Indexed OCR Text

After Rasulullaah p had passed away, some people asked Hadhrat Aa'isha wie dl (pin )
to describe the life and character of Rasulullaah p. She replied in surprise, "Have
you not recited the Qur'aan?" When they replied that they did, she said, "His
entire life was the Qur'aan." (This means that every part of his life conformed
with the teachings of the Qur'aan.)
The Qur'aan is the word of Allaah that was revealed to Rasulullaah p. The
Qur'aan was therefore the manual for guidance and righteousness and
Rasulullaah p was the one who demonstrated this guidance and righteousness to
mankind. The Qur'aan is the message and Rasulullaah p is the messenger
responsible for conveying the message to creation. It is for this reason that every
word of the Qur'aan is linked to the character and life of Rasulullaah p. How then
can one count the number of places in the Qur'aan where reference is made to
Rasulullaah p?
What we can count are the places in the Qur'aan that explicitly state his name
or that address him in some way, such as "O Nabi!" or "O Rasool!" These
places are many and are found in 114 places of the Qur'aan. Hereunder is a list
of the various names by which the Qur'aan refers to Rasulullaah p and the
Surahs and verses where they appear:
No.
Name
Surah: Verse/s
1
Muhammad
(محمد)
Aal Imraan:144
Ahzaab:40
Muhammad:2
920

No.
Name
Surah: Verse/s
Fatah:29
2
Ahmad
(أحمد)
Saff:2
3
Abdullaah
(عبد الله)
Hadeed:9
Jinn:19
Kahaf:1
4
Shaahid
(شاهد)
Fatah:8
Ahzaab:45
Muzammil:15
5
Mubashir
(مبشّر)
Ahzaab:45
Fatah:8
Furqaan:56
6
Basheer
(بشير)
A'raaf:188
Hood:2
Saba:28
Faatir:24
Baqarah:119
7
Nadheer
Baqarah:119
921

No.
Name
Surah: Verse/s
(نذير)
A'raaf:188
Ahzaab:45
Hood:2
Hijr:89
Ankaboot:50
Faatir: 23/24/37/42
Fatah:8
Dhaariyaat:50/51
Mulk:8/9/17/26
Furqaan:56
Saba:28/46
Ahqaaf:9
8
Mudhakkir
(مذكّر)
Ghaashiya:21
9
Siraajum
Muneer
Ahzaab:46
(سراج منير)
10
Daa'ee
Ilalallaah
Ahzaab:46
Ahqaaf:32
922

No.
Name
Surah: Verse/s
(داعي الى الله)
11
Haqq
(حق)
Yunus:108
12
Azeez
(عزيز)
Taubah:128
13
Ra'oof
(رؤُف)
Taubah:128
14
Raheem
(رحيم)
Taubah:128
15
Ameen
(أمين)
Dukhaan:18
16
Noor
(نور)
Maa'idah:15
17
Ni'mah
(نعمة)
Baqarah:231
Nahl:83
18
Haadi
(هادي)
Room:53
19
Rahmah
Ambiyaa: 107
923

No.
Name
Surah: Verse/s
(رحمة)
20
TaaHaa
(طه)
TaaHaa:1
21
Yaaseen
(یس)
Yaaseen:1
22
Muzzammil
(مزمّل)
Muzzammil:1
23
Muddathir
(مدّثّر)
Muddathir:1
24
Mundhir
(منذر)
Naml:92
Saad:4/64
25
Khaatamun
Nabiyyeen
(خاتم النّبِيِّن)
Ahzaab:40
26
Nabi
(نبي)
Aal Imraan:161
Maa'idah:81
Anfaal:64/65/67/70
Taubah:61/73/113/117
Hujuraat:2
924

No.
Name
Surah: Verse/s
Ahzaab:1/6/28/32/38/45/50/53/56/59
Tahreem:1/3/8/9
Talaaq:1
Mumtahina:12
Baqarah:143/151
Aal Imraan:32/81/86/101/132/153/172/179/183
Nisaa:13/14/59/61/64/69/79/80/100/115/117/42
Maa'idah:15/33/41/55/56/67/83/92/99
A'raaf:157/158
Anfaal:1/13/24/41/46
27
Rasool
(رسول)
Taubah:
1/3/7/16/24/26/29/33/54/59/61/63/65/80/81/84/
86/88/91/94/97/99/105/107/128
Nahl:113
Israa:93
Hajj:78
Noor:27/28/51/52/54/62/63
Mu'min:78
Zukhruf:29
925

No.
Name
Surah: Verse/s
Ankaboot:18
Hujuraat:1/3/7/14/15
Fatah:9/12/13/17/26/27/28/29
Ahzaab:12/21/29/31/33/36/40/53/57
Dukhaan:13
Hadeed:7/8/28
Mujaadah:4/5/8/9/12/13/20/22
Muhammad: 32/33
Munaafiqoon:1/5/7/8
Taghaabun:8/12
Furqaan:7/27/30/41
Talaaq:11
Jumu'ah: 2
Saff:9/11
Hashar:4/6/7/8
Mumtahina:1
Jinn:23/27
Haaqa:4
926

No.
Name
Surah: Verse/s
Baqarah:143
28
Shaheed
(شهيد)
Nisaa:41
Nahl:89
Hajj:78
29
Abd
(c)
Furqaan:1
Israa:1
30
Burhaan
(برهان)
Nisaa:175
Ulema have written several books concerning the various attributes and names
by which Rasulullaah p has been addressed in the Qur'aan and Ahadeeth.
Allaama Ibn Dihya ai, was most probably the first to write on the subject, with
Muhadditheen like Ibn Katheer il ., Bayhaqi ail ton, and Ibn Asaakir al dan., compiling
books with all the relevant Ahadeeth on the subject. In his commentary of
Tirmidhi, the famous Muhaddith Abu Bakr bin Arabi ail das, has counted 64 of
these names and attributes of Rasulullaah p. Some have counted 99 names,
others 300 and others have listed as many as 1000. However, all of these
cannot be considered because they are not applicable as a name for
Rasulullaah p. For example, describing the fact that he was the final Nabi to be
sent to this world, Rasulullaah p said that he was the final Labinah (brick) in
the wall of Nubuwwah. Since this was used as a description, some people have
included Al-Labinah (the Brick) in the list of Rasulullaah p's names. This is
clearly inappropriate.
927

A narration of Bukhaari quotes Rasulullaah p as saying, "I have five names;
Muhammad, Ahmad, Maahi (exterminator of Kufr and Shirk), Haashir (the first
to be resurrected on the Day of Qiyaamah) and Aaqib (the final Nabi48)."
Haafidh Ibn Hajar Asqalaani al ., has written that this Hadith does not restrict
the names to five, but details only those names that have been mentioned in
the previous scriptures and by which Rasulullaah p was known amongst the
previous nations. The following names of Rasulullaah p are also well known:
(المتوكّل) Al-Mutawakkil ●
(المختار) Al-Mukhtaar ●
(المصطفى) Al-Mustafa ●
(الشَّفِيع) Ash-Shafee •
(المشفّع) Al-Mushaffa ●
(الصَّادق) As-Saadiq ●
(المصدوق) Al-Masdooq ●
However, the real names of Rasulullaah p really are Muhammad and Ahmad,
with all the others being titles or descriptive names. There is a Surah named
Surah Muhammad, in which the name Muhammad is mentioned in the very first
verse. The name Ahmad is mentioned in Surah Saff.
It needs to be remembered that these descriptive names are not just given by
devotees as titles of praise, but are qualities that were part of his blessed nature
and embedded within his auspicious personality. Just as Rasulullaah p was
448 According to Imaam Zuhri al 443 ).
928

intrinsically Maahi (exterminator of Kufr and Shirk), Haashir (the first to be
resurrected on the Day of Qiyaamah) and Aaqib (the final Nabi), so too was he
intrinsically Muhammad, i.e. one who will always be praised and spoken highly
of. The author of Qaamoos has written that the name Muhammad means
someone whose praises will be sung until eternity. The name Ahmad refers to
one who praises Allaah the most as well as one who will always be praised. Both
the names Muhammad and Ahmad indicate the highest level of servitude to
Allaah.
Rasulullaah p was Basheer and Mubasshir (bearer of glad tidings) to the
Mu'mineen and Nadheer and Mundhir (warner) to the Kuffaar and Mushrikeen.
On the Day of Qiyaamah, he will be Shaahid and Shaheed (witness) over both the
good and the evil ones. He was a Mudhakkir (advisor) to those seeking the truth,
a Haadi (guide) to those wandering astray and a Daa'ee (caller) to those ignorant
of Allaah. His existence is a Rahmah (mercy) to the universe, a Noor (light) to
lead the way out of Kufr and Shirk and he was also a Nabi and Rasool who
brought the message of Allaah to the creation. The difficulties that afflict the
Mu'mineen are very distressing to him, because of which he is Azeez (anxious for
good to come to them, as well as Ra'oof (extremely forgiving) and Raheem
(merciful, gentle and kind) towards the Mu'mineen. His call was Haqq (the
absolute truth), he was Saadiq (truthful), Ameen (trustworthy) and Khaatamun
Nabiyyeen (the seal of all the Ambiyaa pulse). As the flag-bearer of Nubuwwah,
he was Siraajum Muneer (an illuminated lantern) and there were times when he
was wrapped in a blanket and therefore known as Muzzammil and Muddathir.
May Allaah shower His choicest mercy and blessings upon him and bless him
immensely.
Glad Tidings of the Coming of Resulullaak p
Allaah says in verse 81 of Surah Aal Imraan:
929

وَ إِذْ أَخَذَ اللهُ مِيْنَاقَ النَّبِيِّنَ لَمَا أَتَّيْتُكُمْ مِّنْ كِتْبٍ وَّحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُوْلٌ مُّصَدِّقٌ لَّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِم
وَلَتَنْصُرُنَّمْ ﴾ قَالَ ءَقْرَرْتُمْ وَآَخَذْتُمْ عَلَى ذُلِكُمْ إِصْرِئ - قَالُوا أَقْرَرْنَا * قَالَ فَاشْهَدُوْا وَأَنَا مَعَكُمْ مِّنَ الشَّهِدِيْنَ (٨١)
TRANSLATION: (Remember the time) When Allaah took the pledge with (all) the Ambiyaa
(saying) , "(Take hold of) Whatever I give you of the Book (divine scriptures) and wisdom, and
then when there comes to you a Rasool (Muhammad &) confirming what is with you, you
must believe in him and you must assist him." He (Allaah) said, "Do you agree and accept
My pledge?" They replied, "We agree!" He said, "Then bear witness and I will be a
Witness with you." (The Ambiyaa then also took the same pledge from their followers.)
This verse is referred to as the Meethaag verse (the verse of the pledge).
Hadhrat Abdullaah bin Mas'ood t and Hadhrat Abdullaah bin Abbaas t have
stated that this pledge was taken in the realm of Azal, which is one of the realms
of the Aakhirah. The souls of the Ambiyaa pul we were gathered there and they
were told that the final Nabi p would come and endorse everything that they
preached. They were then told to give an undertaking that they and their nations
would support him to the best of their abilities if they ever lived in the same
time. All the Ambiyaa pul sk took the pledge and it was for this reason that they all
renewed this pledge with their nations.
There are three historical pledges that Allaah took from mankind:
1. The first pledge is mentioned in verse 172 of Surah A'raaf. The purpose of
this pledge was for all of mankind to believe and admit to the fact that Allaah
is their Rabb
930

2. The second pledge is mentioned in verse 187 of Surah Aal Imraan. This
pledge was made with the scholars of the Ahlul Kitaab when they undertook
to propagate the truth and to never conceal it
3. The third was this pledge of Meethaag, which is mentioned above.
In the commentary of this verse, scholars state that if Rasulullaah p was sent
during the time of any other Nabi v, it would have been necessary for that Nabi
v to follow the teachings of Rasulullaah p, thus becoming part of the Ummah of
Rasulullaah p. Rasulullaah p said, "If Moosa was alive today, he would have had
no choice but to follow me."
Another Hadith makes it evident that when Hadhrat Isa v returns to the world
before Qiyaamah, he will also practice on the teachings of Rasulullaah p.49
When the Yemeni king Tubba passed through Madinah, the 400 religious
scholars with him requested his permission to settle down there. When he asked
their reason, they informed him that this would be the place to which the final
Nabi Muhammad & would emigrate. They explained that they had learnt this
from their scriptures. The king was glad to grant them permission and also had
houses built for all of them, together with giving them plenty of wealth to live
on. He then also had a house built for Rasulullaah p and wrote a letter addressed
to Rasulullaah p. In this letter, he wrote, "I testify that Ahmad & is the Rasul-
Messenger of Allaah. If my life holds, I shall certainly assist him, fight his
enemies and dispel every worry from his heart."
449 Tafseer Ibn Katheer.
931

He sealed the letter with his royal seal and handed it over to one to the scholars
with instructions to deliver it to the final Nabi p if he meets him. If not, he was to
pass it on to his successor with the same instructions. Hadhrat Abu Ayyoob
Ansaari t, in whose house Rasulullaah p stayed after the Hijrah, was amongst
the progeny of this scholar and the house he lived in was the one that Tubba
had built for Rasulullaah p. The other Ansaar were the offspring of the 400
scholars. It is also recorded that Hadhrat Abu Ayyoob t made over the letter of
Tubba to Rasulullaah p."450
Hadhrat Urwa bin Zubayr t reports that Yaasir bin Akhtab was the first Jew from
Madinah who approached Rasulullaah p, heard what he had to say and then
accepted Imaan. He then went to his people and told them that he was
convinced that this was the Nabi whom they had been awaiting. However, his
brother Huyay who was the chief of the tribe refused to accept his word and
opposed him. 451
It was because of the glad tidings of the final Nabi in the previous scriptures that
the Jews of Madinah were eagerly awaiting the arrival of Rasulullaah p. In fact,
they even prayed to Allaah to send the Nabi quickly so that they could prevail
over the Mushrikeen with him on their side. Whenever the Mushrikeen gained
the upper hand over them and suppressed them, they would warn, "You may do
with us as you please for now. However, when the final Nabi appears, we shall
avenge what you have done." It was words like this that convinced the non-
Jewish residents of Madinah to accept Islaam when they saw Rasulullaah p and
knew who he was. They were eager to accept Imaan
because they wanted to
beat the Jews to it.
450
Zurqaani (Vol.1 Pg.356) and Zaadul Ma'aad (Vol.2 Pg.550).
451
Fat'hul Baari (Vol.7 Pg.213).
932

However, it was most tragic to note that the same Jews who were so eager to
meet Rasulullaah p became his sworn enemies. Describing this scenario, the
Qur'aan states, "When a Book (Qur'aan) from Allaah comes to them confirming
(supporting) that (Torah) which is with them, (they reject it) even though before this they
used to pray for victory over the Kuffaar (by saying, "O Allaah! Assist us against our enemies
through the avenue and grace of Your final prophet Muhammad &.") However, when what they
recognise comes to them (the prophethood of Rasulullaah p), they deny it (they reject it fearing
that they will lose their leadership). Allaah's curse is on the Kaafiroon" .452
The most glaring example of this denial by the Jews is an incident narrated by
Rasulullaah p's honourable wife, Hadhrat Safiyya wal ga, who was a Jew herself.
She narrates, "When Rasulullaah p arrived in Madinah, both my father and
uncle, who were both learned scholars, went to meet him. After speaking to him
for a long while, they returned home, where I personally heard their
conversation. My uncle asked, 'Is this truly the Nabi about whom our scriptures
have informed us?' My father replied, 'I swear by Allaah that he certainly seems
to be.' My uncle asked further, 'Are you certain about it?' My father replied, 'I
am as certain about it as I am certain that my children are mine.' 'What then do
you intend to do?' my uncle asked. My father said, 'Be it as it may, I shall oppose
him for as long as I have life in me and shall never allow him to make
progress.""" 453
The fact of the matter is that they were envious that Rasulullaah p was from
amongst the Arabs and not from the Jews. While all the previous Ambiyaa pul poale
had hailed from the Bani Israa'eel, they thought that the final Nabi would be
the same. However, when Rasulullaah p was born amongst the progeny of
Hadhrat Ismaa'eel v rather than from the progeny of his brother Hadhrat
Is'haaq v (the Bani Israa'eel), they could not contain their envy.
Surah Baqarah, verse 89.
Ibn Hishaam (Vol.2 Pg.165).
933

The Gospel of John (1:19-25) makes it clear that the Bani Israa'eel were eagerly
awaiting three personalities. These were the Messiah (Hadhrat Isa v), Elijah
(Hadhrat Ilyaas v) and the Prophet (Rasulullaah p). Mention has been made of
this Nabi so often in the previous scriptures and by the previous Ambiya Qu ale
that it was often not even considered necessary to mention his name. Although
the Torah and Injeel state the name of Rasulullaah p, the Jews and Christians
have altered these scriptures extensively to hide it.
The 1946 edition of Encyclopaedia Britannica states that many notable changes
have been made to the various Bibles such as adding texts from other works. It
states that these have been made so that the word of God may have a greater
effect on people. Much has therefore been added to the Bible, especially in the
second century of Christianity and it is still unknown what the sources of these
texts were.
However, despite the many changes and alterations, the present day Bible does
still contain references to Rasulullaah p. For example, the Gospel of John quotes
Hadhrat Isa v as saying that Rasulullaah p will be the leader of the worlds who
will lead to all paths of truth and confirm what he (Hadhrat Isa v) had taught.
The Christians in the seventh century of Christianity also had a vivid perception
of the description of Rasulullaah p, as attested by the Abyssinian king Najaashi
who immediately recognised Rasulullaah p as the promised Nabi when he heard
about him. It is for this reason that when some Muslims from Makkah migrated
to Abyssinia, he greeted them with the words, "Welcome to you people and to
the one from whom you have come. I testify that he is the Nabi-Messenger of
934

Allaah and the one whose description we find in our Bible. He is certainly the one
about whom Isa u gave us the good news." 454
Apart from the news of Rasulullaah p in the four present Gospels, there is a
fourth gospel called the Gospel of Barnabas, which makes the coming of
Rasulullaah p evidently clear. However, this gospel has been declared fraudulent
and doubtful by the Christian clergy and has even been banned. Barnabas was
one of the 12 disciples of Hadhrat Isa v who stayed with him from the
beginning to the end. He states that his gospel includes accounts that he had
seen with his own eyes and heard with his own ears. He writes that before
Hadhrat Isa v was raised, he told him (Barnabas) to dispel the false beliefs that
people had introduced about him by telling them the truth about him.
The Gospel of Barnabas states the fundamental principles of the preaching of
Hadhrat Isa v, which is the same as those of all the Ambiyaa Pull de. These include
issues such as Towheed, belief in the Aakhirah, resurrection, the abomination of
Kufr and Shirk, the attributes of Allaah and much more. This gospel has been
unavailable for centuries until an Italian translation was discovered in the private
library of Pope Sixtus in the sixteenth century. However, no one was allowed to
read it. The Italian manuscript passed through different hands until it came in
the possession of J.E. Cramer, a Councillor of the King of Prussia. In 1713,
Cramer presented this manuscript to the famous connoisseur of books, Prince
Eugene of Savoy. Along with the library of the Prince in 1738, it found its way
into Hofbibliothek in Vienna (now called the Austrian National Library), where it
now rests. The text was translated into English by Mr. and Mrs. Ragg and was
printed at the Clarendon Press in Oxford. It was published by the Oxford
University Press in 1907.
454 Ahmed.
935

However, this translation caused a stir amongst the Christian clergy since it
shook the very foundations of the current Christian faith. This gospel contains
the true beliefs preached by all the Ambiyaa pul e such as Towheed, the
attributes of Allaah, resurrection, Jannah, Jahannam and everything about
Hadhrat Isa v, which makes it evident that he was the Nabi-Messenger of Allaah
and never claimed to be the son of Allaah. It also condemns Kufr and Shirk,
promotes prayer, fasting, charity and other good deeds and also relates valuable
lessons in an eloquent manner. On the other hand, the other four gospels
contain unrelated issues, almost no principles of the lawful and unlawful and
promote preposterous beliefs such as the divinity of Hadhrat Isa v and the
notion that he was crucified as atonement for the sins of mankind. These were
certainly not the teachings of Hadhrat Isa v.
The Gospel of Barnabas was therefore removed from circulation, declared to be
a fraud and banned. It was never published again. The sore point is that
repeated mention is made of the coming of Rasulullaah p, which the Christians
cannot tolerate. The scholars of Islaam have written numerous books discussing
the true teachings and prophecies of Hadhrat Isa v concerning Rasulullaah p.
Four of these books discuss the fundamentals and are reliable:
1. Mizaanul Haqq by Hadhrat Moulana Aal Nabi Amrohi al daa )
2. Hidaayatul Hayaari by Haafidh Ibn Qayyim d'il daa )
3. Al Faariq baynal Khaaliq wal Makhlooq by Allaama Baaji Zaadah al 44a )
4. Iz'haarul Haqq by Moulana Rahmatullaah Kiranwi dil 44a )
The Gospel of Barnabas has been rejected by the Christian clergy because it
contradicts the very cornerstone of their faith, which concerns the divinity of
Hadhrat Isa v. Barnabas writes in the opening of his gospel:
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"Barnabas, apostle of Jesus the Nazarene, called Christ, to all them that dwell upon the earth
desireth peace and consolation.
Dearly beloved the great and wonderful God hath during these past days visited us by his
prophet Jesus Christ in great mercy of teaching and miracles, by reason whereof many, being
deceived of Satan, under presence of piety, are preaching most impious doctrine, calling Jesus son
of God, repudiating the circumcision ordained of God for ever, and permitting every unclean
meat: among whom also Paul hath been deceived, whereof I speak not without grief; for which
cause I am writing that truth which I have seen and heard, in the discussion that I have had with
Jesus, in order that ye may be saved, and not be deceived of Satan and perish in the judgment of
God. Therefore beware of every one that preacheth unto you new doctrine contrary to that
which I write, that ye may be saved eternally. The great God be with you and guard you from
Satan and from every evil. Amen."
Barnabas also makes to clear that the other four gospels were not written by
the disciples of Hadhrat Isa v, but by people who heard from them. However,
the Gospel of Barnabas has been written by one who himself was one of the
Hawaariyyeen. He writes towards the end of his gospel that Hadhrat Isa v said to
him, "Barnabas, see that by all means you write my gospel concerning all that
has happened through my dwelling in the world".455 This was a bequest to dispel
all the false beliefs that people had introduced into the religion of Hadhrat Isa v.
Barnabas writes that when people like the Romans saw the incredible miracles
that Hadhrat Isa v performed, they started to claim that he is Allaah or the son
of Allaah because no human could do this. This belief then started to spread
amongst the common people. He writes, "Some said that Jesus was God come to
the world; others said: 'No, but he is a son of God'; and others said: 'No, for God
has no human similitude, and therefore does not beget sons; but Jesus of
Nazareth is a prophet of God.' This [sedition] arose because of the great miracles
which Jesus did". 456
455
Gospel of Barnabas, Chapter 221.
456 Gospel of Barnabas, Chapter 91.
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However, Hadhrat Isa v himself refuted this claim many times and stressed to
the people that he was but the servant and Rasul-Messenger of Allaah. The
Gospel of Barnabas quotes that Hadhrat Isa v said, "Cursed be all those who
shall insert into my sayings that I am the son of God."457 Hadhrat Isa u also said,
"But when God shall take me away from the world, Satan will raise again this
accursed sedition, by making the impious believe that I am God and son of God,
whence my words and my doctrine shall be contaminated".458
It is because of explicit statements like these that the Christians reject the Gospel
of Barnabas and claim that it was written by a Muslim. Of course, their claim is
fallacious and made to hide the truth. This is proven by the fact that it was 75
years before the birth of Rasulullaah p that a papal decree included the Gospel
of Barnabas in a list of books that were prohibited to read. Which Muslim was
alive during that time to write it? In fact, even Christian scholars admit that the
Gospel of Barnabas was widely recited by Christians in places such as Syria, Spain
and Egypt during the early days of Christianity. It was banned only in the sixth
century of Christianity.
The fact of the matter is that it was banned only because it details the accurate
predictions of Hadhrat Isa v concerning the coming of Rasulullaah p and because
it contains the true account of the life of Hadhrat Isa v, as witnessed by Barnabas
himself (which is unlike the texts of the four gospels). In summary, it may be said
that the teachings stated in it conform with the teachings of Rasulullaah p.
In the Words of the Qur'aan
457 Gospel of Barnabas, Chapter 53.
Gospel of Barnabas, Chapter 97.
938

The verses of the Qur'aan addressing this issue are numerous. Hereunder are
some of them:
Verses 157-158 of Surah A'raaf state:
الَّذِيْنَ يَتَّبِعُوْنَ الرَّسُوْلَ النَّبِىَّ الْأُمِّىَّ الَّذِى يَجِدُوْنَهُ مَكْتُوْبًا عِنْدَبُمْ فِى التَّوْرَةِ وَالْإِنْجِيْلِ يَأْمُرُبُمْ بِالْمَعْرُوْفِ
وَيَنْهُهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّئْتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَئِثَ وَيَضَعُ عَنْهُمْ إِصْرَبُمْ وَالْآَغْلَ الَّتِىْ كَانَتْ عَلَّيْهِمْ ﴾
فَالَّذِينَ أَمَنُوْا بِم وَعَزَّرُؤْهُ وَنَصَرُوْهُ وَاتَّبَعُوا النُّوْرَ الَّذِى أُنْزِلَ مَعَهَ" أُولَئِكَ بُمُ الْمُفْلِحُوْنَ (١٥٧)٪ قُلْ يَأَيُّهَا
النَّاسُ إِنِّيْ رَسُوْلُ اللهِ إِلَيْكُمْ جَمِيُّعًا الَّذِىْ لَهَ مُلْكُ السَّمُوتِ وَالْأَرْضِّلَا إِلهَ إِلَّ بُوَ يُحْىِ وَيُمِيْتُ فَأُمِنُوْا بِاللهِ
وَرَسُوْلِهِ النَّبِىِّ الْأُمِّىِّ الَّذِى يُؤْمِنُ بِاللهِ وَكَلِمُتِهِ وَاتَّبِعُوْهُ لَعَلَّكُمْ تَهْتَدُوْنَ (١٥٨)
TRANSLATION: I shall soon (in the Aakhirah) ordain it (My mercy) for those who adopt
Taqwa, who pay zakaah, who believe in My Aayaat and who follow the Rasool (who is) the
untutored Nabi (Muhammad , about) whom they find (his name and description) written in the
Torah and the Injeel (both of which they have) with them. He (Muhammad &) instructs them to
do good, prevents (forbids) them from evil, permits pure things for them (which was
forbidden in the previous religions), forbids them from impure things (such as carrion, blood, etc)
and removes from them the burden and shackles (the stern laws) that were (binding) upon
them (such as cutting off the portion of a garment that is impure). So the successful ones are
certainly those who believe in him, honour him, assist him and follow the light (the
Qur'aan) revealed with him." (O Muhammad &!) Say, "O people! Indeed to all of you (to the
entire mankind until the Day of Qiyaamah) I am the Rasool of that Allaah to Whom belongs the
kingdom of the heavens and the earth. There is no Ilaah besides Him and it is He Who
gives life and death. So believe in Allaah and His Rasool (who is) the untutored Nabi who
believes in Allaah and His words (the Qur'aan). Follow him so that you may be rightly
guided (because there is no salvation without Imaan and belief in the Risaalah of Rasulullaah p)."
It is therefore evident that a poet who writes many verses in praise of
Rasulullaah p, but does not accept him as the Nabi of Allaah cannot be regarded
as a Muslim. Similarly, one who professes to love Rasulullaah p but does not
follow him cannot expect success.
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