Regarding the shadow of the Messenger (Allah bless him and give him peace)

August 14, 2012

Few proofs that the Holy Prophet (Allah bless him and give him peace) had a shadow.

[1] Imam Hakim Abu ‘Abdullah Muhammad bin Abdullah al-Hafiz (d. 405 AH) narrates that Sayyidna Anas bin Malik (may Allah be pleased with him) stated: “one night the Prophet (Allah bless him and give him peace) was praying. All of a sudden he stretched his hand and then withdrew it. We asked him: O Messenger of Allah! We saw you doing an act in salah which you did not do in past. He said: yes, Jannah was presented before me and I saw therein lofty trees the fruits of which was close at hand. So, I wanted to pick up something from it. I was asked through revelation to retreat, so I retreated. Then, Jahannam was presented before me which was between me and you, even I saw my and your shadow in its light. So, I signaled to you to move back‎, so I was asked through revelation: let they be in the same condition; since you accepted Islam and they also, you migrated and they too, you fought in the way of Allah and they as well, so I do not see any superiority in you except prophethood. So, I concluded that my Ummah will face trials (fitnas) after me.” (Mustadrak, 4:456, Al-Hakim and Al-Dhahabi said: this hadith is sahih)

Imam al-Hakim and ‘Allamah Shams al-Din Abu ‘Abdullah al-Dhahabi (d. 751 AH), the famous scholar of Hadith principles, are of the opinion that the hadith is sahih. Hafiz ibn al-Qayyim al-Hanbali (d. 751 AH) also narrated the hadith. Ssee Hadi al-Afrah ila Bilad al-Arwah, p 16, Egypt) This sahih hadith suggests that the Prophet (Allah bless him and give him peace) had shadow as the Companions (may Allah be pleased with them) had. This was the reason that he saw his shadow and the shadow of the Companions in the light of the flames. Had he not had shadow, this would not have any meaning, as this is not hidden from any sensible and wise person.

[2] Sayyidah ‘Aishah (may Allah be pleased with her) states that the Prophet (Allah bless him and give him peace) was traveling with some of his wives. The camel of Sayyidah Safiya (may Allah be pleased with her) fell sick. Sayyidah Zaynab (may Allah be pleased with her) had an extra camel. He said to Zaynab: it is better if you give your extra camel to Safiya as her camel is sick. She replied: why should I give my camel to this yahudiah (Jewish woman)?  The improper reply angered the Prophet (Allah bless him and give him peace) and he abandoned going to her room for two three months. “She said: until I was disappointed and shifted my bed from there, while one noontime I suddenly saw the shadow of Allah’s Messenger (Allah bless him and give him peace) coming to me.” (Tabqat bin Sa’d, 8:126, Beirut)

(Nur wa Bashar, ‘Allamah Sarfaraz Khan Safdar)


Sufis on the Bashariyyah of the Holy Messenger (Allah bless him and give him peace)

August 12, 2012

(1) ‘Allamah Busiri, the renowned Sufi, says in Qasidah Burdah: “Our utmost knowledge about him says that he is a bashar (human being). He is the most distinguished and the best, out of all of Creation.”

(2) Shaykh al-Akbar Muhyyi al-Din ibn al-‘Arabi (d. 638H) writes: “The Messenger of Allah (Allah bless him and give him peace), in spite of being on the high post of risalah (messengership) and khilafah (vicegerency) always said that he is a human being (bashar) like others, so his high status did not prevent him to recognize his reality.” (Futuhat Makkiyah, 2:23, Egypt)

I.e. though Allah bestowed him the lofty status of risalah (messengership) and khilafah (vicegerency), but he did not hesitate to admit himself as human being in open and clear words, and he did not deny it.

(3) Shaykh Ahmad Sirhindi Mujaddid Alf al-Thani (d. 1034H) states: “O brother, Muhammad (Allah bless him and give him peace), in spite of his lofty status, was a bashar characterized with mortality and transience.” (Maktubat, Letter 73, First Vol., p.177)

I.e. neither he was qadim and wajib (immortal and infinite) nor eternal and perpetual, rather he was a mortal human being.

Mujaddid says at another place: “Do not you see that the prophets (may peace be upon them) are equal to other people in being bashar and all are equivalent as per their haqiqah and person (dhat). Yes, they are superior in status as per their perfect attributes. (Maktubat, First Vol, part 4, p.128)

At another place, he writes: “However, there is a status of prophethood which cannot be accessed by an angel. The status was obtained due to the element of soil, so this is characteristic to human being.” (Maktubat, First Vol. Part 4, p.123)

(Taken from Nur wa Bashar – ‘Allamah Sarfaraz Khan Safdar)


Our belief regarding the Holy Messenger (Allah bless him and give him peace)

August 8, 2012

Mawlana Muhammad Fayyaz Khan Sawati writes, “My respected uncle and teacher, Imam of Ahl al-Sunnah, Muhaddith A’zam of Pakistan, Researcher of his time, Imam of asma’ al-rijal, Shaykh al-Qur’an and Hadith, Mawlana ‘Allamah Muhammad Sarfaraz Khan Safdar writes in his book entitled Tanqid Matin pages 84 and 85:

“It is our belief and research that the leader of all messengers and Seal of the prophets, Sayyiduna Muhammad (Allah bless him and give him peace) is bashar as well as nur; as per his genus and person he is bashar, but as per his attribute and guidance he is nur. Due to him, the dark world experienced light, the darkness of kufr and shirk was dispersed and the surface of earth was lit with the rays of iman and tawhid. Those who were wandering in the darkness of carnal desires and lusts and were falling in the deep pits of disputes and contentions started marching ahead on the bright highway of peace and guidance. None of the Muslims can deny this reality. But, if he is considered nur in a sense that – Allah forbid – he is denied to be bashar and human being all together, then we will oppose it tooth and nail as it is against the nusus (sources of Islam).”


Bashariyyat of Holy Messenger – Pir Mehr Ali Shah

June 3, 2012

Pir Mehr Ali Shah Golri (may Allah have mercy on him), when asked about the Basharriyat of our Holy Prophet (Allah bless him and give him peace), said,

“I am not capable to mediate and judge between the people of knowledge and esteem, but complying with the valued order, I am compelled to put forward what I have present in my mind.

My master! There is no doubt that it is necessary for the believers to remember the Holy Prophet (Allah bless him and give him peace) as a token of respect and reverence. Now, we have to see whether the word bashar, according to the Arabic language, contains the meaning of greatness and perfection or the meaning of abhorrence [lowness/disparagement/despise]. In my humble view, the word bashar contains perfection as per its meaning and application.”

(Maktubaat, p.157 #340)