Mercy for the worlds volume 3 by qazi muhammad sulaiman salman mansoorpuri

BY
QAZi MUHAMMAD SULAIMAN
SALMAN MANSOOR PURI

mercy for the worlds
QAZI MUHAMMAD SULAIMAN
SALMAN MANSOORPURI
Vol.Ill
DARUL-ISHAAT
URDU BAZAR KARACHl-1
(PAKISTAN)

O&o 11 6676
CONTENTS
S. No.
Description
Page
FIRST EDITION -1388
1. Merit 1
2. Merit 2
3. Merit 3
4. Merit 4
5. Merit 5
6. Merit 6
7. Merit 7, 8,
8. Merit 10
9. Merit 11
10 Merit 12
11. Merit 13
9
2
7
8
9
11
13
14
17
18
23
30
TRANSLATION : A. J. SIDDIQUI
DISTRIBUTORS
Danil - Ishaat Urdu Bazar KARACHI - I.
Idara Tuf Ma’arif Darul Uloom Korangi KARACH I-14
Maktaba Darul Uloom - Darul Uloom Korangi Karachi-14
Idara - Tul Quran 437-D G/E Lasbclla KARACHI - 5 .
Idara - e - Islamiat 190 Anarkali LAHORE
PART II
12. Merit 14
13. Merit 15
14. Merit 16
15. Merit 17
16. Merit 18
17. Merit 19
18. Merit 20
19. Merit 21
20. Merit 22
21. Merit 23
22. Merit 24
23. Merit 25
24. Merit 26
25. A BriefDescription of Prophets (Alai)
26. Merit of Holy Prophet (Sal’am) as per Ahadith
27. Granting of Intercession
28. Apostleship for the entire world
29. Salient features of Ascension (Meraj)
30. Authors reporting Ahadith of Ascension
31. Description of Ascension
32. Holy Quran and Ascension
33. Ascension—in state of dreaming or awakening
34. Miracles of Holy Prophet (Sal’am)
35. Miracle of 9—Hijra
36. Multiplicity of food
37. Fffect on Vegetation
70 f^CCt °n animal»
31
31
35
39
45
47
50
52
53
55
57
63
75
76
83
86
88
90
95
97
99
100
101
108
114
117
121
122

THE SECOND KIND OF MIRACLES
40. Informations, News and Events of the Future
41. Information of the Future 130
42. Fore cast . 131
43. Fore cast regarding conquest of the countries 133
44. Fore cast of the victory over Egypt 133
THE THIRD KIND OF MIRACLES
45. The Forecast of 654 years before now 136
46. The Forecast of 656 years before now I37
47. Forecast of 855 years before now 138
48. Forecast that is internationally witnessed 139
49. The Forecast about Sanctionalism in Muslims 140
THE FOURTH KIND OF MIRACLES
50. Prayer for Protection from murder 142
51. Prayer for protection of ones private parts 143
52. Prayer for Sayed Bin Yazeed 145
53 Prayer for Anas Bin Ma’lik (rad) 145
54. Prayer for Maalik Bin Rabia Salub 146
55. Punishment for Arrogance 146
56. Fractured bone repaired 146
PART V
57. Names of Holy Prophet Sal’am 146
PART VI
58. Practices and method ofProphet (Sal’am) 170
59. Realization of Allah—The Fixed Asset 171
60. The Root of Religion is Wisdom 174
61. Love is My Fundament 178
62. Fondness is My conveyance 182
63. Memorization of Allah is my Sympathy 183
64. Confidence upon Allah is my Treasure 184
65. Gloom for sake of others is my companion 194
66. My weapon is knowledge 195
67. Contentment is my grand sake 197
68. Will of Allah is my booty 207
69. Humbleness is my Pride 210
70. Dis-inclination is my occupation 211
71. Belief is my livelihood 212
72. Truthfulness is my companion 215
73. Obedience is honour for me 216
74. Crusade is my nature 217
75. Coolness of my eyes rests with Salat 219
CHAPTER II
MERITS OF HOLY QURAN
PART FIRST
76. Eloquency of Holy Quran 221
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
Justification of worship
Distinction ofHumanity
Enjoining ofDos
Impermissible Acts
Weighing of Deeds
Justice, Mercy and Forgiveness
ReligionTeachnigs of Common Brotherhood
Help ofNeedy and poor
SECOND PART
Lofty Senses, Meanings and rare topics
THIRD PART
Impacts ofHoly Quran
FOURTH PART
Teaching ofHoly Quran and its impacts
Acceptance of Holy Quran and its popularity
FIFTH PART
90 Author ofHoly Quran
SIXTH PART
91. Prophecies of Holy Quran
52. Seven Prophecies about—Quran itself
93. Four Prophecies about Islam
94. Greek Philosophy and Hindu Supersition
95. Prophecy that in war Muslim will over
whelm
96. Three Prophecies about Mahajir com
panions (rad)
97. Prophecies about Man of faith
98. Prophecy about the michief mongers of
Mecca
99 Abdullah Bin Abu Umayya Bin
Mughira
100. Prophecy in respect to entry into Kaabq
101. The Propheies about inhabitants of
Mecca
102. Prophecies about Hypocrites
103. Prophecy that Hypocrites will suffer
losses
104. Nine Prophecies about Jews
222
222
223
223
224
225
226
228
233
237
238
239
241
246
248
249
260
267
268
270
276
283
285
287
289
291
292
305

105. Prophecy about Roman and Persian
Empsrea and abrent Quresh and
Believers
CHAPTER in
106. Part I: Islam is the only perfect Mono
theist religion 314
10?. Part n : Islam—the religion of Spiritualism 324
108. Part III: Islam—The Religion of Ethics 332
109. Part IV: Islam solves the tangle of Mercy
and Justice 342
HO. Part V : Islam—the sustainer of knowledge
and recognizer of Scholars 344
111. Part VI: Islam—a religion of Actions 355
112. Part VII: Islam The founder of Brotherhood 362
113. Part VIII : Status ofHuman Beings raised
by Islam alone 370
114. Part IX : Islam—The Partial Religion 372
115. Part X: Islam—The Religion of Love 380
116. Part XI: Islam—The Champion of
equality 389
117. Part XU : People’s participation in Govern
ment—an Islamic concept 393
118. Part XIII: Islamic Community above the
concept of Islam 395
119. Part XIV : Islam Ever flourishing in place of
its origin 397
120.
121.
122.
123.
124.
125.
126
127.
Part XV : Islam is the cultured Religion
Part XVI _• Islam Proved beneficial for all
Nations World over
Part XVII: Islam made guidance of Allah as
Common to all
Fart XVIII; Islam is religion of virtue
Part XIX : Islam is Religion of Restraints
Part XX : Islam is a Religion of truthfulness
Pan XXI: Islam—The standardizer of
Beauty
E^stence of Beauty in all the Islamic
Objects
397
403
405
408
411
415
418
420
CHAPTER I
merits of holy prophet (SAL-AM)
There is a lot that has been written about the merits of
Holy Prophet (Sal’am) even during the early days of Islam and
mere repeatation of the same would not satisfy the readership.
But still there is a limitation upto which we can describe in this
book also, otherwise it is not possible to cover up fully all the
merits he had within such bounds.
In the present book we have derived from the Holy Quran
only, since it is Allah alone who knows much about His Prophet
(Sal’am) than we mortals. Again there merits are divided into
two a) the merits of Prophet (Sal’am) as a man and by merits as
an Apostle and Prophet: It is supplemented by a Hadith in
which Muhammadan code has been explained. Further theme ani
ngs and the senses of his exalted names are also appended to:
Wama tau feeqi illah billahil ali-ul azim
(1)

(2) (3)
THE FIRST PART
MERIT I
Muhammadur Rasulullah
Muhammad (Sal’am) is Prophet of Allah (Surah Alfate'n—5)
In the above Ayat the name of Holy Prophet (Sal’am) and
his status—both are revealed.
(a) The revered name of Holy Prophet (Sal’am) in itself and
contends great merits to the extent that the name of no other
Prophet menifests to such an extent as does his holy name.
For example, the word Adam means wheatish—He is called
Abul Bashar that reflects his complexion.
The word Nooh means ‘rest’ his father intended him to be
1 in rest.
The word Ishaque means ‘one who laughs’ ever smiling.
The word Yaqueb means ‘one that follows’ or one who
comes after words. He was twin borned and younger to Jesus.
The word Musa means ‘Lifted from the water’. When the
box containing Musa (alai) was taken out from the river the
boy was named Musa.
The word Yahya means ‘aged one’ which reflects the high
wisher parents for their childern.
The word Isa similarly means rosy. He was named thus
due to his rosy colour offace.
As it reflects ah’ the abdve names signify the personal
menu only i.e. this appearance only and not their merits of the
Prophethood.
But the very name Muhammad (Sal’am) is quite distingui-
Derxnnfi 35 it does not reflect the appearance or the
^s%ZL°f?PhricaInatUrebuthis Both the
Poised and thepraisi^ Ahmad’ ‘Hamd’ ‘hC pra*SC th*
in h,s »ut
e mean,r,£ of the word as follows,
A1 Fateh
does not
muham-
high status. He is praised (Mahmc.nd) by jn generaL
els, His Prophets (alathimusslam) an y also do
Those who do not follow h.s path or do not j y
praise his qualities and recognize his merits.
His ummat is called ‘hammadoon’.
TherCh 'S ^’and’Atmad’1 M^—means the person
ZVpSZU .11 the universe and Ataad means one
Who praises Allah most of all the universe.
As such it is the unique feature of Holy Prophet (Sal’am)
which distinguishes him from rest of his predecessors of the order
of Prophethood and Apostleship.
(b) The word ‘muhammad’ in the ayat of Surah
is combined with Rasulullah Messenger of Allah i.e. he
convey anybody else, message.
Ayat ‘Muhammadur rasulullah’ and Ayat wama
madun ilia rasulun reveal that where “atiullaha wa atiurrasul” is
revealed (along with similar other Ayat) is meant for Holy Pro
phet (Sal’am) and He has appointed him at the top of the univer
sal order and leader of the Prophets (alaihissalam).
The same has been the belief of the entire Muslims through
out last 13 centuries. But in our times a view is brought forth
that by ‘Rasool’ is meant Holy Quran. Therefore, obedience to
Quran is compulsory and not obedience to Prophet (Sal’am).
That is why it seems necessary, in view of the Ayat—Muham
madur rasulullah that the problem he solved with the help of Holy
Quran. A study of it would clarify that the word ‘Rasool’ is not
used for any Book of Allah, but for the particular massenger
sent by Allah.
For instance it is quoted in the name of Hazrat Nooh alaihi-
ssalam :

(5)
smoh ««rw **■' taUlrun walakmni rasooulum mir-
O i* crMwoy^i-' I am not muled in the least. I am Mes-
••- <* *te
k w ««MMi « tbr name of Hood (alai).
r >•- oe**
»«rtk«w tewa her safahatun walakinni rasoolun mir-rab-
■Maem (Surah Airaf-8)
C -.sk coMMNNt’ there is nothing like misconception in me
«r Mrueapr c1 thr Fosterer of the worlds.
»■ a owotad » same of Musa (alai);
<-"**-*' • X?
su^ autM ya firaunc mm rasoolun mir-rabbil aalamecna—’
< _ told—0, Firaun' I am Messenger of Allah.
tatftelM hqaumihee yaqaume lim atoo zoon nabi
■c ateMMt mmi rxsooiuliahe ilaikum. (Surah Safaat)
Aa: wiser Must -Uai) said—O, my community why do you
ter Jrta tew attends come to know that I am Messenger of
i aaawas ya.
kt • omMcC k name of Hazrat Isa (alai)
Waiz qala isabno mariama yaa bari isra ila inni rasoolullahe
ilai kum— e-r-‘ »'
Isa Bin Mariam told to Bani Israel that I
Allah for you
It is quoted in name
(' t(~>9
Qaala innama ana rasoolo rabbike
—(S. Safat-I)
am messenger of
(S. Mariam—2)
of Jibarail (alai):
JibraT(alai) told Mariam, I am Messenger of the sustai-
ner -*All the above quotations from Holy Quran clearly establish
the fact that all of them are stated to be the Messengers of Allah.
Now there is another point or rather an angle to establish
and confirm (he point that in context of Holy Prophet (Sal’am)
the word rasool’ (Messenger) is used for him and not for the
book (Holy Quran).
‘Laqad sada qallaho rasoolah urruya bil haqqe...
(Alfateh—4)
Allah made true the dream of this Messenger.
It is common sense that it is man who dreams of and
not the book.
®“1* fsstwe nunama rasoolullahe (Annisa 23)
*” tk*r Usw that Massih Bin Manum is Messen-
M* wteiiiMc auLrsani* .1 la rasoolun (maida-8)
Mam B«. bU’ian u yurt (a) Messenger
Iza ja-akal munafiqoona qaloo nash-hado innaka
la rasoolullahe wallaho yaalamo innaka la rasoolohu.
(Munafiqoon-I)
When hypocrites come to you and say it is their testimony
that you are Messenger of Allah -Yes’. Allah already knows that
you are His Messenger.
111a-
“Bal zanantum anllain
na ila ahleehira.
qalibarrasoolo wal mominoo-
(Alfateh—2)

mir-
1 Mes.
u/^0**** L''^' ''4AS-m*<V'~v’ ***j
* qautve Utsa bee calalaum wudakmni mwtoulum
rabbA aalaixwetta,
O. the community I am not misled in the least,
settlei of AUah,
It is quoted in the name of Hood <alai>.
, St 5*AVa^ViL^Q.^d o’yAJ
aqaume laisa bee safahatun walakinni rasoolun mir-rab-
bilaalameena (Surah Airaf.^
O. the community there is nothing like misconception in me
—1 am Messenger of the Fosterer of the worlds.
It is quoted in name of Musa (alai);
XVa qaala musa yafirauno inni rasoolun mir-rabbil aalameena—'
'.Musa’ (alai) told—O, Firaun'. 1 am Messenger of Allah.
XVaiz qala musa liqaumihee yaqaume lim atoo zoon nabi
xvaqad talamoona inni rasoolullahe ilaikum. (Surah Safaat)
And when Musa (alai) said—O, my community why do you
tease me you have already come to know that I am Messenger of
Allah towards you.
It is quoted in name of Hazrat Isa (alai)
o-j
Innamal masiho isabno mariama rasoolullahe. (Annisa 23)
Nothing more than this that Massih Bin Marium is Messen
ger of Allah.
Mai masihubno mariama ilia rasoolun. (maida-8)
Masih Bin Mariam is just (a) Messenger.
(S S«fi»vT)
am mM*"*"
(S. Mariam 2)
-----
be the Messengers of Allah.
„.,x rather an angle to establish
context of Holy Prophet (Sal’am)
murium. yaa b.i, . isr.i da mm mv..d-d,,^
j'" ^Murium told to Bani Israel .ha. I
Allrt ll is quoted in name of Jibarad (alai) :
Qaala innama ana rasoolo rabbike .j,brail (alai) told Mariam, lam Messenger of the sustai-
"CI All the above quotations from Holy Quran clearly establish
the fact that all of them are stated to be the Messengers of Allah.
Now there is another point or rather an angle to establish
and confirm the point that in context of Holy Prophet (Sal’am)
the word “rasool’ (Messenger) is used for him and not for the
book (Holy Quran).
‘Laqad sada qallaho rasoolah urruya bil haqqe...
Al. . . (Alfateh—4)
Allah made true the dream of this Messengerno’tSt~kn ,hat “ is ™" wh° Yarns' of and
Iza ja-akal munafiqoona qaloo nash-hado innaka
la rasoolullahe wallaho yaalamo innaka la rasoolohu.
(Munafiqoon-l)
When hypocrites come to you and say it is their testimony
that you are Messenger of Allah —Yes’. Allah already knows that
you are His Messenger.
“Bal zanantum anllain
na ila ahleehim.
qalibarrasoolo wal mominoo-
(Alfateh—2)

belie-
never
famj.
book
(6)
Oh yes I your ill conception was that messenger and
vers will not come back into their families.
It is further clarified from above that this action can
be done by any book but by any person and they only have
lies not the former.
Studying further one will find that the mention of the
and the Messenger are made together by which we can easily
distinguish between messenger of the Message.
Ya ayyoharrasulo balligh maaunzila ilaika—
0, the Messenger ! convey to what ever has been revealed to you,
(Maida-10)
In the above Ayat therefore ‘maa unzila ilaika’ is the Holy
Quran and ‘balligho’ is used for Holy Prophet (Sal’am) and also
take note that it is addressed to the person to whom the message
is revealed and he is undoubtedly Holy Prophet (Sal’am)
9 Kama arsalna feekum rasoolam minkum yatlu alaikum aa-
ya tina.
We have sent Our Messenger amongst you who is from you
and recites our aayat to you.
Here aayatina is Holy Quran and ‘arsalna rassolan’ is used
for Holy Prophet (Sal’an>
Laqad j’aa kum rasoolum inin anfusi kum. (S. Tobah)
A magnificent Messenger has come to you who is from
amongst you.
. Wherefs 3,1 the above Ayat d° confirm that it is the Holy
rophet(SaI ara)who is Messenger of Allah and Holy Quran is
the Message nowhere even for once it is stated in absolute relation
or implied way that Holy Quran is the Messenger of Allah-i.e.
alquraanb rasoolullahe.
(7)
rit°sbvouti"s,,uc,,ons
Further in the same Sura > z
Wa main yuti-ir rasoola faqad ata-allah J
Whoever obeyed this Messenge , Prophet (Sal’am)
This is the highest ever status of H y
which is the unique merit in him.
MERIT 2
>•? > » '
<ir t0*^1J 3
Rasoolam minkum —(aibaqrah-18)
‘That Messenger is from amongst you’
Here the word ‘min kum’ can be interpreted equally as used
for Qures and the entire mankind.
What a great thing and a distinction it is that Holy Pro
phet (Sal’am) is from amongst the mankind human in the ordina
ry process of nature and not super human or above the terms of
the process of nature.
His first merit and distinction has not made him anything
super-human but has kept him within humanity. This can be
looked upon vis-a-vis the claims about so many persons that they
were ‘god in disguise’. Like Hindus who say about 32 of their spi
ritual lords that they were ‘avtars’ the guise of God. The concep
tion of such people is that God came into the disguise as pleased
and revealed His Authority thus. Even Christians have come down
to that very concept of Hindus and virtually profess Jesus christ
(Isa alai) to be the God in particular form.
Hnlv a0"11217 •t0 311 SUCh misleadin8 Passings or concepts
Holy Quran points out the distinction of Holy Prophet (Sal’am)
of being must d.stmguished among the mankind but essentially an

(8)
ordinary human being sent by Allah as His Messanger who is
from amongst the mankind and not any thing superior to
that.
It is finally occured in the Holy Quran as follows :
Hal kunto ilia basharar rasoolan.
I am naught but ‘Bashar’ (man) and the Messenger.
MERIT 3
The third distinction ofHoly Prophet (Sal’am) is stated as
follows :
Allamaka malam takun taala mo—
Thou wert taught about the things thou did not know while
it is a well known fact that Holy Prophet (Sal’am) was illiterate
(ummi) in the light of above Ayat it confirms that he was taught
by Allah Himself.
It is the distinction between teaching ofa man and teaching
of Allah. While we retain only a particular percentage of the
knowledge imparted to us by our humane-teacher and the rest is
lost, the knowledge imparted by Allah to Holy Prophet (Sal’am)
was retained hundred percent as it is and nothing was lost there
of by him. It is because His education begins with the heart,
anzala hu ala qalbika,
Hence Allah says :
Sanuqri-uka fala tansa
‘We will teach thee and thou shalt not forget it’
A study of Holy Quran and the Ahadhith reveals that
there is description of past and prediction of future therein
which confirm that he was educated by Allah directly.
It is further distinctive that Holy Prophet (Sal’am) belon
ged to that community of Quresh’s who were proud on their
being ilhtrate and upto the age of 40 years he remained indifferent
to any learning.
(9)
The very Ay«t revealed <0 him was as Mtowa : .
Iqra bisme rabblkaltazi khalaq. lhalaqalinsao. m.n al.q
'“"'Read In name of Iky «b» created (.bee) »ho
created men from ‘alaq’.
MERIT 4
alam nashrah laka sadraka (nashrah 1)
‘Did we not cut-open thy heart’
There is a tradition in Sahih Muslim reported from Hazrat
Anas (rad) about cutting-open of his heart by angel while he
was in the clan of Haleema Saadia (rad). As Anas (rad) has repor
ted he had seen the marks or surgery on his chest. In the same
context there is another tradition is reported from Anas Bin
Malik Bin Saasva in which cutting-open of the chest is described
on eve of‘Shabe Mairaj’ at the place of Hateem.
In this context it is mentioned in Holy Quran as follows:
Fa mayyureedillaho ayyah di-yeha yashrah sadrahu lil islami
wa mayyurid ayyuzillahu yaj-al sadrahu zayyeqan harajan.
Whomsover Allah wants to show the right path his heart
opens for Islam. And whomsoever He wishes to mislead He cont
racts his heart (the chest).
S’drah“ U1 fa C. noorim
ha!',pa”dtd

(10) (10
v .,men bilkufre sadran faalaihim ghada^
(Surah Narnal-i^
Wi »*"'< h«>i' •re open f°r transgress!in there is w^
*t Alkrit upon them
u .-.v.iyr^c.’ sadn wala yantaliqo lisani (ashaarq-j)
Wh chest contract* and my tongue is not fluent—
■cate rabbishrah lee sadri wayassirli amree (Surah Tah-2)
Ss .. O’ my sustainer open my heart and soothe my mission
lr the first Ayat opening of heart is used to denote the
rtate when Allah showeth the right path and enlightens heart
mt n a teal is created.
in the second Ayat it is the second stage when Allah expa
nd Use chest for righteousness and fills this effulgence in it—enli-
ffctem it
In the third Ayat it is said about those people who are
ascitaed toward* transgression Allah opens their hearts for
da*: and His wrath falls upon them. Fourth and fifth Ayat
art m the context of Musa (Alaihissalam) when he was ordained
u fc u Firaun for preaching he lacked courage and turned to
Aliat he requested Him to open his heart and soothe his
*aa*«»r x e preaching
The main contention of all the above extracts is that for
* Mutlm opening of heart or expanding of chest means affluence
ef truthfulness and righteousness for satisfaction of heart and
hf’ati# tar to the status of getting effulgence and guidance from
lx cascext of Prophets opening of heart and expanding of
—' scans t: enhance the*r courage to preach fearlessessly
■■aer wtairver odd situation that might be prevalent at that
A*d wta the situation of the time of Holy Propb^
« taken into consideration we find that the situation °
*** ttw ware ddbcult than the situation prevalent a*
‘’*e (alaii And when he was ordained ‘Qul fan
he went ahead with his mission fearlessly.
qala hl mala e haulahu inna hazassahirun aleemun
yureedo ayyukhre jakum min ardhekum bi^ahnhee
fama zata muruna qalu arjeh wa akhaho- (Ashara)
Firaun told to his companion chiefs he is a wizard of ar
greater standard He intends to turn you - out of your country
by power of his magic—Now tender your advjse-chiefs advised
him to give further time to Musa (alai) and his brother. But Arabs
those days were great reactionary and despatic and there was no
question of seeking advice or advising to wait and
MERIT 5
see.
Wa wazaana anka wizraka —(ansharaha)
‘We have alighted thy burden from thee-’
The word wizrun mean heavy burden and ‘hamle wizro’
means to assume the burden of the other. In Holy Quran it is
mentioned thus :
la taziro waziratun wizra ukhra—
‘-no sinner will assume the burden of the sin of any other-’
Again, when Musa (alai) was grantedApostleship he had
prayed :
‘waj-al lee wazeeran, min ahlee haroona akhi—’
(Taha—2)
bro,lMr H"~"
It confirms that the burden of the resDonsihilitv nr a
tieship is very heavy and that is why Musa P(alai) had AP°"
,r,°.« ...»of Ho;Prox “

•rffl.
'w'O'him g.
tSmah
there

<•■ »•.»> i''' ■■' ’’"'
• j ■ ‘j v*-*!* " '*
7y »S*bn0‘ fluent~
,..^- *ZJU( ’ ’
lv %,«>! ire «dn wavassirli amree (Surah t ,
; '* •*;■ burner ope" »“rt and s00,he miS,
' . opening of heart .s used to denoted
* * l‘X AU, it b the second stage when Allah e
tomtoSSS** and fills to effulgence m
b the Ay*1 ft is aid about tfl0Se 1X01)16 WS
temnfa transgression Allah opens their hearts
fib wrath falls upon them. Fourth and fifth AyaJ
(Alaihissalam) when he was ordain^
to g.- tc Foub for preaching he lacked courage and turned t0
Allah he requested Him to open his heart and soothe his
Eisixm i. e. preaching.
The main contention of all the above extracts is that fOr
a Mul:~ opening of heart or expanding of chest means affluence
:: tr-utnfJness and righteousness for satisfaction of heart and
lifting him to the status of getting effulgence and guidance from
Hire.
fill
hr went ahead with hit mia«mn femkMly
qala hl mala e haulahu inna ha/AMahtrun alf*rr>.(n
vureedo ayyukhre jakum min ardhrkum bhahnhro
fama zata muruna qalu arjeh wa akhaho— (Athara,
Firaun told to his companion chiefs he is a wizard of far
greater standard He intends to turn you* out of your country
by power of his magic—Now tender your advise-chiefs advised
him to give further time to Musa (alai) and his brother. But Arabs
those days were great reactionary and despatic and there was no
question of seeking advice or advising to wait and see.
MERIT 5
Wa wazaana anka wizraka (ansharaha)
‘We have alighted thy burden from thee-’
The word wizrun mean heavy burden and ‘hamle wizro’
means to assume the burden of the other. In Holy Quran it is
mentioned thus :
la taziro waziratun wizra ukhra—
‘-no sinner will assume the burden of the sin of any other-’
Again, when Musa (alai) was granted,?Apostleship he had
prayed :
a VUla context of Prophets opening of heart and expanding of
-tan, M enhance their courage to preach fearlessessh
odd situation that might be prevalent at that
«al'ara”<iisW^cn11“nt(!t“i'tiOl °f ,he ,ime of Ho|y Prophet
Arabia »a! tven aor.A!gJ‘,eratlon we find that the situation of
the time of Musa (alaii a^ ' tl>e s‘,uatl°n prevalent at
And when he ordained-Qul fan z,f
‘waj-al lee wazeeran, min ahlee haroona akhi—’
(Taha—2)
‘Make one of my family my minister—My brother Haroon
is worthy of this post—’
It confirms that the burden of the responsibility of Apos
tleship is very heavy and that is why Musa (alai) had requested
fro a minister. But in case of Holy Prophet (Sal’am) there was
i

(13)
(12)
- wth request for» minister. Hence, Holy Prophet (Sal’am)
«M aB ikme to shoulder this responsib.lity-But it was Allah
after dl who lightened his burden or enhanced his capacity to
mfere ft ell .lone In Arabic ‘mavazarat’ is used in the sense
c. Kunoe-'waarto fulanan muwazaratan therefore means
a^rtahoe ala amrihee-i.e. helped in his work. There are differ-
est points of view M to what that burden was this Ayat has
occured midst
•ihm nashrah laka Sadraka’—and ‘rafaana laka zikraka’.
Therefore, commentators may note that the state of the Ayat in
question should also have been in between the latter two. It can
further be examined by the following :
The point is further illustrated thus :
Wa, Bin T.W.r(raa) advocated cause of MusHcs
of Habash.
in the court
MERIT 6
Wa rafa-ana laka zikraka
‘We made thy name loftier’
There is no doubt that in it there is
earth where the kalimahs of‘adhan’ resound the
—(ansharah 1)
no part of the
very early in the
morning.
This phenomenon undoubtedly is creation of Allah by way o
success of Islam and triumph of ‘oneness’ of Allah over other
concepts of Paganism and idol worship-It was Holy Prophet
(Sal’am) who bears this distinction for which Allah Himself is
responsible to facilitate for. It was for him that prediction was
made in ’Isaiah12that his name will be blessed—
(1) la-allaka bakhi-un nafsaka anlla yakono momi-
neena— (ashara)
(!) Will you doom your life upon such a state of their that
they do keep faith.
(2) ‘falah yohzunka qauluhum inna naalamo ma yusirroo-
na wama yolinoona—’ —(S. Yaseen)
C On Holy Prophet (Sal’am) it was very strennuous to face a
people bent upon following their ancestral religion and social
amveaaons impudence with the help of Allah, the Almighty
Islam spread gradually and prominent persons were attracted - to
They became the pillars of Islam and staunch followers
ofHoly Prophet (Sal’am). People from different walks of life
*ad from different races entered the host of Islam—Dignitary and
staves alike. They entered in the host of munfirato zahik tun
musub siuratun—Hazrat Ali (rad) shook ‘Hash mites’ Tufail Bin
umaro Dow spread the message in the desert of Arabia and
Arva. Masood Suqfa in the mounts of ’Taif’. Mussab Bin
Lmam conducted preaching among the people of Madina and
(2) Thomas Carlyle—the outstanding Historian of England
who is author of ‘Heroes of Heroes’. When took the group of
Prophets for selection of hero among them chose directly the
name of Holy Prophet (Sal’am). He already knew about Musa’
Daud, Jesus Christ in the light of Bibles by Mathew, Jonah and
too many other versions.
The attitude of Carlyle was already predicted in Holy
Quran as follows:
laqad kana lakum fee rasulillahe uswatun hasnatun—,
(Ahzab—3)
the M^er Xh-’hat
(3) The compiler of the first Bible St. Mathew has ooint^
out towards certain references that relate to Jesus ChHctr/
alaihissalam) in previous Books. If any analyst tak S3
those references and examines the approach of Pm/ R -rUp 311
Carlyle, he will definitely arrive a^ the Th°mas
°f“K Bibk »" "« ■» Holy Prophet (s “l“)

(14) (15)
The authority that St. Mathew had on the study of Bible
and the approach to understand it convinces that he missed no
instance related to Jesus Christ (Masih Alai).
We first take those predictions—as were pointed out by St.
Mathew related to Jesus (Masih alai) and then take those predic
tions that were current upto the age of St. Mathew which came
true to Holy Prophet (Sal’am) invariably.
All Jews, Christian and Muslim may please note in the
present Bible itself there is detail mention of Holy Prophet
(Salam) in respect of his revered name, place of birth, the place
of migration, the names of the clans who embraced Islam, the
names of the clans that ran into personal enmity and clashed with
Muslims, with necessary details connected with them".
This detailed description related to Holy Prophet (Sal’am)
is virtually the commentary that could be offered upon the Ayat
L,
■ ‘Wa-rafaana laka zikraka’
Undoubtedly it proves, therefore, that Almighty Allah had
arranged to hint out wholesomely about Holy Prophet (Sal’am)
centuries before his birth—And none else resembled tc him in
any respect thereof—
-;X_kJCSJ'
‘Wa lillahil hujjatul balighato’
MERITS 7, 8 AND 9.
‘mawadda aka rabbuka wama qala—’
*Thy Fosterer did neither abandon thee nor became angry
with thee—’
t u
‘walal aakhirato khairul laka minal oola—’
‘Hereafter is better for thee than this (present) state—’
0(5'*’A—v
‘Wala Saufa Yoteeka rabbuka fatardha—’
‘Thy Fosterer will give thee so much that will please thee—
The above Ayat are from Surah ‘waldhuha’.
The commentators are unanimous in their view that
revelation was a source of satisfaction and pleasure for Prophet
,'Sal’am) and when there was suspension in revelation it was a
source ofdistress for him. It was in this stage that such state of
mind was developed and so many ideas grew up.
1. Start was made by the Sweatheart.
2. He Himself honoured me with His Message.
3. Why there is silence on His part now.
4. No ! Why the word of silence be used for it.
5. It is now under the proper etiquette that the cause for
that be ascribed to me—not to Him.
6. Shall I be left in such state of distress and agony, as I
am presently.
7. When this situation will amend.
At last this state of affair was over.
The Lord who had reared him up like taqalluba ka
fissajideen and who has been his vanguard all through canst
abandon or desert him.
It was Allah instruction to Holy Prophet (Sal’am) thus :
‘Iqra-a bi-isme rabbikal lazi khalaqa—’
‘Read with the name of thy sustainer who has created you.’
Hence, it was clear that the doors of knowledge of Allah
and His univeYse would remain wide open for him and it will be
a continued process. In Bible there was a prediction already—
orders upon orders here and there.
The main distinction is that the amount of Allah’s tip is
determined to the satisfaction of Holy Prophet (Sal’am).
So it was the case that not only the Allah was kind to him
but to his companions (radhiallaho anhum).
(it b 81cxi st yj1(jjS-^ji)1(5>p . (jj|
‘laqad radhi allaho anil
tahtash-shajrate—’
momineena iz yuba ye-unaka
—(S. Alfateh)

(16) (17)
‘Allah was pleased with the believers when they pledged
you under the tree.’
to
‘radhi allaho anhum wa radhu anho—’
‘Allah was pleased with them and they were pleased with
Allah.’
n °oj3ilsJ(p-4
<t^->p^p^*1 iA> p^zp-^e-^.-.1:.*
‘allazina aamanu auhajaru wajahado fee sabeelillahe
bi-amwalihim wa an fusihim aazamo darajatan indallahe
wa-ulaika humul faizoona—’
Yubash shirohum rabbohum birahmatin minho wari
dhwanin wajannatinl lahum feeha naeemum muqeemun.
(S. Tobah 3)
Believers who undertook migration in the path of Allah and
led the crusade with their wealth and lives—such people are of
higher status with Allah and they have got their targets.
Their sustainer gives glad tiding of His Mercy and paradise
—the one in which are the ever lasting boons of Allah for them.
cr wj ojo^lzxjtJ
‘wa ridhwanum min allahe akbaro zaalika huwal fauzul
azeemo—’
‘Allah’s pleasure is the foremost and it is the greatest
success.’
CfUfl-JS
‘radhito lakum ul islam a deenan—’ (Tabah—9)
I am pleased that Islam be your religion—’
It is our conviction that it is Holy Prophet (Sal’am) that
those who pledged to him also got the promised boons of Allah.
As it is said •
—(airaf 9)
‘wala saufa yuteeka rabbuka fatardha-’
w^XrJn8iv=»»"«t«n"’,'as‘,h“
MERIT 10.
‘annabi ul ummi’
‘He is larger Apostle. ProDhet who was
ummi’. ( ,
The word ummi is from urn .
It is said that the name of Mecca was Ummulqura.
‘wa il tnnzira ummulqura waman haula ha—’
(Surah Imam 11)
‘That thou would frighten Ummulqura and its surrounding
hamlets'
From the authentic Islamic informations and research of
well-reputed German Scholars—Sprunger and Sacrader, it is by
all means confirmed that the original mother land of the progeny
of Sam was Arabia—And the first inhabitation was Mecca in that
country—where nomads settled for the first time and took to
civilized life.
Then come to the point that Syedne Ibrahim (alaihissalam)
had prayed to Allah while he founded the city :
‘rabbij-al haza bal adan aaminanw war zuq ahlahoo
minassamarate—’ (S. Baqra—15)
‘0’ the Sustainer! Make this place a city of peace and feed
the inhabitants with fruits.
In the prayer of Huzrat Ibrahim alaihissalam. however,
there are two points, one that the tract being desert, the prayer
as upheld by Allah and fruits are abundantly visible and avail
able in Mecca even today-secondly in the spiritual
sense.

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

(21)
(20)
taught him anything. Yet he was issuing instructions to bofn
scholars of worldly sciences and the latter were enhancing t)le.
knowledge and correcting themselves. r
He is radiating like—allamni rabbi fa-ahsana tadeebi’ a
establishing the claim of ‘Yu-allimohim ul Kitaba
e) The word Ummi signifies the short form of more than
words—Alif for Adam—‘Meem’ for Masih (Jesus Christ) an^
■Yea’to denote sign of'the'—i.e. Holy Prophet (Sal’am) is
last ofall the Prophets and from Adam (alai) to Masih (alaj)
they all had given a description about him. Hence, the
alif,'meem' and ‘yea’ mean the Prophet described by Adam
(alai) and Masih (alai) i.e. that particular Prophet who was
described by Adam and Masih (the first and the last before him.)
As it is mentioned in a verse of Persian in the same
context :
Ummi wa goya ba zubane fasih
az alif adam Wa meem Masih
(Ref. Maghzane Asrar ‘Nizami Ganjavi)
MERIT 11
inna aataina kal kauther
*We tipped the kauther’
The word ‘kauther’ means Katheer—abundant that is
tmdiminishend
It u mentioded about Rather in Sahih Bukhari as follows :
ar'ab1 b’shrin an Saeedibne jubairin an ibne abbasin
radhi allaho an humal kautherul khairul Katheer-
u a h' a,a hu,,a ho iyya ho qala abu bishrin q^110
vvnz umoona anna hu
Iwaecdibne jutei™ du„ „h rutladhi
“h™n a’aBhu"a
filjannate minal khairn
iwa ho-’ , caeed Bin Jubair and
Jt is rtponed from Ab“ Bashar tar
from him to Ibne Abbas (radh has granted to
means that abundant Khair: (virhe told t0 Saeec
Holy Prophet (Sal’am)-Abui B sha-r £i
Bin lubair that the conception of K rejoinded
the name of a stream (or well) o r among .Rhair e katheer’
that the stream °[Para^h AIlah has granted to Holy
abundant virtue mat Aimigm/
Prophet (Sal’am). katheer’ and distinction
instance it is his distinction to have sucn an
as pointed out:
mayeuteirrasula faqad ata-allaha—
Whoever did obedience to Prophet (Sal’am) he did obedience
to Allah—’
Yet in another place Allah says:
m’a arsalna mir rasoolin ilia liyuta-a bi-iz nillahe
The messenger that we sent more for the reason obedience
to him be done as per our orders—
The m°r. of Kauther is the same in whose favour Divine
Proclamation is made—
Allah further says :
Shahid allaho annahu la ilaha ilia huwa—*
Allah bears the witness that them is noneworthy of worship
than Allah.
And then further :

(22)
I
•Walla ho yash hado innaka la rasoolahu—
This is also the witness of Allah that Muhamnla(j
definitely the Messenger of Allah- *s
(2) By Kauther is meant Islam which is a parennial soUr(,
of virtues.
(3) By Kauther is meant abundant following—ever ;
creasing ever growing. For instance take case of Indian MusljJ
In J8S1 their population was 3.75 crore in 1921 it rose to g 7'
crore. Then at the time of independence it was 10 crore.
majority population of Muslim due to Partition fell to Pakistan
None again it has exceeded 12 crore in 1977 (approximately),
(4) By Kauther is meant the Holy Quran the Book Of
right approach to Allah and His praise and glorification, it
really the Book of Abundant Knowldege appertaining to the
entire universe. It is by all mean a live-miracle—immortal and
everlasting. While the miracle of the staff of Moses (alai) is gone
with him, the miracle of Holy Quran is sjill alive and with all
such people who believe in it and have regards for it.
(5) By Kauther is meant the unique merits of Holy Quran
which contains all the merits of the past—the merits of the
Prophet (alai) from Adam to Jesus Christ (alai)—the one that
are reflected in Holy Prophet (Sal’am).
(6) By Kauther is meant ‘Syed Katheer-ul-Khair’—whom
Allah has addressed as ‘Yaseen’.
There are the distinction merits of Holy Prophet (Sal’am)
that are granted to him by Almighty Allah. And it is un
doubtedly true that on the Day of Judgment all the believers
will be quenching their thurst by a glass ofKauther water—
alia hum maj-alna min hum
MERIT 12
‘Inna fatahna laka fat ham mubeenal li yaghfira laka-
llaho ma taqaddama min Zain bika wama ta-akh
khara wa butimma nemata hu alaika wa yeh di yaka
siratam mustaque manw wa yun sura kalla ho nasran
azeezan —(Surah Fateh 1)
Jn the above Ayat the information of Fateh Mubeen is
given and its repercussions are also described—the entire boons
of allah—the straight path of instruction and truimph on all
(a) It is view of some scholars that by pre and past era
forgiveness is meant the remission of the era of pre-Apostleship.
Because ;n past Apostleship era there was nothing in which Holy
Prophet (Sal’am) was involved.
(b) By ‘Zamb’ in the above Ayat Zamhashri and Baizavi
mean minor foibles. Imam Subki argues that even minor foibles
are not known, hence, it does not seem to be the satisfactory
interpretation of the term used.
(c) So far the meaning of the word is concerned Subki
himself agrees to the same. But comments that Ayat does not
point to any foible—it simply clarifies that in case there would
have been any such thing Allah would have forgiven. It follows
that the sense is suggested to be negative.
(d) Qazi Ayuz (rah) has also used the word in that sense.
(e) Ata Khurasani as quoted in commentary of Khazin
says that by Zamb is meant the foible of Adam and Eve. And
foible to come are those of Ummah.
There is yet another view that the words Fatehum mubeenun
are used on eve of Hadeebia pact. In Bukhari, Tirmizi and
Muslim, there is a Tradition reported from Anas (rad) that inna
‘fathana laka’ was revealed when peace pact of Hadeebia was
signed. Muslims were deprived of performing rounds of Kaaba8

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

V 7,-.. k'/wf
‘__ '±________ __ ________
(26)
fo
(a) It bounded Quresh people to observe peace for a
of 10 years
(bl The doors were open between the parties to go in ~
another's territory.
(c) Muslims got opportunity of preaching among QurCs)l
As such it was a triumph rather for Muslims.
(a) Now the question of *Zamb’ remains—The Word •
used for sin as well as in the sense of violation of Shara (code qj
conduct).
lb) It is also used in the sense of blame/allegation.
As it is used in the Holy Quran in this sense on eve when
Musa (»lai) said *.
it * “v’,’?- -■ ^rx Tz< o Qycijolc»ti.lj<^>^o4^3
k *wa lahum alayya zambun fa-akha fo ayyaqtuloona—»
—(ash shaara 2)
They have made an allegation against me and I fear that
they will murder me—’
It is quite evident that Musa (alai) had not committed any
sin. The difference between allegation and ‘guilt’ between charge-
sheetmg and conviction is well known to all those who understand
this legal terminology.
Firaun had charged Musa (alai) for cool blood murder and
depending upon the condition of evidence there was possibility of
conviction—sentence to death.
(c) It is mentioned in Hadith :
iza tasa faha lam yabqa baina huma zambun—’
When two men shake-hand, no ill will remains against one
another in their hearts.
In Majma albahar the meanings of ‘Zamb’ are :
‘ay ghilunw wa shahna un—’ .
The meaning of Zamb are in present context ‘ill will. aP
narrow mindedness.
(<f) There is yet another Ayat of Holy Quran ;
(27)
‘wastagh fir lizambika wa lil momineen
By all this scrutiny I come to the conclusion that by Zamb
is meant the allegations of the community—mataqaddum signifies
the era before Hijra and takh khus signifies the era after Hijra.
And Scholars know it already that disbelievers had levelled false
allegations against him in both the eras and the two were differ
ent in their category.
FALSE ALLEGATIONS IN PRE HIJRAT ERA
He is a poet, he is a wizard, he is a hypnotist, he is a story
teller—there is someone from any other community who relates
old stories—and so on.
ALLEGATIONS IN PAST-HIJRA ERA
He is splitter of the community—Destroyer of Mecca—
Source of conflict within the family—He has put in jeopardy the
trade of Quresh—has upset the established social order.
And similar allegations were also levelled against ‘believers’.
They are foolish, short sighted, mean and slaves etc. etc.
In Ayat ‘taz dari aa-yunu hum’ the same thing has been
pointed out. It was said that those people will desert Muhammad
‘ (Sal’am) when they will go without food.
The same thing is told in the Ayat :—
‘latunfiqo ala man inda rasoolillahe hatta yan faddo’
Arwa bin Masood (rad), when he had come as an emissary
ofQuresh, had said exactly the same thing on which Hazrat
Abu Bakr (rad) had scalded him.
The first glad tiding thus of ‘Fateh Mubeen’ was that this
type of allegations would finish and an atmosphere of co-existence
and non-interference would grow to the benefit of Muslims.
Secondly, it is in the sense of :—
‘yutimnw nematahu alaika’
i.e. it will result in abudance of boons. There is a promise in the
f mi. /yat ..WhiCh W“S rCVealed in 6th year of HiJra and it was
fulfilled in the following Ayat on 9th of Zilhijja 10 years of

128)
gram
(29)
were standing right at the top—In such a state that if they look
to their feet they will catch the view. But it was ‘fateh’ (blessing
of Allah) that was working there and had blinded the enemy.
And just after six year after this event Allah’s Benevolence was
witnessed on eve of Hadeebia.
It is common sense that Allah had presented an instance in
the form of Holy Prophet (Sal’am)—a sample to the world. As
He has said in His Book (the Holy Quran).
‘laqad kana lakum fee rasoolillahe uswatun hasanatun—’
‘That is if he is not innume from foibles, how he can be
called ‘modesty of Prophet’ 1
His
he will
ment:
•al yoms a kmallo la kum deen a kum wa „
alaikum nemati
It is well evident that after Hadeebia treaty preac. .
among Quresh had taken a swing and the tree had started
mg fruits. a'
ThmUy, the path was cleared of the barricades on Part
Quresh as follows : **
‘wa yah de-eka siratamm ustaqeeman'
Fourthly, it was assured that Allah would grant thee
success and victory.
‘wa yun sura kallaho nasran azeezan—’
‘Allah will help thee with great success’
It catne true therefore that a stage reached very shortly o
what is said as under .*
‘yad khuloona fee deenillahe afwajan’
•People will enter into the religion of Allah in hosts.’
Then it is mentioned in the following :
J_>■*<”'■* **y3-
high status before Allah is evident from the fact that
be the leader of all the Prophets on the Day of Judg-
will discourage conversion to Islam. • But it was their short-sight-*
‘adama wa man donahu tahta livai waliva ul hamde be-
yadi—’
‘Adam (alai) and all other Prophets (alai) under him will be
under my flag and the flag of praise of Allah will be in my hands
on that Day’
It was view of Quresh at that time that after this treaty
newly converts shall be subjected to extradition and as a result it
will discourage conversion to Islam. • But it was their short-sight-
. edness and they could not think of the swing of preaching of‘ilia tan suro ho faqad nasrahullahe iz akhraja hu Islam (jespjte heavy odds in the way.
,__ a Under this caption of the above Ayat, therefore, it is suffi-(Tobah" ' cienl lQ noU
And at that time there
And both of them were *n . .. .. . . , ' ",
wasallallaho tala ala nabie hee wa habee bihee wa-aa-
lehee wa az wajihee wazurriatehee wa barika wa sallqm-’
Islam despite heavy odds in the way.
na kafaroo sani-yas naine iz hurna fil ghare—'
If you do not help him—(But) Allah has helped him c
when disbelievers had exiled him.
second of them the Prophet, j__ ____—---------
«« . AW
It it a miracle that Holy Prophet (Sal’am) and Hazi ai
Bakr Stddique (rad) both were inside the cave and disbe ‘e

(30)
MERIT 13
‘wamara maita izra maita wala kinnallaha rama
‘When thou hadst thrown— it were not thou—But •
thrown by Allah—’ "'as
It is from ‘Surah Anfal’
It is reported from Saeed Bin Jubair (rad)—quoting f
Ibne Abbas (rad) that ‘Surah Anfal’ was revealed at Badr
testifies that the event related to Badr. (Sahih
The commentators and survivors of the expedition of n
confirm that when Jibrail (alai) appeared to Holy Prophet (Sal’'
am) and asked him to witness Allah’s Benevolence and favour to
Muslim by way of a handful of sand. Holy Prophet (Sal’a '
took a handful of sand and threw it towards Quresh who were
larger host than Muslims, well equipped and well-poised and i>
turned them away—they were blinded. The secret was that it
was suggested by Jfbrail (alai) on behest of Allah. People sas
negation of Marmaita and affirmation of ‘izramait’ plue the result
of la kirlla huramaa solves the problem of unity—hence it is the
Ayat that spotlights the high glamour of the face of Holy Pro
phet (Sal’am).
There is another Ayat of Surah Anfal :
‘allahumma in kana haza huwal haqqa min indika 6
amtir alaina hijaratam mina^ama e—’
0 the Almighty the prophet hood of Muhammd (Sal ’a®
his preaching and recitation of Holy Quran in Thy name if rca11-'
is from Thee rain stones from the heaven upon us—*
Just imagine fiasco of their prudence that instead of pray®-"
Allah to show them right path in wake of recitation of
Quran and preaching by Prophet (Sal’am) they prayed
showering upon them. That had become now compulsory an
was granted through Prophet (Sal’am) by throwing a handful
sand coverete to blind them.
PART II
MERIT 14
‘yat lo alaihim Ayatehee—(Albaqra 18, Umran 7,
Juma 1)
‘Prophet recites Ayat of Allah to the people’
When Abdullah Bin Masood (rad) was converted to Islam
he desired to be assigned the toughest service—companions (rad)
told him that the toughest duty is to recite Quran to Quresh so he
went midst them and began reciting Holy Ayat. After a while
when he returned he was bleeding and his face had become
unrecognizable. It shows that it was not an' easy thing Holy
Prophet (Sal’am) had taken it upon him to go midst the Quresh
of Mecca and recite Holy Quran to them. Then he met each of
them separately and preached them. There was no fair in which
he did not go for preaching—Marn and even—He never hesita
ted and endured all the risks.
It should be noted that recitation is for either of the two
reasons : (a) Recitation for one’s own sake for personal motives,
(b) Recitation for others to create Allah’s fear and make them
tremble for that.
It is well evident that Holy Prophet (Sal’am) did the latter
in perfect specialization.
MERIT 15
<n f
‘wa yo allimukum malam takono taulamon—’
(S. Baqra 18)
Prophet (Sal’am) teaches you all that you did not know.
(31)

b . .1 *S W*Mk<M yWM~.ll f
w<Tt, «..,, <.««■■ »» ..•■-•w *■•''' la | *”*
* *r «■*► *<
>..♦«- w • •»' **• aw»*i «** eH» uixy^.
.-*> U’Vh^
swwtenxa* «M» h agMfe hkum
m» w <* «•*•* *> W adn *« smm^
*Mh» ••ntar hoaa> ••» *• cwrshi.t., g Um
M. . - an TW-« MvMte' fhmy- «»n r,,v
ew W» ♦M’*' vww I.I'W’ trter*•♦* them wV>« n
Ms * *•» *•» «W at «*•» path '
HM- . m.'it* «>* ’waagn* that the rrtu
<*►■ »»■ ttte *MMM' Ml I*’ rtlM wh«t
— rte. *■ raw fha *W *B» *M a partner lr»
h» ternninnui *• •* «*■*■** bnnrrpg that
•nab- up then deftciencs me>'Uone<i of by Hazrat lu (alai)
And the remaining education of truthfullncss and righteous-
ne* t. the mankind after Christ was gum by Holy Prophet (Sal‘-
«K •*» « Jaw* L4i'1*1
f*t. «•» at: m.- «a Iter third iU»^>k *-*t
«“»w Bn do*. at tfwHoai'.
am) As K a indicated in the Ayat ‘maiam takono taulamona*
It u rontirned by the fact that nothing out of the remaining
adweanoa was gna out aa the day of ‘Panic cast*
Sc fat the Jews arc concerned—they too had a lol to learn
after this Boe* Torah"
' *w rte«j «* t*«-n »«ie ta^a»
***•!*•* I*. MCM* |a-«4Hc «Im» <■»<•*
*® <** l*4M< <« mM i«“ arses'*,c
'*** rat.u^rrr H&tt* «***
it is mentioned * Holy Qurar as under *.
*W a ma mart on nan) time ilia qalec lan—*
Thou ar. imparted »ery latk portion of knowledge - "
Sa a was natnmHy an gned to Holy Prophet (Sal’am) to
masr-ag its oaatn>*ed dc*c«ncy of the knowledge of truth and
• ««> a» mm* therefore. that the deftcaency of
‘nailakum tako no taulamona*
was maorub tuna
it a luiytecr to tw noted * the contest that in Hairal

nil thr mtftlund and point* to
nPi Vno*n io anyone are told hy
____ ^r
Aval juMrr****
(IV,, Mb ‘ ’K •'>■' ’h’’' ’
<*rt TmTm •'•>’•" <*• of ,hr ‘'•w’*"’ of ”* audi,
„ in ,he foll7;ng m*nn":
£'3~ t Y'
•inm lee umooran kaseeratan aizan le-aqoola IakUrT)
wala killa tasta lee’ona antasta mi lul aria wa amm^
mau ja-a zalika roohul haqqe fahu wa yurshido kUni
iU jamee-il haqqe—'
W hUe m the Bible it is said ‘There are other things on my
part to let vou know but now you cannot tolerate them when
•the Hob Ghost' comes it will show you the all true path.’
The words of Jesus Christ (Isa alai) transpire that the edu
cation that he could imparl to the community was far than what
he could not impart
•n't reason for that was not that he was not a perfect tea
cher—but because the community was not capable of bearing that
much that left As a result there really remained much in store
to be taught to the mankind.
The question is whether this imbalance could ever be corre
cted—or the deficiency of Christianity could ever be made-up ?
Christian Religious Scholars maintain that the deficiency had
been made up on the ‘Day of Pante cast*—In the ‘Book of Actio
ns’ of the Bible Ch. 2—it can be noted that the event occured
after 50 days of the lifting up of Jesus Christ.
The meaning of Pante cast are (as in the third Book of
Moses) offering sacrifice during the days of Id-ul-fasah.
In the Book of Actions’ it is mentioned of course, that on
that day (Pante cast) 12 Disciples of Jesus Christ (Masih alai)
nh'n ,he* h“rd a loud noice a"<* saw flantes like
speak different llXX^Hearing U °V'r ““"I b"83" *°
ded over there ..h * Hcdr,nS lhc "»tse people also Crow
ls to what was happ^nl'nlT" pk> ,ThCy bega" lo ask one another
Mppensng. People, getting chuckled replied that
»•• ---
(Oi<t I to 42 lesson* __
that on the Day of Psnf
« lb
l***f *h©rt
* M ftt
,x M*'<w
was prophecied by Jesus Christ
t as such that on the day of fjoiatm it *m
of Jesus |he|
j(1 (Mt they ’h* mrt WHr-r.
( K fhnt which was *>4Wrf of by UlC <MM
2 God says that during th<. |» < M ,.U4
,K send from mv 'Ghosts' upon rh^ After ft. I
t (O»<t I to 42 lesson*- Boo* of Aetna
main point is that on the Day of Panf-
was filled by the ‘Holy Ghost* had told that
H it which the departed Prophet had mennorv-d
^VTbe that was propl— ‘ M
1COIU maintain as such that on the day or P»m«cMt
CrOphecy of Jesus Christ which was fuifillrd-but that
nn< ,he ^^het (predecessor to Jesus) as told by St Peters on th:’
^!hCfnd there is no other occasion to which Christian Religwus
fVC hotties and Scholars could point out
AU* Jn short it is our contention that Christians could nev-
up their deficiency mentioned of by Hazrat Isa (ahi)
mJ And the remaining education of truthfullness and rghteouv-
ness to the mankind after Christ was gum by Holy Prophet (Sal’,
am) As il is indicated in the Ayat ‘malam takono tau'amena*
It is confirmed by the fact that nothing out of the remaining
education was givn out on the day of‘Pante cast’
So far the Jews are concerned—they too had a lot to learn
after this Book ‘Torah’
It is mentioned in Holy Quran as under :
o f J
‘Wa ma oteetum mina! ilme ilia qalee Ian—’
‘Thou art imparted very little portion of knowledge—*
So it was naturally assigned to Holy Prophet (Sal’am) to
make-up the continued deficiency of the knowledge of truth and
it was as such therefore, that the deficiency of
‘malakum tako no taulamona’
was madeup through him.It is further to be noted in the context that in Hazrat
Isas prophecy the actual words used are ‘Rooh ul haq’ and in the
resPective Bible the same word is used in this context only and

(35)
|BflttmplK<*^*ord;Kl'h^QudS’is
w HoTcMt'-*- Christians call it and the fOca)
***rfrt^ Tandy And this Holy Ghost’ did never .mpan
T** Motion to ans of the ChriMians-to add further to
«|M |m» Ctowt had kft incomplete
may question as to what is that vast knowledge
wfeA tews Christ couW not impart to the mankind during hi&
iafeWM an which »at already left incomplete by Moses ?
There n detailed answer to all this in a separate chaptCr
'Meats «f Holy Quran'.
’ should further be reminded that all the predecessors of
i*. v tnst could not make up the deficiency of the knowledge,
eacept Holy Prophet (Sal’am) which was left by him (Jesus).
Their n great difference in the followers of Holy Prophet
a nd Hatrat Isa (alai)—Lord Christ had 12 Disciples—
inesicd lieutenants who could propagated and preach his teachin-
f which Holy Prophet (Sal’am) had far greater a number of
■ -•’rt' K -r (radhiallaho anhum) who propagated and preached
hun. Out of 12 Disciples of Jesus Christ only 3 or 4 are such
whose i_mes could be mentioned for propagation and preaching
c'ct-i'Uanjty While all of the companions (rad) of Holy Pro
per (Sa. ami have paid a great role and each of them had a
4e*aaci oMbritution in spreading Islam and propagating its tea-
«*- ; h may also be noted that these are some 2210 Aha-
’■eported from Aisha (radhiallaho anho), then is Ibne Umar
Aae Maia ■ Ties nearer to that number—Hazrat Abu Huraira
iimfeu.^ho who) has reported 5374 Ahadith. There are so many
fer- whe- were Prophet (Sal’am)’s pupil but had the essential
of a Learned Teacher.
• 'urther be reminded that the abovementioned
-Jmpi■nut btionpj to the iemc of lhe world an(J (he sarne
m ofied ‘ilhieriie and unknown to the world of Book’
(ummeeuna la yalamoonal kitaba.)
» *** ** po,r*f,,liO 'hat the role of Christians
[ rnoalcd^ gf modern science has been very insignifi'
to Muttons For instance, the present theory of
a&a—“rth was propounded in age <’*
rgwu ten H ftacted Europe, few Christian Scholars
K. nf the Philosophers who favoured the idea were
a0P"VS«a M »"d p—'d,hc k'"8,°
present it by Roys' decree’ ibed by doctors for the first time
When in US. >t Jnearing maternity) women
that in advanced stage Bishops ooposed the idea in
be made observe s X«r 3 by them. They
name of the Book of Genesi , anti-Bible-
smd.ha. adding comfor..owoma"».«»>« I ashes 8
Ghamala Chroma Eksamm con6rm to the
thousand books manuscript because
ideas of Kimsa. . tn be liberal in their
The Protestants which are presumed to retire
mode of thinking and approach have not proved themsIves a
such Kulfan ordered to burn alife Serfete for his research that
distortion and concoction had entered Christianity even before
Assembly of Neeqa. And the latter was burnt alife in the h.gh
flames.
In 1729 A D Faete was also burnt alife for the same charge.
Bishop Luther used to say that Aristotle was a tier, impious
and wild bear.
The credit goes to Muslims on the other hand that they
never discriminated against foreign languages and foreign sciences
without any consideration of the religion of that nation.
This fact is well known and recognized by the Historians
world over. As it is the well known saying ‘go to China for learn
ing if knowledge is available there’.
MERIT 16
<t jxLLLJI
‘yu al limu humul kitaba wal hikmata—’
‘Our Prophet imparts the people Knowledge ol Book and
Prudence—’
As it has already been said by ‘The book’ is meant the Holy
Quran and teaching of the book include Ahadith by Holy Prophet
(Sal’am). Therefore, the description of education and prudence,
is necessary under the caption.

0*1
* the Ho»y 0**" :
4*^2-
mavewa' h*mata faqad otiya khairan kasccran
e Pwen prudence he is given abundant virtue.’
the *bow Aya' 'he real meaning of prudence
atarfance of virtue but it was also separated from
a UMta luqmanal hikmata (Surah Luqman)
fce h»c granted Prudence to Luqman (alai).
Whence fe an applied quality which helps in conducting the
hand mg persons and situation Holy Prophet (Sal am)
»FP-— and had reared companions (rad) seasoned to handle
Wfcer. Ho;. Prophet (Sal'am) reached Madina at first he
U enhance mutual aftinits and between Mahajirs and
ant ther rKed out for a non-aggression friendship treaty
her «■«!.- M&uiw as a whole and Jews.
The tretn between Muslims and Jeus of Yasrab (Madina)
’iiIilj mtn muhammade nin nabie sallallaho
***,bf^ — ***** ha,n*1 "tomineen al muslimeena min
* ** J®Maba wa man tab e ahum falahiqqa
mumt--** * hom mna hum ummatun w wahi-
**** Hfcttia teat atrfin ummatun ma al mominecna-
“■* hw ahm |a nasrn man haraba ah la hazi his-
(37)
(1) This writing is on behalf of Muhammad, the Prophet
(Sal’arn) that the Momineenand Muslimeen of Mecca and Yasrab
will be one nation—and all those who will follow them and will
participate in their crusades will also be included in this unit.
(2) Jews of Bani Auf will also be treated as belonging to
the above nation—There will be mutual co-operation system bet
ween Muslims and Jews —no matter whoever comes to war
against signatories of the parties to this treaty.
(3) Holy Prophet (Sal’am) when reached Madina he consi
dered it necessary to conclude pacts with all such tribes who were
settled in between Mecca and Madina and had trade relations with
those people of cither place. Treaties with Banu Zumra and Banu
Madlaj arc based on this prudence.
(4) In the Peace Treaty of Hadeebia the words ‘man
Muhammad Rasoolullah' were inserted. The commissioner of
Jews objected to it while the deed writer on side of Muslim and
all other Muslims were adamant on their posture. The situation
grew tenser. Then Holy Prophet (Sal’am) suddenly asked the
Muslim deed writer to replace the former words with ‘Muhammad
Bin Abdullah’. The situation eased then and there.
(5) When disbelievers of Mecca wrote to their counter part
of Madina to break war against Muslims—Ansars and Mahajirs
of Madina. And if they did not do so Mecca disbelievers would
finish them. Disbelievers of Madina were taken in by this threat
and they started to prepare for clash with Muslims. Holy Prophet
(Sal’am) went to the people of Madina and addressed them—You
do not understand the trickry of Mecca people. They want to get
slain those relations of yours who have become Muslims. Contrary
to that if you had to go at war with people of Mecca you will be
fighting against aliens—It proved quick silver in effect and the
‘civil war’ between the people of Madina did not take place. This
prudence of Holy Prophet (Sal’am) saved the Migration Venue of
Muslims from internal disharmony and disorders.
(6) When the people of Taif and Hunain had advanced
against Muslims and were defeated at Autas and their host were
under seize within the Fort of Taif. The seize was tightened and
the people under seize began to flee—At this stage Holy Prophet
(Sal’am) lifted the seize. It proved so ^percussive that within a
few months entire population of Taif was converted to Islam.

(M)
wrtwJU’ HWte An,bia Holy Prophet
M< mr»n - •*“ »** ,h*' Ar,bia ** madc " Wrest-
He himseK took initiative and reached
. pou of Arabia. The main prudence was
talM* W* wpport ®f ,he cntirc P^P16 °r Arabia.
WMtM wr*«*h influenced by this bold initiative and he
W «fa of TV.OOT of Arabia all together.
Mecca «ut conquered in 8th year of Hijra. 360 idols
mt. Mate. But no action was taken to harm the
tiw
The utawe was rebuilt 5 years before the attainment of
l*MMq> by Holy Prophet (Sal'am) At that time Quresh due
^c^ococv had shortened the length of the shrine,
ftefc Prophet (Sal'ami expressed his benevolent view that it is
bMHr to reconstruct the shrine on the original foundations of
»—?r*r Ibrehwr (alai) but left the building as it was considering
Mattsons There were such people there who had contri-
. MeC far reconstruction of Kaaba physically and financially,
a no: unnatural that demolition of the shrine would
r HM«n»<ed and shocked them
'v thc foremost point to be remembered is that Holy
--w. (i&Vam) has set up the code of conduct for Muslims
^mnuias 'Spmtual Medica’ and has instructed for the treatment
* £ rhe respective parts of human organism.
Irx second sphere is related to the ultimate goal and prepa-
rau.-- or use same for which he gave guidance.
The Uurc sphere covered by his prudence is the education
* :« jc mctl, national and international levels.
*'mL - tiiUK and it is also the merit of Holy Quran :
oC^*ikj(5*JlyGu2»
*«t w»> quranii haSim— •
—«■ f" jptir "sal am) is therefore instructor of ‘Hikmat’.
*crr i. a LGditr in this context as under :
kjujn*js!“' tamale dalUiul momme tza wajadaha akhu-
*
(39)
‘ Look upon Hikmat (prudence) as a lost-property of your
own. take it as your own wherever you find it.’
MERIT 17
'-"fee-
‘wayudha o anhum israhum wa lagh lallati kanat alai
him’ -(S- Airaf ,6)
‘And lightens their burden and unties those ties that had
held them—’
The above Ayat suggests that people were held in ties and
bearing burdens with which they were relieved by Holy Prophet
(Sal’am). It was so because he has Mercy for the worlds.
It is well known fact that the world was tightly held in the
different ties before the dawn of Apostleship upon Holy Prophet
(Sal’am) and nations were plunged into darkness.
We may however take representative cases of certain com
munities of the pre-lslamie era—i.e. the time when Holy Prophet
(Sal’am) was born.
(a) Arabs—Strong drunkards, licentious, adulterers having
all kind of blasphemy. Always pleased in publicity of their such
actions—Never knew to feel sorry on any thing vulgar committed
under influence of liquor.
‘Qainat’ were such women who were made captives or lifted
from any place and were used for debauchery and prostitu
tion Such earnings were not considered ble. They took
pride in it. Women were not allowed to milch the cattle. Suc
cessive rights were reserved for men only. Children (minors) and
women were deprived of any right of succession. Whoever covered
a widow by his bed-sheet (among the relatives of the widow) he
enjoyed full rights over that woman irrespective of her will
Women were indiscriminately used by step-sonsand step-brothers
etc. There was no Pardah. Mind women used to sear their bodies
by indigo. Wigs were used commonly. Prostitution was common,
rothers were considered a reputation. There was no marriage
aw. There was no such standard as permissible and impermis-
>.M. woman. People believed in evil spirib. )mJgi„,r" f„ds

(41)
Mt wre wo'shipped—or> basis Horse race #
w R*r &”nrt> *■’ ■’*’ *PHobWb on idol*1
•fcewg** M tat iribei s
The, wcrifcrd first cub 0»d or lamb etc.) on their deiti
»MC <v tfe otitic ^roffieih chopped off a living cattle wCr
aw-^un- nr* Revenge was sacred
iM-iinrit. complex was a common factor in any tribe. They
•rr »»«♦. co 't-rlK-Mta and conservative
1w deities were at follows :—
H»hui-li was a very tall idol and was installed on thc
’-sfU * ' Kaaba He was worshipped by all the tribes. ]n
tec. A>w Sufiar had ratted the tlogan ‘u’ulo hubul*.
Wad. Sawwa. Yaghus, yiooq and Nussar were carved out in
mat Tbcae are the names of the grandsons of Hazrat Sheesh
>x* an- Arab* had adopted their names for their deities.
han. kalab worshipped Wudko, Banu Nadhaj worshipped
Sawwa. Baau Murad worshipped Yughoos and Banu Humdan
b *atakapped Yaook. There was a sect of Banu Humdan who wor-
“ atagpod Namr
Lai was made as faminine of Allah and was also called
fcaisoah- Munoat—feminine of Munnan—The idol was installed
ac M’ Mushlal Entire Arabia was divided between Lat and
w—-» Muaaat was worshipped by Huzeel, Wanzar, Aus and
Aw—A feminine of Aziz—Banu Sheban worshipped
•ar hoax: Kaaana also respected it.
D»ww*r—An idol of a youthful woman Asaf Bin Yala and
Nhm Za«c Bin ‘erhum were yemmtes and had illicit rela-
They coumated the sinful act in Mecca. They were senten-
o**1* duMk and their bodies were kept unburied—Asaf on ML
••a Md Nash oo Mt Marwah. After the bodies were decon1'
J** •* taufMire WCfe m,^£ S°me l*me *aler lhcY a'so vvere
£ias tribals worshipped it. It was idol—made °i
Umo B«o Sunna had burnt it to ashes afte
*«*t • Maem whefc sacrifice* were done.
” ' i-i w« ifet God of cuhivation This was deity o* *
4
Saad was deity of Bani Malkan Bin Kunw. Zoolshuri was
deity of Banu Hars Bin Shakar. Bahum was deity of Banu Mazi-
na- Similarly Shaeer was deity of Banu Shutara and Zulkhalsa of
Khat’am tribe.
The odds in the ways of worshipping there, Arab Idols were
Asr and Aghlal in the Ayat.
(b) Jews—Yehud is the Arabic name of those tribes which
are Israelites numbering 12. Although, Yehuda was son of Yaqub
(alai) and the progeny of latter should have been called Yehud as
such.
Chart of the names of 12 sons of Yaqub (alai).
Serial Name Meaning Mother’s Name
1. Robin Sight son Lea Begum
2. Samune Audibility —Do—
3. Lodi pair —Do—
4. Yehuda tribute —Do—
5. Daan Judge
judicious
Bunha Kumoz
Rakhail Begum
6. Naftani wrestler Bunha
Maid Servant
Rakhail Begum
7. Jasood warrior Zulfa
Maid Servant of Lea
8. Ashar Fate Zulfa
Maid Servant of Lea
9. Ashkar Reward/wage Lea Begum
10. Zabloon Comrade/colleague Lea Begum
11 Yusuf Further/Addition Rakhail Begum
12. Benjamin Son of the
Right-hand
Rakhail Begum
Jews became famous during the time of Daud (alai).
After Suleman (alai), within five years, ten out of 12 tribes
deserted him and only 2 remained under his son Rajaam. Progeny
of Rajaam were called Shahan Yehuda and Shahan Banu Israil.
Jerusalem after 40 years only was discarded by Allah,

(43)
4F
•< T*"'R' They triflCd '«
iTTu *t—T test <»«y» of Suleman (alai). They
ZZZZL to fcto# of
rr^MC* that s.moM then banyan Apostle were sent
-.-k -ten eN-^ H«b Prophet (Sal am) felt compassion
M«-»■ •*”*"'’* them vp For lh,s PurPose a treaty was
M «•» w »**«*•"o™1 treaty ,nd through it they were
«■ ^boW culturally and socially the doctrines of
g. were allowed to be settled as per doctrines
StoA -x
; - Ttat code df discipline of Moses (Musa alai) was very
s~-ki ~Wer«ta«. amending it in order to enlighten the burden of
tor pier , ws to relieve them from ‘asr’ and ‘ighlal’.
*cs *i»»sararh (Chnsuans)—Masih (alai) had chosen 12 dis-
c*ae • tee witness of hr preaching among the 12 sects of Ban)
«« Be ttee' could not prove his worth. He chided them
toar ■aww'. saying that in case they had a single particle of
k fa* w toew. they would have done like this or this. They could
■ ato to" Ctaritt (Masih alai) even once in prayer to Allah. After
F tie®, urt o Hum Isa Masih (alai) the 12 Disciples were divided
a. ’.tor- tr». about the teachings of their Lord-
Be: the ice.was broken when Polos, who was anti-Christian
to* automcad Christianity of his own. He was not among the 12
Ihscmdes taut «*s a learned man; far superior to them in art of
i»d oonviocinf Polos advocated for lenient code of
Bwetoimc and munriIs were set up who made amendments. And
dared to oppose reforms he was slain.
(-••■ou* iwd a very important issue for their disposal---- that
recognition of Aposleship and Prophethood of
*—>f^w*aud Ba personality Some said he was a dual perso-
** ** Some Mud he had two soul and one person-
WB* ^^mary man before crucification
—1 “ryrtt n There were very few however, who
"Writovr-Hhn Jesus Christ was a man and Apostle.
** these councils also that the concept of trinity
it ttorwed from PUtonk concept of Tri—(God.
* r wm popular in Greece.
* J«*-* Chna again there were differences a$
to the constituents of trinity—some maintained Gcd—Mary and
Christ—others said—they were God, Jonah and Christ. There
were another sect who maintained the constituents were God and
Christ and the Holy Ghost.
Then there arose differences as to the Holy Ghost one of the
views was that Jesus Christ was born of God and the Holy Ghost.
The other view was that Holy Ghost was created by God and
Christ. These contradictory views were a postilence for Christianity
Churches of Rome and Constantinable, Jerusalem and Egypt
wore against one another and issued decrees ousting the other from
Christianity. During these days a fashion had emerged of posing
Mary and Jesus in the form of nuns and monks. It was a great
vice of the day and a new burden on earth and a misnomer for the
Church.
Another thing that ruined morals was the benediction of
Bishops to forgive the sins on confessions.
It was this type of situation when Holy Prophet (Sal’am) was
made Apostle. The Christians of Syria, Egypt and Iraq under the
protection of Islams were blessed with a peaceful life and the
burden that they had been enduring as Christians was alighted.
(d) Hindus—Muslims have categorised Hindus such people
who lived east of the River Sindh. They had a history full of
ignorance and darkness. But there are certain signs which indicate
that they might have been a learned people in the past.
Hindu degeneration started with the war of Mahabharat
(Ref-Satyarth Prakash—Swami Dayanand). This war was fought’
approximately 1500 years before Christ—(Ref-Ancient India by
Romesh Chandradutta). It is said that throughout India at that
time not a single person was found neutral. Everyone was on the
side of either Korav’s or Pandav’s. If it is presumed that at that
time the population of Hindus was 5 crore. But after the war was
over, there were only 12 men who were survivors. They too ended
their lives.
Six centuries B.C. Budhism appeared. Lord Budha had
ruinationof old Vedantic religious books.
__ ______........ i.uiu rsuona had
adopted Pali language (an Indian Dialect) and had forbidden Sans
krit. Replacement of Vedantic religion by Budhism caused ruination
of old Vedantic religious books. (Ref. Pandit Vijay Narain’s
Budha—P. 169). Shankar Achaty, a Vedantic Scholar had many

(45)
-P ’
V » bM bn *P»" of hfc cndcd 'n 34 y^ar
' uK o( it *•> thBl ,n thc courl oF R1Ma tK
-l.ee But wswd of Historic ReSearch, it
.nd noth.ng original could be brOu^
M.hAtat* n one of the classics But its authenticity has
_ eovMfvl «' «t come t0 kn0'v,ede ,hal 20 lhousand AshloV
fow Ser- nwerteJ into it unauthentically (Ref Satyarth Prakash
_Sw.® ikviaind). • .,,.
budh-srr. rrmamcd »t the pitch in India till thc era of Ashoka,
l(w Oct vMA—B.C.—Di. Mistrass—The Budha) and aftcrward’
<to»r. fii> ensued
Budtastn cannot withstand civilized modern era. As a matter
t»cs the Budhist Monks (Bhikshus) which were creation of
Budhntr. harmed its own cause.
When the down fall of Budhism took place, the conditions of
inow apsm began to deteriorate. So many sects emerged, just as
Oekraau Dam Margis—Sehlsara BhagDarshnan Mukti—Shakat
- le*arc -Adak—Rama Pasak-Dundi etc. which distorted entire
reaper and culture of the people of the country. (Ref. Satyarth
Haaaah/.
Under their influence wine, women, gambling, debauchery
aac prostitution had enhanced.
1 was at this juncture that Muslims reached India in the
hex —North West, Southern parts of the country. Their preach-
tai proves repercussive and hundreds were converted to Islam or
aformce menueives
So m any case Hindus were also relieved of the unnatural and
burden by the teachings of Islam.
*’ Mayoos—They had been ruling over Persia since ancient
uac&aiie^cd and undisrupted. But they had become luxurt-
he ftemtK.nts
____ y."**1* had ruintd the ancient system and order of
'* AL sen of degeneration in social conditions had
■ debauchcry had become a norm. ^k’d.U'(!
• Z 60111X11 Farhad- lhc servant of t^e
““"fered hit father to get Shoereen■
- between Romans and pcrsian had forth
made the country unsta^"relithad banished all together.
Their tormer ancien extended its protection to
Against this dismal backgroun s oppression and
Persians and liberated them from all sort ot pp
tyranny. nrevalent situation of these
A through study of the then p
countries would confirm that the words
•yadau anhum israhum walagh la lallati kaanat alaihim
is true to Holy Prophet (Sal’am).
MERIT 18
,» *.»<» - »i> <- > ’ <-'t
‘laqad ja-akum rasoolum min an fusi kum’
—(Surah Tabah)
‘A stately Prophet has conie to you who is from amongst
you*.
The words ‘min an fusi kum’ are addressed to the people of
Arabia and especially, Quresh.
Arabs were proud of their forefathers and their superiority
complex was such that they did not respect any non-Arab. Domi
nance of non-Arab was not tolerable for even a while. Hence,
it was a great boon of Allah that He sent a Prophet of the grade
of Muhammad (Sal’am) whose primary object was to alight the
burden of those people and raise them morally, socially and
politically.
In Sahih Bukhari there is a report from Abu Huraira (rad)
to the effect that Holy Prophet (Sal’am) announced to them.
‘Boisto min khaire Qurooni Bani Adama qarnan faqar-
*Allah*nh^tU fU?l2 m‘n aJ QUran ilU Zi kunl° minho-’
branches of tXs-to the Txte beSt °f the
Quran which is mine.* ” at am 1,010 of the Holy

(46)
In Sahih Muslim also there is a Hadith reported from Wasla
•an Asqa (red) -
innallaha astafa kanan ata min wulde ismaila Wastaf
quresham mm kanan ata wastafa min qureshin bin
haashimin wastafani min bani haashimin—’ n°
•Allah made distinguished Kanana from among progeny of
tCTMil and made quresh’s distinguished among Banu Kanana__
And Banu Haashim among Quresh and (finally) made distingui
shed ravself among Banu Haashim.’
there is yet another Hadith reported from Syedna Abbas
(red) Bin Abdul Muttalib to the effect that he told Holy Prophet
(Sal’am) about the certain Quresh people who were talking about
their progeny and line of descendence and their mutual relations.
During it the name of Holy Prophet (Sal’am) did also figure-up.
They remarked that he is a palm plant in hilly place (Nakhle
Kadeer). It was on that occasion that Holy Prophet (Sal’am) said:
.» t! Z a o , •.. -el-C-li »
innallaha khalaqal khalqa faja-alni min khaire faree-
qihim wa khairil fareeqaine—summa takheyyaral qabai-
ia faja-alni min khaire qabeelatin - summa takhayyaral
buyuta faja-alni min khaire buyutihim faana khairuhum
nafsanw wa khairuhum buyutan—’
_ Allah made His creation and divided them into branches"*
me in the best one. Then he formed the tribes and
PB me w the best of them—Then formed the clans and put me
‘ c Therefore, I am from among the best of the
®°*m*mrty and best of the families.
W" 'MimiAafam* i$ hence addressed to the community
tern fSal Sm) “ fr°m araon8st ‘he mankind—Had .h®
72XT^tJekindofan«els then the mission of u° a
wvuld have remained incomplete—Ed ucation »n
(47)
preaching would have been very difficult and followers would
have been quite unable to walk in the foot-prints oftheir Prophet.
His being from the mankind has enhanced the reputation of it.
3. Author of ‘Attanzeel’ and Khazin have quoted -from
Jbne Abbas (rad) and Zehri and Ibne Mahees have prono
unced the word an fusikum as an firukum to impress that it
would directly impart the sense the neatness of gem and light
ness of the temperament which according to them would
prove Prophet ‘Sala’mj’s being distinguished as full of puritye
As a matter of fact it is the real sense aimed at conveying in the
Ayat.
MERIT 19
‘azizun alaihe ma anittum’ (Surah Tobah)
'Your distress is grievous for them.’
The sense thus conveyed is that the thing that puts you in
distress is grievous to Holy Prophet (Sal’am). It may further
be reminded that this situation was equally in case of non
believers as well as in case of Muslims (believers).
a) Whenever he saw disbelievers in perfidy of fqith (Shirk)
he thought of their fate on account of that and his'kind heart
was very much grieved. Even some times it so enhanced that
Allah had to send His Message to divert his attention.
It is mentioned in Surah Yaseen.
fala yah zunka qaula hum
‘Do not be disgusted on their state’
Similarly, it is said in ‘Surah Al imran’
‘Wala yah zun kal lazina yusare’una fil kufre.
‘Do not be dismay over the state of those who are promi
nent among the things of disbelief.’
In the events of Badr it is written that when the aggressors

' Mecca were captured, Holy Prophet (Sal’am) could not slee
•t night and changed sides in agony. When a companion asked
there is any trouble to him he told that he is hearing the hue
-nd sigh of Abbas The companion (rad) who was an Ansari
sitenth went inside and untied (he rope of the captive (Abbas)
When Abha< got relief. Holy Prophet (Sal’am) also slept Agajn
when Ansari came to him Holy Prophet (Sal’am) inquired about
Abbas. Ansari informed that his rope has been untied. Then
he «as asked by the Prophet (Sal'am) to go and behave like wiSe
with all of the captives. It was then that Holy Prophet (Sal’am)
could have a sound sleep.
The mam point is that the captives were those who had
contiruous 13 years laboured hard to dismantle Islamic move
ment and run personal enmity against Holy Prophet (Sal’am.)
had tortured Muslims. So for the case of Abbas is concered he
was forced to come along in Badr by the Quresh. Holy Prophet
(Sal'am) understood it but he did not prefer to single out him
for special treatment and behaved unformly with all the cap
tives.
Azizun alaihe ma anittum ? was in case of those avowed
enemies of Islam and Muhammad (Sal’am) himself as every body
k»e» about (2) But when Holy Prophet (Sal’am) migrated to
Uadin2 Mecca experienced unprecedented drought and famine
AbuScfian Umri, an avowed enemy of Muslims came to Holy
Proper’ S21 am) and begged him to be kind enough to pray Allah
fernrirve Mecca of the famini. Holy Prophet (Sal’am) hearing
the stuatio? asked Samama Bin Uthal, chief of Najd to send
gr-.r mere immediately. Samama had larger stack but had
■W a’obviously because they were anti—Islam and enemy
(Sa] any. Now he obeyed the instruction and sent
■ * hom any delay. Thus it was the picture of :
atjLuy
Kanallaho llyuazzibahum wa anta fee him’ horn
<i) Tajf was fought against those aggressors with w
-m.... n.nnte had ta
(49)
barricaded themselves in the fort of Taif and were under seize of
Muslims. When it was noticed that they are in distress in their
barricade the seize was ordered to be lifted by Holy Prophet
(Sal’am)
This is undoubtedly the third example of :
‘azizun alaihe ma anit turn ?
None, it can well be imagined how generous and kind
hearted he will have been in case of his own followers.
Tn Sahih Bukhari there is a report from Ibne Abbas and
Abu Haya Ansari (radhiallaho anhum) that on the Night of
Ascension (Shahe Miraj) 50 times a day prayers (Salat) wererixed
for Muslims. Syedna Musa (alai) reminded Holy Prophet (Sal’am)
as ‘inna ummataka la tu teeqa’ (your ummah is not capable ofit)—
Prophet (Sal’am) referred to Allah and the number of times was
reduced. Musa (alai) again and again repeated the words and
each time Holy Prophet (Sal’am) referred back to Allah. As a
result only 5 time prayer (Salat) was fixed for Muslims to offer
every day.
This incident indicates two things:
a) Holy Prophet (Sal’am) was so obedient to Allah that
when 50 times were ordered initially he did not have any objec
tion.
b) When Musa (alai) suggested him the idea about
Ummah’s capacity he referred back to Allah and repeatedly it
so happened till it was reduced to 5 only.
(4) Holy Prophet (Sal’am) was travelling from Madina to
Mecca once during the month of Ramadhan and naturally was
observing fast—Since the day was very hot he asked for water
and broke his fast. (Sahih Bukhari—an Ibn Abbas rad.) It was
done as such because companions (rad) were feeling very stren-
nuous in state of fast. (It is mentioned in other Versions).
(5) In respect of Taraveeh it is mentioned in Sahihun and
Sunan that for two nights Holy Prophet (Sal’am) attended with
the companions (rad) and did not go for the third night in the
mosque. The next day he explained.

(50)
* * "*■ " — (51)
qad ra aita Sani a Kum Yam naini minal Kharu'
kum inni khasheeto anyyaf radho alaikum Je ‘Uj
I saw your attention and attendance to this salat
cely idea that prevented me from coming to join you Was—
ts made compulsory upon you. est it
(6) It is carried in Sahih Muslim, reported from a
trad) that he joined once Holy Prophet (Sal’am) in Taha ^aS
Salat and the latter made it shorter noticing ‘some one’s* join‘Ud
him. n8
(71 Hazrat Aisha (rad) has observed common behavio.
ofHoly Prophet (Sal’am) as follows :
Kana rasoolullahe Sallallabo alai hi wasallani liyad
ul amala wahuwa yuhibbo anyya mala bihee khash-
yata anyyamala bihmna so fayyfarudha alaihim.
Hob Prophet (Sal’am) did not practise even such actions
winch he l±ed most. Thinking that if people will also be practi-
the same may it not became compulssory.
... (Bukhari allail wan nawafil)
It is iri short well evident that Holy Prophet (Sal’am) had
mem of azizun alaihe ma anittum’ to the maximum and
^7“** considerations to the convenience and amendablity of
^'^'ZrD°r! ,he" 3 Feal lov,n« fa,her can have for his
c*nar.„ of the tender age.
MERIT 20
fata sun ah; kum (Surah To*W
‘Our Prophet (Sal’am) is very much eager of your profitabi-
As it is further mentioned in' Surah Yusuf
Waraa aksarun na sa walau harasta bi momineen.
‘There are many who will not accept faith although Thou
wishes them to accept faith.’
The above Ayat is an additional proof of what Holy Prophet
(Sal’am) wished for the entire mankind to be on righteous path
and become blessed. He wanted the entire mankind to bow to
and worship Allah.
(1) The Religion of Allah is the basic unifying factor for
the entire mankind.
(2) Once the chief of Quresh named Atba submitted to the
Holy Prophet (Sal’am) :
a) if you want wealth I can collect for you a lot
b) if you want political authority we will elect you our
ruler.
c) if you want to be crowned and throned , w’ll convass
for your kingship throughout Arabia.
But Holy Prophet (Sal’am) retarted:
I neither want wealth nor to be ruler or king—I am just a
Messenger of Allah and it is obligatory upon me to convey
my message to every ear.
(3) Once Abu Jehl wounded Holy Prophet (Sal’am) when
his uncle Humza (rad) heard of it he went and took full revenge
for the same and reported the incident to Holy Prophet (Sal’am).
But as he heard about it he told him that he is not pleased with
the revenge and the only way to please him will be to accept
Islam. Hazrat Humza (rad) was very much impressed and con
verted to Islam.
One month before his passing away he delivered a sermon
and blessed the Muslims with best of the wishes. It is the merit
of hareesun alai kura.’
Yarabbe Salle wasallim daiman abadan aia
khairil khalqe kulle him —
nabieka

(52) (53)
MERIT 21
•toil momineena raufur rahimun’ (Surah Tobah)
•He is greath in love with the believers and is ever beaeVol
lent to them ' . _ . _
The sense is further elucidated in Surah Maj and Surah
Baqrah: (
Innallahabin nase la raufur raheemun —
‘Allah is ‘rauT and—raheem for the mankind.’
Hassan Bin Sabit Ansari (rad) says:
u ‘Wa shaqqa lahu min ismihee liyujillahu.’
fazularshe mah moodunw wa haza muhammadun. ’
If we count the revered names of Holy Prophet (Sal’am)
toed variably (appertaining to merits) they go beyond 80. They
are tn the following;
a The names that are derived from merits mentioned in
Use Holy Book.
b,> The names that are derived from the merits mentioned
m Ahadnh.
c) The merits that are enumerated in the Verses by learned
poets are also counted in the names.
1*. is reported in ‘Sah’hain’ by Ibne Masood (rad) :—
Kana rasulullahe Sallal laho alaihe wasallama.
wwa luna bil mau izate makha fatassam^-tc
:—•
““siona,,y **’
ke !he ",>l“ of •"> >nfan,’s cry
* *lhdt thc mother could attend to it
of the companions (rad) to
. ............... ... indebtedness—clearance of
ordered’by Holy Prophet (Sal’am) to be
Secondly whenever he set out for journey, riding on any
he did not follow of I- <rad> to
walk on foot.
Thirdly, if any Muslim died in
dues of deceased were ordered by H01y rroPn~ ~ ~
paid before his burial. And he never accepted any property o
deCeaFourthly, he always forbade ‘back biting’ before him-He
prayed for the betterment of the ummah for whole ol mgnts
together and loved children. He used to share meals with slaves,
sitting over ground.
MERIT 22
ta fcL-
‘Wama arsalnaka ilia Kaffatan lin nase
‘We have sent thee for the entire mankind.’
It is mentioned in the Bible — ‘Moses saw a flame
coming out from a petal—yet it did not burn off—when he went
forward to look into the matter. Then God raised voice from in
side it’ (6) 1 heard the distress of my people who are in Egypt
due to recovery of the taxes and I know their plight. (7) And
I am descended upon to relieve them from the tyranny of Egyp
tians and take them out of that land to one where milk and honey
flow—land of Kenanas and beatiful persons 8. See now the peti
tion of Bani Israel came to me and I saw that tyranny which Egy
ptians did upon them. (9) Look! now you go—I send thee to Firaun
(9) Turn away my people, who are Israelites, from the Egypt (10).
The above parables 7,8,9, and 10 denote the object of
the Apostleship of Moses. And his action conforms to it that he
did not concern himself with other people—i.e.—others then
Israelites.
In the Book of Exceptions it is mentioned Moses desired
us a code of discipline to be the property of the group of Jacob
It proves finally that Torah was the specific property of
sraehtes- otherw.se it could easily be claimed that the code
(Torah) was meant for the entire mankind-And all those from
Moses to Jesus christ were specifically meant for Israelites

(54)
Now it is to be specifically seen for whom Jesus Christ
""“ (a) In the Bible by Mathew (ch. 15) there is a story of
Kenanese woman who had come to Jesus Christ to cure her
ailine daughter. She was not from Israelites. But he rephed>
am not sent for anyone else except the lost sheep of Israelites
24/IS
Yet she came and after prostrating told ! ‘O Lord help me •
25/15.
Jesus Christ replied—‘impossible to snatch the loaf from the
and throw it to the dogs.’—26/15. It proves
chnst had come specially for Israelites.
It is further mentioned in the Bible by Mathew
Jesus christ sent his 12 disciple for preachings he
them not to go to any other people — except Israelites— Even
Samerites were also ousted from the category.
that Jesus
that when
instructed
L UNIVERSAL PREACHING IN OTHER RELIGIONS
■ Some people might be thinking that Budhism carries
universal preaching. The History of Budhism manifests that
Budhists never sent their missions among other peapies, except
Hindus and never converted people of any other religion into
theirs. It establishes the fact that it was also special to a parti
cular region and particular people. Budhism in fact was not
any new religion but revival of Vedantic religion. But this view
oftheArya Samajists is not correct as Lord Budha had forbid
den Sanskirt and teachings of Vedas.
Now take the vedic religion. It’s key day was before the
war of Mahabharat. Vedas, six shastras and Manu Samariti are
silent over the matter-if ever it was the Missionery Religion
or was ever preached in other nations.
Arya Samajists and Sanatanic sects are unanimous that
this Samariti divides the entire population into 4 Varnas. Gian
(earning), recitation ofvedas are allocated to Brahmins only-
nd the rest are divided among the rest three. This .very
thing suggests the fact that it has never been a religion to t*
preached.
(55)
• there never has been any
me point of oonsMernlion »J cMrch nev„
•Msbl- MahaHsbi.
About Holy Prophet (Salam;
* Wo inoaso
mul kussama wate walardh , Adam I am an Apostle
O’ Prophet! tell that 0 progeny of
ofAllah to all of you-The Allan wno
earth—
MERIT 23
‘innallazina yuba yeunaka innama ye-unal llaha yadul-
lahe fauqa aidehim—, (Surah Alfatah—1)
‘Those who pledge to thee they pledge to Allah—Hand of
Allah is over their hands—'
In Arabic the word ‘Bait’ means the pledge which anyone
impose himself in respect of obedience to Imam (the leader). It
also implies fulfilment of the pledge.
The pleadge in question or referred to the above Ayat had
taken place in Hadeebia under a tree. It is mentioned in Holy
Quran:
yuba yeunaka
were pledging
laqad radhi alia ho anil momineena iz
tahtash shajarate.
Allah pleased with all those believers who
to the prophet of Allah under the tree.
Thbackeround °f this,Pl*adge is thal flupilcl
<al am) had sent an emissary to Mecca headed by Usman
Holy Prophet

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

Mercy for the worlds volume 3 by qazi muhammad sulaiman salman mansoorpuri

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