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let me share a narration with you, where you will clearly see disrespect to the status of holy prophet

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we find in preface of tareekhcha-e-azadari-hussein, written by syed salih shehristani, page 13, 2nd edition, 2005, published by idara pasban islam, bhalwal.


“Allama majlisi quoted from in bihar, vol 44, page 245 from the author of DAR-UTH-THAMAN that he narrated this hadeeth while doing tafsir of the verse “Then Adam received from his Lord Words” that

When adam saw the names of holy prophet and aimmah on the corner of throne; and jibrail told him that pray to god in this way

“ya hammed, behaq mohammad; ya aali, behaq ali; ya fatir, behaq Fatima; ya mohsin, behaq hassan o Hussein; wa minkal ihsan”

As soon as adam took the name of imam Hussein, tears came out of his eyes, and heart saddened; he said

“o jibrail! Why my heart felt this much grieved that I wept”

Jibrail said

“o father of humans! This son of yours will be victim of severe troubles, but he will not care for these for the sake of happiness of allah”

Adam said

“o jibrail! What will be those problems?”

He replied

“he will be killed hungry, thirsty, traveler, and without a helper; o adam if you see him when he will be saying “I m thirsty and without helpers” and there will be thirst between him and skies(that is, he will be thirsty before death).

But his enemies will reply with swords and arrows, since they would wish to kill him; and they will kill him like a gosfand; but from the back side of neck; they will take away his possessions, and the heads of his companions will be taken on the tip of spears, and moved from city to city; and it is like this in the knowledge of allah”

At that time, adam and jibrail wept like an old lady who weeps for his young son.


by GF Haddad

“Hadith of Jabir”

It is related that Jabir ibn `Abd Allah said to the Prophet : “O Messenger of Allah, may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things.” He said: “O Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained (lit. “turned”) in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else].”

The judgments on this narration vary greatly among the scholars. Their words are listed below under the alphabetical listing of their names.

`Abd al-Haqq al-Dihlawi (d. 1052) the Indian hadith scholar cites it as evidence in Madarij al-nubuwwa (in Persian, 2:2 of the Maktaba al-nuriyya edition in Sakhore) and says it is is sahih (sound and authentic).

`Abd al-Hayy al-Lucknawi (d. 1304) the Indian hadith scholar cites it in his al-Athar al-marfu`a fi al-akhbar al-mawdu`a (p. 33-34 of the Lahore edition) and says: “The primacy (awwaliyya) of the Muhammadan light (al-nur al-muhammadi) is established from the narration of `Abd al-Razzaq, as well as its definite priority over all created things.”

`Abd al-Razzaq (d. 211) narrates it in his Musannaf according to Qastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira edition in Cairo). There is no doubt as to the reliability of `Abd al-Razzaq as a narrator. Bukhari took 120 narrations from him, Muslim 400.

`Abidin (Ahmad al-Shami d. 1320), the son of the Hanafi scholar Ibn `Abidin, cites the hadith as evidence in his commentary on Ibn Hajar al-Haytami’s poem al-Ni`mat al-kubra `ala al-`alamin. Nabahani cites it in his Jawahir al-bihar (3:354).

`Ajluni (Isma`il ibn Muhammad d. 1162) in his Kashf al-khafa’ (1:265 of the Maktabat al-Ghazali edition in Beirut) narrates the hadith in its entirety from Qastallani in his Mawahib.

Alusi (al-Sayyid Mahmud) in his commentary of Qur’an entitled Ruh al-ma`ani (17:105 of the Beirut edition) said: “The Prophet’s being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that “The first thing Allah created was the light of your Prophet, O Jabir,” and also cited is: “Allah is the Giver and I am the Distributor.” [See al-Qasim #261.] The Sufis — may Allah sanctify their secrets — have more to say on that chapter.” Alusi also cites the hadith of Jabir as evidence in another passage of Ruh al-ma`ani (8:71).

Bakri (Sayyid Abu al-Hasan Ahmad ibn `Abd Allah, d. 3rd c.) in his book al-Anwar fi mawlid al-nabi Muhammad `alayhi al-salat wa al-salam (p. 5 of the Najaf edition) cites the following hadith from `Ali: “Allah was and there was nothing with Him, and the first thing which He created was the light of His Beloved, before He created water, or the Throne, or the Footstool, or the Tablet, or the Pen, or Paradise, or the Fire, or the Veils and the Clouds, or Adam and Eve, by four thousand years.”

Bayhaqi (d. 458) narrates it with a different wording in Dala’il al-nubuwwa according to Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira in Cairo) and Diyarbakri in Tarikh al-khamis (1:20).

Diyarbakri (Husayn ibn Muhammad d. 966): He begins his 1,000-page history entitled Tarikh al-khamis fi ahwal anfasi nafis with the words: “Praise be to Allah Who created the Light of His Prophet before everything else,” which is enough to disprove al-Ghumari’s exaggerated claim that “anyone who reads it will be convinced that the hadith is a lie.” Then Diyarbakri cites the hadith as evidence (1:19 of the Mu’assasat Sha`ban edition in Beirut).

Fasi (Muhammad ibn Ahmad d. 1052) cites it as evidence in Matali` al-masarrat (p. 210, 221 of the Matba`a al-taziyya edition) and says: “These narrations indicate his primacy (awwaliyya) and priority over all other creations, and also the fact that he is their cause (sabab).”

Ghumari (`Abd Allah) in his Irshad al-talib al-najib ila ma fi al-mawlid al-nabawi min al-akadhib (p. 9-12 of the Dar al-furqan edition), commenting on Suyuti’s words (quoted below) whereby the hadith has no reliable chain: “This shows great laxity on the part of Suyuti, which I thought him to be above. First, the hadith is not present in `Abd al-Razzaq’s Musannaf, nor in any of the books of hadith. Secondly : the hadith has no chain of transmission to begin with. Thirdly: he has not mentioned the rest of the hadith. It is mentioned in Diyarbakri’s Tarikh, and anyone who reads it will be convinced that the hadith is a lie about the Messenger of Allah.” This exaggerated conclusion is disproved by the fact that Diyarbarkri himself does not consider it a lie since he cites the hadith in the first words of his book.

Gilani (Shaykh `Abd al-Qadir, d. 561) in his book Sirr al-asrar fi ma yahtaju ilayh al-abrar (p. 12-14 of the Lahore edition) said: “Know that since Allah first created the soul of Muhammad from the light of His beauty, as He said: I created Muhammad from the light of My Face, and as the Prophet said: The first thing Allah created is my soul, and the first thing Allah created is the Pen, and the first thing Allah created is the intellect — what is meant by all this is one and the same thing, and that is the haqiqa muhammadiyya. However, it was named a light because it is completely purified from darkness, as Allah said: There has come to you from Allah a Light and a manifest Book. It was also named an intellect because it is the cause for the transmission of knowledge, and the pen is its medium in the world of letters. The Muhammadan soul (al-ruh al-muhammadiyya) is therefore the quintessence of all created things and the first of them and their origin, as the Prophet said: I am from Allah and the believers are from me, and Allah created all souls from me in the spiritual world and He did so in the best form. It is the name of the totality of mankind in that primordial world, and after its creation by four thousand years, Allah created the Throne from the light of Muhammad himself , and from it the rest of creation.” This book has now been translated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of Secrets (Cambridge: Islamic Texts Society, 1994).

Halabi (`Ali ibn Burhan al-Din, d. 1044) cites it as evidence in his Sira (1:31 of the Maktaba Islamiyya edition in Beirut) and then states: “It provides evidence that he is the root of everything that exists (in creation) and Allah knows best.”

Haqqi (Isma`il, d. 1137) cites it as evidence in his Tafsir entitled Ruh al-bayan and says: “Know, O person of understanding, that the first thing Allah created is the light of your Prophet… and he is the cause for the existence of everything that was brought to existence, and the mercy from Allah upon all creatures… and without him the higher and the lower worlds would not have been created.” Yusuf al-Nabahani mentions it in his Jawahir al-bihar (p. 1125).

Haytami (Ahmad ibn Hajar d. 974) states in his Fatawa hadithiyya (p. 247 of the Baba edition in Cairo) that `Abd al-Razzaq narrated it, and cites it in his poem on the Prophet’s birth entitled al-Ni`mat al-kubra `ala al-`alamin (p. 3).

Ibn al-Hajj al-Abdari (Muhammad ibn Muhammad d. 736) in his book al-Madkhal (2:34 of the Dar al-kitab al-`arabi in Beirut) cites it from al-Khatib Abu al-Rabi` Muhammad ibn al-Layth’s book Shifa’ al-sudur in which the latter says: “The first thing Allah created is the light of Muhammad , and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad , the light of the Pen is from the light of Muhammad , the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad .”

Isma`il al-Dihlawi (Shah Muhammad, d. 1246), one of the leaders of the Wahhabi-influenced Deobandi school in the Indo-Pakistani Subcontinent in one of his booklets entitled Yek rawzah (p. 11 of the Maltan edition) says: “As indicated by the narration: The first thing Allah created was my Light.”

Jamal (Sulayman d. 1204) cites it as evidence in his commentary on Busiri entitled al-Futuhat al-ahmadiyya bi al-minah al-muhammadiyya (p. 6 of the Hijazi edition in Cairo).

Gangowhi (Rashid Ahmad) a leader of the Wahhabi-influenced Deobandi school of India and Pakistan in his Fatawa rashidiyya (p. 157 of the Karachi edition) said that the hadith was “not found in the authentic collections, but Shaykh `Abd al-Haqq (al-Dihlawi) cited it on the basis that it had some grounding of authenticity.” Actually Shaykh `Abd al-Haqq not only cited it but he said it was sound (sahih).

Jili (`Abd al-Karim, b. 766) in his Namus al-a`zam wa al-qamus al-aqdam fi ma`rifat qadar al-bani cites it as evidence. Nabahani relates it in his Jawahir al-bihar (see below).

Kharputi (`Umar ibn Ahmad, d. 1299) in his commentary on Busiri entitled Sharh qasidat al-burda (p. 73 of the Karachi edition).

Maliki al-Hasani (Muhammad ibn `Alawi) in his commentary on `Ali al-Qari’s book of the Mawlid entitled Hashiyat al-Mawrid al-rawi fi al-mawlid al-nabawi (p. 40) said: “The chain of Jabir is sound without contest, but the scholars have differed concerning the text of the hadith due to its peculiarity. Bayhaqi also narrated the hadith with some differences.” Then he quoted several narrations establishing the light of the Prophet.

Nabahani (Yusuf ibn Isma`il) cites it as evidence in al-Anwar al-muhammadiyya (p. 13), in his Jawahir al-bihar (p. 1125 or 4:220 of the Baba edition in Cairo), and in his Hujjat Allah `ala al-`alamin (p. 28).

Nabulusi (`Abd al-Ghani d. 1143) says in his Hadiqa al-nadiyya (2:375 of the Maktaba al-nuriyya edition in Faysalabad): “The Prophet is the universal leader of all, and how could he not be when all things were created out of his light as has been stated in the sound hadith.”

Nisaburi (Nizamuddin ibn Hasan, d. 728) cites it as evidence in elucidation of the verse: “And I was ordered to be the first of the Muslims” (39:12) in his Tafsir entitled Ghara’ib al-Qur’an (8:66 of the Baba edition in Cairo).

Qari (Mulla `Ali ibn Sultan, d. 1014) cites it in full in his book al-Mawlid al-rawi fi al-mawlid al-nabawi (p. 40), edited by Sayyid Muhammad `Alawi al-Maliki. He also said in his Sharh al-Shifa, in commenting upon the Prophet’s title “as a Lamp spreading Light” (33: 46): “Muhammad… is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets… sirajan muniran means a luminous sun, because of His saying: “He hath placed therein a great lamp and a moon giving light” (25:61). There is in this verse an indication that the sun is the highest of the material lights and that other lights are outpourings from it: similarly the Prophet is the highest of the spiritual lights and other lights are derived from him by virtue of his mediating connection and pivotal rank in the overall sphere of creation. This is also inferred from the tradition: “The first thing Allah created is my light.”” (Sharh al-Shifa 1:505)

Qastallani (Ahmad ibn Muhammad, d. 923) narrates it in his al-Mawahib al-laduniyya (1:55 of the edition accompanied by Zarqani’s commentary).

Rifa`i (Yusuf al-Sayyid Hashim) cites it as evidence in Adillat ahl al-sunna wa al-jama`a al-musamma al-radd al-muhkam al-mani` (p. 22): `Abd al-Razzaq narrated it.

Suyuti in al-Hawi li al-fatawi, in the explanation of Surat al-Muddaththir: “It has no reliable chain”; and in Takhrij ahadith sharh al-mawaqif: “I did not find it in that wording.”

Thanwi (Ashraf `Ali), a leader of the Wahhabi-influenced Deobandi school in the Indian Subcontinent, in his book Nashr al-tib (in Urdu, p. 6 and 215 of the Lahore edition) cites it as evidence on the authority of `Abd al-Razzaq, and relies upon it.

Zarqani in Sharh al-mawahib cites it (1:56 of the Matba`a al-`amira edition in Cairo) and refers it to `Abd al-Razzaq’s narration in his Musannaf.

Zahir (Ihsan Ilahi), a leader of the Wahhabi-influenced Deobandi school and declared enemy of the Barelwi school of Ahl al-Sunna in Lahore, India, in his book Hadiyyat al-mahdi (p. 56 of the Sialkut edition) says: “Allah began His creation with the Muhammadan light (al-nur al-muhammadi), then He created the Throne over the water, then He created the wind, then He created the Nun and the Pen and the Tablet, then He created the Intellect. The Muhammadan Light is therefore a primary substance for the creation of the heavens and the earth and what is in them… As for what has come to us in the hadith: The first thing which Allah created is the Pen; and: The first thing which Allah created is the Intellect: what is meant by it is a relative primacy.”


we find in sahih muslim that holy prophet prayed

1830 – حدثنا محمد بن بشار، حدثنا محمد، – وهو ابن جعفر – حدثنا شعبة، عن سلمة، عن كريب، عن ابن عباس، قال بت في بيت خالتي ميمونة فبقيت كيف يصلي رسول الله صلى الله عليه وسلم – قال – فقام فبال ثم غسل وجهه وكفيه ثم نام ثم قام إلى القربة فأطلق شناقها ثم صب في الجفنة أو القصعة فأكبه بيده عليها ثم توضأ وضوءا حسنا بين الوضوءين ثم قام يصلي فجئت فقمت إلى جنبه فقمت عن يساره – قال – فأخذني فأقامني عن يمينه فتكاملت صلاة رسول الله صلى الله عليه وسلم ثلاث عشرة ركعة ثم نام حتى نفخ وكنا نعرفه إذا نام بنفخه ثم خرج إلى الصلاة فصلى فجعل يقول في صلاته أو في سجوده ‏“‏ اللهم اجعل في قلبي نورا وفي سمعي نورا وفي بصري نورا وعن يميني نورا وعن شمالي نورا وأمامي نورا وخلفي نورا وفوقي نورا وتحتي نورا واجعل لي نورا أو قال واجعلني نورا ‏”

i will be just translating the prayer of holy prophet which he made in state of sajda, and he said

“o allah! create for a noor in my heart, and noor in my ears, and noor in my eyesight, and noor on my right side, and noor on my left side, and noor ahead of me, and noor behind me, and noor above me, and noor below me, and create for me noor, or he said, make me noor”

let us see, this hadeeth in bokhari, there is a bit of difference in the words, there we find

اللهم اجعل في قلبي نورا، وفي بصري نورا، وفي سمعي نورا، وعن يميني نورا، وعن يساري نورا، وفوقي نورا، وتحتي نورا، وأمامي نورا، وخلفي نورا، واجعل لي نورا ‏”‏‏

so prayer is the same, except that here we do not find the last wordings of muslim’s narration;; now, one can always say that prophet asws did not pray that and it was the thinking of narrator.

but when we read tirmidhi, we find even more to that
we find

اللهم اجعل لي نورا في قبري ونورا في قلبي ونورا من بين يدى ونورا من خلفي ونورا عن يميني ونورا عن شمالي ونورا من فوقي ونورا من تحتي ونورا في سمعي ونورا في بصري ونورا في شعري ونورا في بشري ونورا في لحمي ونورا في دمي ونورا في عظامي اللهم أعظم لي نورا وأعطني نورا واجعل لي نورا

“o allah! create noor for me in my grave, and noor in my heart, and noor between my hands, and noor behind me, and noor on my right side, and noor on my left side, and noor above me, and noor beneath me, and noor in my hearing, and noor in my eyesight, and noor in my hair, and noor in my (?)bashar, and NOOR IN MY FLESH, AND NOOR IN MY BLOOD, AND NOOR IN MY BONES, o allah! increase the noor for me, and GIVE ME NOOR, AND MAKE FOR ME NOOR”

we find in sunni tafsir تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي

that mola ali asws was taught by holy prophet. and the extent of that is evident by the fact that mola said

قال علي عليه السلام: ” علمني رسول الله صلى الله عليه وسلم ألف باب من العلم واستنبطت من كل باب ألف باب

online link:-

ali عليه السلام [plz note that it is not my words, rather written by radi, check out the arabic version from the online link if you have doubt regarding me] said ”

“prophet asws taught me 1000 chapters of ilm; and i got 1000 more from each of them”

we find in holy quran, this prophecy regarding the future.
surat is aal-e-imran, verse is 144

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

[Shakir] And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.

now, let us analyze the verse of surat aal e imran
the verse 144 says

أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ

please pay attention to the word أَوْ

In Arabic, it either stands for  uncertainty or probability; and in other context it imparts correction.

so it is either translated as OR or EITHER

Since it is not possible that allah will be talking in uncertainty or probability

So in this verse, it is in sense of RATHER.

we find an example of this sort in quran.We find in surat saafat, verse 147 that allah said

147.   وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ

[Shakir] And We sent him to a hundred thousand, rather they exceeded.
so the correct translation is

And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies rather is killed you will turn back upon your heels. And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.

let us see this thing in shia sources, and find out if this prophecy stood true.
we find in shia tafaseer that most of the companions turned back on the heels. and it was just three men who stood by mola ali asws. they were
abu zar

there are numerous traditions like

we find in tafsir ayashi, vol 1, page 199

148 ـ عن حنان بن سدير عن أبيه عن أبى جعفر (عليه السلام) قال كان الناس أهل ردة بعد النبى (صلى الله عليه وآله) وسلم الا ثلثة، فقلت: ومن الثلثة؟ قال: المقداد وأبوذر وسلمان الفارسى

imam abu jafar asws said “people turned back after the death of holy prophet asws, except for three”
i asked
“who were the three?”
he said
“miqdaad, abu zar, salman”

this hadeeth is also quoted by mohsin faid kashani in his tafsir, and here is the link

so, we come to know about one fact so far, and that is, people turned away from the true path.

but what about the other prophecy

let us see this in shia books.

we  find in al-kafi, vol 1, chapter (ما جاء في الاثنى عشر والنص عليهم، (عليهم السلام))
hadeeth 13

13 – وبهذا الاسناد أن أمير المؤمنين (عليه السلام) قال لابي بكر يوما: ” لا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون ” وأشهد [أن] محمدا (صلى الله عليه وآله) رسول الله مات شهيدا والله ليأتينك، فأيقن إذا جاءك فان الشيطان غير متخيل به فأخذ علي بيد أبي بكر فأراه النبي (صلى الله عليه وآله)
فقال له: يا أبا بكر آمن بعلي وبأحد عشر من ولده، إنهم مثلي إلا النبوة وتب إلى الله مما في يدك، فإنه لا حق لك فيه، قال ثم ذهب فلم ير

amir ul momineen told abu bakar the verse that “those who die in path of allah are not dead, rather they are alive and are getting rizq”
mola said “i testify that he died as a martyr, and by god, if he comes to you, it cannot be satan [as he cannot take his form]; when ali left, abu bakar saw prophet saying
“o abu bakar! bring eman on him and 11 from his progeny. the are like me except in nabuwat; and do toubah for what u have taken in your hands; no doubt it is not your right. then prophet went away, and was not seen again

so this proves that he died as martyr,

but was it the jewish lady who had poisoned him?

we again find

we find in al-kafi, vol 2, chapter

(باب العفو), hadeeth 9

9 محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أبن فضال، عن ابن بكير عن زرارة، عن أبي جعفر (عليه السلام) قال: إن رسول الله (صلى الله عليه وآله) أتي باليهود ية التي سمت الشاة للنبي (صلى الله عليه وآله) فقال لها: ما حملك على ما صنعت؟ فقالت: قلت: إن كان نبيا لم يضره وإن كان مللكا أرحت الناس منه، قال: فعفا رسول الله (صلى الله عليه وآله) عنها.

imam jafar said that when jew lady tried to poison holy prophet, he asked her, what made you do this?
she said “it is because, if you are prophet, it would not harm you; and if you are king, people would get free from you”
holy prophet forgave her.

this hadeeth does prove that holy prophet was not poisoned by jew lady. reason is simple, she put up a condition that if he was a prophet, the poison will not harm him. so if it is that he asws was actually hurt by the poison, that would in essence mean that he was not a prophet.
and that is not possible.

secondly, even scientifically it is not possible
the incidence of khayber was much much earlier than his death
and he even fought wars, how is that possible that at the time of his death, all of a sudden he starts feeling the pain.

so let us see as to who were the ones who martyred him.

first, what made them make the plan.

we find

in tafsir qummi, vol 2, page 376

فقال كفى فقد حرمت مارية على نفسي ولا أطأها بعد هذا ابدا وأنا افضي اليك سرا فان انت اخبرت به فعليك لعنة الله والملائكة والناس اجمعين فقالت نعم ما هو؟ فقال إن ابا بكر يلى الخلافة بعدي ثم من بعده ابوك فقالت من اخبرك بهذا قال الله اخبرني فاخبرت حفصة عائشة من يومها ذلك واخبرت عائشة ابا بكر، فجاء ابوبكر إلى عمر فقال له ان عائشة اخبرتني عن حفصة بشئ ولا أثق بقولها فاسأل انت حفصة، فجاء عمر إلى حفصة، فقال لها ما هذا الذي اخبرت عنك عائشة، فانكرت ذلك قالت ما قلت لها من ذلك شيئا، فقال لها عمر ان كان هذا حقا فاخبرينا حتى نتقدم فيه، فقالت نعم قد قال رسول الله ذلك فاجتمع…..

holy prophet told hafsa that i would tell you a secret. and if you tell that secret to anyone, you would be cursed by allah, his angels, and all people.
she said “ok, what is that?”
holy prophet asws said “abu bakar would take caliphate after me, and after that your father”
she said “who told you this?”
he said “allah told me”

hafsa told this to ayesha, and she told this to abu bakar,
and abu bakar came to umar and said that
“ayesha told me this, but i do not trust her. so ask hafsa about that”

so umar came to hafsa and asked her
“what did u tell ayesha?”
she rejected and said
“i did not tell her anything”

umar said “if there is something true, tell me so that we can act”

she said “yes, holy prophet met me and said……….”

apart from tafsir qummi, the link of which i have already given, this narration is also present in bihar ul anwar, vol 22, page 239
and here is the link for that

now, let us come to the poisoning part

we find in tafsir saafi, in explanation of the verse 144 of surat aal e imran

وعن الصادق عليه السلام أتدرون مات النبي أو قتل ان الله يقول أفإن مات أو قتل انقلبتم على أعقابكم ثم قال انهما سقتاه قبل الموت يعني الامرأتين.

imam sadiq asws said that do u know that prophet asws died or was killed. because allah says that if he dies rather is killed, you would turn back on your heels
then he said “those two poisoned him before death, that is, the two ladies.

and we find in tafsir ayashi, vol 1, page 200

152 ـ عن عبدالصمد بن بشير عن أبى عبدالله (عليه السلام) قال: تدرون مات النبى (صلى الله عليه وآله) او قتل ان الله يقول: ” أفان مات أو قتل انقلبتم على أعقابكمفسم قبل الموت انهما سقتاه ـ قبل الموت ـ فقلنا انهما وأبوهما شر من خلق الله

abdus samad narrated from imam abu abdullah that he said
“do u know that prophet died or was killed because allah says if he dies rather is killed, you would turn back on your heels. so he was poisoned before death by the two ladies.”
so we said
“those two and their fathers are the worst in creation of allah”

this narration is also present in bihar ul anwar, vol 22, page 516; and here  is the link

so this was how holy prophet asws was martyred.

may the eternal curse of allah be on the enemies of ahlubait.

والحمد لله رب العالمين وصلى الله على محمد واله الطاهرين

In the Name of Allah, the Beneficent, the Merciful   we find in quran

From surat ul baqara 129

Our Lord! and raise up in them a Messenger from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise.

and also

From surat ul jum’aa,verse 2

He it is Who sent among the

unlettered ones a Messenger

(Muhammad SAW) from among

themselves, reciting to them His

Verses, purifying them (from the filth

of disbelief and polytheism), and

teaching them the Book and Al-Hikmah

so as per these verses, it was duty of holy prophet to teach THE BOOK.


As per quran, the characteristic of this book is

From surat un nahl, verse 89

. And (remember) the Day when We

shall raise up from every nation a

witness against them from amongst

themselves. And We shall bring you

(O Muhammad SAW) as a witness

against these. And We have sent down

to you the Book (the Quran) as an

exposition of everything, a guidance, a

mercy, and glad tidings for those who

have submitted themselves (to Allah

as Muslims).

And also we find in quran that

From surat ul anaam ,verse 38

. There is not a moving (living)

creature on earth, nor a bird that flies

with its two wings, but are

communities like you. We have

neglected nothing in the Book, then

unto their Lord they (all) shall be


So these verses show that there is nothing which is not mentioned in quran,

And holy prophet was told to teach us THIS BOOK


But is it so as per quran as well,

Let us see this verse

From surat un nisa , verse is 113

. Had not the Grace of Allah and

His Mercy been upon you (O

Muhammad SAW), a party of them

would certainly have made a decision

to mislead you, but (in fact) they

mislead none except their own selves,

and no harm can they do to you in the

least. Allah has sent down to you the

Book (The Quran), and AlHikmah

and taught you that

which you knew not. And Ever Great

is the Grace of Allah unto you (O

Muhammad SAW).

So this verse tells us that holy prophet was taught which he knew not.

Thus, whatever he did not knew, he was taught that.

So it is actually possible that there be anything which is left?if anyone says that there is something which he did not know, he is, in fact, contradicting quran.

Let us see what does our aimmah taught us

We read:

Narrated Ja’far ibn Muhammad al-Sufi:

I asked Abu Ja’far Muhammad ibn Ali al-Rida, peace be upon them both, saying: “O son of the Allah’s Apostle, why was the Prophet called the Ummi?” He answered: “What do the people say?”. I said: “They claim that he was called the Ummi because he was illiterate.” He replied: “They lie! May the curse of Allah be upon them for this. Allah has clearly said in His Book: “He it is Who sent among the Ummi a Messenger from among themselves, to recite to them His Verses (i.e. the Qur’an), to purify them, to teach them the book (i.e. literacy) and to teach them wisdom (i.e. knowledge and ethics). [Qur’an 62:2].” How would he teach what he himself could not do? By Allah, Allah’s Apostle used to read and write in 72, or he said 73, languages. He was called the Ummi because he was from Makkah. Makkah is one of the mother (umm) towns, and this is why Allah the High and Exalted said: ‘So that you (Muhammad) may warn the mother (umm) town (i.e. Makkah) and whoever is round about it’.”

Muhammad ibn Ali ibn al-Husayn ibn Babuyah al-Saduq, Ilal al-Sharai (Beirut, Lebanon: Muasassat al-A’lami lil Matbu’aat; first edition, 1988) vol. 1, p. 151, Chapter 105, Hadith Number 1.

The hadith is self-explanatory.

There are some people even in shia world who have been trying to prove that holy prophet was illiterate. And they say

Q: I was asked a question, but I did not know the answer. The question is: Was the Prophet (p.) an illiterate or a literate person. Hence, the Holy Aya says that: He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelation. (62/2)?

A: It is known among the religious scholars that the Prophet (p.) did not know how to read or write and this is revealed through many Holy Ayas. He (The Most Exalted) says: And thou (O Muhammad) wast not a reader of any scripture before it, nor didst thou write it with thy right hand, for then might those have doubted, who follow falsehood. (29/48)


Let us analyze this particular verse of quran,

We find in Pooya/M.A. Ali Engl. Commentary:-

وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَّارْتَابَ الْمُبْطِلُونَ {48}

[Shakir 29:48] And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted.
[Pooya/Ali Commentary 29:48]The Holy Prophet received knowledge and wisdom directly from Allah. Refer to the commentary of al Baqarah: 78.

This passage shows that the Holy Prophet did not acquire knowledge of reading or writing as other scholars do after taking lessons from tutors and teachers.

This view is supported by the first four verses of ar Rahman which declare that Allah Himself taught “Quran” and “Bayan” (expression) to the Holy Prophet. It is therefore incorrect to hold that he was incapable of reading or writing, otherwise he who was deprived of the capacity of reading or writing would not be commissioned by Allah as a prophet to teach the book and wisdom to the people (see Jumu-ah: 2 and Alaq: 4 and 5).

The Holy Prophet was divinely gifted with all knowledge, and so were the Ahl ul Bayt who were the heavenly depositories of knowledge of the word of Allah revealed through the Quran and previous scriptures. To ordinary men their knowledge and wisdom is a miracle.

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ {49}

[Shakir 29:49] Nay! these are clear communications in the breasts of those who are granted knowledge; and none deny Our communications except the unjust.
[Pooya/Ali Commentary 29:49]Refer to the commentary of verse 47.

The Holy Prophet said: “I am the city of knowledge and Ali is its gate.”

So, this second verse which is 49th verse actually proves the point that holy prophet was given ilm directly by allah; but these scholars for some reasons are not explaining things in their totality.

The aim of this article was just to give an overview of the fact that holy prophet was not illiterate, rather was CITY OF KNOWLEDGE as per shia doctrine.

Hafiz barsi states that there is a hadeeth-e-qudsi in which allah says that there are a few selected people who obey god as per his desire, and allah obeys them as per their desire. When they say KUN to something, it becomes FAYAKOON.

AL-JAWAHIR US SUNNIYA FI AHADEETH-E-QUDSIYA, sheikh hur amili, chapter motafarriq ahadeeth qudsi, hadeeth 13, urdu version, page 400

Hafiz barsi says that there is a hadeeth-e-qudsi in which allah says that

“o my people! Obey me and I will make you my mithal(just like me), I am such an alive who wont get death, I will make you such alive that you wont die;; I am such samad that I am not dependent on anyone, I will make you free from dependence on others;; I am such that when I wish for something, it is done,, I will make you such that when you would say KUN, it would be FAYAKOON.

Same source, hadeeth number is 12

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