Huzoor e Akram SallalahoAleheWasalam

Sarware Kainat Huzoor e Akram SallalahoAleheWasalam

• 416 Exalted Names of the Prophet

• The Handsome Eyes of Our Beloved Prophet

• The Beloved Prophet Cleanliness

• Eleven Signs of Love for the Beloved Prophet

• Beloved Prophet Knowledge of Five Secrets

• Description of the Beloved Prophets Blessed Physic

Description of the Beloved Prophets Blessed Physic

It is impossible to turn a blind eye to the fact that Beloved Prophet Muhammad (Praise and Peace be upon Him) is by far the most worthy and the greatest of all mankind, and that he is the most perfect of all, adorned with the most excellent virtues and qualities. وأحسن منك لم تر قط عيني I haven’t seen the lovely personality like you وأجمل منك لم تلد النساء And no mother have given birth to such a wonderful personality خُلِقْتَ مبرءاً من كل عيب You are created free from every fault كأنك قد خُلِقْتَ كما تشاء You were created, as you wanted to be His physical description and character have been reported by many of his Companions and we are told that he was the most handsome man ever created, surpassing Prophet Yousuf Alaihis Salam for whom the women of the city cut their hands,   فلما سمعت بمكرهن ارسلت اليهن واعتدت لهن متكا واتت كل واحدة منهن سكينا وقالت اخرج عليهن فلما راينه اكبرنه وقطعن ايديهن وقلن حاش لله ما هذا بشرا ان هذا الا ملك كريم And when she heard of their secret talk, she sent for them and prepared cushioned mattresses for them and gave a knife to each one of them and said to Yusuf, "Come out before them!" When the women saw him they praised him and cut their hands, and said, "Purity is to Allah - this is no human being; this is not but an honorable angel!" [Surah al-Yousuf, Verse 31]   A Green Turban Shaped round a Kullah, A Stick and A cotton Mantle or Cloak attributed to Sayyiduna wa Mawlana Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam  Beloved Prophet's Physical Description   His complexion was radiant. His eyes were black... deep... widely set and naturally mascaraed with a slight tinge of pink... accentuated by long eyelashes. His nose was distinctive. His teeth evenly spaced. His face was round with a broad forehead. His beard was thick and reached his chest. As for his chest and abdomen they were equal in size. His shoulders were broad as was his chest. His bones were large as were his arms. The palms of his hands were thick as were the soles of his feet. His fingers were long and his skin tone fair. The hair between his chest and navel was fine. He was of medium stature... however, when a tall person walked by his side the Prophet (Praise and Peace be upon Him) appeared to be the taller. As for his hair it was neither curly nor straight. When he laughed his teeth were visible like a flash of lightning or they have been described as white as hailstones. His neck was balanced, neither broad nor fat, as for his body it was firm and did not lack firmness.   Burda Sharif (Cloak) of Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam stored under three beautiful Pure Gold Boxes and a Mantle having embroidery done with the threads of Gold placed in One Large Separate Room at Topkapi Museum, Istanbul, Turkey Sayings of the N0ble Companions about the beloved Prophet's blessed Physic The following sayings are but a fraction of the multi narrations of the Companion's description of the Prophet (Praise and Peace be upon Him) although they are but a sampling, they are sufficient to convey the perception of his handsomeness. Everyone who met him said they had never seen anyone like him. When the Companion Sayyiduna Bar'a Radi Allahu Ta'ala Anho saw a lock of the Prophet's hair resting on his red robe he commented,   ما رأيت من ذي لمة في حلة حمراء أحسن من رسول "I have never seen anyone with a more beautiful lock of hair than his resting on a red robe." Sunan Darimi, Vol. 1, Page 35 Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 315 Shamail Tirmidhi, Page 3 Sayyiduna Abu Hurayrah Radi Allahu Ta'ala Anho said,   ما رأيت شيئا أحسن من رسول الله ، كأن الشمس تجري في وجهه ، وإذا ضحك يتلألأ في الجدر "I have never seen anyone more handsome than the Messenger of Allah, it was as though the sun was shining upon his face and when he laughed it reflected from the wall." Musnad Imam Ahmad, Vol. 2, Page 350 Ibne Hibban, Vol. 8, Page 74 Muwahib al Laduniyah, Vol. 1, Page 271 Anwaarul Muhammadiyah, Page 133 Hashia Shamail Tirmidhi, Page 16 Sharha Shifa Mula Ali Qari, Hashia Naeemur Riyadh. Vol. 1 Page 338 Madarijun Nabuwwah (Persian) Page 12 Hujatullahi Ala al-Alameen, Page 689     The Blessed and Fragrant Hairs of Beloved Prophet SallAllahu Alaihi wa Aalihi wa Sallam The beloved companion of the Prophet (SallAllahu Alaihi wa Sallam) Hadrat Anas (Radi Allahu Anhu) states, لما كان اليوم الذى دخل فيه رسول الله المدينة أضاء منها كل شىء "The day on which Prophet (SallAllahu Alaihi wa Sallam) arrived in Madinatul Munawwara. It was His Noor through which every thing in Madinatul Munawwara became bright." Sunan Tirmidhi, Vol. 2, Page 202, Hadith 3978 Sunan Ibn Majah, Vol. 5, Page 201, Hadith 1700 Mishkaat al-Masabih, Page 547Tabqaat ibn Sa'ad, Vol. 1, Page 221 Muwahibul ladaniyah, Vol. 1, Page 68 Anwaar al Muhammadiyah, Page 38 Seerate Halbia, Vol. 2, Page 234 Jawahir al Bihar, Page 60 Khasaisul Kubra, Vol. 1, Page 471 Madarijun Nabuiwah, Vol. 2, Page 81 Mustadrik, Vol. 3, Page 12 Ibn Asakir narrates from the Mother of the Believers, Sayyidah Ayeshah Radi Allahu Ta'ala Anha: كنت أخيط في السحر فسقطت مني الابرة فطلبتها فلم أقدر عليها فدخل رسول الله فتبينت الإبرة بشعاع نور وجهه "I was sewing when the needle fell. Despite searching, I was unable to find it. It was just then that the Messenger of Allah (SallAllahu Alaihi wa Sallam) came. From the light emanating from the Prophet's blessed face, I was able to see the needle.." [Khasais al-Kubra, Vol. 1, Page 109 | Sharha Shifa Hashiya Naseem ar-Riyadh] Someone asked Jabir Ibn Samura Radi Allahu Ta'ala Anho, كان وجهه مثل السيف ؟ فقال : لا ، بل مثل الشمس ، والقمر ، وكان مستديرا "Was his face like a sword?" He replied, "No, it was like the sun and the moon, and round." [Sahih Muslim, Vol. 4, Page 1823] Your face is as bright as the full moon Let your grace and light fall on me soon Umm Ma'bad Radi Allahu Ta'ala Anha, the lady from whom the description of the Prophet (Praise and Peace be upon Him) was more profuse, said, أجمل الناس من بعيد ، وأحلاه ، وأحسنه من قريب "Even from a distance he was the most beautiful of people, and as he drew near it was apparent that he was the most handsome." [Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 279] Abi Hala's son said, يتلألأ وجهه تلألؤ القمر ليلة البدر "His face glowed like the full moon." [Shamail Tirmidhi, Page 21] AsSalatu wa asSalamu Alaiku Ya Sayyidi Ya Habeebi Ya RasoolALLAH SallAllahu Alaihi wa Aalihi wa SaHbihi wa Baraaka wa Sallam Sayyiduna Ibn Abbas Radi Allahu Ta'ala Anhu states, إذا تكلم رئى كالنور يخرج من بين ثناياه "When the Beloved of Allah (SallAllahu Alaihi wa Sallam) used to speak then noor could be seen emerging from between his blessed teeth." Dalail an-Nabuwwah, Vol. 1, Page 162, Hadith 141 Sunan Darimi, Vol. 1, Page 70, Hadith 59 Shamail Tirmidhi, Vol. 1, Page 16 The fourth khalifa of Islam, Hadrat Sayyiduna Mawla Ali al-Murtuda may Allah honor his face, said at the end of his description of the Prophet (Praise and Peace be upon Him) من رآه بديهة هابه ، ومن خالطه معرفة أحبه ، يقول ناعته : لم أر قبله ، ولا بعده مثله "Anyone who came upon him by chance became filled with timidity towards of him and those who kept company with him loved him." [Shamail Tirmidhi, Page 21] None like you was ever seen or created; Authority stands in your person consummated. May Allah illuminate my heart and yours, and increase our love for this Noble Prophet Praise and Peace be upon Him and keep us firm on the Maslak-e-Haqq Ahl as-Sunnah wa al-Jama'ah... Aameen!! — — — Excerpted from: Al-Shifa bi Ta'rifi Huqooqil Mustafa, Part 1, Section 2 by Imam Qadhi Iyad al-Maliki Alaihir raHmah wa ar-Ridwan

Beloved Prophet Knowledge of Five Secrets

ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير  Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34] The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur'an to understand the real and true meaning of this verse.   Commentaries on the Above Verse of Holy Qur'an Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse: اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny).[Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215] In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers): سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126] It is said in Rooh al-Bayan, about this verse: وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف ... و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447] It is stated in Tafseer-e-Ahmadiyyah under this verse: ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و اولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.   Prophet's Knowledge of Five Secrets in Ahadith Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned. It is recorded in Sahih al Bukhari and Tafsir al Khazin: فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, "Where is my place? The Holy Prophet (Peace be upon Him) O replied:' In the hell! Then Abdullah bin Huzafa asked: 'Who is my farther? He replied, 'Huzafa'. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked).[Sahih Bukhari, Vol 2, Page 424, Hadith 540 - Tafseer al Khazin (5:101), Vol 2, Page 341] It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty. Sayyeduna Anas narrated about the incident took place in Battle of Badr: قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth. Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394 Sahih Muslim, Kitab Al-Jihad wa'l-Siyar, Vol 9, Page 247, Hadith 3330 It may be remembered in this connection that according to Holy Qur'an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad'r. أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels." Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253 Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787 Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888 Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420 Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658 Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114 Hassan ibn Thabit said: نبي يرى ما لا يرى الناس حوله ويتلو كتاب الله في كل مشهد وإن قال في يوم مقالة غائب فتصديقها في اليوم أو في غدA Prophet who sees around him what others do not And recites the Book of Allah in every assembly! If he says something of a day which he has not yet seen What he says is confirmed on the morrow or the next day. Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50 AlAhad Wal Mathani Vol 9, Page 463 Ma'arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398 Al-Isti'aab Fi Ma'arfatil Ashaab, Vol 2, Page 137 Simtun Nujoom, Vol 1, Page 150 Al-Waafi Bil Wafyaat, Vol 5, Page 313 Taraakh-e-Damishq, Vol 3, Page 322 Al-Hakim Vol 3, Page 9-10 Al-Isti'ab Vol 4, Page 1958-1962 Dala'il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266 Dala'il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276 Sharh Usuli I'tiqadi Ahlas Sunnah, Vol 4, Page 780 Tafseer At-Tibri, Book 102, Vol 2, Page 411 Ibn Habban in al-Thiqat Vol 1, Page 128 Al-Iktifa Vol 1, Page 343 It is to be noticed in this connection that according to Holy Qur'an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!! It is stated in Dalail an-Nabuwwah li Abi Nu'aym: عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي Abdullah Ibne Abbas narrates from Ummul Fadl, She said, "Once I passed nearby Syyeduna Rasoolullah SallAllaho 'Alaihi wa Sallam. He said, 'You are pregnant and you have a son in your womb. Bring him to me when he will take birth' Ummul Fadl said that, 'After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu'aab in his mouth and name him Abdullah and said to me, 'take this father of Khaleefa' Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, 'Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi'". [Dalail an-Nabuwwah li Abi Nu'aym, Vol 2, Page 81, Hadith 467] From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).   Sayings of Prominent Scholars and Mystics We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows): فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه "Anybody who claims to have knowledge of any of these Five without Allah's Prophet's (SallAllaho 'Alaihi wa Sallam) informing him on it is a liar in his claim." Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba'at-al-Muniriyya , Vol 1, Page 290 Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141 Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48 It is crystal clear that Allah's Prophet (Sallallahu 'Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false. The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his "Lama'at" - The exposition of Mishkat writes on this Hadeeth: المراد لا تعلم بدون تعلیم اللہ تعالی منه "This means that these Five cannot be known without the instruction of Allah Ta'ala".[Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 73] In the same 'Ash'atul Lam'aat, Shaikh Abdul Haq elaborates this very hadith as under: The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 74] Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra'ad: لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه "No one except ALLAH Ta'ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra'ad, Darul Kitab al-Arabi, Vol 7, Page 186] Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly. Mentioning the false doubts of the false sect Mu'tazala about the miracles of Auliya and refuting them in "Sharh al-Maqasid", Allama Sa'ad al-Deen Taftazani says: الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء "Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. 'Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses' they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta'ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here "The Unknown" is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta'ala is correct. [Sharh-ul-Maqasid, Darul Mu'arif An-Nau'maniyah (Lahore), Vol 2, Page 204/205] The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu'tazala: for the Mu'tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves. It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja: اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time). Bayhaqi in his Sunan al-Kubra [6:170] - Imam Malik Ibn Anas in his Mau'ta [2:752] - Albani in his Irwa al Galeel [6:61] - Ibn Asakir in Darikh al-Damishq [30:424] - Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.   Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas'ood Hasani (Radi Allahu Ta'ala Anhu) as saying: ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ "The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu 'Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates! "Al-Ibreez" further goes on: قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس "I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu 'Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: "How can the Five be concealed from Him. (SallAllaho 'Alaihi wa Sallam) when none of "The Ahl-u-Tasarruf" (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five." [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168] Allama Shanwani, in "Jami'un Nihaya", has reported it as Hadeeth that: قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ "Allah Ta'ala did not take the Prophet (SallAllaho 'Alaihi wa Sallam) out of this world but when He Ta'ala had informed Him (upon Him Salat and Salam) on every thing. [Jami'un Nihaya] Allama Shanwa'ee says in the same book: قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah.[Jami'un Nihaya] The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth: اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله "So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery." [Raudh-un-Nadheer Sharah Al-Jami'us Sagheer] Again the same Allama Jalaluddin Sayooti says in his 'Khasais al-Kubra': وعرض عليه ما هو كائن في أمته حتى تقوم الساعة All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa'is al-Kubra, Vol 2, Page 292] Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says: لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 - Hashiya Al-Bajouri Alal Burda, Page 92] In Futoohaat-e-Wah'biya Sharha Arba'een al-Nawawi, The religious scholar Ibne Atiyyah says: الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعضThe truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden. Imam Ibn Hajar Makki says in his exposition of The Hamziyya: انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ "The Unknown is peculiar to Allah Ta'ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta'ala's intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho 'Alaihi wa Sallam) has said that none but Allah knows them." [Afdalul Qura li Qura'ee Ummul Qura, Majma'us Saqafi (Abu Dhabi), Page 143-144] In his commendable book "Ajab-ul-Ajaib", the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta'ala anhu), Allama Uthmawi says: قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح "It is said that He (SallAllaho 'Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement." [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi] Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said: It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.   Conclusion: These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho 'Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace. AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur'an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.

Eleven Signs of Love for the Beloved Prophet

Someone who claims that he/she loves another will prefer that person to all others, he will also prefer what they like, if it were otherwise then he would be acting and his love would not be sincere. The following signs will be apparent in those who truly love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam,   First: The first sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is that he/she will follow his example, apply his prophetic way in words, deeds, obedience to his commands, avoidance of whatever he prohibited and adopt his manner in times of ease, hardship, joy and disappointment. Allah says, "Say (Prophet Muhammad, 'If you love Allah, follow me and Allah will love you." [Aal Imran : 31] Second: The second sign is that he/she will set aside his own desires and appetite in preference to the law established and encouraged by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Allah says, "Those before them who had made their dwelling in the abode (City of Medina), and because of their belief love those who have emigrated to them; they do not find any (envy) in their chests for what they have been given and prefer them above themselves, even though they themselves have a need." [al Hashr : 9] Third: The third sign is that a person's anger of others is only for the sake of seeking the pleasure of Allah. Anas, Malik's son was told by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, "My son, if you can refrain from holding a grudge in your heart from morning to evening, then do so." He then added, "My son, that is part of my prophetic way. Whosoever revives my way has loved me, and whosoever loves me is with me in the Garden." [Sunan Tirmidh, Kitab al-Ilm, Vol 4, Page 151] If a person possesses this fine quality, then he/she has perfect love for Allah and His Messenger. If he is found to be slightly lacking in this quality then his love is imperfect, but not devoid of it. The proof of this is found in the saying of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, when a person faced punishment for imbibing. As the person was about to receive his punishment a man cursed the offender, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Do not curse him. He loves Allah and His Messenger." [Sahih Bukhari, Kitab al-Hudood, Vol 3, Page 133] Fourth: The fourth sign is that one mentions the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, in abundance – whosoever loves something, it is constantly upon his tongue. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 32] Fifth: The fifth sign is yearning to meet the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Every lover yearns to be with their beloved. When the tribe of Ash'arites approached Medina, they were heard chanting, "Tomorrow, we will be with those we love, Muhammad and his Companions!" [Dalail an-Nabuwwah lil Bayhaqi, Vol 5, Page 351] Sixth: The sixth sign is that as well as the remembrance of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, someone who loves him will be found praising and respecting him whenever he is mentioned and display humility, and lower himself when he hears his name. We are told by Isaac At -Tujibi that after the passing of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, whenever the Companions heard his name they became humble, their skin trembled and they wept. As for the other followers of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, some experienced the same out of love and yearning for him, whereas others did so out of respect and esteem. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 33] Seventh: The seventh sign is the love expressed for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and the People of his House, and his Companions – the Emigrants (Muhajirun) and the Helpers (Ansar) alike for his sake. A person with this sign will be found hostile to those who hate them. Of Al Hasan and Al Hussain, may Allah be pleased with them, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "O Allah, I love them, so please love them." Sahih Bukhari, Kitab al Manaqib, Vol 5, Page 23 Sahih Muslim, Kitab al Fadhail, Vol 4, Page 1883 Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 327 Al-Hasan said that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, "O Allah, I love him, so love the one who loves him." Of his two grandsons, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, "Whosoever loves them, loves me." Then he said. Whosoever loves me, loves Allah. Whosoever hates them hates me and whosoever hates me hates Allah." Muqaddam Sunan Ibn Maja, Vol 1, Page 51 Majma' az-Zawaid, Vol 9, Page 180 The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Do not make my companions targets after me! Whosoever loves them loves them it is because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized." Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 358 Musnad Ahmad, Vol 5, Page 54 Of his family, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said referring to Hadrat Fatima, may Allah be pleased with her, "She is part of me, whosoever hates her hates me." Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 24 Sahih Muslim, Kitab Fadhail as-Sahaba, Vol 4, Page 1903 The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Hadrat Ayesha to love Osama, Zaid's son because he loves him. [Sunan Tirmidhi, Kitab al-Manaqib, Vol 5, Page 342] The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, spoke of the Helpers (Ansar) saying, "The sign of certain faith is love for the Ansar, whereas the sign of hypocrisy is hatred for them." Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 27 Sahih al Bukhari, Kitab al Iman, Vol 1, Page 9 Sahih Muslim, Kitab al Iman, Vol, Page 85 Omar's son tells us that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Whosoever loves the Arabs loves them because he loves me. Whereas whosoever hates them hates them because of their hatred of me." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 34] The fact is when someone loves another, he loves everything that person loves, and this was indeed the case with the Companions. When Anas saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, eating a piece of pumpkin, he said, "From that day I loved pumpkins." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 34] Al-Hasan, the grandson of the Prophet, may the peace of Allah be upon them, went with Jafar to Salma and asked her to prepare some food the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, used to eat. [Shamail Tirmidhi, Page 155] Omar once saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, wearing a pair of yellow coloured sandals, so he too wore a pair of the same colour. Sahih al Bukhari, Kitab al-Libas, Vol 7, Page 132 Sahih Muslim, Kitab al-Hajj, Vol 2, Page 844 Eighth: The eighth sign is hatred of anyone who hates Allah and His Messenger, praise and peace be upon him. Such people are those who show hostility towards to Allah and His Messenger. Believers having this sign avoid all who oppose the prophetic way, and are in opposition to those who introduce innovations into the prophetic way (that are against the spirit of Islam) and find the law he established burdensome. Allah says, "You shall find no nation believing in Allah and the Last Day loving anyone that opposes Allah and His Messenger." [al Mujadilah : 22] Ninth: The ninth sign is found in those who love the Qur'an which the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, brought, by which the Prophet and they were guided. When asked about the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, Hadrat Ayesha, may Allah be pleased with her, said, "His character was that of the Qur'an." Part of the love of the Qur'an is listening to its recitation, acting according to it, understanding it, keeping within its bounds and the love of Prophet Muhammad's way. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 35] Sahl, Abdullah's son spoke of this sign saying, "The sign of loving Allah is love of the Qur'an. The sign of loving the Qur'an is the love of the Prophet. The sign of loving the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is love of his prophetic way. The sign of loving the prophetic way is the love of the Hereafter. The sign of loving the Hereafter is hatred for this world. The sign of hatred for this world is that you do not amass any of it except for provisions and what you need to arrive safely with in the Hereafter." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 35] Masood's son said, "No one needs to ask himself about anything other than the Qur'an, if he loves the Qur'an then he loves Allah and His Messenger" praise and peace be upon him.[Bayhaqi fil Aadaab, Page 522] Tenth: The tenth sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is to have mercy on his nation by advising them well, striving for the betterment of their interest and removing anything that is harmful from them in the same way that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, was "gentle and merciful to the believers." [al-Taubah : 128] Eleventh: The eleventh sign of perfect love is found in whosoever restricts himself through self-denial, preferring poverty to the attractions of the world. The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Abu Sa'id Al Khudri, "Poverty for those of you who love me flows quicker than a flood from a mountain's peak to its base." [Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7] A man came to the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and said, "O Messenger of Allah, I love you." The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, warned, "Be careful of what you say." The man repeat his love for him thrice, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam told him, "If you love me prepare yourself quickly for poverty."[Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7] -- O Dear Almighty ALLAH! We ask you of filling our Hearts with the true and immense Love of your Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. Keep us alive on His Sunnah and bless us with the death on Iman in the Beloved City of your Beloved Prophet SallAllaho Alaihi wa Sallam and make our Cessation with Ahl al-Baqee’ ash-Sharif… Aameen!!

The Beloved Prophet Cleanliness

The Prophet SallAllahu Alaihi wa Sallam was blessed by Allah with the extra special quality of being free from all forms of uncleanliness and bodily defects. These qualities were special for him and no one else has ever been privileged with such qualities. Moreover, the Prophet SallAllahu Alaihi wa Sallam said, "The religion is based on cleanliness." [Sunan Tirmidhi, Vol 4, Page 18] When the Prophet SallAllahu Alaihi wa Sallam was born he was already circumcised and his umbilical cord cut. [Dalail an-Nabuwwah li Abi Nu'aym, Vol 1, Page 153 - Tibrani, Vol 8, Page 238] His mother Syeda Aamina Radi ALLAHu Ta'ala Anha reported, "He was clean when he was born and there was no trace of impurity upon him." [Tabqat Ibn Sa'ad, Vol 1, Page 12] The Prophet SallAllahu Alaihi wa Sallam was adorned with the sweetest of fragrances, as was his perspiration. Anas commented, "I have never smelled amber, musk or any other (perfume) more fragrant than the aroma of the Messenger of Allah." [Sahih Muslim, Vol 4, Page 1814]   If the sweat of my rose is given to the bride; She will instantly put her roses and her perfumes aside!! One day the Messenger of Allah SallAllahu Alaihi wa Sallam touched the cheek of Jabir, Samura's son and Jabir said, "I felt a cool sensation and his hand was fragrant, it was as if he had withdrawn it from a sachet of perfume." [Sahih Muslim, Vol 4, Page 1814] Jabir also said, "When the Prophet walked down a road, anyone who happened to pass along the same road knew he had been there on account of his fragrance." [Sahih Muslim, Vol 4, Page 1815] When the prophet walked along any street; The entire earth became fragrant and sweet!! On another occasion Jabir rode behind the Prophet SallAllahu Alaihi wa Sallam and put his mouth upon the seal of his prophecy between his shoulders and its fragrance spread over him like musk. [Tareekh Ibn Asakir, Vol 5, Page 361] It was also reported that even if he had perfumed his hand or not, if he shook the hand of a man the fragrance would remain for the rest of the day. When the Prophet SallAllahu Alaihi wa Sallam placed his hand on the head of a child, the child was recognizable from amongst other children by its fragrance. [Imam Bukhari recorded it in his Tareekh al-Kabeer] The Prophet SallAllahu Alaihi wa Sallam visited the house of Anas and fell asleep on a rug and perspired. When Anas's mother noticed the perspiration she fetched a long necked bottle into which she collected the drops of perspiration. Later, the Messenger of Allah SallAllahu Alaihi wa Sallam inquired about it, whereupon she replied, "We mixed it with our perfume and it is the most fragrant of scents." [Majma az-Zawaid, Vol 8, Page 282 - Sunan Daarimi, Vol 1, Page 32] Even when the Prophet SallAllahu Alaihi wa Sallam relieved himself, it is reported that the earth would split open and swallow his discharge and there remained a fragrant aroma. Mother of the Believers Syeda Ayesha may Allah be pleased with her, said to the Prophet SallAllahu Alaihi wa Sallam "When you return after relieving yourself, there is nothing offensive about you." He replied, "O Ayesha, don't you know that the earth swallows up what is discharged from the prophets so that nothing is seen?" [Haakim, Vol 4, Page 72] When the Prophet SallAllahu Alaihi wa Sallam passed away, Syeduna Ali Radi ALLAHu Ta'ala Anho washed his body and said, "I washed the Prophet, and looked for the normal discharge from a deceased person but found nothing, whereupon I said, 'You were pure during your life and pure in death.'" He added, "A sweet aroma exuded from him, the like of which I have never experienced." [Sunan Ibne Maaja, Vol 1, Page 47 - Haakim, Vol 3, Page 362] Upon kissing the Prophet SallAllahu Alaihi wa Sallam after his death, Syeduna Abu Bakr Radi ALLAHu Ta'ala Anho said something similar. [Dalail an-Nabuwwah lil Baihaqi, Vol 3, Page 257 - Maraseel Abu Dawood, Page 77] On the day of Uhud the Prophet SallAllahu Alaihi wa Sallam suffered a slight injury, whereupon he permitted Malik Sinan's son to remove the blood which he then swallowed. The Prophet SallAllahu Alaihi wa Sallam told him, "The Fire will not touch you." [Majma az-Zawaid, Vol 8, Page 280 - Maujam al Awsat lil Tibrani] On another occasion, the Prophet's blood was cupped, whereupon Abdullah, Zubair's son swallowed it. The Prophet SallAllahu Alaihi wa Sallam did not object to what he had done but said, "Woe to you from the people and woe to the people from you." [Haakim , Vol 3, Page 355 - Bazaz, Vol 3, Page 145] The Prophet SallAllahu Alaihi wa Sallam kept a wooden bowl under his bed in which, if he felt the need, he could urinate during the night. One night a lady by the name of Baraka, (scholars differ whether or not she is the same Baraka who served the Prophet SallAllahu Alaihi wa Sallam), felt thirsty and upon seeing the cup drank the urine without knowing. There were also similar occurrences in which his urine was drunk, when the Prophet SallAllahu Alaihi wa Sallam learned of it he did not order the washing of their mouth nor did he forbid them to do it again. [Abu Dawood, Vol 1, Page 28 - Sunan Nisae, Vol 1, Page 31 - Ibn Habban, Vol 2, Page 348] Hadrat Syeda Ayesha, may Allah be pleased with her, said, "I never saw the private parts of the Messenger of Allah SallAllahu Alaihi wa Sallam۔" [Shamail Tirmidhi, Page 183 - Sunan Ibn Maja, Vol 1, Page 127] The Prophet SallAllahu Alaihi wa Sallam asked Syeduna Ali to ensure that no one except him wash him (after his death). He told him, "No one has ever seen me naked least he turns blind." [Bazaz, Vol 1, Page 400 - Dalali an-Nabuwwah lil Baihaqi, Vol 7, Page 244 ] Abbas' son said that as the Prophet SallAllahu Alaihi wa Sallam slept he heard him breathing deeply. He woke up to pray but did not make ablution. Ikrima said, "That was because he was protected by Allah and when he slept his eyes were closed but his heart and internal being was not in the status of sleep, therefore he would make ablution only when it was needed. The Prophet said, "My eyes sleep but my heart does not. Allah feeds me and gives me to drink." [Sahih Bukhari, Vol 1, Page 29/117 - Sahih Muslim, Vol 4, Page 1875]

The Handsome Eyes of Our Beloved Prophet

ان کی آنکھوں پہ وہ سایہ افگن مژہ ۔ ۔ ۔ ظلہ قصر رحمت پہ لاکھوں سلام اشکباری مژگاں پہ برسے درود ۔ ۔ ۔ سلک در شفاعت پہ لاکھوں سلام معنی قد رائ مقصد ما طغی ۔ ۔ ۔ نرگس باغ قدرت پہ لاکھوں سلام جس طرح اٹھ گئی دم میں دم آگیا ۔ ۔ ۔ اس نگاہ عنایت پہ لاکھوں سلام نیچی نظروں کی شرم وحیا پر درود ۔ ۔ ۔ اونچی بینی کی رفعت پہ لاکھوں سلام  In the following piece of work, We have given a detailed description of the gorgeous eyes of our Noble Prophet Muhammad (May Allah give him peace & blessings) that were described by many of his companions, and We have explained the Arabic terms used in Arabic to describe them: 1. The beautiful eyes were “wide” and “large” described as [1]"عظيمُ العَينَيْن" and [2]"كانتْ عَينَاهُ نَجْلَاوَين". 2. The Iris was "extremely black" described as [3]"أدْعَجُ العَين" and [4] "أسودُ الحَدَقًة" however the former more precisely means “a large eye with a dark black Iris having an extremely white sclera” "أدعج العين شديد سواد حدقتهما لكن قيد مع سعة العين وشدة بياضهما ".[5] 3. The sclera -white part of the eye- had a touch of redness in it described as [6]"أشْكًلُ العَيْن", [7]"مُشرّبُ العَينِ بِحُمْرَة" and "كانَ فِي عَينَيْهِ تَمَزُّجٌ من حُمْرَة". Shu`ba once asked Simak about the meaning of "أشْكًلُ العَيْن" to which he said: “an eye that has a long eyelashes”. Qadhi `Iyyadh commented: this is a misapprehension (wahm) by Simak and the sound view is that the word "شَكلًة" in Arabic means to have a complexion of redness in the eye as the entire scholars have agreed to and this is what the entire scholars of the science of unusual Arabic literary (al-Gharib) have concurred on. The word "شَهلَة" is used to describe a touch of redness in the Iris. Redness in the eye is a praiseworthy attribute and a handsome quality according to the Arabs.[8] Hafiz al-`Iraqi considered this redness one of the signs of the Prophet hood. When the Noble Prophet travelled with Maysara to Basra, Rahib questioned him whether he had some redness in his eyes, upon knowing, he affirmed that he is the promised Messenger.[9] 4. The eyelashes were “long” and “full” described as "أًَهْدَبُ الأَشفار" .[10] 5. The eyelashes were naturally dark black as if kuhl had been applied to them described as "أكْحل العَينَين" [11] 6. The blessed eyebrows were “long” and shaped like a “bow” described as"أزَجّ الحَواجِب" [12]. Al-Qamus defines “azajj” as “bow shaped and long” and al-Sihah defines it as “thin and long”. [13] Al-Fa’q defines it as “fine eyebrows that lead onto the end of the eye”.[14] Munawi adds “plenteous in hair and far stretched”.[15] 7. The eyebrows were “fine” and not “thick” described as "دَقِيقَ الحَاجِبَين". 8. The eyebrows were “perfect” and “never met in the middle” above the nose, described as "سَوابِغَ في غيرِ قَرَن"[16]. Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah reported that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description "مقرُونَ الحاجِبَين". However, the scholars have explained the sound view is that they “did not” meet and reconciled between the two reports by saying that if one was to “attentively” look at the eyebrows, he would realise that there was a “thin white gap” between them, otherwise it appeared as if they met.[17] The word that describes the non-meeting of the eyebrows in Arabic is "بَلج" and thus "أبلَج الحواجب".[18] 9. In the affairs of Allah, the beloved’s anger would appear as such that a vane would clearly appear filled by blood in between his eyebrows rising over his forehead, described as "بَينهما عِرقٌ يُدِرُّه الغَضَب". Our Beloved Prophet's eyes (upon him be peace & blessing) were mentioned by many poets in Persian, Arabic and Urdu. Among the great Gnostics who often made mention of the precise details of the eyes were Pir Sayyid Mehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just outside Madina in Wadiy Hamra, and the great Mujaddid Imam Ahmad Ridha especially in his Qasida Salamiya, in which he described the entire hilya. The people of the subcontinent are always overwhelmed by these odes as much that my personal experience is that hair lifts up on my skin and tears fill my eyes when passionately sang. Pir Sayyid Mehr Ali Shah says;“The Beloved’s bow-shaped eyebrows appeared before me And it seemed though the lashes were firing arrows”   Footnotes: [1] Narrated Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55) [2] Qadhi Yusuf Nabhani cited this wording in Wasa’il al-Wusul p63 [3] As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib [4] As in a narration of Sayyiduna `Ali ibn Abi Talib [5] Mulla `Ali Qari, Jam` al-Wasa’il (1: 31) [6] Narrated by Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir also affirmed that Ashkal means “a touch of redness” in al-Nihaya. [7] Narrated by Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55) [8] `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: 55) [9] Munawi’s Sharh al-Shama’il, 1:55 [10] This explanation to the word "أهدَب" was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by the following narration cited by Yusuf al-Nabhani in Wasa’il al-Wusul p63: "وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها". This description was given by Sayyiduna `Ali in the popular narration of the Hilya narrated by Tirmidhi. [11] In a narration of Abu Hurayrah, and narration of Jabir bin Samurah cited by Tirmidhi [12] In the popular Hilya narration by Hind bin Abi Haala cited by Tirmidhi. [13] `Ali Qari in Jam` al-Wasa’il (1:43) [14] Munawi in Sharh al-Shama’il (1:43) [15] Ibid [16] In the popular Hilya narration of Hind bin Abi Haala cited by Tirmidhi. [17] Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44) [18] `Ali Qari, Jam` al-Wasa’il (1:44)

416 Exalted Names of the Prophet

All praises are due to Allāh SubHanuhu wa Ta'ala Who created His Beloved Rasool Sayyidunā MuHammad Sallallaho Alaihi wa Aalihi wa Sallam. Choicest Salāms and most revered Salutations upon the dazzling manifestation of the Sublime Lord SubHanuhu wa Ta'ala who is the most perfect and independent human created by the Real Absolute Almighty Allāh SubHanuhu wa Ta'ala. I - Names of the Prophet SallAllahu Alaihi wa Sallam explicitly mentioned in the Qur'an al-Kareem 1. Muhammad: Praised One. 2. Ahmad: Most Deserving of Praise. 3. al-Ahsan: The Most Beautiful. The Best. 4. Udhun khayr: Friendly Ear. 5. al-A`la: The Highest (in all creation). 6. al-Imam: The Leader. 7. al-Amin: The Dependable. 8. al-Nabi: The Prophet. 9. al-Ummi: Literate without being taught by a Teacher -or- Base / Foundation of the Universe -or- the First & the Foremost.. 10. Anfas al-`arab: The Most Precious of the Arabs. 11. Ayatullah: The Sign of Allah. 12. Alif lam mim ra: A-L-M-R. 13. Alif lam mim sad: A-L-M-S 14. al-Burhan: The Proof. 15. al-Bashir: The Bringer of Good Tidings. 16. al-Baligh: The Very Eloquent One. 17. al-Bayyina: The Exposition. 18. Thani ithnayn: The Second of Two. 19. al-Harîs: The Insistent One. 20. al-Haqq: The Truth Itself. 21. Ha Mim: H-M. 22. Ha Mim `Ayn Sîn Qaf: H-M- ` -S-Q. 23. al-Hanif: The One of Primordial Religion. 24. Khatim al-nabiyyin: The Seal of Prophets. 25. al-Khabir: The Knowledgeable One. 26. al-Da`i: The Summoner. 27. Dhu al-quwwa: The Strong One. 28. Rahmatun li al-`alamin: A Mercy for the Worlds. 29. al-Ra'uf: The Gentle One. 30. al-Rahim: The Compassionate One. 31. al-Rasul: The Messenger. 32. Sabil Allah: The Path to Allah. 33. al-Siraj al-munir: The Light-Giving Lamp. 34. al-Shâhid: The Eyewitness. 35. al-Shahîd: The Giver of Testimony. 36. al-Sâhib: The Companion. 37. al-Sidq: Truthfulness Itself. 38. al-Sirat al-mustaqim: The Straight Way. 39. Tah Sîn: T-S. 40. Tah Sîn Mim: T-S-M. 41. Tah Ha: T-H. 42. al-`Amil: The Worker. 43. al-`Abd: The Slave. 44. `Abd Allah: Allah's Slave. 45. al-`Urwat al-wuthqa: The Sure Rope. 46. al-`Aziz: The Mighty One. The Dearest One. 47. al-Fajr: The Dawn. 48. Fadl Allah: Allah's Grace. 49. Qadamu Sidq: Truthful Ground. 50. al-Karim: The Generous One. 51. Kaf Ha' Ya' `Ayn Sad: K-H-Y- ` - S 52. al-Lisan: Language Itself. 53. al-Mubashshir: The Harbinger of Goodness. 54. al-Mubîn: The Manifest. 55. al-Muddaththir: The Cloaked One. 56. al-Muzzammil: The Enshrouded One. 57. al-Mudhakkir: The Reminder. 58. al-Mursal: The Envoy. 59. al-Muslim: The One Who Submits. 60. al-Mashhud: The One Witnessed To. 61. al-Musaddiq: The Confirmer. 62. al-Muta`: The One Who Is Obeyed. 63. al-Makîn: The Staunch One. 64. al-Munadi: The Crier. 65. al-Mundhir: The Admonisher. 66. al-Mizan: The Balance. 67. al-Nas: Humanity. 68. al-Najm: The Star. 69. al-Thaqib: The Sharp-Witted One. 70. al-Nadhîr: The Warner. 71. Ni`mat Allah: Allah's Great Favor. 72. al-Nur: The Light. 73. Nun: N. 74. al-Hadi: Guidance Itself. 75. al-Wali: The Ally. 76. al-Yatim: The Orphan. The Unique One. 77. Ya Sîn: I-S.     II- Names of the Prophet SallAllahu Alaihi wa Sallammentioned in the Qur'an as verbs 078. âkhidh al-sadaqat: The Collector of Alms. 079. al-âmir: The Commander. 080. al-Nâhi: The Forbidder. 081. al-Tâli: The Successor. 082. al-Hâkim: The Arbitrator. 083. al-Dhakir: The Rememberer. 084. al-Râdi: The Acquiescent. 085. al-Râghib: The Keen. 086. al-Wâdi`: The Deposer. 087. Rafî` al-dhikr: The One of Exalted Fame. 088. Rafî` al-darajât: The One of The Exalted Ranks. 089. al-Sâjid: The Prostrate. 090. al-Sâbir: The Long-Suffering. 091. al-Sâdi`: The Conqueror of Obstacles. 092. al-Safuh: The Oft-Forgiving. 093. al-`âbid: The Worshipful. 094. al-`âlim: The Knower. 095. al-`Alîm: The Deeply Aware. 096. al-`Afuw: The Grantor of Pardon. 097. al-Ghâlib: The Victor. 098. al-Ghani: The Free From Want. 099. al-Muballigh: The Bearer of News. 100. al-Muttaba`: He Who Is Followed. 101. al-Mutabattil: The Utter Devotee. 102. al-Mutarabbis: The Expectant One. 103. al-Muhallil: The Dispenser of Permissions. 104. al-Muharrim: The Mandator of Prohibitions. 105. al-Murattil: The Articulate. 106. al-Muzakki: The Purifier. 107. al-Musabbih: The Lauder. 108. al-Musta`îdh: The Seeker of Refuge. 109. al-Mustaghfir: The Seeker of Forgiveness. 110. al-Mu'min: The Believer. The Grantor of Safety. 111. al-Mushâwir: The Consultant. 112. al-Musalli: The Prayerful. 113. al-Mu`azzaz: The Strengthened One. 114. al-Muwaqqar: Held in Awe. 115. al-Ma`sum: Immune. 116. al-Mansur: The One With Divine Help. 117. al-Mawla: The Master of Favors and Help. 118. al-Mu'ayyad: The Recipient of Support. 119. al-Nâsib: The One Who Makes Great Effort. 120. al-Hâdi: The Guide. 121. al-Wâ`izh: The Exhorter. [Note: The character <â> denotes a long A or alif.]   III- Names of the Prophet SallAllahu Alaihi wa Sallam in the Hadith and the Ancient Books 122. Ajîr: The Saved One. 123. Uhyad: The Dissuader. 124. Ahhad: The Peerless One. 125. Akhumakh: Of Sound Submission. 126. al-Atqa: The Most Godwary. 127. al-Abarr: The Most Righteous One. The Most Pious One. 128. al-Abyad: The Fairest One. 129. al-Agharr: The Most Radiant One. 130. al-Anfar: The One With the Largest Assembly. 131. al-Asdaq: The Most Truthful. 132. al-Ajwad: The Most Bounteous. 133. Ashja` al-Nas: The Most Courageous of Humanity. 134. al-âkhidh bi al-hujuzât: The Grasper of Waist-Knots. 135. Arjah al-nas `aqlan: The Foremost in Humankind in Intellect. 136. al-A`lamu billah: The Foremost in Knowledge of Allah. 137. al-Akhsha lillah: The Foremost in Fear of Allah. 138. Afsah al-`arab: The Most Articulate of the Arabs. 139. Aktharu al-anbiya'i tabi`an: The Prophet With The Largest Following. 140. al-Akram: The One Held in Highest Honor. 141. al-Iklil: The Diadem. 142. Imam al-nabiyyin: The Leader of Prophets. 143. Imam al-muttaqin: The Leader of the Godwary. 144. Imam al-nas: The Leader of Humankind. 145. Imam al-khayr: The Good Leader. 146. al-Amân: The Safeguard. 147. Amanatu as-habih: (The Keeper of) His Companions's Trust. 148. al-Awwal: The First. 149. al-âkhir: The Last. 140: Ukhrâya: The Last (of the Prophets). His name in the Torah. 141: al-Awwâh: The One Who Cries Ah. 142: al-Abtahi: The One from Bitah between Mecca and Mina. 143. al-Bâriqlît, al-Barqalîtos: The Paraclete. The Spirit of Holiness. The Innocent One. 144. al-Bâtin: The Hidden One (in his station). 145. Bim'udhma'udh: One of his names in the Torah. 146. al-Bayan: The Exposition. 147. al-Taqi: The One Who Guards Himself. 148. al-Tihami: The One from Tihama (the lowland of the Hijaz). 149. al-Thimal: The Protector. 150. al-Jabbar: The Fierce One. 151. al-Khatim: The Sealer. 152. al-Hâshir: The Gatherer. 153. Hât Hât: His name in the Psalms. 154. al-Hâfizh: The Preserver. 155. Hâmid: Praiseful. 156. Hâmil liwa' al-hamd: Bearer of the Flag of Praise. 157: Habib Allah: Allah's Beloved. 158. Habib al-Rahman: The Beloved of the Merciful. 159. Habîtan: His name in the Injil. 160. al-Hujja: The Proof. 162. Hirzan li al-`ayn: A Barrier Against The Evil Eye. 163. al-Hasîb: The Sufficient One. The Highborn One. 164. al-Hafîzh: The Keeper and Guardian. 165. al-Hakîm: The Wise One. 166. al-Halîm: The Meek One. 167. Hammitâya: Guardian of Sanctity. 168. al-Humayd: The Praised One. 169. al-Hamîd: The Praised One. 170. al-Hayy: The Living One. 171. Khâzin mal Allah: Allah's Treasurer. 172. al-Khâshi`: The Fearful One. 173. al-Khâdi`: The Submissive One. 174. Khatîb al-nabiyyin: The Orator Among the Prophets. 175. Khalil Allah: Allah's Close Friend. 176. Khalifat Allah: Allah's Deputy. 177. Khayr al-`alamin: The Greatest Goodness in the Worlds. 178. Khayru khalq Allah: The Greatest Good in Allah's Creation. 179. Khayru hadhihi al-umma: The Best of This Community. 180. Dar al-hikma: The House of Wisdom. 181. al-Dâmigh: The Refuter (of Falsehoods). 182. al-Dhikr: The Remembrance. 183. al-Dhakkar: The One Who Remembers Much. 184. al-Râfi`: The Exalter. 185. Râkib al-buraq: The Rider of the Buraq. 186. Râkib al-jamal: The Rider of the Camel. 187. Rahmatun muhdat: Mercy Bestowed. 188. Rasul al-rahma: The Emissary of Mercy. 189. Rasul al-raha: The Emissary of Relief. 190. Rasul / Nabi al-malahim: The Emissary / Prophet of Battles. 191. Rukn al-mutawadi`in: The Pillar of the Humble Ones. 192. al-Rahhab: The Most Fearful. 193. Ruh al-haqq: The Spirit of Truth. 194. Ruh al-qudus: The Spirit of Holiness. 195. al-Zahid: The One Who Does-Without. 196. al-Zaki: The Pure One. 197. al-Zamzami: The Heir of Zamzam. 198. Zaynu man wâfa al-qiyama: The Ornament of All Present on the Day of Judgment. 199. Sabiq: Foremost. 200. Sarkhatilos: Paraclete (in Syriac). 201. Sa`id: Felicitous. 202. al-Salam: Peace. 203. Sayyid al-nas: The Master of Humanity. 204. Sayyid walad Adam: The Master of the Children of Adam. 205. Sayf Allah: Allah's Sword. 206. al-Shâri`: The Law-Giver. 207. al-Shâfi`: The Intercessor. 208. al-Shafî`: The Constant Intercessor. 209. al-Mushaffa`: The One Granted Intercession. 210. al-Shâkir: The Thankful One. 211. al-Shakkâr: The One Who Thanks Much. 212. al-Shakur: The Ever-Thankful. 213. Sâhib al-taj: The Wearer of the Crown. 214. Sâhib al-hujja: The Bringer of The Proof. 215. Sâhib al-hawd: The Owner of the Pond. 216. Sâhib al-kawthar: The Owner of the River of Kawthar. 217. Sâhib al-hatîm: The Lord of the Court Before the Ka`ba. 218. Sâhib al-khâtim: The Owner of the Seal. 219. Sâhibu Zamzam: The Owner of Zamzam. 220. Sâhib al-sultan: The Possessor of Authority. 221: Sâhib al-sayf: The Bearer of the Sword. 222. Sâhib al-shafa`at al-kubra: The Great Intercessor. 223. Sâhib al-qadib: The Bearer of the Rod. 224. Sâhib al-liwa': The Carrier of the Flag. 225. Sâhib al-mahshar: The Lord of the Gathering. 226. Sâhib al-mudarra`a: The Wearer of Armor. 227. Sâhib al-mash`ar: The Owner of the Landmark. 228. Sâhib al-mi`raj: The One Who Ascended. 229. Sâhib al-maqam al-mahmud: The One of Glorified Station. 230. Sâhib al-minbar: The Owner of the Pulpit. 231. Sâhib al-na`layn: The Wearer of Sandals. 232. Sâhib al-hirâwa: The Bearer of the Cane. 233. Sâhib al-wasila: The Possessor of the Means. 234. Sâhib la ilaha illallah: The Teacher of "There is no god but Allah." 235. al-Sadiq: The Truthful. 236. al-Masduq: The Confirmed. 237. al-Sâlih: The righteous one. 238. al-Dâbit: The One Given Mastery. 239. al-Dahuk: The Cheerful One. 240. al-Tahir: The (Ritually) Pure One. 241. Tâb Tâb: Of Blessed Memory. His Name in the Torah. 242. al-Tayyib: The Salutary One. The Fragrant One. 243. al-Zhahir: The Prevailer. 244. al-`âqib: The Last in Succession. 245. al-`Adl: The Just. 246. al-`Arabi: The Arabian. The Speaker of Arabic. 247. `Ismatullah: Allah's Protection. 248. al-`Azhim: The Tremendous One. 249. al-`Afif: The Chaste One. 250. al-`Ali: The High One. 251. al-Ghafur: The Frequent and Abundant Forgiver. 252. al-Ghayth: Rain. Help (esp. in the elements). 253. al-Fâtih: The Conqueror. 254. al-Fâriq: The Separator Between Good and Bad. 255. Fârqilîta: The Paraclete. 256. Fartt: The Scout. 257. al-Fasîh: The Highly Articulate One. 258. Falâh: Felicity. 259. Fi'at al-muslimin: The Main Body of the Muslims. 260. al-Qa'im: The One Who Stands and Warns. The Establisher. 261. Qâsim: The Distributer. 262. Qa'id al-khayr: The Leader Who Guides to Goodness. 263. Qa'id al-ghurr al-muhajjalîn: Leader of the Bright-Limbed Ones. 264. al-Qattal: The Dauntless Fighter. 265. Qutham: Of Perfect Character. Gifted With Every Merit. 266. Qudmâya: The First (of the Prophets). His name in the Torah. 267. al-Qurashi: The One From Quraysh. 268. al-Qarîb: The Near One. 269. al-Qayyim: The Righteous Straightener (of the Community). 270. al-Kâff: The One Who Puts a Stop (to Disobedience). 271. al-Mâjid: The Glorifier. 272. al-Mâhi: The Eraser (of Disbelief). 273. al-Ma'mun: The One Devoid of Harm. 274. al-Mubarak: The Blessed One. 275. al-Muttaqi: The Godwary One. 276. al-Mutamakkin: Made Firm and Established. 277. al-Mutawakkil: Completely Dependent Upon Allah. 278. al-Mujtaba: The Elect One. 279. al-Mukhbit: The Humble Before Allah. 280. al-Mukhbir: The Bringer of News. 281. al-Mukhtar: The Chosen One. 282. al-Mukhlis: The Perfectly Sincere One. 283. al-Murtaja: The Much Anticipated One. 284. al-Murshid: The Guide. 285. Marhama: General Amnesty. 286. Malhama: Great Battle. 287. Marghama: Greater Force. 288. al-Musaddad: Made Righteous. 289. al-Mas`ud: The Fortunate. 290. al-Masîh: The Anointed. 291. al-Mashfu`: Granted Intercession. 292. Mushaqqah / Mushaffah: Praised One. 293. al-Mustafa: The One Chosen and Purified. 294. al-Muslih: The Reformer. 295. al-Mutahhir / al-Mutahhar: The Purifier / The Purified One. 296. al-Muti`: The Obedient One. 297. al-Mu`ti: The Giver. 298. al-Mu`aqqib: The One Who Comes Last in Succession. 299. al-Mu`allim: The Teacher. 300. al-Mifdal: The Most Generous. 301. al-Mufaddal: Favored Above All Others. 302. al-Muqaddas: The One Held Sacred. 303. Muqim al-Sunna: The Founder of The Way. 304. al-Mukrim: The One Who Honored Others. 305. al-Makki: The Meccan One. 306. al-Madani: The Madinan One. 307. al-Muntakhab: The Chosen One. 308. al-Munhaminna: The Praised One (in Syriac). 309. al-Munsif: The Equitable One. 310. al-Munib: The Oft-Repentant One. 311. al-Muhajir: The Emigrant. 312. al-Mahdi: The Well-Guided One. 313. al-Muhaymin: The Watcher. 314. al-Mu'tamin: The One Given the Trust. 315. Mûsal: Mercied. (In the Torah.) 316. Mâdh Mâdh / Mûdh Mûdh / Mîdh Mîdh: Of Blessed Memory. 317. al-Nâsikh: The Abrogator. 318. al-Nâshir: The Proclaimer. 319. al-Nâsih: The Most Sincere Adviser. 320. al-Nâsir: The Helper. 321. Nabi al-marhama: The Prophet of General Amnesty. 322. al-Nasîb: The One of High Lineage. 323. al-Naqiy: The Limpid One. 324. al-Naqîb: Trustee. Guarantor. 325. al-Hâshimi: The One of Hâshim's Line. 326. al-Wâsit: Central in Relation To All The Noble Families. 327. al-Wâ`id: The Harbinger of Terrible News. 328. al-Wasîla: The Means. 329. al-Wafi: Holder of His Promise. 330. Abu al-Qasim: Father of Qasim. 331. Abu Ibrahim: Father of Ibrahim. 332. Abu al-Mu'minin: Father of the Believers. 333. Abu al-Arâmil: Father of Widows. IV- Additional Names of Prophet SallAllahu Alaihi wa Sallam From Al-Jazuli's (d. 870) Dalail al-Khayrat 334. Wahîd: Unique One. 335. Sayyid: Master. 336. Jâmi`: Unifier. 337. Muqtafi: Imitated One. 338. Kâmil: Perfect One. 339. Safi Allah: Allah's Chosen and Purified One. 340. Naji Allah: Allah's Intimate Friend. 341. Kalîm Allah: Conversant With Allah. 342. Muhyin: Giver of Life. 343. Munajji: Savior. 344. Ma`lum: Of Known Position. 345. Shahîr: Famous. 346. Mashhud: Visible. 347. Misbâh: Lamp. 348. Mad`uw: Called upon. 349. Mujib: Responsive to Requests. 350. Mujab: Whose Request is Granted. 351. Hafiy: Affectionate and Kind. 352. Mukarram: Highly Honored. 353. Matîn: Steadfast. 354. Mu'ammil: Rouser of Hope. 355. Wasûl: Conveyer? 356. Dhu hurma: Sacrosanct. 357. Dhu makâna: Of Eminent Station. 358. Dhu `izz: Endowed With Might. 359. Dhu Fadl: Pre-Eminent. 360. Ghawth: Helper. 361. Ghayyath: Prompt and Frequent Helper. 362. Hadiyyatullah: Allah's Gift. 363. Sirât Allah: The Way to Allah. 364. Dhikrullah: The Remembrance of Allah. 365. Hizbullah: The Party of Allah. 366. Muntaqa: Carefully Selected. 367. Abu al-Tahir: Father of Tahir. 368. Barr: Pious. Dutiful. 369. Mubirr: Who Overcomes. 370. Wajîh: Distinguished In Allah's Sight. 371. Nasîh: One Who Excels At Sincere Advice. 372. Wakîl: Trustee. Dependable. 373. Kafîl: Guarantor. Guardian. 374. Shafîq: Solicitous. Tender. 375. Ruh al-qist: The Spirit of Justice. 376. Muktafi: Does With Little. 377. Bâligh: One Who Has Reached His Goal. 378. Shâfi: Healer. 379. Wâsil: One Who has Reached His Goal. 380. Mawsûl: Connected. 381. Sâ'iq: (Mindful) Conductor. 382. Muhdi: Guide. 383. Muqaddam: Pre-eminent One. 384. Fâdil: Most Excellent One. 385. Miftâh: Key. 386. Miftâh al-rahma: The Key to Mercy. 387. Miftâh al-janna: The Key to Paradise. 388. `Alam al-iman: The Standard of Belief. 389. `Alam al-yaqîn: The Standard of Certainty. 390. Dalîl al-khayrât: The Guide to Good Things. 391. Musahhih al-hasanât: The Ratifier of Good Deeds. 392. Muqîl al-`atharât: The Dismisser of Private Faults. 393. Safûh `an al-zallât: The One Who Disregards Lapses. 394. Sâhib al-qadam: Possessor of The Foothold. 395. Makhsûs bi al-`izz: Alone to Be Granted Might. 396. Makhsûs bi al-majd: Alone to Be Granted Glory. 397. Makhsûs bi al-sharaf: Alone to Be Granted Honor. 398. Sâhib al-fadîla: Possessor of Greatest Pre-Eminence. 399. Sâhib al-izâr: The Wearer of the Loin-wrap. 400. Sâhib al-rida': The Wearer of the Cloak. 401. Sâhib al-daraja al-rafî`a: Possessor of the Highest Degree. 402. Sâhib al-mighfar: Possessor of the Helmet. 403. Sâhib al-bayân: The Spokesman. 404. Mutahhar al-janân: Purified of Heart. 405. Sahîh al-islam: Completer of Islam. 406. Sayyid al-kawnayn: Master of Humanity and Jinn. 407. `Ayn al-na`îm: Spring of Bliss. Bliss Itself. 408. `Ayn al-ghurr: Spring of the Radiant Ones. Radiance Itself. 409. Sa`dullah: Felicity Bestowed by Allah. 410. Sa`d al-khalq: Felicited Bestowed Upon Creation. 411. Khatîb al-umam: The Orator to the Nations. 412. `Alam al-huda: Flag of Guidance. 413. Kâshif al-kurab: Remover of Adversities. 414. Râfi` al-rutab: The Raiser of Ranks. 415. `Izz al-`arab: Might and Glory of the Arabs. 416. Sâhib al-faraj: Bringer of Deliverance. [SallAllahu Ta'ala Alaihi wa Aalihi wa SaHbihi wa Baaraka wa Sallam]   Al-Jazuli's Invocation at the End of His list of the Porphet's (SallAllahu Alaihi wa Sallam) Names O Allah, O our Lord! for the honor of Your elect Prophet and Pleasing Messenger before You, purify our hearts from all the traits that keep us away from Your presence and Your love, and have us pass away following his Way and adhering to his Congregation, longing to meet You, O Possessor of Majesty and Generosity! And the blessings and abundant greetings and peace of Allah be upon our master and liege-lord Muhammad SallAllahu Alaihi wa Sallam, and upon his Family and Companions... Aameen!