“O prophet, We have sent you as a witness and a bearer of good news and a Warner, and as one who calls (people) towards Allah with His permission, and as a luminous lamp.  And give good news to the believers that they are to receive a huge bounty from Allah. And do not obey the infidels and the hypocrites, and just ignore any hurt (that afflicts you) from them, and place your trust in Allah. And Allah is sufficient (for you) to take care of all matters.” [Al-Quran 33:45-48]

The text here (33:45-46)  reverts to the special perfect attributes of the Holy Prophet (PBUH) Five attributes have been mentioned here – ‘Shahid’, ‘Mubashshir ‘, “Nazir’, Da’i ila Allah ‘. ‘Siraj munir’.

‘Shahid’ (a witness) means that the Holy Prophet will be a witness of the ummah on the day of Judgment according to a hadith narrated by Sayyidna Abii Sa’id al-Khudri (RA) and reported by Bukhari, Nasa’i and Tirmidhi. It is mentioned in some parts of that Hadith that on the Day of Judgment when Sayyidna Nuh (A.S) will be presented before Allah, he will be asked whether he had conveyed Allah’s Message to his Ummah. He will reply that he did. Then his Ummah will be presented and they will deny having received any message of Allah. Then Sayyidna Nuh (A.S) will be asked whether he has any witness to his claim of having conveyed the message of truth, and he will reply that Muhammad (PBUH) and his Ummah are witnesses. Some narrations have it that he will present the Ummah of Muhammad (PBUH) as witness and this Ummah will give evidence in his favour. At this, the Ummah of Sayyidna Nuh (A.S) will argue ‘How can they, who were not even born at that time, give evidence in our case?’. Now the Ummah of Muhammad (PBUH) will be asked to substantiate their evidence and they will answer that no doubt they were not born at that time but they were told about it by their Holy Prophet (PBUH) in whom they believe and trust. At this time the Holy Prophet (PBUH) will be asked to give testimony regarding the veracity of his Ummah’s statement. Briefly, the Holy Prophet (PBUH) through his testimony, will confirm and verify the statement of his Ummah that, of course, he had given them that news.

 “Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing down in Ruku’ and prostrating in sajdah [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.” [Al-Quran 48:29]

The general style of the Qur’an is that, instead of referring to the Holy prophet (PBUH) by his name, he is normally called by one or another of his characteristic or attributive names especially in vocative cases, as for example, ya ayyuhan-nabiyyu, ya ayyuhar-rasulu, ya ayyuhalmuzzammilu and so on, unlike other prophets who are addressed by their personal names, as for instance, ya ibrahimu, ya musa, ya ‘isa. The Holy Prophet is addressed four times only in the entire Qur’an by his personal name Muhammad.

“Did We not cause your bosom to be wide open for your benefit? And We removed from you your burden that had (almost) broken your back, and We raised high for you your name. So undoubtedly, along with hardship there is ease. Undoubtedly, along with hardship there is ease. So when you are free (from collective services), exert yourself (in worship), and towards your Lord turn with eagerness.” [Al-Quran 94:1-8]

The Holy Prophet’s (PBUH) bosom was expanded to receive the knowledge and wisdom and the gracious morals and ethical qualities, which the greatest philosophers could not match. As a result of this expansion of heart, tawajjuh ilal-makhliiq (attentiveness to the creation) did not disturb his attentiveness to and concentration on Allah. Some of the authentic Traditions report that the angels, with Allah’s permission, physically opened the blessed chest of the Holy Prophet .Some of the commentators interpret this ‘expansion of the chest’ to refer to the same miracle, as mentioned in Ibn Kathir and others. And Allah knows best! (and We raised high for you your name …. 94:4). The meaning of raising the name of the Holy Prophet (PBUH) is that his blessed name is remembered together with the name of Allah in all the symbols of Islam, like the kalimah, the adhan, the iqamah, and in sermons from the minarets and pulpits (throughout the world).