Calling the prophet (صلی اللہ علیہ وسلم) a man or brother


CALLING THE PROPHET (صلی اللہ علیہ وسلم)

INTRODUCTION THE DEFINITION OF “NABI” AND HIS RESPECTIVE POSITION. Belief – A Nabi (Prophet) is that male and human whom Allah عزوجل has sent to propagate the commands of the Shariah. – Sharah Aqaaid Therefore, a Nabi cannot be non-human or a woman. The Holy Quran states. “We did not send before you but those men whom we made revelation (wahi) to”3·91-Surah Yusuf Verse 109. This proves that Jin, angels. Women, etc. cannot be Nabis. Belief- A Nabi always hails from a distinguished family and genealogy. They are also given exceptional mannerism (akhlaaq) and are saved from both disreputable actions and a contemptible family background. – Bahare-Shariat When the order from the Prophet صلی اللہ علیہ وسلم concerning accepting Islam and remaining safe reached Hiraql, the king of the Roman empire. He called Hadrat Abu Sufyaan رضی اللہ تعالٰی عنہ and asked a few questions regarding the Prophet صلی اللہ علیہ وسلم. First, he enquired “According to you how is his family and genealogy ?”Abu Sufyaan answered, “He hails from a prestigious genealogical and family background amongst us [i.e. be is a Haashmi and Muttalabi].” In response to this, Hiraql said, “Prophets (Nabis) are always sent from illustrious families .4.1 Bukhari, Vol. 1. This proves that the Prophets emanate from noted family backgrounds. Note – Some individuals say. “A prophet came in every nation, so they must have been born from within loathed nations, e.g. Chamaars, Hindus, etc. Hence. Krishna, Buddha, etc. and should not be spoken bad of because they were prophets.” (Allah عزوجل Forbid!) They use the following ayat as proof, ”There is a guide (Haadi) in every nation.” – Surah Raad, Verse 7. These uninformed people also say. “Women were also Prophets because revelation (wahi) was made to the mother of Hadrat Musa علیہ السلام and Sayyidah Maryam رضی اللہ تعالٰی عنہا and anyone to whom wahi is made to is a Nabi. و اوحینا الی ام موسی .Thus, this and the other verses prove that these women are Prophets.” Both of these deductions are wrong. Regarding the first claim (that Prophets heralded from evil nations), the complete ayat was not given and the translation made of it was incorrect. The complete verse is as follows, “You are a forewamer and the Haadi of all nations” 403 In other words, being the Haadi (guide) of all nations is the quality of RasoolAllah صلی اللہ علیہ وسلم. Other Prophets were Prophets for specific nations, but our beloved Prophet صلی اللہ علیہ وسلم is the Nabi of all. However, even if the ayat is accepted to mean that there was a guide (Haadi) in every nation, where does it state that the Haadi was himself from amongst the nation he guided? It is possible that the Nabi hailed from a reputed people while the rest fell under the former’s command. Rasoolullah صلی اللہ علیہ وسلم himself is a Quraishi (one from the Quraish tribe) but is the Nabi of the pathans, Shaikhs, Arabs, Non ­Arabs rather, of all creation. Also, the word ‘Haadi’ is absolute and general. Meaning it can also refer to Prophets and non-Prophets. Thus, it can also mean that in every nation, some people were the guides of others. The existence of Mahadeo, Krishna. Buddha etc. has no Shariah proof (i.e. the Quran and Hadith have not given information about them). Awareness about them has been attained from idol-worshippers, and that too with some of them having four hands, some with six legs, an elephant’s head for a human one, a monkey’s tail at the rear, etc. They have contorted their names and distorted their appearances. Allah عزوجل said to the idol-worshippers amongst the Arabs, “These are names contorted by you and your fathers:,4 – Surah Najm Verse 23 When there is no certainty of their existence, to accept them to be Prophets is definitely stupidity. The second deduction (the women who received revelation are Prophets) is wrong because ilhaam (inspiration) was made to the heart of Hadrat Musa’s علیہ السلام mother. This was interpreted by the word’ Auhainaa’ as warn also means ilhaam (inspiration). The Holy Quran states, “Your Lord inspired to the heart of the honey bee:,403b Here, wahi means to inspire to the heart. Neither was Revelation to Propagate (warn-e-tablighi) made to Hadrat Maryam رضی اللہ تعالٰی عنہا nor was she sent to proclaim and promulgate Divine Commands. Also, not every utterance of the angels is wahi and not every wahi is for purposes of propagation. Some Sahaaba heard the speech of angels. At the time of death, in the grave, in the Hereafter all people will be able to speak to angels. But not all are prophets. For a complete discussion regarding this, refer to my book Shaan-e-Hebibur-Rahman. Belief – No one can attain Prophetbood through one’s worship or deeds because Propbethood (nabuwwah) is Divinely bestowed. اللہ اعلم حیث یجعل رسالتہ– Surah Anam, Verse 124A non-Prophet, whether he is a Ghauth, Qutb or from the Abdaal, cannot equal or exceed any Nabi in distinction. These points should be kept in mind. TO CALL THE HOLY PROPHET صلی اللہ علیہ وسلم  “A MAN” OR “BROTHER”, ETC. IS HARAM A Nabi is a human and comes in human form. He is not a Jinn or Angel. This is in relation to the world. Bashariyat (humanity) commenced from Hadrat Adam علیہ السلام because he is known as Abul-Bashr (The Father of Humanity). However, our Rasoolullah صلی اللہ علیہ وسلم was already a Prophet before Hadrat Adam علیہ السلام was between sand and water (i.e. while he was being created). Rasoolullah صلی اللہ علیہ وسلم himself states, “کنت نبیا و ادم بین الماء و الطین”.At that time, he was a Nabi but not a human. The Prophet صلی اللہ علیہ وسلم being a man and human is definitely true, but to call him a man or human or address him by saying. “Ya Muhammad,” “0 Father of Ibraheem علیہ السلام“O Brother,” etc. or remember him by expressions and words of equality is Haraam. If these words Were not used with the intention of insult, then it is infidelity (kufr). Alamghiri and other books of Fiqh state that the person who calls or addresses the Holy Prophet صلی اللہ علیہ وسلم by saying “This man” while intending offense is a Kaafir. The Holy Prophet صلی اللہ علیہ وسلم should be called by saying, ”Ya Rasoolaltah صلی اللہ علیہ وسلم,” “Ya Habeebullah صلی اللہ علیہ وسلم,” and other expressions of respect and dignity. The ”Ya Muhammad صلی اللہ علیہ وسلم used by poets in their stanzas is in relation to the literal meaning of it (e.g. Ya Mustapha صلی اللہ علیہ وسلم, Ya Mujtaba صلی اللہ علیہ وسلم), not to his personal name. The Holy Quran states. “Do not make the calling of the Rasool صلی اللہ علیہ وسلم as how you address each other.”4.4 – Surah Noor, Verse 63. “Do not raise your voices and speak before the Rasool صلی اللہ علیہ وسلم as how you do amongst yourselves, lest your deeds be destroyed and you won’t even be aware of it.” 4 4 _ Surah Hujaraat, Verse 2. Deeds being destroyed occurs due to infidelity (kufr). Shaikh Abdul·Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “The Holy Prophet صلی اللہ علیہ وسلم should not be called or addressed by his name like how some people call each other. Rather, “Ya Rasoolallah صلی اللہ علیہ وسلم Ya NabiAllah صلی اللہ علیہ وسلم should be said with respect and reverence.” Modoortjun-Nubuwwoh, Vol. I



Commentating on the first ayah, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes. “The meaning is that the calling of the Holy Prophet صلی اللہ علیہ وسلم using his blessed name for calling should not be done like how some people use the names of others when calling, e.g. “Ya Muhammad صلی اللہ علیہ وسلم “O Son of Abdullah صلی اللہ علیہ وسلم etc. Rather, his titles of greatness should be used. e.g. “Ya Rasoolallah صلی اللہ علیہ وسلم“Ya HabeebAllah صلی اللہ علیہ وسلم etc. just as how Allah عزوجل Himself states, “Ya Ayuhan-Nabi صلی اللہ علیہ وسلم” “Ya Ayuhar-Rasool صلی اللہ علیہ وسلم.4.6Tafseer Roohul-Bayaan. These ayats and verdicts of the Mufassireen and Muhadditheen prove that the respect of Rasoolullah صلی اللہ علیہ وسلم must be maintained in calling out or talking to him. Rather, respect must be shown in every condition. Secondly the names of people possessing any worldly status are also not used when addressing them. Parents and elder siblings are addressed with respect not by their names. If a person has to call his mother or father by the following, “0 wife of my father”or” O husband of my mother”, or by their names, then although this is true. Such a person will be deemed disrespectful because he used words that demonstrate equality. The Holy Prophet صلی اللہ علیہ وسلم is the greatest Khalifa and sign of Allah عزوجل calling him by his name or by saying “Brother” etc. is undoubtedly Haraam. At home, your sisters. Daughters, wives and mothers are all women but they are separate in regarda to chores and name. Whoever calls his mother his wife or vice-versa is verily a person without Imaan, and he who deems them to all be equal is definitely cursed. Similarly, the person who deems a Prophet to be an Ummati or vice-versa is cursed. Deobandis have given the Prophet صلی اللہ علیہ وسلم the status of an Urnmati, and their mentor. Maulwi Ismail Dehlwi, equated Sayyid Ahmed Baraelwi to the rank of a Prophet (Allah عزوجل – Forbid). Refer to the conclusion of the book Siraate·Mustaqeem. 3. Addressing someone whom Allah عزوجل has granted a unique rank to with general titles is a rejection of his prestigious eminence. Calling a person who was granted a certain title from the king as. “a Man” or “Brother” etc. is an offence because it means that the caller doesn’t agree and is unhappy with the title. Hence, addressing that blessed personality, who Allah عزوجل has granted the title of Nabi and Rasool to, with common words such as “Brother” etc. is a severe transgression. 4. Allah عزوجل Himself has not addressed the Holy Prophet صلی اللہ علیہ وسلم to by saying, “Ya Muhammad صلی اللہ علیہ وسلم ” or “O Brother of the Mu’mins”! Rather, He used “Ya Ayuhan ­Nabi صلی اللہ علیہ وسلم,” “Ya Ayuhar-Rasool صلی اللہ علیہ وسلم,” and other respected titles. When Allah عزوجل, as the Rabb, does so, what right do we slaves have to call Sayyiduna Rasoolullah صلی اللہ علیہ وسلم merely “man” or “brother”? 5. The Holy Quran has classified calling the Prophets as men to be the habit of the Kuffaar of Makkah. ‘The Kuffaar said, “Y ou are only a man like us.”4.6a4.6& – Surah Yaseen, Verse 15 states “If you follow a man like you, you are definitely hopeless, 4.6bSurah Muminoon. Verse 34 There are many ayats like these. Similarly, claiming equality or lowering the status of the Prophets is the habit of Shaitaan. He said, “0 Allah عزوجل! You created me from fire and him [Hadrat Adam علیہ السلام] from sand:, 4.7 In other words, “I am more excellent than him.” Likewise, saying, “What is the difference between us and the Prophets? We are humans and they too are humans. In fact, we are alive and they are dead,” are all sayings of Iblees. OBJECTIONS & ANSWERS TO THE CONCEPT OF BASHARIYAT (HUMANITY) OBJECTION 1: The Holy Quran states, “0 My Beloved صلی اللہ علیہ وسلم! Say: “I am a man like you.” a-Surah Kahf, Verse 110 This ayah proves that the Holy Prophet صلی اللہ علیہ وسلم is a human like us. If be is not deemed so, the ayah will be incorrect. Answer – It is necessary for this ayah to be pondered over in the following ways, I. “Qul” has been said, meaning, “0 My Beloved صلی اللہ علیہ وسلم! You say“, So only the Prophet صلی اللہ علیہ وسلم allowed saying this statement based on humility and humbleness. It bas not been said, “0 People! You say that Rasoolullah صلی اللہ علیہ وسلم is a man like us.” 4.8.Rather, by “Qul” the ayah means, “Utterance of man etc. are to be said by you, Ya Habeeb صلی اللہ علیہ وسلم , and I (Allah عزوجل) shall address you as شاھدا و مبشرا و نزیرا و دا عیا الی اللہ یازنہ و سراجا منیرا” – Surah Ahzaab, Verses 45-6 .“I (Allah عزوجل) shall say “ یاایھا المزمل, یا ایھا المدثرand describe your excellence. You are to make these sort of utterances out of humility:’ Also, the Kuffaar are being addressed in this ayat. Due to everything having fear and hate for something foreign and different to themselves. It was accordingly said, “0 Kuffaar! Do not fear me (the Prophet صلی اللہ علیہ وسلم). I am from your category {i.e. I am a man):’ Hunters imitate the voices of their prey to catch them. The object behind the ayat is to make the Kuffaar inclined (towards the Prophet صلی اللہ علیہ وسلم. If Deobandis also consider themselves to be Kaafirs, they may also accept this statement to apply to them. Rasoolullah صلی اللہ علیہ وسلم said to us Muslims, “Who from amongst you is like me?”­Hadith Sharif 2. The ayat does not end on ‘Mithlukum’ (‘Yuh aa ilayaa’ follows). This stipulation of ‘Yuhaa ilayaa’ can be understood in the following manner. If I say, “Zaid is an animal (haiwaan) like other animals but has the ability to speak {uaatiq), the stipulation of being able to speak, creates an inherent differance between Zaid and other animals. Through this stipulation. Zaid is deemed to be the most respected of creation (i.e. human) and the other animals are classified as something different. Similarly, the stipulation of revelation (wahi) explained a major difference between the Nabi and -“mrnatis. There is only one difference between animals and humans, but there are 27 differences of rank between humanity and the glory of Rasoolullah صلی اللہ علیہ وسلم. Refer to the book, Shaan-e-Habibur­Rahman, for a detailed explanation of this. Therefore. How can a common human be equal to Sayyiduna Rasoolullah صلی اللہ علیہ وسلم? Claiming equality with him is like saying. “We are equal to Allah عزوجل because we see and He sees, He is alive and 50 are we Just as how our existence has no connection to Allah’s عزوجل existence, so too does our humanity has no correspondence to the Noble Messenger صلی اللہ علیہ وسلم: being human. 3. The Holy Quran states. “The likeness of the Rubb’s noor is like a niche on which there is a lamp. This ayah also includes the word ‘misl’ (likeness) can anybody say that the noor of Allah عزوجل is like the brightness of a lamp? Furthermore, Allah عزوجل states, “There is no animal on the earth or any bird that uses its wings to fly. But they are Ummats like you,” e.g. The word ‘amthaal’is used in this ayat. So, will it be compare donkeys/ chickens to humans? Definitely not! The confinement of ‘lnamaa’ is not substantial (haqeeqi) but supplemental (izaafi); meaning, “Neither am I (Rasoolullah صلی اللہ علیہ وسلم) Allah عزوجل nor His son. Rather, I am merely a servant like you.” 4. After some reflection, we can conclude that Rasoolullah صلی اللہ علیہ وسلم is not like us in anything, wheather thats in Imaan, Ibaadat, social interaction, etc. There is a major difference between him and us in everything. His Kalima is “Anna Rasoolullah صلی اللہ علیہ وسلم (I am the Messenger of Allah عزوجل). If we have to say it, we would become Kaafirs. The Imaan possessed by him is coupled with seeing in what he believes in. e.g. Allah عزوجل, Jannat, Jahannun, etc. but our Imaan is based on hearing about these things. There are five pillars of Islam which are Fardh up/compulsary on us, but there are only four pillars obligatory on him. Zakaat wasn’t. – Shoomt. Beginning of Kitaabuz ­Zakaat. We are obliged to perform five daily Salaah, but there is a sixth Salaah (Tahajjud namaaz) Fardh upon our Beloved Prophet صلی اللہ علیہ وسلم ­. ومن اللیل فتھجد بہ نافلۃ لک Surah Bani Israel. Verse 79.


There is a restriction of four wives on us, but there is no such limitation on the Holy Prophet صلی اللہ علیہ وسلم. He can marry above this as much as he wishes. After our death, our wives can marry again, but the wives of the Prophet صلی اللہ علیہ وسلم are the Mothers of all Muslims.” و از واجہ امھا تھم“4.14 They cannot perform Nikah to anyone else. “و لا تتکحوا از واجہ من بعدہ ابدا”.Our estates are divided after our demise, but his estate is not. Our ur is 100%  impure (naa-paak), but Rasoolullah’s صلی اللہ علیہ وسلم excretions are pure (paak) for the Ummah. – Shaami, Baabul-Anjaas Mulia Ali Qaari, رضی اللہ تعالٰی عنہ writes, “ومن ثم اختار کثیر من اصحابنا طھارۃ فضلاتہ”Mirqaat, Baobu-Ahkaamil-Miyaah, Sect.1 And. “ولذا احجمہ ابو طیبۃ فشرب دمہ”- Mirqaat, Baabus-Satr. Madaarijun-Nabuwwah,Vol. I, Pg. 25 state the same as well. These were differences in regard to laws of the Shariah. Verily in these and thousands of other affairs are major differences found between the Holy Prophet صلی اللہ علیہ وسلم and ourselves. We have absolutely no correspondence with his blessed personality. He can be understood to be the matchless Creator’s unrivalled creation. How can there be any equality in the face of such considerable unlikeness? Objection – The Holy Quran states, “All Muslims are brothers to each other.” The Holy Prophet صلی اللہ علیہ وسلم is also a Mu’min. Therefore, he is also the brother of us Muslims. Why shouldn’t we call him “brother”?Answer- if this is the case, then call Allah عزوجل your brother as well, because he is also a Mu’min. The Holy Quran states, “الملک القدوس السلام المومن”.5. The ayat states, “Basharurrr Mithlukum,” it doesn’t say “Insaanum-Mithlukum.­”Bashr” means a person with a visible face and appearance: “Bushrah” is the visible skin. Hence, the meaning is, “I am seemingly like you in visible shape and appearance but the truth is “Yuhaa ilayya” (wahi is revealed to me).” Even our visible body pains have no relation to that of the Holy Prophet صلی اللہ علیہ وسلم . Marvel at the miraculous body of Sayyiduna Rasoolullah. صلی اللہ علیہ وسلم he has to place his saliva in a brackish well, it turns it into sweet water. His saliva caused the dried-up well in Hudaibiyah to gush out water. It increased the food in the pot of Hadrat Jaabir رضی اللہ تعالٰی عنہ as and increased the dough it touched. His salin removed the venom of the snake-bite on the leg of Sayyiduna Siddique-Akbar رضی اللہ تعالٰی عنہ joined the fractured bone of the leg of Hadrat Abdullah ibn Aleeq رضی اللہ تعالٰی عنہ and removed the pain in the eye of’ Hadrat Ali رضی اللہ تعالٰی عنہ at Khaibar. Today, medicine worth thousands cannot do any of this. If you wish to gain insight into the barkat of every body part of Rasoolullah صلی اللہ علیہ وسلم. refer to my book Shaane-Habibur-Rehman. Our bodies have a shadow, but the Prophet’s صلی اللہ علیہ وسلم didn’t. His perspiration had a fragrance more excellent than musk and ambar.6. Sbaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “Actually these ayats are mutashaabihaa verses (this term has been explained in the introduction of this book). The Ulama have excelled in interpreting all of their meanings to establish the truth.” Madaarijun-Nubuwwah. Vol. 1, Chapter 3. It can be ascertained from this that just as how those ayats which are seemingly against the glory of Allah عزوجل (e.g. ید اللہ فوق اید یھم,4.19 مثل نورہ کمشکوۃ 4.20)are mutashaabihaat, so too are those verses which are seemingly contrary to the status of Rasoolullah صلی اللہ علیہ وسلم (e.g. انما انا بشر 4.21) and other verses. Thus to use their visible meanings as proofs is incorrect. 7. Concerning Saume-Wisaal (continuous fasting without sehri or iftaar), the Prophet صلی اللہ علیہ وسلم himself asked. “Who from amongst you is like me?” He also said, “But I am not like you.” with regards to sitting and performing nafl salaah. The Sahaaba said on many occasions, “Who from amongst us is like the Holy Prophet صلی اللہ علیہ وسلم ? The Ahadith state that Rasoolullah صلی اللہ علیہ وسلم is not like us but, seemingly the ayat asserts that he is. Therefore, it is necessary for conformity to be made between them. This is possible by interpreting the verse. 8. Commentating on the ayat, “کھعص” 4.22 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that the Prophet صلی اللہ علیہ وسلم has three appearances: human (bashari), authentic (haqqi) and angelic (malaki). The first is spoken of by the ayat, “انما انا بشر” The second by the Hadith, “He who sees me has seen Haq”, and the third by the following, “Sometimes I have such close proximity to Allah عزوجل that even the nearby angels and mursal Prophets are not accommodated in it.”u5 – Tafseer Roohul-Bayaan The strength of Hadrat Jibraeel علیہ السلام ended when the Sidratul-Muntahaa was reached on the night of Me’raj. (assension) However, the human strength of Sayyiduna Rasoolullah لی اللہ علیہ وسلم. hadjust begun. This ayat only mentions one case of appearance. 9. “I am like you:’ has been said in the ayat. The exact quality of the likeness was not mentioned. In other words, the Prophet صلی اللہ علیہ وسلم meant. “Just as how you are not Allah عزوجل or His sons but merely His servants. So too am I not Allah عزوجل. His son or endowed with His qualities. I am only His servant. After seeing a few miracles of Hadrat Esa علیہ السلام, Christians began to accept him as Allah’s عزوجل son. You should not see my many miracles and accept me likewise. I am the servant and messenger of Allah عزوجل“. Commentating on verse 27 of Surah Hood, “Imam Raazi رضی اللہ تعالٰی عنہ writes in the explanation of Hadrat Nuh’s علیہ السلام incident that Prophets are men because, if they had come as angels. people would allot their miracles to their angelic prowess. When a Nabi demonstrates these miracles as a man. his excellence becomes established. In short, the humanity of the Prophets is their excellence.” – Tafseer Kabeer. Thus, the aim of this ayat is, “I demonstrate these wonders being a man like you. Can you also demonstrate them?” 10. There are some words the Prophets can use for themselves which are in their excellence. However, if others use them. they will have committed blasphemy. Hadrat Adam علیہ السلام said, ” ربنا ظلمنا انفسنا” 4.27 Hadrat Yunus علیہ السلام submitted to Allah عزوجل, “انی کنت من الظلمین ”4.28 and Hadrat Musa علیہ السلام said to Fraun, “ فعلتھا اذا و انا من الضالین” 4.29 If somebody else call the Prophets oppressors (Zaalims) or Oaal (deviant) then his Imaan will be lost. The word “bashr” has the same command. OBJECTION 2: The Holy Prophet صلی اللہ علیہ وسلم said about himself, “You should respect your brother (i.e. Rasoolullah صلی اللہ علیہ وسلم we know from this that the Prophet صلی اللہ علیہ وسلم is our brother, but our elder – not younger – brother.OBJECTION 3:TheHoly Quran states, “ و الی مدین اخاھم شعیبا” “و الی ثمود اخاھم صالحا4.32 and “والی عاد اخاھم ھودا” 4.33These ayats prove that Allah عزوجل called the Prophets “The brothers of the nations Madyun, Thamood and Aad”. We come to know that the Prophets are the brothers of the Ummaahs. Answer – Through his graceful mercy and blessed humility, the Holy Prophet صلی اللہ علیہ وسلم said. “Your brother.” How does Rasoolullah صلی اللہ علیہ وسلم saying this permit us to also call him our brother?! If a king says to his subjects, “I am your servant;’ will they then be allowed to call him their servant? Similarly, Allah عزوجل clarified that Hadrat Shuaib علیہ السلام Hadrat Salih علیہ السلام and Hadrat Hud علیہ السلام were from amongst the nations  of Madyun, Thamood and Aad respectively. Not from any other. To do this, He used the word “Akhaakum”. Where does it say that the people from these nations were given consent to call them their brothers? We have already proven, in the first chapter, that it is Haraarn to address the Prophets with words or equality, and the word “brother” is such a word. Even a father doesn’t allow his son to call him “brother”,



OBJECTION 4: The Holy Quran states, “All Muslims are brothers to each other.” The Holy Prophet صلی اللہ علیہ وسلم also a Mu’min. Therefore, he is also the brother of us Muslims. Why shouldn’t we call him “brother”? Answer – If this is the case then call Allah عزوجل your brother aswell, because He is also a Mu’rnin. The Holy Quran states, “الملک القدوس السلام المومن 4.35 every mu’min is a brother to the other. Hence, according to you, is Allah عزوجل also the brother of Muslims (ma’azallah)? The wife of a brother is a sister-in-law and Nikah with her is allowed. However, the wives of the Prophet صلی اللہ علیہ وسلم are the Mothers of the Nations and Nikah with them is Haraam. – Holy Quran Therefore, the Holy Prophet صلی اللہ علیہ وسلم like a father to us because the wife of the father is a mother, not the wife of the brother. My friend, we are believers (Mu’mins) and Sayyiduna Rasoolullah صلی اللہ علیہ وسلم is our actual faith (lmaan). Imaam Sharfuddin Busairi states, “Both the Sidiq (the truth, i.e. Rasoolullah صلی اللہ علیہ وسلم) and the Siddique (the truthful, i.e. Hadrat Abu Bakr رضی اللہ تعالٰی عنہ) were present in the cave of Thoor 4.36– Qasida Burda. The word “Mu’min” is only common to both the Holy Prophet صلی اللہ علیہ وسلم and the general body of mu’mins, just as how it is mutual to Allah عزوجل and us. There is no connection between them in the reality and truth of Imaan. We are different Mu’mins to them and they are dissimilar to us.OBJECTION 5: Rasoolullah صلی اللہ علیہ وسلم is from the children of Hadrat Adam علیہ السلام. He eats, talks, walks, sleeps and spends his life just like us. He experienced sickness and underwent death. In face of so much relation, why can he Not be called “a man” or “our brother”? Answer – Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ answers this question very eloquently: ‘The Kuffaar said, “We and the Prophets are both “bashr” because we both have the need of eating and sleeping,” but these ignorant people do not know that there is a major difference in their respective destinations. The honey-bee and wasp both suck the nectar of the same flower but the former makes honey from it while the latter formulates venom. Both the deer and buck eat and drink the same things, but one emits the fragrance of musk: from doing so while while other simply excretes. We excrete whatever we eat. But whatever the Holy Prophet صلی اللہ علیہ وسلم eats perpetuates divine Noor.” – Mathnawi Sharif This mentality is like saying, “The Quran and my book are the same because the same ink, paper and pen have been used to write it. Both are comprised of the same alphabets and have been printed from the same printing-press. They also share the same shelf. So, what difference is there between them?” Thankfully, 110 idiot says that his book is like the Holy Quran based on these visible differences. Thus, how can we claim likeness to the Prophet صلی اللہ علیہ وسلم to whom the Quran was revealed, based on any visible factor? Have they no knowledge that in me Kalima of Rasoolullah صلی اللہ علیہ وسلم it is proclaimed ‘I am the Messenger صلی اللہ علیہ وسلم of Allah عزوجل that he underwent Me’raj, Salaam is made-to him in Salaah, Durood is read upon him in namaaz and all the Prophets and Saints are his servants? When even the angels do not posses such qualities, what can be said about us?! محمد بشر لا کلبشر، یا قوت حجر لا کالحجرMuhammad صلی اللہ علیہ وسلم is a man but not an ordinary man.A ruby is a stone but not a common stone.Some Deobandis say that if calling Rasoolullah صلی اللہ علیہ وسلم “a man” is Haraam, then calling him a human or servant (abd) should also be prohibited, because their meanings are close to similar. As a result, why do we say “Abduhu wa Rasooluhu” in the kalima? The answer to this is that the Kuffaar should use the word “bashr” with the intention of insult while Allah عزوجل called the Nabi صلی اللہ علیہ وسلم by the words “Insaan” and “Abd” in respect: خلق الانسان، علمہ البیان, 4.38 اسری بعبدہ لیلا 4.39.Therefore, to use these words in respect is permissible, but to say “bashr” is Haraam, just as bow saying “Raa’inaa” is Haraam even though it is similar in meaning to “Unzumaa” (because saying “R.aa’inaa” is the practice of the Kuffaar). The famous poet, Dr. Iqbal, states, “The glory of Allah عزوجل is demonstrated through the humanity of Rasoolullah صلی اللہ علیہ وسلم. But our bondsman ship became established through the greatness of Allah عزوجل. Both a prime- minister and soldier are civil servants, but the former demonstrates the grandeur of the king while having a civil job is honour for the soldier.” OBJECTION 6: Sayyidinah Aisha رضی اللہ تعالٰی عنہا states, “The Holy Prophet صلی اللہ علیہ وسلم was a man amongst men.”41 Similarly, when the Prophet صلی اللہ علیہ وسلم wanted to bonour her his Nikah, Hadrat Abu Bakr رضی اللہ تعالٰی عنہ said to him, “I am your brother. Is my daughter Halaal for you?” In the above, Sayyidinah Aisha رضی اللہ تعالٰی عنہا called Rasoolullah صلی اللہ علیہ وسلم a man and her father called himself the Noble Messenger’s’ صلی اللہ علیہ وسلم brother. Answer – To call the Prophet صلی اللہ علیہ وسلم as “man” or “brother” in speech is Haraam. However, explaining beliefs (aqaaid) and realizing rules (masaail) have separate situations. Both the father and daughter never addressed Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as “brother” or “man”. In the examples cited above. They did so out of necessity. Actually, Sayyidinah Aisha رضی اللہ تعالٰی عنہا made this statement to explain that the life Rasoolullah صلی اللہ علیہ وسلم led was very simple and unceremonious. It was like any normal person’s, with him completing his every chore personally. Likewise, here Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ was enquiring a rule of Shariah. The Noble Messenger صلی اللہ علیہ وسلم had previously blessed him with the title of “brother”. Hadrat Abu Bah Siddique رضی اللہ تعالٰی عنہ now wished to know if the rules of a true brother also applied to him (i.e. are his children permissible in marriage for Rasoolullah صلی اللہ علیہ وسلم or not?) In explaining beliefs (aqaaid), we also say that a Nabi is a man. Out of necessity, Hadrat Ibraheem علیہ السلام said to Sayyidah Saara رضی اللہ تعالٰی عنہا ‘This is my sister,” whereas she was his wife. This does not impel her to now call him “brother”. We now present the speech if these respected Sahaaba to the Noble Messenger صلی اللہ علیہ وسلم beyond this instance. Everyone knows that Sayyidah Aisha رضی اللہ تعالٰی عنہا Hadrat Ali رضی اللہ تعالٰی عنہ and Hadrat Abbas رضی اللہ تعالٰی عنہ is the wife, cousin-brother and uncle of the Prophet صلی اللہ علیہ وسلم respectively. However, when they narrate Ahadith, they didn’t say, “My husband”, “My brother”, or “my nephew Slates.’ Rather, they all said, “Rasoolullah صلی اللہ علیہ وسلم” states so when those who are true brothers do not address him as “brother”, how can we shameless slaves have the audacity to call him so? In the initial period of Islam, it was a rule that whoever wanted to submit something to the Prophet صلی اللہ علیہ وسلshould give out some sadaqah first and then come to him. The Holy Quran states, “0 Believers! If you wish to sell something discreetly to the Rasool, give out something first before you do.” .42 _ Surah Mujaadalah, Verse J 2 Sayyiduna Ali رضی اللہ تعالٰی عنہ acted upon this command and enquired often laws after giving one dinaar in charity. – Tafseer Khaazin beneath the above ayat. Even though this rule is now annulled, the verse still establishes the great glory of the Holy Prophet صلی اللہ علیہ وسلم. If you wish to converse with Allah عزوجل – in namaaz, only wudhu is needed, but if you want to make a submission to the Holy Prophet صلی اللہ علیہ وسلم give out charity before doing so. How can such a prestigious person be called “brother” by us?

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