Saturday, 28 January 2012


One of the names by which the Prophet Muhammad صلى الله عليه وسلم  is known - upon him blessings and peace - is
 Best of Creation

Other similar names of his with identical meaning are
 Khayru-l-Bariyya, Khayru Khalqillah, Khayru-l-`Alamina Turra, Khayru-n-Nas, Khayru Hadhihi-l-Umma, and Khîratullah. 

These titles refers to his high status over all human Prophets and Messengers as well as over the Jinn and angels - upon them peace.

The Consensus of Muslims past and present - i.e. Ahl al-Sunna wal-Jama`a - over the matter was indicated in Shaykh Ibrahim al-Laqqani's (d. 1041) words, "steer clear of dissent" in his famous poem Jawharat al-Tawhid 

صلى الله عليه وسلم
"The Gem of Monotheism":

65. wa afdalu al-khalqi `ala al-itlâqi Nabiyyunâ fa mil `ani al-shiqâqi.
Meaning: And the best of creatures in absolute terms is our Prophet, so steer clear of dissent.

Al-Bajuri (d. 1276), Sharh Jawharat al-Tawhid (1971 ed. p. 290):
 "I.e. among jinn, humankind, and angels, in the world and the hereafter, in all the attributes of goodness."
Al-Sawi (d. 1241), Sharh Jawharat al-Tawhid (1999 ed. p. 295):
 "This assertion-of-superiority (tafdîl) is by Consensus (ijmâ`) of the Muslims, both Sunnis and Mu`tazila, except al-Zamakhshari [in al-Kashshaf (4:712), Surat al-Takwir] who violated the Consensus."
 `Abd al-Salam ibn Ibrahim al-Laqqani (d. 1078), Sharh Jawharat al-Tawhid (1990 ed. p. 186):
 "It is obligatory (wâjib) on every legally responsible person to believe that he (PBUH) is the best of all, and one who denies it commits a sin, is guilty of innovation, and deserves to be taught a lesson."

66. wal-anbiyâ yalûnahu fil-fadli wa ba`dahum malâ'ikah dhil-fadli
Meaning: And the Prophets follow him in preferability and after them the noble angels,

Al-Bajuri (p. 293): "Al-Qadi Abu `Abd Allah al-Halimi [see on him the introduction to our translation of al-Bayhaqi's al-Asma' wa al-Sifat] together with others, such as the Mu`tazila, considered that the angels are better than the Prophets except our Prophet Muhammad, sallallahu `alayhi wa Alihi wa Sallam. Al-Sa`d [al-Taftazani] said [in Sharh al-`Aqa'id al-Nasafiyya]: 'There is nothing decisive in these issues.' Taj al-Din [ibn] al-Subki said [in Tabaqat al-Shafi`iyya al-Kubra]: 'Safety lies in refraining from speech on this question and to enter it in detail without decisive evidence is to enter into great peril, a ruling over something over which we are incapable of ruling.'"

67. hâdhâ wa qawmun fassalû idh faddalû wa ba`du kullin ba`dahu qad yafdulu
Meaning:This said, some [i.e. the Maturidis] narrowed its terms in preferring some [of the angels and Prophets] respectively over others [of the angels and Prophets]
Al-Bajuri (p. 295):
 "And this is surely the more correct position (wa hâdhihi hiya al-tariqa al-râjiha)."

*Note that he prefers the Maturidi position here over that of the Jumhûr of the Ash`aris although he is Ash`ari, while the author's son, Shaykh `Abd al-Salam al-Laqqani, said
 all angels were preferable to all human beings other than Prophets - may Allah have mercy on them and on all Ahl al-Sunna wal-Jama`a.

Al-Laqqani (p. 186-187):
"It is obligatory to believe the preferability of the better (afdaliyyatu al-afdal) exactly according to whatever ruling was transmitted (`ala tabqi mâ warada al-hukmu bihi): if in detail then in detail, if in general then in general (tafsîlan fil-tafsîli wa ijmâlan fil-ijmâli). And it is not allowed to hasten to specific designation (al-hujûm `alâ al-ta`yîn) of something which was not divinely ordained (lam yarid fîhi tawqîf)...

Qadi Taj al-Din ibn al-Subki said:
 'The preferability of human beings over the angels is not among the matters one is obliged to believe nor harm those who ignore them. If one meets Allah without the least idea about the matter in its entirety, he would not have committed any sin. For people were not tasked to know it. And safety lies in refraining from speech on this question, etc.'"

Al-Sawi (p. 297-298), al-Bajuri (p. 296): "Its conclusion being that our Prophet (PBUH) is the best of creation in absolute terms, then Ibrahim, then Musa, then `Isa, then Nuh - upon them peace - then the rest of the Messengers, then the non-Messenger Prophets - some of them being superior to others, but Allah alone knows in what detail, then Gibril, then Israfil, then Mika'il, then `Izra'il, then 'common human beings' (`awamm al-bashar) such as Abu Bakr, `Umar, `Uthman, and `Ali, then the mass of the angels.

"some brothers even question that the Messenger of Allah was the Best of Creation. Do you have something handy that I can allude to as 'evidence' in this regard?"

"They swear by Allah to you (Muslims) to please you [all], but Allah, with His messenger, hath more right that they should please H/him if they are believers" (9:62).

Do they know any other Prophet or angel-brought-near with whom Allah Most High shared as many of His own Names in the Qur'an as He did with the Prophet (s)?

Hassan ibn Thabit (RA):
wa shaqqa lahu min ismihi liyujillahu fa dhul-`arshi Mahmûdun wa hâdhâ Muhammadu
And He drew out for him [a name] from His own Name so as to dignify him greatly:
The Owner of the Throne is the Glorious [Mahmûd],and this is the Praiseworthy [Muhammad]!

Do they know any other Prophet or angel whom Allah addressed directly and by whose life He swore?

 "By thy life (O Muhammad)!" (15:72);
"And who is better in his discourse than he who calls unto Allah and does good and says: I am one of the Muslims?" (41:33)
 i.e. who is better in speech than the Prophet (صلى الله عليه وسلم) ?
 "Lo! those who believe and do good works are the best of created beings" (98:7)
 i.e. the Prophet (صلى الله عليه وسلم) is the best of created beings;
 "Lo! the noblest of you, in the sight of Allah, is the best in conduct" (49:13)
 i.e. the Prophet (صلى الله عليه وسلم) is the noblest of those to whom the Qur'an is addressed in the sight of Allah;
"And lo! thou (Muhammad) art [I swear] of a tremendous nature" (68:4).

The reality of this compliment - khuluqin `azim - can be fathomed only by the Speaker Himself and whoever He wills; "Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while _some of them He exalted (above others) in degree_" (2:253) i.e. the Prophet صلى الله عليه وسلم 
"And we preferred some of the Prophets above others" (17:55) then He said: "It may be that thy Lord will raise thee to a praised estate" (17:79), a Station which the Prophet صلى الله عليه وسلم said none but he would receive. and this is the Station of Intercession at the right of the Glorious Throne as we described at length in the posting "The Seating of the Prophet  صلى الله عليه وسلم  on the Throne."
"And [have We not] exalted thy fame?" (94:4)
Mujahid said: "Meaning, every time I [Allah] am mentioned, you [Muhammad] are mentioned."
Ibn Kathir mentioned it in his Tafsir.
Al-Shafi`i narrated the same explanation from Ibn Abi Najih and so did Ibn `Ata' as cited by al-Nabahani in al-Anwar al-Muhammadiyya min al-Mawahib al-Laduniyya (p. 379).
Al-Baydawi said in his Tafsir: "And what higher elevation than to have his name accompany His Name in the two phrases of witnessing, and to have his obedience equal His obedience??"
"And My Mercy embraceth all things, therefore I shall ordain It for those who ward off (evil) and pay the poor due, and those who believe Our revelations" (7:156); and He said "truly the Mercy of Allah is near those who do good": "Inna rahmat Allahi qaribun min al-muhsinin" (7:56) without putting qaribun in the feminine (qaribatun) although rahma is feminine, because in reality that rahma is the Prophet  صلى الله عليه وسلم  , as explicited in the verse: "wa ma arsalnaka illa rahmatan lil-`alamin":
 "And We did not send you (Muhammad) except as a Mercy to the worlds" (21:107);
"Say: In the bounty of Allah and in His mercy: therein [alone] let them rejoice. It is better than what they hoard" (10:58).
Ibn `Abbas said: "The bounty of Allah is Knowledge [of Tawhid], and His mercy is the Prophet صلى الله عليه وسلم ."
Abu al-Shaykh narrated it as stated by al-Suyuti in al-Durr al-Manthur (4:367).
Al-Alusi in Ruh al-Ma`ani (10:141) and Abu al-Su`ud in his Tafsir (4:156) said that the bounty is general while the mercy is specific and therefore emphasized.
Al-Razi in al-Tafsir al-Kabir (17:123) said the command is emphatically restrictive, meaning that a human being should not rejoice in anything else than the mercy.
"Truly, Allah and His angels send praise and blessings [forever] upon the Prophet. O ye who believe! Praise and bless the Prophet with utmost laud and blessing" (33:56);
 "That ye (mankind) may believe in Allah and His messenger, and may honor h/Him, and may revere h/Him, and may glorify h/Him at early dawn and at the close of day" (48:9).
Al-Nawawi said that the scholars of Qur'anic commentary have given this verse two lines of explanation, one group giving the three personal pronouns "HIM" a single referent, namely, either Allah ("Him") or the Prophet ("him"); the other group distinguishing between two referents, namely, the Prophet صلى الله عليه وسلم for the first two ("honor and revere him"), and Allah for the last ("glorify Him"). Those of the first group that said the pronouns all refer to the Prophet صلى الله عليه وسلم explained "glorify him" (tusabbihuhu) here to mean: "declare him devoid of inappropriate attributes and pray for him." "And Allah sufficeth as a witness that Muhammad is the messenger of Allah" (48:28-29).

صلى الله عليه وسلم 

Every Quranic Verse Proof of the Prophet's Status as 'Best of Creation'

There are, in fact, 6,666 Qur'anic proofs that the Messenger of Allah (صلى الله عليه وسلم) - Sallallahu `alayhi wa Alihi wa Sallam - is (not "was") without doubt the Best of creation, namely, the verses of the Holy Qur'an, since it is the greatest of all revealed Books and their Seal, the only Book that Allah guaranteed to preserve, and the universal Revelation for all creation (including angels, cf.
al-Haytami, Fatawa Hadithiyya p. 69, 151-154) as opposed to previous Revelations which were only for the people among whom they were revealed. And this Book was revealed to the heart of the Prophet Muhammad (Sallallahu Alaihe-e-Wa-Sallam)  :
"And lo! it is a revelation of the Lord of the Worlds which the True Spirit hath brought down upon thy heart" (26:192-194). They might be confused by the narrations forbidding the Companions from boasting the merits of one Prophet over the others, or preferring him over Musa, or preferring him over Yunus, Allah bless and greet our Prophet and them. However, these narrations denote humbleness on the part of the Seal of Prophets (صلى الله عليه وسلم ) . That is what all the Ulema said in reply to the superficial contradiction between the latter narrations and the verses and narrations that firmly establish his superior status.

Ibn `Abbas (RA) said: "Allah has preferred (faddala) Muhammad over all Prophets and over the dwellers of the heavens (= the angels)."

They said: "O Ibn `Abbas, how did He prefer him to the dwellers of the heavens?" He replied: "Allah Most High said: 'And one of them [the angels] who should say: Lo! I am a God beside Him, that one We should repay with hell" (21:29) but He said: 'Lo! We have given thee (O Muhammad) a signal victory That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favor unto thee, and may guide thee on a right path' (48:1-2)." 
They said: "And how did He prefer him over the Prophets?" He replied: "Allah Most High says: 'And We never sent a messenger save with the language of his folk'(14:4) but He said: 'And We have not sent thee (O Muhammad) save unto all mankind' (34:28)."1[1]
There are many other more or less direct textual proofs to that effect, among them the fact that Allah ordered the angels to learn the names of things from Adam, but He ordered the universes to learn about Allah Himself from the Prophet (s) : "The Beneficent! Ask any one informed concerning Him" (25:59); the fact that the Prophet (s) is to witness not only over his own Community but over all others (2:143 and 4:41); the fact that the Prophet (s) alone, of all humankind, jinn, and angels, has been given the Maqam al-Mahmud (17:79)

 i.e. the Glorious Station (of intercession with Allah Most High) and, in the Sunna, the fact that Allah did not give His intimate friendship to any angel, but He gave it to the Messenger of Allah (صلى الله عليه وسلم ) as well as to Sayyidina Ibrahim (AS), and He made the Messenger of Allah the Imam of all Prophets and Messengers when he prayed among them in Masjid al-Aqsa, the intercessor for all the Communities (in the hadith "People shall surge like waves..."), and the Master of Humankind (Sayyidu al-Nas) together with the fact that he was known in the Divine presence as a Prophet while Adam (AS) was still being created, and that the latter sought his intercession because he saw his name written on the Throne.

Adam (AS) asks sought intercession and forgiveness with the Prophet's name In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled:
al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states:
 "Part of the demonstration of his superiority to other Prophets is the fact that Adam (AS) asked his Lord through the sanctity (hurma) of Muhammad (Sallallahu `alayhi wa Alihi wa Sallam) that He relent towards him."  

The most authentic chain for this report is not that of al-Hakim's narration from `Umar through `Abd al-Rahman ibn Zayd ibn Aslam who is weak (da`îf), but that of the Companion Maysarat al-Fajr who narrates it as follows:

I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth 'Then turned He to the heaven, and fashioned it as seven heavens'(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad Sallallahu `alayhi wa Alihi wa Sallam] is the liege-lord of all your descendants.' When
Satan deceived them both, they repented and sought intercession to Allah with my name."2[2]

Another great proof that the Messenger of Allah is the Best of Creation is the Consensus of the Imams and Ulema of Ahl al-Sunna, violating which are three scholars on record: 
the Zahiri Ibn Hazm; the Mu`tazili al-Zamakhshari; and the Mujassim Ibn Abi al-`Izz who was imprisoned for it as related by Ibn Hajar in his Inba' al-Ghumr (1:258-260).
Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Shifa' (p. 162): "The dissent of Ibn Hazm and al-Zamakhshari carries no weight."
Sayyid Abu al-Fadl `Abd Allah ibn Muhammad al-Siddiq al-Ghumari al-Hasani wrote a book titled,
Dilalat al-Qur'ani al-Mubin `ala anna al-Nabiyya Afdalu al-`Alamin ("The Indication of the Manifest Qur'an that the Prophet is the Best of the Universes"), in which he listed the verses to that effect Sura by Sura and in the introduction of which he mentioned the following story:
 "Al-Sha`rani in Tabaqat al-Awliya' narrated from [his Shaykh] the Knower of Allah Abu al-Mawahib al-Shadhili that the latter said: 'A dispute took place between me and a certain person in the Mosque of al-Azhar over the statement of the author of al-Burda [Imam al-Busiri]: Famablaghu al-`ilmi fîhi annahu basharun wa annahu khayru khalqillâhi kullihimi Meaning:
The apex of knowledge concerning him is that he is a human being and that he is the best of all the creation of Allah.

Whereupon that person said: He has no proof for this. I said to him: Consensus (ijma`) has formed over this. He did not change his view. Later I saw the Prophet - Sallallahu `alayhi wa Alihi wa Sallam - and with him were Abu Bakr and `Umar, Allah be well-pleased with them, sitting at the pulpit of the Azhar Mosque. He said to me: Marhaban bihabibi - Welcome to my dear beloved! Then he said to his friends: Do you know what happened today? They said No, O Messenger of Allah. He said: So-and-so the Wretch (Fulan al-Ta`is) believes that the angels are better than me!... What is wrong with him, disbelieving in the Consensus?'"

Following is a list of works containing proofs from the Qur'an and Sunna of the superiority of the Prophet (PBUH) over all creation:
1. Al-Qadi `Iyad, al-Shifa' fi Ma`rifati Huquq al-Mustafa  
2. Abu Nu`aym, Dala'il al-Nubuwwa 
3. Al-Bayhaqi, Dala'il al-Nubuwwa 
4. Al-Faryabi, Dala'il al-Nubuwwa 
5. Ibn al-Jawzi, al-Wafa bi Ahwal al-Mustafa  
6. Ibn `Abd al-Salam, Bidayat al-Sul fi Tafdil al-Rasul 
7. Ibn Dihya, al-Mustawfa li Asma' al-Mustafa  
8. Al-`Azafi, Sharh Asma' al-Nabi  
9. Ibn al-`Arabi's Chapter on the Prophetic Names in `Aridat al-Ahwadhi 
10. Al-Bayhaqi's Chapter on the Prophetic Names in Shu`ab al-Iman 
11. Al-Busiri, al-Burda 
12. Al-Busiri, al-Hamziyya 
13. Al-Busiri, al-Muhammadiyya 
14. Al-Suyuti, al-Khasa'is al-Kubra 
15. Al-Suyuti, al-Bahja al-Bahiyya fil-Asma' al-Nabawiyya 
16. Al-Suyuti, al-Riyad al-Aniqa fi Sharh Asma' Khayr al-Khaliqa 
17. Al-Jazuli, Dala'il al-Khayrat 
18. Al-Fasi, Sharh Dala'il al-Khayrat 
19. Al-Sakhawi, al-Qawl al-Badi` fi al-Salat `ala al-Nabi al-Shafi` 
20. Al-Qastallani, al-Mawahib al-Laduniyya 
21. Al-Zurqani, Sharh al-Mawahib 
22. Al-Qari, Sharh al-Shifa' 
23. Al-Qari, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi 
24. Al-Munawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi 
25. Al-Baghawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi 
26. Al-Nabahani, al-Asma fima li Sayyidina Muhammad min al-Asma 
27. Al-Nabahani, Wasa'il al-Wusul ila Shama'il al-Rasul 
28. Al-Nabahani, Shawahid al-Haqq 
29. Al-Nabahani, Nujum al-Muhtadin wa Rujum al-Mu`tadin 
30. Al-Nabahani, Jawahir al-Bihar fi Fada'il al-Nabi al-Mukhtar 
31. Al-Lahji, Muntaha al-Sul Sharh Wasa'il al-Wusul li al-Nabahani 
32. Al-Jamal, Hashiyat al-Hamziyya 
33. Al-Haytami, Hashiyat al-Hamziyya 
34. Al-Dabbagh, al-Ibriz min Kalam Sayyidi `Abd al-`Aziz 
35. `Abd Allah al-Ghumari, Dilalat al-Qur'ani al-Mubin `ala anna al-Nabiyya Afdalu al-`Alamin 
36. Al-Maliki, Muhammad  al-Insanu al-Kamil (esp. p. 181-213, 4th ed.) 
37. Sirajuddin, Sayyiduna Muhammad 

Al-Qadi `Iyad said in al-Shifa', in the section entitled:

"On Allah honoring the Prophet (صلى الله عليه وسلم) with some of His own Beautiful Names and describing him with some of His own sublime qualities": 
Know that Allah has bestowed a mark of honor on many of the Prophets by investing them with some of His names, for instance, when He calls Ishaq and Isma`il "knowing" (`alim) and "forbearing" (halim), Ibrahim "forbearing", Nuh "thankful" (shakur), `Isa and Yahya "devoted" (barr), Musa "noble" (karim) and "strong" (qawi), Yusuf "a knowing guardian" (hafiz, `alim), Ayyub "patient" (sabur), and Isma`il "truthful to the promise" (sadiq al-wa`d)... 

Yet He has preferred our Prophet Muhammad صلى الله عليه وسلم may Allah bless him and grant him peace, since He has adorned him with a wealth of His names in His Mighty Book and on the tongue of His Prophets. We have gathered them together after reflecting on the subject and putting our memory to work since we were unable to locate anyone who had compiled more than two names nor anyone who had dealt with it to any great extent before. We have recorded some of these names... There about thirty of them. 
[He then proceeds to list and explain them. 
They are: Ahmad, al-Ra'uf, al-Rahim, al-Haqq, al-Nur, al-Shahid, al-Karim, al-`Azim, al-Jabbar, al-Khabir, al-Fattah, al-Shakur, al-`Alim, al-`Allam, al-Awwal, al-Akhir, al-Qawi, al-Sadiq, al-Wali, al-Mawla, `Afw, al-Hadi, al-Mu'min, al-Quddus/Muqaddas, al-`Aziz, al-Bashir, al-Nadhir, Ta Ha, Ya Seen.]

May Allah send blessings and peace on the Prophet, his Family, and all his Companions. 

(Wahhabiyya and Yes also you salafi/ahlehadith )


Even the Christians and Jews of old knew that the Prophet Muhammad (صلى الله عليه وسلم ) is the best of creation, as evidenced by some of his names and attributes reportedly found in the Bible, such as "Ikleel = Crown [of creation]" and "Parakletos = Spirit of Holiness."
WAllahu a`lam. Wa SallAllahu wa Sallam `ala Sayyidina Muhammad. 
Wal-Hamdu lillahi Rabbi al-`Alamin.

by Shaykh G. F. Haddad
(Edited by ADHM)


Pride of Creation
صلى الله عليه وسلم 


Wahhabiyyah said:
“I however disagree with your statement that Nabi is the greatest creation - we cannot make that distinction between all the prophets as it is not for us to distinguish or raise in ranks - that is the right of the Almighty alone. 
Rising creation above another is going against the Almighty. 
You disrespect the Nabis, ALL of them by doing this - who are you to do this? 
Respect and love and them all.”
Q: "What is the reason why the Prophet Muhammad (peace and blessings of Allaah be upon him) led the other prophets in prayer on the night of the Isra’? 
What does this indicate?...
Answer: by your own salafi scholars: 
Q:46917,Publication:19-08-2006,Views:15008 Here 

وَرَفَعْنَا لَكَ ذِكْرَكَ
Warafana Laka Zikrak

Did We not Exalt you in your fame. (94:4)

The Holy Prophet (صلى الله عليه وسلم ) said on the authority of `Umar:
"When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:


I understood that You would not place next to Your Name but the Most Beloved One of Your creation. 

Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."

[It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).]

Al Irbadh ibn Sariya, said that the Holy Prophet (صلى الله عليه وسلم) said, According to Allah, I am the Seal of the Prophets, while Adam was still in clay.”

Maysara Al Dhabbi said he asked the Prophet (صلى الله عليه وسلم), “Oh, Messenger of Allah, when did you become a prophet?” He (صلى الله عليه وسلم) answered, While Adam was still between the soul and the body.”

Suhail bin Salih Al Hamadani said, “I asked Abu Ja'far Muhammad ibn `Ali , ‘How did Prophet Muhammad (صلى الله عليه وسلم) precede the other prophets when he is the last to be sent?’
Abu Ja’far answered that when Allah drew forth the children of Adam and made them testify concerning Himself (answering His question, ‘Am I not your Lord?’), Muhammad (صلى الله عليه وسلم) was the first to answer ‘Yes!’ Therefore, he preceded all the prophets, even though he is the last to be sent.”
Hakim in Mustadrak and Abu as-Shaykh in Tabaqaat al-Isfahani in a report from Sayyiduna Abdullah ibn Abbas (radiyallahu ta'ala anhuma) that:
Allah revealed to Prophet ‘Isa ‘alaihis salam that: 
O ‘Isa! Have faith (imaan) in Muhammad and order your ummah to do the same. If Muhammad was not in existence, I would not have created Adam nor would I have made heaven or hell”.
(Also from Shaykh Taqi ad-Din Subki in Shifa as-Siqam and Shaykh al-Islam al-Bulqini in his Fatawa and ibn Hajar in Afdal al-Qur’an).

Ibn Asakir reports from Salman al-Farsi (radiyallahu ta'ala anhu) that:
Jibra’il came to the Prophet of Allah (صلى الله عليه وسلم) and said that Allah says: I have not created anyone who is more honoured to me that you. I have created the world and all that is therein so that they may know the rank that you possess. I would not have created the world if I had not created you”.

*Note:  It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):
Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect...”

Which is the Best Place
 in the Whole Universe?

Sayyidina ‘Ali said,
 “There is no place on earth more beloved to Allah ta’ala 
than the place where his Prophet passes away”.

Narrated by Ibn Abi Shayba in al-Musannaf, and Ibn Jawzi in al-Wafa’ bi-Ahwal al-Mustafa. 

al-Shawkani in Nayl al-Awtar says:
"The position of `Umar and some of the Companions and Malik and the majority of the people of Madina is that Madina is better." 
Sources: [Qadi `Iyad, al-Shifa', ed. al-Bajawi, 2:681. Shawkani, Nayl al-awtar, Dar al-kutub al-`ilmiyya, 5:28.]

Qadi ‘Iyad says in his Shifa’, “There is no difference (of opinion) about his grave being the best place on earth.”

In his commentary
on Qadi `Iyad, Imam Ali al-Qari al-Hanafi writes:

"There is no doubt that Mecca, among the highly venerated sanctuaries, is preferable to Madina itself, except for the mound of the Prophet's grave, which is mercy and tranquillity: 
for it is better than the Ka`ba or rather, better than the Throne itself according to a large group of the scholars."

[Source: al-Qari, Sharh al-Shifa', Dar al-kutub al-`ilmiyya ed., 2:162.]

Qadhi Iyadh al-Maliki (Allah have mercy on him) states:
There is no difference of opinion (la khilaf) in that the grave of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous land on earth.
(al-Shifaí bi taírif huquq al-Mustafa, p. 595)

Imam al-Haskafi (Allah have mercy on him) states:
And Makkah is more virtuous than Madinah according to the preferred opinion with the exception of the land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace), for that is virtuous unrestrictedly (mutlaqan), even more than Ka’ba, Arsh and the Kursi.”

Ibn Abidin (Allah have mercy on him) also agrees with the above statement of Imam al-Haskafi in his super-commentary (hashiya), thus relates from the Manasic of Mulla Ali al-Qari.

Imam Qastalani says in al-Muwahib, “There is ‘Ijma that the place that contains his noble body is the best place on earth, even (superior) to the Ka’ba.”
 Allama Samhudi says in Wafa’ ul Wafa’, “There is ‘Ijma that the place where his pure body lays is the most superior of places, even superior to the Ka’ba.”

Muhammed bin Yusuf Salihi says in Subul al-Huda’ wa-Rashaad, “’Allama Abu al-Walid Baji, Qadi ‘Iyad, and others have said the same… ‘Allama Abu Yamin bin ‘Asakir in his Tuhfa… Qadi Taj ud Din subki narrates about Ibn ‘Aqil Hanbali that he said that, that place is superior to the ‘Arsh.”

Ibn `Aqeel al-Hanbali said, according to Ibn al-Qayyim in his Bada'i` al-fu'ad:
"Nothing is like the Hujra [Prophet's room] by Allah! not the Kaaba, not the Throne and the Throne-Bearers, not the Sixth Paradise [Jannat `Aden], and not the Revolving Universes, for in that Hujra there is a BODY more precious in the balance than this world and the next."
Also see: Burhan al-Din Ibn Muflih’s book al-Mubdi` (3:70).

In the Book Fazail-e-Amaal (Urdu: فضائلِ اعمال), is an Islamic religious text. It is a two-volume compilation of several books, primarily written by the Indian Deobandi scholar Muhammad Zakariya Kandhlawi Title: (Sheikhul Hadith). An English translation of the title is The Virtues of Good Deeds. 
Sheikhul Hadith writes:
The Dome of Prophet (Peace be upon him) is not only supreme to Arsh but also to the Kursi.” [Kitab of Fazail e Hajj, Fazail e Amaal, Page 69]

Narrated Anas: 

The Prophet said, "O Allah! Bestow on Medina twice the blessings You bestowed on Mecca." 
It is related that Anas reported that the Prophet, may Allah bless him and grant him peace, said, "O Allah, bestow on Madina twice the blessing You bestowed on Makka." 'Uthman ibn 'Umar corroborated it from Yunus.
[Bukhari: Volume 3, Book 30, Number 109]



The Command to say Salah
Upon the Holy Prophet
(Peace be upon him)
صلى الله عليه وسلم 

Al-Bukhari said: "Abu Al-` Aliyah said: "Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication. ''

Ibn ` Abbas said: "They send blessings. ''
Abu ` Isa At -Tirmidhi said: "This was narrated from Sufyan Ath-Thawri and other scholars, who said: The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness.
There are Mutawatir Hadiths narrated from the Messenger of Allah (Peace be upon him) commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek.
In his Tafsir of this Ayah, Al-Bukhari recorded that Ka` b bin ` Ujrah said, "It was said, `O Messenger of Allah (Peace be upon him), with regard to sending Salam upon you, we know about this, but how about Salah'
He said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. ''

'' Imam Ahmad recorded that Ibn Abi Layla said that Ka` b bin ` Uj rah met him and said, "Shall I not give you a gift The Messenger of Allah (Peace be upon him) came out to us and we said, `O Messenger of Allah (Peace be upon him)! We know how to send Salam upon you, but how can we send Salah' ?

He said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. ''

This Hadith has been recorded by the Group in their books with different chains of narration.

Al-Bukhari recorded that Abu Sa` id Al-Khudri, may Allah be pleased with him, said: "We said, `O Messenger of Allah (Peace be upon him), this is the Salam upon you, but how do we send Salah upon you' He said:
Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him), Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim. ''

Abu Salih narrated that Layth said:
Upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him) as You sent Your blessings upon the family of Ibrahim. ) Ibrahim bin Hamzah told that , Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e. , Ibn Al-Had said:

As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and the family of Muhammad (Peace be upon him), as You sent Your blessings upon Ibrahim and the family of Ibrahim. This was also recorded by An-Nasa'i and Ibn Majah.

Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said: "O Messenger of Allah (Peace be upon him), how can we send Salah upon you'' 

He said, Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. '' It was also recorded by the rest of the Group, apart from At -Tirmidhi.

Muslim recorded that Abu Mas` ud Al-Ansari said: "We came to the Messenger of Allah (Peace be upon him) and we were with Sa` d bin ` Ubadah. Bashir bin Sa` d said to him, ` Allah has commanded us to send Salah upon you, O Messenger of Allah (Peace be upon him). How can we send Salah upon you' The Messenger of Allah (Peace be upon him) remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah (Peace be upon him) said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious. '' And the Salam is as you know. '' 

This was also recorded by Abu Dawud, An-Nasa'i, At -Tirmidhi and Ibn Jarir. At -Tirmidhi said, "It is Hasan Sahih. ''

Saying Salah upon the Prophet  (Peace be upon him) before the Supplication

Imam Ahmad, Abu Dawud and At -Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin ` Ubayd, may Allah be pleased with him, said: "The Messenger of Allah (Peace be upon him) heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet  (Peace be upon him) 

The Messenger of Allah (Peace be upon him) said:
This man is rushing. Then he called him over and said, to him or to someone else,
When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet  (Peace be upon him) , and after that let him make supplication as he wishes. ''

صلى الله عليه وسلم