Month: July 2021

Harthameh ibn Ayun, famous as Khwaja Rabih, the Great Mystic Gnostic companion of the Holy Prophet Muhammad (SAWA) and Mawla Imam Ali (A.S.) was appointed as the Governor of Khurasan by Mawla Imam Ali (A.S.) during his Caliphate.

Khaja Rabih during his tenure as the Governor of Khurasan during the Caliphate of Mawla Imam Ali (A.S.) successfully incorporated and included the Central Asian region, present Afghanistan and Pashtoon and Baluch areas of present Pakistan as the integral part of the Islamic government.

All the later mystics and Sufis in Khurasan and Central Asian were greatly influenced by Mawla Imam Ali (A.S.) and Khwaja Rabih, Mawla Imam Ali’s Governor in Khurasan and Central Asia.

Khaja Rabih passed away in Toos near Mashhad and was buried near Mashhad.

The holy shrine of Hazrat Khwaja Rabih in Mashhad is the most grand holy shrine in Mashhad, Iran after the holy shrine of Imam Reza (A.S.).

The holy shrine of Hazrat Khwaja Rabih in Mashhad is the most grand and magnificent holy shrine among all the Sahabi companion of the Holy Prophet Muhammad(SAWA) in the world.

The Zionist controlled Wahabbis who are the stooges and servants of US Zionist Imperialism destroyed all the mausoleums of the Holy Ahlulbayt (A.S.) and the Sahaba of the Holy Prophet Muhammad (SAWA) in Makkah Mukarramah, Madinah Munawarrah and Hejaz Muqaddas.

The Zionist US Imperialism in 1932 changed the holy name of Hejaz Muqaddas as the US Zionist Imperialism controlled “Zionist Kingdom of Saudi Arabia”.

THE PROPHET (S.A.W.) IN MADINA

The Prophet (S.A.W) entered the city on Friday. The entire city had come out to receive the Prophet
(S.A.W) of Islam. They were waiting to welcome him. It was an occasion of festivities and celebrations,
and with his arrival history of Islam began with the establishment of the rule of justice and equality
through Quran. Islam replaced superstitions, opinions,
ignorance, tyrannies and oppressions to faith, learning, brotherhood and equality. From that day Yasrib
became Madinatul Nabi (the city of the Prophet (S.A.W)). And is known as Madina even today.
As every tribe wanted to be the host of the Prophet (S.A.W) and the Prophet (S.A.W) did not wish to
displease anyone he declared that he will be the guest of the house where his camel will take him. The
camel took him to the house of Abu Ayub Ansari and stopped. Abu Ayub Ansari belonged to the clan of
Bani Najjar to which Abdul Mutallib’s (Prophet (S.A.W)’s grandfather) mother Salma belonged.
Therefore the relationship between the Prophet (S.A.W) and the people of Yasrib specially the tribe of
Bani Najjar was not new. The Prophet (S.A.W)’s great grand father Hashim married Salma a widow of
Bani Najjar tribe at Nabt a place on the way to Yasrib. After a few days stay with her, Hashim went away
to Syria where he fell sick and died. [Tabaqat, Vol. VI, page 46] Salma who was pregnant gave birth to
Abdul Mutallib but the Hashmis who all lived in Mecca did not know about it nor of Hashmis marriage
with Salma. It was only when Saabit Ibne Manzar Ibne Kharam (father of poet Hassan Bin Saabit] came
to Mecca for pilgrimage that he met Mutallib and informed him about the marriage and the child.
Mutallib immediately went to Yasrib and persuaded Salma and her tribesmen to give him his late
brother’s child, who was now grown-up and a true picture of his late father. It was a great shock for
Salma to part with her only child but Mutallib prevailed upon her and the people of Bani Najjar too
persuaded her to give the child to Mutallib as the child rightfully belonged to his family. They not only
allowed Mutallib to take the child with him as a goodwill gesture but the entire tribe accompanied him
to Mecca and stayed as a guest of Mutallib. Perhaps it was this gratitude of the Prophet (S.A.W) that he
chose to stay with Abu Ayub Ansari a member of the tribe of Bani Najjar [Tabaqat Ibne Saad].
The first problem of the Prophet (S.A.W) in Madina was the rehabilitation of the immigrants of Mecca
many of whom were very poor and without any shelter food or relatives. But the generous people of
Madina solved this problem by offering their belongings to the immigrants to be equally shared by
them. The Prophet (S.A.W) further created brotherhood between the Muslims of Mecca and Madina by
offering one’s hand into the hand of another, considering the nature, qualification and status of each of
them. No class or tribal distinctions were considered. For instance Abu Bakr was made the brother
Umar Bin Khattab. Though both belonged to two different tribes of Mecca, and the tribe of Abu Bakr
was not considered as respectable as that of Umar Bin Khattab. Talha was given the hand of Zubair,
and Usman Bin Affan made the brother of his own brother in law Abdur Rehman Bin Aof. The Prophet
(S.A.W) gave his own uncles hand in the hand of Zaid Bin Harsa and for his ownself chose Ali (A.S.)
Ibne Abi Talib his cousin to be his brother and declared, “Ali is my brother in this world and the next
too.”
He inculcated the fundamental principles of Islam that brotherhood depended not on blood but only on
faith. The right of family inheritance within Islam were expressly valid and sacred. These mandates
resulted a considerable expansion of the Muslim community.
After establishing the base of his Islamic society the first act of the Prophet (S.A.W) was to buy a piece
of land from Suhail and Sahl the two brothers to build a mosque which is known as Masjid-e-Nabavi
(Prophet (S.A.W)’s Mosque) with the help of the Muslims of Mecca and Madina. He himself worked as a
labourer and while working he recited, “Only everlasting life has a value. May Allah have mercy on the
immigrants and my companions.” The mosque measured 4200 cubits and had no roof. The walls were
built of mud. The roof was built from the branches of date leaves. Ammar-e-Yasir a companion of the
Prophet (S.A.W) could not see the Prophet (S.A.W) himself working as a labourer and worked the
Prophet (S.A.W)’s share of labour also. Ali (A.S.) took the job of bringing mud and stone and as he
carried the weight he recited : “Whosoever builds a mosque, and works there sitting or standing, Puts
file:///D|/books/Ali/chap14.htm (1 of 2) [8/8/2000 4:14:34 AM]
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up with the pain of labour, while others shrink work, For fear of dust and pain, both of these verily,
Cannot equal each other.”
The area of the mosque was further extended by 2475 meters by the Prophet (S.A.W) after the victory of
Khaiber in the year 7 A.H. In the main mosque, he built many pillars and each pillar was given a name
where specific work was carried out. For instance the column of Haris (guard) was a place where the
Prophet (S.A.W) met those people with whom he was not familiar, and Ali (A.S.) always stood near him
as a body guard. There was another column by the name “the column of Mohajareen (Immigrants).”
This column was between the pulpit and the Prophet (S.A.W)’s house which was attached to the house.
This was the place where the immigrants generally assembled.
After the death of the Prophet (S.A.W) this mosque was built several times and its area enlarged. Umar
Ibnul Khattab was the first person after the death of the Prophet (S.A.W) who thought of rebuilding it
during his regime. He tried to acquire the house of the Prophet (S.A.W)’s uncle Abbas for extending the
area of the mosque but Abbas refused to donate or sell the house to Umar. The matter was then
referred to one Obay Ibne Kaab for arbitration. After hearing the case of Abbas, Obay Bin Kaab narrated
the incident of the construction of Palestine where the owners of one piece of land similarly refused to
sell it to David who wanted to construct Palestine at the behest of God. When David attempted to
acquire it by force, God reprimanded David and did not permit him to construct Palestine. God then
ordered Solomon to build Palestine, which he did. Umar not satisfied with the award of Obay Bin Kaab
referred the matter to Abu Zar-e-Ghaffari and other companions of the Prophet (S.A.W) but they too
endorsed the verdict of Ibn Kaab and confirmed the tradition narrated by him. This silenced Umar and
he dropped the idea of acquiring it. Abbas then himself donated his house for the expansion of the
mosque [Tabaqat-e-Ibne Saad]. Similarly during the year 26 A.H. Usman expanded the boundaries of
the mosque still further by purchasing the neighboring houses. When some owners resisted Usman
forcefully demolished their houses and deposited the price of those houses in the government
treasury. When they protested over his action, Usman put all of them in jail. [Tabari Vol 5 page 47;
Kaamil Vol 3, page 36].
In the year 1277 A.H. the area was once again expanded to 10300 meters. The construction on this red
stone mosque with its beautiful calligraphy took thirteen years to complete. Another repair took place
in 1375 A.H. preserving the old building and constructing another magnificent building of 6029 meters
with 706 columns and two places for the Moazzin who recites Azaan). The total area of the new mosque
is today 16327 square meters (and is expanding even more).
After the completion of the mosque the Prophet (S.A.W) and his immigrants and friends started
constructing their own houses around the mosque. Each one having an extra door which opened in the
Mosque. The whole project of building the houses took seven months to complete. After which the
Prophet (S.A.W) and Ali (A.S.) shifted to their new house.
After six moths of stay at Madina the Prophet (S.A.W) received an invitation from Umme Basher and
Bani Saleem tribe to visit their village which was to the north west of Madina. The Prophet (S.A.W) led
the noon prayer facing Jerusalem. It was here that the Prophet (S.A.W) received the revelation from
God ordering him to change the direction of prayers from Jerusalem to Kaaba in Mecca. From then on
Kaaba became the permanent Qibla (direction) for the ritual prayers of all the Muslims of the world. And
from that day this mosque is known as Masjid-e-Qiblatain.

Many titles according to their meanings were bestowed on Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam in his honour and praise. Ibnul ‘Arabi has mentioned a thousand names in his commentary on Tirmidhi. ‘Allaamah Suyuti has written a special book on the names of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, in which he has mentioned about five hundred names. In the ahaadith, at special occasions special names have been mentioned. All the names are not compiled in one hadith. In a hadith it is stated that ‘Seven of my names are mentioned in the Qur-aan’. The repetition of the names Muhammad, Ahmad, Yaaseen, Taaha, Muzammil, Mudath-thir, and ‘Abdullah generally show great honour and respect. The author has generally mentioned only a few ahaadith as examples in every chapter. In this chapter too, he has mentioned only two hadith, wherein nine names of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam appear.

(360) Hadith Number 1.
Jubayr bin Mut’im Radiyallahu ‘Anhu says: “Rasulullah Sallallahu ‘Alayhi Wasallam said: ‘I have many names, I am Muhammad, I am Ahmad, I am Maahi (the one who erases-eradicates) through whom Allah has eradicated kufr. I am Haashir, whom Allah will raise first on the day of qiyaamah, the whole ummah will be judged before my feet on the day of qiyaamah. I am ‘Aaqib (the one who comes last), and that ‘Aaqib, after whom there shall be no other nabi”‘.

Commentary
The last three names are mentioned with their reasons. The reasons for the first two names are not mentioned in the narration. Apparently it seems the first two are names, and the others are attributes, or it may be that there are many reasons for these names, or the reasons for it may be clear. The ‘ulama have written that Muhammad is a hyperbole of the word hamd, which means praised abundantly, or it may be the name of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam because he had many virtues, or because he was praised occasionaly, or it is because Allah praised Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam many times, and in the same manner the malaa-ikah, previous ambiyaa and awliyaa praised him, or it is by the way of tafaa-ul (optimism) that he be praised profusely, or because the past and present, all the people Praise Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, and on the day of qiyaamah all will be under his banner, which will be known as the Banner of Praise. The meaning of Ahmad is the one who praises more. The meaning of it may also be, the one who is more praised. In this case the word will have a similar meaning as that of the previous word, but the first meaning is better known. According to this, it will mean that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam praised Allah the most, which according to this world is apparent, and there is no doubt about this in the hereafter. On the day of qiyaamah, the Banner of Hamd will be in the hands of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. The Maqaamul Mahmud (laudable station) is for Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. At the time of shafaa’ah (inter-cession) Sayyidina Rasulullah Sallallahu ‘Alayhi Wasllam will praise Allah so much that no one before him had ever praised Allah as much. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has said: ‘At that time I will be inspired to praise Allah Ta’aala, which is not before me at this moment’. The ‘ulama have written that Muhammad is a special name of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, which was not kept before by the people. When the time for the birth of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam dawned, many people hoped that their children become worthy of the glad tidings, which were mentioned in the scriptures. They started keeping the name Muhammad thinking that this child would become a nabi. But “Allah alone knows best, the place where He will choose for His Risaalah”.
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(361) Hadith Number 2.
Hudhayfah Radiyallahu ‘Anhu reports: “I once met Rasulullah Sallallahu ‘Alayhi Wasallam on one of the roads of Madinah. He said, I am Muhammad, and I am Ahmad, and I am the Nabi of Mercy, the Nabi of Repentance, I am Muqaffaa, I am Haashir, and Nabiyyul Malaahim”.

Commentary
These names are specially mentioned, because they used to foretell the coming of Sayyidina Rasulullah Sallallabu ‘Alayhi Wasallam in the previous kitaabs of the ambiyaa. The Ahlul-Kitaab recognised Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam by these names and attributes. The first name mentioned is Nabiyyur Rahmah, the translation of which is prophet of mercy. Allah Ta’aala has attributed and made his noble soul a source of mercy for the Muslims and non- Muslims. It is stated in the Qur-aan Karim:

“We sent thee not save as a mercy for the peoples”-Suratul Ambiyaa, 107.
Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam being a mercy to the Muslims is clear, as ‘they will receive his intercession in the world and the hereafter, and on the non-believers in this manner, that they were not punished in this world as had been the case with previous ummahs, due to the grace and kindness of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. It had been promised in the ‘Qur-aan that the non-believers will not be punished whilst Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is amongst them. If the deen of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam remains, order and tranquility will continue to remain. When there will not be a single person left in this world, who will say Allah, the world will fall into chaos and qiyaamah will take place. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was sent as a prophet to the entire world, he was not sent to a certain tribe or community, in this respect too, he is a mercy unto mankind. Those who wish may become part of this mercy. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam also came as a teacher of love and kindness between the people and to teach brotherhood; considering this, he was a prophet of mercy. The doors of Allah’s Mercy are open because of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam. He conveyed the message of Allah’s Mercy and glad tidings, according to this too he is a prophet of mercy.
The second name of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is Nabiyyut Taubah, which means, he is the Prophet of repentance. (that the condition of forgiveness of the sins of his ummah was only that they repent sincerely, whereas, among the ummah of the previous ambiyaa, their sins were only forgiven if they killed themselves etc.) Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam commanded his ummah to repent frequently. He himself also repented frequently. Among these reasons, every reason indicates that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was a Nabi of Taubah. In the same manner he has the attribute of Muqaffaa, meaning the one that shall come last, after whom shall be no other nabi, or that he shall follow the previous ambiyaa. The ‘ulama have stated both meanings. The result of the second meaning is that he confirmed the teachings of the previous ambiyaa about tauheed and other religious fundamentals. All the ambiyaa were unanimous in the teaching of tauheed (oneness of Allah), religious fundamentals, and good character. They differed in some practical aspects.
Another name is Haashir, which has been explained in the previous hadith. Nabiyul Milaahim was also the title of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, that me’ans, the Nabi of the Mulhimun. Malhamah is that war wherein fierce battle takes place. The reason for this title is clear, as the number of wars that took place in the time of Nabi Sallallahu ‘Alayhi Wasallam and after him with his ummah, did not take place during the times of the previous ummahs. It will always remain so with this ummah. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had prophesied that jihaad will always continue in my ummah till the day of qiyaamah. The last among the ummah will go to war against the dajjaal (The Imposter, Anti-christ). Some of the ‘ulama, are of the opinion that the meaning of this word is unity and healing, and the unity that was experienced among the ummah of Muhammd Sallallahu ‘Alayhi Wasallam previously, and despite all the differences of this age, unity is still experienced. This type of unity is not found to have remained for such a long time. The meaning of Malhamah is also a great calamity. According to this meaning also, this name of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is correct, because in this ummah, before qiyaamah, many great and difficult calamities will occur, the similarity of which has not yet been witnessed by the ummahs of any nabi. Taking only the fitnah (trials) of dajjaal, the calamity of which will be so great and difficult, it cannot be compreended. The hadith states, that from the time of Nuh Alayhis Salaam, every nabi warned their respective ummahs regarding the fitnah of dajjaal. In the same manner the great mischief of Yajuj Majuj (Gog Magog) etc. will take place, the signs of which are beginning to appear.