ALLAH PRAISES HIS PROPHET MUHAMMAD

Part 2
Extracted from

The Cure
SAHIH-SHEFA
by Supreme Justice Abu !a" E#a"$
"ie" %&&2'CE - Is amic (ear )**H+

Rep,rte" b# -ra." Muha""ith Habib Ha!i/ Ab"u ah 0e. Sa"e1 Re2ise" b# Muha""ith Ab"u ah Ta i"i A. a"aptati,. b# Ser2a.t ,! Ha"ith$ Sha#1h Ahma" Dar3ish %Arabic+ 4ha"ei5ah A6 Stephe.s %E.7 ish+ A#esha 8a"ri#a %I.",.esia.+
Copyright 1984-2011 Allah.com Muhammad.com. All rights reserved. erms o! "ervice Copyright#$% %olicy & 'uideli(es

The Star Chapter and What it Contains of Virtue and Specialties

Allah said, "By the star when it plunges, your companion is neither astray, neither errs, nor does he speak out of desire. Indeed it is not except a Revelation which is revealed taught by one who is stern in power. Of might, he stood firm while he was in the highest hori on! then he drew near, and became close, he was but two bows" length or even nearer, so #$llah% revealed to &is worshiper that which he revealed #to 'rophet (uhammad%. &is heart did not lie of what he saw. )hat, will you dispute with him about what he sees* Indeed, he saw him in another descent at the +ote ,ree of the -nding close to the .arden of Refuge. )hen there comes to the +ote ,ree that which comes his eyes did not swerve, nor did they stray for indeed he saw one of the greatest signs of his +ord." (53:1-18). There is a difference of scholarly opinion concerning the word "star", so e say it eans e!actly that, whereas others say its eaning is the "oran. #t is clear that Allah esta$lished on oath %is g&idance of the 'rophet his tr&thf&lness in the recitation of the "oran, which was sent down with the Archangel (a$riel - who is strong and powerf&l - to hi directly fro Allah, and that the 'rophet is rendered free fro all self-desire. Then, Allah reiterates the e!cellence of %is 'rophet in the e)ents of the *ight +o&rney and tells of his reaching the ,ote tree near the (arden of -ef&ge, and the certainty of his &nswer)ing sight &pon seeing one of the greatest signs of %is ,ord. Allah also tells &s of this great e)ent in the opening )erses of the chapter "The *ight +o&rney." Allah re)ealed to the 'rophet %is .ighty /nseen "ingdo where he saw the wonders of the angelic real that can neither $e e!pressed in words nor yet possi$le for h& an intellect to end&re hearing, not e)en in its in&test ato . #n the )erse, "so #$llah% revealed to &is worshiper that which &e revealed" there is in the opinion of scholars, a s&$tle indication to the high

esti ation Allah has for %is 'rophet e!pression.

as it is a

ost elo0&ent for

of

Allah says, "he saw one of the greatest signs of his +ord" (53:18). 1&r li ited &nderstanding is &na$le to grasp the details of what was act&ally re)ealed and &lti ately $eco es lost in any atte pt to define what was the great sign. #n these )erses Allah entions 'rophet .&ha ad2s a$sol&te state of p&rity and the protection he recei)ed d&ring this irac&lo&s 3o&rney. #n reference to his heart, Allah says, "&is heart did not lie of what he saw", of his tong&e %e says, "nor does he speak out of desire", of his eyes %e says, "his eyes did not swerve, nor did they stray."

The Swearing of Allah by the Stars, Night, Morning that this Koran is Re ealed fro! Allah and "rought by the Arch Angel #abriel and that $is %rophet is not &nsane
Allah says, "Rather, I swear by the returning, orbiting, disappearing! by the night when it approaches and the morning when it extends, it is indeed the word of an &onorable (essenger, of power, given a rank by the Owner of the ,hrone obeyed, honest. $nd your /ompanion is not mad, in truth he saw him on the clear hori on, he is not grudging of the 0nseen. 1or is this the word of a stoned satan" (81:15-45). 5cholars e!plained that the eaning of these )erses refer to (a$riel when Allah swears that this is the word of "an %onora$le .essenger" who has an honora$le ran6 with %i , "ha)ing the power" to co &nicate the -e)elation, and that (a$riel7s position is $oth "sec&re" and fir with his ,ord. %e is "o$eyed" in the hea)ens and "tr&sted" to deli)er the -e)elation. 5o the 0&alities are (a$riel2s and that "#n tr&th he" eans 'rophet .&ha ad "saw hi " eans that he saw (a$riel in his tr&e for . #t contin&es, "he is not grudging of the 0nseen" eans that 'rophet .&ha ad does not do&$t the /nseen. 8hereas others say it eans he was not gr&dging with his s&pplication to Allah.

Allah Swears by the %en as to the Sanity of the %rophet

)

and that he has an 'nli!ited Wage With his (ord, and that he has the #reatest Code of )thics
Another great oath is fo&nd in the chapter "The 'en" in which Allah starts with the ystical letter "*oon". "1oon. By the 'en and that #the angels% write, you are not, because of the favor of your +ord, mad. Indeed, there is an unfailing wage for you. 2urely, you #'rophet (uhammad% are of a great morality" (98:1-:). The &n$elie)ers held the 'rophet in distain. They re3ected hi and attri$&ted any falsehoods to hi . #n these )erses Allah swears a great oath that %is chosen 'rophet is free fro all their assertions and there$y a6es his heart 3oyo&s and his hope increases when Allah gently co forts hi saying "you are not, because of the favor of your +ord, mad." This )erse is one of )ery great respect and also displays the highest le)el of con)ersational anners. Allah infor s %is 'rophet "Indeed, there is an unfailing wage for you." The eaning of this has $een e!plained that Allah has in store for hi e)erlasting $lessings, a wage that will ne)er fail, a wage that altho&gh &nco&nta$le will not $e a ca&se for inde$tedness. This is followed $y the great attestation of Allah that garlands his praiseworthy 0&alities, "2urely, you are of a great morality." Apart fro the )erse eaning e!actly that, the )erse has also $een e!plained as referring to the %oly "oran, or #sla , or an &pright nat&re. #t has also $een said that it eans the 'rophet was witho&t any desire other than Allah. The 'rophet was praised for his a$sol&te acceptance of the &ltiple $lessings gi)en to hi $y Allah, and that %e preferred hi $y adorning hi with this ighty characteristic. ";!altations $e to the 5&$tle, the (enero&s, the All 'raised who eased for &s the doing of good things and g&ided people to do the . Allah praises whose)er does good and rewards the for its doing. ;!altations $e to %i < %is $lessings are a$&ndant, and %is fa)ors are )ast<= The chapter contin&es to console the 'rophet in respect of the detri ental things said against hi , saying, "3ou shall see and they will see which of you is the demented. Indeed, your +ord knows very well those who strayed

from &is 'ath, and those who are guided" (98:5->) %a)ing praised 'rophet .&ha ad Allah e!poses his ene ies $y re)ealing the cr&deness and wic6edness of their character $y entioning ore than ten of their fo&l 0&alities. Allah says, ",herefore, do not obey those who belie, they wish you would compromise, then, they would compromise. $nd do not obey every mean swearer, the backbiter who goes about slandering, those who hinder good, the guilty aggressor, the crude of low character because he has wealth and sons. )hen Our verses are recited to him, he says, ",hey are but fairy4tales of the ancients."" (98:8-15). #n the )erse that follows their i pending p&nish ent together with their r&in is ade )ery clear. Allah says, ")e shall mark them on the nose*" (98:19). These words of Allah are far ore effecti)e than anything the 'rophet say, and the confo&nding of his ene ies is also ore effecti)e than anything he ight do. Therefore, the )ictory gi)en to hi $y Allah was far s&perior to any )ictory he ight gain thro&gh his own effort.

Allah spea*s of the %rophet+s disposition

Allah says, ",a&a. )e have not sent down the 5oran to you for you to be tired." (4?:1-4). There are )ario&s opinions regarding the eaning to "Ta%a" it has $een said that it refers to separate letters ha)ing different eanings. "Taha" has $een e!plained as eaning "1 an" as $eing the ost acc&rate interpretation $eca&se it was trans itted $y scholars of the second generation of .&sli s (Ta$ien) and the scholar +arir Ta$ari, shay6h of interpretation. #n other chapters Allah says of %is 'rophet "3et perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them" (18:9). "'erhaps you consume yourself that they are not believers, if )e will, )e can send down on them a sign from heaven before which their necks will remain humbled" (49:3-:). Allah also says, "'roclaim then what you are commanded and turn away from the unbelievers. )e suffice you against those who mock and those who set up other gods with $llah, indeed, they will soon know. Indeed, )e know your chest is straitened by that they say" (15:@:-@>). And, "Other (essengers were mocked before you but I respited the unbelievers, then I sei ed them. $nd how was (y retribution* (13:34)
*

.a66i e!plained, "The 'rophet s&ffered on acco&nt of the &n$elie)ers there&pon Allah sent down )erses to console hi there$y a6ing it easy for hi and at the sa e ti e infor ing hi of the o&tco e of those who persisted." 1&r attention is drawn again in the following )erses that say, "If they belie you, other (essengers have been belied before you. ,o $llah all matters return" (35::) and, "2imilarly, no (essenger came to those before them but they said, "2orcerer, or mad*" (51:54) The preceding )erses were sent to the 'rophet as a eans of solace and to infor hi that his predecessors, the prophets and essengers, also end&red si ilar sayings. As for those who persisted Allah ade it easy for %is 'rophet and told hi , "2o turn away from them, you shall not be blamed" (51:5:). #n other words 'rophet .&ha ad had deli)ered the essage and therefore was not lia$le for $la e. The co passion of Allah is f&rther e!pressed in the following )erse as well as any other )erses, "$nd be patient under the 6udgement of your +ord, surely, you are before Our -yes" (54::8). This is yet a f&rther de onstration that the 'rophet is constantly &nder the care and protection of Allah, and that he sho&ld re ain patient with their har -doing. Allah consoles %is 'rophet in a si ilar anner in any other )erses.

%osition of the %rophet

in relation to other noble prophets

Allah says, "$nd when $llah took the covenant of the 'rophets, ",hat I have given you of the Book and )isdom. ,hen there shall come to you a (essenger #(uhammad% confirming what is with you, you shall believe in him and you shall support him to be victorious, do you agree and take (y load on this7" ,hey answered, ")e do agree." $llah said, ",hen bear witness, and I will be with you among the witnesses"" (3:81). A$&l %asan Al "a$asi draws o&r attention to the fact that in this )erse Allah selected 'rophet .&ha ad o&t of all %is no$le prophets and essengers, and that this e!cellence was not gi)en to anyone else.

Ao entators said that Allah descri$ed 'rophet .&ha ad to each and e)ery prophet and essenger $efore they were sent to their nation, and too6 a co)enant fro each prophet and essenger that if he et hi , he &st $elie)e hi . #t has also $een said that the co)enant entailed infor ing their nation of his i pending co ing together with his description. The phrase, ",hen there shall come to you a (essenger" is addressed to the +ews and *aBarenesCAhristians who were conte porary to hi or thereafter. Ali, A$i Tali$2s son and others added that fro the ti e of 'rophet Ada , Allah ade a co)enant with each prophet and essenger to $elie)e and help 'rophet .&ha ad if he sho&ld happen to appear d&ring their ti e. And that it was inc& $ent &pon each of the to ta6e a co)enant with their nation to the sa e effect. As-5&ddi and "atada said li6ewise a$o&t se)eral other )erses which refer to the e!cellence of the 'rophet in ore ways than one. Allah says, ")e took from the 'rophets their covenant and from you #'rophet (uhammad% from 1oah and $braham, from (oses and 6esus the son of (ary" (33:>). And, ")e have revealed to you as )e revealed to 1oah and to the 'rophets after him, and )e revealed to $braham, Ishmael, Isaac, 6acob and the tribes, 6esus, 6ob, 6onah, $aron and 2olomon, and )e gave to 8avid the 'salms. $nd (essengers of whom )e have narrated to you before, and (essengers of whom )e did not narrate to you. /ertainly, $llah talked to (oses. (essengers bearing glad tidings and warning, so that the people will have no $rgument against $llah, after the (essengers. $llah is the $lmighty, the )ise. But $llah bears witness for that which &e has sent down to you. &e has sent it down with &is 5nowledge, and the angels bear witness, it is sufficient that $llah is the )itness." (::193-199). Allah says, "Of these (essengers, )e have preferred some above others. ,o some $llah spoke, and some &e raised in rank" (4:453). #t has $een e!plained that this phrase refers to 'rophet .&ha ad $eca&se he was sent for all an6ind. Allah also ade the spoils of war lawf&l to hi (which were &nlawf&l to pre)io&s prophets) and ga)e to hi s&perior iracles. *o other prophet was gi)en a )irt&e or an honora$le ran6 witho&t 'rophet .&ha ad $eing gi)en its e0&i)alent or higher. #t has also $een said that a gli pse of the 'rophet7s e!cellence is that Allah addresses hi in the %oly "oran &sing titles s&ch as D1 'rophet=, D1 .essenger= whereas %e addresses the other no$le prophets $y na e.

Man*ind co!!anded to praise the %rophet

-eferring to the period when the 'rophet li)ed in .ecca Allah said, "But $llah was not to punish them whilst you were living in their midst9" (8:33). After the 'rophet2s igration fro .ecca to .edina so e .&sli s re ained in .ecca and the )erse contin&es to say, "9 1or would $llah punish them if they repeatedly ask forgiveness of &im" (Al-2Anfal :;<<%. 5e)eral years later, the 'rophet led his &nar ed followers fro .edina to .ecca on pilgri age, howe)er, $efore they reached .ecca they enco&ntered resistance fro the &n$elie)ers of .ecca and were pre)ented fro entering. /n6nown to the .&sli s of .edina there were con)erts who had yet to igrate still li)ing in .ecca and $eca&se of the Allah sent down the )erses, "If it had not been for certain believing men and certain believing women whom you did not know, you might have trampled upon them, and so sin reached you because of #killing% them while you did not know" (:8:45). Ero these )erses the e!alted position of the 'rophet is clearly recogniBa$le. #f it had not $een for hi the p&nish ent wo&ld indeed ha)e i ediately fallen &pon the .eccans, $eca&se Allah says, "$nd why should $llah not punish them" (8:3:). Their p&nish ent was postponed firstly on acco&nt of the 'rophet2s presence a ongst the , then $eca&se of the presence of his followers. After all the .&sli s had igrated to .edina $efore .ecca was opened the only people to re ain in .ecca were the &n$elie)ers, $&t &pon its opening the )ictory of the .&sli s was esta$lished and the &n$elie)ers were p&nished $y ha)ing to accept defeat. #t was then that the property of the .&sli s that had once $een seiBed $y the &n$elie)ers was restored to their rightf&l owners. The 'rophet said, "# a sec&rity for y Ao panions." #t has $een said that this eans against inno)ation whilst others are of the opinion that it eans against disagree ent and disorder. Another scholar said that the eaning of this 0&otation is that the .essenger was d&ring his life ti e, the greatest g&arantee of safety and he will $e present as long as his way is followed $&t &pon its a$andon ent affliction and disorder can $e e!pected. #n chapter 33, "The Aonfederates" there is a )erse in which Allah %i self a6es clear the )al&e of %is 'rophet %e says "$llah, and &is angels

praise and venerate the 'rophet. Believers, praise and venerate him and pronounce peace upon him in abundance" (33:59). *ote how Allah $egins the )erse $y referring to %i self first in the praise and )eneration of 'rophet .&ha ad, then Allah a6es it 6nown that the angels do the sa e. Einally, one $eco es aware of the order that there is an o$ligation &pon all $elie)ers to as6 Allah to praise and )enerate o&r $elo)ed 'rophet . The saying of the 'rophet "The coolness of y eye is in the prayer" was e!plained to A$& Fa6r, E&ra62s son to ean, the praise of Allah, then that of %is angels followed $y the response to the o$ligation of his nation &p &ntil the Gay of -es&rrection. A$& Fa6r, went on to e!plain that the praise of the angels is forgi)eness, and the praise of his nation is the s&pplication &pon hi and the ercy of Allah towards hi . #t has also $een said that "$elie)ers, praise" the 'rophet who ta&ght his Ao panions the s&pplication of praising &pon hi self. Allah ade a distinction $etween the Ara$ic words "salat" eaning praying to Allah, $y $owing and prostrating and "salat" eaning praising the 'rophet and the $lessing of the 'rophet. Allah also says, "But if you support one another against him, #know that% $llah is his .uardian and .abriel, and the righteous among the believers" (99::). The e!planation of the phrase, "righteous among the believers" is that it refers to the prophets, angels, A$& Fa6r, 1 ar, 1th an and Ali and the rest of the $elie)ers

The %rophet+s $onor Mentioned in Chapter ,Al-.ath,

Allah co ences the Ahapter "The 1pening" with the )erses, "Indeed, )e have opened for you #'rophet (uhammad% a clear opening that, $llah forgives your past, and future sins, and completes &is =avor to you, and guides you on a 2traight 'ath, and that $llah helps you with a mighty help. It was &e who sent down tran>uility into the hearts of the believers so that they might add belief upon belief. ,o $llah belong the armies of the heavens and the earth. $llah is the 5nower, the )ise. #=rom &is )isdom% &e admits the believers, both men and women, into .ardens underneath which rivers flow, there to live for ever, and ac>uit them of their sins ? that with $llah is a mighty triumph ? and that &e might punish the hypocrites and the idolaters, both men and women, and those who think evil thoughts of $llah. $n evil turn #of fortune% will befall them. ,he )rath of $llah is on them, and
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&e has cursed them and prepared for them .ehenna #&ell%, an evil arrival* ,o $llah belong the armies of the heavens and the earth. $llah is the $lmighty, and the )ise. )e have sent you #'rophet (uhammad% as a witness and a bearer of glad tidings and warning so that you believe in $llah and &is (essenger and that you support him, revere him #'rophet (uhammad% and exalt &im #$llah%, at the dawn and in the evening. ,hose who swear allegiance to you swear allegiance to $llah. ,he &and of $llah is above their hands. &e who breaks his oath breaks it against his self, but he that keeps his covenant made with $llah, $llah shall give him a mighty wage" (:8:1-1?). These )erses denote yet again not only the fa)or, praise, and no$ility of the 'rophet2s ran6 $&t also portray the $lessings of Allah towards %is 'rophet all of which we are only partially capa$le of &nderstanding. #n the opening )erse, Allah anno&nces to 'rophet .&ha ad that %e will a6e hi )ictorio&s o)er his ene ies, and how %is word and law will go)ern. Allah tells the 'rophet that he en3oys the stat&s of forgi)eness together with the stat&s of the protection fro sinning, therefore he will not $e held acco&nta$le for past or f&t&re actions. "$llah forgives your past and future sins," has $een e!plained $y a scholar of #sla that Allah ga)e the 'rophet the stat&s of $eing pardoned and forgi)eness. #2haykh 8arwish added; ",his status becomes apparent by &is addressing the 'rophet with forgiving his sins although the 'rophet had neither a ma@or nor minor sin, because his satan embraced Islam. It is essential to study the 'rophet"s status of being pardoned and his status of protection in con@unction with each other, and it is of the utmost importance to remember that $llah protected him from every kind of ma@or or minor sin. If one were to do otherwise, then one is sure to become distracted and misunderstand this extremely important element of the 'rophet"s nature."% Another scholar said that, "$llah forgives your past and future sins," eans the stat&s of forgi)eness for what had occ&rred and what had not occ&rred. .a66i, on the other hand said, "Allah has ade fa)or a ca&se for his stat&s forgi)eness and that e)erything co es fro %i $eca&se there is no god
10

e!cept %i . Ea)or &pon fa)or and $o&nty &pon $o&nty." The second )erse contin&es, "and completes &is =avor to you". #t has $een said that, Allah is referring to the opening of .ecca and Ta2if. #n addition to these e!planations, it has $een said that it eans the ele)ation of the 'rophet2s stat&s in this life, the help of Allah, and %is forgi)eness. #n this )erse, Allah tells the 'rophet that the co pletion of %is $lessings is in h& iliation of his arrogant ene ies, and the opening of two of the ost i portant cities, .ecca and Ta2if, thro&gh which the prophetic stat&s is raised, $eca&se he is g&ided on the 5traight 'ath which &lti ately leads to 'aradise, and happiness in the ;)erlasting ,ife. The 'rophet was always helped $y Allah, $&t the help he recei)ed d&ring that ti e was $y far ightier. The ne!t )erse tells of the fa)or of Allah &pon the $elie)ers thro&gh %is $lessing towards the $y the sending down of tran0&ility &pon their hearts that increased the in $elief. E&rther on Allah gi)es the $est of news H that of a mighty triumph H to $oth $elie)ing en and wo en that Allah forgi)es and ac0&its the of their sins, and rewards the with 'aradise where they shall li)e for e)er. Allah then spea6s of the p&nish ent of the hypocrites and idolaters in this world and in the ;)erlasting ,ife, saying they are c&rsed and distanced fro %is .ercy and their final arri)al is an e)il place in %ell. Allah says, ")e have sent you #'rophet (uhammad% as a witness and as a bearer of glad tidings and warning". #n this )erse Allah entions ore of the 'rophet2s e!cellent 0&alities and characteristics. %e tells &s that 'rophet .&ha ad will $e a witness against his nation $eca&se it is he who con)eyed to the the .essage entr&sted to hi $y Allah. #t has also $een said that it is on $ehalf of his nation as he will $ear witness to the 1neness of Allah. #n addition to this Allah gi)es good news of the i pending reward and forgi)eness to those destined for good with the $elief in Allah, and %is 'rophet and warns of the p&nish ent that awaits his wayward ene ies. ",hat you support him, revere him," the consens&s is that this refers to 'rophet .&ha ad and that he will $e held in high regard $y his nation. Then Allah says, 2and exalt &im #$llah%, at the dawn and in the evening2. Ata2s son said that this chapter contains a di)ersity of $lessings for the
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'rophet . Eor e!a ple, "the clear opening" is a sign of answering, "forgives" is an indication of lo)e, and it is freedo fro any $le ish. "/ompletes" is another $lessing and an indication of his election, and the co pleted $lessing is the attain ent of the degree of perfection. ".uides" is an indication of the friendship of Allah with hi , and is the s& ons to the witnessing. +afar, .&ha ad2s son e!plained that part of the co pleted $lessing of Allah to %is 'rophet is that %e ade hi %is $elo)ed, that %e swore $y his life, s&perseded other laws with the one the 'rophet $ro&ght, and raised hi to the highest ran6. Also, Allah protected the 'rophet d&ring the *ight Ascent so that his eye did not swer)e. Allah sent hi for all an6ind and per itted the spoils of war to his nation (that had pre)io&sly $een for$idden to the 'eople of the Foo6). Allah also ele)ated the 'rophet to the ran6 in which his intercession is accepted and ade hi the aster of the descendants of 'rophet Ada , peace $e &pon hi . Allah placed 'rophet .&ha pleas&re with %is pleas&re. Allah ade the 'rophet ad2s na e alongside %is own *a e and his

one of the pillars of %is 1neness.

The chapter contin&es to say, ",hose who swear allegiance to you swear allegiance to $llah." This is in reference to those who ga)e their allegiance 6nown as Ar--idwan - the pleas&re of Allah. 8hen the Ao panions swore allegiance to the 'rophet their oath of allegiance was to Allah. #2haykh 8arwish added; ,here were ABCC /ompanions who pledged their allegiance under the tree at &udaybiah and the 'rophet told them they had all been forgiven and would not enter &ell. The pledge is followed $y the state ent, ",he &and of $llah is above their hands." The word "&and" is etaphorical and sy $oliBes the power of Allah, %is reward, fa)or or %is $ond, and strengthens the &nderta6ing of the Ao panion7s pledge to the 'rophet . At the sa e ti e it raises the 'rophet to who their allegiance was gi)en.

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#n the chapter, "The 5poils" )erse 1> there is a si ilarity of words, "It was not you who killed them, but $llah slew them, neither was it you who threw at them. $llah threw at them". %owe)er, in the pre)io&s )erse it is etaphorical whereas in this )erse it was a literal tr&th $eca&se $oth the 5layer and the Thrower were in reality Allah. The Areator, Allah, is the Areator of actions therefore %e was the 1ne who threw, as well as the (i)er of power and decision to throw. *o person has the power to throw in s&ch a way that the eyes of each and e)ery ene y $eco e filled with d&st, as for the slaying it was the reality of the angel2s slaying. This )erse has $een e!plained as eaning that the .&sli s neither 6illed the nor did they throw either the stones or sand at their faces. #t was Allah who threw terror into their hearts. The eaning of this is that the $enefit of the action co es directly fro the action of Allah, and that Allah is $oth the 5layer and the Thrower and the Ao panions were the doers in na e.

The honoring of the %rophet

in the Koran
is fo&nd in chapters

'art of the honor in which Allah holds %is 'rophet 1> and 53 "The *ight +o&rney", and "The 5tar".

#n these chapters the clarity of the 'rophet2s e!alted, and inco para$le ran6 together with his nearness to Allah are witnessed. #n the &nder- entioned )erses, it is a$&ndantly clear that the protection of Allah is with %is 'rophet . Allah says, "$llah protects you from the people" (5:9>). "$nd when the unbelievers plotted against you #'rophet (uhammad%, they sought to either take you captive or have you killed, or expelled. ,hey plotted ? but $llah #in reply% also plotted" (8:3?). And, "If you #believers% do not help him, $llah will help him as &e helped him when he was driven out with one other #$bu Bakr%" (@::?). 8hen the &n$elie)ers conspired and de)ised a plot to 6ill the 'rophet pre)ented his ene ies fro har ing hi $y ta6ing away their sight there$y ena$ling the 'rophet to pass &nseen thro&gh their idst.

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The sign connected with that is the tran0&ility sent down &pon the 'rophet which is also apparent in the story of 5&ra6a, .ali62s son. *ot only did the $lessing of tran0&ility descend &pon the 'rophet other iracles occ&rred d&ring his igration. , $&t

#n an atte pt to pre)ent the 'rophet fro igrating fro .ecca to .edina the "oraysh set o&t after hi and searched the ca)es of the s&rro&nding o&ntains of .ecca. As the 'rophet and A$& Fa6r too6 rest in a ca)e on the steep slopes of .o&nt Thawr Allah helped hi with an &nseen ar y. Allah says, "If you do not help him, $llah will help him as &e helped him when he was driven out with one other #$bu Bakr% by the unbelievers. )hen the two were in the cave, he said to his companion, "8o not sorrow, $llah is with us." ,hen $llah caused &is tran>uility #sechina% to descend upon him and supported him with legions #of angels% you did not see, and &e made the word of the unbelievers the lowest, and the )ord of $llah is the highest. $llah is (ighty, )ise" (@::?). As the "oraysh started to cli $ the o&ntain their sho&ts and the tra ping of footsteps grew nearer and co&ld $e heard on the ledge directly a$o)e the ca)e. A$& Fa6r $eca e alar ed at the tho&ght of $eing disco)ered and whispered to the 'rophet "#f they loo6 &nder their feet they will see &s<" Allah sent down %is tran0&ility and the 'rophet , in his gentle, reass&ring anner, consoled A$& Fa6r, saying, "8hat do yo& thin6 of two people who ha)e Allah with the as their thirdI" 8hen A$& Fa6r heard these words peace descended &pon hi and his fear )anished. 5hortly after, one of the search party noticed the ca)e &nderneath the ledge on which he was standing and peered o)er to ta6e a $etter loo6 at it. Another peered o)er the ledge and agreed that there was no need to inspect it. These stories are well doc& ented in the 0&otations of the 'rophet narrate the e)ents of his igration to .edina. that,

The chapter "The -i)er of A$&ndance" reads, "Indeed, )e have given you #'rophet (uhammad% the abundance #$l 5awthar; river, its pool and
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springs%. 2o pray to your +ord and sacrifice. 2urely, he who hates you, he is the most severed" (1?8:1-:). #n this short chapter, Allah tells the 'rophet he has $een gi)en "awthar which is a ri)er ha)ing an ad3acent pool (o)er which his p&lpit is positioned in his os0&e, ne!t to his to $). #t has $een said that it is a ri)er (within) 'aradise, prof&se $lessings, intercession and the &ltit&de of iracles gi)en to hi , and his 'rophethood. The state ent "2urely, he who hates you, he is the most severed" refers to the 'rophet7s ene ies and those who despise hi . "2evered" $ears the eaning of wretched, a$ased, a$andoned, and one who has no good in hi whatsoe)er. Allah tells his 'rophet in chapter (15:8>): ")e have given you the seven duals and the (ighty &oly Reading." There are se)eral e!planations gi)en to this )erse. ",he seven duals" ha)e $een e!plained as referring to the first lengthy chapters and that "the (ighty &oly Reading" is the first chapter, "The 1pener H Al Eatihah". #t has also $een said that "the seven duals" is the .other of the "oran eaning "The 1pener" and that the "(ighty &oly Reading" refers to the re aining chapters of the "oran. #t has also $een said that "the seven duals" refer to the co ands and prohi$itions, good news and warnings. "The .other of the "oran" has also $een said to $e the "seven duals" $eca&se it is read at least twice in each of the daily prayers. #t has also $een said that Allah reser)ed it for 'rophet .&ha ad and did not gi)e it to the other no$le prophets, or that %e called the "oran "the seven duals" $eca&se of the repetition of its stories. And, it has $een said that "the seven duals" $ears the eaning that Allah honored %is 'rophet with se)en distinctions, honor, g&idance, prophecy, ercy, intercession, friendship and )eneration with tran0&ility.

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Allah tells %is 'rophet "$nd )e sent down to you the Remembrance so that you can make clear to the people what has been sent down to them, in order that they reflect" (19:::). And, ")e did not send you #'rophet (uhammad% for all mankind except to bring them glad tidings and to warn" (3::48). And, "2ay; "O mankind, I am the (essenger of $llah to you all"" (>:158). These are 3&st so e of the 'rophet2s specialties. Allah says, ")e have sent no (essenger except in the tongue of his own nation" (1:::). This )erse specifies the essengers own indi)id&al, specific nation whereas %e sent 'rophet .&ha ad for all nations, $eca&se the 'rophet said, "# was sent for all races, the fair and the dar6." #2haykh 8arwish commented; ,hereafter, the message spread over frontiers, in which other languages are spoken. ,hese nations examined the veracity of the 'rophet and many converted, then learned the $rabic language, and this is the reali ation of the 'rophet"s saying, "I was sent for all races, the fair and the dark.% Allah tells &s, ",he 'rophet has a greater right on the believers than their own selves! his wives are their mothers" (33:9). The words "has a greater right on the believers" has $een e!plained that there is an o$ligation &pon all $elie)ers to o$ey his orders in the sa e way that a ser)ant &st o$ey the order of his aster. Feing o$edient to the 'rophet7s order is far $etter than &sing one2s own 3&dg ent which is s&$3ect to flaws. "&is wives are their mothers" eans $elie)ers &st respect the wi)es of the 'rophet as they respect their own others and for this reason his wi)es were not per itted to arry anyone after the 'rophet2s death H this is yet another indication of the honor in which Allah $eholds hi , and that his wi)es will $e his wi)es in the ;)erlasting ,ife. Allah says, "$llah has sent down to you the Book and the )isdom9 ,he Bounty of $llah to you is ever great" (::113). "Is ever great" refers to his 'rophethood or that which was gi)en to hi in pre-eternity.

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