The Prophetic Title: “The Best of Creation”

“That ye (mankind) may believe in Allah and His messenger, and may honor h/Him, and may revere h/Him, and may glorify h/Him at early dawn and at the close of day” (48:9). Al-Nawawi said that the scholars of Qur’anic commentary have given this verse two lines of explanation, one group giving the three personal pronouns “HIM” a single referent, namely, either Allah (“Him”) or the Prophet (“him”); the other group distinguishing between two referents, namely, the Prophet (SAWS) for the first two (“honor and revere him”), and Allah for the last (“glorify Him”). Those of the first group that said the pronouns all refer to the Prophet (SAWS) explained “glorify him” (tusabbihuhu) here to mean: “declare him devoid of inappropriate attributes and pray for him.”

“And Allah sufficeth as a witness that Muhammad is the messenger of Allah” (48:28-29).

Every Quranic Verse Proof of the Prophet’s Status as ‘Best of Creation’

There are, in fact, 6,666 Qur’anic proofs that the Messenger of Allah - Sallallahu `alayhi wa Alihi wa Sallam – is (not “was”) without doubt the Best of creation, namely, the verses of the Holy Qur’an, since it is the greatest of all revealed Books and their Seal, the only Book that Allah guaranteed to preserve, and the universal Revelation for all creation (including angels, cf. al-Haytami,Fatawa Hadithiyya p. 69, 151-154) as opposed to previous Revelations which were only for the people among whom they were revealed. And this Book was revealed to the heart of the Prophet Muhammad (SAWS): “And lo! it is a revelation of the Lord of the Worlds which the True Spirit hath brought down upon thy heart” (26:192-194).

They might be confused by the narrations forbidding the Companions from boasting the merits of one Prophet over the others, or preferring him over Musa, or preferring him over Yunus, Allah bless and greet our Prophet and them. However, these narrations denote humbleness on the part of the Seal of Prophets (SAWS). That is what all the Ulema said in reply to the superficial contradiction between the latter narrations and the verses and narrations that firmly establish his superior status.

Ibn `Abbas (RA) said: “Allah has preferred (faddala) Muhammad over all Prophets and over the dwellers of the heavens (= the angels).” They said: “O Ibn `Abbas, how did He prefer him to the dwellers of the heavens?” He replied: “Allah Most High said: ‘And one of them [the angels] who should say: Lo! I am a God beside Him, that one We should repay with hell” (21:29) but He said:‘Lo! We have given thee (O Muhammad) a signal victory That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favor unto thee, and may guide thee on a right path’ (48:1-2).” They said: “And how did He prefer him over the Prophets?” He replied: “Allah Most High says: ‘And We never sent a messenger save with the language of his folk’(14:4) but He said: ‘And We have not sent thee (O Muhammad) save unto all mankind’ (34:28).”[1]

There are many other more or less direct textual proofs to that effect, among them the fact that Allah ordered the angels to learn the names of things from Adam, but He ordered the universes to learn about Allah Himself from the Prophet (SAWS): “The Beneficent! Ask any one informed concerning Him” (25:59); the fact that the Prophet (SAWS) is to witness not only over his own Community but over all others (2:143 and 4:41); the fact that the Prophet (SAWS) alone, of all humankind, jinn, and angels, has been given the Maqam al-Mahmud (17:79) i.e. the Glorious Station (of intercession with Allah Most High) and, in the Sunna, the fact that Allah did not give His intimate friendship to any angel, but He gave it to the Messenger of Allah (SAWS) as well as to Sayyidina Ibrahim (AS), and He made the Messenger of Allah the Imam of all Prophets and Messengers when he prayed among them in Masjid al-Aqsa, the intercessor for all the Communities (in the hadith “People shall surge like waves…”), and the Master of Humankind (Sayyidu al-Nas) together with the fact that he was known in the Divine presence as a Prophet while Adam (AS) was still being created, and that the latter sought his intercession because he saw his name written on the Throne.

Adam (as) asks sought intercession and forgiveness with the Prophet’s name

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