Wednesday, 23 March 2011

THE AUTHORITY OF THE HOLY PROPHET



THE AUTHORITY
OF THE
HOLY PROPHET
صلى الله عليه و آله وسلم
(Iktiyaaraat e Mustafa)


THE MIRACLES OF RASULULLAH
SALLALLAHU 'ALAIHI WASALLAM

AND HIS AUTHORITY
TASARRUF AND IKHTIYAR

The Miracles of Rasulullah sallallahu 'alaihi wasallam are innumerable. The scholars of Islam have written many books concerning these miracles and some books are spread over many volumes. To mention all these miracles is very difficult, only a few are mentioned here.

Four deputies

Imam Abu Nu’aym writes in ‘Hilyat al-Awliya’ and Imam Tabrani narrates from ‘Abdullah ibn ‘Abbas radiyallahu ta'ala 'anhuma that Rasulullah sallallahu 'alaihi wasallam said:
“Indeed Allah has given me strength via four deputies – two in the heavens and two upon the Earth. Jibra’il and Mika’il are my deputies in the heavens and Abu Bakr and ‘Umar are my deputies in the Earth.1


Deputies are for a King, hence, this hadith is proof of the fact that Allah, the Almighty, made Rasulullah sallallahu 'alaihi wasallam the King of the heavens and the Earth. And why would this not be the case when Rasulullah sallallahu 'alaihi wasallam is Allah’s Khalifa-e-A’dham (greatest vicegerent).
Imam Bayhaqi narrates from ‘Abdullah ibn Salam radiyallahu ta'ala 'anhu that the most honoured (mu’azzaz) in the whole of creation is Hazrat Abul Qasim sallallahu 'alaihi wasallam.2 Imam Hakim Neshapuri says this hadith is Sahih.3


Granted the keys



Abu Huraira radiyallahu ta'ala 'anhu narrates that Rasulullah sallallahu 'alaihi wasallam
said: “I have been sent with Jawami’ al-kalim (conciseness of speech). I was in a state of dreaming when the keys to the Earth were given in my hands”.4
Uqbah bin ‘Aamir radiyallahu ta'ala 'anhu narrates that Rasulullah sallallahu 'alaihi wasallam was standing on the pulpit and said: “Indeed I have been granted the keys to the treasures of the world” (Bukhari and Muslim).5

Imam Tirmidi and Darimi narrate from Anas radiyallahu ta'ala 'anhu that Rasulullah sallallahu 'alaihi wasallam said: “On the day of Judgement, honour will be with me and the keys shall also be with me and on that day the Liwa’ al-Hamd (the flag of praise) will be in my hands”.6

Rasulullah sallallahu 'alaihi wasallam was granted three du’as which will certainly be accepted.
Rasulullah sallallahu 'alaihi wasallam said:
(1) Oh Allah! Forgive my ummah,
(2) Oh Allah! Forgive my ummah and the third du’a I have saved for that day when the whole of creation and even Sayyidina Ibrahim ‘alaihis salam will turn towards me.7

It is in a hadith that Rasulullah sallallahu 'alaihi wasallam said:
“By Allah! I do not give anything to anyone neither do I deny anything to anyone. I am only the distributor and I allocate the treasure where I have been ordered to”.
Commentating on this hadith, ibn Qayyim writes:
“For these treasures, Rasulullah sallallahu 'alaihi wasallam only exercises his authority (tasarruf) according to the will of Allah just as a slave whose job it is to undertake all that his master orders”.8

In another hadith it is stated that Rasulullah sallallahu 'alaihi wasallam said:
“I have been granted the keys to the treasures of the world”.
Commentating on this hadith, ‘Allama Manawi writes:
“By this it means the treasures of the universe. Rasulullah sallallahu 'alaihi wasallam grants as much as people require. Whatever transpires in the universe is due to Allah’s will and Rasulullah sallallahu 'alaihi wasallam’s granting because he has the keys. Just as the keys to ‘Ilm al-Ghayb Kulli are with Allah alone, similarly the keys to the treasures have been given to Rasulullah sallallahu 'alaihi wasallam by Allah and whatever is given from these treasures is granted by the hand of Rasulullah sallallahu 'alaihi wasallam”.9


Imam Manawi also writes:
“Allah gave the authority (ikhtiyar) to Rasulullah sallallahu 'alaihi wasallam to choose whether he wants to be an ‘Abd Nabi or Baadshah (King) Nabi. Rasulullah sallallahu 'alaihi wasallam chose the former and forsook authority of the treasures of the world and due to this he was given authority (tasarruf) to the treasures of the heavens. Hence, the Sun was returned after it had set, the Moon was split into two, the Shayateen were pelted with stars, the doors to the skies were opened, rainfall was granted and stopped, the winds were blown then halted, the clouds offered their shade and many other unnatural occurrences transpired”.10

Imam Abu Nu’aym narrates from ‘Ubada bin Samit radiyallahu ta'ala 'anhu that Rasulullah sallallahu 'alaihi wasallam said: “Jibra’il Ameen ‘alaihis salam came to me and gave me glad tidings that Allah had given me help through the angels, He has given me victory and help and He has granted me kingdom and leadership”.11

This is what is befitting of the status of Rasulullah sallallahu 'alaihi wasallam because he is the one who offers a refuge to creation. It is in a hadith that Rasulullah sallallahu 'alaihi wasallam said:
“I am the Sayyid (leader) of all people on the day of Judgement”.
Commentating on this, Imam Nawawi writes:
“Qadi ‘Iyad says that a Sayyid is he who is the highest amongst his nation and to whom people turn towards in difficulty. Rasulullah sallallahu 'alaihi wasallam is the Sayyid of all people in this world and in the hereafter. The day of Judgement has been mentioned specifically because on this day there will no other leader and all people will accept him”.12
This means that even though people may refuse the leadership of Rasulullah sallallahu 'alaihi wasallam in this world, in the hereafter they will have no choice but to accept it. On that day, it will be only Rasulullah sallallahu 'alaihi wasallam whom people will turn towards.

Imam Ahmad Rida Barelwi says:
It is from the Qasida Burda that:
Our dear Prophet is the one who orders and also the one who prohibits.
No one else is more honest in affirming or negating than him sallallahu 'alaihi wasallam.
‘Allama Shihab ad-Din Khafaji writes in commentary of this couplet:
“This couplet means there is no other judge (hakim) in the whole of creation apart from Rasulullah sallallahu 'alaihi wasallam. Only he sallallahu 'alaihi wasallam is the ruler and no-one from the creation rules over him. So whenever he says yes or no, then he will always be correct and will judge according the will of Allah. Only an enemy will oppose his ruling, though there is no other ruler apart from Rasulullah who can stop his judgement and refute it. Therefore, whatever Rasulullah sallallahu 'alaihi wasallam says, he is the most honest”.13
‘Allama ibn Hajar Makki writes:
“Rasulullah sallallahu 'alaihi wasallam is the Khalifa of Allah and the Lord Almighty has bestowed the treasures of his grace in the hands of Rasulullah sallallahu 'alaihi wasallam and His blessings in Rasulullah sallallahu 'alaihi wasallam’s control. He has made everything obedient to Rasulullah sallallahu 'alaihi wasallam, therefore, Rasulullah sallallahu 'alaihi wasallam has the authority to allocate and to deny these blessings”.14
‘Allama Qastalani, commentator of Bukhari, writes:
“Rasulullah sallallahu 'alaihi wasallam is the epicentre of all occurrences. Hence, whatever can occur can only do so from Rasulullah sallallahu 'alaihi wasallam and whatever good takes place, it is by the permission of Rasulullah sallallahu 'alaihi wasallam”.15
Imam ‘Allama Zarqani writes:
“When Rasulullah sallallahu 'alaihi wasallam decides something, this decision cannot be stopped. There is nothing in creation that can halt the decision of Rasulullah sallallahu 'alaihi wasallam”.16
He also writes:
“In Sahih Muslim, one of the titles attributed to Rasulullah sallallahu 'alaihi wasallam is “Shaafi”, ( شافى ) meaning he removes illness and difficulty and whatever complication befalls the ummah, Rasulullah sallallahu 'alaihi wasallam removes it”.17
I believe it is due to his hadith that the Durood al-Taj contains the words
“Daafiil balaa wal wabaa wal qahti wal maradi wal alam”.

From the aforementioned ahadith and sayings of the ulema, the hearts of the believers of Tawhid receive solace and their eyes attain coolness.

However, there are some who do not enjoy hearing such narrations and state that they are against the tenets of Tawhid.
May Allah protect us from such thinking!

Here is there Imam, Molvi Isma’il Dihlawi, who totally denies any authority held by Rasulullah sallallahu 'alaihi wasallam. He writes:
“He whose name is Muhammad or ‘Ali, he has no authority over anything”.18

He thinks that he is raising the flag of Tawhid yet he has no idea that without respect towards the status of Prophethood, the flag of Tawhid cannot even exist.

Let us now come and see the real magnitude of the authority of Rasulullah sallallahu 'alaihi wasallam.
If you are a Sunni Hanafi, then read the commentaries of Imam ‘Allama Mulla ‘Ali Qari and Shaykh Muhaqqiq and if you are a Ghayr Muqallid, then pay heed to the words of the Ahle Hadith leader Nawab Siddiq Hasan Bhopali.

It is in a hadith from Rabeeah radiyallahu ta'ala 'anhu that Rasulullah sallallahu 'alaihi wasallam said to him:
“Sal” (ask). Commentating on this hadith, Mulla ‘Ali Qari writes:
“Meaning seek all of your needs from me. This is what the generous do and there is no one more generous that Rasulullah sallallahu 'alaihi wasallam. Rasulullah sallallahu 'alaihi wasallam told Rabeeah to ask and did not lay down any conditions or boundaries.
From this we learn that Allah has granted him the power to distribute anything from the bounties. This is why the Imams have said that from the many unique qualities (khusisiyat) of Rasulullah sallallahu 'alaihi wasallam, one is that he can single out anyone for anything For example, as Imam Bukhari narrates that Rasulullah sallallahu 'alaihi wasallam singled out Khuzaima ibn Thabit and made his witnessing equal to two witnesses and as Imam Muslim narrates that Rasulullah sallallahu 'alaihi wasallam singled out Umm Atiya to partake in the Nauha of a certain clan.

Imam Nawawi writes: It is permissible for Shaari’ ‘alaihis salam to make a general ruling obligatory like when he allowed Abu Burda bin Niyaz to sacrifice an animal which was less than six months old.
Ibn Saba’ narrates another unique attribute of Rasulullah sallallahu 'alaihi wasallam is that Allah has granted him ownership of the land of Jannah (paradise). Rasulullah sallallahu 'alaihi wasallam can give as much of this land to anyone he wishes”.19

Nawab Siddiq Hasan Bhopali writes: Rasulullah sallallahu 'alaihi wasallam asked Rabeeah “Sal”, this means:
“Whatever good you wish for in this world or the hereafter, ask me for it! Rasulullah sallallahu 'alaihi wasallam did not lay down any conditions. From this we know that all things are under his control. He can grant anything to anyone by the will of Allah”.
فَاِنَّ مِن جُودِكَ الدُّنیا وَ ضَرََّتَھَا
وَمِن عُلُومِكَ عِلمَ اللَّوحِ وَالقَلَمِ
This world and the hereafter are a portion of his generosity.
And the knowledge of the Pen and the Tablet are a part of his knowledge.
اگر خیریتِ دنیا و عقبٰى آرزو دارى
بدرگاھش بیاد ھر چھ مى خواھى تمنا كن
If you wish for success in this world and the hereafter,
Then come to his court and seek whatever you wish. 20

The above writing of Nawab Siddiq Hasan is exactly the same as what Shaykh Muhaqqiq

Shah ‘Abdul Haq Muhaddith Dihlawi has written in Ashi’atul Lum’aat Sharh Mishkat.21

Tasarruf in the Baatin (spiritual)

A very manifest example of the tasarruf of Rasulullah sallallahu 'alaihi wasallam is that which is narrated by Imam Muslim in his Sahih.
Ubai ibn Ka’b radiyallahu ta'ala 'anhu narrates that I was once in the mosque when a man entered and began praying Salah. He recited a Qir’ah (recitation) which was unfamiliar to me. Then another man entered who recited in a way different to the first man. When I finished my Salah, we all went to the auspicious presence of Rasulullah sallallahu 'alaihi wasallam and I asked, the recitation of the first man seemed strange to me and the recitation of the second man was different to the first man’s.
Rasulullah sallallahu 'alaihi wasallam asked them both to recite and thereafter praised them both. My heart then felt a rejection that I had not even felt in the days of ignorance. Rasulullah sallallahu 'alaihi wasallam saw the inner feelings of my heart and placed his blessed hand on my chest. I became drenched in sweat and my state became such that I am seeing Allah.22

Let us read another narration.

Ibn Hisham narrates that:
“Whilst performing tawaf (circumambulation) during the year of conquest of Makka, Fudala bin ‘Umair Laithi intended to martyr Rasulullah sallallahu 'alaihi wasallam (he was a recent convert and he had not yet achieved full spiritual purity). When Rasulullah sallallahu 'alaihi wasallam came near him he asked, “Are you Fudala?” Fudala replied in the affirmative.
Rasulullah sallallahu 'alaihi wasallam then asked, “What were you thinking in your heart?” “Nothing”, he replied, “I was only doing the remembrance of Allah”. Rasulullah sallallahu 'alaihi wasallam smiled and said, “Continue with this remembrance” and then placed his blessed hand on Fudala’s chest. His heart immediately received peace. Fudala radiyallahu ta'ala 'anhu used to say, “By Allah! Even before Rasulullah sallallahu 'alaihi wasallam had lifted his hand off my chest, there was nothing in the whole of creation that was dearer to me than Rasulullah sallallahu 'alaihi wasallam.23
There are many other similar examples that can be located with a little effort.

Tasarruf with the word “Kun” (be)

It is from the miracles of Rasulullah sallallahu 'alaihi wasallam that when he said to somebody, “Become like this”, then they became like Rasulullah sallallahu 'alaihi wasallam had said.
Imam Hakim narrates a hadith and classes it Sahih and Imam Bayhaqi and Imam Tabrani also narrate it.

‘Abdur Rahman bin Abu Bakr Siddiq radiyallahu ta'ala 'anhuma narrates that Hakam bin Abil ‘Aas would sit near Rasulullah sallallahu 'alaihi wasallam and when Rasulullah sallallahu 'alaihi wasallam talked, he would imitate him in a mocking manner. Rasulullah sallallahu 'alaihi wasallam said to him, “Become like this”. Hence, till the day he died, his face was disfigured.24

Imam Bayhaqi narrates from ibn ‘Umar radiyallahu ta'ala 'anhuma that one day Rasulullah sallallahu 'alaihi wasallam was giving a khutba. A man was sitting behind Rasulullah sallallahu 'alaihi wasallam and was mockingly imitating him. Rasulullah sallallahu 'alaihi wasallam said to him, “Become like this”. The man then fainted and fell down. His relatives then carried him home and his health was the same until two months later when he finally recovered. After his recovery, his face was the same as when he used to mock Rasulullah sallallahu 'alaihi wasallam.25

Imam ‘Allama Sha’rani writes:
“Rasulullah sallallahu 'alaihi wasallam used the word “Kun” in the battle of Tabuk for two reasons: Firstly to show that it is allowed to do so and, secondly, to show that he had permission to perform miracles. Rasulullah sallallahu 'alaihi wasallam said, “Become Abu Dhar”, so that person became Abu Dhar and he said to a branch from a date tree, “Become a sword”, so it became exactly that.”26

‘Allama Sha’rani continues:

Sayyidina Shaykh ‘Abdul Qadir says: “Takween will become yours and you will receive guidance that will be as apparent as the midday sun and this guidance will be from the Kalam of Allah which is more beautiful than anything. You will receive Ilham that will be free from any interference (talbis) and so pure that the whispers of Shaytan and the evil thoughts of the nafs will not affect it”.

Allah has stated in some of his revelations: “Oh son of Adam! I am Allah, there is no other deity but Me. I say to something, “Be”, and it is. You must obey Me and if you do, I will grant you this power that you will say to something, “Be”, and it will follow your command. Allah has bestowed this authority on many of His Prophets and chosen people”. 27

‘Allama Sayyid Mahmud Alusi writes: Shaykh al-Akbar said:
“Asif bin Barkhiya did tasarruf with the throne of Bilqis. He made it disappear from its location and appear before Sulaiman ‘alaihis salam and nobody realised this apart from Him who knows everything. The time that it disappeared [from Bilqis] was exactly the same time as it appeared [before Sulaiman]. Everything happened in one moment of time. In chronological terms, Asif only performed one action because the accomplished people gain a state where their speech is granted immediate action by the announcement of “Kun” by Allah”.28

Tasarruf on the day of Judgement

Rasulullah sallallahu 'alaihi wasallam said, “Listen! I am the beloved [Habeeb] of Allah and I do not say this with pride”. This hadith has been narrated by Imam Tirmidi and Darimi.29
Allah showed His love for Rasulullah sallallahu 'alaihi wasallam when He said to Jibra’il, Go to My beloved and say to him: “I will please you with regards to your ummah and will not disappoint you”.30

Umm al-Mu’mineen Sayyida ‘Aisha Siddiqa radiyallahu ta'ala 'anha narrates:
“By Allah! I see that Allah fulfils the wishes of Rasulullah sallallahu 'alaihi wasallam quickly”.31
A long hadith in Sahih Muslim narrated by Anas bin Malik radiyallahu ta'ala 'anhu mentions that on the day of Judgement people will go to Adam, Ibrahim, Musa and ‘Isa ‘alaihimus salam and ask them to intercede to Allah for them. They will all reply that this is not their job. In the end, people will go to Rasulullah sallallahu 'alaihi wasallam who will say to them, “This intercession (shafa’ah) is my job”. 32

This is the greater intercession (Shafa’ah al-Kubra) which is specific to Rasulullah sallallahu 'alaihi wasallam.

Abu Huraira radiyallahu ta'ala 'anhu narrates that Rasulullah sallallahu 'alaihi wasallam said:
“I will go under the ‘Arsh and will go into Sajdah [prostration] to my Lord. Allah will then reveal to me those praises that no-one has ever heard before and He will say, “Oh beloved! Lift your head. Ask and you shall be given. Intercede and your intercession will be accepted”. I will lift my head and say, “Oh my Lord! Forgive my ummah, forgive my ummah”. Allah will say, “Oh beloved! Let those of your ummah who have are free from accountability enter into Jannah from the door on the right side. The remainder of your ummah will enter Jannah with other ummah’s from the other doors”.33
Rasulullah sallallahu 'alaihi wasallam said:
“I have saved my du’a for the intercession of my ummah. If Allah wishes, this du’a is for those of my ummah who do not associate any partners with Allah”.34
Rasulullah sallallahu 'alaihi wasallam said:
“On the day of Judgement, I will come to the door of Jannah and ask for it to be opened. The gatekeeper will ask who it is. I will reply, “Muhammad”. He will reply, “I have been ordered to open the door for you and I will not open the door for anyone but you”.35
In another narration, Rasulullah sallallahu 'alaihi wasallam said:
“Then I will perform intercession and Allah will allocate a limit for me. I will then take them out from the fire and enter them into Jannah”.36

This is just one fraction of the authority [tasarruf] of the beloved of Allah. On the day of Judgement his leadership will be so apparent that no-one will be able to deny his power and authority in the court of Allah.37
---
1 al-Sawa’iq al-Muhraqah, p.78 – Maktabat al-Qahira

2 al-Khasa’is al-Kubra, vol.2, p.198

3 Mustadrak, vol.4, p.568

4 Sabih Muslim, vol.1, p.199

5 Mishkat, p.548

6 Mishkat, p.514

7 Sahih Muslim, vol.1, p.273
8 Tareeq al-Hijratain, p.17 – Qatar
9 Faid al-Qadeer Sharh Jami’ al-Sagheer, vol.1, p.574
10 Faid al-Qadeer Sharh Jami’ al-Sagheer, vol.1, p.148
11 al-Khasa’is al-Kubra, vol.2, p.194
12 Sharh Sahih Muslim, vol.1, p.11
13 Naseem al-Riyad, vol.2, p.35
14 al-Jawahir al-Munazzam, p.42
15 Mawahib al-Ladunya, vol.1, p.34
16 Sharh Zarqani ‘ala al-Mawahib, vol.1, p.35
17 Sharh Zarqani ‘ala al-Mawahib, vol.3, p.152
18 Taqwiyat al-Iman, p.47
19 al-Mirqat Sharh Mishkat, vol.2, p.323
20 Mask al-Khatam, vol.1, p.276
21 Ashi’atul Lum’aat, vol.1, p.39
22 Sahih Muslim, vol.1, p.273
23 al-Sirat al-Nabawiya ma’a al-Rawd al-Anf, vol.2, p.276; Fiqh al-Sira, p.263
24 al-Khasa’is al-Kubra, vol.2, p.79
25 al-Khasa’is al-Kubra, vol.2, p.79
26 al-Yawaqit wa al-Jawahir, vol.1, p.147
27 al-Yawaqit wa al-Jawahir, vol.1, p.147
28 Ruh al-Ma’ani, vol.19, p.185
29 Mishkat, p.513
30 Sahih Muslim, vol.1, p.113
31 Sahih Muslim, vol.1, p.473
32 Sahih Muslim, vol.1, p.110
33 Sahih Muslim, vol.1, p.11
34 Sahih Muslim, vol.1, p.113
35 Sahih Muslim, vol.1, p.112
36 Sahih Muslim, vol.1, p.109
37 This article appeared in the monthly Sunni magazine, Seedha Raasta [Straight Path], Lahore, in volume: 17, issue 1, Rabi’ al-Akhir 1427 H, May 2006

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‘Allama ‘Abdul Hakeem Sharaf Qadri
Translated by Muhammad Aqdas
Original PDF: Here
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(Edited by ADHM)
-----------------------------------

ALLAH (SWT)

MUKHTAAR-E- KULL

(Complete Authority)

As mentioned before, no creation, including the Prophet Sallallaahu alaihi wasallam himself, owns any thing or has any authority except through the bestowment and mercy of Allah. Whatever authority or power the creation has is all due to the bestowment of Allah.

THE AUTHORITY OF THE PROPHET
(Iktiyaaraat e Mustafa)
sallallaahu alaihi wa sallam

We have no ability except that which Allah grants Mukhtaar e Kull (Complete Authority):
Its correct definition We praise Allah and we send blessings upon His most respcted Prophet, his family an als companions.

There exists today a group of people, who in the name of Tawheed, declare that the Prophets and Awliyaa of Allah have no ability to benefit or harm and nor do they have any control over a single thing, not even a single Qatmeer (the thin pellicle on a date-stone).

The grand architect of Sub-continental Wahhaabhism, Ismail Dehlvi, explicity declares:

‘Nothing happens through the want of the Prophet’
‘Those whose name is Muhammad or Ali, they have no authority over a thing’
(Taqwiyya t’ul Imaan)

(The transgressions of this group) do not end here! They even slander as Mushrikeen those who recognise Allah’s bestowed authority upon Prophets and Awliya!
It is fact that no one can benefit or harm anything without Allah’s permission and no one has any authority except through His bestowment. However, universally rejecting this God given authority is incorrect.

The aim of preparing this booklet is to present the ‘True Aqeedah (doctrine)’. We hope that sound minds will find relief from doubts and suspicions and will accept the true path.
We have no ability except that which Allah grants
Mukhtaar e Kull (Complete Authority): 


It’s correct definition 


As mentioned before, no creation, including the Prophet Sallallaahu alaihi wasallam himself, owns any thing or has any authority except through the bestowment and mercy of Allah. Whatever authority or power the creation has is all due to the bestowment of Allah.
Of all His creation, Allah has granted the highest rank and honour to His Prophet Sallallaahu alaihi wasallam. He made him His most honoured Khalifa, His Greatest Deputy. It is for this reason that some refer to the Prophet as Mukhtaar ul Kull (One who possesses complete authority).

It must be noted that Mukhtaar-ul-Kull in no way means that the Prophet Sallallaahu alaihi wasallam has authority in all matters, including divine.

Mukhtaar-e-Kull refers to the fact that the Prophet, as Allah’s deputy and final Prophet, has complete authority within his specified sphere.
This concept can be better understood with the aid of an example.

In 1995 Arif Naqvi was the Chief Governor of Punjab. However, the federal (central) Government took away many of his powers, he was therefore no longer a completely authoritative Governor. However, had he had all his provincial powers, it could have been said that he had complete authority.
However, even if he had complete authoirty, this would have no way implied that he also had influence in spheres such as those of the President or the Army Chief of Staff. Complete authority in his case would only imply that he had complete authority within his relevant sphere; the Province of Punjab.

Similarly the Prophet Sallallaahu alaihi wasallam has complete authority in his relevant sphere, this does not mean that he also has the authority which only belongs to Allah.

The Prophet is Allah’s Deputy

To understand the relationship between Allah and His beloved Prophet Sallallaahu alaihi wasallam, we will study four verses of the Holy Quran:
He who obeys the Messenger has indeed obeyed Allah (An Nisaa (5), 80)
Allah is the Creator, the Diety, whilst the Prophet is creation and His servant. Both are very different to each other. So why is obedience to the Prophet Sallallaahu alaihi wasallam the same as obedience to Allah?
‘Verily those who give Bai’ah (pledge) to you (O Muhammad) they are giving Bai’ah (pledge) to Allah’ (Al Fath (48) 10)
The Companions of the Prophet Sallallaahu alaihi wasallam pledged allegiance upon the blessed hand of the Prophet Sallallaahu alaihi wasallam. What is the relationship between Allah and His Prophet which leads Allah to declare that pledging allegiance to the Prophet Sallallaahu alaihi wasallam is the same as pledging allegiance to Allah?
‘And you (O Muhammad) threw not when you did throw, but Allah threw’ (Al Anfaal (8) 17)

Commenting upon this the Deobandi Shaykh ul Islam Allaama Shabeer Ahmad Uthmani states‘When the battle became fierce, the Prophet Sallallaahu alaihi wasallam threw a fistful of stones towards the Kuffaar army and proclaimed ‘Shaa’atil Wujooh’ thrice. With the Power of Allah the dust from the stones fall into the eyes of every disbeliever, who all began rubbing their eyes. The Muslims immediately advanced and many of the Kuffaar were killed.

This is what is being said here (by Allah to the Prophet) that although it appears that you threw the stones with your own hands, it is not normal for a human to throw a fistful of stones and for them to land in the eyes of a whole army and become the cause of their defeat. This could only have been a divine hand which defeated a whole army with only a fistful of stones.’ (Tafseer Uthmaani p231 Karachi Ed, p237 Madeenah Ed)

Again cotemplate here the relationship between Allah and His Prophet Sallallaahu alaihi wasallam upon which Allah declared the Prophet’s throwing as His own.

‘Say (O Muhammad to Mankind): If you (really) love Allah then follow me. Allah will love you and forgive you of your sins. (Aal e Imraan 3, 31)

This is also an interesting point. Allah will forgive the sins and love the person who follows the Prophet! Why would Allah fogive a person for following the Prophet?

To understand this consider the following situation;
Today when land, buildings and equipment etc are sold the owner is sometimes present and sometimes not present. In the latter case, he grants authority to another to act on his behalf. From then on the actions and agreements of the authorised person are viewed and regarded as the actions and agreements of the owner himself.

In a similar way Allah devised His Shariah. He then placed it within the conrol of His Prophet Sallallaahu alaihi wasallam and sent him (to the people) as His deputy and authorised agent. Consequently the speech of the Prophet Sallallaahu alaihi wasallam is seen as the speech of Allah; allegiance to the Prophet Sallallaahu alaihi wasallam is seen as allegiance to Allah and obedience to the Prophet Sallallaahu alaihi wasallam is seen as obedience to Allah. It is for this reason that obedience to the Prophet Sallallaahu alaihi wasallam is a means to forgiveness and closness to Allah (because it is essentially obedience to Allah).

Even the Najdi Shaykh ul Islam Ibn Taymiyya had to admit:

‘Verily Allah made the Prophet his deputy (viceroy) in Amr (Commandments), Nahy (Prohibitions), Ikhbaar (News) and Bayaan (statements).’ (As Saarim ul Maslool p41)

The father of Sub Continenetal Wahhabism Shah Ismail Dehlvi conceded:
In this way the people of high rank and elevated dignity are authorised and permitted to use the language of simile and testimony. It befits them to relate all matters to themselves, for example, it would be permissible for them to claim that their kingdom spans from the earth to the Arsh! This statement would mean that their Lord’s kingdom stretches from the Earth to the Arsh.’ (Siraat e Mustaqeem p139)

The Prophet’s Authority and The Scholars of Islam

Before presenting clear proofs from the Quran and Sunnah which cofirm the Prophet’s God given legislative power it is appropriate to mention the statements of (our) Salaf and the elders of the opponents so as to demonstrate that the concept of the Prophet’s authority is not novel (new).

Syeduna Shah Abdul Haque Muhaddith Dehlvi states:

1. ‘The Prophet Sallallaahu alaihi wasallam has the authority to exempt specific people from certain commands. The commandments were within the control of the Prophet Sallallaahu alaihi wasallam and this is the Sahih (most authentic) opinion’. (Ish’atul Lumaat)
2. ‘The accepted Madhab is that Commandments are within the control of the Prophet Sallallaahu alaihi wasallam, he can do whatever he wishes. He can withhold implementing them upon whoever he wishes and specify them for whoever he chooses’. (Ish’atul Lumaat)
3. ‘The Sahih and preferred Madhab (opinion) is that the Ahkaam (commandments) are within the control of the Prophet Sallallaahu alaihi wasallam, he can command whatever he wishes for whoever he wishes. He can make the same act haraam for one person and permissible for another. There are numerous examples of this which are not hidden from those who seek them. Allah created and made the Shariah and then placed it all within the control of his beloved Prophet’ (Madaarij uNubawwa)

Hafiz Ibn Hajar Asqalaani states:‘Apart from the other virtues revealed in this hadith another lesson is that the person to whom we look to in Commandments is the Prophet Sallallaahu alaihi wasallam. (And) he can verily specify a command for any one follower and prohibit it for another, even if there is no (apparent) reason.’ (Fath ul Baari Shar ul Bukhaari)
Imam Nawawi states:‘The Shaare (legislator) has the discretion to make anything specic from general (universal) commandments as he wishes’ (Nawawi Shara Muslim)
Imam Abdul Wahhab Sha’raani states: ‘He (the Prophet) has the right to specify any commandment he wishes for whoever he wishes’ (Kashf ul Gumma)
Imam Mulla Ali Qaari writes:‘It is for this reason that our Imams have mentioned this as a specific attribute (Khasaais) of the Prophet, he can specify whatever(command) he wishes for whoever he wishes’ (Mirqaat Shara Mishkaat)
Imam Qastalaani writes:‘The Prophet had the the authority to specify whatever he wished for whoever he wished’. (Al Muwaahib uDuniya)

The Ghair Muqallideen forefather, Nawab Siddiq Hassan writes:
‘Some believe that the Ahkaam (commandments) were within the control of the Prophet; he could make Halal and Haram whatever he wished for whoever he wished. Whilst others say that he did this through Ijtihaad. The first view is the more Sahih and apparent.’’(Mask ul Khataam Shar Buloog ul Maraam)

The Deobandi scholar Molaana Khalil Ahmad Sahaaranpuri writes:
‘It is clear from this verse that the Prophet eliminated three prayers for him. Clearly it is from the Khasaais (specific attributes) of the Prophet that he can specify a (general) command for someone and make void a Waajib (compulsory command) for another.’ (Buzl ul Majhood fi Hall il Abi Dawud)

The major scholar of Wahabihism Muhammad Hassan Bataalwi (who through a plea to the British had his name changed from Wahaabi to Ahl e Hadith) writes:

‘Apart from the legislator of Shariah nobody has the right to exclude any person from a general commandment of Shariah.
This right is only for the legislator who is fully aware of the reality and rationale of the command and knows it’s benefits and drawbacks. Even after his (granting of an) exemption the command remains general. It does not except other people and other situations. Apart from the particular situation which has been exempted by the legislator, there is no notion or possibility of it being exempt for other situations. The rationale and integrity of the command is not compromised and the compulsion of the command remains intact. The situation or person whom the legislator exempts stays exempt. Apart from that, other people and situations will be subject to the commandment, without the integrity or rationale of the command being compromised.
An example of this is the Prophet excluding Syeduna Abu Bakr Siddiq from the prohibition of extending the trousers below the ankles. (This was because) through the Nur of Prophethood he saw that Abu Bakr’s heart was void of pride and arrogance and consequently the need for raising trousers above the ankles was void.
(After two further examples Bataalwi concludes)
If this power of exempting and specifying had been given to others apart from the legislator then the commandments of Shariah would have become confused and jumbled’.
(Ishaa’atu Sunna no 11 vol 2 p328/9)

A Deobandi scholar Molana Sarfaraz Safdar Khakarvi – who had such deep hatred for the Ahl e Sunnah that he would in his writings falsely attribute corrupt beliefs to the Ahl e Sunnah - although having written a whole book rejecting this autority of the Prophet - was still forced by Allah to acknowledge the very same authority.

He wrote:Molana Khalil Ahmad Sahaaranpuri in Bazl ul Majhood states that the Prophet had Shari (legal) authority to expend whatever he wished from the property of the Ummah, even to make a free person a slave, although he never did so, and the following verse is proof of this. The Prophet is closer to the believer than their own selves’ (Khazaain u Sunnan)

Proof of the Prophet’s authority from The Quran

‘We sent no messenger, but to be obeyed by Allahs permission (An Nisaa v 64)
This verse reveals that it is compulsory for a believer to act upon whatever commandment the Prophet issues.
‘But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them(An Nisaa v 65)
We learn that whoever does not obey the command of the Prophet is most definitely not a believer.
‘It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allahs and His Messenger, he has indeed strayed into a plain error (Al Ahzaab v36)
This verse reveals that that a believer does not have any right to queston or challenge a command or ruling of the Prophet.
‘And whatsoever the Messenger (Muhammad) gives you, take it,and whatsoever he forbids you, abstain (from it).(AlHashrv7)

We learn it is compulsory to act upon the commands of the Prophet; whatever he orders must be performed and whatever he prohibits must be left.
Syedina Musa alaihisalaam pleaded with Allah for success in this and the next world. Allah stated:
‘That (Mercy) I shall ordain for those who are the pious, and give Zakat, and those who believe in Our Ayat. Those who follow the Messenger, the Ummi Prophet, whom they find written with them in the Torah and the Injeel – he commands them for Al’Maruf; and forbids them from Al Munkar; he allows them as lawful At-tayyibaat, and prohibits them as unlawful Al Khaba’ith, he releases them from their heavy burdens, and from the fetters that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light which has been sent down with him, it is they who will be successful.’ (Al A’raaf v156-157)

This verse clearly shows that the Prophet declares pure things as Halaal and impure things as Haraam.
The founder of Jamaat e Islaami Maududi writes:

‘The words of this verse are explicit in stating the fact that Allah has granted Legislative authority to the Prophet. Allah’s commandments regarding Amr, Nahy, Tahleel and Tahreem are not only those which are mentioned in the Quran but whatever the Prophet declares Halaal or Haraam, whatever he enjoins and forbids, these too are part of the commands of Allah and are thus a part of divine law.’ (Sunnat ki A’ieni haisiyyat p79)

‘Fight against those who believe not in Allah, nor in the last day nor forbid that which has been forbidden by Allah and His Messenger. (At Tawba v29)
This verse also reveals that Allah has bestowed upon his beloved Prophet the authority to declare items Halaal or Haraam.

A selection of Hadith proving the Prophet’s Legislative Authority

Syeduna Abu Hurayra narrates that the Prophet Sallallaahu alaihi wasallam said
‘Take up whatever I command and refrain from whatever I prohibit. (Ibn Majah)
This hadith is Sahih; the Wahaabi Muhaddith Nasirudin Albaani also recognises it to be Sahih.

This hadith is explanation for the verse ‘And whatsoever the Messenger (Muhammad) gives you, take it,and whatsoever he forbids you, abstain (from it).’ (Al Hashr v7)
Why is it necessary to refrain from whatever the Prophet Sallallaahu alaihi wasallam prohibits? To understand this study the next hadith.
The Holy Prophet(PBUH) stated, Verily whatever the Prophet declares as haram is similar to whatever Allah declares haram’. (Sunan Ibn Majah)

Syeduna Abu Thalba states ‘The Prophet Sallallaahu alaihi wasallam declared haram the flesh of the domestic donkey’ (Bukhaari)
The Holy Prophet Sallallaahu alaihi wasallam said,
‘Do not drink intoxicants for without a doubt I have declared every intoxicating thing haram’ (Nisai)
Syeduna Jaabir states that during the year of the conquest of Makka he heard the Prophet Sallallaahu alaihi wasallam state: ‘Verily Allah and His Prophet have declared haram the sale and purchase of Wine, Carcass, Swine and Idols’(Bukhhari & Muslim)
A study of the above hadith makes clear that Allah has sent his beloved Prophet Sallallaahu alaihi wasallam equipped with the authority to make Halal and Haraam. And the Prophets’ declaring of an item as haraam is the same as Allah’s declaring it as haraam!
Syeduna Abu Hurayra states that the Prophet Sallallaahu alaihi wasallam said, If (I had not viewed it) difficult for my Ummah I would have ordered it to use Miswaak with every Prayer’ (Bukhaari, Muslim, Tirmidhi, Abu Dawud, Nisai, Abu Awaana, Dhaarimi, Bayhaqi, Musnad Ahmad)

Allah has not made Miswaak compluslory with every prayer but because the Prophet Sallallaahu alaihi wasallam is Allah’s representative he has legislative power. It is on this basis that he said ‘If (I had not viewed it) difficult for my Ummah I would have ordered it to use Miswaak with every Prayer’. It is evident that had the Prophet Sallallaahu alaihi wasallam commanded, Miswaak would have become compulsory.

Syeduna Abu Hurayra states that the Prophet Sallallaahu alaihi wasallam said,
‘Had I not envisaged it being difficult for the believers I would have ordered them to delay the Isha prayer and to use Miswaak with each prayer’ (Abu Dawud, Musnad Imam Shaafa’ie, Ibn Maajah, Shar usSunnah, Nisai)
Syeduna Zaid bin Khalid states he heard the Prophet Sallallaahu alaihi wasallam saying,‘Had I not seen it difficult for my Ummah I would have ordered it to use Miswaak with each prayer and to delay Isha until the third of the night.(Tirmidhi)
Imam Tirmidhi writes in relation to this hadith ‘This hadith is Hasan Sahih’.
Syeduna Abu Seed Khudri states that the Prophet Sallallaahu alaihi wasallam said
‘Had it not been for the frailty of the weak and the infirmity of the sick I would have delayed this (Isha) prayer until the middle of the night’ (Abu Dawud, Nisai, Ibn Majah)
Syeduna Abdullah bin Abbaas said that once the Prophet Sallallaahu alaihi wasallam arrived very late for Isha prayer and said, ‘Had it had not been difficult for my Ummah I would have ordered this prayer to be prayed at this time’ (Bukhaari, Muslim)
The above four ahadith prove clearly that the Prophet Sallallaahu alaihi wasallam had the authority to change the timings of the Prayers.

Syeduna Khuzayma bin Thaabit states
‘The Prophet Sallallaahu alaihi wasallam designated 3 days (Masa upon the Khufayn) for the traveller, however had he been asked for more, the Prophet Sallallaahu alaihi wasallam would have extended it to 5 days’
In Abu Dawud the following words are also included ‘Had we have asked for more days the Prophet Sallallaahu alaihi wasallam would have granted us more days’
Commentating upon this the Deobandi scholar Khalil Ahmad Ambehtvi writes:
‘This (statement) means that if we had asked for an increase on the 3 days validity of the masa on the Khufayn the Prophet Sallallaahu alaihi wasallam would have granted it. However, neither did we ask, nor did the Prophet Sallallaahu alaihi wasallam increase it to more than 3 days’ (Buzl ul Majhood fi Hall il Abi Dawud)

A Wahhabi Scholar, Shams ul Haq Azeemabadi writes:
‘Imam Bayhaqi states that Imam Shafee said that the words (If we had asked for an extension we would have been granted it) means that if we had asked for more the Prophet Sallallaahu alaihi wasallam would have granted more.’

We discover (from the above) that the companions (Sahaaba) of the Prophet Sallallaahu alaihi wasallam believed he had been given authority to extend the limit of the Masa on the Khufayn.

Syeduna Abdullah bin Fudaala narrates from his father who stated
‘The Prophet Sallallaahu alaihi wasallam taught me, and as part of this teaching he taught me to safeguad the 5 prayers. I replied that I was very busy at those times so tell me of an act which will suffice for me (cover all my obligations). The Prophet Sallallaahu alaihi wasallam said ‘Safe guard the Asarain’. It was not clear in our language what the Asarain was, so I asked ‘What is Asarain?’ The Prophet Sallallaahu alaihi wasallam replied two prayers, one before sunrise and one before sunset (Fajr and Asr). (Abu Dawud)

Commentating on this hadith the Deobandi scholar Khalil Ahmad Sahaaranpuri writes:
“Imam Ahmad in his Musnad states that Muhammad bin Jafar told us this hadith. He said that he was told it by Shu’ba from Qataada from Nasr Ibn Asim, from a man of their tribe who said that they presented themselves in the presence of the Prophet Sallallaahu alaihi wasallam and accepted Islam on the condition that they would only pray two prayers. The Prophet Sallallaahu alaihi wasallam accepted their condition.
It is clear from this that the Prophet Sallallaahu alaihi wasallam exempted 3 prayers from them. This is one of the Khasaais - specific attributes - of the Prophet Sallallaahu alaihi wasallam; he had the authority to command whatever he wished for whoever he wished and to exempt from any obligation he wished; just as I have mentined in Kitaab ul Khasaais, this is a part of it.
It is also apparent that the man Imam Ahmad is referring to is Fudaala because he too is (from the tribe of ) of Laithii and Nasr bin Asim is Laithii and Nasr bin Asim stated that the man was from his tribe.’ (Buzl ul Majhood fi Hallil Abi Dawud vol 1 p248)

Interestingly the Wahhaabis claim to have a great understanding of Hadith but let us examine their understanding….
Hafiz Muhammad Abd’ullah Rapori was seen by the Wahhabis as the Mujtahid ul Asr (of the time). He was once asked:
Q: A scholar has mentioned that a man came to the Prophet Sallallaahu alaihi wasallam and said ‘I will only offer the morning and Night prayer. If this acceptacle I will accept Islam.’ The Prophet Sallallaahu alaihi wasallam gave him permission to only offer two prayers. Where is this hadith?
A: This hadith is a lie! It is not in any book.
(13 Jammadi ut Thaani, Fataawa Ahl e Hadith vol 1 p399)

Upon this we say ‘Allah’s La’nat upon the Liars’ for this Hadith is in Musnad Ahmad, vol 5 p25.

Abu Hurayra states:
The Prophet Sallallaahu alaihi wasallam delivered a sermon in which he preached ‘O People! Hajj is made obligatory upon you so perform Hajj’. A person then asked ‘Is it every year Yaa Rasoolallah?’ The Prophet remained silent, the man repeated his question three times, the Prophet Sallallaahu alaihi wasallam replied ‘If I was to say yes, it would become compulsory every year!’ (Muslim, Musnad Ahmad, Sunan Kubraa Bayhaqee, Nisai, Dar ul Qutni)

If a scholar today was to declare Hajj obligatory each year, Hajj would not become obligatory each year, rather we would say that the scholar was mistaken. This is because scholars are only authorised to convey and explain the Shariah, they cannot determine or amend it. But marvel at the status of our Prophet Sallallaahu alaihi wasallam! he reveals that although Hajj is not obligatory every year, it would become so with his word.
The clear conclusion from this is that Allah created the Shariah and granted the Prophet Sallallaahu alaihi wasallam authority to change and amend it. Changes made by the Prophet Sallallaahu alaihi wasallam are to be considered as changes by Allah Himself.

Syeduna Baraa narrates: ‘One day (Eid ul Adha) the Prophet Sallallaahu alaihi wasallam performed the prayer and stated ‘Whoever prays like us and faces our Qibla should not perform the sacrifice until after completing the prayer’ On hearing this Abu Burda bin Niyaar stood up and pleaded ‘Yaa Rasoolallah, I have (already) done so (performed the sacrifice); I have a six month old calf who looks better than a year old calf, will that suffice? The Prophet Sallallaahu alaihi wasallam said ‘Yes, but it is not permissible for anyone after you’ (Bukhaari, Muslim, Tirmidhi, Nisai, Abu Dawud)

This hadith clearly shows that the Prophet Sallallaahu alaihi wasallam possessed the authority to exempt any one of his followers from a commandment. This point is also made by Hafiz Ibn Hajar Asqalaani whilst explaining the same hadith:

“Another conclusion from this hadith, apart from those already mentioned, is that it is the Prophet Sallallaahu alaihi wasallam who we turn to for Islamic commandments. He would exempt some of his followers from a command and would make it compulsory upon others, even without an apparent reason” ( Fat’hul Baari)

The recorder of the revelation Hazat Zaid bin Thaabit described Syeduna Khuzayma in the following way:
‘Khuzayma Ansaari is he whose (single) testimony was made by the Prophet Sallallaahu alaihi wasallam equal to the testimony of two men’ (Bukhaari)

This hadith reveals that the Prophet Sallallaahu alaihi wasallam had the authority to elevate, if he wished, the testimony of one person to equate to the testimony of two people.

This is an opportune moment to remind ourselves of the shared view of Haafiz Ibn Hajar Asqalaani; Shaykh Abdul Haque Muhaddith Dehlvi; Imam Qastalaani, Imam Zarqaani; Imam Nawawi; Imam Abdul Wahhaab Sha’raani; Imam Ali Qaari and Imam Jalaaluddin Suyooti.

Even the father of Wahhabhism Nawaab Siddiq Hassan Khan Bhopaali and the leading Deobandi scholar Khalil Ahmad Ambethvi have had to concede to this same view that:

The Prophet Sallallaahu alaihi wasallam had the authority to specify whatever he wished for whoever he wished
Imam Jalaaluddin Suyooti devotes a whole chapter to this topic in ‘Khassais ul Kubra’ entitled ‘The Honour of the Prophet (in having the authority) to select someone he wished for a commandment he wished’.

(Note: To appreciate the reason Khuzayma bin Thaabit was worthy of this honour refer to Abu Dawud)

If a scholar today asked for the hand of a girl for his son, the girl’s family has the right to refuse. Such a refusal would neither make them sinful nor Kaafir (apostate). But look at the rank and status of our beloved Prophet Sallallaahu alaihi wasallam:
Amongst the companions there was a young man, called Zaid, whom the Prophet Sallallaahu alaihi wasallam treated as a son. The Prophet Sallallaahu alaihi wasallam sent a marriage proposal on behalf of Zaid. Take a look at the way Maududi explains this incident

Ibn Abbass, Mujaahid, Qataada, Akrama and Muqaatil state that the verse:
‘It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and his Messenger, he has indeed strayed into a plain error’ (Al Ahzaab 33, v36)

was revealed when the Prophet Sallallaahu alaihi wasallam had sent a marriage proposal for Zaid to Hadhrat Zainab and she and her family had rejected it. Ibn Abbaas narrates that when the Prophet sent the proposal Hadhrat Zainab had remarked ‘I am better than him (Zaid) in lineage’, whilst Ibn Saad narrates that in her reply she also said ‘I do not choose him for myself, I am an honourable lady of the Quraysh’. Hadhrat Zainab’s brother, Abdullah bin Hajsh had also expressed a similar rejection. (These remarks were based on the fact) that Zaid was a freed slave whilst Hadhrat Zainab was the daughter of the Prophet’s paternal aunt (Umayma bint Abd’ul Muttalib), i.e. the Prohets first cousin. They (Hadhrat Zaynab’s family) were deeply distressed that a lady not just of such an honoured family but also the cousin of the Prophet should receive a proposal from the Prophet for a freed slave. It was after these events that this verse was revealed and upon hearing it Hadhrat Zainab and her family bowed their head in submission. The Prophet administered the Nikah and gave 10 Dinaar and 60 Dirham as Mahr on behalf of Hadhrat Zaid.
Even though this verse was revealed after a specific event, its commandment forms the basis of the Islamic Constitution and its ruling applies to every part of the Islamic way of life. It means that upon those matters where a ruling of Allah or His Prophet Sallallaahu alaihi wasallam exists no Muslim individual, community, group, court, parliament or nation has the right to exercise an independent view. The whole meaning of being a Muslim is to forfeit one’s independent authority before Allah and His Prophet. Being a Muslim and still maintining an independent view on such matters are mutualy exclusive concepts (both cannot exist at the same time). No sensible peron would contemplate combining both. Whoever wishes to remain a Muslim must bow his head in submission before the rulings of Allah and His Prophet Sallallaahu alaihi wasallam. Whoever does not do this must withdraw his claim of being a Muslim, and if he does not, then no matter how hard he beats his drum of being a Muslim, both Allah and His creation will know him to be a hypocrite. (Tafheem ul Quran vol 4, p98)

One comes to know that whoever refuses to acknowledge this authority of the Prophet Sallallaahu alaihi wasallam, whoever disobeys this commandent of the Prophet Sallallaahu alaihi wasallam comes within the definition of ‘Plain Error’

Syeduna Abu Hurayra narrates: ‘A man came to the Prophet Sallallaahu alaihi wasallam and claimed ‘I am destroyed’. The Prophet Sallallaahu alaihi wasallam asked ‘What happened to You ?’ The man explained ‘I approached my wife during Rammadhan (whilst Fasting)’. The Prophet Sallallaahu alaihi wasallam asked ‘Do you have the ability to free a slave?’ The man replied ‘No’. The Prophet Sallallaahu alaihi wasallam then asked ‘Are you able to fast for 2 consecutive months ?’ The man replied ‘No’. The Prophet Sallallaahu alaihi wasallam then asked ‘Are you able to feed sixty of the poor ?’ The man replied ‘No’ The Prophet Sallallaahu alaihi wasallam ordered him to sit down. (After some time) A sack of dates was placed in front of the Prophet Sallallaahu alaihi wasallam. The Prophet Sallallaahu alaihi wasallam ordered the man ‘Take these dates and distribute them amongst the poor’. The man pleaded ‘Yaa Rasoolallah! None is poorer than my family in the whole of Madeenah!Upon hearing this the Prophet smiled such that his teeth became visible and said ‘Only you eat them! (Abu Dawud & Bukhaari)

^This hadith shows that the Prophet Sallallaahu alaihi wasallam waived the punishment/compensation for breaking the fast.

(Some objections are raised about this hadith, it is opportune to clarify these here)

Question : How can we be sure that the Punishment was waived?

Answer : Alongside this hadith Imam Abu Dawud quotes Imam Zuhri :
‘Zuhri added that this waiving was specific to that man. If any person today did the same (broke a fast) it would be necessary for him to undergo the compenstion/ punishment’.


Question : Albaani (athough stating it as Sahih) claims that this statement of Imam Zuhri is incorrect


Answer : This objection can be answered in seven ways:

1) Albaani himself provides no proof to support his claim
2) Imam Abu Dawuud’s quoting of this satement is proof that Imam Abu Dawud is in agreement with the
statement.
3) The Imam of the Haramain also hold this view. (Fath ul Baari) (Buzl ul Majhood)
4) A careful study of the hadith reveals that:
The Prophet Sallallaahu alaihi wasallam asked the man about three things;

i) Freeeing a slave
ii) Fasting for two consecutive months
iii) Feeding sixty of the poor.

The asking of whether he could free a slave indicates that the compensation/punishment for breaking the fast was freeing a slave. He then asked about the ability to fast for two consecutive months. The Prophet’s asking about fasting reveals that the punishment of freeing a slave had been waived and transformed into fasting for two months. Then the Prophet Sallallaahu alaihi wasallam asked about feeding sixty of the poor. This new question again indicates that the punishment of fasting had been waived and reduced to feeding sixty of the poor. The order to distribute dates amongst his family indicates that the punishment of feeding sixty of the poor had been waived and the compensation was now the distribution of the dates.

After quoting Imam Zuhri’s statement, Imam Abu Dawud provides another hadith in which the Prophet is reported to have said to the man: ‘You & your family eat these, and you fast one day and seek Allah’s forgiveness’

If this man was still required to give compensation the Prophet Sallallaahu alaihi wasallam would have told him to fast for 2 months. Rather than doing this, the Prophet Sallallaahu alaihi wasallam told him to only fast one day - because he still had to make up the fast he had broken.

The following narration of Hadhart Saeed bin Museeb is recorded in Muwatta Imam Malik in which the Prophet Sallallaahu alaihi wasallam said ‘Eat these dates and fast the day you broke’

There is a weak hadith in Daar ul Qutni which supports the abovementioned hadith and is presented for information
‘Syeduna Ali states that after giving the man the dates the Prophet Sallallaahu alaihi wasallam said ‘ Go! You and your family eat these dates, Verily Allah has paid your compenstation for you’.
Umme Attiya states:
‘When the verse ‘They pledged that they would not …’ was revealed (and one of the things was mourning) I was involved in a mourning. I said to the Prophet Sallallaahu alaihi wasallam ‘I will not be involved in the mourning of anyone except the tribe of a particular woman because during the time of Jaahiliyya she had been involved in my mourning and it is necessary for me to be involved in her mourning. The Prophet ruled ‘Except for the (mourning of) that tribe, mourning in Haraam.(Sahih Muslim)

In explaining this hadith, Imam Nawawi states:
‘It is clear that this hadith provides dispensation only for Umme Attiya and only for the mouring of a particular tribe. It is clear that except for Umme Attiya mourning is not halal, and it is also not halal for Umme Attiya except when mourning for a paticular tribe. The legislator has the right to except anyone from a ruling as he wishes (Nawawi ala’l Muslim)

From the treasuere chest of Hadith we have only provided 18 hadith which clearly demonstrate that Allah has given His beloved Prophet the authority to exclude whoever he wishes from a ruling.

We have no ability except that which is from Allah
---

Quote

Wahhabi Questions:
“What should be our reply to the following hadiths about the claims of barelwi about gahyb of prophet(saw):

Muslim narrated from `Amr ibn Akhtab [Abu Zayd] al-Ansari radyAllahu `anh who said: "The Prophet prayed fajr with us then climbed the pulpit and addressed us until the time came for zuhr, then he descended and prayed. Then he climbed the pulpit and addressed us until the time came for `asr, whereupon he descended and prayed. Then he climbed the pulpit and addressed us until the sun set.` He informed us about all that was to happen until the Day of Resurrection` The most knowledgeable of us is he who has memorized the most."

Al-Bukhari and Muslim narrated from Hudhayfa radyAllahu `anh who said: "The Prophet stood among us [speaking] for a long time and did not leave out one thing from that time until the rising of the Final Hour except he told us about it. Whoever remembers it remembers it and whoever forgot it forgot it. All those who are present know this. Some of it I might have forgotten, then I see it [happen] and remember it just as someone would remember a man who had been away and then appears before him and he instantly recognizes him."

It is reported by Hazrat Anas bin Malik (radi Allahu anhu), who says: "After the decline of the sun (noon) the Holy Prophet (sallal laahu alaihi wasallam) came out of his Hujrah, and led the Zohr Prayer. After completing the prayer the Holy Prophet mounted the pulpit and delivered the sermon about the Day of Judgement and the big events that will take place before the advent of the Day. Then
addressing the companions he asked them if any one of them had any question to ask from him. He proceeded, 'I swear in the name of Allah, there is nothing that you would ask me and I will not answer it (no query, whatever its nature shall remain unanswered), so long as I am here.'"


Hazrat Anas (radi Allahu anhu) reports that on hearing this the companions burst in tears, (for it forbode the grave tidings of his leaving the world). But the Holy Prophet (sallal laahu alaihi wasallam) continued, saying again and again: "Ask me. Ask me (as none after me will tell you).


The Battle of Badr took place on the 17th of Ramadaan. Before the fighting (Jihad) started, the Holy Prophet (sallal laahu alaihi wasallam) went over the field and disclosed the identity of the enemies of Islam and indicated by placing his hand at different spots and telling "here so and so will be slain." When the battle was over, it was discovered that each and every person about whom the Prophet (sallal laahu alaihi wasallam) had indicated, was found at the very spot lying dead, neither inch more or less

[End of Quote]


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Al-Muwatta' of Imam Malik
by Imam Malik ibn Anas

Section: How to Pray the Eclipse Prayer

Book 12, Number 12.1.2:

Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar that 'Abdullah ibn 'Abbas said,
"There was an eclipse of the sun and the Messenger of Allah, may Allah bless him and grant him peace, prayed, and the people prayed with him. He stood for a long time, nearly as long as (it takes to recite) Surat al-Baqara (2), and then went into ruku' for a long time. Then he rose and stood for a long time, though less than the first time. Then he went into ruku' for a long time, though less than the first time. Then he went down into sajda. Then he stood for a long time, though less than the first time. Then he went into ruku' for a long time, though less than the first time. Then he rose and stood for a long time, though less than the first time. Then he went into ruku' for a long time, though less than the first time. Then he went down into sajda, and by the time he had finished the sun had appeared. Then he said, 'The sun and the moon are two of Allah's signs. They do not eclipse for anyone's death nor for anyone's life. When you see an eclipse, remember Allah.'
They said, 'Messenger of Allah, we saw you reach out for something while you were standing here and then we saw you withdraw.' He said, 'I saw the Garden and I reached out for a bunch of grapes from it, and if I had taken it you would have been able to eat from it for as long as this world lasted.
Then I saw the Fire - and I have never seen anything more hideous than what I saw today - and I saw that most of its people were women.' They said, 'Why, Messenger of Allah?' He said, 'Because of their ungratefulness (kufr).' Someone asked, 'Are they ungrateful to Allah?' He said, 'They are ungrateful to their husbands and they are ungrateful for good behaviour (towards them). Even if you were to behave well towards one of them for a whole lifetime and then she were to see you do something (that she did not like) she would say that she had never seen anything good from you.' "

Also see:
[Imam Bukhari, Book of Eclipses, Chapter 22, 1004]



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