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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 صالحا”4.32 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",
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