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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."4.6a”4.6& - Surah Yaseen, Verse 15 states "If you follow a man like you, you are definitely hopeless, 4.6b”Surah 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.
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