النص المفهرس

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'Umar Meals embraced Islam and this almost instantaneously heralded the
honour, exposure and dominance of Islam. People started performing their Salaah
openly in the Haram. The dissemination of and invitation towards Islam was
carried out more freely and openly. This was the day that laid bare the distinction
between truth and falsehood. This is why Rasulullah af named Umar
deal "Al-Faarooq" -the one who distinguishes between truth and falsehood.
Hadhrat Umar Meals relates: "When I embraced Islam, I thought to myself
that I should inform someone who is proficient in publicising this so that one and
all is aware of my Islam. Accordingly, I went up to Jameel bin Mu ammar who was
quite proficient in such a task. I submitted: "O Jameel! Are you aware that I
embraced Islam? I have entered the religion of Muhammad gaite aufs."
The instant this fell onto Jameel's ears, he, dragging his sheet behind him,
scuttled to the Masjidul-Haraam where the chieftains of the Quraysh had
assembled. On reaching them, he yelled out: "O People! Umar has turned Saabi
(apostate)." I was closely following on his heels. I exclaimed: "No! He is mistaken. I
have not turned into a Saabi but I have become a Muslim. I testify that there is
none worthy of worship but Allah and that Muhammad Leaf is His slave and
messenger."
The moment people gathered what happened, they fell onto 'Umar striking
and hitting him until the day retreated when coincidentally 'Aas bin Waa'il
happened to pass by. When asked what happened, the people replied that Umar
had become a Saabi. "So what," 'Aas retorted, "A person has the liberty to choose
whatever religion he fancies. Why are you interfering in his affairs? Do you think
Bani 'Adi will just abandon a member of their clan like this? Go on. Leave him
alone, I have offered sanctuary to Umar." The moment 'Aas offered sanctuary to
Umar, the crowd dispersed.
Boycott of Banu Haashim and the Penning of an Oppressive
Decree
When the Qurayshi emissaries returned disappointed from Abyssinia and the
disbelievers learnt of Emperor Negus' admiration for Hadhrat Ja'far Meals and his
companions, whilst here in Makkah Hadhrat Hamzah deale, and Hadhrat 'Umar
Meals embraced Islam, which further fractured the might of the disbelievers, the
Muslims seemed to be growing day by day and when no other strategy appeared to
be as effective, all the Qurayshi tribes unanimously agreed to endorse an accord
that would summarily suspend all dealings with Muhammad Laf, the Banu
Haashim and their allies. Amongst others, they resolved not to marry any member
of the Banu Haashim tribe or to maintain any sort of cordial relationship with them
until the Banu Haashim undertook to surrender Muhammad's Leaf life to the
Quraysh.

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They drew up an accord outlining such details and pinned it onto the interior
wall of the K'abah. Mansoor bin 'Ikramah, the writer of this oppressive and
malicious accord, was instantaneously punished by Allah Ta'ala; his fingers
became paralysed and he was unable to use his fingers to write again.
Constrained by these unfavourable circumstances, Abu Taalib, together with
members of his family, sought refuge in the valley of Abu Taalib. The Banu
Haashim and the Banu-Muttalib - believers and disbelievers - both gave him their
full support. The believers offered their support for religious reasons whilst the
disbelievers offered their support in honour of family relationship. From the Banu
Haashim, only Abu Lahab opted to remain with the Quraysh.
For three long years, these people lived in such dreadful isolation and under
the most appalling conditions. The wailing of infants out of acute hunger could be
heard right outside the valley where the pitiless Quraysh would hear this
anguished crying and cheer in happiness. However, the compassionate from
amongst them found this behaviour rather distasteful and bluntly said: "Don't you
see what divine retribution was meted out to Mansoor bin 'Ikramah?"
During this dreadful social sanctions imposed upon them, the Muslims lived
on Kekar (acacia) leaves and somehow managed to survive. S'ad bin Abi Waqqaas
Redis relates: "I was extremely hungry to the point of starvation. One night, I
stepped onto something moist. I immediately picked it up and swallowed it. Up
until now I have absolutely no idea what it was."
S'ad bin Abi Waqqaas Meals relates another such incident. He says: "One
night I was on my way to relieve myself when I came across a shrivelled out camel
skin. I picked it up, washed it with water and burnt it. I thereafter pounded it into a
powder, which I then gulped down with water. I survived on this for full three
days."
The restrictions imposed upon the Muslims were further escalated when Abu
Lahab instructed the trade caravans not to supply goods to the companions of
Muhammad togakau at normal prices but at enormously inflated prices. In fact,
Abu Lahab even agreed to bear the traders' losses if any. The Sahaabah Acute;
would come to purchase from the trade caravans but noticing the outrageous prices
would return empty-handed. In short, on the one hand they were distressed by
their destitution and tormented by the heavy-handedness of the enemy whilst on
the other hand, they were challenged with the heartrending cries and hunger-pangs
of the children.
Some people could not stand their family members suffering such anguish and
would secretly send some food for them. One day Hakeem bin Hizaam,
accompanied by his slave, was taking some provisions for his aunt (father's sister)
Hadhrat Khadijah Goals when Abu Jahal spotted him. He bellowed in fury: "You
are taking grains to Banu Haashim! I will never tolerate you taking any food for
them. I will humiliate you in front of everyone." Coincidentally, Abul-Bakhtari
happened to pass by. On ascertaining what happened, he addressed Abu Jahal

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saying: "The man is sending some food to his aunt. Why do you have to interfere?"
This really added to his fury and he let stream a few abusive words. Abul-Bakhtari
picked up a camel bone and whacked Abu Jahal so hard on the head that he
sustained a terrible injury to his head. What hurt Abu Jahal more than the actual
injury was that Hadhrat Hamzah Medkg, was busy witnessing this whole scenario
from the valley of Abu Taalib.
Due to these agonising and pathetic hardships the Muslims were facing, some
of the disbelievers thought about violating this gruesome accord. The first person
who reflected over this was Hishaam bin 'Amr. He dwelled on the fact that they
are eating and drinking to their fill whilst their close relatives are longing for just a
few grains and they are passing their days in starvation. So every night he would
leave a camel-load of grain at the mouth of the valley of Abu Taalib.
One day, Hishaam bin 'Amr took this thought to Zuhair bin Umayyah. He was
the grandson of 'Abdul-Muttalib and the son of 'Aatikah bint 'Abdul-Muttalib. In
other words, he was Rasulullah's clef cousin - his father's sister's son.
Hishaam went up to Zuhair saying: "O Zuhair! Are you pleased to eat, drink, wear
and marry however you want whilst your mother's brother pines for a few grains
of food? By Allah! If Abu Jahal's uncle and maternal relations were to suffer such
hardships, he would never have bothered about this accord." Zuhair replied: "Alas!
I am alone in this. What can I achieve single-handed? If only I can get another
sympathiser to assist me I will readily stand up against this immoral accord."
Hishaam bin 'Amr then went to Mut'im bin 'Adi and convinced him as well.
Mut'im bin 'Adi in turn convinced another person to defy this accord.
From here, Hishaam went to Abul-Bakhtari and then to Zam'ah bin Al-Aswad
to gather further support against this treaty.
When these five people resolved to challenge the treaty, they unanimously
agreed to touch on the topic when all the other people gather. Zuhair undertook to
steer the conversation towards this topic. The next morning, when the people had
assembled in the Masjid, Zuhair rose saying: "O people of Makkah! It is a matter of
grave concern and shame that we eat, drink, marry and attire ourselves whilst the
Banu Haashim are dying with starvation. By Allah! I will not sit at ease until this
oppressive accord is not shredded up." Abu Jahal retorted: "This divine accord of
Allah can never be shredded."
Zam'ah bin Aswad commented: "By Allah! It will certainly be shred. Even
when this accord was drawn up we were not happy about it." Abul-Bakhtari said:
"Yes, Zam'ah is speaking the truth. We were not pleased with the accord." Mut'im
added: "Certainly, both of them are true in what they say." Hishaam bin 'Urwah
again endorsed what he said. Witnessing the tones of the gathering, Abu Jahal was
left thunderstruck and exclaimed: "It seems like some decision was already taken
the previous night."
In the meantime, Rasulullah Lcleaf informed his uncle that apart from the
names of Allah Ta'ala, ants had eaten up the written accord. Apart from the

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sentence Bismika Allahumma which generally headed every document, the rest of
the words had been devoured by ants.
Abu Taalib, whilst narrating this to the Quraysh said: "This is what my
nephew says and up to this day, my nephew has never uttered a lie. Whatever he
has claimed thus far has never proven to be fictitious. Come, let us make a decision;
if Muhammad's claim is true you will refrain from this cruelty and if his claim
proves false, I am prepared to surrender Muhammad to you. You may then slay
him or set him free." The people said: "Surely, Abu Taalib! You have been
reasonably fair."
The written accord was then sent for. When they caught sight of it, they were
shocked to discover that apart from the names of Allah Ta'ala, ants had eaten up
the rest of the document. All of them lowered their heads in shame and
embarrassment.
In this manner, this oppressive accord was finally put to rest. In the tenth year
of prohethood, Abu Taalib and all his companions emerged from this desolate
valley. Abu Taalib then went to the Haram Shareef and clinging onto the curtain of
the K'abah, he and his companions made the following dua: "O Allah! Those who
oppressed us, those who severed our family ties and those who put us through such
dishonour, O Allah! We beg of You to retaliate on our behalf."
Abu Taalib also composed a poem in this regard. One couplet reads:
الم يأتكم ان الصحيفة مزقت وان كل مالم يرضه الله يفسد
"Do you not know that the accord was ripped up and whatever displeases Allah
Ta'ala is ruined in this manner?"
Hafiz Ibn Katheer aldas says: "When Rasulullah Leaf and the Banu Haashim
were besieged in the valley of Abu Taalib, Abu Taalib composed his celebrated
poem called Qasidah Laamiyyah".
This brought an end to three years of protracted misery and in the tenth year
of prohethood, three years before Hijrah, the Muslims were liberated from the
valley of Abu Taalib.
Migration of Abu Bakr Kedkg
During this period, when the Banu Haashim were restrained in the valley of Abu
Taalib, Abu Bakr Medks set out with the intention to migrate to Abyssinia (to join
the other Abyssinian migrants). When he reached a place called Barkul-Ghamaad,
he happened to meet the chieftain of the Qaarah tribe, Ibnud-Daghinah.
"Where are you off to, O Abu Bakr?" asked Ibnud-Daghinah. Abu Bakr
deals replied: "My people have driven me out. I wish to travel in the land of Allah
Ta'ala and worship my Lord." Ibnud-Daghinah said: "Abu Bakr! A man of your
status does not leave nor is he driven out. You offer provisions to the needy, you

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maintain favourable family ties, you bear the burdens (debts, penalties etc.) of
others, you are exceptionally hospitable and you support the truth. I will take you
under my protection. Go on, return home." Ibnud-Daghinah headed towards
Makkah and performed Tawaaf in the presence of the chieftains of Quraysh. He
then addressed them saying: "A man like Abu Bakr does not just leave nor is he
ever banished. You are driving out a man who offers provisions to the needy, who
maintains favourable family ties, who bears the burdens of others, who is
incredibly hospitable and who supports the truth. I have offered him my personal
protection."
The Quraysh accepted this protection offered by Ibnud-Daghinah but added:
"Ask Abu Bakr to worship his Lord within the confines of his home. He may
perform his Salaah and recite the Qur-aan within his home but he may not
publicise whatever he is doing. He may not recite the Qur-aan in an audible tone as
this distresses us a great deal. Furthermore, we fear our children and womenfolk
may become attracted to Islam."
Ibnud-Daghinah informed Hadhrat Abu Bakr Means of their demands and
returned home. So Abu Bakr Meals limited his devotions to his home only. A few
days later, Abu Bakr Meals erected a Masjid (a place exclusively devoted to
'Ibaadah) within the courtyard of his house for the performance of Salaah and the
recitation of the Qur-aan.
In spite of him confining his rituals to this area alone, the women and children
of the Quraysh would gather around him in rapt concentration. Struck by wonder,
they would unceasingly stand and stare at Abu Bakr Meals. The focus of attention
of every single one of them was concentrated upon Abu Bakr deals. Due to his
intense fear of Allah Ta'ala, Abu Bakr decks was a man who wept a lot. Despite
being a man (who could control his emotions), Abu Bakr deals was helpless in
restraining the tears of his eyes whilst reciting the Holy Qur-aan. Notwithstanding
his best efforts, he was unable to control his weeping. (This is why the audience
were unable to control their hearts. Notwithstanding their best efforts, they were
unable to control their hearts whenever Abu Bakr decke engaged in tilaawat of the
Holy Qur-aan.)
When the chieftains of the Quraysh got wind of this, they were hurled into a
state of absolute anxiety and they immediately summoned Ibnud-Daghinah. As he
appeared before them, they complained: "We assured Abu Bakr of our non-
interference upon your surety provided he worships his Lord in the privacy of his
home. We were given the assurance that he will neither worship openly nor will he
recite the Qur-aan audibly. Contrary to our stipulated conditions, Abu Bakr has
started performing Salaah and reciting the Qur-aan openly. We fear our women
and children becoming 'morally corrupt'. We urge you to request Abu Bakr to
commit himself to these pre-arranged conditions or alternatively you may
withdraw your personal protection from him. We have no intention of violating
your personal protection."

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To this Hadhrat Abu Bakr deals replied: "I am returning your personal
protection back to you. I am content with the protection and sanctuary offered by
Allah Ta'ala."
Note: The benevolent features of Abu Bakr Meals as mentioned by Ibnud-
Daghinah are precisely the same features of Rasulullah skal as mentioned by
Hadhrat Khadijah Geals (as referred to under the chapter of the commencement of
prophethood). This clearly indicates the virtue and excellence of Abu Bakr Siddeeq
Meals and the close correlation between the status of nubuwwat (prophethood)
and the status of Siddeeqiyyat.
The Year of Anguish and Bereavement - The death of
Khadijatul-Kubra Getkg and Abu Taalib
Merely a few days after emerging from Shi'b Abi Taalib, in the month of
Ramadhaan or Shawwaal in the tenth year of prophethood, Abu Taalib passed
away and just three or five days after this, Hadhrat Khadijatul-Kubra Geals also
departed from this world.
When Abu Taalib was about to breathe his last, Resulullah tackauf drew
close to him. Abu Jahal and 'Abdullah bin Umayyah were also present at his
bedside. Rasulullah Uckauf pleaded with him: "O uncle! Say Laa Ilaaha Illallahu
once only so that I may have some basis to intercede on your behalf before Allah
Ta'ala." Alarmed by this probability, Abu Jahal and 'Abdullah bin Umayyah
exclaimed: "O Abu Taalib! Do you wish to renounce the creed of 'Abdul Muttalib?"
Abu Taalib refused to utter Laa Ilaaha Illallahu and the very last words to
leave his tongue were "'Alaa Millati 'Abdil Muttalib. In other words, I am
committed to the creed of 'Abdul Muttalib."
Abu Taalib died saying this but Rasulullah La pledged, "I will continue
to make dua of forgiveness for Him as long as Allah Ta'ala does not prohibit me."
Upon this the following verse was revealed:
مَا كَانَ لِلنَّبِيِّ وَالَّذِيْنَ امَنُوًّا أَنْ يَّسْتَغْفِرُ وا لِلْمُشْرِكِيْنَ وَلَوْ كَانُوًّا أُوْلِيْ قُرْبِى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ
أَنَّهُمْ أَصْحُبُ الْجَحِيْمِ
"It is not permissible for the Prophet and the believers to seek forgiveness for the
disbelievers even if they are relatives when it is evident to them that they are
inmates of hell. (In other words, they died in disbelief.)" [Surah Taubah verse 113]
The following verse was also revealed in this regard:
إِنَّكَ لَا تَهْدِيْ مَنْ أَحْبَبْتَ وَلَكِنَّ اللهَ يَهْدِئْ مَنْ يَّشَالًا

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"You are unable to guide whom you wish but Allah guides whomsoever he chooses
to." [Surah Qasas verse 56]
Hadhrat 'Abbaas ◌ُرَضِّ اللَّهُ عَنْه relates: "I asked Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم , 'Of what benefit
were you to your uncle? After all, he was your benefactor and he provided you his
unstinting support.' Rasulullah Lyckat replied: 'He is up to his ankles in the fire.
Had I failed to intercede on his behalf, he would have been in the midst of the fire
of Jahannam.'"
Note: 'Allaamah Suhayli says: "Abu Taalib was fully immersed in supporting
and assisting Rasulullah Leaf ... Only his feet (so to say) were ensnared in the
creed of 'Abdul Muttalib. This is why only his feet were enveloped by the divine
chastisement (as mentioned above). "
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ آَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكُفِرِيْنَ
"O our Lord! Dispense upon us patience and secure our feet and assist us against
the disbelieving nation."
Hadhrat Ali &dl narrates: "When Abu Taalib died, I notified Rasulullah
gateau: 'O Prophet of Allah! Your deviated uncle has died.' Rasulullah
Lckal responded: 'Go and bury him.' I submitted: 'He died a Mushrik.'
Rasulullah skal said: 'All the same, go and bury him.""
According to another narration, when Hadhrat Ali Meals reappeared before
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ on his return from burying Abu Taalib, Rasulullah صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
instructed him to take a bath. This is why the jurists and 'Ulama maintain that it is
preferable to take a bath after administering the Ghusl and burial of a disbeliever.
Journey to Taaif for the Propagation of Islam
Following the departure of Abu Taalib from this world, Resulullah togatauf was
left with no apparent benefactor and supporter and after the demise of Hadhrat
Khadijah (saules, he was left with no sympathiser and comforter. This is why, at
the end of Shawwaal in the tenth year of prophethood, strained by the heavy-
handedness of the Quraysh of Makkah, Rasulullah Laf. decided to journey to
Taaif. Perhaps, he reflected, these inhabitants would embrace the divine guidance
of Allah Ta'ala and turn out to be the supporters and benefactors of this Deen.
Accompanied by Zaid Bin Haarisah ◌ُرضى اللَّهُ عَنْه , Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم set out for Taaif.
Rasulullah cial presented Islam to 'Abdiyaalil, Mas'ood and Habib -
three brothers who were the chieftains of that area. Instead of lending an ear to the
words of truth, they responded in an awfully ruthless manner. One of them
remarked: "Did Allah Ta'ala commission you as a prophet to rip apart the curtains

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of the K'abah?" Another mockingly commented: "Could Allah Ta'ala not choose
someone else for His prophethood?" The third brother bellowed: "By Allah! I
absolutely refuse to speak to you! If you have truly been commissioned as a divine
messenger, it is terribly dangerous to defy you. (This foolish man failed to
understand that ridiculing and poking fun at a prophet is even more dangerous
than that.) If you are not the Prophet of Allah, then you neither merit my attention
nor are you worth our consideration."
He then incited the immoral vagrants and other uncouth youngsters to hurl
stones at him and poke fun at him. These heartless inhabitants lobbed so many
stones upon his blessed body that they gravely wounded him. Whenever Rasulullah
Uckal. was overwhelmed by his injuries and forced to sit down, these
unfortunate souls would seize him by the arm and force him to stand up again for
another spell of stone throwing and mockery.
Zaid bin Haarisah Meals, who also went along on this journey, selflessly tried
to protect Rasulullah Ligakauf by bodily shielding him from the barrage of stones.
This left him with serious head injuries whilst Rasulullah Leaf suffered
serious injuries to his (body and) legs so much so that blood streamed down his
legs (into his shoes).
On his return from Taaif, Rasulullah Leaf decided to take a breath under
a tree in the garden of 'Utbah bin Rabi'ah and Shaybah bin Rabi'ah. As he sat
down, he humbly expressed his helplessness before Allah Ta'ala by offering the
following dua:
اللُّهُمَّ إِلَيْكَ اَشْكُوْ ضُعْف قوتى وقلة حيلتى وهوانى على الناس يا ارحم
الراحمین انت رب المستضعفین الی من تكلنی الی عدو بعید
یتجهمنی ام الی صدیق قریب ملکته امری ان لم تكن غضبانا علی
فلا ابالى غير ان عافيتك اوسع لى اعوذ بنور وجهك الذى اشرقت له
الظلمات وصلح عليه امر الدنيا والاخرة من ان تنزل بی غضبك او
يحلَّ بى سخطك ولك العتبى حتى ترضى ولا حول ولا قوة الا بك
"O Allah! Only to You do I complain of my infirmity, my inadequate strategies and
of my humiliation before the people. O most merciful of the merciful! You are the
Lord of the weak and helpless. To whom do You consign me? Would You condemn
me to an impolite and ill-tempered enemy who will enrage me or would You consign
me to a close friend to whom You would entrust my affairs? If You are not angry
with me, I am not concerned in the least but Your protection and safety is more
accommodating and pleasant to me. I seek refuge with the Noor (radiance) of Your

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being that has brightened the darkness and the radiance upon which the affairs of
this world and the hereafter depend, with the medium of this radiance I seek Your
refuge, O Allah, from Your wrath descending upon me or from Your fury being
unleashed over me. And only to You (do I wish to express my lamentations) until
You are content. There is no power (to repel evil) nor might (to do good) but only
that which You have decreed."
The status of prophethood would have sufficed for the acceptance of duas because
every prophet is a Mustajaabud-D'awaat (one whose duas are promptly accepted
by Allah Ta'ala). However, at this moment, apart from the attribute of
prophethood, a pitiable condition of adversity, victimisation, alienation and
Musaafarat (a state of travelling) further complemented this condition of
acceptance of duas. Allah Ta'ala says:
اَمَّنْ يُجِيْبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَ يَكْشِفُ السُّؤَّءَ
"Who is the one who would respond to (the duas) of the person afflicted by adversity
when he calls unto Him, and He removes evil."
Furthermore, in regards to a traveller and an oppressed person, both of them are
clearly and independently mentioned in the Hadith that their duas are indisputably
accepted.
بترس از آه مظلومال كم بنظام وما كرون
اجابت از ور حق بير استقبال مى آيد
"Beware the sigh of the oppressed for the gates of acceptance readily welcomes his
dua in the Divine Court of Allah Ta'ala."
You can very well imagine the duas of a personage of such noble character who
besides being a divine messenger is also a victim of adversity, oppression, alienated
and travelling on a journey. Such a dua barely left his lips when the doors of
acceptance were flung open.
The same 'Utbah and Shaybah, whose hearts were harder than stone, turned
soft when they caught sight of Rasulullah's Lclaf sad and pitiable condition.
The blood of their kinship and the veins of their patriotism surged forth (in their
concern for his welfare). They charged their slave 'Addaas to fill a tray with grapes
and take it to the man sitting in the garden. They instructed him to request the man
to partake of it. 'Addaas brought the tray to Rasulullah Ucla and placed it
before him. Rasulullah Udaf recited Bismillah and commenced eating.
'Addaas commented: "By Allah! Nobody in that city has ever expressed such
words." Rasulullah Uckauf asked: "Where are you from and what religion do
you follow?" 'Addaas replied: "I am a resident of the city of Nenwaa and I am a

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Christian by faith." Rasulullah gatan enquired: "Is this the same Nenwaa
where the devout servant of Allah, Yunus bin Matta lived?" Taken aback, 'Addaas
responded: "What knowledge do you have about Yunus bin Matta?" Rasulullah
Lucía. replied: "He was my brother, a Messenger and I am also a Messenger."
'Addaas kissed Rasulullah Udaf on his forehead, hands and legs and
submitted: "I bear testimony that you are the slave and messenger of Allah." When
'Addaas returned to 'Utbah and Shaybah, they reproached him for kissing
Rasulullah Uckeauf on his hands and feet. They also warned him: "Make sure this
man does not deviate you from your religion. Your religion is far better than his
religion."
Hakeem bin Hizaam Xx narrates: "When 'Utbah and Shaybah were all
primed to take part in the battle of Badr with the Quraysh of Makkah, 'Addaas
grasped their feet and beseeched: "By Allah! This man is the Messenger of Allah.
These people are being drawn to their annihilation."
'Addaas was busy weeping when 'Aas bin Shaybah happened to pass by. He
asked 'Addaas why he was weeping so profusely. 'Addaas replied: "I am shedding
tears over my two masters who are on their way to do battle with the Messenger of
Allah." 'Aas bin Shaybah enquired: "Is he really the Messenger of Allah?" 'Addaas
replied: "Certainly, by Allah! He has been commissioned as a messenger of Allah to
the entire world."
Hadhrat 'Aa'ishah رَضِيَ اللَّهُ عَنْهَا narrates: "I once asked Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم if he
ever encountered a day more gruelling than the day of Uhud. Resulullah Jugableauf
replied: "Well, the rigorous ordeals I suffered at the hands of your people, were
trials I had somehow endured, but the most punishing day to me was the day I
presented myself before the sons of 'Abdiyaalil (at Taaif). I returned from them
dreadfully disillusioned and dejected. I recovered somewhat as I reached a place
called Qarn Al-Tha'aalib when all of a sudden I raised my head and caught sight of
a cloud sheltering me. Jibraa'eel philate who was also within the cloud called out to
me: "Allah is well-aware of the response of your people. Allah has presently
despatched to you Malakul-Jibaal (the angel of the mountains). You may bid him to
do as you instruct." Presently, the angel in charge of the mountains greeted me
with Salaam and said: "O Muhammad! Allah has sent me to you. I am Malakul-
Jibaal (the angel in charge of the mountains). The mountains are in my control. You
may instruct me to do as you prefer. If you instruct me, I will combine these two
mountains (on either side of Makkah and Taaif) and crush everyone within them."
Rasulullah Uckaf responded: "No, I cherish hope that Allah Ta'ala will create
from their very own descendants, people who will worship Him alone without
ascribing any partners unto Him."
Note: In spite of their ruthless brutalities, this personification of mercy unto
mankind, this embodiment of affection did not make dua for their annihilation
because even though these people may not embrace Islam, their descendants may
comprise of obedient, sincere and devoted servants of Allah Ta'ala.

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Return from Taaif and Attendance of the Jinn
On his return from Taaif, Rasulullah Leaf spent a few days in a place called
Nakhlah. As Rasulullah cka was performing Salaah one night, seven Jinnaat
of Naseebayn happened to pass by. They stood listening to his recitation of the
Qur-aan for a little while and departed. Rasulullah cleaf was totally unaware
of their appearance until the following verses were revealed:
وَ إِذْصَرَ فْنَآ إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُوْنَ الْقُرْالآَّ فَلَمَّا حَضَرُوْهُ قَالُؤًا انْصِتُوْا فَلَمَّا قُضِىَ
وَلَّوْا إِلى قَوْمِهِمْ مُنْذِرِيْنَ ﴾ قَالُوْا يُقَوْمَنَآ إِنَّا سَمِعْنَا كِتْبًا أُنْزِلَ مِنْ بَعْدِ مُؤْسَى مُصَدِّقًا لِّمَا بَيْنَ
يَدَيْهِ يَهْدِىَّ إِلَى الْحَقِّ وَإِلى طَرِيْقٍ مُسْتَقِيْمٍ - يُقَوْمَنَا اَجِيْبُوْا دَاعِىَ اللهِ وَ أُمِنُوْا بِهِ يَغْفِرْ لَكُمْ
مِنْ ذُنُوْبِكُمْ وَ يُجِرْكُمْ مِّنْ عَذَابِ اَلِيْمِ ، وَ مَنْ لَّا يُجِبْ دَاعِىَ اللهِ فَلَيْسَ بِمُعْجِزٍ فِىِ الْأَرْضِ
وَلَيْسَ لَهٌ مِنْ دُوْنِةٍ أَوْ لِيَآٌ أُولِّكَ فِيْ ضَلِلٍ مُّبِيْنٍ
"And remember the time when We directed towards you a group of Jinn listening
attentively to the (recitation of) the Qur-aan. When they turned up before him, they
said (to one another): 'Remain silent (and listen to his words).' And when it was
concluded (by the termination of the Salaah), they returned to their people warning
(them). They said: 'O Our People! We have heard (the recitation) of a book revealed
after Musa that endorses the previous books and it guides towards the truth and
towards the right path. O our People! Respond to the caller of Allah and believe in
him; Allah will forgive your sins and deliver you from a grievous punishment. And
he who does not respond to the caller of Allah, he is unable to flee in the earth and
he will have no supporter besides Him (Allah). Such people are in clear
misguidance.'" [Surah Ahqaaf verses 29-32]
As they approached Makkah, Hadhrat Zaid bin Haarisah Medly asked: "How will
you enter Makkah when the inhabitants of Makkah had forcefully ousted you from
the city?" Rasulullah Udtal replied: "O Zaid! Allah Ta'ala will surely bring
about some solution from this predicament. Allah Ta'ala Himself is the supporter
and guardian of His Deen. Certainly He will grant His messenger dominance over
everyone else."
When Rasulullah caf reached the cave of Hira, he dispatched a message
to Akhnas bin Shareeq asking whether he could enter Makkah under his (Akhnas')
protection. Akhnas responded: "Since I am an ally of the Quraysh, I am unable to
afford you this protection." Thereafter Rasulullah kaf. sent the same message
to Suhail bin 'Amr. He replied: "The Banu 'Aamir are unable to offer protection in
defiance of Banu K'ab." Finally Rasulullah Ucleai sent a message to Mut'im bin

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صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
'Adi appealing to him whether he could enter Makkah under his protection.
Mut'im accepted this appeal. He then drew his sons and people of his clan together
and instructed them to assemble fully armed at the door of the Haram. He declared
to them: "I have offered Muhammad my protection." Saying this, he himself
mounted his camel and headed for the Haram. As he reached the door of the
Haram, he proclaimed: "O people of the Quraysh! I have offered Muhammad my
protection. None of you should interfere with him."
Rasulullah Uckauf then entered the Haram. After kissing the Hajr-e-Aswad
(the black stone) he performed Tawaaf of the K'abah followed by two Rakaats of
Salaah. He then returned home. Mut'im and his sons had actually taken Rasulullah
.into their personal protection صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
It was due to this demonstration of his goodwill, Resulullah kaikauf, in
regards to the captives of Badr, said:
لو كان المطعم بن عدى حيا ثم كلمنى فى هولاء النتنى لتركتهم له
"If Mut'im bin 'Adi was alive today and he spoke to me about these (spiritually)
filthy people, I would have released all of them in consideration of him."
Islam of Tufail bin 'Amr Dawsi
During this period, Tufail bin 'Amr Dawsi turned up in Makkah. Rasulullah
Lucía. was actively engaged in Tableegh (inviting towards Allah Ta'ala) during
this period. Apart from being a man of noble lineage, Tufail was a celebrated poet
and a man of remarkable wisdom. He was also renowned for his great hospitality.
He enjoyed friendly alliances with the Quraysh.
When he came to Makkah, some of the Quraysh informed him: "There is a
man who has turned up amongst us who has caused a lot of friction within the
nation. His speech is like sorcery and black magic as it causes hostile division
between father and son, between brother and brother and between husband and
wife. You should also be vigilant of him lest you or your people fall prey to his
menace. As far as possible, refrain from listening to anything he has to say."
The Quraysh terrified him to such an extent that he inserted wads of cotton
into his ears lest the speech of this man accidentally falls onto his ears. He relates:
"This action led the people to dub me Zul-Qutnatain (the man with two wads of
cotton wool). Coincidentally, I was one day passing the Masjidul Haraam where I
came across Rasulullah Lyckats performing Salaah before the K'abah. I edged
closer to him. Although I personally had no intention to listen to his words, Allah
Ta'ala wanted to make me listen to some of His words. I involuntarily managed to
listen to these words, which I found extraordinarily pleasant and delightful. I
thought to myself, 'I am an intelligent man and a celebrated poet. The charismatic
grace or the repulsive lewdness of any speech is not strange to my ears. I will

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definitely lend my ears to this speech. If his words are pleasant, I will accept them
and if his words are revolting or inappropriate, I will reject them.
He further relates: "Subsequently, when Rasulullah La returned from
the Haram, I tagged along behind him. When he reached his house, I submitted:
'Your people have left me so terrified of listening to your words that I have inserted
cotton wool into my ears lest I fall prey to your words. However, the divine will of
Allah Ta'ala has disallowed this decision of abstaining from your words. Your
words fell onto my ears and I found them to be exceptionally graceful. Why don't
you present your religion to me?'
Rasulullah cka then presented Islam to me and recited a portion of the
Holy Qur-aan before me."
According to another narration Rasulullah Leaf recited Surah Ikhlaas
and Mu'awwazatain before him.
He relates: "By Allah! I have never come across any words similar to the words
of the Holy Qur-aan and I have not encountered any religion more moderate and
reasonable than the religion of Islam. I immediately embraced Islam. I then
appealed: 'O Rasool of Allah! I am the chief of my people. After my return, I aspire
to invite my people towards Islam. Make dua unto Allah Ta'ala to grant me some
symbol that would assist me in my ambitions.' Rasulullah kaf then made
dua:
اللُّهُمَّ اجعل له اية
"O Allah! Grant him some symbol."
He relates: "Subsequently, as I neared my hometown, a Nur (radiance) like the
radiance of a lantern suddenly formed between my eyes. I pleaded with Allah
Ta'ala to transfer this Nur onto some other part of my body instead of positioning
it right on my face lest my people regard this as a type of Muthlah (mutilation) as a
form of divine reprisal against me for denouncing my ancestral religion. This Nur
was instantly transferred to my whip, which miraculously turned into something
like a lantern.
In the morning, I presented Islam first to my father and then to my wife. Both
of them cleaned their clothing, took a bath and embraced Islam. I pacified my wife
by saying: 'If you are concerned about any harm afflicting the children due to us
abandoning the idols, I accept full responsibility.'
I then presented Islam to the Daws tribe but they were a bit hesitant to accept
Islam. I returned to Makkah and once again presented myself to Rasulullah
Ucial. exclaiming: 'O Prophet of Allah! The tribe of Daws declined to embrace
Islam. Why don't you invoke the curse of Allah against them?' Rasulullah
:raised his hands in supplication صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ
اللُّهُمَّ اهد دوسًا وائت بهم

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
'O Allah! Guide the tribe of Daws and (following their conversion to Islam) bring
them here.'
He then advised Tufail: 'Go and invite them towards Islam with affection and
compassion."
He says: "As per his advice, I persisted in inviting the people towards Islam.
Up to the seventh year of Hijrah, between seventy to eighty households
embraced Islam. In the year 7 A.H., I brought all of them with me to Madinah
Munawwarah in the presence of Rasulullah Laf. Following the conquest
of Makkah, I requested Rasulullah Uckaf to permit me to set ablaze the idol
of 'Amr bin Hameemah called Zul-Kaffain."
Once Tufail gained his approval, he set out for his village and set fire to this
idol. As he was in the process of setting it alight, he disdainfully continued reciting
the following stanzas:
يَا ذَا الْكَفَيْنِ لَسْتُ مِنْ عُبَّادِكَا مِيْلَادُنَا اَكْبَرُ مِنْ مِيْلَادِكَا
◌ِى حَشَوْتُ النَّارَ فِىْ فُؤَادِگا
"O Zul-Kaffain! I am not one of your devotees. My birth is far superior to your
birth. Indeed, I have thrust blazing fire within your heart."
Half the tribe had already embraced Islam. Subsequent to the torching of this idol,
the other half repented from their polytheism and embraced Islam.
According to another narration, after accepting Islam, Tufail returned to his
hometown on an incredibly dark rainy night. As a result, he was unable to see the
road ahead. This is when Allah Ta'ala created this Nur (light). The people were left
in utter bewilderment. They surrounded him from all sides attempting to clutch his
whip. This brilliance then radiated from their fingertips. Whenever a dark night
fell, this whip would turn radiant with Nur. This is why Hadhrat Tufail was
prominently known as Zun-Nur (a man of radiance).

Chapter 7
Mi'raaj
After his return from Taaif, Allah Ta'ala took Rasulullah leaf for Mi'raaj
from Masjidul-Haraam to Masjidul-Aqsa and from there to the seven heavens all in
one night with the same physical body and soul in a state of absolute consciousness
and wakefulness. This journey is referred to as Mi'raaj or Israa, the details of which
will be described in the chapter dealing with divine miracles, Insha Allah. The
scholars of Seerah have differed over the exact month in which the Mi'raaj took
place. The most accepted view is that it occurred on the twenty-seventh night of
Rajab. And Allah Ta'ala knows best.
Wisdom behind Mi'raaj
Ten years of prophethood had gone by. All avenues of trials and tribulations were
covered. Not a facet of humiliation was left untouched in the path of Allah Ta'ala.
Clearly what better outcome can there be of trials and tribulations suffered in the
path of Allah Ta'ala than honour, reverence and Mi'raaj (ascension)?
So when Rasulullah caf experienced the extreme levels of distress after
his emergence from the valley of Abu Taalib and after his return from Taaif, Allah
Ta'ala bestowed him with the privilege of Mi'raaj and ascension and Allah Ta'ala
elevated him to such a lofty level that even the most revered of the closest angels
were left behind. Allah Ta'ala made him journey to the extremity of the universe.
He was taken right up to the divine throne after which there is no further rank.
This is why some Aarifeen (sufis) say that this journey to the divine throne
was an indication of Khatm-e-Nubuwwat (the termination of prophethood). The
entire creation and universe terminates at the divine throne. The existence of any
creation beyond the throne is not established from the Qur-aan and Hadith.
Similarly, the merits of prophethood terminate upon the existence of Rasulullah
. صَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
125

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صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
Mi'raaj in Detail
Allah Ta'ala says:
سُبْحِنَ الَّذِىَّ أَسْرَى بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَا الَّذِى بَرَكْنَا حَوْلَةً
لِنُرِيَةً مِنْ ايتِّأُ إِنَّهُ هُوَ السَّمِيْعُ الْبَصِيْرُ
"Glory be to the Being who had taken His (special) servant in (a little part of) the
night from Masjidul-Haraam to Masjidul-Aqsa the environs of which We had
blessed. (The actual aim of this was) to show him from Our signs (some of which are
mentioned in Surah Najm like journeying to Sidratul-Muntahaa, witnessing Jannah
and Jahannam and other divine phenomena). Verily, He (Allah Ta'ala) is all-
hearing, all-seeing." [Surah Israa verse 1]
One night Rasulullah Lceaf was lying down in Umme Haani's house. He just
dozed off when the roof of the house suddenly split open. Through this gap,
Jibraa'eel ALJich accompanied by other angels descended upon Rasulullah
Uchan .. They woke him up and took him to Masjidul-Haraam. As he reached
there, he went into the Hateem area and fell asleep. Jibraa'eel plillaale and Mikaa'eel
Alice woke him up again and took him to the well of Zam Zam. There they laid
him down and split his chest open. They extracted his blessed heart and rinsed it
with the water of Zam Zam. A tray containing Imaan and wisdom was then
brought to him. Implanting this Imaan and wisdom into his blessed heart, they
restored the heart to its original position and resealed his chest. They then inscribed
the seal of prophethood between his shoulder blades. (This was a physical symbol
of Rasulullah gail auf being the seal of all divine messengers.)
The Buraaq was then brought before him. Buraaq is actually the name of a
celestial animal that is smaller than a mule but bigger than a donkey. It was white
in colour and it was so fast that one step would fall as far as the eye could see.
When Rasulullah Udaf mounted this animal, it fell into a state of energetic
friskiness. Jibraa'eel "Liche reproached: "O Buraaq! Why this friskiness? To this
day, not a single servant of Allah more honourable than Muhammad (f)
has mounted you." Buraaq almost kneeled over in shame. It then set off with
Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم .Jibraa'eel ◌ُعَلَيْهِ السَّلَام and Mikaa'eel ◌ُعَلَيْهِ السَّلَام also accompanied
Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم on this animal.
According to certain narrations, Jibraa'eel Ameen pulite assisted Resulullah
Lycka. in mounting Buraaq after which he himself took a seat behind
. صَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
Shaddaad bin Aws ◌ُرَضِ اللَّهُ عَنْه narrates that Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم related: "En
route we came across a land with numerous date-palms. Jibraa'eel philate asked me

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to descend and perform Nafl Salaah. I dismounted and performed Salaah. Jibraa'eel
"Wice then enquired: 'Do you have any idea where you performed Salaah?' I
replied: 'I have absolutely no idea.' Jibraa'eel "LJiale said: 'You performed Salaah in
Yasrib (Madinah Tayyibah) where you are going to migrate.' We then set off once
again when we passed another area. Jibraa'eel Liche asked me to alight and
perform Salaah here as well. I dismounted and performed Salaah. Jibraa'eel Wallace
informed me: 'You performed Salaah in the valley of Saynaa near the tree of Musa
phillite where Allah Ta'ala spoke to Musa plallak.' We then passed another area
where I was again instructed to perform Salaah. I dismounted once again and
performed Salaah. Jibraa'eel ALJich informed me that I had just performed Salaah
in Madyan (the native land of Shu aib philate). We set off once again until we came
to another area where Jibraa'eel Liche asked me to dismount and perform Salaah.
I alighted from the animal and performed Salaah. Jibraa'eel Liche informed me
that this place is called Baitul-Lahm (Bethlehem) where 'Isa "liste was born."
The Marvels of this Celestial journey
Whilst Rasulullah Uckaf was on this celestial voyage, he came across an old
woman who called out to him. Jibraa'eel ◌ُعَلَيْهِ السَّلام advised Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم to
proceed ahead without taking any heed of her in the least. As he proceeded, he
came across an old man who also called out to him. Hadhrat Jibraa'eel Liche
again advised Resulullah Ligakauf to move on. As he proceeded further,
Rasulullah kaktus came across a group of people who greeted him thus:
السلام علیك یا اول، السلام عليك يا اخر، السلام عليك يا حاشر
"Assalaamu 'Alayka Yaa Awwal, Assalaamu 'Alayka Yaa Aakhir, Assalaamu
'Alayka Yaa Haashir."
Jibraa'eel ◌ُعَلَيْهِ السَّلام asked Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم to respond to their Salaam. He then
explained to him, "The old woman you caught sight of at the roadside is actually
the dunya (the world). The remaining age of this world is now limited to the
remaining life span of this old woman. The old man you noticed was actually
shaytaan. Both of them aspire to incline you towards them. The group that greeted
عَلَيْهِ السَّلَامُ Hadhrat Musa وعَلَيْهِ السَّلامُ you with Salaam comprised of Hadhrat Ibraaheem
".عَلَيْهِ السَّلامُ and Hadhrat Isa
Rasulullah Ucieauf said: "On the night of my ascension (to the heavens) I
passed Musa "ligt who was standing engaged in Salaah in his grave."

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According to the narration of Ibn 'Abbaas ◌ُرضى اللّهُ عَنْه ,Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم said:
"On the night of Mi'raaj, I caught sight of Musa SLICE, Dajjaal and the
superintendent of Jahannam whose name is Maalik."
En route, Rasulullah Ucla also came across a group of people with copper
fingernails. They were busy scraping the skin of their faces and chests with these
copper fingernails. When asked about these people, Jibraa'eel Lige replied:
"These are the people who consume the flesh of others." In other words, they
backbite and vilify others.
Rasulullah Ucla. also witnessed a person swimming in a river. He was
busy consuming morsels of stones. When Resulullah stackauf asked about this
man, Jibraa'eel "Ligt replied: "This man is a consumer of interest."
Rasulullah Uckcaf also came across a group of people who, during the
course of just one day, could sow their land and harvest the crop. The field would
then revert to its original condition. When Resulullah hatauf asked about this,
Jibraa'eel plilik replied: "These are people who wage Jihaad in the path of Allah.
Their good deeds are multiplied seven hundred fold. Whatever they spend, Allah
Ta'ala recompenses them with a far better substitute."
Rasulullah Uckaf. then passed a group of people whose heads were being
crushed by boulders. Each time the heads were crushed, they would revert to their
normal condition. This cycle continued ceaselessly. When Resulullah Ligasteauf
enquired about these people, Jibraa'eel Liche replied: "These are people who are
indifferent towards their Fard Salaah."
He then came across a group of people whose anterior and posterior private
parts were wrapped in rags and they were grazing like camels and oxen. Rasulullah
replied: "These are people who عَلَيْهِالسَّلَامُ asked who they were. Jibraa'eel صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
do not pay Zakaat on their wealth."
Rasulullah Uckaf. then came across a group of people in front of whom
were two cauldrons. One contained cooked flesh and the other cauldron contained
raw and decomposing flesh. These people were consuming the decomposing flesh
without partaking of any of the wholesome cooked flesh. Rasulullah La
asked: "Who are these people?" Jibraa'eel plilik replied: "These people are made
up of men of your Ummah who, in spite of having Halaal and decent women
available to them, spend the entire night with adulteresses and women of loose
morals, and this group is made up of women who leave their Halaal and decent
husbands to pass the night with adulterers and unchaste men."
Rasulullah cíaf then came across a pole positioned on a main road. It
slashed or hacked up clothing or anything else that happened to come close to it.
When Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم asked Jibraa'eel ◌ُعَلَيْهِ السَّلَام about this, he replied: "This is
the image of people who lie in wait at the roadsides and plunder the property of
passers-by."

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Then Rasulullah Uckauf happened to pass a man who had amassed a huge
pile of sticks. Although he was unable to bear this huge burden, he was nonetheless
fetching more and more sticks and adding to the burden. When Rasulullah
replied: "This is a man of عَلَيْهِالسَّلامُ asked what this signified, Jibraa'eel صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
your Ummah who is burdened by numerous rights and responsibilities which he is
unable to execute but notwithstanding this, he continues saddling himself with
even more obligations."
He then came across a group of people whose tongues and lips were being
sheared by iron scissors. As soon as their lips and tongues were sheared off, they
reverted intact to their original condition. This cycle continued relentlessly without
any sign of termination. When Rasulullah Leaf asked about this, Jibraa'eel
WILLE said: "These are the preachers of your Ummah (who befit the verse 'they
preach what they do not do')," in other words, they preach to others but fail to
practise themselves.
Thereafter Rasulullah clef passed an area with appealing fragrances and
cool breezes. Jibraa'eel philate informed him that this was the fragrance of Jannah
(paradise). They then passed an area reeking of repulsive odours. Jibraa'eel pTala
said that this was the stench of Jahannam (hell).
Baitul-Muqaddas
Rasulullah Ucleai arrived at Baitul-Muqaddas in this splendour and dismounted
from the Buraaq. Rasulullah Uckaf tied the animal to the iron loop on which
all the previous Ambiyaa Wife tethered their animals.
Thereafter Resulullah tackau entered Masjidul-Aqsa and offered two
Rakaat (of Tahiyyatul-Masjid).
On this auspicious occasion of Rasulullah's kaf advent, the other
Ambiyaa philleite were already awaiting his arrival in the Masjid. Hadhrat
Ibraaheem Liche and Hadhrat Musa "Liche were also amongst the luminaries
. صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ awaiting Rasulullah
Barely a few moments passed when a number of people happened to assemble
in Masjidul-Aqsa. A Muazzin called out the Azaan followed by the Iqaamah. Now
the entire congregation was waiting to see who would lead them in prayer?
Jibraa'eel ◌ُعَلَيْهِالسَّلَام held Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم by the hand and led him forward.
Rasulullah Uckauf says: "I led all of them in Salaah. When I completed the
Salaah, Jibraa'eel WJich asked me if I knew whom I led in Salaah. When I replied
in the negative, he said: 'All the prophets who were commissioned before you,
every single one of them offered Salaah behind you.""

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
According to another narration, even the angels descended from the skies
upon this momentous advent of Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم .Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم then
led all the Ambiyaa ◌ُعَلَيْهِمُ السَّلام and the angels in Salaah.
Upon the termination of the Salaah, the angels asked Jibraa'eel palack: "Who
is this companion with you?" Jibraa'eel Liche replied: "This is Muhammad
the seal of all divine messengers." The angels asked: "Is he already,صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
commissioned as a messenger?" When Jibraa'eel "Liche replied in the affirmative,
the angels commented: "May Allah keep him alive and well. He is a wonderful
brother and vicegerent." In other words, he is our brother and the vicegerent of
Allah Ta'ala.
. عَلَيْهِمْ السَّلَامُ met with the souls of the Ambiyaa صَلَّاللَّهُ عَلَيْهِ وَسَلَّمَ Thereafter Rasulullah
Each one of them praised and glorified Allah Ta'ala in his distinctive manner.
: عَلَيْهِ السَّلَامُ Glorification of Ibraaheem
Ibraheem place praised Allah Ta'ala in the following words:
الحمد لله الذى اتخذنى خلیلا واعطانی ملكا عظيما وجعلنى امة
قانتا یؤتم بی وانقذنى من النار وجعلها علىّ بردا وسلاما
"All praises are due to Allah Who had adopted me as His Khalil (bosom friend) and
granted me great authority, and Who has rendered me an obedient leader who is
adhered to and has saved me from the fire by making it cool and safe for me."
: عَلَيْهِ السَّلَامُ Glorification of Musa
الحمد لله الذى كلمنى تكليما وجعل هلاك ال فرعون ونجاة بنى
اسرائیل علی یدی وجعل من امتی قوما یهدون بالحق وبه يعدلون
"All praises are due to Allah Who had spoken to me directly without an
intermediary, Who had destroyed Fir'awn and rescued the Bani Israa'eel at my
hands and Who had made such people from my Ummah who guide towards the
truth and with the truth do they mete out justice."