Rahmatul lil alameen, mercy for the worlds by qazi muhammad sulaiman salman mansoorpuri (english) volume 3 translated by aj siddiqui

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QAZI MUHAMMADSULAIMAN
/ SALMAN MANSOOR PURI
J
'i ;i<'t .
MERCY FOR THE WORLDS
DARUL - ISHAAT
f BAXAB KABACMM.HPttlH
(pMOW i 31|7U ia

"W£ HAVE NOT SENT YOU (MUHAMMAO) BUT A* A
MRECV FOR AU TNI WORLDS". TNI OUR'AN. 21M

MERCY FOR THE WORLDS
QAZI MUHAMMAD SULAIMAN
SALMAN MANSOORPURI
Vol.Ill
DARUL-ISHAAT
URDU AZAR KARACHI!I
(PAKISTAN)

OSO I I 66 76
CONTENTS
Description
CHAPTER I
MERITS OF HOLY PROPHET SAL’AM
FIRST EDITION-1388
1. Merit 1
2. Merit 2
3. Merit 3
4. Merit 4
5. Merit 5
6. Merit 6
7. Merit 7, 8,9
8. Merit 10
9. Merit 11
10 Merit 12
11. Merit 13
2
7
8
9
11
13
14
17
18
23
30
PART II
TRANSLATION : A. J. SIDDIQUI
DISTRIBUTORS
Darul • Ishaat Urdu Bazar KARACHI - I.
Idara Tut Ma’arif Danil Uloom Korangi K A R A C H 1-14
Maktaba Darul Uloom • Darul UJoom Korangi Karachi-14
Idara - Tul Quran 437-D G/E Lasbella KARACHI - 5 .
Idara - e - Tslamiat 1 9'0 Anarkali LAHORE
12. Merit 14 31
13. Merit 15 31
14. Merit 16 35
15. Merit 17 39
16. Merit 18 45
17. Merit 19 47
18. Merit 20 50
19. Merit 21 52
20. Merit 22 53
21. Merit 23 55
22. Merit 24 57
23. Merit 25 63
24. Merit 26 75
25. A BriefDescription of Prophets (Alai) 76
26. Merit of Holy Prophet (Sal’am) as per Ahadith 83
27. Granting of Intercession 86
28. Apostleship for the entire world 88
29. Salient features of Ascension (Meraj) 90
30. Authors reporting Ahadith of Ascension 95
31. Description of Ascension 97
32. Holy Quran and Ascension 99
33. Ascension—in state of dreamingor awakening 100
34. Miracles of Holy Prophet (Sal’am) 101
35. Miracle of 9—Hijra 108
36. Multiplicity offood 114
37. Fffect on Vegetation 117
38. Effect on animals 121
39. Effect on Heavenly bodies and miracle of
Breach of Moon 122

40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
THE SECOND KIND OF MIRACLES
Informations, News and Events of the Future
Information of the Future
Fore cast
Fore cast regarding conquest of the countries
Fore cast of the victory over Egypt
THE THIRD KIND OF MIRACLES
The Forecast of 654 years before now
The Forecast of 656 years before now
Forecast of 855 years before now
Forecast that is internationally witnessed
The Forecast about Sanctionalism in Muslims
THE FOURTH KIND OF MIRACLES
Prayer for Protection from murder
Prayer for protection of ones private parts
Prayer for Sayed Bin Yazeed
Prayer for Anas Bin Ma’lik (rad)
Prayer for Maalik Bin Rabia Salub
Punishment for Arrogance
Fractured bone repaired
PART V
Names of Holy Prophet Sal’am
PART VI
Practices and method of Prophet (Sal’am)
Realization of Allah—The Fixed Asset
The Root of Religion is Wisdom
Love is My Fundament
Fondness is My conveyance
Memorization of Allah is my Sympathy
Confidence upon Allah is my Treasure
Gloom for sake of others is my companion
My weapon is knowledge
Contentment is my grand sake
Will of Allah is my booty
Humbleness is my Pride
Dis-inclination is my occupation
Belief is my livelihood
Truthfulness is my companion
Obedience is honour for me
Crusade is my nature
Coolness of my eyes rests with Salat
CHAPTER II
MERITS OF HOLY QURAN
PART FIRST
Eloquency of Holy Quran
128
130
131
132
133
II
II
136
137
138
139
140
142
143
145
145
146
146
146
146
170
171
174
178
182
183
184
194
195
197
207
210
211
212
215
216
217
219
77.
71.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
$2.
93.
94.
95.
Justification of worship
Distinction of Humanity
Enjoining of Dos
Impermissible Acts
Weighing of Deeds
Justice, Mercy and Forgiveness
Religion
Teachnigs of Common Brotherhood
Help of Needy and poor
SECOND PART
Lofty Senses, Meanings and rare topics
THIRD PART
Impacts ofHoly Quran
FOURTH PART
Teaching of Holy Quran and its impacts
Acceptance of Holy Quran and its popularity
FIFTH PART
Author ofHoly Quran
SIXTH PART
Prophecies of Holy Quran
Seven Prophecies about—Quran itself
Four Prophecies about Islam
Greek Philosophy and Hindu Supersition
Prophecy that in war Muslim will over
whelm
222
222
223
223
224
225
226
228
233
237
238
239
241
246
248
249
260
267
268
96. Three Prophecies about Mahajir com
panions (rad) 270
97. Prophecies about Man of faith 276
98. Prophecy about the michief mongers of
Mecca 283
99 Abdullah Bin Abu Umayya Bin
Mughira 285
100. Prophecy in respect to entry into Kaaba 287
101. The Propheies about inhabitants of
Mecca 289 .
102. Prophecies about Hypocrites 291
103. Prophecy that Hypocrites will suffer
losses 292
104. Nine Prophecies about Jews 30576. 221

105. Prophecy about Roman antf Persian
Empires and abrent Quresh and
Believers 31]
CHAPTER IU
106.
107.
108.
109.
110.
111.
112.
113.
114.
115.
116.
117.
118.
119.
120.
121.
122.
123.
124.
. 125.
126.
127.
Part I: Islam is the only perfect Mono
theist religion
Part II : Islam—the religion of Spiritualism
Part III: Islam—The Religion of Ethics
Part IV : Islam solves the tangle of Mercy
and Justice
Part V : Islam—the sustainer of knowledge
and recognizer of Scholars
Part VI : Islam—a religion of Actions
Part VII : Islam The founder of Brotherhood
Part VIII : Status of Human Beings raised
by Islam alone
Part IX : Islam—The Partial Religion
Part X: Islam—The Religion of Love
Part XI : Islam—The Champion of
equality
Part XII: People’s participation in Govern
ment—an Islamic concept
Part XIII : Islamic Community above the
concept of Islam
Part XIV : Islam Ever flourishing in place
its origin
Part XV : Islam is the cultured Religion
Part XVI : Islam Proved beneficial for all
Nations World over
314
324
332
342
344
355
362
370
372
380
389
393
395
397
CHAPTER I
MERITS OF HOLY PROPHET (SAL'AM)
There is a lot that has been written about the merits of
Holy Prophet (Sal’am) even during the early days of Islam and
mere repeatation of the same would not satisfy the readership.
But still there is a limitation upto which we can describe in this
book also, otherwise it is not possible to cover up fully all the
merits he had within such bounds.
Part XVII : Islam made guidance of Allah as
Common to all
Part XVIII : Islam is religion of virtue
Part XIX : Islam is Religion of Restraints
Part XX : Islam is a Religion of truthfulness
Part XXI : Islam—The standardizer of
Beauty
Existence of Beauty in all the
Objects
397
403
405
408
411
415
418
420
*
In the present book we have derived from the Holy Quran
only, since it is Allah alone who knows much about His Prophet
(Sal’am) than we mortals. Again there merits are divided into
two a) the merits of Prophet (Sal’am) as a man and by merits as
an Apostle and Prophet: It is supplemented by a Hadith in
which Muhammadan code has been explained. Further theme am *
ngsand the senses of his exalted names are also appended to:
Wama tau feeqi illah billahil ali-ul azim
ic

(3)
THE FIRST PART
MERIT I
* » A > 9 'fy ^9
Muhammadur Rasulullah
Muhammad (Sal’am) is Prophet of Allah (Surah Alfaten—5)
In the above Ayat the name of Holy Prophet (Sal’am) and
bis status—both are revealed.
(a) The revered name of Holy Prophet (Sal’am) in itself and.
contends great merits to the extent that the name of no other
Prophet menifests to such an extent as does his holy name.
For example, the word Adam means wheatish—He is called
Abul Bashar that reflects his complexion.
The word Nooh means ‘rest’ his father intended him to be
in rest.
The word Ishaque means ’one who laughs’ ever smiling.
The word Yaqueb means ‘one that follows’ or one who
comes after words. He was twin borned and younger to Jesus.
The word Musa means ‘Lifted from the water’. When the
box containing Musa . (alai) was taken out from the river the
boy was named Musa.
The word Yahya means ‘aged one* which reflects the high
wisher parents for their childern.
The word Isa similarly means rosy. He was named thus
due to his rosy colour of face.
As it reflects all the above names signify the personal
merits only i.e. this appearance only and not their merits of the
Prophethood.
But the very name Muhammad (Sal’am) is quite distingui
shed in as much as it does not reflect the appearance or the
personal merits of the physical nature but his status. Both the
words.‘Muhammad’ and ‘Ahmad’ are from ‘Hamd’ the praise the
wa shaqqa lahu min ismihee liyujillahu Fazul arshe mahmu-
dun wa haza muhammadun.
Muhammad is made from ’hammuda*—It is pointer to his
high status. He is praised (Mahmood) by Allah, His nearest Ang
els, His Prophets (alaihimusslam) and by the mankind in general.
Those who do not follow his path or do not enjoy faith also do
praise his qualities and recognize his merits.
His ummat is called ‘hammadoon*.
There is a slight distinction in the meanings of the two
words ‘Muhammad* and ‘Ahmad*. Muhammad means the person
who is praised most by all the universe and Ahmad means one
who praises Allah most of all the universe.
As such it is the unique feature of Holy Prophet (Sal’am)
which distinguishes him from rest of his predecessors of the order
of Prophethood and Apostleship.
(b) The word ‘muhammad’ in the ayat of Surah Al Fateh
is combined with Rasulullah Messenger of Allah i.e. he does not
convey anybody else, message.
Ayat ‘Muhammadur rasulullah* and Ayat wama muham
madun ilia rasulun reveal that where “atiullaha wa atiurrasul** is
revealed (along with similar other Ayat) is meant for Holy Pro
phet (Sal’am) and He has appointed him at the top of the univer
sal order and leader of the Prophets (alaihissalam).
The same has been the belief of the entire Muslims through
out last 13 centuries. But in our times a view is brought forth
that by ‘Rasool* is meant Holy Quran. Therefore, obedience to
Quran is compulsory and not obedience to Prophet (Sal’am).
That is why it seems necessary, in view of the Ayat—Muham
madur rasulullah that the problem he solved with the help of Holy
Quran. A study of it would clarify that the word ‘Rasool’ is not
used for any Book of Allah, but for the particular massenger
sent by Allah.
For instance it is quoted in the name of Hazrat Nooh alaihi-
ssalam:
praised and the praising.
Syedna Hussan Al Muwaid (rad) in his ode has pointed out
towards the meanings of the word as follows,

(4)
(5)
Ya qaume laisa bee zalalatun walakinni rasooulum mir-
rabbil aaiameena.
O, the community I am not misled in the least. I am Mes
senger of Allah.
It is quoted in the name of Hood (alai).
<<*4**^0
Yaqaume laisa bee safahatun walakinni rasoolun mir-rab-
bil aaiameena. (Surah Airaf-8)
O, the community there is nothing like misconception in me
—I am Messenger of the Fosterer of the worlds.
It is quoted in name of Musa (alai);
Wa qaala musa yafirauno inni rasoolun mir-rabbil aaiameena—'
'Musa' (alai) told—O, Firaun! I am Messenger of Allah.
Wait qala isabno mariama yaa bar.i isra ila inni
ilaikum—
Isa Bin Mariam told to Bani Israel that I
—(S. Safat-I)
am messenger of
Allah for you.
It is quoted in name of Jibarail (alai) :
Qaala innama ana rasoolo rabbike (S. Mariam—2)
Jibrail (alai) told Mariam, I am Messenger of the sustai-
ner —’
AU the above quotations from Holy Quran clearly establish
the fact that all of them are stated to be the Messengers of Allah.
Now there is another point or rather an angle to establish
and confirm the point that in context of Holy Prophet (Sal’am)
the word ‘rasool* (Messenger) is used for him and not for the
book (Holy Quran).
Waiz qala musa liqaumihee yaqaume lim atoo zoon nabi
waqad talamoona inni rasoolullahe ilaikum. (Surah Safaat)
And when Musa (alai) said—O, my community why do you
tease me you have already come to know that I am Messenger of
Allah towards you. »
It is quoted in name of Hazrat Isa (alai)
Innamal masiho isabno mariama rasoolullahe. (Annisa 23)
Nothing more than this that Massih Bin Marium is Messen
ger of Allah.
Mai masihubno mariama ilia rasoolun. (maida-8)
Masih Bin Mariam is just (a) Messenger.
‘Laqad sada qallaho rasoolah urruya biI haqqe...
(Alfateh—4)
Allah made true the dream of this Messenger;
It is common sense that it is man who dreams of and
not the book.
Iza ja-akal munafiqoona qaloo nash-hado innaka
la rasoolullahe wallaho yaalamo innaka la rasoolohu.
(Munafiqoon-l)
When hypocrites come to you and say it is their testimony
that you are Messenger of Allah—Yes! Allah already knows that
you are His Messenger.
"Bal zanantum anllain qalibarrasoolo wal mommoo-
na ila ahleehim. (Alfateh—2)

CD
I
Oh yes I your ill conception was that messenger and belie
vers will not come back into their families.
It is further clarified from above that this action can never
be done by any book but by any person and they only have fami
lies not the former.
Studying further one will find that the mention of the book
and the Messenger are made together by which we can easily
distinguish between messenger of the Message.
*Ya ayyoharrasulo balligh maaunzila ilaika—
O, the Messenger 1 convey to what ever has been revealed to you.
(Maida-10)
In the above Ayat therefore ‘maa unzila ilaika* is the Holy
Quran and ‘balligho’ is used for Holy Prophet (Sal’am) and also
take note that it is addressed to the person to whom the message
is revealed and he is undoubtedly Holy Prophet (Sal’am)
Kama arsalna feekum rasoolam minkum yatlu alaikum aa-
ya tina.
We have sent Our Messenger amongst you who is from you
and recites our aayat to you.
Here aayatina is Holy Quran and ‘arsalna rassolan’ is used
for Holy Prophet (Sal’an 1
Laqad j’aa kum rasoolum inin anfusi kum. (S. Tobah)
A magnificent Messenger has come to you who is from
amongst you.
Whereas all the above Ayat do confirm that it is the Holy
Prophet (Sal’am) who is Messenger of Allah and Holy Quran is
the Message nowhere even for once it is stated in absolute relation
or implied way that Holy Quran is the Messenger of Allah—i.e.
alquraanh rasoolullahe.
II
Allah has in absolute terms warned the mankind in re»
pect of Holy Prophet (Sal’am) as follows.
Wama arsalna mint rasoolin ilia liyota-a bi-iznillahe...
(Surah Nisa)
‘We sent a Messenger to be obeyed by our instructions—*
Further in the same Surah it is said.
(Xjjiuo 'ftlfcttlujLiJj-^5—
Wa main yuti-ir rasoola faqad ata-allaha— (Surah Nisa)
Whoever obeyed this Messenger obeyed Allah—
This is the highest ever status of Holy Prophet (SaPam)
which is the unique merit in him.
MERIT 2
•*
••
Rasoolam minkum —(albaqrah-18)
‘That Messenger is from amongst you’
Here the word ‘min kum* can be interpreted equally as used
for Qures and the entire mankind.
What a great thing and a distinction it is that Holy Pro
phet (Sal’am) is from amongst the mankind human in the ordina
ry process of nature and not super human or above the * terms of,
the process of nature.
His first merit and distinction has not made him anything
super-human but has kept him within humanity. This can be
looked upon vis-a-vis the claims about so many persons that they
were ‘god in disguise’. Like Hindus who say about 32 of their spi
ritual lords that they were ‘avtars* the guise of God. The concep
tion of such people is that God came into the disguise as pleased
and revealed His Authority thus. Even Christians have come down
to that very concept of Hindus and virtually profess Jesus christ
(Isa alai) to be the God in particular form. ‘
Contrary to all such misleading professings or concepts
Holy Quran points out the distinction of Holy Prophet (Sal’am)
of being must distinguished among the mankind but essentially an

(8)
1
ordinary human being sent by Allah as His Messanger who is
from amongst the mankind and not any thing superior to
that.
It is finally occurcd in the Holy Quran as follows :
Hal kunto ilia basharar rasoolan.
I am naught but ‘Bashar’ (man) and the Messenger.
MERIT 3
The third distinction ofHoly Prophet (Sal’am) is stated as
follows :
Allamaka malam takun taala mo—
Thou wert taught about the things thou did not know while
it is a well known fact that Holy Prophet*(Sal’am) was illiterate
(ummi) in the light of above Ayat it confirms that he was taught
by Allah Himself.
It is the distinction between teaching ofa man and teachingo
of Allah. While we retain only a particular percentage of the
knowledge imparted to us by our humane-teacher and the rest is
lost, the knowledge imparted by Allah to Holy Prophet (Sal’am)
was retained hundred percent as it is and nothing was lost there
of by him. It is because His education begins with the heart.
anzala hu ala qalbika,
Hence Allah says :
Sanuqri-uka fala tansa
‘We will teach thee and thou shalt not forget it*
A study of Holy Quran and the Ahadhith reveals that
there is description of past and prediction of future therein
which confirm that he was educated by Allah directly.
It is further distinctive that Holy Prophet (Sal’am) belon-
to' that community of Quresh’s who were proud on their
The very first Ayat revealed to him was as follows :
*
Iqra bisme rabbikallazi khalaqa khalaqalinsana min alaq
Oak-
Read in name of thy Fosterer who created (thee) who
created men from ‘alaq*.
MERIT 4
1 • is./ Y ( ' ! x
tttWrtv9 o —
alam nashrah laka sadraka
‘Did we not cut-open thy heart*
I
(nashrah 1)
There is a tradition in Sahih Muslim reported from Hazrat
Anas (rad) about cutting-open of his heart by angel while he
was in the clan of Haleema Saadia (rad). As Anas (rad) has repor
ted he had seen the marks or surgery on his chest. In the same
context there is another tradition is reported from Anas Bin
Malik Bin Saasva in which cutting-open of the chest is described
on eve of‘Shabe Mairaj’ at the place of Hateem.
In this context it is mentioned in Holy Quran as follows:
9 <> > ZZ * »**W.«* 9<9Z«X*
Fa mayyureedillaho ayyah di-yeha yashrah sadrahu lil islami
wa mayyurid ayyuzillahu yaj-al sadrahu zayyeqan harajan.
Whomsover Allah wants to show the right path his heart
opens for Islam. And whomsoever He wishes to mislead He cont
racts his heart (the chest).
afaman sharahallaho sadrahu lil islame fa huwa ala noorim
mirrabbihee. (Zamar 2)
Whose chests Allah has expanded for Islam he is full ofu
effulgence from his Fosterer.
I
being illitrate and upto the age of 40 years he remained indifferent
to any learning.

(11)
I
(10) B
Walakim man sharaha bilkufre sadran faalaihim ghadabam
minallahe. (Surah Namal-lj)
But whose hearts are open for transgression there is wrath
of Allah upon them. I
Wayazeeqo sadri wala yantaliqo lisani— (ashaara-2)
My chest contracts and my tongue is not fluent— I
‘qala rabbishrah lee sadri wayassirli amree (Surah Tah-2)
Said, O’ my sustainer open my heart and soothe my mission,
In the first Ayat opening of heart is used to denote the
state when Allah showeth the right path and enlightens heart
lor it a zeal is created. il
In the second Ayat it is the second stage when Allah expa
nds the chest for righteousness and fills this effulgence in it—enli-
Bl
ghtens it.
In the third Ayat it is said about those people who are
inclined towards transgression Allah opens their hearts for
that and His wrath falls upon them. Fourth and fifth Ayat
are in the context of Musa (Alaihissalam) when he was ordained
to go to Firaun for preaching he lacked courage and turned to
Allah he requested Him to open his heart and soothe his
mission i. e. preaching.
The main contention of all the above extracts is that for
a Muslim opening of heart or expanding of chest means affluence
of truthfulness and righteousness for satisfaction of heart and
lifting him to the status of getting effulgence and guidance from
Hiro.
In context of Prophets opening ofheart and expanding of
chest means to enhance their courage to preach fearlessessly
under whatever odd situation that might be prevalent at that
time.
And when the situation of the time of Holy Prophet
(Sal’am) is taken into consideration we find that the situation of
Arabia was even more difficult than the situation prevalent at
the time of Musa (alai). And when he was ordained ‘Qul fan zif
• •
he went ahead with his mission fearlessly.
qala hl mala ehaulahuinna hazassahirun aleemun
yureedo ayyukhre jakum min ardhekum bisahrihee
fama zata muruna qalu arjeh wa akbaho— (Ashara)
Firaun told to his companion chiefs he is a wizard of far
greater standard He intends to turn you* out of your country
by power of his magic—Now tender your advise-chiefs advised
him to give further time to Musa (alai) and his brother. But Arabs
those days were great reactionary and despatic and there was no
question of seeking advice or advising to wait and see.
MERIT 5
Wa wazaana anka wizraka —(ansharaha)
‘We have alighted thy burden from thee-’
The word wizrun mean heavy burden and ‘hamle wizro*
means to assume the burden of the other. In Holy Quran it is
mentioned thus:
la taziro waziratun wizra ukhra—
‘•no sinner will assume the burden of the sin of any other-’
Again, when Musa (alai) was granted .{Apostleship he had
prayed:
‘waj-al lee wazeeran, min ahlee haroona akhi—’
(Taha—2)
‘Make one of my family my minister—My brother Haroon
is worthy of this post-
it confirms that the burden of the responsibility of Apos
tleship is very heavy and that is why Musa (alai) had requested
fro a minister. But in case of Holy Prophet (SaVarn) there was

02) (13)
no such request for a minister. Hence, Holy Prophet (Sal’am)
was all alone to shoulder this responsibility—But it was Allah
after all who lightened his burden or enhanced his capacity to
endure it all alone. In Arabic ‘mavazarat’ is used in the sense
of assistance—’wazarto fulanan muwazaratan’ therefore means
a-antuhoo ala amrihee—i.e. helped in his work. There are differ
ent points of view as to what that burden was this Ayat has
occured midst.
‘alam nashrah laka Sadraka’—and ‘rafaana laka zikraka*.
Therefore, commentators may note that the state of the Ayat in
question should also have been in between the latter two. It can
further be examined by the following :
The point is further illustrated thus :
(1) la-allaka bakhi-un nafsaka anlla yakono momi-
neena— (ashara)
(1) Will you doom your life upon such a state of their that
they do keep faith.
Bin W “““ °' ,he
ofHab»h-
MERIT 6
V/a rafa-ana laka zikraka■
‘We made thy name loftier’
There is no doubt that in it there is
earth where the kalimahs of ‘adhan’ resound the
morning.
—(ansharah 1)
no part of the
very early in the
This phenomenon undoubtedly is creation of Allah by way of
success of Islam and triumph of ‘oneness* of Allah over other
concepts of Paganism and idol worship—It was Holy Prophet
(SaVam) who bears this distinction for which Allah Himself is
responsible to facilitate for. It was for hi: that prediction
made in ’Isaiah* that his name will be blessed—
was
(2) Thomas Carlyle—the outstanding Historian of England
who is author of ‘Heroes of Heroes*. When took the group of
Prophets for selection of hero among them chose directly the
name of Holy Prophet (Sal’am). He already knew about Musa*
Daud, Jesus Christ in the light of Bibles by Mathew, Jonah and
o
‘falah yohzunka qauluhum inna naalamo ma yusirroo- too many other versions.
na waxna yolinoona—’ —(S. Yaseen)
(2) On Holy Prophet (Sal’am) it was very strennuous to face a
people bent upon following their ancestral religion and social
conventions impudence with the help of Allah, the Almighty
Islam spread gradually and prominent persons were attracted. .to
Islam. They became the pillars of Islam and staunch followers
of Holy Prophet (Sal’am). People from different walks of life
and from different races entered the host of Islam—Dignitary and
slaves alike. They entered in the host of njunfirato zahik tun
mustab shiratun—Hazrat Ali (rad) shook ‘Hash mites’ Tufail Bin
Umaro Dosi spread the message in the desert of Arabia and
Arva Bin Masood Suqfa in the mounts of ‘Taif’. Mussab Bin
(Jmatir conducted preaching among the people of Madina and
The attitude of Carlyle was already predicted in Holy •
Quran as follows:
laqad kana lakum fee rasulillahe uswatun hasnatun—*
(Ahzab—3)
‘The best example that you will find will be of Muhammad,
the Messenger of Allah—’
(3) The compiler of the first Bible St. Mathew has pointed
out towards certain references that relate to Jesus Christ (Isa
alaihissalam) in previous Books. If any analyst takes up all
those references and examines the approach of Professor Thomas
Carlyle, he will definitely arrive at the conclusion that those
parables of the Bible are true to Holy Prophet (Sal’am).

(14)
The authority that St. Mathew had on the study of Bible
and the approach to understand it convinces that he missed no
instance related to Jesus Christ (Masih Alai).
We first take those predictions—as were pointed out by St.
Mathew related to Jesus (Masih alai) and then take those predic
tions that were current upto the age of St. Mathew which came
true to Holy Prophet (Sal’am) invariably.
All Jews, Christian and Muslim may please note in the
present Bible itself there is detail mention of Holy Prophet
(Sal’am) in respect of his revered name, place of birth, the place
of migration, the names of the clans who embraced Islam, the
names of the clans that ran into personal enmity and clashed with
Muslims, with necessary details connected with them".
This detailed description related to Holy Prophet (Sal’am)
is virtually the commentary that could be offered upon the Ayat
‘Wa-rafaana laka zikraka*
Undoubtedly it proves, therefore, that Almighty Allah had
arranged to hint out wholesomely about Holy Prophet (Sal’am)to
centuries before his birth—And none else resembled tc him in
any respect thereof—
‘Wa lillahi! hujjatul balighato’
MERITS 7, 8 AND 9.
‘mawadda aka rabbuka wama qala—’
‘Thy Fosterer did neither abandon thee nor became angry-
with thee—*
‘walal aakhirato khairul laka minal oola—’
‘Hereafter is better for thee than this (present) state—*
(15)
•Thy Fosterer will give thee so much that w>U please thee
The above Ayat are from Surah‘waldhuha .
The commentators ate unanimous in their view that
revelation was a source of satisfaction and pleasure for Prophet
jal’am) and when there was suspension in revelation it was a
source of distress for him. It was in this stage that such state of
mind was developed and so many ideas grew up.
1. Start was made by the Sweatheart.
1. He Himself honoured me with His Message.
3. Why there is silence on His pan now.
4. No ! Why the word of silence be used for it.
5. It is now under the proper etiquette that the cause for
that be ascribed to me—not to Him.
6. Shall 1 be left in such state of distress and agony, as I
am presently.
I 1. When this situation will amend.
At last this state of affair was over.
The Lord who had reared him up like taqallubaka
fissajideen and who has been his vanguard all through canst
abandon or desert him.
It was Allah instruction to Holy Prophet (Sal’am) thus :
I
Iqra-a bi-isme rabbikal lazi khalaqa—’
‘Read with the name of thy sustainer who has created you.*
Hence, it was clear that the doors of knowledge of Allah
and His universe would remain wide open for him and it will be
a continued process. In Bible there was a prediction already—
orders upon orders here and there.
The main distinction is that the amount of Allah’s tip is
determined to the satisfaction of Holy Prophet (SaPam).
So it was the case that not only the Allah was kind to him
but to his companions (radhiallaho anhum).
‘Wala Saufa Yoteeka rabbuka fatardha—’
laqad radhi allaho anil momineena iz yuba ye-unaka
tahtash-shajrate—’ —(S. Alfateh)

I
(17)
‘Allah was pleased with the believers when they pledged to
you under the tree.’
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‘radhi allaho anhum wa radhu anho—’
*Allah was pleased with them and they were pleased with
Allah.’
‘allazina aamanu auhajaru wajahado fee sabeelillahe
bi-amwalihim wa an fusihim aazamo darajatan indallahe
wa-ulaika humul faizoona—*
Yubash shirohum rabbohum birahmatin minho wari
dhwanin wajannatinl lahum feeha naeemum muqeemun.
(S. Tobah 3)
Believers who undertook migration in the path of Allah and
led the crusade with their wealth and lives—such people are of
higher status with Allah and they have got their targets.
Their sustainer gives glad tiding of His Mercy and paradise
—the one in which are the ever lasting boons of Allah for them.
‘wa ridhwanum min allahe akbaro zaalika huwal fauzul
azeemo—’
‘Allah’s pleasure is the foremost and it is the greatest
success.*
if(j-jI
‘radhito lakum ul islam a deenan—’ (Tabah 9)
T am pleased that Islam be your religion—*
It is our conviction that it is Holy Prophet (Sal’am) that
those who pledged to him also got the promised boons of Allah
As it is said:
(airaf 9)
II
’wala saufa yuteeka rabbuka fatardha
Thy sustainer will give all that will please thee
MERIT 10.
‘annabi ul umitri’
’He is larger Apostle.’
It is confirmed that there was no other Prophet who was
called ummi (larger) As such his title was ‘arrasulun nabi ul
ummi’.
The word ummi is from ‘um’.
It»said that the name ot Mecca was Ummulqura.
wa il tnnzira ummulqura waman haula ha—••
(Surah Imam 11)
That thou would frighten Ummulqura and its surrounding
hamlets ’
From the authentic Islamic informations and research of
well-reputed German Scholars—Sprunger and Sacrader, it is by
all means confirmed that the original mother land of the progeny
of Sam was Arabia—And the first inhabitation was Mecca in that
country—where nomads settled for the first time and took to
civilized life.
Then come to the point that Syedne Ibrahim (alaihissalam)
had prayed to Allah while he founded the city :
‘rabbij-al haza bal adan aaminanw war
minassamarate—*
*0’ the Sustainer! Make this place a city of peace and feed
the inhabitants with fruits.
In the prayer of Huzrat Ibrahim alaihissalam, however,
there are two points, one that the tract being desert, the prayer
was upheld by Allah and fruits are abundantly visible and avail
able in Mecca even today—secondly in the spiritual sense.
zuq ahlahoo
(S. Baqra—15)

(19)(18)
Holy Prophet (Sal’am) was born there and had relations
with the prominent chiefs of Mecca.
(b) The word Ummi is also related to ‘ummah’ and it means
the Prophet who has the larger Ummah. And it is further confir
med by a Sahih in which it is said :
‘ana aksarul ambia e tab-an—* jl
‘Tn view of the largeness of the following (ummat) 1 am
ahead of all the Apostles—*
(c) The word Ummi is in another way related to ‘Um*
(the mother) which points to that he was as pure and pious as
newly born from the womb of his mother.
Ummul Momineen Huzrat Aisha (rad) had said the foliow
and Holy Prophet (Sal’am) wasing Verses to explain all this
much pleased to hear it:
wa mubarra um min kulle ghabbar haizatinw
wa fasada murativ wada e mudhalin
waiz nazarta ila a sirrate wajhehee
barafat barooqul aridhil mutahal lil
(d) Ummi is also related to Umm-illitrate—He had not
received any education by speech or literacy. It was a social
phenomenon in Arabia those days and for this particular reason
jews, especially, called the Arabian people Ummiun.
It is in ‘Ale imran’ as follows: 1
'zalika bi-annahum qalu laisa ahina fil umme-ina
sabeelun—
Jews say that whatever behaviour they observe with those
illiterate people it will not be of any use for them.
But this phenomenon went the other way and the former
nickname became a mark of distinction later. As it is said in
‘Surah Juma’;
‘huwalladhi ba-asa fil umme-ina rasoolan—’
i ‘Allah is He who appointed unique Messenger among the
illiterate (nation)—’
The same word is used for men of book as well:
................
‘wa min hum um meuna layalamoonal kitaba—’
‘There are such illiterates among jews who do not know
about the book.’
In another place Allah says :
'wama kunta tatlo min qablihee min kitabe wala
tahuzzohu bayameenika izal lar tabul mubtiloon—’
(S. Ankaboot 5)
0 Messenger, before (revelation) of Quran you did never
read any book and neither you had drawn a single line by your
tight hand-In that case rejectors could have any suspicion.
It follows that ‘Nabi-al-ummi’ was in itself a great miracle.
The word ‘nabi’ in Arabic ‘naba’ which means great events
-the highest set-up or arrangement. It follows ‘nabi’ is one
who informs of the great events and of the advance knowledge
directly from Allah. ‘Nabi’ is also derived from ‘nabavat’
meaning the topmost-and Nabi is one who is exalted to that
status which is not achieved by mean of endeavours.
This beingthe background of the word Ummi. Holy Prophet
(Sal’am) was called by this name Ummi and he was greatly
pleased to hear it. It may minutely be noted that it is the
common human desire to be acknowledged with their qualifica-
tions and status like ‘allama’ aa'im, or anything that denotes
his qualifications or status—But Holy Prophet (Sal’am) did
neither had any objection on the word Ummi nor was ever
displeased anyway. Contrary to it he was greatly amused and
most distinguished scholars came to him in great submissiveness
and solved their problems and interpretations from him. It was
‘nabi-al-Ummi’who was illiterate, and no worldly teacher had

(21)
(20)
taught him anything. Yet he was issuing instructions to bornea
scholars of Worldly sciences and the latter were enhancing their
knowledge and correcting themselves. K
He is radiating like—allamni rabbi fa-ahsana tadeebi* and
establishing the claim of ‘Yu-allimohim ul Kitaba’— I
e) The word Um mi signifies the short form of more than
words—Alif for Adam—‘Meem’ for Masih (Jesus Christ) and
•Yea’ to denote sign of ‘the’—i.e. Holy Prophet (Sal’am) is the
last of all the Prophets and from Adam (alai) to Masih (alai)
they all had given a description about him. Hence, the Ummi
alif, *meem’ and ‘yea’ mean the Prophet described by Adam
(alai)* and Masih (alai) i.e. that particular Prophet who was
described by Adam and Masih (the first and the last before him.)
As it is mentioned in a verse of Persian in the same
context :
Ummi wa goya ba zubane fasih
az alif adam Wa meem Masih
(Ref. Maghzane Asrar ‘Nizami Ganjavi)
II
MERIT ll
inna aataina kal kauther
'We tipped the kauther’
The word ‘kauther’ means
undiminishend
Katheer—abundant that
4
AiwL k 11 / il o * ■( 2 > fl« J dL*ji (•) %
It is mentioded about Kather in Sahih Bukhari as follows:
‘an abi bishrin an Saeedibne jubairin an ibne abbasin
radhi aIlaho an humal kautherul khairul Katheer-
ulladhi ata hulla ho iyya ho qala abu bishrin qullo
rulladhi
from
li-saeedibnc jubairin inna unasan yyuz umoona anna hu
nahtun Wjannate faqalas saeedun nah rulladhi
filjannate minal khairil katheer alladhi a’ata hulla ho
iyya ho—' . .
It is reported from Abu Bashar to Saeed Bin Jubatr and
* ■ him to lbne Abbas (radhi allaho anha) that Kauther
means that abundant Khair (virtue) which Allah has granted to
Holy Prophet (Sal’am)—Abu Bashar said that he told to SaeeL
Bin lubair that the conception of Kauther in vague is that it is
the name of a stream (or well) of the Paradise Saeed rejoinded
that the stream of Paradise is also among ‘khair e katheer*
abundant virtue tnat Almighty Allah has granted to Holy
Prophet (Sal’am).
There are many forms of ‘Khaire katheer’ and distinction
ofHoly Prophet (SaVam) that Allah has specialized for him. For
instance it is his distinction to have such an ummat (following)
as pointed out:
1$
mayeuteirrasula faqad ata-allaha—
Whoever did obedience to Prophet (Sal’am) he did obedience
to Allah-’
Yet in another place Allah says :
m'a arsalna mir rasoolin ilia liyuta-a bi-iz nillahe
The messenger that we sent more for the reason obedience
to him be done as per our orders—
The m»n of Kauther is the same in whose favour Divine
Proclamation is made—
Allah further says:
e
Shahid allaho annahu la ilaha ilia huwa—
Allah bears the witness that the™ is noneworthy of worship
than Allah.
And then further *.

MERIT 12
di IJ B
'Walla ho yash hado innaka la rasoolahu—' *
This is also the witness of Allah that Muhammad
definitely the Messenger of Allah— H
(2) By Kauther is meant Islam which is a parennial sour*
of virtues. |
(3) By Kauther is meant abundant following—ever in.
creasing ever growing. For instance take case of Indian Muslim.
In 1881 their population was 3.75 crore in 1921 it rose to 6.7$.
crore. Then at the time of independence it was 10 crore. Tht
majority population of Muslim due to Partition fell to Pakistan.
None again it has exceeded 12 crore in 1977 (approximately).
(4) By Kauther is meant the Holy Quran the Book of
right approach to Allah and His praise and glorification. It h
really the Book of Abundant Knowldege appertaining to th
entire universe. It is by all mean a live-miracle—immortal and
everlasting. While the miracle of the staff of Moses (al'ai) is gone
with him, the miracle of Holy Quran is sjill alive and with all
such people who believe in it and have regards for it. D
(5) By Kauther is meant the unique merits of Holy Quran
which contains all the merits of the past—the merits of th
Prophet (alai) from Adam to Jesus Christ (alai)—the one that
are reflected in Holy Prophet (Sal’am).
(6) By Kauther is meant ‘Syed Katheer-ul-Khair*—whom
Allah has addressed as ‘Yaseen’. a
There are the distinction merits of Holy Prophet (Sal’am)
that are granted to him by Almighty Allah. And it is un
doubtedly true that on the Day of Judgment all the believers
will be quenching their thurst by a glass of Kauther water—
alia hum maj-alna min hum
Tuna fatahna laka fat ham mubeenal i yaghfira laka-
llaho ma taqaddama min Zatn bika wama ta-akh
khara wa butimma nemata hu alaika wa yeh di yaka
siratam mustaquc manw wa yun sura kalla ho nasran
azeezan -^Surah Fateh 1)
In the above Ayat the information of Fateh Mubeen is
given and its repercussions are also described—the entire boons
of allah—the straight path of instruction and truimph on all
stages—
(a) It is view of some scholars that by pre and past era
forgiveness is meant the remission of the era of pre-Apostleship.
Because in past Apostleship era there was nothing in which Holy
Prophet (Sal’am) was involved.
(b) By ‘Zamb’ in the above Ayat Zamhashri and Baizavi
♦
mean minor foibles. Imam Subki argues that even minor foibles
are not known, hence, it does not seem to be the satisfactory
interpretation of the term used.
(c) So far the meaning of the word is concerned Subki
himself agrees to the same. But comments that Ayat does not
point to any foible—it simply clarifies that in case there would
have been any such thing Allah would have forgiven. It follows
that the sense is suggested to be negative.
(d) Qazi Ayuz (rah) has also used the word in that sense.
(e) Ata Khurasani as quoted in commentary of Khazin
says that by Zamb is meant the foible of Adam and Eve. And
foible to come are those of Ummah.
There is yet another view that the words Fatehum mubeenun
are used on eve of Hadeebia pact. In Bukhari, Tirmizi and
Muslim, there is a Tradition reported from Anas (rad) that inna
‘fathana laka’ was revealed when peace pact of Hadeebia was
signed. Muslims were deprived of performing rounds of Kaaba

(25)
and sacrifices were made in the field. It had demoralized com*
panions (rad).
In Sahih Bukhari there is a Hadith from Burru Bin Azib
(rad) saying that you people understand Mecca by Alfateh Day.
That is also a victory. But companions (rad) observed the day
of Hadeebia as the Victory day.
Therefore, it is quite clear that Hadeebia Pact and Baitul
Ridhwan are called ‘Fateh Mubeen’.
Extracts of Pact of Hadeebia.
‘wa ala inja alqureshun minal muslimeena lam yarud-
do ilal muslimeena—’
At that time if anyone belonging to Mecca intends to
accompany Muslims he will not be allowed. But from aiming
companions of Muhammad (Sal’am) if anyone likes to stay in
Mecca he will not be prevented.
If.
i
I
haza maa qa za alaihe muhammadubne- abdillahe wa
suhail-ubno umar wa ala
This is the treaty signed between Muhammad Bin Abdullah
and Suhail Bim Umar.
‘wamanja-al muslimeena minal qurashe yaruddoho ilal
qurashe—*
If any of the Muslim will reach Quresh, they will not return
him* But if anyone from Quresh reaches Muslims they will return
him*
‘ayyuhallo bainana wa bainal baite fatoo fo bihee
minal amil muqbile—’
Tn the forthcoming year Muslims will not be stopped from
taking rounds of Baitullah—’
‘waala anna man ahabba ayyad
madinw wa ahdihee dakhala
khula fee aqde muha
feehe—
If anyone so desires from amongst
and whoever so wishes
ing with Quresh.
can enter into
the tribes he can go to
any pact or understand-
‘wala yad khulo makkata bissalah illassaifo filqa rabe
yakh loona lahu makkata salasata ayya min—’
‘Muslims will not carry arms, except sword that will not be
unsheathed—*
wa ala an nal harba to zao baina hum ashra seneena-*
There will be no war between the parties for a period of 10
years.
I
‘wala yukh rijo min ahliha ba hadin arada an yatabahu
wa anlla yamna a min ashabihee ahadan arada anyyu-
qeema biha—*
Mecca will left open for three days for the Muslims.
*wa ala anna bainana aibatan mak foo fatan fee sudoore
saleemihee—*
‘All mutual controversies will be resolved open heartedly ’
Anyone who is Politician will form a very poor opinion
about Muslims after going through its clauses. But it was con-
5 trarily called victory. And there are arguments for the same ;

(26)
(a) It bounded Quresh people to observe peace for a period
of 10 yean.
(b) 1 he doors were open between the parties to go in one
another’s territory.
(c) Muslims got opportunity of preaching among Quresh-
As such it was a triumph rather for Muslims. I
(a) Now the question of ‘Zamb’ remains—The wordii
used for sin as well as in the sense of violation of Shara (code of
conduct).
(b) It is also used in the sense of blame/allegation.
As it is used in the Holy Quran in this sense on eve when
Musa (Mai) said
<vV**1! O (J J
*wa lahum alayya zambun fa-akha fo ayyaqtuloona—’
—(ash shaara 2) II
‘They have made an allegation against me and I fear that
they will murder me-’
It is quite evident that Musa(alai) had not committed any
sin. The difference between allegation and ‘guilt’ between charge
sheeting and conviction is well known to all those who understand
this legal terminology. |
Firaun had charged Musa (alai) for cool blood murder and
depending upon the condition of evidence there was possibility of
conviction—sentence to death.
(c) It is mentioned in Hadith :
iza tasa faha lam yabqa baina huma zambun—’
When two men shake-hand, no ill will remains against one
another in their hearts. 1
In Majma albahar the meanings of ‘Zamb’ are: I
‘ay ghilunw wa shahna un—’
The meaning of Zamb are in present context ‘ill will’ and
I
narrow mindedness.
(d) There is yet another Ayat ofHoly Quran ;
II
II
II
(P)
‘wastagh fir lizambika wa lil momineen
! By all this scrutiny I come to the conclusion that by Zamb
is meant the allegations of the community-mataqaddum signifies
the era before Hijra and takh khus signifies the era after Hijra.
Xnd Scholars know it alteady that disbelievers had levelled false
allegations against him in both the eras and the two were differ
entin their category.
I FALSE ALLEGATIONS IN PRE HIJRAT ERA
I He is a poet, he is a wizard, he is a hypnotist, he is a story-
illeller-there is someone from any other community who relates
old stories—and so on.
I ALLEGATIONS IN PAST-HIJRA ERA
He is splitter of the community—Destroyer of Mecca—
Source of conflict within the family—He has put in jeopardy the
trade ofQuresh—has upset the established social order.
And similar allegations were alsolevelled against ‘believers*.
They are foolish, short sighted, mean and slaves etc. etc.
In Ayat ‘tax dari aa-yunu hum’ the same thing has been
pointed out. It was said that those people will desert Muhammad
*(Sal’am) when they will go without food.
The same thing is told in the Ayat :—
‘latunfiqo ala man inda rasoolillahe hatta yan faddo’
Arwa bin Masood (rad), when he had come as an emissary
ofQuresh, had said exactly the same thing on which Hazrat
AbuBakr (rad) had scalded him.
The first glad tiding thus of ‘Fateh Mubeen’ was that this
type of allegations wouldfinish and an atmosphere of co-existence
and non-interference would grow to the benefit of Muslims.
Secondly, it is in the sense of
‘yutimnw nematahu alaika*
te. it will result in abndance of boons. There is a promise in the
above Ayat which was revealed in 6th year of Hijra and it was
fulfilled in the following Ayat on 9th of Zilhijja 10 years of
Hijra;

‘al yoma a kmalto la kum deen a kum wa atmaifl
alaikum nemati—’ 1“
It is well evident that after Hadeebia treaty preachk’^o^
(29)
.ine tight at the top-In such a state that if they look
(tthey will catch the view. But it was ‘fateh’ (blessing
■PL that was working there and had blinded the enemy.
afteI six year after this event Allah’s Benevolence was
Iff' e(j on eve ofHadeebia.
nong Quresh had taken a swing and the tree had started J* U iswmraon «nse that Mtah had presented an instance in
an
ing fruits. II form of Holy Prophet (Sal’am)—a sample to the world. As
Thirdly, the path was cleared of the barricades on partitas said in His Book (the Holy Quran).
Quresh as follows :
lwa yah de-eka siratamm ustaqeeman*
Fourthly, it was assured that Allah would grant thee
success and victory. 1
•I Altil5-*^>
*wa yun sura kallaho nasran azeezan—*
•Allah will help thee with great success*
It came true therefore that a stage reached very shortly o
what is said as under :
‘yad khuloona fee deenillahe afwajan*
•People will enter into the religion of Allah in hosts.’
Then it is mentioned in the following :II
‘laqad kana lakum fee rasoolillahe uswatun hasanatun__ ’
‘That is if he is not innume from foibles, how he can be
called ‘modesty of Prophet' ?
His
he wN
ment ’.
high status before Allah is evident from the fact that
be the leader of all the Prophets on the Day of Judg-
‘adama wa man donahu tahta livai waliva ul hamde be-
yadi—'
‘Adam (alai) and all other Prophets (alai) under him will be
under my flag and the flag of praise of Allah will be in my hands
onthat Day’
It was view of Quresh at that time that after this treaty
newly converts shall be subjected to extradition and as a result it
will discourage conversion to Islam. • But it was their short-sight*
'ilia tan suro ho faqad nasrahullahe iz akhraja hul lai^s and they could not think of the swing of preaching of
* • | * a a a m « a a
na kafaroo sani-yas naine iz huma fil ghare—’ I
(Tobah-fl
If you do not help him—(But) Allah has helped him evei
when disbelievers had exiled him. And at that time there wai
second of them the Prophet. And both of them were in thi
cave. ’ 1
It is a miracle that Holy Prophet (Sal’am) and Hazrat Abt
Bakr Siddique (rad) both were inside the cave and disbelievers
Islam despite heavy odds in the way.
Under this caption of the above Ayat, therefore, it is suffi
cient to note:
‘wasallallaho tala ala nabie hee wa habee bihee wa-aa
lehee wa az wajihee wazurriatehee wa barika wa salUm

4
(30)
’W
I
MERIT 13
‘wamara maita izra maita wala kinnallaha rama—•’ <1
‘When thou hadst thrown— it were not thou—But it w
thrown by Allah—’ |
It is from ‘Surah Anfal’ 1
It is reported from Saeed Bin Jubair (rad)—quoting fron
Ibne Abbas (rad) that ‘Surah Anfal* was revealed at Badr whicj
testifies that the event related to Badr. (Sahiha^
The commentators and survivors of the expedition of Bad-
confirm that when Jibrail (alai) appeared to Holy Prophet (Sal1,
am) and asked him to witness Allah’s Benevolence and favourti
Muslim by way of a handful of sand. Holy Prophet (SaPau)
took a handful of sand and threw it towards Quresh who were i
larger host than Muslims, well equipped and well-poised and i
turned them away—they were blinded. The secret was thath
was suggested by Jibrail (alai) on behest of Allah. People $a«
negation of Marmaita and affirmation of ‘izramait* plue the result
of la kirlla huramaa solves the problem of unity—hence it is th
Ayat that spotlights the high glamour of the face of Holy Pro
phet (Sal’am). !
. There is another Ayat of Surah Anfal:
‘allahumma in kana haza huwal haqqa min indika (i
/ amtir alaina hijaratam minassama e—*
‘O’ the Almighty the prophet hood of Muhammd (Sal’am)
his preaching and recitation of Holy Quran in Thy name if reallj
is from Thee rain stones from the heaven upon us—’ I
Just imagine fiasco of their prudence that instead of praying
Allah to show them right path in wake of recitation of Hol]
Quran and preaching by Prophet (Sal’am) they prayed stone
showering upon them. That had become now compulsory and it
was granted through Prophet (Sal’am) by throwing a handful d
sand coverete to blind them. _ 1
part h
MERIT U
^at Io alaihim Ayatehee—(Albaqra 18, VJmran ",
Juma 1)
‘Prophet recites Ayat of Allah to the people’
When Abdullah Bin Masood (rad) was converted to Islam
he desired to be assigned the toughest service—companions (rad)
told him that the toughest duty is to recite Quran to Quresh so he
went midst them and began reciting Holy Ayat. After a while
when he returned he was bleeding and his face had become
unrecognizable. It shows that it was not an• easy thing—Holy
Prophet (Sal’am) had taken it upon him to go midst the Quresh
of Mecca and recite Holy Quran to them. Then he met each of
them separately and preached them. There was no fair in which
he did not go for preaching—Marn and even—He never hesita
ted and endured all the risks.
It should be noted that recitation is for either of the two
reasons: (a) Recitation for one’s own sake for personal motives.
* (b) Recitation for others to create Allah’s fear and make them
tremble for that.
It is well evident that Holy Prophet (Sal’am) did the latter
in perfect specialization.
MERIT 15
‘wa yo allimukum malam takono taulamon—’
(S. Baqra 18)
Prophet (Sal’am) teaches you all that you did not know.
e • •
(3D

(32) (33)
Ayat addresses to all the mankind and points to the fact
that such things that were not known to anyone are told by pro
phet (Sal’am) and made them learn of. ■
Jesus Christ (Isa alai) in view of the standard of the audie.
nee had addressed them in the following manner : j
‘inna lee umooran kaseeratan aizan le-aqoola lakum
wala killa tasta tee’ona antasta mi lul arta wa amma.
••
mata ja-a zalika roohul haqqe fahu wa yurshido kum
ila jamee-il haqqe—’
While in the Bible it is said ‘There are other things on my
part to let you know but now you cannot tolerate them when
‘the Holy Ghost’ comes it will show you the all true path.’
The words of Jesus Christ (Isa alai) transpire that the edu
cation that he could impart to the community was far than what
he could not impart.
The reason for that was not that he was not a perfect tea
cher—but because the community was not capable of bearing that
much that left. As a result there really remained much in store
to be taught to the mankind.
The question is whether this imbalance could ever be corre-
cted—or the deficiency of Christianity could ever be made-up ?
Christian Religious Scholars maintain that the deficiency had
been made up on the ‘Day of Pante cast’
ns’ of the Bible Ch. 2—it can be noted that the event occured
after 50 days of the lifting up of Jesus Christ.
The meaning of Pante cast are (as in the third Book of
Moses) offering sacrifice during the days of Id-ul*fasah.
In the ‘Book of Actions’ it is mentioned of course, that on
In the ‘Book of Actio-
that day (Pante cast) 12 Disciples of Jesus Christ (Masih alai)
were together when they heard a loud noice and saw flames like
tongues of different colours and they sat over them and began to
speak different languages. Hearing the noise people also crow
ded over there and got panicky—They began to ask one another
as to what was happening. People, getting chuckled replied that
. L the influence of some strange liquor-Than Peters raised his
voice and said that they ate not under the influence of liquor.
16|2—It is that which was mentioned of by the departed
prophet-11|2 God says that during the last days it would so hap
pen that 1 will send from my ‘Ghosts’ upon thee After St. Pete
rs had addressed them thus 3000 people had assembled there.
(Gist 1 to 42 lessons—Book of Action II)
I The main point is that on the Day of Pante cast when
St. Peters was filled by the ‘Holy Ghost’ had told that it is the
[ state about which the departed Prophet had-mentioned of. How
I it could be that was prophecied by Jesus Christ (Masih alai).
I We maintain as such that on the day of Pant© cast it was
| not the prophecy of Jesus Christ which was fulfilled-but that was
of the prophet (predecessor to Jesus) as told by St. Peters on that
eve. And there is no other occasion to which Christian Religious
Authorities and Scholars could point out.
In short it is our contention that Christians could never
mate up their deficiency mentioned of by Hazrat Isa (alai)
And the remaining education of truthfullness and righteous
ness to the mankind after Christ was gum by Holy Prophet (SaT-
I am). As it is indicated in the Ayat ‘malam takono taulamona’
It is confirmed by the fact that nothing out of the remaining
education was givn out on the day of‘Pante cast’
So far the Jews are concerned—they too had a lot to learn
after this Book ‘Torah’
It is mentioned in Holy Quran as under :
‘Wa ma oteetum minal ilme ilia qalee lan—’
‘Thou art imparted very little portion of knowledge—•
So it was naturally assigned to Holy Prophet (Sal’am) to
make-up the continued deficiency of the knowledge of truth and
• it was as such therefore, that the deficiency of
‘malakum tako no taulamona’
was madeup through him.
It is further to be noted in the context that in Hazrat
Isa’s prophecy the actual words used are ‘Rooh ul haq’ and in the
respective Bible the same word is used in this context only and

(34) (35)
not in other places. In other places the word‘Ruhul Quds’i$
used. The ‘Holy Ghost’—as Christians call it and the focal
point of their Trinity. And this ‘Holy Ghost’ did never impart
any more education to any of the Christians—to add further to
that Jesus Christ had left incomplete.
Readers may question as to what is that vast knowledge
which Jesus Christ could not impart to the mankind during his
lifetime and which was already left incomplete by Moses 1
There is detailed answer to all this in a separate chapter
‘Merits of Holy Quran’.
It should further be reminded that all the predecessors of
Jesus Christ could not make up the deficiency of the knowledge,
except Holy Prophet (Sal’am) which was left by him (Jesus).
There is great difference in the followers of Holy Prophet
(Sal’am) and Hazrat Isa (alai)—Lord Christ had 12 Disciples—_ •
trusted lieutenants who could propagated and preach his teachin
gs—which Holy Prophet (Sal’am) had far greater a number of
companions (radhiallaho anhum) who propagated and preached
Islam. Out of 12 Disciples of Jesus Christ only 3 or 4 are such
whose names could be mentioned for propagation and preaching
of Christianity. While all of the companions (rad) of Holy Pro
phet (Sal’am) have paid a great role and each of them had a
destinct conbritution in spreading Islam and propagating its tea
chings etc. It may also be noted that these are some 2210 Aha
dith reported from Aisha (radhiallaho anho), then is Ibne Umar
Anas Malik comes nearer to that number—Hazrat Abu Huraira
(radhiailaho anho) has reported 5374 Ahadith. There are so many
others who were Prophet (Sal’am)’s pupil but had the essential
qualification of a Learned Teacher.
It should further be reminded that the abovementioned
companions belonged to the same part of the world and the same
nation as was called ‘illiterateand unknown to the world of Book’
c. (ummeeuna la yalamoonal kitaba.)
One should note this point also that the role of Christians
in spreading knowledge of modern science has been very insignifi
cant compared to Muslims. For instance, the present theory of
geography—the shape of the earth was propounded in age of
Abbasia Caliphet. When it reached Europe, few Christian Scholars
ok it up Many of lhe phUos°Phers who favoured tbe ,dea were
l0|°J Similarly a Christian woman named Mary Mounta imparted
a Small-pox vaccine from Constantinople in 1721 A.D. Bishops
opposed this method of treatment and pressurized the king to
present it by Royal decree.
When in U.S. it was prescribed by doctors for the first time
that in advanced stage of pregnancy (nearing maternity) women
be made to observe confinement. Bishops opposed the idea in
name of the Book of Genesis, Chapter 3, quoted by them. They
said that affording comfort to woman at that stage is anti-Bible.
In Gharnata Chronial Eksamins burnt down to' ashes 8
thousand books manuscript because it did not confirm to the
ideas of Kimsa.
The Protestants which are presumed to be liberal in their
mode of thinking and approach have not proved themselves as
such. Kulfan ordered to burn alife Serfete for his research that
distortion and concoction had entered Christianity even before
Assembly of Neeqa. And the latter was burnt alife in the high
flames.
In 1729 A.D. Facte was also burnt alife for the same charge.
Bishop Luther used to say that Aristotle was a tier, impious
and wild boar.
The credit goes to Muslims on the other hand that they
never discriminated against foreign languages and foreign sciences
without any consideration of the religion of that nation.
This fact is well known and recognized by the Historians
world over. As it is the well known saying ‘go to China for learn
ing if knowledge is available there’.
MERIT 16
‘yu al limu humul kitaba wal hikmata—’
‘Our Prophet imparts the people Knowledge of Book and
Prudence—’
As it has already been said by ‘The book’ is meant the Holy
Quran and teaching of the book include Ahadith by Holy Prophet
(Sal’am). Therefore, the description of education and prudence
is necessary under the caption.

(36)
It is mentioned in the Holy Quran :
-t >1tX&j <*
‘wa mayyotal hikmata faqad otiya khairan kasecran
‘whoever is given prudence he is given abundant virtue.’
Though from the Above Ayat the real meaning of prudence
(hikmat) is abundance of virtue but it was also separated from
Apostle ship :
‘wa laqad a taina luqmanal hikmata’ —(Surah Luqman)
We had granted Prudence to Luqman.(alai).
Prudence is an applied quality which helps in conducting the
affairs and handling persons and situation. Holy Prophet (Sal’am)
was an adept and had reared companions (rad) seasoned to handle
the situations.
When Holy Prophet (Sal’am) reached Madina at first he
worked to enhance mutual affinity and between Mahajirs and
Ansars and then worked out for a non-aggression friendship treaty
between Muslims as a whole and Jews.
The treaty between Muslims and Jews of Yasrab (Madina)
opens as under :
(1) haza kitabum min muhammade nin nabie sallallaho
alaihe wa sallam bainal momineen al muslimeena min
quraishinw wa yasraba wa man tab e ahum falahiqqa
bihim wa jahada ma a hum inna hum ummatunw wahi-
datun— -. »
(2) wa inna yahuda bani aufin ummatun ma al momineena-
(3) wa inna bain a hum la nasro man haraba ahla hazi his-
saheefate— ^^^49
ilia(37) III
(I) This writing is on behalf of Muhammad, the Prophet Illi
(Sal'am) that the Momineenand Muslimeen of Mecca and Yasrab
will be one nation-and all those who will follow them and will Bill
participate in their crusades will also be included in this unit. ■Ill
(2) Jews of Bani Auf will also be treated as belonging to ill’
the above nation—There will be mutual co-operation system bet- ■11
ween Muslims and Jews-no matter whoever comes to war ■II
against signatories of the parties to this treaty. ■II
(3) Holy Prophet (Sal’am) when reached Madina he consi- Ml
dered it necessary to conclude pacts with.all such tribes who were j II
settled in between Mecca and Madina and had trade relations with II
those people of cither place. Treaties with Banu Zumra and Banu w
Madlaj arc based on this prudence. I
(4) In the Peace Treaty of Hadeebia the words ‘man h
Muhammad Rasoolullah were inserted. The commissioner of I
Jews objected to it while the deed writer on side of Muslim and r
all other Muslims were adamant on their posture. The situation I
grew tenser. Then Holy Prophet (Sal’am) suddenly asked the
Muslim deed writer to replace the former words with ‘Muhammad
Bin Abdullah’. The situation eased then and there. .
(5) When disbelievers of Mecca wrote to their counter part
of Madina to break war against Muslims—Ansars and Mahajirs
of Madina. And if they did not do so Mecca disbelievers would
finish them. Disbelievers of Madina were taken in by this threat*
and they started to prepare for clash with Muslims. Holy Prophet
(Sal’am) went to the people of Madina and addressed them—You
do not understand the trickry of Mecca people. They want to get
slain those relations of yours who have become Muslims. Contrary
to that if you had to go at war with people of Mecca you will be
fighting against aliens—It proved quick silver in effect and the
‘civil war* between the people of Madina did not take place. This
prudence of Holy Prophet (Sal’am) saved the Migration Venue of
Muslims from internal disharmony and disorders.
(6) When the people of Taif and Hunain had advanced
against Muslims and were defeated at Autas and their host were
under seize within the Fort of Taif. The seize was tightened and
the people under seize began to flee—At this stage Holy Prophet
(Sal’am) lifted the seize. It proved so repercussive that within a
few months entire population of Taif was converted to Islam.

(38)
(7) Hercules wanted to invade Arabia. Holy Prophet
(Sal’am) did not appreciate the view that Arabia be made a wrest
ling ground of Romans. He himself took initiative and reached ,
the farthest most border post of Arabia. The main prudence was I
that Muslim host could get support of the entire people of Arabia. 1
Hercules was very much influenced by this bold initiative and he
gave up the idea of invasion of Arabia all together. S
(8) Mecca was conquered in 8th year of Hijra. 360 idols |
were removed from Kaaba. But no action was taken to harm the |
shrine itself. I
The shrine was rebuilt 5 years before the attainment of
Apostleship by Holy Prophet (Sal’am). At that time Quresh due
to financial deficiency had shortened the length of the shrine.
Holy Prophet (Sal’am) expressed his benevolent view that it is I
better to reconstruct the shrine on the original foundations of
Prophet Ibrahim (alai) but left the building as it was considering
own limitations. There were such people there who had contri
buted for reconstruction of Kaaba physically and financially.
Hence it was not unnatural that demolition of the shrine would
have infuriated and shocked them.
One of the foremost point to be remembered is that Holy
Prophet (Sal’am) has set up the code of conduct for Muslims
(Shariat) as.‘Spiritual Medica’ and has instructed for the treatment
of all the respective parts of human organism.
The second sphere is related to the ultimate goal and prepa
ration for the same for which he gave guidance.
The third sphere covered by his prudence is the education
of civic sense, local, national and international levels.
Allah is ‘Hakim’ and it is also the merit of Holy Quran:
‘yaseen wal quranil hakim—’
Holy Prophet (Sal’am) is therefore instructor of ‘Hikmat’.
There is a Hadith in this context as under:
‘kalimatul hikmate dallatul momine iza wajadaha akha-
zaha—’
(39)
•Look upon Hikmat (prudence) as a lost-property of your
own, take it as your own wherever you find it.
MERIT 11
'wayudha o anhum israhum wa lagh lallati kanat alai
him’ —(S. Airaf 16)
*And lightens their burden and unties those ties that had
held them—’
The above Ayat suggests that people were held in ties and
bearing burdens with which they were relieved by Holy Prophet
(Sal’am). It was so because he has Mercy for the worlds.
It is well known fact that the world was tightly held in the
different tiesbefore the dawn of Apostleship upon Holy Prophet
(Sal’am) and nations were plunged into darkness.
We may however take representative cases of certain com
munities of the pre-Islamie era—i.e. the time whenHoly Prophet
(Sal’am) was born.
(a) Arabs—Strong drunkards, licentious, adulterers having
all kind of blasphemy. Always pleased in publicity of their such
actions—Never knew to feel sorry on any thing vulgar committed
under influence of liquor.
‘Qainat’ were such women who were made captives or lifted
from any place and were used for debauchery and prostitu- .
■I tion. Such earnings were not considered . ble. They took
pride in it. Women were not allowed to milchthe cattle. Suc
cessive rights were reserved for men only. Children (minors) andA • *
women were deprived of any right of succession. Whoever covered
I awidow by his bed-sheet (among the relatives of the widow) he
1 enjoyed full rights over that woman irrespective of her will.
Women were indiscriminately used by step-sons and step-brothers
etc. There was no Pardah. Mind women used to sear their bodies
| by indigo. Wigs were used commonly. Prostitution was common.
Brothers were considered a reputation. There was no marriage
law. There was no such standard as permissible and impermis
sible woman. People believed in evil spirits. Imaginary gods

(41)
and goddesses were worshipped—on tribal basis. Horse race a)1(j
gambling were popular. Enmity was also applicable on id0|s
alongwith men and tribes. I
They sacrificed first cub (kid or lamb etc.) on their deitiCs
Blood of the cattle, piece of flesh chopped off a living cattle wert
consumed in stringency. Revenge was sacred.
Superiority complex was a common factor in any tribe. They
were high conventional and conservative.
Their deities were as follows :—
Saad was deity of Bani Malkan Bin Kunw. Zoolshuri was
deity of Banu Hars Bin Shakar. Bahum was deity of Banu Mazi-
na- Similarly Shaeer was deity of Banu Shutara and Zulkhalsa of
Khat’am tribe.
The odds in the ways of worshipping there, Arab Idols were
Ast and Aghlal in the Ayat.
(b)Jews—Yehud is the Arabic name of those tribes which
are Israelites numbering 12. Although, Yehuda was son of Yaqub
(alai) and the progeny of latter should have been called Yehud as
such.
Hubul—It was a very tall idol and was installed on the
frontal wall of Kaaba. He was worshipped by all the tribes. In
Uhad, Abu Sufian had raised the slogan ‘u’ulo hubul’. 1
Wad, Sawwa, Yaghus, yaooq and Nussar were carved out in
stone. These are the names of the grandsons of Hazrat Sheesh
(alai)-and Arabs had adopted their names for their deities. J
Banu Kalab worshipped Wudko, Banu Nadhaj worshipped
Sawwa, Banu Murad worshipped Yughoos and Banu Humdan
worshipped Yaook. There was a sect of Banu Humdan who wor
shipped Nussar.
Lat—was made as faminine of Allah and was also called
Rabbahu Munnat—feminine of Munnan—The idol was installed• •
on Mt. Mushlai. Entire Arabia was divided between Lat and
Munnat. Munnat was , worshipped by Huzeel, Wanzar, Aus and
Khazraj Azzi—A feminine of Aziz—Banu Sheban worshipped
them. Banu Kanana also respected it.
Dawwar—An idol of a youthful woman Asaf Bin Yala and
Naila Bint Zaid Bin 'erhum were yemnites and had illicit rela*
tions. They coLimitted the sinful act in Mecca. They were senten-
ced to death and their bodies were kept unburied—Asaf on Mt."
Safaa and Naila on Mt. Marwah. After the bodies were decom-j
posed, their sculpture were made. Some time later they also were*
being worshipped. ____ _ I
Zulkafain—Das tribals worshipped it. It was idol—made o[
wood. Tufail Bin Umro Bin Sunna had burnt it to ashes after
embracingls lam. 1
Abab was a stone on which sacrifices were done.
Am Anas was the God of cultivation. This was deity of It!
tribe. .
Chart of the names of 12 sons of Yaqub (alai).
Serial Name Meaning Mother’s Name
1. Robin. Sight son Lea. Begum
2. Samune Audibility —Do—
3. Lodi I.
Wr
tribute
—Do—
4. Yehuda —Do—
5. Daan Judge
judicious
Bunha Kumoz
Rakhail Begum
6. Naftani wrestler Bunha
Maid Servant
Rakhail Begum
7. Jasood warrior Zulfa
Maid Servant of Lea
8. Ashar Fate Zulfa
Maid Servant of Lea
9. . Ashkar Reward/wage Lea Begum
10. Zabloon Comrade/colleague Lea Begum
11 Yusuf Further/Addition Rakhail Begum
12. Benjamin Son of the Rakhail Begum
Right-hand
Jews became famous during the time of Daud (alai).
After Suleman (alai), within five years, ten out of 12 tribes
deserted him and only 2 remained under his son Rajaam. Progeny
of Rajaam were called Shahan Yehuda and Shahan Banu Israil.
Jerusalem after 40 years only was discarded by Allah,

The History of Jews is very painfu’ They had drifted to
idol worship even during the last days of Suleman (alai). They
were subjected to all kind of humiliation.
It is ironical that among their many an Apostle were sent
but to none they obeyed. Holy Prophet (Sal'am) felt compassion
to them and tried to lift them up. For this purpose a treaty was
offered. It was an international treaty and through it they were
granted right to uphold culturally and socially the doctrines of
Torah. Their disputes were allowed to be settled as per doctrines
ofTorah.
2—The code of discipline of Moses (Musa alai) was very
strict. •Therefore, amending it in order to enlighten the burden of
the people was to relieve them from ‘asr’ and ‘ighlal’.
(c) Nassarath (Christians)—Masih (alai) had chosen 12 dis
ciples to be witness of his preaching among the 12 sects of Bani
Israel. But they could not prov$ his worth. He chided them
many times by saying that in case they had a single particle of
faith in them they would have done like this or this. They could
not join Christ (Masih alai) even once in prayer to Allah. After
departure of Hazrat Isa Masih (alai) the 12 Disciples were divided
in their views about the teachings of their Lord.
But the ice^was broken when Polos, who was anti-Christian
jew, embraced Christianity of his own. He was not among the 12
Disciples but was a learned man; far superior to them in art of
convassing and convincing. Polos advocated for lenient code of
discipline and councils were set up who made amendments. And
whoever dared to oppose reforms he was slain.
Councils had a very important issue for their disposal—that
was the issue of recognition of Aposleship and Prophethood of
Jesus Christ and his personality. Some said he was a dual perso
nality with one soul. Some said he had two soul and one person.
Others held the view that he was ordinary man before crucification
and became Apostle after it. There were very few however, who
held the original views—that Jesus Christ was a man and Apostle.
It was through these councils also that the concept of trinity
grew up which is derived from Platonic concept of Tri—(God,
wisdom and desire) which was popular in Greece.
But in context of Jesus Christ again there were differences as*
(«)
io the constituents of trinity—some maintained Gcd—Mary and
Christ—others said—they were God, Jonah and Christ. There
were another sect who maintained the constituents were God and
Christ and the Holy Ghost.
Then there arose differences as to the Holy Ghost one of the
views was that Jesus Christ was born of God and the Holy Ghost.A
The other view was that Holy Ghost was created by God and
Christ. These contradictory views were a postilence for Christianity
Churches of Rome and Constantinable, Jerusalem and Egypt
were against one another and issued decrees ousting the other from
Christianity. During these days a fashion had emerged of posing
Mary and Jesus in the form of nuns and monks. It was a great
vice of the day and a new burden on earth and a misnomer for the
Church. i .
Another thing that ruined morals was the benediction of
Bishops to forgive the sins on confessions.
It was this type of situation when Holy Prophet (Sal*am) was
made Apostle. The Christians of Syria, Egypt and Iraq under the
protection of Islams were blessed with a peaceful life and the
burden that they had been enduring as Christians was alighted.
(d) Hindus—Muslims have categorised Hindus such people
who lived east, of the River Sindh. They had a history full of
ignorance and darkness. But there are certain signs which indicate
that they might have been a learned people in the past.
Hindu • degeneration started with the war of Mahabharat
(Ref-Satyarth Prakash—Swami Dayanand). This war was fought*
approximately 1500 years before Christ—(Ref-Ancient India by
Romesh Chandradutta). It is said that throughout India at that
time not a single person was found neutral. Everyone was on the
side of oither Korav’s or Pandav’s. If it is presumed that at that
time the population of Hindus was 5 crore. But after the war was
over, there were only 12 men who were survivors. They too ended
their lives.
Six centuries B.C. Budhism appeared. Lord Budha had
adopted Pali language (an Indian Dialect) and had forbidden Sans
krit. Replacement of Vedantic religion by Budhism caused ruination
of old Vedantic religious books. (Ref. Pandit Vijay Narain’s
Budha—P. 169). Shankar Achaiy, a Vedantic Scholar had many

(44)
discussions with Budhists but his span of life ended in 34 yean J
age. One good result of it was that in the court of Rajajkl
Sanskrit got a place. But instead of Historic Research, it gaVe
way to Poetry and fiction and nothing original could be brought
forth. 11
Mahabharat is one of the classics. But its authenticity hat
been doubtful as it has come to knowlede that 20 thousand Ashlok
have been inserted into it unauthentically (Ref—Satyarth Prakash
—Swami Dayanand). fl
Budhism remained at the pitch in India’ till the era of.Ashoka,
the Great (466—B.C.—Dr. Mistrass—The Budha) and afterwards
its down fall ensued. ||
Budhism cannot withstand civilized modern era. As a matter
of fact the Budhist Monks (Bhikshus) which were creation of
Budhism harmed its own cause. 1
When the down fall of Budhism took place, the conditionsof
India again began to deteriorate. So many sects emerged, just as
Chakranta Dam Margis—Sehlsara BhagDarshnan Mukti—Shakat
—Teward—Adak—Rama Pasak-Dundi etc. which distorted entire
religion and culture of the people of the country. (Ref. Satyarth
Prakash). I
Under their influence wine, women, gambling, debauchery
and prostitution had enhanced.
It was at this juncture that Muslims reached India in the
West—North West, Southern parts of the country. Their preach*
ing proved repercussive and hundreds were converted to Islam or
reformed themselves. 1
So in any case Hindus were also relieved of the unnatural and
unnecessary burden by the teachings of Islam.
(e) Majoos—They had been ruling over Persia since ancient
times unchallenged and undisrupted. But they had become luxuri
ant and beentious. ,
Maani’s religion had ruined the ancient system and order of
the society. All sort of degeneration in social conditions had
developed. Nudity and debauchery had become a norm. Adul*
tery and rivalry knew no bounds. Farhad, the servant of tfie king
became his rival. Sherdea murdered his father to get Sheereen.
Frequent clashes between Romans and Persian had further
(45)
^ade the country unstable and chaotic.
Their former ancient religion had banished all together,
.gainst this dismal background Islam attended its protection to
Persians and liberated them from all sort of oppression and
tyranny.
A through study of the then prevalent situation of these
countries would confirm that the words
‘yadau anhum israhum walagh la lallati kaanat alaihim’
| is true to Holy Prophet (Sal’am).
MERIT 18
laqad ja-akum rasoolum min an fusi kum*
(Surah Tabah)
A stately Prophet has come to you who is from amongst
you.
The words ‘min an fusi kum’ are addressed to the people of
Arabia and especially, Quresh.
Arabs were proud of their forefathers and their superiority
complex was such that they did not respect any non-Arab. Domi
nance of non-Arab was not tolerable for even a while. Hence,
it was a great boon of Allah that He sent a Prophet of the grade
of Muhammad (Sal’am) whose primary object was to alight the
burden of those people and raise them morally, socially and
politically.
In Sahih Bukhari there is a report from Abu Huraira (rad)
to the effect that Holy Prophet (Sal’am) announced to them.
‘Boisto min khaire Qurooni Bani Adama qarnan faqar-
nan hatta kunto min al quran ilia zi kunto minho—’
‘Allah has selected me from the best of the best of the
branches of tribes—to the extent that 1 am born of the Holy
Quran which is mine.'

I
(46)
In Sahih Muslim also there is a Hadith reported from Wash
Bin Asqa (rad): ““
Vl* * 9 9
innallaha astafa kanan ata min wulde ismaila wastafa
quresham min kanan ata wastafa min qureshin bino
haashimin wastafani min bani haashimin—’
‘Allah made distinguished Kanana from among progeny of
Ismail and made quresh’s distinguished among Banu Kanana-
And Banu Haashim among Quresh and (finally) made distingui
shed myself among Banu Haashim.’ 1
There is yet another Hadith reported from Syedna Abbas
(rad) Bin Abdul Muttalib to the effect that he told Holy Prophet
(Sal’am) about the certain Quresh people who were talking about
their progeny and line of descendence and their mutual relations,
During it the name of Holy Prophet (Sal’am) did also figure-up.
They remarked that he is a palm plant in hilly place (Nakhle
Kadeer). It was on that occasion that Holy Prophet (Sal’am) said:
‘innallaha khalaqal khalqa faja-alni min khaire faree-
qihim wa khairil fareeqaine—summa takheyyaral qabai-
la faja-alni min khaire qabeelatin - summa takhayyaral
buyuta faja-alni min khaire buyutihim faana khairuhum
nafsanw wa khairuhum buyutan—’
Allah made His creation and divided them into branches^-
And kept me in the best one. Then he formed the tribes and
put me in the best of them—Then formed the clans and put me
in the best of them—Therefore, I am from among the best of the
community and best of the families.
B—‘Min an fusikum’ is hence addressed to the community
—the Prophet (Sal’am) is from amongst the mankind—Had he
been from amongst the kind of angels then the mission of unity
of mankind would have remained incomplete—Education and
^caching would have been very difficult and followers would
Lve been quite unable to walk in the foot-prints of their Prophet,
yfis being from the mankind has enhanced the reputation of it.
3. Author of ‘Attanzeel’ and Khazin have quoted 'from
jbne Abbas (rad) and Zehri and Ibne Mahees have prono
unced the word an fusikum as an firukum to impress that it
would directly impart the sense the neatness of gem and light
ness of the temperament which according to them would
prove Prophet ‘Sala’m)’s being distinguished as full of puritye
As a matter of fact it is the real sense aimed at conveying in the
Ayat.
MERIT 19
‘azizun alaihe ma anittum’ (Surah Tobah)
‘Your distress is grievous for them.*
The sense thus conveyed is that the thing that puts you in
distress is grievous to Holy Prophet (Sal’am). It may further
be reminded that this situation was equally in case of non
believers as well as in case of Muslims (believers).
a) Whenever he saw disbelievers in perfidy of fqith (Shirk)
he thought of their fate on account of that and his' kind heart
was very much grieved. Even some times it so enhanced that
Allah had to send His Message to divert his attention.
It is mentioned in Surah Yaseen.
>4 > '
fala yah zunka qaula hum
‘Do not be disgusted on their state’
Similarly, it is said in ‘Surah Al imran’
‘Wala yah zun kal lazina yusare’una fil kufre.
‘Do not be dismay over the state of those who are promi
nent among the things of disbelief.’ A A '
In the events of Badr it is written that when the aggressors

1 I
(48)
L <
.ifx
of Mecca were captured. Holy Prophet (Sal’am) could not sleep
at night and changed sides in agony. When a companion asked
if there is any trouble to him he told that he is hearing the hue
and sigh of Abbas. The companion (rad) who was an Ansari
silently went inside and untied the rope of the captive (Abbas).
When Abbas got relief, Holy Prophet (Sal’am) also slept Again
when Ansari came to him Holy Prophet (Sal’am) inquired about
Abbas. Ansari informed that his rope has been untied. Then
he was asked by the Prophet (Sal'am) to go and behave like wise
with all of the captives. It was then that Holy Prophet (Sal’am)
could have a sound sleep.
•The main point is that the captives were those who had
continuous 13 years laboured hard to dismantle Islamic, move
ment and run personal enmity against Holy Prophet (Sal’am.)
had tortured Muslims. So for the case of Abbas is concered he
was forced to come along in Badr by the Quresh. Holy Prophet
(Sal’am) understood it but he did not prefer to single out him
for special treatment and behaved unformly with all the cap
tives.
Si
Azizun alaihe ma anittum ? was in case of those avowed
enemies of Islam and Muhammad (Sal’am) himself as every body
knew about. (2) But when Holy Prophet (Sal’am) migrated to
Madina, Mecca experienced unprecedented drought and famine
Abu Sufian Umri, an avowed enemy of Muslims came to Holy
Prophet (Sal’am) and begged him to be kind enough to pray Allah
for relieve Mecca of the famini. Holy Prophet (Sal’am) hearing
about the stuation asked Samama Bin Uthal, chief of Najd to send
food grain there immediately. Samama had larger stack but .had
held a* obviously because they were anti—Islam and enemy of
Prophet (Sal’am). Now he’ obeyed the instruction and sent
shipments without any delay. Thus it was the picture of :
Kanallaho llyuazzibahum wa anta fee him *
(3) Taif was fought against those aggressors with whom
Hunain and Autas wars were fought. These people had taken
(49)
I r,Caded themselves in the fort of Taif and were under seixe of
Kcade the seize was ordered to be lifted by Holy Prophet
This is undoubtedly the third example of
I ‘azizun alaihe ma anit turn ?
None, it can well be imagined how generous and kind
hearted he will have been in case of his own followers.
j In Sahih Bukhari there is a report from Ibne Abbas and
Xbu Haya Ansari (radhiallaho anhum) that on the Night of
Ascension (Shake Miraj) 50 times a day prayers (Salat) wercFhxed
for Muslims. Syedna Musa (alai) reminded Holy Prophet (SaVam)
as inna ummataka la tu teeqa’ (your ummah is not capable of it)—
Prophet (Sal’am) referred to Allah and the number of times was
reduced. Musa (alai) again and again repeated the words and
each time Holy Prophet (Sal’am) referred back to Allah. As a
result only 5 time prayer (Salat) was fixed for Muslims to offer
every day.
This incident indicates two things:
a) Holy Prophet (Sal’am) was so obedient to Allah that
when 50 times were ordered initially he did not have any objec
tion.
b) When Musa (alai) suggested him the idea about
Ummah’s capacity he referred back to Allah and repeatedly it
so happened till it was reduced to 5 only.
(4) Holy Prophet (Sal’am) was travelling from Madina to
Mecca once during the month of Ramadhan and naturally was
observing fast—Since the day was very hot he asked for water
and broke his fast. (Sahih Bukhari—an Ibn Abbas rad.) It was
done as such because companions (rad) were feeling very stren-
nuous in state of fast. (It is mentioned in other Versions).
(5) In respect of Taraveeh it is mentioned in Sahihun and
Sunan that for two nights Holy Prophet (Sal’am) attended with
the companions (rad) and did not go for the third night in the
mosque. The next day he explained.

(50) (51)
‘Our Prophet (SaVam) is very much eager of your profitabi-
qad ra aita Sani a Kum Yam naini minal Kharujeilai
kum inni khasheeto anyyaf radho alaikum
I saw your attention and attendance to this salat—The
only idea that prevented me from coming to join you was—lestit
is made compulsory upon you. >
(6) It is carried in Sahih Muslim, reported from Anas
(rad) that he joined, once Holy Prophet (Sal’am) inTahajjud
Salat and the latter made it shorter noticing ‘some one’s’ joining
him.
(7) Hazrat Aisha (rad) has observed common behaviour
ofHoly Prophet (Sal’am) as follows : Jj
Kana rasoolullahe Sallallaho alai hi wasallam liyad
ul amala wahuwa yuhibbo anyya mala bihee khash-
yata anyyamala bihinna so fayyfarudha alaihim.
Holy Prophet (Sal’am) did not practise even such actions
which he liked most. Thinking that if people will also be practi
sing the same—may it not became compulssory.
(Bukhari aHail wan nawafil)
It is in short well evident that Holy Prophet (Sal’am) had
the merit of ‘azizun alaihe ma anittum’ to the maximum and
gave much considerations
the Ummah—more then
children of the tender age.
to the convenience and amendablity of
a Feal loving father can have for his
As it is further mentioned in* Surah Yusuf’
Wama aksarun na sa walau harasta bi momineen.’
‘There are many who will not accept faith although Thou
wishes them to accept faith.’
The above Ayat is an additional proof of what Holy Prophet
(SaVam) wished for the entire mankind to be on righteous path
and become blessed. He wanted the entire mankind to bow to
and worship Allah.
(I)The Religion of Allah is the basic unifying factor for
the entire mankind.
(2) Once the chief of Quresh named Atba submitted to the
Holy Prophet (SaVam):
a) if you want wealth I can collect for you a lot
b) ifyou want political authority we will elect you our
ruler.
c) if you want to be crowned and throned , w’ll couvass
for your kingship throughout Arabia.
But Holy Prophet (Sal’am) retarted:
1 neither want wealth nor to be ruler or king—1 am just a
Messenger of Allah and it is obligatory upon me to convey
my message to every ear.
(3) Once Abu Jehl wounded Holy Prophet (Sal’am) when
his uncle Humza (rad) heard of it he went and took full revenge
for the same and reported the incident to Holy Prophet (Sal’am).
But as he heard about it he told him that he is not pleased with
the revenge and the only way to please him will be to accept
Hazrat Humza (rad) was very much impressed and con
verted to Islam.
MERIT 20
haree sun alai kum (Surah Tobah)
One month before his passing away he delivered a sermon
and blessed the Muslims with best of the wishes. It is the merit
oPhareesun alai kum?
Yarabbe Salle wasallim daiman abadan ala nabieka
khairil khalqe kulle him —

(52)
MERIT 21
‘bil momineena raufur rahimun’ (Surah Tobah)
‘He is greatly in love with the believers and is ever benevo.
lent to them.’
The sense is further elucidated in Surah Maj and Surah
Baqrah:
Innallaha bin nase la raufur raheemun —
‘Allah is ‘rauP and—raheem for the mankind.’
Hassan Bin Sabit Ansari (rad) says:
‘Wa shaqqa lahu min ismihee liyujillahu.’
fazularshe mah moodunw wa haza muhammadun.’
If we count the revered names ofHoly Prophet (Sal’am)
used variably (appertaining to merits) they go beyond 80. They
are in the' following:
a) The names that are derived from merits mentioned in
the Holy Book.
b) The names that are derived from the merits mentioned
in Ahadith.
c) The merits that are enumerated in the Verses by learned
poets are also counted in the names.
It is reported in ‘Sah'hain* by Ibne Masood (rad)
Kana rasulullahe Sallal laho alaihe wasallama.
Yata khawwa luna bil mau izate makha fatassamate
alaina’
‘Holy Prophet (Sal’am) delivered sermon occasionally so
that it does not become a burden upon us.’
If Holy Prophet (Sal’am) heard the noice of any infant’s cry
he shortened the salat so that the mother could attend to it*
II
(53)
Secondly whenever he set out for journey, riding on any
^nce he did not follow anyone of the companions (rad) to
wslk on foot. .
Thirdly, if any Muslim died in indebtedness clearance or
dues of deceased were ordered by Holy Prophet (Sal’am) to be
paid before his burial. And he never accepted any property of the
deceased.
Fourthly, he always forbade ‘back biting’ before him—He
prayed for the betterment of the ummah for whole of nights
together and loved children. He used to-share meals with slaves,
sitting over ground.
MERIT 22
Warn arsalnaka ilia Kaffatan lin nase—•
‘We have sent thee for the entire mankind.’
a
It is mentioned in the Bible — ‘Moses saw a flame
coming out from a petal-yet it did not burn off-when he went
forward to look into the matter. Then God raised voice from in
side it’ (6) 1 heard the distress of my people who are in Egypt
due to recovery of the taxes andl know their plight. (7) And
I am descended upon to relieve them from the tyranny of Egyp
tians andtake them out of that land to one where milk and honey
flow-land ofKenanas and beatiful persons 8. See now the peti
tion ofBani Israel came to me and I saw that tyranny which Egy
ptians didupon them. (9) Look!now you go—I send thee to Firaun
(9) Turn away my people, who are Israelites, from the Egypt (10).
The above parables 7,8,9, and 10 denote the object of
the Apostleship of Moses. And his action conforms to it that he
did not concern himself with other people—i.e.—others then
Israelites.
In the Book of Exceptions it is mentioned Moses desired
us a code ofdiscipline to be the property of the group of Jacob.
It proves finally that Torah was the specific property of
Israelites— otherwise it could easily be claimed that the code
(Torah) was meant for the entire mankind—And all those from
Moses to Jesus christ were specifically meant for Israelites.

(54)
Now it is to be specifically seen for whom Jesus Christ had
come.
(a) In the Bible by Mathew (ch. 15) there is a story ofa
Kenanese woman who had come to Jesus Christ to cure her
ailing daughter. She was not from Israelites. But he replied, 1
am not sent for anyone else except the lost sheep of Israelites.
24/15*
Yet she came and after prostrating told ! ‘O Lord help me?
25/15.
Jesus Christ replied—‘impossible to snatch the loaf from the
and throw it to the dogs?—26/15. It proves that Jesus
christ had come specially for Israelites.
It is further mentioned in the Bible by Mathew that when
Jesus christ sent his 12 disciple for preachings he instructed
them not to go to any other people — except Israelites— Even
Samerites were also ousted from the category.
UNIVERSAL PREACHING IN OTHER RELIGIONS
Some people might be thinking that Budhism carries
universal preaching. The History of Budhism manifests that
Budhists never sent their missions among other peapies, except
Hindus and never converted people of any other religion into
theirs. It establishes the fact that it was also special to a parti
cular region and particular people. Budhism in fact was not
any new religion but revival of Vedantic religion. But this view
of the Arya Samajists is not correct as Lord Budha had forbid
den Sanskirt and teachings of Vedas.
Now take the vedic religion. It’s key day was before the
war of Mahabharat. Vedas, six shastras and Manu Samariti are
silent over the matter—if ever it was the Missionery Religion
or was ever preached in other nations.
Arya Samajists and Sanatanic sects are unanimous that
this Samariti divides the entire population into 4 Varnas. Gian
(learning), recitation of vedas are allocated to Brahmins only.
And the-' rest are divided among the rest three. This .very
thing suggests the fact that it has never been a religion to be
preached.
II
(55)
The point of consideration is that there never has been any
^•Israelite leader of the Mosaic religion. Roman church never
Ignized any non-European as successor of Peters-Nor any
Asian was ever called to the status of Pope. Similarly m “
(eligion also any non-lndian was never made ‘Rishi Maharishi,
or even Pujari of any mandir.
About Holy Prophet (Sal’am) it is said in other places in
Holy Quran as under:
qulya ayyo hannaso inni rasoolullahe ilaikum jameea nillazi lahu
mu! kussama wate walardhe-’La ilaha ilia huwa —(Surah Airaf)
0 Prophet 1 tell that 0’ progeny of Adam I am an Apostle
of Allah to all of you-The Allah who is Master of Heavens and
earth—
MERIT 23
‘innallazina yuba yeunaka innama ye-unal llaha yadul-
lahe fauqa aidehim—, (Surah Alfatah—1)
‘Those who pledge to thee they pledge to Allah—Hand of
Allah is over their hands—’
In Arabic the word ‘Bait’ means the pledge which anyone
impose himself in respect of obedience to Imam (the leader). It
also implies fulfilment of the pledge.
The pleadge in question or referred to the above Ayat had
taken place in Hadeebia under a tree. It is mentioned in Holy
Quran:
laqad radhi alia ho anil momineena iz yuba yeunaka
tahtash shajarate.
Allah pleased with all those believers who were pledging
to the prophet of Allah under the tree.
The background of this rpleadge is that Holy Prophet
(Sal’am) had sent an emissary to Mecca headed by Usman

(56)
Ghani (rad). A rumour had spread that all of them have
slain. This incident would have led to declare a war on pa^
Muslims who had at that time come of Umra only. Therew?
possibility in that case of going at war on part of Mahajjr
against their relatives. Hence, a pledge was suggested.
number of the persons who undertook pledge under the tree
1400. Holy Prophet (Sal’am) was standing under the tree sere,
tching his hand and Umar Farooq (rad) was supporting his hand
from his own hand. People came and put their hands upon to
and pledged. Sulma Bin Aku Aslami (rad) has stated that the
pledge was to lay their lives. While Jabir bin Abdullah (rajj
says that it was not to flee from the battle-field. The words wen
not prescribed but to the pledge makers.
There was only one person in this huge crowd named Jad
Bin Qais Aslami who had hid himself behind his own camel to
avoid the pledge. But the person was not compelled to take
pledge nor condemned. On that occasion Holy Prophet (Sal’am)
observed: .-S
‘antum khairo ahlil ardhe*
‘Today you are the virtuous most of all the people of
earth.’
This pledge is mentioned and referred to in different -Ayat
of Holy Quran : flH
.... <1^ V 1S-°Ij t GJ
‘innallah hashtara minal momineena an fusahumwaatn
wa lahum be anna la hum ul jannata—’
(Surah Tobah-12)
All has bartered away Paradise with the wealth and lives of
believers.
Then again in the same Surah :
(57)
used in one meaning in both the places in the Ayat then the
sense conveyed is ‘Benevolence of Allah is greater than ydur’s’.
It is said in another place by Almighty :
ba lillaho ya munno alaikum an hadakum lil imane—
Rather it is Allah’s Benevolence that He showed you the
path of faith.
In Arabic the word ‘yed’ is idiomaticajly used to point out
predominance—for instance; al yed bi fulalin (these days such
and such person assumes predominance)
b) If the word ‘yed’ is used in different meanings then
yedullah’ means ‘Protection of Allah’.
It is mentioned in the same Surah later:
•
7a-alima ma fee qulubihim fa an zalassakinata alaihim
wa asabahum fat han qareebanw wa maghanima
katheeratan khuzunaha* (S. Fatha)
Allah knew the inner state of the hearts of pledge makers,
descended Sakinahupon them—granted them nearest victory/
And looked major victories for them which they will attain.
So itis well known that the pledge makers ruled the world
and emerged victorious all through in their mission.
I
• T
••
‘fastab shiro bi-baiyakum— ullazi ba yatum biheer-’
‘On such pledge of yours you should go in far festivities-
According to Imam Fakhr Razi (rah)
I ,
I
if the word ‘Yed’ is
MERIT 24
wa la kir rasulullahe wa khataman nabieena—
(Alahzab—5)
The above Ayat proclaims ttyat Holy Prophet (Sal’am) is
1 the last of the order of Prophets (alai) and Apostlesnip has
‘ ended upon him. r *

(58)
(59)
It is an evident fact that before Holy Prophet (SaVam) in
' different parts of the world including India there have been many
Pious persons midst those nations who have been hearing Divi.
ne call. But after him there is none who has received such
message—because that system has come to an end. And he was
last of the order of Prophethood and Apostleship.
• That is why neither Aryas in India now claim ‘Akashbani*
nor Israelite recognize anybody’s claim to be prophet midst
them or in any part of the country.
There is another point to be remembered and it is that
there have been certain Sufis who are alleged to have claimed God
ship like Mansoor. Irrespective of the correctness of the charge
or otherwise it is a fact that they claimed to the Godship and
not Apostleship or Prophethood.
fl V
’None of the non-Muslims can show any instance that
Holy Prophet [Sal’am] had any personal interest in declaring
himself to be last of the order of Prophethood or Apostleship.
As it is now a matter of about 14 centuries.
There is a Hadith to the effect as follows :
an abi hurairata qala rasulullahe sallallaho alaihe wa
sallama masa-li-o wa masalul ambia-e kama sale qa
sarin ahsina bunyanuhu turika minho mauzio libanatin
watafa bihin nuzaro yuta ajjabuna min husne bunya
nihee ilia mauzia tilkal labinate fakunto ana sadadto
mauzial labnate khutima bil bunyano wa khutiiaa
lirtusule wa fee riwayatin fanallabinato wa ana
khatimun nabicena
(Unanimous)
‘Imam Bukhari and Imam Muslim (rah) have reported in
unanimity with Abu Huraira (rad) to the effect that Holy Pro
phet (Sal’am said—That he and all other Prophet (alal) are like a
palace that is built up uniquely but was kept short of a single brick.
People came and saw the grand mansion short of one brick and
wondered. Now I have filled up the gap. The building is com
pleted with me and so the order of Prophethood and Apostleship
has ended upon me.
an jubaire Bin mut-imin qala samaitunnabee-a sallalla
ho alaihe wa-alehi wa sallamayaqoolo inna bee asma an
ana muhammadunw wa ana ahmado wa anal mahialla
zi yam hu allahu bilkufra wa anal hashi-rul-lazi yahsha
runnaso ala qadmi wa anal aqibo wal aqibullazi laisa
badahu nabi-un—
There is an unanimous report in Sahih Bukhari and Sahih
Muslim from Hazrat Jubair Bin Mut-im (rad) to the effect that
he had heard Holy Prophet [Sal’am) as saying—I have many
names I am Muhammad—I am Ahmad—I am Mahee. Allah has
made the transgression to task through me. I am Hashir as
humanity will be raised on the Day of Judgment after me. I am
Aqib as Aqib is one who is not followed by any Prophet,

(60) (61)
an abi hurairata anna rasulallahe sallallaho alaihe wa
sallama qala fuzzilto alalambia-e bisittatin oteeto
jawamial kalime nusrito birrobe wa uhillat li-yal gha
naimo waju-ilat lil ardho masjidanw wa tuhuranw wa
ursilto ilal khalqe kaffatan wa khutima bi-yan-nabiy-
una (Muslim)
In Sahih Muslim it is reported from Abu Huraira (rad)
that Holy Prophet (Sal’am) said—I enjoy distinction in six respe
cts among all the rest of Prophets (alai). I am granted eloquent
Kalimahs. 2. I am helped impressively 3. Booty is- made per
missible for us—4. Earth is made a place of Mosque and puri
fier for us. 5. I am made Prophet for all the creatures 6. Pro
phethood is ended with me.
ra wa ahmado wattir mizio wal hakimo bi-as nadin
sahihin an anasir radhiallaho anho marfoo an narrisala-
ta wannabuw wata qadan qata-at*fala rasoola baadi wa
la nabiea—
‘Itis mentioned in Zatqani that Imam AhmaHt imam Tir.
mizi andImamHakimhave repotted with evidence from Mawat
Anas(tad)Holy Prophet (Sal'am) as saying that Apostleship and
Ptophethood have come to an end and there will be neither any
Ptophet nor any Apostle after me,
an abi umamata radhiallaho anho qala qalannabio sall
allaho alaihe wa sallama fee khutbatil wida ayyo han*
naso innahu la nabia baadi wala ummata baadakum
(ibne jareer-ibn asakar)
‘Ibne Jareer and Ibne .asakar have reported it from Abu
Umama (rad) that in his sermon on eve of Alwida, Holy Prophet
(Sal’am) had said : ‘Remember it you people that there is no
prophet after me and no Ummah after you.’
an sausana radhi allaho anho qala qalan nabio sallalla
ho alaihe wa sallama sayakuna fee ummati sala soona
kazzaban kullahum yazamo annahu nabiun wa ana
khatimun nabi ena la nabiya baadi—
(Muslim)
‘It is mentioned in Sahih Mnslim that Holy Prophet (Sal’am)
said: “There will be 30 persons among my Ummah who will
beHer. Everyone of them will fancy that he is an apostle—Al
thoughI amlast of that order and there wjll be no apostle after

Rahmatul lil alameen, mercy for the worlds by qazi muhammad sulaiman salman mansoorpuri (english) volume 3 translated by aj siddiqui

Rahmatul lil alameen, mercy for the worlds by qazi muhammad sulaiman salman mansoorpuri (english) volume 3 translated by aj siddiqui

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