Dars e Imam-abd

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Ibn Khateer (rahmat Allahi ‘alaih) in his book Al bidayah wa al-Nihaaya states that during the Yamama expedition the call of the Muslims was “Ya Muhammada”.

Hadhrat Hajee Imdaadullah Muhaajir (rahmat Allahi ‘alaih) says, “O Muhammad Mustapha ﷺ! I have a complaint,…..”(Naala-Imdaa Ghareeb, Page 26)

Some people quote the Hadith Shareef in which the Holy Prophet ﷺ said, “Those who visit my grave and recite Durood I can hear them and those who recite Durood from far away their Durood is brought to me”. Using this Hadith as a basis of proof they say that the Holy Prophet ﷺ does not hear the voice from far away but the Durood is brought to him and if he could hear the Durood of the person far away then what would be the need for the Durood to be brought to him ?Answer: Where in this Hadith does it say that he ﷺ does not hear the Durood from far away? The real meaning of this Hadith is this, that we hear the Durood of the close by and not only do we hear the Durood of the one far away but we make it approach us and be heard.”We hear the Durood of the loved ones and make sure that those who are not the loved ones, their Durood still reaches us”.

Imam Tibraani (rahmat Allahi ‘alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi Allahu ‘anhu) :The Holy Prophet ﷺ said: “Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me, except that HIS VOICE REACHES ME from wherever he is”. The Companions asked even after your departure ? “He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam, by Ibn Qayyim)

It was declared in a Hadith, “When a person greets me, Allahu Ta’ala sends my soul to my body and I hear his greeting.” Some people quoting this Hadith say that the Prophet ﷺ is not alive since his soul returns to his body only when he is greeted.Answer: The ‘Ulama have given various answers to people who use this Hadith to try to imply that the Prophet ﷺ is dead and that he comes alive only when someone sends Salaam. Imam Jalaal’uddeen as-Suyuti (rahmat Allahi ‘alaih) listed 17 of these explanations. In the book Anba’ al-adhkiya’ fi hayat il-anbiya’ he said that “radda” means “‘ala al-dawam”, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet ﷺ permanently, and the Prophet ﷺ is alive permanently, not intermittently as some ignorant people have suggested.

Another explanation of this Hadith is that Rasoolullah ﷺ is in the ecstacy of seeing Jamaal-Allah (Allah’s beauty) and forgetful of his bodily senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can someone who is in ecstacy of contemplating Jamaal of Allah hear any sound ? The above explanations are very much confirmed even if the Hadith is taken literally, since there are always people at prayer (Salaah) in the world during the entire twenty-four hour cycle, and sending Salawat on the Prophet ﷺ is part of Salaah, therefore people are constantly and permanently invoking blessings and greetings on the Prophet ﷺ without stop in the world. This shows that the Hadith of the Prophet ﷺ on the return of his soul takes into consideration the continuity of prayer (Salaah) concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single Salaam that is made to him.

Maulana Rumi (ra) states, “The Prophet ﷺ has made the entire creation his slaves. Read the Quran and you will find ‘Ya Ibaadi’ (O my slaves …).” – Mathnawi Sharif

Haaji Imdaadullah Muhaajir Makki (ra) states, ‘Ibaadullah’ (servants of Allah(swt)) can be called ‘Ibaadur-Rasool’ (servants of the Prophet ﷺ). The Holy Quran states, “Qui Ya Ibaadi.” The pronoun in ‘Ibaadi’ (my slaves) returns to the Holy Prophet ﷺ “ – Risaala Nafkhaa Makkiya, Translation of Shamaaime-Imdaadia, Pg.135

With reference to Riyaadun-Nudrah, etc, Shah Waliullah (ra) records that Hadrat Umar (ra) said while he was on the mimbar, “I accompanied the Holy Prophet ﷺ his servant (banda) and attendant (khaadim).,,21.4 – Izaalatul-Khijaa

Discussing the incident when Hadrat Abu Bakr (ra) bought Hadrat Bilaal (ra) brought him to Rasoolullah’s ﷺ court, Maulana Rumi states, “He said, ‘” both are slaves of your court. I free him before you.” – Mathnawi Sharif

Alamghiri states, “Keeping names that are found in the Holy Quran like Ali, Rashid and Badee is permissible because these have collective meanings. When they are used in conjunction to the creation, their meanings, which are not meant for Allah(swt) , will be expressed.” – Kitaabul-Karaahiyat, Baabu Tasmiyatul-Aulaad

So, Abdullah means “the worshipper of Allah(swt) and Abdun-Nabi means “the servant of the Prophet(saws)”.

stopping is based on a Makrooh-e- Tanzeehi (i.e. saying “Ghulaami” is better than saying “Abdi”.)

Imaam Nawawi (ra) writes in the annotation of this Hadith, “If it is said that one of the signs of Qiyaamat which Rasoolullah ﷺ spoke -about is that a slave-girl will give birth to her Rubb (meaning a slave has been called “Rubb”), there are two answers to this,

1. The second Hadith explains permissibility.

2. The first Hadith’s prohibition is for etiquette (adab). The Dislike (Karaahat) in this is Tanzeehi, not Tahrimi.” – Sharah Sahih Muslim

Otherwise, there will be a major contradiction between the Quran and the Ahadith. Rubb is Allah’s(swt) name but the Quran has called the slaves Rubb as well, “کما ربیانی صغیرا” 17/24 “فارجع الی ربک”-12/50.

If a person calls someone his Murabbi (guardian) or Rubb (master), he doesn’t become a polytheist (Mushrik). Yes, if you abstain from this, there no problem because keeping these names is not compulsory.

Tawajjua/attention of servant =good deeds for Allah’s sake

Tawajjua/attention of Allah = mercy/pleased with that slave.

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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