The Handsome Eyes of Our Beloved Mustafa [SallAllaho Alyhi wa Sallam]

The Handsome Eyes of Our Beloved Mustafa
[Peace & Blessings of Allah be Upon Him]

ان کی آنکھوں پہ وہ سایہ افگن مژہ ۔ ۔ ۔ ظلہ قصر رحمت پہ لاکھوں سلام
اشکباری مژگاں پہ برسے درود ۔ ۔ ۔ سلک در شفاعت پہ لاکھوں سلام
معنی قد رائ مقصد ما طغی ۔ ۔ ۔ نرگس باغ قدرت پہ لاکھوں سلام
جس طرح اٹھ گئی دم میں دم آگیا ۔ ۔ ۔ اس نگاہ عنایت پہ لاکھوں سلام
نیچی نظروں کی شرم وحیا پر درود ۔ ۔ ۔ اونچی بینی کی رفعت پہ لاکھوں سلام

In the following piece of work, I have given a detailed description of the gorgeous eyes of our Noble Prophet Muhammad (May Allah give him peace & blessings) that were described by many of his companions, and I have explained the Arabic terms used in Arabic to describe them:

1. The beautiful eyes were “wide” and “large” described as [1]"عظيمُ العَينَيْن" and [2]"كانتْ عَينَاهُ نَجْلَاوَين".

2. The Iris was "extremely black" described as [3]"أدْعَجُ العَين" and [4] "أسودُ الحَدَقًة" however the former more precisely means “a large eye with a dark black Iris having an extremely white sclera” "أدعج العين شديد سواد حدقتهما لكن قيد مع سعة العين وشدة بياضهما ".[5]

3. The sclera -white part of the eye- had a touch of redness in it described as [6]"أشْكًلُ العَيْن", [7]"مُشرّبُ العَينِ بِحُمْرَة" and "كانَ فِي عَينَيْهِ تَمَزُّجٌ من حُمْرَة".

Shu`ba once asked Simak about the meaning of "أشْكًلُ العَيْن" to which he said: “an eye that has a long eyelashes”. Qadhi `Iyyadh commented: this is a misapprehension (wahm) by Simak and the sound view is that the word "شَكلًة" in Arabic means to have a complexion of redness in the eye as the entire scholars have agreed to and this is what the entire scholars of the science of unusual Arabic literary (al-Gharib) have concurred on. The word "شَهلَة" is used to describe a touch of redness in the Iris. Redness in the eye is a praiseworthy attribute and a handsome quality according to the Arabs.[8]

Hafiz al-`Iraqi considered this redness one of the signs of the Prophet hood. When the Noble Prophet travelled with Maysara to Basra, Rahib questioned him whether he had some redness in his eyes, upon knowing, he affirmed that he is the promised Messenger.[9]

4. The eyelashes were “long” and “full” described as "أًَهْدَبُ الأَشفار" .[10]

5. The eyelashes were naturally dark black as if kuhl had been applied to them described as "أكْحل العَينَين" [11]

6. The blessed eyebrows were “long” and shaped like a “bow” described as"أزَجّ الحَواجِب" [12]. Al-Qamus defines “azajj” as “bow shaped and long” and al-Sihah defines it as “thin and long”. [13] Al-Fa’q defines it as “fine eyebrows that lead onto the end of the eye”.[14] Munawi adds “plenteous in hair and far stretched”.[15]

7. The eyebrows were “fine” and not “thick” described as "دَقِيقَ الحَاجِبَين".

8. The eyebrows were “perfect” and “never met in the middle” above the nose, described as "سَوابِغَ في غيرِ قَرَن"[16].

Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah reported that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description "مقرُونَ الحاجِبَين". However, the scholars have explained the sound view is that they “did not” meet and reconciled between the two reports by saying that if one was to “attentively” look at the eyebrows, he would realise that there was a “thin white gap” between them, otherwise it appeared as if they met.[17] The word that describes the non-meeting of the eyebrows in Arabic is "بَلج" and thus "أبلَج الحواجب".[18]

9. In the affairs of Allah, the beloved’s anger would appear as such that a vane would clearly appear filled by blood in between his eyebrows rising over his forehead, described as "بَينهما عِرقٌ يُدِرُّه الغَضَب".

Our Beloved Prophet's eyes (upon him be peace & blessing) were mentioned by many poets in Persian, Arabic and Urdu. Among the great Gnostics who often made mention of the precise details of the eyes were Pir SayyidMehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just outside Madina in Wadiy Hamra, and the great Mujaddid Imam Ahmad Ridha especially in his Qasida Salamiya, in which he described the entire hilya. The people of the subcontinent are always overwhelmed by these odes as much that my personal experience is that hair lifts up on my skin and tears fill my eyes when passionately sang.

Pir Sayyid Mehr Ali Shah says;

“The Beloved’s bow-shaped eyebrows appeared before me
And it seemed though the lashes were firing arrows”

25th April 2007
Munawwar Ateeq Qadiri Razavi

Footnotes:

[1] Narrated Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[2] Qadhi Yusuf Nabhani cited this wording in Wasa’il al-Wusul p63
[3] As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib
[4] As in a narration of Sayyiduna `Ali ibn Abi Talib
[5] Mulla `Ali Qari, Jam` al-Wasa’il (1: 31)
[6] Narrated by Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir also affirmed that Ashkal means “a touch of redness” in al-Nihaya.
[7] Narrated by Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[8] `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: 55)
[9] Munawi’s Sharh al-Shama’il, 1:55
[10] This explanation to the word "أهدَب" was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by the following narration cited by Yusuf al-Nabhani in Wasa’il al-Wusul p63: "وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها". This description was given by Sayyiduna `Ali in the popular narration of the Hilya narrated by Tirmidhi.
[11] In a narration of Abu Hurayrah, and narration of Jabir bin Samurah cited by Tirmidhi
[12] In the popular Hilya narration by Hind bin Abi Haala cited by Tirmidhi.
[13] `Ali Qari in Jam` al-Wasa’il (1:43)
[14] Munawi in Sharh al-Shama’il (1:43)
[15] Ibid
[16] In the popular Hilya narration of Hind bin Abi Haala cited by Tirmidhi.
[17] Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44)
[18] `Ali Qari, Jam` al-Wasa’il (1:44)

 

Blessed Surma (Kuhl) Sticks of Beloved Mustafa Sallallaho Alaihi wa Sallam

Difference between the exalted titles of "Khalil - Close Friend" and "Habib - The Beloved"

There are many authenticated prophetic quotations that speak of our Prophet's (Peace and Blessings of Allah be Upon Him) selection over and above all of the creation of Allah as being "The beloved of Allah" and Muslims often refer to him by this title.

There is a difference between the exalted titles of "close friend" and "beloved" and these will be explained.

The Prophet, praise and peace be upon him, spoke of his closeness to Abu Bakr (May Allah be pleased with Him) saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."

We are also informed that the Prophet, praise and peace be upon him, said "Your companion (referring to himself) is the close friend of Allah" and this is endorsed by the transmission from Abdullah Ibn Mas’ud (May Allah be pleased with Him)  in his narration, "Allah took your companion as a close friend."

Several of the Companions had gathered and waited for the arrival of the Prophet, praise and peace be upon him, and during this time they spoke to one another about the ranks of the prophets. Ibn Abbas' (May Allah be pleased with Him) reported that when the Prophet, praise and peace be upon him, came out he overheard their conversation, one of whom was saying, "How astounding, Allah took Abraham Alaihis Salam from His creation as His close friend," Another said, "It is even more astounding that He spoke directly to Moses Alaihis Salam!" Whereupon another said, "Jesus Alaihis Salam is the word of Allah and His created spirit." And another said, "Allah chose Adam Alaihis Salam!" Having heard their comments, the Prophet, praise and peace be upon him, greeted them and told them that he had heard what they were saying and noticed that they were astounded that Allah had chosen Abraham Alaihis Salam as a close friend, and confirmed that this was so. He said, "You also expressed your amazement that Allah took Moses Alaihis Salam as a close friend, and this too is so. You also spoke of Jesus Alaihis Salam as being the created spirit of Allah, and this is so, and that Adam Alaihis Salam was chosen and this is so. I am the beloved of Allah, and I am not boasting. I will be the Bearer of the Banner of Praise on the Day of Resurrection, and this is not a boast. I will be the first to intercede and the first whose intercession is accepted, and this is not a boast. I will be the first to knock at the Gate of the Garden and Allah will cause it to be opened for me and let me enter together with the poor believers, and this is not a boast. From the first to the last I am the most honored or all, and this is not a boast."

In addition to the preceding Prophetic quotation, Abu Hurayrah (May Allah be pleased with Him) reported that Allah said to His Prophet, praise and peace be upon him, "I have taken you for a close friend, and written in the Torah is 'the Beloved of the Merciful.'"

There are differences in opinion regarding the terminology "close friend" and the root word from which it is derived. There are those who say the Arabic word "khalil", meaning 'close friend', also bears the definition of "devoted to Allah." This is because people who attain such a rank of devotion or love of Allah are not detached from one another. Another opinion is that the word "khalil" can be taken as meaning "chosen", and that Allah selected this word in preference to others. It has also been said that the root of the word is derived from "taking a matter to be pure".

Prophet Abraham Alaihis Salam was called the close friend of Allah "khalilu'llah" on account of the ultimate intensity of his devotion to Allah. The friendship of Allah to Abraham was that He made him victorious and a role model. On the other hand, there are those who define the root of "khalil", which is "khulla" meaning "in need" as being "a poor person in need". Abraham Alaihis Salam was known by this title because his need was only in his Lord and he was devotedly dependent upon Him for his needs and did not depend upon others. We recall how when Abraham was about to be cast into the fire, Gabriel Alaihis Salam came to him and asked, "Are you in need of anything?" whereupon he replied, "No, I am not in need of anything from you."

Ibn Abu Bakr Furack (May Allah be pleased with Him) defined the word "khulla" with the meaning of "pure love that necessitates a person being singled out for being infused by secrets."

It has also been said that the root of the word "khulla" is love, and incorporates kindness, help, raising and intercession. This is founded in the verse that reads, "The Jews and the Christians said, “We are the sons of Allah and His beloved ones”; say, “Why does He then punish you for your sins?' [5:18]. It is inconceivable that if a person is beloved, that he should be punished for his sins!

The Prophet-hood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad, praise and peace be upon him, which makes it very special.

Because of their devotion to Allah, both Prophets Abraham and Muhammad, peace be upon them, were titled "close friends." They looked to Him for all their needs and severed themselves from needing anyone else. And, it was either because of the greatness of the concealed kindness of Allah to them, and the disclosed knowledge of the Divine secrets they received, as well as the matters of the Unseen worlds and faith with which they were infused in their inner self that they forsook other means and causes. Or, because their hearts had been purified from anything other than Him, so that love for anything else was prevented from reaching them. For this reason a scholar said, "A person who is 'khalil' is one whose heart has no room for anyone other than Him." Accordingly he is of the opinion that this is what the Prophet, praise and peace be upon him, referred to when he said, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr (May Allah be pleased with Him, however, in Islam there is brotherhood."

Opinions vary among the knowledgeable masters of the matters relating to the heart as to which is the higher degree and the question arises is it the degree of close friendship, or the degree of love the higher? On the other hand there are those who consider both degrees as being equal to one another saying that the beloved is a close friend and a close friend is also the beloved. But then, Prophet Abraham was given the degree of close friendship and Prophet Muhammad, peace be upon them both, was given love.

In support of the opinion that the degree of friendship is higher, one of the scholars quotes the saying of the Prophet, praise and peace be upon him, that says, "If I were to have taken a close friend other than my Lord …" but he did not do so and we find him using the word 'love' to his daughter Sayyida Fatima, her sons, as well as Osama and others.

The consensus of most scholars is that "love" is higher than "friendship". To sustain this opinion they use as their proof that Prophet Muhammad, praise and peace be upon him, was given the title of the "Beloved" whereas Prophet Abraham, peace be upon him, was titled "Close Friend" .

One must examine the human basis of love and know that it is the inclination of what the beloved finds pleasing. The love of Allah is not connected to unessential matters. His love for His worshipers is comprised of happiness, protection, success, and affairs that bring him/her closer and His Mercy that overflows upon the recipient. The highest degree is reached when the veils of the heart are removed so that the worshiper sees Him with his heart and looks at Him with his inner eye. This is supported by the Divine quotation that tells us, "When I (Allah) love him I am his hearing by which he hears, the sight by which he sees, and his tongue by which he speaks." One should understand by this that there is nothing better for a worshiper other than seclusion for the sake of Allah, devotion to Him, the turning away from anything other than Allah, the purity of heart and sincerity of actions for the sake of Allah.

Sayyida Ayesha, may Allah be pleased with her, was asked about the Prophet, praise and peace be upon him, and said, "His character was the Qur’an, and his pleasure was its pleasure and his anger was its anger."

It is an undoubted fact that Prophet Muhammad, praise and peace be upon him, was blessed to be the receiver of not only the quality of close friendship but also the very special quality of love.

When the unbelievers said, "Muhammad means we should love him just as the Christians love Jesus, the son of Mary", Allah sent down the verse that reads "Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins”; and Allah is Oft Forgiving, Most Merciful." [3:31]. And His anger towards them becomes apparent in the following verse that tells us, "Proclaim, “Obey Allah and the Noble Messenger”; so if they turn away - then Allah is not pleased with the disbelievers." [3:32]. In this verse Allah increased the honor the Prophet, praise and peace be upon him. Note how He issued the command to obey His Prophet, praise and peace be upon him, in connection with obedience to Himself – this is followed by the warning if they choose to turn away, "then truly, Allah does not love the unbelievers."

A theologian explained the difference between love and close friendship. He said that the close friend reaches Allah through an intermediary. To support his explanation he quoted the verses "And likewise We showed Ibrahim the entire kingdom of the heavens and the earth and so that he be of those who believe as eyewitnesses." [6:75] whereas He indicated that the beloved, Prophet Muhammad, reaches Him by Him in the verse "So the distance between the Spectacle and the beloved was only two arms’ length, or even less." [53:9].

It has also been said that the limit of the close friend is the desire for forgiveness. Allah quotes the saying of Abraham, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82]. Whereas the one who is the beloved is absolutely certain that he will be forgiven, and this is supported in the verse that reads, "So that Allah may forgive, for your sake, the sins of those before you and those after you, and complete His favours upon you, and to show you the Straight Path. " [48:2].

We refer back to Prophet Abraham whose rank is that of the close friend and the verse in which he said, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82] and now to the verse "on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right;" [66:8]. 

The "close friend" Abraham said, "And give me proper fame among the succeeding generations." [26:84]. Whereas Prophet Muhammad, "the beloved", was told, in the verse "And We have exalted your remembrance for you (O dear Prophet Mohammed - peace and blessings be upon him)." [94:4]. Note how the glad tiding was given to the Prophet, praise and peace be upon him, before the questioning.

In times of affliction note how the close friend says, "Allah is sufficient for us" [3:173]. Whereas it was said to Prophet Muhammad, the Beloved, praise and peace be upon him, "O Herald of the Hidden! Allah is Sufficient for you and for all these Muslims who follow you." [8:64]

And Abraham, the close friend of Allah is quoted in the Qur’an saying, "And give me proper fame among the succeeding generations." [26:84], while Allah said to Prophet Muhammad, praise and peace be upon him, "And indeed the latter is better for you than the former." [93:4]

Khalil said: "and safeguard me and my sons from worshipping idols." [14:35] while Allah said to HIS Habib. "Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure. (*The Holy Prophet’s household.)" [33:33]

The preceding information is sufficient to give one a glimpse into the superiority of the rank, degrees and status of Prophet Muhammad, praise and peace be upon him, and to the inform you of the opinions of the scholars of Islam. Allah says, "Proclaim, Each one works according to his own pattern; and your Lord well knows him who is more upon guidance." [17:84]

Source:
The Cure "Ash-Shifa bi Ta’rifi Huqooq al-Mustafa"
by Imaam Qadi Ayaad al-Maaliki Radi ALLAHu Ta’ala Anho

Rabi-us-Sani Mubarak!

False claimants of Prophethood in Islam

Among the signs of the Last Hour is the appearance of approximately 30 false claimants of Prophethood known as Dajjals.
Narrated Abu Hurayrah: Allah's Apostle said:
"The Hour will not be established until two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, until about 30 dajjals appear, and each of them will claim that he is Allah's Apostle..."  (Related by Bukhari and Muslim)
The last of these Dajjals would be the False Messiah:
Once the Prophet of Allah said, while delivering a ceremonial speech at an occasion of a solar eclipse, as Samura son of Jundub reported:
"...Verily by God, the Last Hour will not come until 30 liars of prophecy will appear and the final one will be the One-eyed False Messiah."
(Narrated by Imam Ahmad as a sound Hadeeth).
In another authentic hadeeth, the Prophet of Allah informed that of 27 dajjals, 4 of them would be women:
Huthaifa narrated, that the Prophet said:
"In my Ummah (community/nation), there are 27 dajjals of liars, including 4 women (who will proclaim themselves Prophets). I am the last Prophet and none will come after me."
(Related by Imam Ahmad and Al-Tabrani as a sound hadeeth)
Therefore, there would be 27-30 Dajjals who would appear, 4 of which would be women and the last of which would be the False Messiah, who the true Messiah, Prophet 'Eessa ("Jesus") would kill. The Prophet of Allah (Prophet Muhammad - Sallallahu Alayhi Wa Sallam) already closed the loophole of building a series of Prophets and confirmed the impossibility of any newcomer as a Prophet after him. The dajjals he mentioned that have already appeared are discussed below. As I find more of them, I shall list them.

1 - Musailama al-Kazzab: Among the first false claimants to Prophecy was Musailama al-Kazzab, who appeared during the time of Prophet Muhammad (upon whom be blessings and peace) and his Companions and caused numerous troubles among Muslims and had many followers. He eventually surrendered along with his supporters in Al-Yamam battle, led by the first Caliph Abu Bakr, and was killed.
2 - Sajah al-Kahenah: Along with Musailama in falsely claiming Prophethood, was his wife, Sajah al-Kahenah, although she later reversed her position after her husband, Musailama, had been killed.
3 - Saf son of Sayyad: Another False claimant to Prophethood that appeared during the time of the Prophet and his companions, was Saf son of Sayyad. He claimed he was a Prophet when he was on the threshold of adolescence, and was initially believed to be the False Messiah, as his characteristics were the same as those of the False Messiah. He later repented and embraced Islam.
4 - Tulayha son of Khwailid: Tulayha was another of the false Prophets who appeared during the time of the Prophet and his companions, but later repented and returned to the fold of Islam.
5 - Aswad al-Ansi: Also during the time of the Prophet and his companions was another false Prophet, named Aswad al-Ansi. He was based in Yemen and was killed by the Companions of the Prophet.
6 - Al-Mukhtar Al-Thaqafi: A Shi’ite rebel, al-Mukhtar son of Abi Ubayd is also accused of being a False Prophet. He claimed to be a representative of the Mahdi. Millennialist connotations surfaced after Mukhtar's rebellion, following his announcement to the people of Kufa that he was a representative of the Mahdi.
7 - Mahmud son of al-Faraj: In Samara, a false Prophet by the name of Mahmud son of al-Faraj appeared in 849-850 CE with a claim that a Quran was revealed to him through the angel Gabriel. He is reported to have some followers in Samara and Baghdad. He was executed on the orders of caliph, al-Mutawakkil.
8 - "Bab": Another liar/false claimant to prophecy, and the predecessor of Bahaullah, was Mizra Ali Muhammad, who initially declared himself the "Bab" (Gate) to the Shi'ite's Mahdi, and eventually progressed into other claims. He was embraced by the Shaykhis sect of Shi'a , who were then renamed "Babis". Subsequently, he declared himself to be the Shi'ite's hidden Mahdi. After declaring himself the Mahdi, he moved on to call himself Nuqtiyiula and declared that the Quran and Muslim Shari'a were now abrogated. Shi'a and Sunni scholars condemned him and Bab faced a series of imprisonment, trials, and indignities before being shot dead by a firing squad in 1850.
9 - "Bahaullah": The self-proclaimed successor to the Bab, and another liar/false claimant to prophecy was Mizra Hussein Ali Nuri. In 1863 Hussein Ali, a prominent member of the Babi group, declared himself to be the person whom God will make manifest, whom the Bab had foretold. He also took the name Bahaullah (Glory of God) and formed a new religion, the Bahai faith. Bahaullah was banished from Persia and was eventually imprisoned in Akka-Palestine. There he wrote his main work, his Kitab-ul-Aqdas (Most Holy Book), and developed the doctrine of the Bahai faith into a comprehensive teaching.
10 - Elijah Muhammad: Elijah Muhammad, succeeding Wallace Dodd Ford, was another in the line of False Prophets. He founded the convoluted belief system based on ideas extracted from everything from Christanity to Masonry to Islam in Detroit, Michigan in the 1930s. He referred to it as the "Nation of Islam".
11 - Kareem Agha Khan: In the early 1970s, another false-claimant to prophecy appeared within the Ismaili sect of Shi'ism, who proclaims himself to be a manifestation of God on Earth and a spokesman for Allah.
12 - Rashid Khalifa: Then we have another False Prophet, Rashid Khalifa, who came from Egypt, and claimed there to be an intricate numerical pattern to the Qur'an revolving around the number 19 in 1974. Because of this, he claimed to be a Messenger of God, alongside Prophets Ibraheem (Abraham) and Muhammad, and founded the group called "United Submitters International", rejecting the hadeeths of the Prophet, and denounced ayats 9:128-129 of the Qur'an. For many years he was the Imam at the Tuscon Mosque in Arizona, where he was later stabbed to death in 1990.
13 - Al Mizra Abbas: Another liar, Al-Mizra Abbas, in 1233 AH/1818 CE, appeared in Tehran, Iran and died in Palestine.
14 - Shabbatai Zevi: Shabbatai Zevi was one of the False Prophets who appeared during a desperate period of Ashkenazi Jewish history in the 16th and 17th centuries, promising to lead his compatriots out of tzuresdike golus (painful exile) to dwell with the Lord in Eretz Yisroel (the land of Israel). It neither turned out as prophesised, nor did the high hopes of the Jewish colonies in Brazil.
15 - Saleh son of Tarif Burghwati: Saleh claimed prophethood and Mahdihood in 125 AH. After ruling over his people for 47 years, in 174 AH he abdicated the throne in favour of his son.
16 - Abu Mansoor 'Eessa: Abu Mansoor 'Eessa claimed prophethood and Mahdihood in 341 AH and ruled over his people for 28 years.
17 - Al-Harith son of Sa'id: Al-Harith son of Said claimed prophethood during the reign of the Umayyad caliph, Abd al-Malik son of Marwan. A number of royal soldiers were suspected of supporting him. He was executed in 698-699 CE.
18 - Mizra Ghulam Ahmad: Mizra Ghulam Ahmad of Qadian is a British-engineered false Prophet who appeared in India to quell resistance against the British colonialists. He claimed to be the Messiah as the similitude of Prophet 'Eessa, the Mahdi, a Prophet, a Messenger, and the second advent of Prophet Muhammad simultaneously. He invited his fiercest oppenent, Molvi Sanaullah Amratsari, to a prayer duel. He advertised his supplication to Allah pleading Him to annihilate the liar amongst the two in the lifetime of the truthful one, by Cholera or by Plague. He considered them to be the sign of Divine Anger and Punishment. Mirza subsequently died of cholera a year later.
19 - Muhammad son of Sa'id: Muhammad son of Sa’id is considered as one of the four infamous forgers of hadith. He distorted the hadith: "I am the seal of prophets and there is no prophet after me" by adding: "unless Allah wills {otherwise}". He is reported to have drawn his own conclusions from this addition and claimed prophethood for himself. He was executed on the orders of Abbasid caliph, Abu Jafar al-Mansoor.
20 - Mahmood Muhammad Taha: Mahmood Muhammad Taha was also a false claimant to prophecy who was based in Sudan, and he tried with maximum endeavor to mislead normal people from their Islamic way of life until he was beheaded in 1985.
21 - Jasmin?: A more recent individual who has appeared, and could potentially be a False Claimant to Prophecy is Jasmin. He appeared in 1998 in Bosnia, claiming the War of Bosnia and Herzegovina was the Battle of Armageddon, and claims that he is the Messiah, tasked by God to introduce the human community into the "golden age", and claims that his destiny has been described under the symbol and notion of a lamb.
22 - Dr. Dwight York: Another fairly recent false claimant to prophecy was Dr. York. In the late 1960s York, started calling himself "Amunnnubi Rooakhptah," and founded various quasi-Muslim black-nationalist movements (among these was the Ansaarullah Community) based on something called the "Science of Nuwaubu". In the 1990s, he changed his community from worshipping Allah to worshipping pagan idols. Soon thereafter, he claimed to receive divine revelation, forming his own cult of Nuwaubians, following, what they call, "The Holy Tablets", with beliefs, based on pantheism, with an anthropomorphic view of Allah. In 2002, he was arrested and charged with child molestation. In 2004, he was convicted, and sentenced to 135 years in prison.
23 - Riyaz Ahmad Gohar Shahi: Another claimant to Mahdihood and prophecy, is Gohar Shahi. He was born in 1941 in the Indian sub-continent. He had a traditional Sufi upbringing, and at age 34 he went on a 3 year spiritual retreat (which he says to have been under the guidance of a "divine spirit") into the mountains of Sehwan Sharif. Afterwards, he returned (claiming it to have been commanded by God), and started to preach his message of "Remembrance and Love of God", disregarding religion and its practices, also claiming that his image is implanted on the moon, gaining a significant number of followers. The Ulema have since issued various fatwas against him.
Allah save all the ummah from fitna of dajjal.

Following the Messenger of Allah is a Must

The Sunnah and its Position in the Islamic Sharee`ah As-Sunnah wa Makaanatuhaa fit-Tashree` al-Islaamee Translated by: Ahmed M. Hashim
The Companions of the Prophet (sallallaahu `alayhi wa sallam) used to take the ruling on different matters in their lives from the Qur’aan, which they use to learn from Rasoolullaah (sallallaahu `alayhi wa sallam).  In many instances, the aayaat (verses) of the Qur’aan treat a subject in a general manner without a specific condition. Sometimes the aayaat will come as an absolute ruling without any precondition or limitation required by time, place, etc.  As an example of what came in a general way in the Qur’aan is the Salaat.  The Qur’aan does not mention how many Rak`ahs (units of prayer) we should make, or how to physically move during prayer, or the time for prayer.  Similarly, the Qur’aan does not mention the minimum amount of money to have before giving Zakaat (charity) or the conditions by which to pay it. Many of our `Ibaadaat cannot be performed without stopping at the explanations related to the regulations, pillars, and conditions of nullification.  It is thus a must to return to Rasoolullaah (sallallaahu `alayhi wa sallam) to know the rules in a comprehensive and clear manner.
Many times, the Companions faced incidents in which the Qur’aan which had no ruling, and there was a need to return to the Prophet (sallallaahu `alayhi wa sallam) to know the ruling of such matters.  It was the Prophet who was ordered by Allah (subhaanahu wa ta`aalaa) teach humanity, and it is the Prophet who is the most knowledgeable of mankind about that which Allah subhaanahu wa ta`aalaa expects from us.
Allah (subhaanahu wa ta`aalaa) has told us about the duty of Rasoolullaah (sallallaahu `alayhi wa sallam) with respect to the Qur’aan, where Allah (subhaanahu wa ta`aalaa) said:
"And We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought." [Qur’aan 16:44]
Allah also made it clear to us that the duty of Rasoolullaah (sallallaahu `alayhi wa sallam) is to clarify the truth to people when there is a dispute:
"And We sent down the Book to thee for the express purpose, that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [Qur’aan 16:64]
We are obligated to follow any ruling by Rasoolullaah (sallallaahu `alayhi wa sallam) in any dispute:
"But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction." [Qur’aan 4:65]
Allah also mentioned that Rasoolullaah (sallallaahu `alayhi wa sallam) was given the Qur’aan and Wisdom to teach people the regulations of their religion:
"Allah did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error." [Qur’aan 3:164]
Regarding the last aayah, most scholars and those of great knowledge said that the wisdom mentioned in the aayah means another thing besides the Qur’aan.  It is what Allah subhaanahu wa ta`aalaa has given Rasoolullaah (sallallaahu `alayhi wa sallam) from the knowledge of matters and regulations that the rest of humanity can not attain.  Imaam Ash-Shaafi`ee rahimahullaahhas said that "Allah subhaanahu wa ta`aalaa has mentioned the scripture which is the Qur’aan, and he mentioned wisdom and I have learned from the people of knowledge that the wisdom here is the Sunnah of Rasoolullaah (sallallaahu `alayhi wa sallam).  It is from the mercy of Allah (subhaanahu wa ta`aalaa) that He has sent to us a way to practice what is in the Qur’aan."
Allah (subhaanahu wa ta`aalaa) did not stop by saying scripture only, but the inclusion of the Sunnah with the Qur’aan is an indication of its important and the obligation on us to follow it as we have to follow the Qur’aan.  Imaam Ash-Shaafi`ee goes on saying that the letter 'wa' ('and' between Scripture and Wisdom in the aayah) is a letter of conjunctions in Arabic which requires that the two parts it joins must be different otherwise the sentence will be redundant, and Allah (subhaanahu wa ta`aalaa) is far away from that; na`oodhu billaah. And so when Allah (subhaanahu wa ta`aalaa) said that he has conferred a great favor on the believers, He does not confer anything that is not correct and truthful. Therefore, this wisdom must be followed as the Qur’aan, and Allah (subhaanahu wa ta`aalaa) has never ordered us to follow anything but Him and His messenger (sallallaahu `alayhi wa sallam).  Which must mean that this wisdom is what came from Rasoolullaah (sallallaahu `alayhi wa sallam) in the form of rules and sayings regarding legislation.
To clarify the concept of Sunnah and our obligation to follow it, Allah (subhaanahu wa ta`aalaa) said:
"Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Qur’aan 7:157]
Because this teaching is mentioned in general in this aayah, then it must include the rules in the Qur’aan and Sunnah.
A very strong indicator of the obligation upon us to follow the Sunnah can be found in this aayah:
"...And whatsoever the Messenger (Muhammad (sallallaahu `alayhi wa sallam)) gives you, take it, and whatsoever he forbids you, abstain (from it) , and fear Allah. Verily, Allah is severe in punishment." [Qur’aan 59:7]
Allah has also made the obedience of Rasoolullaah (sallallaahu `alayhi wa sallam) in conjunction with the obedience to Him:
"And obey Allah and the Messenger, that ye may obtain mercy." [Qur’aan 3:132]
We are asked by Allah (subhaanahu wa ta`aalaa) to answer any order by Rasoolullaah (sallallaahu `alayhi wa sallam):
"O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life." [Qur’aan 8:24]
Allah made the obedience of Rasoolullaah (sallallaahu `alayhi wa sallam) an obedience to Him, and following Rasoolullaah (sallallaahu `alayhi wa sallam) an indication of the love of Allah subhaanahu wa ta`aalaa:
"He who obeys the Messenger, obeys Allah." [Qur’aan 4:80]
"Say: If ye do love Allah, Follow me: Allah will love you and forgive you sins." [Qur’aan 3:31]
And Allah subhaanahu wa ta`aalaa warrned us from not following the instructions of Rasoolullaah (sallallaahu `alayhi wa sallam):
"Then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous penalty be inflicted on them." [Qur’aan 24:63]
Not only that, but Allah (subhaanahu wa ta`aalaa) told us that disobeying Rasoolullaah (sallallaahu `alayhi wa sallam) is Kufr (disbelief):
"Say: Obey Allah and His Messenger.: But if they turn back, Allah loveth not those who reject Faith." [Qur’aan 3:32]
It was never allowed by Allah (subhaanahu wa ta`aalaa) that a believer disobey Rasoolullaah (sallallaahu `alayhi wa sallam) order:
"It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path." [Qur’aan 33:36]
To show that not following the ruling of Rasoolullaah (sallallaahu `alayhi wa sallam) when a dispute occurs is a sign of hypocrisy, Allah (subhaanahu wa ta`aalaa) says:
"They say, We believe in Allah and in the apostle, and we obey; but even after that, some of them turn away; they are not (really) Believers. When they are summoned to Allah and His apostle, in order that He may judge between them, behold some of them decline (to come)....The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey"; it is such as these that will attain felicity." [Qur’aan 24:47-51]