النص المفهرس

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said: "I did exactly that and I never forgot anything
thereafter."1
10. A person came to Rasulullah % and said: "O Messenger
of Allah! My brother is ill. The effects of insanity are on
him." Rasūlullah % asked him to bring his brother to
him. When he was brought, Rasulullah % recited several
surahs of the Qur'an and blew onto him. He was
immediately cured and no traces of insanity remained
on him.2
There are various other incidents where Rasulullah _ cured
people who were ill. He cured them with his blessed saliva, by
blowing onto them or by passing his hand over them and they
were immediately cured.
Bringing the dead to life
The noble Prophets are essentially spiritual doctors. They have
been commissioned to treat the ailments of the heart and soul.
However, Allah % occasionally enables them to cure such
physical ailments which doctors are unable to treat.
Occasionally, He also enables them to bring back the dead so
that it may be made clear that these Prophets are the chosen
ones of Allah g. Miracles of this nature were given to a large
extent to 'Îsā tade).
Although Allah &# blessed Muhammad * with numerous types
of miracles, He also endowed him with a fair share of miracles
related to curing the sick and bringing back the dead to life.
Allah , caused a group of dead people to come to life at his
hands.3
1 Bukhārî.
2 Ibn Mājah: as-Sunan, Bab al-Faza‘ wa al-Araqq.
Zurqānî, vol. 1, p. 170.

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Imām Qurtubī rahimahullāh writes in his book, Tadhkirah, that
Allah , caused a group of dead people to be revived at the
hands of Muhammad . This has been related by Qādī 'Iyad
rahimahullāh.1
1. Anas 4% narrates that a young son of an elderly old
woman passed away. Everyone placed a cloth over him
and covered him. The old lady was greatly disturbed
and began screaming out and saying: "O Allah! You
know very well that I embraced Islam solely for Your
sake. I abandoned all the idols and emigrated to Your
Messenger after much difficulties. O Allah! Do not give
the idol worshippers the opportunity to ridicule me. And
do not place this unbearable burden on me." Anas
says: "Rasūlullah % and we, the people of Suffah, were
present at that time. I take an oath by Allah s that we
were still present there when that boy suddenly came to
life. He removed the sheet that was covering his face
and ate food with us. He remained alive till after the
demise of Rasūlullah . His old mother passed away in
his lifetime."2 This child came back to life by this
supplication of this woman and the blessed presence of
Rasūlullāh .
2. Rasūlullāh ¿ invited a person to Islam. He replied: "I
will only embrace Islam if you bring my daughter who
passed away recently to life." Rasūlullah _ said: "Show
me her grave." That person took him to her grave.
Rasūlullah % stood there and called out her name. The
girl came to life and said: "Here I am and I am fortunate
to be before you." Rasūlullah asked her: "Would you
1 Refer to Sharh ash-Shifa' of Mulla 'Alî Qārî, vol. 1, p. 643.
2 Narrated by Ibn 'Adîyy, Ibn Abî ad-Dunya, Bayhaqî, Abû Nu'aym. Refer
to Zurqānî, vol. 5, p. 183 for details.

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The Life of Muhammad %
like to live with your parents?" She replied: "O
Rasūlullah! The companionship of Allah % is better.
And I have found the hereafter to be better than this
world."1
3. 'Ā'ishah radiyallahu 'anhā narrates that during the
Farewell Pilgrimage, Rasūlullah % got off at a place
called Hajun and when he left, he was sad and crying.
When he returned to me after some time, he was happy
and smiling. When I asked him the reason for this, he
replied: "I requested Allah to cause my parents to
come back to life. Allah s brought them back to life,
they brought īman in me, and passed away again."
This Tradition is narrated by Suhaylī in Raud al-Anif.
He says that the narrator of this Tradition is unknown
(majhūl). Ibn Kathir rahimahullāh says that although
this Hadith is weak, it is not fabricated. It is permitted
to narrate weak Ahadith in matters concerning virtues
and merits.2
Shaykh Jalād ad-Din as-Suyūtī rahimahullah and
'Allāmah Zurgānī rahimahullah state that the
Traditionalists have three opinions with regard to the
Hadith concerning the parents of Rasūlullah % coming
back to life. Ibn Jauzī and Ibn Dahyah say that this
Hadīth is fabricated. Imām Qurtubī rahimahullāh says
that this Hadith is authentic. Suhaylī, Ibn Kathir and
others say that this Hadith is weak but not fabricated.
4. It is narrated through several narrations in the books of
Hadith that when Rasūlullah * was at Khaybar, a
Jewish woman presented a roasted goat to Rasulullah .
1 Zurqānî, vol. 5, p. 182. Also, ash-Shifā' of Qādî 'Iyād, p. 160.
2 Zurqānî, vol. 5, p. 183.

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She had poisoned this goat. Rasūlullah % ate a little
from it and the Sahabah & also did the same. But then
he immediately asked the Sahabah & to stop eating and
said to them: "This goat has just now informed me that
it has been mixed with poison."
Qādī 'Iyad rahimahullah says that the Hadith
concerning the poisoned goat is a famous Hadith which
the imams of Hadith included in their collections. The
scholars of theology differ with regard to this Hadith.
Imam Abul Hasan Ash'arī rahimahullāh and Qādī Abū
Bakr Bāqilānī rahimahullah say that Allāh %, through
His perfect power, enabled that goat to utter words and
sounds just as He did this on numerous occasions with
trees and rocks. The flesh of the goat remained in its
original state and form, but Allah is created in it the
power of speech.
Others say that Allah s gave life to that flesh. After it
was given life, it spoke to Rasulullah .
1
5. Rasūlullah % used to lean against the stump of a date
palm in the Musjid-e-Nabawī and deliver his sermons.
Later when his pulpit was made, he began delivering his
sermons from the pulpit. This stump was so overcome
by grief over its separation from Rasūlullah , that it
began crying out loudly. He got down from the pulpit,
went to it and embraced it. It now began sobbing.
Rasūlullah % said: "This stump used to constantly listen
to my sermon. Since it no longer listens to it, it began
crying."2
1 Refer to ash-Shifa' of Qadî 'Iyad, p. 159 and Manāhil as-Safa, p. 43.
2 Bukhārî.

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The Life of Muhammad #
Qādī 'Iyad rahimahullah says that the Hadith
concerning the crying of the tree stump is mutawatir -
related by a very large number of Sahabah.
Imām Shafi'ī rahimahullāh says that this miracle of
Rasulullah is loftier than 'Isa's y miracles of
bringing the dead back to life. The reason is that when a
dead person comes back to life, he returns to his
previous state, i.e. of life. On the other hand, a piece of
wood is an inanimate object. It had no life before this.
For it to show its pain and to cry out by the separation
of Rasūlullah % is extremely strange.
Imam Bayhaqī rahimahullāh quotes in like manner
from Imam Shafi'ī rahimahullāh. Similarly, for trees
and mountains to greet Rasūlullah , for idols to fall by
his mere indication, for food to glorify Allah % in
Rasūlullah's % assembly and their sounds to be heard -
are all miracles which are no less than bringing the dead
back to life. Similarly, for trees to go to him when he
called them and for them to return to their original
places when he asked them to return, are miracles which
are no less than bringing the dead back to life.
In short, there are several Ahadith with regard to bringing the
dead back to life, all of which are narrated through several
chains of narrations. Although these narrations are not totally
authentic when gauged individually, but when they are
combined, they establish the fact that such miracles were
certainly performed by Rasulullah . It is therefore incorrect to
consider them to be baseless and fabricated.
The miracles of 'Îsa cal
The greatest miracle of 'Isa sull as related by the Qur'an is that
he used to blow onto an outward form of a bird that was made
of clay and it would turn into a real bird that could fly by the

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The Life of Muhammad #
order of Allah g. It is stated that this bird would fly for some
distance and then fall and die. This was so that there would be a
difference between an original bird and this bird that flew as a
miracle. However, this miracle is not mentioned in any of the
four books of the Bible.
After this is the miracle of bringing the dead back to life. This
miracle is slightly lower than the miracle of the bird. The
reason for this is that to bring something to life which had life
previously is not so astonishing as bringing to life something
that had no life at all [as in the case of the bird made of clay].
After this is the miracle of curing the sick. After this is his
ability to inform people of what they just ate and what they left
behind in their homes.
This last miracle is not peculiar to 'Isa . Many other
Prophets informed the people of things before their occurrence.
For example, the Qur'an's information seven or eight years
before that the Romans will be victorious. Information about
the conquest of Khaybar, Syria and Iraq was also given before
hand.
The Christians enumerate a total of 27 miracles of 'Îsa . His
greatest miracle according to them is bringing the dead back to
life. According to the traditions of the Bible, this miracle was
performed only three times. The first dead person was from the
city of Na'in. His bier had been lifted and his mother was
crying. 'Isa stopped the procession from proceeding and
said: "O young man! Wake up." This youngster got up and
began talking. 'Îsa " handed him over to his mother.
Everyone was astonished and said this is a Prophet who has
been sent to us. Refer to the Bible, Gospel of Luke, chapter 7,
verses 11-17.

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The second incident concerns bringing a young girl to life. This
is related in the Bible, Gospel of Matthew, chapter 9, verses 18-
24.
The third incident concerns Lazarus who was the brother of
Maryam . Four days had passed since he died and was
buried. 'Isa su came to his grave and called out loudly: "O
Lazarus! Come out." He appeared with his hands and feet tied
with his shroud. His face was covered with a scarf. Yasū'
ordered that it should be opened and he should proceed. This
incident is related in John, chapter 11.
With regard to these miracles, the Jews say that these three
people were not really dead. Rather, they were in a trance. At
times, when a person is severely unconscious, he is considered
to be dead. It is for this reason that modern day governments do
not consider a person to be dead unless he is certified to be
dead by a reliable doctor.
Muslims say: we accept these miracles of 'Isa y when he
brought the dead back to life on the basis of the testimony of
the Qur'an and the Hadith. On the other hand, the Christian
scholars possess no reliable and continuous chain of narrators
for these incidents. On the other hand, all the miracles of
Muhammad are related via authentic, continuous and
unbroken chains of narrators. Those narrations that are not
continuous or are weak, are related through several chains. It is
obvious that when something is related through several chains
and various narrators, then it is proof that such a narration is
not baseless. Several chains of narrators give strength to the
actual narration and at times causes that narration to become
authentic or good.
As for the Jews and Christians, they neither have chains of
narrators nor the science of assessment of the narrators ( 'ilm ar-
rijāl). Therefore, the incidents that are narrated in the Bible
carry no weight.

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The purpose of prophet-hood
All the Jewish and Christian scholars agree that Allah
commissioned His special servants and sent them as Prophets
and Messengers to this world. He sent revelation to them so
that they may guide the people towards the truth and show
them the path to eternal salvation.
The basis on which the Jewish and Christian scholars believe in
the prophet-hood of their Prophets, the same basis is found in
Muhammad . In fact, the peculiarities of prophet-hood and
the proofs of messenger-ship are found more clear and explicit
in him. As regards the authenticity of narrations and traditions,
those that refer to the prophet-hood and messenger-ship of
Muhammad % are far more authentic and further away from
doubts. In fact, they are pure and clear of doubts and
misgivings.
The most important and greatest aspect of prophet-hood and
messenger-ship are those religious beliefs, acts of worship,
morals and character, injunctions and dealings. The second
most important aspect are the proofs and evidences of prophet-
hood and messenger-ship. These refer to the miracles. Third are
the predictions. Fourth: reformation of the world. Fifth: the
effect of guidance.
Muhammad % surpassed all the Prophets and Messengers in
these five aspects.
The reason behind the deviation of the Christians
Just as Allah , gave clear signs and miracles to the Prophets in
order to prove their prophet-hood, 'Îsa ) was also given many
miracles.
On seeing these miracles and supernatural feats of 'Isa , the
Christians assumed that these miracles were produced by the
personal power of 'Îsa ) and that this power of his is the exact
power of Allah . These naïve people therefore assumed that,

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Allah forbid, Allah came down in the form of 'Isa tall and
became one with him. And that 'Îsa ) and Allah & are one
and the same. Allah & protect us from such erroneous beliefs.
Some Muslims go to extremes in their veneration of pious
personalities. They call out to the auliya for their needs and
difficulties. They believe that these righteous servants have the
power of profit and loss [benefit and harm]. Such people do not
consider these pious personalities to be deities. Rather, they
believe that they are servants of Allah . It is for this reason
that these people are not out of the circle of Islam. However,
there is a definite similarity between them and Christians and
polytheism. Although this action of theirs is not polytheism in
belief, it is certainly polytheism in actions.
The Prophets are the chosen servants of Allah . The purpose
and object of their appointment is to show the people the path
of recognizing and worshipping Allah 5, and to reform and
purify their morals and deeds. The clear signs, miracles and
supernatural feats that are displayed by them are proofs and
evidences of their prophet-hood. The poor Christians assumed
these to be the proofs of divinity. They have not realized that
these acts of the Prophets are not of their own choice. Rather,
they are manifestations of Allah's power. They are displayed at
the hands of the Prophets through Allah's power and will solely
to show the merit and superiority of the Prophets. The power
and will of the Prophets have nothing to do with the appearance
and display of these miracles and supernatural feats.
Allah g did not bestow the Prophets with any intrinsic power
to do what they will in the universe. So much so, that they do
not even have the power to bestow guidance to their close
relatives, fathers and sons. They cannot bring to the path of
guidance whom they will. Nuh & was unable to bring his son
and Ibrahim study was unable to bring his father, Azar, to the
path of guidance. Rasūlullah % was unable to bring his uncles

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The Life of Muhammad %
Abū Talib and Abu Lahab to the path of guidance. Allah dig
revealed the following verse:
إِنَّكَ لاَ تَهْدِيْ مَنْ أَحْبَبْتَ وَلَكِنَّ اللهَ يَهْدِيْ مَنْ يَّشَآءُ
"You do not guide whom you will. Rather it is Allah who
guides whomever He wills." (Sūrah al-Qasas, verse 56)
The Prophets do not even have control over their profits and
losses [benefits and harms]. There were times when the
Prophets experienced various difficulties and hardships from
their enemies. They could not remove those difficulties and
hardships with their selves. So much so, some of them were
even killed. Allah , asks Rasulullah % to say to the people:
قُلْ إِنِّيّ لاَ أَمْلِكُ لَكُمْ ضَرَّا وَّلاَ رُشْدًا
"Say: 'I am unable to cause any harm to you nor can I guide
you."" (Sūrah al-Jinn, verse 21)
There are numerous other verses of this sort in the Qur'an: that
profit and loss is the prerogative of Allah . Therefore,
whoever cannot be of benefit or cause harm cannot be worthy
of worship.
After the era of Rasulullah came the era of the Rightly
Guided Caliphs. They were the ones who overturned the
empires of Rome and Persia and conquered half the globe.
After their conquests, they uprooted the forts of polytheism and
oppression. They purified the land of evils and immorality.
They spread the teachings of true monotheism, justice and
equity to such an extent that they became the icons of mercy,
justice, thinking and intelligence.
On the other hand, the Christian governments raised the flag of
trinity instead of tauhid. They then opened the doors of
drinking intoxicants, worshipping their lusts and desires, and

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various other evils and immoralities. All these are clearly
visible in the countries of Europe and America.
The three fundamental principles of religion
There are three fundamental principles of religion which were
brought by all the Prophets of Allah , and around which
revolves the success of humanity. They are tauhid, messenger-
ship and the resurrection. The entire world was engrossed in
deviation before the commissioning of Muhammad %. The
Qur'an was revealed to him. He came with guidance and
reformations from Allah . He set right and reformed all the
deviations in the fundamental and subsidiary matters. He first
reformed the deviations that had taken place in these three
fundamental principles.
Tauhīd
The first and greatest principle of religion is tauhid. It was due
to shortcomings in this regard that all nations of the world went
astray. The Magaens believed in two gods while the polytheists
were engrossed in idol worship.
Although the Jews were aware of the teachings and guidance of
the Prophets, they also deviated on the principle of tauhid. In
their deviation, they reduced Allah % to a human who gets
tired, who regrets creating man, Allah wrestled with Israil, he
was entrapped by Israil and was unable to come out of his grasp
till he bestowed blessings to him.
The Christians became targets of clear polytheism. They
innovated the polytheistic belief of trinity.
The Qur'an is filled with teachings of tauhid and rejection of
polytheism and trinity.

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Prophet-hood
The polytheists totally rejected the concept of prophet-hood.
They considered the human race to be an impossible
component of prophet-hood.
Although the Jews believed in prophet-hood, they felt that in
comparison to Allah, the Prophets could lie, deceive and
fabricate. They also felt that Prophets could commit major sins.
Moreover, they felt that prophet-hood was confined to the Banī
Isra'il. They claimed that prophet-hood was the prerogative of
the Banī Isra'il and that Allah s could not choose anyone else
for the mantle of prophet-hood.
Like the Jews, the Christians also believed that prophet-hood
was confined to the Bani Isra'il. Apart from 'Isa ) and his
disciples, they did not consider any other Prophet to be sinless.
Christians believe in the divinity of 'Isa s and that he was the
son of Allah g.
The Qur'an repeatedly points to the follies of the polytheists,
Jews and Christians with regard to the concept of prophet-hood.
The resurrection
The third fundamental principle of religion is belief in the
hereafter, conviction in the accounting of deeds and belief in
reward and punishment.
The polytheists and idol worshippers were ardent rejecters of
the resurrection. They did not believe in reward and
punishment.
With regard to reward and punishment, the Christians
developed the concept of redemption. They believe that their
saviour ['Îsa ] will redeem himself for the sins of humanity
and save them from punishment for sins.

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The Jews claim that Allah de is favourable and inclined towards
the Banī Isra'il in this world and in the hereafter. And that
paradise is reserved for the Banī Isrā'il.
The teaching of Islam
As regards reward and punishment, Islam says that salvation is
dependent on īman and good deeds. As regards reward and
punishment for belief and unbelief, no nation will be given
preference over another nation. Instead, justice will be meted
out in rewarding the believers and doers of good, and in
punishing the unbelievers and evil doers. There will be absolute
justice in punishment. The punishment for a single evil will be
one punishement. On the other hand, when it comes to reward,
there will be justice plus kindness. One good deed will be
rewarded tenfold. And if Allah g wills, He may give even
more reward than that.
The Qur'an explains this matter of reward and punishment in a
beautiful way. It repeats it again and again. In each of these
places, it presents this matter in an attractive and heart-
appealing way. It affirms this with numerous proofs.
أَفَحَسِبْتُمْ أََّا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُوْنَ
"Do you think that We created you for mere amusement and
that you will not be returned to Us." (Sūrah al-Mu'minūn, verse
115)
أَيَحْسِبُ الإِنْسَانُ أَنْ يُتْرَكَ سُدَّى أَلَمْ يَكُ نُطْفَةً مِّنْ مَّنِيّ ◌ُّمْنَى ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى
فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأُنْثَى أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُخْبِيَ الْمَوْنَى.
"Does man think that he will be left free, at large? Was he not a
mere drop of sperm that had been spilt? Then he was a clot of
blood. Then He created him and moulded him in proportion.
Then He made of him a pair: the male and the female. What! Is

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The Life of Muhammad %
He unable to bring the dead back to life?" (Sūrah al-Qiyamah,
verses 36-40)
The philosophers believe in the resurrection but they believe
that it will be spiritual and not physical. On the other hand,
Islam teaches of an after life that will be both spiritual and
physical. Those of philosophical inclinations stress a spiritual
resurrection because they consider physical enjoyments to be
insignificant. They say that physical enjoyments are mere
animalistic forms of behaviour. They say this despite being
enamoured by physical enjoyments. They do not understand
that man is composed of both the soul and the body and that
this total composition is answerable to divine injunctions and
rules. Therefore, reward and punishment is to be meted out to
both, body and soul.
Therefore, the religion that is complete and perfect from every
aspect, and whose fundamentals and subsidiary matters are all
rationally acceptable and proven - that is the perfect religion. It
is by following such a religion that a person can gain proximity
to Allah . Allah s says:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ وَأَتََّمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الإِسْلاَمَ دِيْنًا
"Today have I perfected for you your religion and completed
My favour on you and chose Islam as a religion for you."
إِنَّ الدّيْنَ عِنْدَ اللهِ الإِسْلاَمُ وَمَنْ يَّبْتَغِ غَيْرَ الإِسْلاَمِ دِيْنًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ
الْخَاسِرِيْنَ
"Surely the religion in the sight of Allah is Islam. Whoever
follows a religion other than Islam, it will not be accepted from
him. And he will be of the losers in the hereafter."

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The Life of Muhammad %
Khasā'is-e-Nabawī
Khasā'is-e-Nabawī refers to those virtues and merits which
Allah , bestowed on Muhammad _ alone. Allah s did not
bestow such virtues and merits to any of the other Prophets.
Rasūlullah % said: "I have been given certain things which
none of the other Prophets before me were given."
1. My commissioning as a Prophet was to the entire mankind.
The Prophets before me used to be commissioned to their
respective peoples only while I have been commissioned to the
entire world. Allah s says
يَا أَيُّهَا النَّاسُ إِّيْ رَسُوْلُ اللهِ إِلَيْكُمْ جَمِيْعًا - وَمَا أَرْسَلْنَاكَ إِلَّ كَافَّةً لِلنَّاسِ - تَبَارَكَ الَّذِيْ
نَّلَ الْقُرْقَانَ عَلَى عَبْدِهِ لِيَكُوْنَ لِلْعَالَمِيْنَ نَذِيْرًا.
"O people! Surely I am the Messenger of Allah to all of you."
"We have not sent you but to all the people."
"Blessed is He who sent down the Criterion to His servant so
that he may be a warner to the worlds."
2. I am the seal of Prophets. The chain of prophet-hood has
ended with me. There is to be no Prophet after me. Allah
says:
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّنْ رِّجَالِكُمْ وَلَكِنْ رَّسُوْلَ اللهِ وَخَاتَمَ النَّبِيْنَ.
"Muhammad is not the father of any of your men. Rather, he is
the Messenger of Allah and the seal of Prophets."
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ وَتََّمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الإِسْلاَمَ دِيْنًا
"Today have I perfected for you your religion and completed
My favour on you and chose Islam as a religion for you."
3. I have been given comprehensiveness in speech. In other
words, such short and comprehensive words which are few in

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number but whose meanings are numerous. The collection of
Ahādīth is testimony to this. His Ahadith is a collection of all
true beliefs, correct deeds, noble characteristics, and all rules
and injunctions related to religion and the world.
4. I have been given victory and help through my awe. Without
any external causes, my enemies are intimidated by me and
scared of me despite their being at a distance of a month's
journey. This was divine help that caused his enemies who
were as far as one month's journey to fear him and be terrified
of him. Allah s says:
سَنُلْقِيْ فِيْ قُلُوبِ الَّذِيْنَ كَفَرُوا الرُّعْبَ
"We shall cast terror in the hearts of the unbelievers."
وَقَذَفَ فِيْ قُلُوْبِمُ الرُّعْبَ
"And He cast terror in their hearts."
5. The entire earth has been made a place of prostration for me
and a pure place. In other words, my followers are permitted to
offer salah everywhere - whether they are in the musjid or not.
I have received the permission to purify myself with pure sand.
I am permitted to make tayammum everywhere. Sand has been
made pure for me just like water.
6. Booty has been made lawful for me. It was not permitted to
any Prophet before me.
7. My followers will be more in number than the followers of
all the other Prophets. It is stated in a Hadith that on the day of
resurrection, all the nations of the world will cover 120 lines.
From these, 80 lines will consist of my followers.
8. I have been given the ash-Shafa'ah al-Kubrā, the major
intercession. On the day of resurrection, all the early and latter

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The Life of Muhammad
nations will come to me. I will intercede for them in the court
of Allah de.
9. I will take my followers and cross the pul sirat before all the
other Prophets.
10. I will enter paradise first. Abu Bakr 4% and 'Umar 4% will be
to my right and left sides. In paradise, every Prophet will have a
fountain. My fountain will be the widest and most brilliant.
This weak servant has given a very brief and short explanation
of the miracles and khasa'is of Muhammad . The Ahadith in
this regard are well known and popular.
I now end this work, Siratul Mustafa, with the third volume. I
pray to Allah s that He decrees a good end for myself and my
offspring. I pray that He enables me to enjoy the intercession of
Muhammad , to be present at his fountain of abundance, and
to drink from it water. Āmīn.

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The Life of Muhammad %
وآخر دعوانا أن الحمد لله رب العالمين. والصلاة والسلام على حبيبه سيد الأولين
والآخرين وعلى آله وأصحابه وعلماء أمته وأولياء زمرته أجمعين. وعلينا معهم يا أرحم
الراحمين ويا أكرم الأكرمين وإجود الأجودين وخير المسئولين ويا خير المعطين. آمين يا
رب العالمين.
Completed on 28 Muharram al-Haram 1385 A.H.
Muhammad Idrīs [rahimahullāh].