Al Qur'an wa Sunnah wa Ijma' wa Qiyas
Description of the connection and relationship of Nabi Muhammad صلى الله عليه وآله وسلم
with Sayyidinaa Ali ibn Abu Talib رضی اللہ تعالٰی عنہ
taken from Rauza-tus-Safa
Revised and edited by Sayyidinaa Shaykh Syed Mubarik Ali Shah Jilani
Hassani wal Hussaini Qadiri al-Hashimi رضی اللہ تعالٰی عنہ
The connection of Sayyidinaa ‘Ali رضی اللہ تعالٰی عنہ—the Amir-ul-Mu’mineen with the Holy Nabi—originated in the family of ‘Abdul-Muttalib, Ali having been the son of Abu Talib, the son of ‘Abdul-Muttalib, the son of Hashim whose name was ‘Umar, called Umran the high, on account of his dignity. During a year of famine and hardship Umran had gone to Syria, and thence imported bread, on an infinite number of dromedaries, to the sanctuary, so that every day two camels were slaughtered and roasted; and the dry breads, having been moistened, were distributed twice daily. He was the first among the Arabs who invited guests to a repast prepared of moistened bread, and therefore surnamed Hashim. Other chroniclers, again, have said that Hashim means one who breaks bread in a cup to make it a kind of porridge, but the difference between the two meanings is obvious. Hashim was proverbial for his liberality and unrivaled in gracefulness; the luminous beams of distinction radiated in such a manner from his forehead that whoever beheld his countenance had not the boldness to contemplate it, but looked to the ground. This, the Christian sovereigns knew from their sacred books, and wished to enter into connection with him. One of these was Harql (Heraclius, the Byzantine emperor), who sent him an ambassador and offered him a virgin whom he guarded in his private apartments, but Hashim refrained from complying with his petition. Afterwards, however, he entered—in consequence of a dream he had—into a matrimonial alliance, at Madinah, with Salma, one of the noblest ladies of the Bani Najjar, who was decorated with the ornaments of intellect and sagacity, on condition that her confinement should take place in her own house.
After the consummation of the marriage the lady was taken to Makkah, but on her becoming pregnant with ‘Abdul-Muttalib she was on account of the condition again conveyed back to Madinah, but after she had given birth to ‘Abdul-Muttalib, Hashim went to Syria, fell sick in the vicinity of Damascus, and gave directions in his last agony to surrender the bow to the Prophet Isma’il, the banner, and the key of the house of the Ka’bah, which he had inherited from his forefathers, to ‘Abdul-Muttalib, and having, though young, bidden farewell to his perishable world, he was buried in that country, where his tomb is still known and visited. Some say that Hashim went to Syria before the birth of Abdul-Muttalib, and that he had himself given the just-mentioned articles to his brother Muttalib, to whom he had also transferred the gubernatorial office, whilst the latter, in his turn, surrendered everything to Abdul-Muttalib. But Muttalib was the son of ‘Abd Munaf whose name was [also] Mughairah and surname ‘Abdul-Shams, but Munaf was likewise the name of an idol. On account of his great beauty, he was also named Qamar [full moon], and because he had inherited the sovereignty from his father, the surrounding kings hastened to join ‘Abd Munaf.
He had four sons: one of them was Hashim, about whom some circumstances have already been mentioned above. ‘Abdul-Shams was the ancestor of the Bani Umayya [called Ommiade Caliphs by European authors]; Naufil was the forefather of Habib, the son of Mu’azim, and Muttalib of Ali Shafa’i; the latter was thus surnamed because it is related that Hashim and ‘Abdul-Shams were twins, whose foreheads were connected at their birth and could not be separated, until at last the sword was resorted to. An intelligent man, who had been informed of this proceeding, considered it to be a sign that the descendants of the two brothers would decide their quarrels with the sabre, which prediction was actually fulfilled in the enmity between his lordship the Nabi (Sallallahu ‘alaihi wa Sallam) and Abu Sufyan, between Hadrat Ali and Hadrat Mu’awiyah (radiyallahu ‘anhuma), and between the Imam al-Husain (radiyallahu ‘anh) and Yazid.
The Fiqh of Sending Peace & Blessings on the Prophet صلى الله عليه وآله وسلم
"Imam Haskafi mentions in his Durr al-Mukhtar concerning sending the peace and blessings on the prophet (Allah bless him and give him peace),
“It is obligatory once in a persons life, without any difference of opinion…and it is differed upon concerning it's necessity every time he is mentioned (Allah bless him and give him peace) the chosen opinion according to Tahawi is that it is necessary (wajib) every time he is mentioned and the opinion of the school is that repeating it is recommended [f: that is, saying it once in a session is necessary, and repeating it every time the Prophet’s name is mentioned is recommended].”
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The Miracles (Mu'jiza) of Sayyidina Muhammad
The words below have been quoted from the book Mirat-i Kainat. The sources for the majority of mu’jizas (miracles) are given in that book, but we have not written them here. And those we have written were done as briefly as possible.
There were many evidences to prove that Muhammad ( صلی اللہ علیہ وسلم) was a true prophet. Allahu ta'ala declared: "I would not have created anything, if you had not been created." The existence of creatures proves not only the existence and the Oneness of Allahu ta'ala, but it also proves the reality of Muhammad ( صلی اللہ علیہ وسلم) being a true and superior prophet. The karamas (miracles) which occurred at the hands of awliya (saintly people) among his ummah (followers) are completely ascribable to him, too. This is because karamas are seen in those who are dependent on him and who follow his true path. Even all the mu’jizas of the past prophets are deemed to be his mu’jizas because all the Prophets (alaihimussalawatu wattaslimat) wanted to be among his ummah. In addition, all of them were created from his divine light. The Qasida-i Burda by Imam-i Busayri (45) explains this reality wonderfully.
The mu’jizas of Muhammad ( صلی اللہ علیہ وسلم) have been divided into three groups, according to time. The first group contains the mu’jizas seen from the time of the creation of his holy spirit until the time when his prophethood was announced, which is called "bi'set." The second group includes those which occurred between the times of the bi'set and his death. The third group consists of the ones which occurred after his death and will continue to occur until Doomsday. The first group is called "Irkhas", the beginnings. Each group is divided into two parts: the ones seen and the ones understood by wisdom. Him mu’jizas are too numerous to count or to put a limit upon. The mu’jizas in the second group were reported to be nearly three thousand. Eighty-six of the most well-known are listed below:
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