PRACTICE OF POLYGAMY IS PREVALENT MORE AMONG NON-MUSLIMS IN INDIA.

Practice of polygamy is prevalent more among NON-MUSLIMS IN INDIA.

Conspiracies hatched by communalist and fascist forces in order to defame Muslims are now being exposed one by one. It is said that if a lie is told hundred times it begins to appear to be true. Among the many propaganda and slogans devised by Sangh outfits after Independence in order to keep Muslims away from the national mainstream and to make them outcastes, one was the propaganda that Muslims marry four times and produce many children and if the same practice continues, a time will come when Muslims will be in majority in this country. The objective of such propaganda was to discredit and bring bad name to Muslims and to fan hatred and enmity against them in the minds of countrymen and to make them easy prey for communal and fascist forces so that during riots police as well as administrative machinery should indulge in cruelty and barbarism against them. This is always being done against them after independence and Muslims have been projected as a community harmful for this country.

The propaganda that Muslims marry four times and produce large number of children is oldest and communal elements have done their best to prove this right but contrary to all this, statistics show that in this country our Hindu brethren are ahead of Muslims in marrying more than once.

Statistics indicate that the practice of maximum marriages in the country exists among the adivasis who keep dozens of wives. There are certain cases in which some adivasis have married 50 or more women. The practice of polygamy or having more than one wife among adivasis is 15 percent. After them are Buddhists, almost 8% of whom practice polygamy. The rate of polygamy among Hindus is 5.8% and among Muslims it is lowest with 5.7%. These statistics are based on 1961 census because in this census polygamy was surveyed for the first time which proved that the practice of keeping more than one wife was minimum among Muslims.

In 1974, a government survey found Muslims to account for 5.6% of all bigamous marriages and upper-caste Hindus accounting for 5.8%.

A 1993 survey by Mallika B. Mistry ( of the well-regarded Gokhale Institute ) found incidence of polygamy is lowest among Muslims (5.70%). Hindus are more polygamous (5.80%) as are Jains (6.72%), Buddhists (7.90%) and Adivasis (15.25%).

The tragedy is that fascist and communal forces start targeting Muslim personal and family laws and in order to defame Muslims they try to indulge in false and outmoded accusation of bigamy or polygamy among Muslims, conveniently ignoring and forgetting that as regards bigamy or polygamy, the same accusation boomerangs on them with greater force. Now that the facts have been unfolded, with what face they can now say that Muslims practice polygamy when the rate of polygamy is greater in them and much greater among adivasis who also follow the faith, customs and practices of Hindus.

References :-

1.. http://timesofindia.indiatimes.com/home/sunday-toi/view-from-venus/Bigamy-An-issue-of-one-too-many/articleshow/5004493.cms?referral=PM

2.. http://bargad.org/2014/04/15/so-what-is-narendra-modi-angry-about/

3... http://www.milligazette.com/news/0046-practice-of-bigamy-is-prevalent-more-among-hindus

WHY IS A MAN ALLOWED TO HAVE MORE THAN ONE WIFE IN ISLAM? I.E. WHY IS POLYGAMY ALLOWED IN ISLAM?

https://www.facebook.com/notes/peacetv-a-call-towards-islamopen-group/why-is-a-man-allowed-to-have-more-than-one-wife-in-islam-ie-why-is-polygamy-allo/373491359452848

THE VIRTUES OF QIYAM AL-LAYL

THE VIRTUES OF QIYAM AL-LAYL 

It is known that any good deed done sincerely for Allah in ramadan is multiplied several times. some narrations speak of seventy some of 700 times. Only Allah knows what is the reward or magnitude of ONE SAWAAB (reward) let alone 70 or 700 . 

The Prophet (Sallallahu Alaihi Wasallam) said: “Whoever draws near to Allah during it (Ramadan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” (Sahih Ibn Khuzaymah, no. 1887, but this narration has weakness.)

Al-Bukhaari (37) and Muslim (759) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” 

The Prophet (peace and blessings of Allaah be upon him) said: “The best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163. 

And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.” 

Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452. 

“The custom of the righteous” means it was their usual practise. 

“It brings you closer to your Lord” means, it is an act of worship by means of which one may draw closer to Allaah. 

“and prevents misdeeds” means, it prevents one from committing sin. Allaah says (interpretation of the meaning): 

“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)” [Surah Ankaboot]

It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.” 

Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn Khuzaymah, 2212. 

al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.” Saheeh by Albaanee

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.” 

Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani inSaheeh Abi Dawood. 

The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars. 

And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth by Ibn al-Atheer. What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses.

Al-Tabaraani narrated that the Prophet (peace and blessings of Allaah be upon him) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani in Saheeh al-Targheeb, 638.

TARAWEEH SHOULD BE DONE IN CONGREGATION (JAMAAT)

قَالَ صَاحِبُ الشَّامِلِ : قَالَ أَبُو الْعَبَّاسِ وَأَبُو إِسْحَاقَ صَلَاةُ التَّرَاوِيحِ جَمَاعَةً أَفْضَلُ مِنْ الانْفِرَادِ لإِجْمَاعِ الصَّحَابَةِ ، وَإِجْمَاعِ أَهْلِ الأَمْصَارِ عَلَى ذَلِكَ : انتهى .

The author of al-Shaamil said: Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote. 

وقال الترمذي :

" وَاخْتَارَ اِبْنُ الْمُبَارَكِ وَأَحْمَدُ وَإِسْحَاقُ الصَّلاةَ مَعَ الإِمَامِ فِي شَهْرِ رَمَضَانَ " .

At-Tirmidhi said : 

Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. 

قال في تحفة الأحوذي :

" وَفِي كِتَابِ قِيَامِ اللَّيْلِ : وَقِيلَ لأَحْمَدَ بْنِ حَنْبَلٍ : يُعْجِبُك أَنْ يُصَلِّيَ الرَّجُلُ مَعَ النَّاسِ فِي رَمَضَانَ أَوْ وَحْدَهُ ؟ قَالَ يُصَلِّي مَعَ النَّاسِ . قَالَ وَيُعْجِبُنِي أَنْ يُصَلِّيَ مَعَ الإِمَامِ وَيُوتِرَ مَعَهُ . قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ الرَّجُلَ إِذَا قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ بَقِيَّةُ لَيْلَتِهِ " . قَالَ أَحْمَدُ رَحِمَهُ اللَّهُ : يَقُومُ مَعَ النَّاسِ حَتَّى يُوتِرَ مَعَهُمْ وَلا يَنْصَرِفُ حَتَّى يَنْصَرِفَ الإِمَامُ قَالَ أَبُو دَاوُدَ : شَهِدْته يَعْنِي أَحْمَدَ رَحِمَهُ اللَّهُ شَهْرَ رَمَضَانَ يُوتِرُ مَعَ إِمَامِهِ إِلا لَيْلَةً لَمْ أَحْضُرْهَا . وَقَالَ إِسْحَاقُ رَحِمَهُ اللَّهُ قُلْت لأَحْمَدَ : الصَّلاةُ فِي الْجَمَاعَةِ أَحَبُّ إِلَيْك أَمْ يُصَلِّي وَحْدَهُ فِي قِيَامِ شَهْرِ رَمَضَانَ ؟ قَالَ : يُعْجِبُنِي أَنْ يُصَلِّيَ فِي الْجَمَاعَةِ ، يُحْيِي السُّنَّةَ . وَقَالَ إِسْحَاقُ كَمَا قَالَ " اِنْتَهَى .

وانظر : "المغني" (1/457) .

It says in Tuhfat al-Ahwadhi: 

In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. 

See al-Mughni, 1/457. 

وَرَوَى أَسَدُ بْنُ عَمْرٍو عَنْ أَبِي يُوسُفَ قَالَ : سَأَلْت أَبَا حَنِيفَةَ عَنْ التَّرَاوِيحِ وَمَا فَعَلَهُ عُمَرُ , فَقَالَ : التَّرَاوِيحُ سُنَّةٌ مُؤَكَّدَةٌ , وَلَمْ يَتَخَرَّصْ عُمَرُ مِنْ تِلْقَاءِ نَفْسِهِ , وَلَمْ يَكُنْ فِيهِ مُبْتَدِعًا , وَلَمْ يَأْمُرْ بِهِ إلا عَنْ أَصْلٍ لَدَيْهِ وَعَهْدٍ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ، وَلَقَدْ سَنَّ عُمَرُ هَذَا وَجَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ فَصَلاهَا جَمَاعَةً وَالصَّحَابَةُ مُتَوَافِرُونَ مِنْ الْمُهَاجِرِينَ وَالأَنْصَارِ وَمَا رَدَّ عَلَيْهِ وَاحِدٌ مِنْهُمْ , بَلْ سَاعَدُوهُ وَوَافَقُوهُ وَأَمَرُوا بِذَلِكَ " انتهى .

Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote. 

The above has been taken from Shaykh Muhammad saleh al-Munnajid's website. 

A REPLY TO THOSE WHO CANNOT PRAY TARAWEEH DUE TO WHATSOEVER REASONS (Except genuine shar`i ones)

قيل لابن مسعود رضي الله عنه : ما نستطيع قيام الليل, قال : أبعدتكم ذنوبكم. .

It was said to Ibn Mas’ood (raadiAllaahu ‘anhu), “We are not able to perform the qiyaam al-lail.” He replied, “Distance yourselves from your sins!”

وقيل للحسن : قد أعجزنا قيام الليل, قال : قيّدتكم خطاياكم.

And it was said to al-Hasan [al-Basri], “We have been made incapable of performing qiyaam al-lail.” He replied, “Restrict your sins!”

وقال فضيل بن عياض : إذا لم تقدر على قيام الليل وصيام النهار, فاعلم أنّك محرومٌ مُكَبَّلٌ, كبَّلَتْكَ خكيئتُكَ.

And Fudhail ibn ‘Iyaadh said, “If you are not able to pray during the night and fast during the day, then know that you have been deprived and detained, shackled by your own sins.”

وقال الحسن : إنّ العبد ليذنب الذنب فيُحرم به قيام الليل

And al-Hasan said, “If the slave committed a sin then he is prohibited from qiyaam al-lail because of it.”

[Lataa'if al-Ma'aarif pg. 98]

BUDDHIST SCRIPTURES, CONCEPT OF GOD AND MUHAMMAD (PBUH) IN BUDDHIST SCRIPTURES:

BUDDHIST SCRIPTURES, CONCEPT OF GOD AND MUHAMMAD (PBUH) IN BUDDHIST SCRIPTURES:

BUDDHIST SCRIPTURES:

Historical criticism has proved that the original teachings of Buddha can never be known.  It seems that Gautama Buddha’s teachings were memorized by his disciples. After Buddha’s  death a council was held at Rajagaha so that the words of Buddha could be recited and agreed upon.  There were differences of opinion and conflicting memories in the council. Opinion of Kayshapa  and Ananda who were prominent disciples of Buddha were given preference. A hundred years later,  a second council at Vesali was held.        Only after 400 years, after the death of Buddha were his teachings  and doctrines written down.  Little attention was paid regarding its authenticity, genuineness and purity.   Buddhist Scriptures can be divided into Pali and Sanskrit Literature: A. Pali Literature:   The Pali literature was monopolized by the Hinayana sect of Buddhism.

Tri Pitaka The most important of all Buddhist scriptures is the TRI-PITAKA which is in Pali text.  It is supposed to be the earliest recorded Buddhist literature which was written in the 1st Century  B.C. The TRI-PITAKA or Three Baskets of law is composed of 3 books: 1. VinayaPitaka: ‘Rules of Conduct’   his is a boTok of discipline and mainly deals with rules of the order.   2. SuttaPitaka: ‘Discourses’     It is a collection of sermons and discourses of Gautama Buddha and the incidents in his life.  It is the most important Pitaka and consists of five divisions known as Nikayas.  Dhammapada is the most famous Pali literature and contains aphorisms  and short statements covering the truth.    3. Abhidhamma: ‘Analysis of Doctrine’     This third basket contains meta physical doctrines and is known as Buddhist meta physicals.  It is an analytical and logical elaboration of the first two pitakas. It contains analysis and  exposition of Buddhist doctrine. B. Sanskrit Literature:   Sanskrit literature was preferred by the Mahayana. Sanskrit literature has not been  reduced to a collection or in Cannon like the Pali literature. Thus much of the original Sanskrit  literature has been lost. Some were translated into other languages like Chinese and are now  being re-translated into Sanskrit.    1. Mahavastu: ‘Sublime Story’   Mahavastu is the most famous work in Sanskrit which has been restored from its Chinese translation.  It consists of voluminous collection of legendary stories.   2.Lalitavistara   Lalitavistara is one of the holiest of the Sanskrit literature. It belongs to the first century C.E., 500  years after the death of Buddha. It contains the miracles which the superstition loving  people have attributed to Buddha.   II. TEACHINGS OF BUDDHA: A. Noble Truths:   The principal teachings of Gautama Buddha can be summarised in what the Buddhists call the  ‘Four Noble Truths’: First – There is suffering and misery in life . Second – The cause of this suffering and misery is desire. Third – Suffering and misery can be removed by removing desire. Fourth – Desire can be removed by following the Eight Fold Path. B. The Noble Eight Fold Path:   (i) Right Views (ii) Right Thoughts (iii) Right Speech (iv) Right Actions (v) Right Livelihood (vi) Right Efforts (vii) Right Mindfulness (viii) Right Meditation C. Nirvana:   Nirvana' literally means "blowing out" or "extinction". According to Buddhism,  this is the ultimate goal of life and can be described in various words. It is a cessation of all sorrows,   which can be achieved by removing desire by following the Eight Fold Path.   III. PHILOSOPHY OF BUDDHISM IS SELF – CONTRADICTORY: As mentioned earlier, the main teachings of Buddhism are summarised in the Four Noble Truths: (i) There is suffering and misery in life. (ii) The cause of suffering and misery is desire. (iii) Suffering and misery can be removed by removing desire. (iv) Desire can be removed by following the Eight Fold Path.   This Philosophy of Buddhism is self-contradictory or self-defeating because the third truth says  ‘suffering and misery can be removed by removing desire’ and the fourth truth says that 'desire  can be removed by following the Eight Fold Path'. Now, for any person to follow Buddhism he should first have the desire to follow the Four Noble  Truths and the Eight Fold Path. The Third great Noble Truth says that desire should be removed.  Once you remove desire, how can we follow the Fourth Noble truth i.e. follow the Eight Fold Path  unless we have a desire to follow the Eight Fold Path. In short desire can only be removed by  having a desire to follow the Eight Fold Path. If you do not follow the Eight Fold Path, desire  cannot be removed. It is self contradicting as well as self-defeating to say that desire will only be  removed by continuously having a desire. CONCEPT OF GOD AND MUHAMMAD (PBUH) IN  BUDDHIST SCRIPTURES: CONCEPT OF GOD Buddha was silent about the existence or non-existence of God. It may be that since India was   drowned in idol worship and anthropomorphism that a sudden step to monotheism would have  been drastic and hence Buddha may have chosen to remain silent on the issue of God. He did not  deny the existence of God. Buddha was once asked by a disciple whether God exists? He refused  to reply. When pressed, he said that if you are suffering from a stomach ache would you  concentrate on relieving the pain or studying the prescription of the physician.  "It is not my business or yours to find out whether there is God – our business is to remove the  sufferings of the world". Buddhism provided Dhamma or the ‘impersonal law’ in place of God. However this could not   satisfy the craving of human beings and the religion of self-help had to be converted into a religion  of promise and hope. The Hinayana sect could not hold out any promise of external help to the  people. The Mahayana sect taught that Buddha’s watchful and compassionate eyes are on all  miserable beings, thus making a God out of Buddha. Many scholars consider the evolution of  God within Buddhism as an effect of Hinduism. Many Buddhists adopted the local god and thus the religion of ‘No-God’ was transformed into the  religion of ‘Many-Gods’ – big and small, strong and weak and male and female.  The ‘Man-God’ appears on earth in human form and incarnates from time to time.   Buddha was against the caste-system prevalent in the Hindu society. MUHAMMAD (PBUH) IN BUDDHIST SCRIPTURES: 1. Buddha prophesised the advent of a Maitreya:   A) Almost all Buddhist books contain this prophecy. It is in ChakkavattiSinhnadSuttanta D. III, 76: "There will arise in the world a Buddha named Maitreya (the benevolent one) a holy one, a supreme one, an enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe: "What he has realized by his own supernatural knowledge he will publish to this universe. He will preach his religion, glorious in its origin, glorious at its climax, glorious at the goal, in the spirit and the letter. He will proclaim a religious life, wholly perfect and thoroughly pure; even as I now preach my religion and a like life do proclaim. He will keep up the society of monks numbering many thousands, even as now I keep up a society of monks numbering many hundreds". B) According to Sacred Books of the East volume 35 pg. 225:   "It is said that I am not an only Buddha upon whom the leadership and order is dependent. After me another Buddha maitreya of such and such virtues will come. I am now the leader of hundreds, he will be the leader of thousands." C) According to the Gospel of Buddha by Carus pg. 217 and 218 (From Ceylon sources): "Ananda said to the Blessed One, ‘Who shall teach us when thou art gone?' And the Blessed one replied, 'I am not the first Buddha who came upon the earth nor shall I be the last. In due time another Buddha will arise in the world, a holy one, a supremely enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths, which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax and glorious at the goal. He will proclaim a religious life, wholly perfect and pure such as I now proclaim. His disciples will number many thousands while mine number many hundreds.' Ananda said, 'How shall we know him?' The Blessed one replied, 'He will be known as Maitreya'." (i) The Sanskrit word ‘Maitreya’ or its equivalent in Pali ‘Metteyya’ means loving, compassionate, merciful and benevolent. It also means kindness and friendliness, sympathy, etc. One Arabic word which is equivalent to all these words is ‘Rahmat’. In Surah Al-Anbiya: "We sent thee not, but as a mercy for all creatures." [Al-Qur’an 21:107] Prophet Muhammad (pbuh) was called the merciful, which is ‘Maitri’. (ii) The words Mercy and Merciful are mentioned in the Holy Qur’an no less than 409 times.   (iii) Every chapter of the Glorious Qur’an, except Chapter 9, i.e. Surah Taubah begins with the beautiful formula, 'BismillahHir-RahmanNir-Rahim', which means 'In the name of Allah, Most Gracious, Most Merciful'.   (iv) The Word Muhammad is also spelt as ‘Mahamet’ or ‘Mahomet’ and in various other ways in different languages. The word ‘Maho’ or ‘Maha’ in Pali and Sanskrit mean Great and Illustrious and ‘Metta’ means mercy. Therefore ‘Mahomet’ means ‘Great Mercy’. 2. Buddha’s doctrine was Esoteric and Exoteric:   According to Sacred Books of the East, volume 11, pg. 36 Maha-ParinibbanaSutta chapter 2 verse 32: "I have preached the truth without making any distinction between exoteric and esoteric doctrine, for in respect of truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps something back". Muhammad (pbuh) on the commandment of Almighty God delivered the message and doctrine without making any distinction between esoteric and exoteric. The Qur'an was recited in public in the days of the Prophet and is being done so till date. The Prophet had strictly forbidden the Muslims from hiding the doctrine 3. Devoted Servitors of the Buddhas:   According to Sacred Books of the East volume 11 pg. 97 Maha-ParinibbanaSutta Chapter 5 verse 36: "Then the Blessed one addressed the brethren, and said, ‘Whosoever, brethren have been Arahat-Buddhas through the long ages of the past, they were servitors just as devoted to those Blessed ones as Ananda has been to me. And whosoever brethren shall be the Arahat-Buddhas of the future, there shall be servitors as devoted to those Blessed ones as Ananda has been to me’." The Servitor of Buddha was Ananda. Muhammad (pbuh) also had a servitor by the name Anas (r.a.) who was the son of Malik. Anas (r.a...) was presented to the Prophet by his parents. Anas (r.a...) relates: "My mother said to him, 'Oh Messenger of God, here is your little servant'." Further Anas relates, "I served him from the time I was 8 years old and the Prophet called me his son and his little beloved". Anas (r.a...) stayed by the Prophet in peace and in war, in safety as well as in danger till the end of his life. i)  Anas (r.a.), even though he was only 11 years old stayed beside the Prophet during the battle of Uhud where the Prophet’s life was in great danger.   ii) Even during the battle of Honain when the Prophet was surrounded by the enemies who were archers, Anas (r.a...) who was only 16 years old stood by the Prophet. Anas (R) can surely be compared with Ananda who stood by Gautam Buddha when the mad elephant approached him. 4. Six Criteria for Identifying Buddha:   According to the Gospel of Buddha by Carus pg. 214: "The Blessed one said, ‘There are two occasions on which a Tathagata’s appearance becomes clear and exceedingly bright. In the night Ananda, in which a Tathagata attains to the supreme and perfect insight, and in the night in which he passes finally away in that ultra passing which leaves nothing whatever of his earthly existence to remain.’ " According to Gautam Buddha, following are the six criteria for identifying a Buddha.   i) A Buddha attains supreme and perfect insight at night-time.   ii) On the occasion of his complete enlightenment he looks exceedingly bright   iii) A Buddha dies a natural death.   iv) He dies at night-time.   v)  He looks exceedingly bright before his death.   vi) After his death a Buddha ceases to exist on earth. i)  Muhammad (pbuh) attained supreme insight and Prophethood at night-time. According to Surah Dukhan: "By the books that makes thing clear – We sent it down during a blessed night." [Al-Qur'an 44:2-3] According to Surah Al-Qadar: "We have indeed revealed this (message) in the night of power." [Al-Qur'an 97:1] ii) Muhammad (pbuh) instantly felt his understanding illumined with celestial light.   iii) Muhammad (pbuh) died a natural death. iv) According to Ayesha (r.a.), Muhammad (pbuh) expired at night-time. When he was dying there was no oil in the lamp and his wife Ayesha (r.a.) had to borrow oil for the lamp.   v) According to Anas (r.a.), Muhammad (pbuh) looked exceedingly bright in the night of his death.   vi) After the burial of Prophet Muhammad (pbuh) he was never seen again in his bodily form on this earth. 5. Buddhas are only Preachers: According to Dhammapada, Sacred Books of East volume 10 pg., 67: "The Jathagatas (Buddhas) are only Preachers." The Qur’an says in Surah Ghashiya: "Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men's) affairs." [Al-Qur'an 88:21-22] 6. Identification of Maitreya by Buddha:   According to Dhammapada, MattayaSutta, 151: "The promised one will be: i) Compassionate for the whole creation ii) A messenger of peace, a peace-maker iii) The most successful in the world. The Maitreya as a Preacher of morals will be: i) Truthful ii) Self-respecting iii) Gentle and noble iv) Not proud v) As a king to creatures vi) An example to others in deeds and in words".