Nashrut Teeb

Twenty Fourth Chapter

In some of his Khasaais (paricularities)

i.e. those matters, which, from all the Prophets, Allah only bestowed upon him
These are of a number of types. First are those that were found in him before his arrival into this world, such as his blessed nur being the first creation; him being the first to be given prophethood; him being the first to reply Balaa on the day of Meethaaq to the question ‘Am I not your Lord’; his name being scribed upon the Arsh; him being the reason for the Universe’s creation; his glad tiding and fadhaail being mentioned in all the earlier (divine) books and his barakah benefitting Adam, Nuh and Ibraaheem.

The second type are those found after his arrival in this world and before his Prophethood25 such as the seal of Prophethood being on his shoulders.
The third type are those found after Prophethood and are specific to him. For example the Miraaj and his ascent to Jannah and Hell and his vision of Allah; the ending of priesthood; his blessed name in the Adhaan & Iqaamah; him being given a book that is miraculous in every sense – it’s words, it’s meaning, it being protected from change and it being memorised; Sadaqah being haraam for him26; wudhu being compulsory after sleep; his pure wives being eternally haraam upon the Ummah; his lineage being proven through his daughter; him being able to see equally from the front and the back; his awe stretching afar; him being sent to all creation; prophethood finishing with him; his followers numbering more than the followers of the other prophets and him being more afdhal27 than all the other creation.

25 his announcing of Prophethood

26 It is forbidden to give Zakah to the Prophet or any of his descendants.

27 Virtuous, greater and honourable

The fourth type





are those matters which through his barakah are specific to this ummah and were not found in the previous nations. These include booty being halaal; all the earth being a place of prayer; the introduction of Tayammum; the establishment of Adhaan and Iqaamah, the rows in prayer being similar to the rows of the Angels, Jumuah28 being appointed for a specific prayer and hour29 of acceptance, permissibility of Sehri during fasting; receiving at least 10 rewards for performing one deed in Ramadhan and more in Lail a’tul Qadr; no sin arising from mistake, forgetfulness or waswasa30; pictures and intoxicants being impermissible (because these lead to harm their prohibition is a mercy); the Ijma’ of the Ummah being deemed Hujjah31 and having no possibility of mistake32; Farhi33 disagreements being a mercy.

The fifth type are those matters related to him after his leaving this world and apparent in the Barzakh and Qiyaamah34.

28 the day of Jumuah (Friday)
29 There is a specific moment on Friday when Allah Ta’aala accepts supplications.
30 Evil thoughts that arise in the heart.
31 The consensus being deemed as proof.
32 The Prophet explained his Ummah would not agree on a wrong.
33 Those matters that do not relate to the integral or fundamentals of the deen.
34 These will be the subject of the subsequent chapters of the booklet.



Twenty Seventh Chapter
His blessed passing away being a blessing and mercy for him and his Ummah
First narration Tibraani narrates from Syeduna Jaabir
‘When Surah ‘Idhaa Jaa a Nasrullaah’35 was revealed the Prophet sallallaahu alaihi wasallam said to Jibraeel ‘I have been given a sign of my death’ and Jibraeel replied ‘(with the verse) And your next hour is better than the previous’36 i.e. Your Akhirah will be more better (and beneficial) for you than this world’
Second narration Bukhaari & Muslim narrate from Abu Saeed Khudri that (during his fatal illness) the Prophet sallallaahu alaihi wasallam sat upon the pulpit and said
‘Allah has given one of His servants the choice between the splendour and joys of this world and that which is with Him, and that servant has preferred the things with Allah. Upon hearing this Syeduna Abu Bakr Siddiq began crying (we only realised afterwards that) the servant given the choice was the Prophet himself and only Abu Bakr had understood that’

Benefit:: This is also textual37 proof that the Prophet preferred the journey to the Akhirah and it is obvious that his choice is sufficient proof of the goodness of Akhirah.


35 The 110th surah of the Quran
36 Suarh Ad Duhaa, verse 4
37 A definitive source that cannot be refuted
38 The illness in which the death occurs, from which one does not recover

Third narration

The Shaykhain narrate from Syeda Aisha
‘The Prophet sallallaahu alaihi wasallam would say ‘During Mardh ul Moat38 each prophet is given a choice between staying in this world or in the Akhirah’. And when the Prophet sallallaahu alaihi wasallam would cough during his illness he would proclaim the verse ‘With the people you have favoured from the Prophets, the Siddiqeen, the Martyrs and the Pious’39 I was convinced that he had been given the choice (and he had chosen Akhirah)’.40




39 i.e. I want to be with these people
40 By hearing this verse Syeda Aisha states that she was convinced he preferred to be in Akhirah.


Fourth narration

The Shaykhain narrate from Syeda Aisha
‘During his health the Prophet sallallaahu alaihi wasallam would say ‘Whenever a Prophet dies41 he is shown his place in Jannah and given a choice’. When his sallallaahu alaihi wasallam illness intensified he would raise his eyes upwards and proclaim ‘Oh Allah, I choose the greatest Rafeeq (companion)’. In the narration of Sahih Ibn Habaan he is reported to have also added the words ‘with Jibraeel, Mikaeel and Israfeel’42

Fifth narration

Abdur Razzaaq in Taaoos narrates the statement of the Prophet sallallaahu alaihi wasallam
‘I have been given two choices; to either stay alive on the earth long enough to witness my Ummah’s conquests or to be swift (towards the Akhirah) and I have preferred swiftness.’

Sixth narration

It is stated in a long hadith of Bayhaqi
‘The Angel of death pleaded with the Prophet sallallaahu alaihi wasallam ‘Allah ta’aala has sent me. If you wish I will take your soul and if you wish I will leave. I have been ordered to obey your command’. The Prophet sallallaahu alaihi wasallam looked towards Jibraeel who said ‘Oh Muhammad, Allah Ta’aala desires to meet you’, so he permitted the angel of death to take his soul’.

41 it is better to interpret this as ‘when he approaches death’ for once he is given death the concept of choice is redundant
42 At the end of each narration Thaanvi sahib reiterates that all these prove that the Prophet had been given the choice of passing to the next realm or remain here


Seventh narration

Muslim narrates a hadith of Syeduna Anas in which Umm e Ayman cried in remembrance of the Prophet sallallaahu alaihi wasallam. It is narrated that both Syeduna Abu Bakr and Umar said to her ‘Why are you crying! Do you not know that the bounties for the Prophet with Allah are better than those here!’ She confirmed she was aware of this and explained her crying was because the revelation from the heavens had ceased. On hearing this the two men also began crying.
Eighth narration Imam Muslim narrates from Abu Musa that the Prophet sallallaahu alaihi wasallam said

‘When Allah Ta’aala wishes to show mercy on a nation He gives death to their Prophet and that Prophet acts as a forebearer sent ahead for the Ummah. And when Allah Ta’aala wishes the destruction of any nation He punishes and destroys it during their Prophet’s lifetime. The Prophet witnesses it and it is as if Allah Ta’aala cools his eyes with it’s destruction because they rejected and disobeyed him’.43
Benefit: This hadith proves that the Prophet’s journey to the Akhirah is a sign of mercy for the Ummah.

Benefit: One wisdom of his passing is that if he sallallaahu alaihi wasallam remained apparently alive forever it would not have been strange for thousands of naïve people to suspect him sallallaahu alaihi wasallam of divinity. Thus his passing brought to an end this specific life and proved him not to be divine and is thus a great mercy for the ummah.

43 Examples of this include the destruction of the nations of Nuh and Lut alaihimaa asSalaam


Twenty Eighth Chapter

In some of the matters and Fadhaail related to his station in the realm of the Barzakh

First narration
Ibn Mubaarak narrates from Syeduna Saeed bin Seeb
‘There is not a day the Prophet sallallaahu alaihi wasallam is not presented with his Ummah’s deeds each morning and evening’. As in Al Muwaahib.
Second narration In Mishkaat Syeduna Abu Darda narrates that the Prophet sallallaahu alaihi wasallam said
‘Allah Ta’aala has made it haraam for the earth to eat the bodies of Prophets, the Prophets of Allah be alive and are given Rizq (nourishment)’. Ibn Majah narrated this.

Benefit: His sallallaahu alaihi wasallam’s being alive in the grave is proven and the (nature of that) Rizq is appropriate to that world. Life and Rizq are also narrated for the martyrs but the Prophets are more complete and deserving.

Third narration

Bayhaqi and others narrate from Syeduna Anas that the Prophet sallallaahu alaihi wasallam said
‘Prophets be alive in their graves and pray Salah’. As in Al Muwaahib

Benefit: This Salah is not out of obligation but out of pleasure.

Fourth narration

Mishkaat narrates from Nabeeha bin Wahhab
‘Kaab Al Akhbaar visited Syeda Aisha and there found the people remembering the Prophet sallallaahu alaihi wasallam. Syeduna Kaab stated ‘There is not a day in which 70 thousand angels do not descend and surround the blessed grave and recite durood upon him. When evening comes they return to the skies and another 70 thousand angels descend and do likewise. This will continue until the grave opens on the Day of Qiyaamah and he sallallaahu alaihi wasallam will rise with 70 thousand angels and they will take him’. This is narrated by Daarimi.


Fifth narration

In Mishkaat is the narration of Abu Dawud and Tirmidhi from Abu Hurayra that the Prophet sallallaahu alaihi wasallam said
‘Whenever anyone sends Salaam upon me Allah Ta’aala returns my soul so that I can answer his salaam’.