Noorul Bashar
Topic :::
1)
Definiton of NOOR YA BASHAR.
2) Quran shareef me Noor kis kis ko kaha gaya
us ki Dalil.
3) A Doubt on Noor
of Noor e Mohammed Sallallahualaihiwasallam
4) Dalil Quran se
5) Dalil fromHadith
(A) Hadees kya Nabi
Sallallahualaihiwasallam ek aam basher hai.
(B) Hadees.
6) Aqwaal (saying) of Imam's and Ulama
7) Shadow of Nabi sallallahualaihiwasallam
8) Salafi
quoted Hadees & reply of Ahle Sunnat wal jamaat.
9) Some Points to be Noted.
Definiton of NOOR YA BASHAR
Goor say smjhain !
Main apko smjhata hun !!
Aur isko ap smjh lain
phir munazra karain
Inshallah us k pas jawab nahi rahy ga
Goor farmaen !
Jab hum yeh kehty hain k
yeh Din hay ya raat hy,
Aaag hay ya Pani hy,
thanda hy ya Garam hay to "Ya" k bad hum pehly lafz ka opposite bolty hain !
Jysy suba ka opposite raat
handa ka opposite garam
got my point??
Ab Aagy sunain !
Bashsar ka Opposite Noor nahi hota !! :)
Bashar ka Opposite Malak (Farishta hota hy)
Ab iska kya proof hy?? :)
Wo bhi main dyta hun apko ! :)
Jab shytaan nain
Hazrat Adam A.A ko qasmain day kar kaha
k Phal kha lain yeh wala !!
To us par us nain kya kaha tha?
us nain kaha tha k
is ko khaany k baad 2 baatain ho jaen gi !!
Main apko smjhata hun !!
Aur isko ap smjh lain
phir munazra karain
Inshallah us k pas jawab nahi rahy ga
Goor farmaen !
Jab hum yeh kehty hain k
yeh Din hay ya raat hy,
Aaag hay ya Pani hy,
thanda hy ya Garam hay to "Ya" k bad hum pehly lafz ka opposite bolty hain !
Jysy suba ka opposite raat
handa ka opposite garam
got my point??
Ab Aagy sunain !
Bashsar ka Opposite Noor nahi hota !! :)
Bashar ka Opposite Malak (Farishta hota hy)
Ab iska kya proof hy?? :)
Wo bhi main dyta hun apko ! :)
Jab shytaan nain
Hazrat Adam A.A ko qasmain day kar kaha
k Phal kha lain yeh wala !!
To us par us nain kya kaha tha?
us nain kaha tha k
is ko khaany k baad 2 baatain ho jaen gi !!
إِلاَّ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ
تم دونوں فرشتے بن جاؤ گے (یعنی علائقِ بشری سے پاک ہو جاؤ گے) یا تم دونوں (اس میں) ہمیشہ رہنے والے بن جاؤ گے (یعنی اس مقامِ قرب سے کبھی محروم نہیں کئے جاؤ گے)
Sorat A'raaf Ayat number 20
Yani !
Ya to Ap Bashar say farishty ban jao gy ya phir hamesha jannat main raho gy
Ab Quran ki ek aur ayat say !
iska suboot laaty hain !!
Jab Yousuf A.A ko dykh kar oorton nain haath kaaty to kya kaha??
unhoun nain yeh kaha tha k yeh bashar nahi noor hy??
Nahi !
Balky unhoun nain yeh kaha tha !
وَقُلْنَ حَاشَ لِلّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَا إِلاَّ مَلَكٌ كَرِيمٌ
بول اٹھیں: اﷲ کی پناہ! یہ تو بشر نہیں ہے، یہ تو بس کوئی برگزیدہ فرشتہ ہے
• Sorat yousuf Ayat number 31
To Ab to 100% Quran ki nass say sabit ho gaya na k Bashar ka opposite farishta hota hy !! :)
to ab hum aaty hain is taraf k Noor ka opposite kya hota hy
اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ
ALLAH paak Imaan walon ka wali hay aur unko Andhyron say Nikaal kar noor ki taraf lay jata hy !!
Aur Kuffar k liay farmaya:
يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ
Unko Noor say Andhyron ki taraf lay jata hay
• Sorat Baqarah ayat number 257
ALLAH paak quran main ek jaga sawal puchtay huay farmaty hain !
وَلَا الظُّلُمَاتُ وَلَا النُّورُ
Nor (can) the darkness and the light (be alike);
Sorat Sorat Fatir ayat number 20
To jis say pata chala k noor ko opposite to bashar hota hi nahi !
Uska Opposite to Andhyra hota hy
To ab yeh Statment !
"Wo Noor hain ya bashar"
Yeh statement to hay hi jalahat
Abhi tak to koi baat quran say bahir nahi hui na?
Acha Ab aagy sunain ! :)
K kya noor aur bashar 1 cheez main jama ho skty hain?
Iska jawab bhi hum quran say lyty hain !
Ap btaen sab !
Kya farishty noori makhlooq hain ya nahi??
Beshak Noorie
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
تو ہم نے ان کی طرف اپنی روح (یعنی فرشتہ جبرائیل) کو بھیجا سو (جبرائیل) ان کے سامنے مکمل بشری صورت میں ظاہر ہوا
Sorat Marriyum ayat number
Ab btaen Jibraeel Us waqt Noor o Bashar dono thy ya nahi?
Beshak dono the...
• To Quran say sabit ho gaya k Noor o Bashar akathy ho skty hain !
• Aur inka apas main tazaad hay hi nahi
Dusri baat yeh hai Ahle
Sunnat wal jamaat aur dusre Firqo me ikthilafi NOOR par hai aur Bashar par NAHI
aur gaur karne ki baat yeh hai Khabees Hamesha Bashar Proof karne lag jaate
hai..................lekin NOOR hone ka Radd nahi de paate aur kabhi de nahi
sakte................
isliye humm yaha NOOR hone ki tamam Dalil pesh karege............ In sha ALLAH
isliye humm yaha NOOR hone ki tamam Dalil pesh karege............ In sha ALLAH
Quran shareef
me Noor kis kis ko kaha gaya us ki Dalil
Quran sharif me kahi
saari aayat hai ji Noor ki dalil deti hai..........
Noor se Murad Quran,Islam,SUraj,Chand,Farishte,Malaikh b hai.......
lekin in sab se Pehle HUmare aaka Noor HAi aur humare Aaka k Noor se yeh sab paida kiye gaye hai.......
Me Insha ALLAH ek ek kar k aayat deta jauga aur fir Hadees :
jisme ek aayat de chuka Surah Maida 5:15....
aur dusri aayat aut saath hi unke jawaab..........
ab hum aage chalte hai....
ab gaur karne ki baat hai..
Quran 39:22. Is he whose breast Allâh has opened to Islâm, so that he is in noor from His Lord
Quran 24:40 And he for whom Allâh has not appointed noor, for him there is no noor
Quran 57:13. On the Day when the hypocrites men and women will say to the believers: "Wait for us! Let us get something from your noor.......!"
,
Noor of Sun, Star, Moon
quran 10:5. It is He Who made the sun a shining thing and the moon as a noor....
Quran 25: 61. Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving noor.
Quran 71:16. And has made the moon a noor therein, and made the sun a lamp?
,
,Noor of angels (malaikah)
SAhih Muslim Book 42 Hadith 7134
'A'isha reported that Allah's Messenger (may peace be upon him) said: The Angels were born out of light
,
These All noors are different from one another. And cannot be compared, Are creations created by Allah , They are also physical and literal ,
,
So its what Quran and hadiths say, therre is no exaggeration
Noor se Murad Quran,Islam,SUraj,Chand,Farishte,Malaikh b hai.......
lekin in sab se Pehle HUmare aaka Noor HAi aur humare Aaka k Noor se yeh sab paida kiye gaye hai.......
Me Insha ALLAH ek ek kar k aayat deta jauga aur fir Hadees :
jisme ek aayat de chuka Surah Maida 5:15....
aur dusri aayat aut saath hi unke jawaab..........
ab hum aage chalte hai....
ab gaur karne ki baat hai..
Quran 39:22. Is he whose breast Allâh has opened to Islâm, so that he is in noor from His Lord
Quran 24:40 And he for whom Allâh has not appointed noor, for him there is no noor
Quran 57:13. On the Day when the hypocrites men and women will say to the believers: "Wait for us! Let us get something from your noor.......!"
,
Noor of Sun, Star, Moon
quran 10:5. It is He Who made the sun a shining thing and the moon as a noor....
Quran 25: 61. Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving noor.
Quran 71:16. And has made the moon a noor therein, and made the sun a lamp?
,
,Noor of angels (malaikah)
SAhih Muslim Book 42 Hadith 7134
'A'isha reported that Allah's Messenger (may peace be upon him) said: The Angels were born out of light
,
These All noors are different from one another. And cannot be compared, Are creations created by Allah , They are also physical and literal ,
,
So its what Quran and hadiths say, therre is no exaggeration
A Doubt on
Noor of Noor e Mohammed Sallallahualaihiwasallam
Ek Doubt b clear karadu
sabko...................
Is Noor e Muhammad (saw) Nur of God or God ???????
Noor from Allah doesnt means literal part of Allah taala, his son or relatives, naoozbila, this is shirk to think
,
Aqeeda of Ahle sunnah on this issue
,
NOOR E MUHAMMAD (صلى الله عليه وآله وسلم) was not created from Zaat of Allah (naoozbila) , This is shirk to think that it was created from Zaat of Allah
,
quran says
,
6:73 It is He Who has created the heavens and the earth in truth, and on the Day (i.e. the Day of Resurrection) He will say: "Be!", - and it shall become.
,
Hence Allah willed and created Noor e Muhammad (saleh ala waalihi wasalam) as a creation( not from his own zaat) ,and from that HE created the rest of universe as explained in proof 43 and many others from this creation , Noor e Muhammad (saw) is a creation of Allah and Allah is highest and creator, nothing is close to Allah in status ,
,
Allah says about Adam (aleh islam ) He was Ruh Allah
,
Then when, I had formed him and have breathed into him of My special esteemed spirit, then fall down for him prostrate.( quran al hijr V29)
,
Here Roh Allah means Ruh was created by order of Allah and breathed into adam ,same is case with Nur e Muhammad (saleh ala waalihi wasalam)....
Mujhe yakeen hai ki kaafi logo ka doubt clear hua hoga...........
Is Noor e Muhammad (saw) Nur of God or God ???????
Noor from Allah doesnt means literal part of Allah taala, his son or relatives, naoozbila, this is shirk to think
,
Aqeeda of Ahle sunnah on this issue
,
NOOR E MUHAMMAD (صلى الله عليه وآله وسلم) was not created from Zaat of Allah (naoozbila) , This is shirk to think that it was created from Zaat of Allah
,
quran says
,
6:73 It is He Who has created the heavens and the earth in truth, and on the Day (i.e. the Day of Resurrection) He will say: "Be!", - and it shall become.
,
Hence Allah willed and created Noor e Muhammad (saleh ala waalihi wasalam) as a creation( not from his own zaat) ,and from that HE created the rest of universe as explained in proof 43 and many others from this creation , Noor e Muhammad (saw) is a creation of Allah and Allah is highest and creator, nothing is close to Allah in status ,
,
Allah says about Adam (aleh islam ) He was Ruh Allah
,
Then when, I had formed him and have breathed into him of My special esteemed spirit, then fall down for him prostrate.( quran al hijr V29)
,
Here Roh Allah means Ruh was created by order of Allah and breathed into adam ,same is case with Nur e Muhammad (saleh ala waalihi wasalam)....
Mujhe yakeen hai ki kaafi logo ka doubt clear hua hoga...........
Dalil Quran se
Aayat no # 1
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُواْ عَن كَثِيرٍ قَدْ جَاءَكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌO
Beshak tumahare paas Allah ki taraf se ek Noor aaya Aur roshan kitab. (Surah Maida verse 15)
Is Ayat me “Noor” se muraad Huzoor (Sallalahoalaihiwasallam) ki Zaat-e-paak hai. [Tafseer ibn Abbas Pg.72 - Published Egypt]
aur dusri tafseer b pesh hai is aayat par.............
Imam Tabari and Qadi Shawkani write under this verse that the meaning of Noor in this verse is used for our Prophet Sallallahu ‘alaihi wa sallam as Zujaag said.
[Tafsir Tabari Tafsir Fathul Qadeer By Imam Tabari and Qadi Shawkani, under above verse]
From the above evidence we conclude that it is permissible to call Prophet [May Allah bless him and grant Him peace] “Noor” and it is not Kufr or Shirk as some people consider ir to be.
ulmaa deo bnd k ustaad ...
rasheed ahmed gangoohi.....
( imdaad ul salook sfaa 85)
Allah talaa nay apnay habib paak sallo wasalam ki shaan aqdas main frmaaya k trf khudaa say tumhari jaanib noor aaya orr kitaab mubeen aa e... muraad azz noor zaat paak hast... noor say muraad habibay khudaa ki zaat hay...........
aur us aayat me thanvi sahab ka imaan b dekhe.........
NOOR SAY HAZOOR KA WAJOOD MURAAD LIYAA JAA WAY
( ASHRAF UL MUAAIZ SFAA 48)....
ASHRAF ALI THANVEE..
MOLVEE SHABIR USMAANI ... ALL DEO GND K SHEIKH UL MUHADASEEN ......
( TAFSEER AY USMAANI SFA 93) ...
SHAYED NOOR SAY MURAAD KHUD NABI KREEM SALLO WASALAM ORR KITAAB MUBEEN SAY MURAAD QURAAN KREEEM HAi....
yaha par Deoband aur Ahle Sunnat wal jamaat ka aqeeda ek Hogaya hai....
toh koi b Deoband Noorul bashar ka inkaar nahi kar sakta warna Ashraf Ali aur Molvee Shabur usmaani par FATWAA jaari kare............
The Prophet (صلى الله عليه وسلم) is the Light of Allah, something a believer can say because the Qur’an affirms it in the verse.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُواْ عَن كَثِيرٍ قَدْ جَاءَكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ
"O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a (new) light and a perspicuous Book (Qur’an 5:15).
The great Mufasir of Quran Allama Alusi (rah) writes under this ayah:
عظيم وهو نور الأنوار والنبـي المختار صلى الله عليه وسلم
Translation: He is the great Light upon Lights (Nur al Anwaar) and Nabi al-Mukhtar (i.e. given power by Allah to make Laws) [Al-Alusi in Ruh al Ma’ni under 5:15]
There is a notable explanation among Ahl al-Sunna which ascribes the meaning of the Prophet to both the Light and the Book. al-Sayyid al-Alusi said in Ruh al-ma`ani: "I do not consider it far-fetched that what is meant by both the Light and the Manifest Book is the Prophet, the conjunction being in the same way as what was said by al-Jubba'i [in that that both the Light and the Book were the Qur'an]. There is no doubt that all can be said to refer to the Prophet. Perhaps you will be reluctant to accept this from the viewpoint of expression (`ibara); then let it be from the viewpoint of subtle allusion (ishara)." [Tafsir Ruh al-Ma`ani, Volume 006, Page No. 97-8]
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Allama Alusi (rah) also
said:
وكونه صلى الله عليه وسلم رحمة للجميع باعتبار أنه عليه الصلاة والسلام واسطة الفيض الإلهي على الممكنات على حسب القوابل، ولذا كان نوره صلى الله عليه وسلم أول المخلوقات، ففي الخبر " أول ما خلق الله تعالى نور نبيك يا جابر " وجاء " الله تعالى المعطي وأنا القاسم " وللصوفية قدست أسرارهم في هذا الفصل كلام فوق ذلك،
Translation: "The Prophet being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." [Tafsir Ruh al-Ma`ani, Volume 017, Page No. 105]
وكونه صلى الله عليه وسلم رحمة للجميع باعتبار أنه عليه الصلاة والسلام واسطة الفيض الإلهي على الممكنات على حسب القوابل، ولذا كان نوره صلى الله عليه وسلم أول المخلوقات، ففي الخبر " أول ما خلق الله تعالى نور نبيك يا جابر " وجاء " الله تعالى المعطي وأنا القاسم " وللصوفية قدست أسرارهم في هذا الفصل كلام فوق ذلك،
Translation: "The Prophet being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." [Tafsir Ruh al-Ma`ani, Volume 017, Page No. 105]
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قَدْ جاءَكُمْ مِنَ الله نُورٌ وكِتابٌ مُبِـينٌ
In which the word Light has been explained by a number of other classic Scholars as follows:
Imam Jalal al-Din al-Suyuti on This Verse:
هو النبي صلى الله عليه وسلم
Translation: It is the Prophet (Allah bless him and give him peace)" (Tafsir al-Jalalayn, 139).
Imam Ibn al-Jawzi on this Verse:
يعني بالنور: النبي محمداً صلى الله عليه وسلم
Translation: The meaning of Nur is: The Prophet Muhammad (Peace upon him) [Z'ad al Maseer fil Ilm at-Tafseer Under the verse 5:15]
(Imam Qurtubi) and Mawardi (al-Nukat wa al-‘uyun, 2.22) mention that interpreting Nur as "Muhammad" (Allah bless him and give him peace) was also the position by [the Imam of Arabic grammar Ibrahim ibn Muhammad] al-Zajjaj (d. 311/923). [Ahkam al-Qur’an , 6.118]
(Fakhr al-Razi "There are various positions about it, the first being that the Light is Muhammad, and the Book is the Qur’an " (al-Tafsir al-kabir, 11:194).
Among the scholars who said : "What is meant by a Light is: Muhammad, Blessings and peace upon him." are
►Suyuti in Tafsir al-Jalalayn,
►Fayruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72)
►Shaykh al-Islam, Imam Fakhr al-Din al-Razi, the Mujaddid of the sixth century, in his Tafsir al-kabir (11:189)
►Imam al-Shirbini in his Tafsir entitled al-Siraj al-munir (p. 360), the author of Tafsir Abi Sa`ud (4:36)
►Thana'ullah Pani Patti in his Tafsir al-mazhari, (3:67)
ab Insha ALLAH is aayat par Total Dalil Maujud hai.
NOTE : Is aayat me kahi ullema ne NOOR se murad Quran liya hai aur kai
Ullema NOOR se murad ISLAM liya hai aur humare AHle Sunnat wal jamaat ne NOOR
se murad NABI sallallahualaihiwassalam liya hai........
ab hum aage badte hai.......insha ALLAH aap sab samaj jayege k sahi kya hai aur galat kya hai....
HAlaki jo Ref. diya hai upar....waha se Deoband aur Ahle Sunnat ka aqeeda ek Maalum hota hai.....
ab hum aage badte hai.......insha ALLAH aap sab samaj jayege k sahi kya hai aur galat kya hai....
HAlaki jo Ref. diya hai upar....waha se Deoband aur Ahle Sunnat ka aqeeda ek Maalum hota hai.....
ab jo aayat mene upar di
hai.........toh gaur farmaye ki bade bade mufassirin ka aqeeda b wohi hai...
The vast majority of the Mufassirin (excluding the Mu’tazila like
Zamakhshari) interpreted the “light” in this verse to refer to Prophet Muhammad (asws), in
that in his original reality he is a light from Allah.
They include:
Imam Suyuti (Tafsir al-Jalalayn),
Imam Fakhruddin ar-Razi (Mafatih al-Ghayb),
Baydawi (Tafsir Anwar at-Tanzil),
Ibn Jawzi (Zad al-Masir),
Baghawi (Ma’alim at-Tanzil),
Shawkani (Fath al-Qadir),
Sayyid Mahmud al-Alusi (Tafsir Ruh al-Ma’ani),
Ibn Jarir at-Tabari (Jami’ al-Bayan),
al-Khazin in his Tafsir,
an-Nasafi (Tafsir al-Madarik), Qurtubi (Ahkam al-Qur’an), Abu’s Su’ud,
and others.
kya in Mufassrin ko koi REFUTE kar sakta hai............?????
HAwale ka intezaar rahega................
The vast majority of the Mufassirin (excluding the Mu’tazila like
Zamakhshari) interpreted the “light” in this verse to refer to Prophet Muhammad (asws), in
that in his original reality he is a light from Allah.
They include:
Imam Suyuti (Tafsir al-Jalalayn),
Imam Fakhruddin ar-Razi (Mafatih al-Ghayb),
Baydawi (Tafsir Anwar at-Tanzil),
Ibn Jawzi (Zad al-Masir),
Baghawi (Ma’alim at-Tanzil),
Shawkani (Fath al-Qadir),
Sayyid Mahmud al-Alusi (Tafsir Ruh al-Ma’ani),
Ibn Jarir at-Tabari (Jami’ al-Bayan),
al-Khazin in his Tafsir,
an-Nasafi (Tafsir al-Madarik), Qurtubi (Ahkam al-Qur’an), Abu’s Su’ud,
and others.
kya in Mufassrin ko koi REFUTE kar sakta hai............?????
HAwale ka intezaar rahega................
Aayat no # 2
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًاO
وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًاO
Tarjuma from Kanzul imaan :
اے غیب کی خبریں بتانے والے (نبی) بیشک ہم نے تمہیں بھیجا حاضر ناظر (ف۱۱۰) اور خوشخبری دیتا اور ڈر سناتا(ف۱۱۱
اور اللّٰہ کی طرف اس کے حکم سے بلاتا (ف۱۱۲) او ر چمکادینے والا آفتاب (ف۱۱۳
Allah also said: “O Prophet! We have truly sent you as a witness, a bearer of good news,
and a warner, and one who invites to Allah by His Permission, and a light-giving lamp
(sirajan munira)”
aayat : Al-Azhab..
(Q33:45-46)
Tafseer from Khazan :
(ف110 )
شاہد کا ترجمہ حاضر و ناظر بہت بہترین ترجمہ ہے ، مفرداتِ راغب میں ہے '' اَلشُّھُوْدُ وَ الشَّھَادَۃُ الْحُضُوْرُ مَعَ الْمُشَاھَدَۃِ اِمَّا بِالْبَصَرِ اَوْ بِالْبَصِیْرَۃِ '' یعنی شہود اور شہادت کے معنٰی ہیں حاضر ہونا مع ناظر ہونے کے بصر کے ساتھ ہو یا بصیرت کے ساتھ اور گواہ کو بھی اسی لئے شاہد کہتے ہیں کہ وہ مشاہدہ کے ساتھ جو علم رکھتا ہے اس کو بیان کرتا ہے ۔ سیدِ عالَم صلی اللہ علیہ وآلہٖ وسلم تمام عالَم کی طرف مبعوث ہیں ، آپ کی رسالت عامّہ ہے جیسا کہ سورۂ فرقان کی پہلی آیت میں بیان ہوا تو حضور پُرنور صلی اللہ علیہ وآلہٖ وسلم قیامت تک ہونے والی ساری خَلق کے شاہد ہیں اور ان کے اعمال و افعال و احوال ، تصدیق ، تکذیب ، ہدایت ، ضلال سب کا مشاہدہ فرماتے ہیں ۔ (ابوالسعود وجمل)
(ف111 )
یعنی ایمانداروں کو جنّت کی خوشخبری اور کافِروں کو عذابِ جہنّم کا ڈر سناتا
(ف112 )
یعنی خَلق کو طاقتِ الٰہی کی دعوت دیتا ۔
(ف113 )
سراج کا ترجمہ آفتاب قرآنِ کریم کے بالکل مطابق ہے کہ اس میں آفتاب کو سراج فرمایا گیا ہے جیسا کہ سورۂ نوح میں '' وَجَعَلَ الشَّمْسَ سِراَجاً ''اور آخِرِ پارہ کی پہلی سورۃ میں ہے'' وَجَعَلْنَا سِرَاجاً وَّھَّاجاً '' اور درحقیقت ہزاروں آفتابوں سے زیادہ روشنی آپ کے نورِ نبوّت نے پہنچائی اور کُفر و شرک کے ظلماتِ شدیدہ کو اپنے نُورِ حقیقت افروز سے دور کر دیا اور خَلق کے لئے معرفت و توحیدِ الٰہی تک پہنچنے کی راہیں روشن اور واضح کر دیں اور ضلالت کے وادیٔ تاریک میں راہ گم کرنے والوں کو اپنے انوارِ ہدایت سے راہ یاب فرمایا اور اپنے نورِ نبوّت سے ضمائر وبصائر اور قلوب و ارواح کو منوّر کیا ، حقیقت میں آپ کا وجود مبارک ایسا آفتابِ عالَم تاب ہے جس نے ہزارہا آفتاب بنا دیئے اسی لئے اس کی صفت میں منیر ارشاد فرمایا گیا
About this verse, Mulla ‘Ali Qari al-Hanafi writes
in his Sharh al-Shifa’ (1:505) the following:
“Muhammad (Sallallahualaihiwasallam) is a tremendous light and the source of all
lights…sirajan munira means a luminous sun, as in Q25:61.
There is in that verse an indication that the sun is the highest of the physical lights, and that other lights are
outpourings from it. Similarly, the Prophet (Sallallahualaihiwasallam) is the highest of the spiritual lights and
other lights are derived from him by virtue of his mediating connection and pivotal rank in
the sphere of creation.
Aayat no.# 3
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًاO
Syrah Al-Kahf...aayat no.110.
is aayat par khabees bahut udte hai...............
chale Ab Hadees aur mufassirin kya kehti hai is aayat par gaur farmaye.:::::::::
Tarjuma from Kanzul imaan....
تم فرماؤ ظاہر صورت بشری میں تو میں تم جیسا ہوں (ف۲۲۲) مجھے وحی آتی ہے کہ تمہارا معبود ایک ہی معبود ہے (ف۲۲۳) تو جسے اپنے رب سے ملنے کی امید ہو اسے چاہئے کہ نیک کام کرے اور اپنے رب کی بندگی میں کسی کو شریک نہ کرے (ف۲۲۴
Tarjuma in english ::
Say: ?I look like you only (by virtue of my visible creation) as a man. (Otherwise just think what congruity you have with me.) It is I to whom the Revelation is transmitted that your God is the One and only God. (And just see to it whether you have any such divine potential that the Word of Allah may come down to you.) So, whoever hopes to meet his Lord should do good deeds and must not associate any partner in the worship of his Lord.?
is aayat ki tafseer b dekhte hai ::::
from Khazan:::
(ف222 )
کہ مجھ پر بشری اعراض و امراض طاری ہوتے ہیں اور صورتِ خاصّہ میں کوئی بھی آپ کا مثل نہیں کہ اللہ تعالٰی نے آپ کو حسن و صورت میں بھی سب سے اعلٰی و بالا کیا اور حقیقت و روح و باطن کے اعتبار سے تو تمام انبیاء اوصافِ بشر سے اعلٰی ہیں جیسا کہ شفاءِ قاضی عیاض میں ہے اور شیخ عبدالحق محدّث دہلوی رحمۃ اللہ علیہ نے شرح مشکوٰۃ میں فرمایا کہ انبیاء علیہم السلام کے اجسام و ظواہر تو حدِّ بشریت پر چھوڑے گئے اور ان کے ارواح و بواطن بشریت سے بالا اور ملاءِ اعلٰی سے متعلق ہیں ۔ شاہ عبدالعزیز صاحب محدث دہلوی رحمۃ اللہ تعالٰی علیہ نے سورۂ والضحٰی کی تفسیر میں فرمایا کہ آپ کی بشریت کا وجود اصلاً نہ رہے اور غلبۂ انوارِحق آپ پر علی الدوام حاصل ہو بہرحال آپ کی ذات و کمالات میں آ پ کا کوئی بھی مثل نہیں ۔ اس آیتِ کریمہ میں آپ کو اپنی ظاہری صورتِ بشریّہ کے بیان کا اظہار تواضع کے لئے حکم فرمایا گیا ، یہی فرمایا ہے کہ حضرت ابنِ عباس رضی اللہ تعالٰی عنہما نے ۔ (خازن) مسئلہ : کسی کو جائز نہیں کہ حضورکو اپنے مثل بشر کہے کیونکہ جو کلمات اصحابِ عزّت و عظمت بہ طریقِ تواضع فرماتے ہیں ان کا کہنا دوسروں کے لئے روا نہیں ہوتا ، دوئم یہ کہ جس کو اللہ تعالٰی نے فضائلِ جلیلہ و مراتبِ رفیعہ عطا فرمائے ہوں اس کے ان فضائل و مراتب کا ذکر چھوڑ کر ایسے وصفِ عام سے ذکر کرنا جو ہر کہ و مِہ میں پایا جائے ان کمالات کے نہ ماننے کا مُشعِر ہے ، سویم یہ کہ قرآنِ کریم میں جا بجا کُفّار کا طریقہ بتایا گیا ہے کہ وہ انبیاء کو اپنے مثل بشرکہتے تھے اور اسی سے گمراہی میں مبتلا ہوئے پھر اس کے بعد آیت یُوْحٰۤی اِلَیَّ میں حضور سیدِ عالَم صلی اللہ علیہ وآلہٖ وسلم کے مخصوص بالعلم اور مکرّم عنداللہ ہونے کا بیان ہے ۔
(ف223 )
اس کا کوئی شریک نہیں ۔
(ف224 )
شرکِ اکبر سے بھی بچے اور ریاء سے بھی جس کو شرکِ اصغر کہتے ہیں ۔ مسلم شریف میں ہے کہ جو شخص سورۂ کہف کی پہلی دس آیتیں حفظ کرے اللہ تعالٰی اس کو فتنۂ دجال سے محفوظ رکھے گا ۔ یہ بھی حدیث شریف میں ہے کہ جو شخص سورۂ کہف کو پڑھے وہ آٹھ روز تک ہر فتنہ سے محفوظ رہے گا ۔
This is no contradiction to saying that the Prophet (asws) is created from the Light of
Allah. The poet said: “Muhammad is a human being, but not like humankind; he is a
precious ruby, while people are stones.” The ruby is also a stone, but it has special
distinctions and qualities that set it apart from other stones. Nor do we mean by “light” the
physical light that we see when we turn on the switch in our rooms (even though his light
did have a material aspect and on occasion manifested physically). Rather, there are other
9
lights besides the purely material, which can be seen in such sayings of his (asws) as: “You
should keep to the dhikr of Allah, for it is a light for you,”
Hawala :: Recorded by Imam Ahmad (3:82, 266) and Abu Ya’la (2:284 #1000) in their Musnads on the authority of Abu
Sa’id al-Khudri, and by Bayhaqi (Shu’ab al-Iman, #4942), Tabarani in his Mu’jam as-Saghir (2:66-67); also
recorded by Imam Qushayri with his chain in his Risala (Beirut ed. 1998, p. 141).
Aayat No # 4
The Parable of Allah’s
Nur is Nur of Muhammad (Allah bless him and give him peace)
Quran states:
.
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah is the Light of the heavens and the earth. The "Parable" of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. (Quran 24:35)
Qadhi Iyad (Rahimuhullah) explains "Parable" of Allah's Nur in detail in his maginificent work of Seerah called Ash-Shifa
و قال الله تعالى : الله نور السماوات والأرض مثل نوره كمشكاة فيها مصباح المصباح في زجاجة الزجاجة كأنها كوكب دري يوقد من شجرة مباركة زيتونة لا شرقية ولا غربية يكاد زيتها يضيء ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء ويضرب الله الأمثال للناس والله بكل شيء عليم [ سورة النور / 24 : الأية 35 ] .
قال كعب ، و ابن جبير : المراد بالنور الثاني هنا محمد عليه السلام و قوله تعالى مثل نوره أي نور محمد صلى الله عليه و سلم .
و قال سهل بن عبد الله : المعنى : الله هادي أهل السموات و الأرض ، ثم قال : مثل نور محمد إذ كان مستودعاً في الأصلاب كمشكاة صفتها كذا ، و أراد بالمصباح قلبه ، و بالزجاجة صدره ، أي كأنه كوكب دري لما فيه من الإيمان و الحكمة يوقد من شجرة مباركة أي من نور إبراهيم . و ضرب المثل بالشجرة المباركة و قوله : يكاد زيتها يضيء أي تكاد نبوة محمد صلى الله عليه و سلم تبين للناس قبل كلامه كهذا الزيت
و قيل في هذه الآية غير هذا . و الله أعلم
و قد سماه الله تعالى في القرآن في غير هذا الموضع نوراً و سراجاً منيراً ، فقال تعالى : قد جاءكم من الله نور وكتاب مبين [ سورة المائدة / 5 : الآية 15]
و قال تعالى : إنا أرسلناك شاهدا ومبشرا ونذيرا * وداعيا إلى الله بإذنه وسراجا منيرا [ سورة الأحزاب / 33 : الأية 45 ـ 46 ]
Translation: Allah says: Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.(Surah Nur, 24. Ayah 35)
Ka’b al-Ahbar (ra) and Ibn Jubayr (ra) said: By the second light He means Muhammad (Peace be upon him).Allah said “The Likness of his light” this refers to the Nur of Muhammad (صلى الله عليه وسلم)
Sahl bin Abdullah (ra) said that it means that Allah is the “guide” of creation in heavens and the earth, he then said:Like the Light of Muhammad (Peace be upon him) when it is lodged in the loins (of his forefathers) like a niche. By the Lamp he means his heart. The glass is his breast. It is as if it were a glittering star because of the belief and wisdom it contains, kindled from a blessed tree, i.e. from the light of Ibrahim (a.s). He makes a comparison with the blessed tree and He says: “Its oil would nearly shine” i.e. Muhammad (salallaho alaihi wasalam)’s prophecy is evident to the people even before he speaks just like the oil.
A lot more is said about this ayat, and Allah knows the best about it, elsewhere in the Quran Allah calls his Prophet (salallaho alaihi wasalam) a Light and a LIGHT GIVING LAMP. He says: “A Light and a clear book have come to you from Allah (5:15), Allah also says: “We sent you as a witness, a barrier or glad tidings and a warner, one who calls to Allah with his permission and a Light-giving Lamp (33:46)
Reference
►Ash-Shifa bi Tarif al Haquq al Mustafa, Page No. 6
Imam Ibn Kathir (Rahimuhullah) says under this ayah
وقال شمر بن عطية: جاء ابن عباس إلى كعب الأحبار فقال: حدثني عن قول الله تعالى: { يَكَادُ زَيْتُهَا يُضِىۤءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ } قال: يكاد محمد صلى الله عليه وسلم يبين للناس، ولو لم يتكلم أنه نبي؛ كما يكاد ذلك الزيت أن يضيء
Translation: Ibn Abbas (ra) went to Ka’b al-Ahbar (ra) and asked him to explain the Allah's saying: {whose oil is well-nigh luminous}, Ka'b (ra) said: It is an (example of) Muhammad (صلى الله عليه وسلم) i.e. He is evident to people as Prophet even if he had not declared his Nabuwah, just like the olive oil glows even without being lit
Reference
►Tafsir Ibn Kathir, Volume No.3, Page No. 490, under 24:35
Imam al-Baghwi (Rahimuhullah) explains:
فقال بعضهم: وقع هذا التمثل لنور محمد صلى الله عليه وسلم، قال ابن عباس لكعب الأحبار: أخبرني عن قوله تعالى: { مَثَلُ نُورِهِ كَمِشْكَاةٍ } فقال كعب: هذا مثل ضربه الله لنبيه صلى الله عليه وسلم، فالمشكاة صدره، والزجاجة قلبه، والمصباح فيه النبوة، توقد من شجرة مباركة هي شجرة النبوة، يكاد نور محمد وأمره يتبين للناس ولو لم يتكلم أنه نبي كما يكاد ذلك الزيت يضيء ولو لم تمسسه نار.
Translation: Some (scholars) said: This similitude refers to Nur of Muhammad (salallaho alaihi wasalam), Ibn Abbas (ra) asked Kab al-Ahbar (ra) to explain Similitude of Nur, at which he replied: Allah has mentioned his Prophet (Peace be upon him) as a parable in this ayah, Mishkat refers to the chest of Prophet (saw), Glass refers to his heart, and Misbah refers to his Nabuwah and the wording “whose oil is well-nigh luminous” means that even if Prophet (صلى الله عليه وسلم) had not declared himself a Prophet still his Nurwould have glowed proving to people that he is a Nabi
Reference
►Ma’lim at Tanzil by Imam Baghawi, Under 24:35
Imam Ibn Jarir at-Tabri (rah) explains Similitude of Allah’s Nur as:
جاء ابن عبـاس إلـى كعب الأحبـار، فقال له: حدثنـي عن قول الله: { مَثَلُ نُورِهِ كمِشْكاةٍ } قال: الـمشكاة وهي الكَوّة، ضربها الله مثلاً لـمـحمد صلى الله عليه وسلم، الـمِشكاة { فِـيها مِصْبـاحٌ الـمِصْبـاحُ } قلبه { فِـي زُجاجَةٍ الزُّجاجَةُ } صدره الزجاجة { كأنَّها كَوْكَبٌ دُرِّيّ } شبه صدر النبـيّ صلى الله عليه وسلم بـالكوكب الدريّ،
….
، { يَكادُ زَيْتُها يُضِىءُ } يكاد مـحمد يبـين للناس وإن لـم يتكلـم أنه نبـيّ، كما يكاد ذلك الزيت يضيء
Translation: Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad (صلى الله عليه وسلم) that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet (صلى الله عليه وسلم) is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet (صلى الله عليه وسلم) still his (Nur) would have glowed proving to people that he is a Nabi
Reference
►Tafsir at-Tabri, under 24:35
Hadrat Abdullah Ibn Abbas (RA) explaines the “Parable” of Allah’s Nur as:
مثل نوره نور محمد صلى الله عليه وسلم في أصلاب آبائه على هذا الوصف إلى
Translation: The Parable of Allah’s Nur is Nur of Muhammad (Salallaho alaihi wasalam) which was present in the loins of his forefathers [Reference:Tanwir al Miqbas, Min Tafsir Ibn Abbas, Page No. 376, Published by Maktaba al Asriyyah, Beirut, Lebanon]
Continuing the Tafsir: It is also said that the verse means: the likeness of the light of Muhammad in the loins of his forefathers is like this, up to Allah's saying (… kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allah's saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, he would still have this light (though no fire touched it); it is also said that the latter passage means: Had Allah not honored Abraham, he would not have had this light; it is also said: if Allah had not honored His believing servant with this light, he would not have had it.
Please note: Tanwir al Miqbas is only quoted to provide a corroborating reference
Imam Suyuti said in al-Riyad al-aniqa: Ibn Jubayr and Ka`b al-Ahbar said:
"What is meant by the second light is the Prophet because he is the Messenger and the Expositor and the Conveyor from Allah of what is enlightening and manifest." Ka`b said: "Its oil well nigh would shine because the Prophet well nigh would be known to the people even if he did not say that he was a Prophet, just as that oil would send forth light without a fire."
Among those who said that the meaning of " مَثَلُ نُورِهِ" -- the likeness of His Light -- is the Prophet Muhammad, upon him blessings and peace:
►Ibn Jarir al-Tabari in his Tafsir (18:95),
►Suyuti in al-Durr al-manthur (5:49),
►Zarqani in Sharh al-mawahib (3:171),
►al-Khafaji in Nasim al-riyad (1:110, 2:449),
►al-Nisaburi in Ghara'ib al-Qur'an (18:93) said: "The Prophet is a light and a light-giving lamp."
►al-Qari in Sharh al-shifa' said: "The most apparent meaning is to say that what is meant by the light is Muhammad."
Quran states:
.
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah is the Light of the heavens and the earth. The "Parable" of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. (Quran 24:35)
Qadhi Iyad (Rahimuhullah) explains "Parable" of Allah's Nur in detail in his maginificent work of Seerah called Ash-Shifa
و قال الله تعالى : الله نور السماوات والأرض مثل نوره كمشكاة فيها مصباح المصباح في زجاجة الزجاجة كأنها كوكب دري يوقد من شجرة مباركة زيتونة لا شرقية ولا غربية يكاد زيتها يضيء ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء ويضرب الله الأمثال للناس والله بكل شيء عليم [ سورة النور / 24 : الأية 35 ] .
قال كعب ، و ابن جبير : المراد بالنور الثاني هنا محمد عليه السلام و قوله تعالى مثل نوره أي نور محمد صلى الله عليه و سلم .
و قال سهل بن عبد الله : المعنى : الله هادي أهل السموات و الأرض ، ثم قال : مثل نور محمد إذ كان مستودعاً في الأصلاب كمشكاة صفتها كذا ، و أراد بالمصباح قلبه ، و بالزجاجة صدره ، أي كأنه كوكب دري لما فيه من الإيمان و الحكمة يوقد من شجرة مباركة أي من نور إبراهيم . و ضرب المثل بالشجرة المباركة و قوله : يكاد زيتها يضيء أي تكاد نبوة محمد صلى الله عليه و سلم تبين للناس قبل كلامه كهذا الزيت
و قيل في هذه الآية غير هذا . و الله أعلم
و قد سماه الله تعالى في القرآن في غير هذا الموضع نوراً و سراجاً منيراً ، فقال تعالى : قد جاءكم من الله نور وكتاب مبين [ سورة المائدة / 5 : الآية 15]
و قال تعالى : إنا أرسلناك شاهدا ومبشرا ونذيرا * وداعيا إلى الله بإذنه وسراجا منيرا [ سورة الأحزاب / 33 : الأية 45 ـ 46 ]
Translation: Allah says: Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.(Surah Nur, 24. Ayah 35)
Ka’b al-Ahbar (ra) and Ibn Jubayr (ra) said: By the second light He means Muhammad (Peace be upon him).Allah said “The Likness of his light” this refers to the Nur of Muhammad (صلى الله عليه وسلم)
Sahl bin Abdullah (ra) said that it means that Allah is the “guide” of creation in heavens and the earth, he then said:Like the Light of Muhammad (Peace be upon him) when it is lodged in the loins (of his forefathers) like a niche. By the Lamp he means his heart. The glass is his breast. It is as if it were a glittering star because of the belief and wisdom it contains, kindled from a blessed tree, i.e. from the light of Ibrahim (a.s). He makes a comparison with the blessed tree and He says: “Its oil would nearly shine” i.e. Muhammad (salallaho alaihi wasalam)’s prophecy is evident to the people even before he speaks just like the oil.
A lot more is said about this ayat, and Allah knows the best about it, elsewhere in the Quran Allah calls his Prophet (salallaho alaihi wasalam) a Light and a LIGHT GIVING LAMP. He says: “A Light and a clear book have come to you from Allah (5:15), Allah also says: “We sent you as a witness, a barrier or glad tidings and a warner, one who calls to Allah with his permission and a Light-giving Lamp (33:46)
Reference
►Ash-Shifa bi Tarif al Haquq al Mustafa, Page No. 6
Imam Ibn Kathir (Rahimuhullah) says under this ayah
وقال شمر بن عطية: جاء ابن عباس إلى كعب الأحبار فقال: حدثني عن قول الله تعالى: { يَكَادُ زَيْتُهَا يُضِىۤءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ } قال: يكاد محمد صلى الله عليه وسلم يبين للناس، ولو لم يتكلم أنه نبي؛ كما يكاد ذلك الزيت أن يضيء
Translation: Ibn Abbas (ra) went to Ka’b al-Ahbar (ra) and asked him to explain the Allah's saying: {whose oil is well-nigh luminous}, Ka'b (ra) said: It is an (example of) Muhammad (صلى الله عليه وسلم) i.e. He is evident to people as Prophet even if he had not declared his Nabuwah, just like the olive oil glows even without being lit
Reference
►Tafsir Ibn Kathir, Volume No.3, Page No. 490, under 24:35
Imam al-Baghwi (Rahimuhullah) explains:
فقال بعضهم: وقع هذا التمثل لنور محمد صلى الله عليه وسلم، قال ابن عباس لكعب الأحبار: أخبرني عن قوله تعالى: { مَثَلُ نُورِهِ كَمِشْكَاةٍ } فقال كعب: هذا مثل ضربه الله لنبيه صلى الله عليه وسلم، فالمشكاة صدره، والزجاجة قلبه، والمصباح فيه النبوة، توقد من شجرة مباركة هي شجرة النبوة، يكاد نور محمد وأمره يتبين للناس ولو لم يتكلم أنه نبي كما يكاد ذلك الزيت يضيء ولو لم تمسسه نار.
Translation: Some (scholars) said: This similitude refers to Nur of Muhammad (salallaho alaihi wasalam), Ibn Abbas (ra) asked Kab al-Ahbar (ra) to explain Similitude of Nur, at which he replied: Allah has mentioned his Prophet (Peace be upon him) as a parable in this ayah, Mishkat refers to the chest of Prophet (saw), Glass refers to his heart, and Misbah refers to his Nabuwah and the wording “whose oil is well-nigh luminous” means that even if Prophet (صلى الله عليه وسلم) had not declared himself a Prophet still his Nurwould have glowed proving to people that he is a Nabi
Reference
►Ma’lim at Tanzil by Imam Baghawi, Under 24:35
Imam Ibn Jarir at-Tabri (rah) explains Similitude of Allah’s Nur as:
جاء ابن عبـاس إلـى كعب الأحبـار، فقال له: حدثنـي عن قول الله: { مَثَلُ نُورِهِ كمِشْكاةٍ } قال: الـمشكاة وهي الكَوّة، ضربها الله مثلاً لـمـحمد صلى الله عليه وسلم، الـمِشكاة { فِـيها مِصْبـاحٌ الـمِصْبـاحُ } قلبه { فِـي زُجاجَةٍ الزُّجاجَةُ } صدره الزجاجة { كأنَّها كَوْكَبٌ دُرِّيّ } شبه صدر النبـيّ صلى الله عليه وسلم بـالكوكب الدريّ،
….
، { يَكادُ زَيْتُها يُضِىءُ } يكاد مـحمد يبـين للناس وإن لـم يتكلـم أنه نبـيّ، كما يكاد ذلك الزيت يضيء
Translation: Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad (صلى الله عليه وسلم) that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet (صلى الله عليه وسلم) is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet (صلى الله عليه وسلم) still his (Nur) would have glowed proving to people that he is a Nabi
Reference
►Tafsir at-Tabri, under 24:35
Hadrat Abdullah Ibn Abbas (RA) explaines the “Parable” of Allah’s Nur as:
مثل نوره نور محمد صلى الله عليه وسلم في أصلاب آبائه على هذا الوصف إلى
Translation: The Parable of Allah’s Nur is Nur of Muhammad (Salallaho alaihi wasalam) which was present in the loins of his forefathers [Reference:Tanwir al Miqbas, Min Tafsir Ibn Abbas, Page No. 376, Published by Maktaba al Asriyyah, Beirut, Lebanon]
Continuing the Tafsir: It is also said that the verse means: the likeness of the light of Muhammad in the loins of his forefathers is like this, up to Allah's saying (… kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allah's saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, he would still have this light (though no fire touched it); it is also said that the latter passage means: Had Allah not honored Abraham, he would not have had this light; it is also said: if Allah had not honored His believing servant with this light, he would not have had it.
Please note: Tanwir al Miqbas is only quoted to provide a corroborating reference
Imam Suyuti said in al-Riyad al-aniqa: Ibn Jubayr and Ka`b al-Ahbar said:
"What is meant by the second light is the Prophet because he is the Messenger and the Expositor and the Conveyor from Allah of what is enlightening and manifest." Ka`b said: "Its oil well nigh would shine because the Prophet well nigh would be known to the people even if he did not say that he was a Prophet, just as that oil would send forth light without a fire."
Among those who said that the meaning of " مَثَلُ نُورِهِ" -- the likeness of His Light -- is the Prophet Muhammad, upon him blessings and peace:
►Ibn Jarir al-Tabari in his Tafsir (18:95),
►Suyuti in al-Durr al-manthur (5:49),
►Zarqani in Sharh al-mawahib (3:171),
►al-Khafaji in Nasim al-riyad (1:110, 2:449),
►al-Nisaburi in Ghara'ib al-Qur'an (18:93) said: "The Prophet is a light and a light-giving lamp."
►al-Qari in Sharh al-shifa' said: "The most apparent meaning is to say that what is meant by the light is Muhammad."
Dalil fromHadith
Hadees kya Nabi
Sallallahualaihiwasallam ek aam
basher hai.
Hadees #1
1) Hazrat Abdullah Bin Umer R.A bayan karty hain k
HUZUR AKRAM Sallallahualaihiwasallam nain Soom e Wisaal (Yani sehri o Aftari k bghair Musalsal Rozy rkhny) say mana farmaya.
Sahaba Ikram nain kiya:
Ya RUSUL ALLAH Sallallahualaihiwasallam ! Ap to wisal k rozay rkhty hain.
AAP Sallallahualaihiwasallam nain farmaya:
"Main Hargiz tmhari Misal nahi hun, Mujhy to (Apny rab k haan) Khilaya aur pilaya jata hy.
From : Bukhari
Book : As Saum
Chapter : Wisal k rozon ka Bayan
Volume : 2
Page : 693
Hadith number : 1861
From : Muslim
Book : As Siyaam
Chapter : Saum e Wisal ki Mumania'at k bayan main
Volume : 2
Page : 774
Hadith number : 1102
From : Abu Dawud
Book : As Saum
Chapter : Saum e wisal
Volume : 2
Page : 306
Hadith number : 2360
From : Nisai
Book : Sunan Al Kubra
Volume : 2
Page : 241
Hadith number : 3263
1) Hazrat Abdullah Bin Umer R.A bayan karty hain k
HUZUR AKRAM Sallallahualaihiwasallam nain Soom e Wisaal (Yani sehri o Aftari k bghair Musalsal Rozy rkhny) say mana farmaya.
Sahaba Ikram nain kiya:
Ya RUSUL ALLAH Sallallahualaihiwasallam ! Ap to wisal k rozay rkhty hain.
AAP Sallallahualaihiwasallam nain farmaya:
"Main Hargiz tmhari Misal nahi hun, Mujhy to (Apny rab k haan) Khilaya aur pilaya jata hy.
From : Bukhari
Book : As Saum
Chapter : Wisal k rozon ka Bayan
Volume : 2
Page : 693
Hadith number : 1861
From : Muslim
Book : As Siyaam
Chapter : Saum e Wisal ki Mumania'at k bayan main
Volume : 2
Page : 774
Hadith number : 1102
From : Abu Dawud
Book : As Saum
Chapter : Saum e wisal
Volume : 2
Page : 306
Hadith number : 2360
From : Nisai
Book : Sunan Al Kubra
Volume : 2
Page : 241
Hadith number : 3263
Hadees #2
Hazrat Ayesha R.A say rawayat hay k
Huzur AKRAM Sallallahualaihiwasallam nain logoun par Shafqat k baes unhain Wisaal k rozay rkhny say mana farmaya to Sahaba Ikraam nain Arz kiya:
(Ya RUSUL ALLAH Sallallahualaihiwasallam) Ap bhi to wisaal k rozay rkhty hain.
AAP Sallallahualaihiwasallam nain farmaya:
"Main tum jysa nahi hon, Mujhy to mera rab Khilata aur Pilata bhi hy."
From : Bukhari
Book : As Saum
Chapter : Wisal k rozon ka Bayan
Volume : 2
Page : 693
Hadith number : 1863
From : Muslim
Book : As Siyaam
Chapter : Saum e Wisal ki Mumania'at k bayan main
Volume : 2
Page : 776
Hadith number : 1105
From : Ahmad bin Hambal
Book : Al Musnad
Volume : 2
Page ; 153
Hadith number : 6413
From : Bayhaqi
Book : Sunan Al Kubra
Volume : 4
Page : 282
Hadith number : 8161
Hazrat Ayesha R.A say rawayat hay k
Huzur AKRAM Sallallahualaihiwasallam nain logoun par Shafqat k baes unhain Wisaal k rozay rkhny say mana farmaya to Sahaba Ikraam nain Arz kiya:
(Ya RUSUL ALLAH Sallallahualaihiwasallam) Ap bhi to wisaal k rozay rkhty hain.
AAP Sallallahualaihiwasallam nain farmaya:
"Main tum jysa nahi hon, Mujhy to mera rab Khilata aur Pilata bhi hy."
From : Bukhari
Book : As Saum
Chapter : Wisal k rozon ka Bayan
Volume : 2
Page : 693
Hadith number : 1863
From : Muslim
Book : As Siyaam
Chapter : Saum e Wisal ki Mumania'at k bayan main
Volume : 2
Page : 776
Hadith number : 1105
From : Ahmad bin Hambal
Book : Al Musnad
Volume : 2
Page ; 153
Hadith number : 6413
From : Bayhaqi
Book : Sunan Al Kubra
Volume : 4
Page : 282
Hadith number : 8161
Hadees #3
Hazrat Anas R.A say rawayat hay k
HUZUR AKRAM Sallallahualaihiwasallam nain maheenay k aakhir main Sehri aftari k bghair musalsal rozay rkhna shuru kar diay to baaz
deegar Logoun nain bhi wisaal k rozy rkhy.
HUZUR AKRAM Sallallahualaihiwasallam tak taj yeh baat pohnchi to AAP Sallallahualaihiwasallam nain farmaya:
"Agr yeh Ramzaan ka maheena mee liay lamba ho jata to main mazeed wisaal k rozay rkhta ta k mere baraabri karny
waly mere baraabri karna choor dyty, Main bilkul tmhari misal nahi hun, mujhy to mera Rab (Apny han) khilata bi aur
pilata bhi hay."
From : Bukhari
Book : At Tamna
Volume : 6
Page ; 2645
Hadith number : 6814
From : Muslim
Book : As Siyam
Chapter : Saum e Wisal ki mumani'at
Volume : 2
Page : 776
Hadith number : 1104
From : Ahmad Bin Hambal
Book : Al Musnad
Volume : 3
Page : 124
Hadith number : 12270,13035,13092,13681
From : Ibn e Hibban
Book : As Saheeh
Volume : 14
Page : 325
Hadith number : 6414
From : Bayhaqi
Book : Sunan Al Kubra
Volume : 4
Page : 282
Hadith number : 8160
yeh Teen Hadees hai jo Sahih Hadees hai.............
Ab batao k NABI sallallahualaihiwassalam ek aam bashar ki tarah hai.....yaani Hum jaise (MAZ ALLAH)
Hazrat Anas R.A say rawayat hay k
HUZUR AKRAM Sallallahualaihiwasallam nain maheenay k aakhir main Sehri aftari k bghair musalsal rozay rkhna shuru kar diay to baaz
deegar Logoun nain bhi wisaal k rozy rkhy.
HUZUR AKRAM Sallallahualaihiwasallam tak taj yeh baat pohnchi to AAP Sallallahualaihiwasallam nain farmaya:
"Agr yeh Ramzaan ka maheena mee liay lamba ho jata to main mazeed wisaal k rozay rkhta ta k mere baraabri karny
waly mere baraabri karna choor dyty, Main bilkul tmhari misal nahi hun, mujhy to mera Rab (Apny han) khilata bi aur
pilata bhi hay."
From : Bukhari
Book : At Tamna
Volume : 6
Page ; 2645
Hadith number : 6814
From : Muslim
Book : As Siyam
Chapter : Saum e Wisal ki mumani'at
Volume : 2
Page : 776
Hadith number : 1104
From : Ahmad Bin Hambal
Book : Al Musnad
Volume : 3
Page : 124
Hadith number : 12270,13035,13092,13681
From : Ibn e Hibban
Book : As Saheeh
Volume : 14
Page : 325
Hadith number : 6414
From : Bayhaqi
Book : Sunan Al Kubra
Volume : 4
Page : 282
Hadith number : 8160
yeh Teen Hadees hai jo Sahih Hadees hai.............
Ab batao k NABI sallallahualaihiwassalam ek aam bashar ki tarah hai.....yaani Hum jaise (MAZ ALLAH)
Ab Digar
Hadees on Noor
Hadith #1
Arbaz Bin Sariyah (ra) narrated that the Sahaba asked (about reality of Prophet). The Prophet (Peace Be Upon Him) said: I am the prayer of Ibrahim (Peace Be Upon Him) and Esa (Peace Be Upon Him) gave glad tiding of my arrival to his nation.My mother saw such a Light (Nur) coming out from her body that it lit the castles of Syria
Reference
►Bayhaqi, Dala’il un Nubuwwah, Volume 001, Page No. 83.
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Arbaz Bin Sariyah (ra) narrated that the Sahaba asked (about reality of Prophet). The Prophet (Peace Be Upon Him) said: I am the prayer of Ibrahim (Peace Be Upon Him) and Esa (Peace Be Upon Him) gave glad tiding of my arrival to his nation.My mother saw such a Light (Nur) coming out from her body that it lit the castles of Syria
Reference
►Bayhaqi, Dala’il un Nubuwwah, Volume 001, Page No. 83.
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►Imam Ibn Kathir (rah) narrated it in his Tafsir (4:360).
►It is also narrated by al-Hakim in his Mustadrak (2:616-617)
►Ahmad in his Musnad (4:184)
►Bayhaqi again in Dala'il al-nubuwwa (1:110, 2:8).
►Ibn al-Jawzi cites it in al-Wafa' (p. 91, ch. 21 of Bidayat nabiyyina sallallahu `alayhi wa sallam
►Haythami cites it in Majma` al-zawa'id (8:221) and said Tabarani and Ahmad narrated it, and Ahmad's chain is fair (hasan). See for Ahmad's complete text Bisharatu `Isa (#454).
Hadith #2
Musannaf Abdur Razaq
It is narrated by Imam Abdur Razaq from Mua'mar, from Ibn al-Manqadr, from Jabir ibn `Abd Allah who said to the Prophet (Peace Be Upon Him) : "O Messenger of Allah (Peace Be Upon Him), may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things." He (Peace Be Upon Him) said: "O Jabir, the first thing Allah created was the light of your Prophet from His (created) light, and that light remained (lit. "turned") in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else]......."
References
►Musannaf Abdur Razaq, al-Juz al-Mafqud min al-Juz al-Awwal min al-Musannaf Abdur Razaq, Page No. 99, Hadith Number 18
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It is narrated by Imam Abdur Razaq from Mua'mar, from Ibn al-Manqadr, from Jabir ibn `Abd Allah who said to the Prophet (Peace Be Upon Him) : "O Messenger of Allah (Peace Be Upon Him), may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things." He (Peace Be Upon Him) said: "O Jabir, the first thing Allah created was the light of your Prophet from His (created) light, and that light remained (lit. "turned") in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else]......."
References
►Musannaf Abdur Razaq, al-Juz al-Mafqud min al-Juz al-Awwal min al-Musannaf Abdur Razaq, Page No. 99, Hadith Number 18
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►Qastalani in Mawahib ul Laduniyah Volume 001, Page No. 71,
►Zurqani in Sharah Mawahib ul Laduniyah Volume 001, Page No. 89-91,
►Ajluni in Kashf al-Khafa (وقال : رواه عبد الرزاق بسنده عن جابر بن عبد اﷲ رضي اﷲ عنهما) Volume 001, Page No. 311, Hadith Number 827,
►Halabi in his Sirah Volume 001, Page No. 50,
►Ashraf Ali Thanvi in Nashar ut-Tib Volume 001, Page No. 13
►Zurqani in Sharah Mawahib ul Laduniyah Volume 001, Page No. 89-91,
►Ajluni in Kashf al-Khafa (وقال : رواه عبد الرزاق بسنده عن جابر بن عبد اﷲ رضي اﷲ عنهما) Volume 001, Page No. 311, Hadith Number 827,
►Halabi in his Sirah Volume 001, Page No. 50,
►Ashraf Ali Thanvi in Nashar ut-Tib Volume 001, Page No. 13
Hadith #3
Imam Taj ad-Din Subki said: "It has been said that Allah created the spirits before the bodies, and the Prophet's reference to his prophecy in the hadith, "I was a Prophet while Adam was still between the spirit and the body”may be a reference to his blessed spirit and to the Reality of Realities (haqiqat al-haqa'iq). Our minds fall short of knowing such a Reality, but its Creator knows it, and also those to whom He extends a madad of light from Him [man amaddahu bi nurin ilahi]. Allah brings to existence whichever of these realities that He likes in the time that He pleases. As for the reality of the Prophet, it is most likely that it was before the creation of Adam, and Allah gave it its prophetic attribute upon its creation; therefore already at that time, he was the Prophet."
Reference
►Imam Qastallani, Mawahib al-laduniyya Volume 001, Page No. 31-32
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Imam Taj ad-Din Subki said: "It has been said that Allah created the spirits before the bodies, and the Prophet's reference to his prophecy in the hadith, "I was a Prophet while Adam was still between the spirit and the body”may be a reference to his blessed spirit and to the Reality of Realities (haqiqat al-haqa'iq). Our minds fall short of knowing such a Reality, but its Creator knows it, and also those to whom He extends a madad of light from Him [man amaddahu bi nurin ilahi]. Allah brings to existence whichever of these realities that He likes in the time that He pleases. As for the reality of the Prophet, it is most likely that it was before the creation of Adam, and Allah gave it its prophetic attribute upon its creation; therefore already at that time, he was the Prophet."
Reference
►Imam Qastallani, Mawahib al-laduniyya Volume 001, Page No. 31-32
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There is a further
confirmation of the relation of the light of the Prophet to that of the rest of
creation in the hadiths comparing Prophetic knowledge to the light of the stars
in the darkness of night. Anas relates that the Prophet said: "The simile
of the scholars of knowledge (al-`ulama') on the earth is the stars in the sky
by which one is guided in the darkness of the land and the sea. When the stars are clouded over,
the guides are about to be lost." Ahmad narrated it in his Musnad (Volume
003, Page No. 157 Hadith Number12606) with a chain containing Rishdin ibn Sa`d
who is weak. However, it is confirmed by the hadith in Muslim and Ahmad
narrated by Abu Musa al-Ash`ari whereby the Prophet said: The stars are
trust-keepers for the heaven, and when the stars wane, the heaven is brought
what was promised (i.e. of the corruption of the world and the coming of the Day
of Judgment); and I am a trust-keeper for my Companions, so when I go my
Companions will be brought what was promised them (i.e. of fitna and division);
and my Companions are trustkeepers for my Community, so when they go my
Community will be brought what was promised to you (i.e. following hawa and
vying for dunya).
Imam Abu Abdullah Ibn al-Haaj al-Maliki
"The first thing Allah created is the light (Nur) of Muhammad (Peace Be Upon Him), and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad , the light of the Pen is from the light of Muhammad (Peace Be Upon Him), the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad (Peace Be Upon Him). [al-Madkhal, Volume 002, Page No. 32-3]
Imam Abu Abdullah Ibn al-Haaj al-Maliki
"The first thing Allah created is the light (Nur) of Muhammad (Peace Be Upon Him), and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad , the light of the Pen is from the light of Muhammad (Peace Be Upon Him), the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad (Peace Be Upon Him). [al-Madkhal, Volume 002, Page No. 32-3]
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Hadith # 4
Ka'aab bin Ahbaar said: That Adam (may peace and blessings be upon Him) said O my son whenever you do Zikr of Allah always remember to do zikr of Prophet Muhammad (Peace Be Upon Him) too with out doubt I saw his name written on skies when I was between Soul and Soil I did Tawaf of all the skies and didnt saw a single place in these skies when Muhammad name wasnt written, on the cheeks of Hoors, on the heaven's castle's tree leafs, on the leafs of Tooba tree, on the leaves of tree called Sidrah al-Muntiha, on the eyes of gatekeepers of heaven and between the eyes of angels I saw Muhammad written, so you should do their Zikr with much focus and extreme, without doubt the angels also remember him all the time.
Reference
► Ibn Asakir, Tarikh Madina-Damishq Volume 023, Page No. 281: Publish: Dar al Fikr, Beirut, Lebanon
Ka'aab bin Ahbaar said: That Adam (may peace and blessings be upon Him) said O my son whenever you do Zikr of Allah always remember to do zikr of Prophet Muhammad (Peace Be Upon Him) too with out doubt I saw his name written on skies when I was between Soul and Soil I did Tawaf of all the skies and didnt saw a single place in these skies when Muhammad name wasnt written, on the cheeks of Hoors, on the heaven's castle's tree leafs, on the leafs of Tooba tree, on the leaves of tree called Sidrah al-Muntiha, on the eyes of gatekeepers of heaven and between the eyes of angels I saw Muhammad written, so you should do their Zikr with much focus and extreme, without doubt the angels also remember him all the time.
Reference
► Ibn Asakir, Tarikh Madina-Damishq Volume 023, Page No. 281: Publish: Dar al Fikr, Beirut, Lebanon
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Hadith # 5
Abdullah Ibn Abbas narrated: That I said 'O' Prophet (Peace Be Upon Him), my mother and father be sacrificed on you where were you at the time Adam (may peace and blessings be upon Him) was in heaven, He said that the Prophet (Peace Be Upon Him) smiled so that his teeth became clear then he said I was in the loin of Adam (may peace and blessings be upon Him) and then in the loin of my father Noah (may peace and blessings be upon Him) then I was taken on a ship then my Light (Nur) was put into loin of Abraham (may peace and blessings be upon Him) my parents were never given to me expect those who did Nikah I was always transferred to pure people. In Turah and Bible was my name was mentioned every Prophet of Allah mentioned by blessings, With my Light (Nur) the morning was lightened and the people got cloud shadow due to me and Allah granted me one of his names and He is Mehmood of Arsh and I am Muhammad and Allah promised me Hodh al-Kosar and he made me the first Intercessor and I will be the first person who Intercession on will be accepted, and Allah gave me birth in the best time of mankind, the people of my Ummah are those who praise Allah, they ask to do good deeds and stop from sins.
Reference
►Ibn Asakir, Tarikh Madina-Damishq Volume 003, Page No. 408: Publish: Dar al Fikr, Beirut, Lebanon.
Abdullah Ibn Abbas narrated: That I said 'O' Prophet (Peace Be Upon Him), my mother and father be sacrificed on you where were you at the time Adam (may peace and blessings be upon Him) was in heaven, He said that the Prophet (Peace Be Upon Him) smiled so that his teeth became clear then he said I was in the loin of Adam (may peace and blessings be upon Him) and then in the loin of my father Noah (may peace and blessings be upon Him) then I was taken on a ship then my Light (Nur) was put into loin of Abraham (may peace and blessings be upon Him) my parents were never given to me expect those who did Nikah I was always transferred to pure people. In Turah and Bible was my name was mentioned every Prophet of Allah mentioned by blessings, With my Light (Nur) the morning was lightened and the people got cloud shadow due to me and Allah granted me one of his names and He is Mehmood of Arsh and I am Muhammad and Allah promised me Hodh al-Kosar and he made me the first Intercessor and I will be the first person who Intercession on will be accepted, and Allah gave me birth in the best time of mankind, the people of my Ummah are those who praise Allah, they ask to do good deeds and stop from sins.
Reference
►Ibn Asakir, Tarikh Madina-Damishq Volume 003, Page No. 408: Publish: Dar al Fikr, Beirut, Lebanon.
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Hadith # 6
Hadrat Sayyida Halima Sa'adiya (radi Allahu anha) who was the one responsible for feeding milk to the Holy Prophet (صلى الله عليه وآله وسلم) The one before whom the Holy Prophet (صلى الله عليه وآله وسلم) used to eat and drink, even she believed that the Holy Prophet (صلى الله عليه وآله وسلم) was Noor and this has been explained by Allama Muhadith Ibn Jauzi and Qazi Thanaullah Paani Pati (rahmatuallah aleh) as follows: "When I used to feed milk to the Holy Prophet (صلى الله عليه وآله وسلم) then I never felt the need for a light in my house. Thus one day Umme Khula Sa'diya said, "O Halima ! Do you leave the fire burning for the entire night in your house? and I answered by saying, "No! I swear by Almighty Allah that I do not keep the fire burning at all. This Noor and brightness is that of Sayidduna Rasoolullah Prophet (صلى الله عليه وآله وسلم)
Reference
►Bayaanul Miladun Nabwi pg 54 - Tafseere Mazhari
Hadrat Sayyida Halima Sa'adiya (radi Allahu anha) who was the one responsible for feeding milk to the Holy Prophet (صلى الله عليه وآله وسلم) The one before whom the Holy Prophet (صلى الله عليه وآله وسلم) used to eat and drink, even she believed that the Holy Prophet (صلى الله عليه وآله وسلم) was Noor and this has been explained by Allama Muhadith Ibn Jauzi and Qazi Thanaullah Paani Pati (rahmatuallah aleh) as follows: "When I used to feed milk to the Holy Prophet (صلى الله عليه وآله وسلم) then I never felt the need for a light in my house. Thus one day Umme Khula Sa'diya said, "O Halima ! Do you leave the fire burning for the entire night in your house? and I answered by saying, "No! I swear by Almighty Allah that I do not keep the fire burning at all. This Noor and brightness is that of Sayidduna Rasoolullah Prophet (صلى الله عليه وآله وسلم)
Reference
►Bayaanul Miladun Nabwi pg 54 - Tafseere Mazhari
Hadith # 7
لَمَّا كَانَ الْيَوْمُ الَّذِي دَخَلَ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ أَضَاءَ مِنْهَا كُلُّ شَيْءٍ فَلَمَّا كَانَ الْيَوْمُ الَّذِي مَاتَ فِيهِ أَظْلَمَ مِنْهَا كُلُّ شَيْءٍ وَلَمَّا نَفَضْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَيْدِي وَإِنَّا لَفِي دَفْنِهِ حَتَّى أَنْكَرْنَا قُلُوبَنَا
Sayyidina Anas ibn Maalik (RA) narrated: The day when Allah’s Messenger entered Madinah, everything in it was illuminated. Then, the day when he died everything in it became dark. And we had barely dusted off our hands after burying him when our hearts changed.
References
►Trimidhi Hadith No: 3638
►Musnad Ahmad Hadith No: 13311
►Ibne Majah Hadith No: 1613
►Muwahibul ladaniyah pg 68 vol 1
►Mustadrik pg 12 vol 3
لَمَّا كَانَ الْيَوْمُ الَّذِي دَخَلَ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ أَضَاءَ مِنْهَا كُلُّ شَيْءٍ فَلَمَّا كَانَ الْيَوْمُ الَّذِي مَاتَ فِيهِ أَظْلَمَ مِنْهَا كُلُّ شَيْءٍ وَلَمَّا نَفَضْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَيْدِي وَإِنَّا لَفِي دَفْنِهِ حَتَّى أَنْكَرْنَا قُلُوبَنَا
Sayyidina Anas ibn Maalik (RA) narrated: The day when Allah’s Messenger entered Madinah, everything in it was illuminated. Then, the day when he died everything in it became dark. And we had barely dusted off our hands after burying him when our hearts changed.
References
►Trimidhi Hadith No: 3638
►Musnad Ahmad Hadith No: 13311
►Ibne Majah Hadith No: 1613
►Muwahibul ladaniyah pg 68 vol 1
►Mustadrik pg 12 vol 3
Hadith # 8
Ibn 'Abbas said: I spent the night in the house of my mother's sister, Maimuna, and observed how the Messenger of Allah (may peace be upon him) prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rak'ahs that the (night) prayer of the Messenger of Allah (may peace be upon him) was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer) and then again slept, and said while praying or prostrating himself:" O Allah! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said:"Make me light."
Reference
►Sahih Muslim, Book 004, Hadith #1677
Ibn 'Abbas said: I spent the night in the house of my mother's sister, Maimuna, and observed how the Messenger of Allah (may peace be upon him) prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rak'ahs that the (night) prayer of the Messenger of Allah (may peace be upon him) was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer) and then again slept, and said while praying or prostrating himself:" O Allah! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said:"Make me light."
Reference
►Sahih Muslim, Book 004, Hadith #1677
Hadith # 9
'Abdullah b. 'Abbas reported: He spent (one night) in the house of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak'ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak'ahs of Witr. The Mu'adhdhin then pronounced the Adhan and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."
Reference
►Sahih Muslim, Book 004, Hadith #1682
'Abdullah b. 'Abbas reported: He spent (one night) in the house of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak'ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak'ahs of Witr. The Mu'adhdhin then pronounced the Adhan and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."
Reference
►Sahih Muslim, Book 004, Hadith #1682
Hadith # 10
مجتمعات فقالت امرأة منهن يا نساء قريش أيتكن تتزوج هذا الفتى فتصطاد النور الذي بين عينيه وإن بين عينيه نوراً قال فتزوجته آمنة بنت وهب بن عبد مناف بن زهرة فجامعها فحملت برسول الله
al-Zuhri narrated: `Abd Allah ibn `Abd al-Muttalib was the most handsome man that had ever been seen among the Quraysh. One day he went out and was seen by a an assembly of the women of Quraysh. One of them said: "O women of the Quraysh, which among you will marry this youth and catch thereby the light that is between his eyes?" For verily there was a light between his eyes. Thereafter Amina bint Wahb ibn `Abd Manaf ibn Zuhra married him, and after he joined her she carried Allah's Messenger.
References
►al-Bayhaqi narrated it in Dala'il al-nubuwwa (1:87)
► Tabari in his Tarikh (2:243)
►Ibn al-Jawzi in al-Wafa' (p. 82-83, ch. 16 of Abwab bidayati nabiyyina)
مجتمعات فقالت امرأة منهن يا نساء قريش أيتكن تتزوج هذا الفتى فتصطاد النور الذي بين عينيه وإن بين عينيه نوراً قال فتزوجته آمنة بنت وهب بن عبد مناف بن زهرة فجامعها فحملت برسول الله
al-Zuhri narrated: `Abd Allah ibn `Abd al-Muttalib was the most handsome man that had ever been seen among the Quraysh. One day he went out and was seen by a an assembly of the women of Quraysh. One of them said: "O women of the Quraysh, which among you will marry this youth and catch thereby the light that is between his eyes?" For verily there was a light between his eyes. Thereafter Amina bint Wahb ibn `Abd Manaf ibn Zuhra married him, and after he joined her she carried Allah's Messenger.
References
►al-Bayhaqi narrated it in Dala'il al-nubuwwa (1:87)
► Tabari in his Tarikh (2:243)
►Ibn al-Jawzi in al-Wafa' (p. 82-83, ch. 16 of Abwab bidayati nabiyyina)
Hadith # 11
1) Ibn al Jawzi al-Hanbali, narrates that the light of the Messenger of Allah would overcome the light of both the sun and lamp
Reference: [Al Wafa, Chapter al Wilada, Ibn al Jawzi]
2) Abu ‘Ubayda ibn Muhammad ibn ‘Ammar ibn Yasir said: “I said to say to al-Rubayyi’ bint Mu ‘awwadh: ‘Describe for me Allah's Messenger.’ She replied: ‘If you saw him you would say: The sun is rising.’”
References: Bayhaqi narrates it with his isnad in Dala’il al-Nubuwwa (1:200), and Haythami in Majma’ al-Zawa’id (8:280) says that al-Tabarani narrates it in al-Mu'jam al-kabir and al-Awsat and that its narrators have been declared trustworthy.
3) That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”
Reference: Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jawzi
1) Ibn al Jawzi al-Hanbali, narrates that the light of the Messenger of Allah would overcome the light of both the sun and lamp
Reference: [Al Wafa, Chapter al Wilada, Ibn al Jawzi]
2) Abu ‘Ubayda ibn Muhammad ibn ‘Ammar ibn Yasir said: “I said to say to al-Rubayyi’ bint Mu ‘awwadh: ‘Describe for me Allah's Messenger.’ She replied: ‘If you saw him you would say: The sun is rising.’”
References: Bayhaqi narrates it with his isnad in Dala’il al-Nubuwwa (1:200), and Haythami in Majma’ al-Zawa’id (8:280) says that al-Tabarani narrates it in al-Mu'jam al-kabir and al-Awsat and that its narrators have been declared trustworthy.
3) That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”
Reference: Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jawzi
Hadith # 12
Imam Qadhi Iyaad (rah) narrates:
و عن ابن عباس : إن قريشاً كانت نوراً بين يدي الله تعالى قبل أن يخلق آدم بألفي عام ، يسبح ذلك النور ، و تسبح الملائكة بتسبيحه ، فلما خلق الله آدم ألقى ذلك النور في صلبه ، فقال رسول الله صلى الله عليه و سلم : فأهبطني الله إلى الأرض في صلب آدم ، و جعلني في صلب نوح ، و قذف بي في صلب ابراهيم ، ثم لم يزل الله تعالى ينقلني من الأصلاب الكريمة و الأرحام الطاهرة ، حتى أخرجني من بين أبوي لم يلتقيا على سفاح قط
Translation: Ibn Abbas (ra) said that the spirit of the Prophet was a light in the hands of Allah two thousand years before he created Adam. That light glorified Him and the angels glorified by his glorification. When Allah created Adam, He casted that light into his loins. The Messenger of Allah (Peace be upon him) then said: “Allah brought me down to earth in the loins of Adam (a.s), placed me in the loins of Nuh (a.s) and then cast me into the loins of Ibrahim (a.s). Allah continued to move me from noble loins and pure wombs until he brought me out from my parents. None of them were ever joined together in fornication
Reference
►Qadhi Iyaad in Ash-Shifa bi Tarif al Haquq al Mustafa, Page No. 43
Imam Qadhi Iyaad (rah) narrates:
و عن ابن عباس : إن قريشاً كانت نوراً بين يدي الله تعالى قبل أن يخلق آدم بألفي عام ، يسبح ذلك النور ، و تسبح الملائكة بتسبيحه ، فلما خلق الله آدم ألقى ذلك النور في صلبه ، فقال رسول الله صلى الله عليه و سلم : فأهبطني الله إلى الأرض في صلب آدم ، و جعلني في صلب نوح ، و قذف بي في صلب ابراهيم ، ثم لم يزل الله تعالى ينقلني من الأصلاب الكريمة و الأرحام الطاهرة ، حتى أخرجني من بين أبوي لم يلتقيا على سفاح قط
Translation: Ibn Abbas (ra) said that the spirit of the Prophet was a light in the hands of Allah two thousand years before he created Adam. That light glorified Him and the angels glorified by his glorification. When Allah created Adam, He casted that light into his loins. The Messenger of Allah (Peace be upon him) then said: “Allah brought me down to earth in the loins of Adam (a.s), placed me in the loins of Nuh (a.s) and then cast me into the loins of Ibrahim (a.s). Allah continued to move me from noble loins and pure wombs until he brought me out from my parents. None of them were ever joined together in fornication
Reference
►Qadhi Iyaad in Ash-Shifa bi Tarif al Haquq al Mustafa, Page No. 43
Hadith #13
عن العِرْباض بن سارِيَة قال: قال رسول الله صلى الله عليه وسلم: «إِنّي عِنْدَ الله لَخَاتِمُ النَّبِيِّينَ وإِنَّ آدَمَ لمُنْجَدِلٌ فِي طِيْنَتِه» .
Translation: Narrated by Arbaas bin Sariyah (ra) who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in sight of Allah when Adam was intermingled in mud [Al Wafa bi Ahwal lil Mustafa by Ibn Jawzi, Page No. 25]
Takhreej: Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn Asakir in Tarikh ul Dimishq 1/38
Ibn Hibban in his “Sahiha” Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128
Hakim said in his Mustadrak (2/600): This Hadith has Sahih chain, Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed are those of Sahih, except for Sa’id bin Suwaid who is Thiqa as said by Ibn Hibban
عن العِرْباض بن سارِيَة قال: قال رسول الله صلى الله عليه وسلم: «إِنّي عِنْدَ الله لَخَاتِمُ النَّبِيِّينَ وإِنَّ آدَمَ لمُنْجَدِلٌ فِي طِيْنَتِه» .
Translation: Narrated by Arbaas bin Sariyah (ra) who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in sight of Allah when Adam was intermingled in mud [Al Wafa bi Ahwal lil Mustafa by Ibn Jawzi, Page No. 25]
Takhreej: Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn Asakir in Tarikh ul Dimishq 1/38
Ibn Hibban in his “Sahiha” Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128
Hakim said in his Mustadrak (2/600): This Hadith has Sahih chain, Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed are those of Sahih, except for Sa’id bin Suwaid who is Thiqa as said by Ibn Hibban
Hadith #14
حدثنا الحسن قثنا أحمد بن المقدام العجلي قثنا الفضيل بن عياض قثنا ثور بن يزيد عن خالد بن معدان عن زاذان عن سلمان قال سمعت حبيبي رسول الله صلى الله عليه وسلم يقول كنت انا وعلي نورا بين يدي الله عز وجل قبل ان يخلق آدم بأربعة عشر ألف عام فلما خلق الله آدم قسم ذلك النور جزءين فجزء أنا وجزء علي عليه السلام
Salman (ra) narrates that he heard the beloved Prophet (صلى الله عليه وسلم) say: I along with Ali were Nur in hands of Allah, 14000 years before he created Adam
Reference
►Imam Ahmed bin Hanbal in Fadhail as Sahaba, Volume No. 2,Page No. 663, Hadith No 1130
Note: It is known to Ahlus sunnah wal Jammah that the above hadith about Prophet (Peace be upon him) and Ali (ra) is not authentic but in relevance to other overwhelming ahadith shown and the Usool that many ahadith on a certain subject streghthen eachother, we are citing it and there is no problem if this specific hadith is rejected by someone. Having said that It should be clarified that those who understand that Arwah were created prior to bodies would know that mention of Ali (ra) over here is just to praise him though the arwah of other sahaba like Abu Bakr (ra) are also created from the Nur of Muhammad (salallaho alaihi wasalam), such a high and primitive praise has been given to many other sahaba, for example regarding Umar (ra), The Prophet (saw) said that Had there been a Nabi after me then it would have been Umar (ra)[Tirimdhi], now this does not mean there is even a possibility of someone else being a Nabi, It is just a praise, or regarding Ali (a.s) at another place when Prophet (saw) said: You are to me What Harun was onto Moses (Sahih Muslim), this would not mean that Ali (ra) becomes a Prophet (Naudhobillah).
حدثنا الحسن قثنا أحمد بن المقدام العجلي قثنا الفضيل بن عياض قثنا ثور بن يزيد عن خالد بن معدان عن زاذان عن سلمان قال سمعت حبيبي رسول الله صلى الله عليه وسلم يقول كنت انا وعلي نورا بين يدي الله عز وجل قبل ان يخلق آدم بأربعة عشر ألف عام فلما خلق الله آدم قسم ذلك النور جزءين فجزء أنا وجزء علي عليه السلام
Salman (ra) narrates that he heard the beloved Prophet (صلى الله عليه وسلم) say: I along with Ali were Nur in hands of Allah, 14000 years before he created Adam
Reference
►Imam Ahmed bin Hanbal in Fadhail as Sahaba, Volume No. 2,Page No. 663, Hadith No 1130
Note: It is known to Ahlus sunnah wal Jammah that the above hadith about Prophet (Peace be upon him) and Ali (ra) is not authentic but in relevance to other overwhelming ahadith shown and the Usool that many ahadith on a certain subject streghthen eachother, we are citing it and there is no problem if this specific hadith is rejected by someone. Having said that It should be clarified that those who understand that Arwah were created prior to bodies would know that mention of Ali (ra) over here is just to praise him though the arwah of other sahaba like Abu Bakr (ra) are also created from the Nur of Muhammad (salallaho alaihi wasalam), such a high and primitive praise has been given to many other sahaba, for example regarding Umar (ra), The Prophet (saw) said that Had there been a Nabi after me then it would have been Umar (ra)[Tirimdhi], now this does not mean there is even a possibility of someone else being a Nabi, It is just a praise, or regarding Ali (a.s) at another place when Prophet (saw) said: You are to me What Harun was onto Moses (Sahih Muslim), this would not mean that Ali (ra) becomes a Prophet (Naudhobillah).
Hadith #15
وقد كانت أم قتال رقيقة بنت نوفل أخت ورقة بن نوفل توسمت ما كان بين عيني عبدالله قبل ان يجامع آمنة من النور فودت أن يكون ذلك متصلا بها لما كانت تسمع من اخيها من البشارات بوجود محمد صلى الله عليه وسلم وأنه قد أزف زمانه فعرضت نفسها عليه قال بعضهم ليتزوجها وهو أظهر والله أعلم فامتنع عليها فلما انتقل ذلك النور الباهر إلى آمنة بمواقعته
Translation: The sister of Waraqa bin Nawfal (RA) i.e. Umm Qatal saw Nur between eyes of Abdullah (RA)before he had gone onto his wife Amina (RA), and she had proposed to him too, her brother (Waraqa bin Nawfal) had told her that a mighty Prophet would be born from Abdullah (RA) therefore it was desire of Um Qatal that the Nabi is born through her., however the Nur (i.e. Prophet (صلى الله عليه وسلم) was transferred into Amina (RA)
Reference
►Ibn Kathir in Al Bidayah Wal Nihayah Volume 2, Page No. 162
وقد كانت أم قتال رقيقة بنت نوفل أخت ورقة بن نوفل توسمت ما كان بين عيني عبدالله قبل ان يجامع آمنة من النور فودت أن يكون ذلك متصلا بها لما كانت تسمع من اخيها من البشارات بوجود محمد صلى الله عليه وسلم وأنه قد أزف زمانه فعرضت نفسها عليه قال بعضهم ليتزوجها وهو أظهر والله أعلم فامتنع عليها فلما انتقل ذلك النور الباهر إلى آمنة بمواقعته
Translation: The sister of Waraqa bin Nawfal (RA) i.e. Umm Qatal saw Nur between eyes of Abdullah (RA)before he had gone onto his wife Amina (RA), and she had proposed to him too, her brother (Waraqa bin Nawfal) had told her that a mighty Prophet would be born from Abdullah (RA) therefore it was desire of Um Qatal that the Nabi is born through her., however the Nur (i.e. Prophet (صلى الله عليه وسلم) was transferred into Amina (RA)
Reference
►Ibn Kathir in Al Bidayah Wal Nihayah Volume 2, Page No. 162
Hadith #16
وذكر القاضي عياض عن الشفاء أم عبدالرحمن بن عوف أنها كانت قابلته وأنها أخبرت به حين سقط على يديها واستهل سمعت قائلا يقول يرحمك الله وإنه سطع منه نور رؤيت منه قصور الروم
Translation: Qadhi Iyaad (Rahimuhullah) mentioned in Ash-Shifa through the reference of Umm Abdur Rahman bin Awf (RA) that she was a Dai during the time when Prophet (saw) was born. She explains that when Prophet (salallaho alaihi wasalam) came into her hands from the body of his mother, she heard him saying: Ya Rahmak Allah and (from the body of Prophet) a Nur emerged and she saw that it illuminated the Palaces of Rome
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 165
وذكر القاضي عياض عن الشفاء أم عبدالرحمن بن عوف أنها كانت قابلته وأنها أخبرت به حين سقط على يديها واستهل سمعت قائلا يقول يرحمك الله وإنه سطع منه نور رؤيت منه قصور الروم
Translation: Qadhi Iyaad (Rahimuhullah) mentioned in Ash-Shifa through the reference of Umm Abdur Rahman bin Awf (RA) that she was a Dai during the time when Prophet (saw) was born. She explains that when Prophet (salallaho alaihi wasalam) came into her hands from the body of his mother, she heard him saying: Ya Rahmak Allah and (from the body of Prophet) a Nur emerged and she saw that it illuminated the Palaces of Rome
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 165
Hadith #17
عن عثمان بن أبي العاص حدثتني أمي أنها شهدت ولادة آمنة بنت وهب رسول الله صلى الله عليه وسلم ليلة ولدته قالت فما شيء أنظره في البيت إلا نور وإني أنظر إلى النجوم تدنو حتى إني لأقول ليقعن علي
Translation: Hafidh Abu Bakr al Baihaqi (RA) narrated from mother of Uthman bin Abi al Aas(ra) that she witnessed the Haml of Hadrat Amina bint Wahb (ra) with her own eyes and on the night of birth she saw that there was nothing but Nur spread everywhere in the house and the stars had come so close to earth that it was hard to comprehend
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 164
عن عثمان بن أبي العاص حدثتني أمي أنها شهدت ولادة آمنة بنت وهب رسول الله صلى الله عليه وسلم ليلة ولدته قالت فما شيء أنظره في البيت إلا نور وإني أنظر إلى النجوم تدنو حتى إني لأقول ليقعن علي
Translation: Hafidh Abu Bakr al Baihaqi (RA) narrated from mother of Uthman bin Abi al Aas(ra) that she witnessed the Haml of Hadrat Amina bint Wahb (ra) with her own eyes and on the night of birth she saw that there was nothing but Nur spread everywhere in the house and the stars had come so close to earth that it was hard to comprehend
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 164
Hadith #18
أن آمنة بنت وهب قالت لقد علقت به تعني رسول الله صلى الله عليه وسلم فما وجدت له مشقة حتى وضعته فلما فصل مني خرج معه نور أضاء له ما بين المشرق إلى المغرب
Translation: Amina bin Wahb (RA) explained that before the birth of Prophet (صلى الله عليه وسلم) when she was experiencing labor pains, she saw that a Nur emerged from her body which illuminated the east and west
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 164
أن آمنة بنت وهب قالت لقد علقت به تعني رسول الله صلى الله عليه وسلم فما وجدت له مشقة حتى وضعته فلما فصل مني خرج معه نور أضاء له ما بين المشرق إلى المغرب
Translation: Amina bin Wahb (RA) explained that before the birth of Prophet (صلى الله عليه وسلم) when she was experiencing labor pains, she saw that a Nur emerged from her body which illuminated the east and west
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 164
Hadith #19
عن العرباض بن سارية صاحب رسول الله أنه قال سمعت رسول الله يقول إني عبد الله وخاتم النبيين وإن آدم لمنجدل في طينته وسأخبركم عن ذلك دعوة أبي إبراهيم وبشارة عيسى بي ورؤيا أمي التي رأت وكذلك أمهات النبيين يرين وإن أم رسول الله رأت حين وضعته نوراً أضاءت له قصور الشام
Translation: Hadrat Arbas bin Sariyah (RA) the companion of Prophet (صلى الله عليه وسلم) heard the Messenger of Allah (Peace be upon him) saying: I am Abdullah (Slave of Allah), and last of all prophets, (I was a Prophet) when Adam was mingled in the mud, I inform you that I am the dua of my father Ibrahim (A.S) the tiding of Isa (A.S), and the dream of my mother which mothers of other prophets also used to see, My mother saw that she gave birth to a Nur which illuminated the castles of Syria
Reference
►Imam Baihaqi in Dalail an Nabuwwa, Volume No. 1, Page No. 80
Imam Hakim after narrating it said:
هذا حديث صحيح الإسناد شاهد للحديث الأول
Translation: This Hadith has a Sahih chain and is also a witness over the first hadith (which he mentioned in the chapter)
Reference
►Mustadrak ala Sahihayn, Volume 2, Page No. 600, Hadith No. 4175
عن العرباض بن سارية صاحب رسول الله أنه قال سمعت رسول الله يقول إني عبد الله وخاتم النبيين وإن آدم لمنجدل في طينته وسأخبركم عن ذلك دعوة أبي إبراهيم وبشارة عيسى بي ورؤيا أمي التي رأت وكذلك أمهات النبيين يرين وإن أم رسول الله رأت حين وضعته نوراً أضاءت له قصور الشام
Translation: Hadrat Arbas bin Sariyah (RA) the companion of Prophet (صلى الله عليه وسلم) heard the Messenger of Allah (Peace be upon him) saying: I am Abdullah (Slave of Allah), and last of all prophets, (I was a Prophet) when Adam was mingled in the mud, I inform you that I am the dua of my father Ibrahim (A.S) the tiding of Isa (A.S), and the dream of my mother which mothers of other prophets also used to see, My mother saw that she gave birth to a Nur which illuminated the castles of Syria
Reference
►Imam Baihaqi in Dalail an Nabuwwa, Volume No. 1, Page No. 80
Imam Hakim after narrating it said:
هذا حديث صحيح الإسناد شاهد للحديث الأول
Translation: This Hadith has a Sahih chain and is also a witness over the first hadith (which he mentioned in the chapter)
Reference
►Mustadrak ala Sahihayn, Volume 2, Page No. 600, Hadith No. 4175
Hadith #20
حدثنا أبو العباس محمد بن يعقوب حدثنا أحمد بن عبد الجبار حدثنا يونس بن بكير عن بن إسحاق قال حدثني ثور بن يزيد عن خالد بن معدان عن أصحاب رسول الله صلى الله عليه وسلم أنهم قالوا يا رسول الله أخبرنا عن نفسك فقال دعوة أبي إبراهيم وبشرى عيسى ورأت أمي حين حملت بي أنه خرج منها نور أضاءت له بصرى وبصرى من أرض الشام
Translation: The Companions of Prophet (Peace be upon him) asked him: O Messenger of Allah, inform us about yourself, (The Prophet) said: I am the prayer of my father Ibrahim (A.S), the tiding of Isa (A.S), My Mother during her haml saw that a Nur emerged from her which made her see Syria [Mustadrak al Hakim, Volume 2, Page No. 600, Hadith No. 4174]
Imam Hakim (Rahimuhullah) said after this hadith:
قال الحاكم خالد بن معدان من خيار التابعين صحب معاذ بن جبل فمن بعده من الصحابة فإذا أسند حديث إلى الصحابة فإنه صحيح الإسناد ولم يخرجاه
Khalid bin Madan (rah) is amongst the great Tabiyeen, the companion of Muadh bin Jabal (ra)… This hadith has Sahih Isnaad [Ibid]
حدثنا أبو العباس محمد بن يعقوب حدثنا أحمد بن عبد الجبار حدثنا يونس بن بكير عن بن إسحاق قال حدثني ثور بن يزيد عن خالد بن معدان عن أصحاب رسول الله صلى الله عليه وسلم أنهم قالوا يا رسول الله أخبرنا عن نفسك فقال دعوة أبي إبراهيم وبشرى عيسى ورأت أمي حين حملت بي أنه خرج منها نور أضاءت له بصرى وبصرى من أرض الشام
Translation: The Companions of Prophet (Peace be upon him) asked him: O Messenger of Allah, inform us about yourself, (The Prophet) said: I am the prayer of my father Ibrahim (A.S), the tiding of Isa (A.S), My Mother during her haml saw that a Nur emerged from her which made her see Syria [Mustadrak al Hakim, Volume 2, Page No. 600, Hadith No. 4174]
Imam Hakim (Rahimuhullah) said after this hadith:
قال الحاكم خالد بن معدان من خيار التابعين صحب معاذ بن جبل فمن بعده من الصحابة فإذا أسند حديث إلى الصحابة فإنه صحيح الإسناد ولم يخرجاه
Khalid bin Madan (rah) is amongst the great Tabiyeen, the companion of Muadh bin Jabal (ra)… This hadith has Sahih Isnaad [Ibid]
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(SALLALAH...U A'LAIHAY WA ALIHE WASALLAM) nain farmaya:
"Han, Main Ibrahin ('Alahis Salam) ki dua hun aur Hazrat Esa bin Marrium ('Alahima As Salam) nain mere basharat di thi aur mere wiladat k waqt mere Walidah Muhtarmah nain Apny badan say aysa NUR Nikalty huay dykha jis say un par Shaam (Syria) ki muhallat Tak roshan ho gaay thy."
Imam Haakim nain farmaya:
Yeh Hadith Sahi Al Asnaad hay !
Aur Imam Zahabi nain Imam haakim ki taed ki hay !!
From : Haakim
Book : Al Mustadrak
Volume : 2
Page : 656
Hadith number : 4175
"Han, Main Ibrahin ('Alahis Salam) ki dua hun aur Hazrat Esa bin Marrium ('Alahima As Salam) nain mere basharat di thi aur mere wiladat k waqt mere Walidah Muhtarmah nain Apny badan say aysa NUR Nikalty huay dykha jis say un par Shaam (Syria) ki muhallat Tak roshan ho gaay thy."
Imam Haakim nain farmaya:
Yeh Hadith Sahi Al Asnaad hay !
Aur Imam Zahabi nain Imam haakim ki taed ki hay !!
From : Haakim
Book : Al Mustadrak
Volume : 2
Page : 656
Hadith number : 4175
From : Ibn e Sa'd
Book : Tabqaat Al Kubra
Volume : 1
Page : 150
From : Bayhaqi
Book : Dalaeel un Nubuwwah
Volume : 1
Page : 83
From : Tabari
Book : jami' Al Bayan
Volume : 1
Page : 556
From : Qurtabi
Book : Jami' Al Ahkaam Al quran
Volume : 2
Page : 131
From : Tabari
Book : Tareekh Al Umam wal Mulook
Volume : 1
Page : 458
From : Ibn e Katheer
Book : Tafseer Al Quran Al Azeem
Volume : 4
Page : 361
From : Samarqani
Book : Tafseer
Volume : 3
Page : 421
From : Ibn e Ishaaq
Book : Seerat An Nabwiyyah
Volume : 1
Page : 28
From : Halabi
Book : Seerat Al Halabiyyah
Volume : 1
Page : 77.
Book : Tabqaat Al Kubra
Volume : 1
Page : 150
From : Bayhaqi
Book : Dalaeel un Nubuwwah
Volume : 1
Page : 83
From : Tabari
Book : jami' Al Bayan
Volume : 1
Page : 556
From : Qurtabi
Book : Jami' Al Ahkaam Al quran
Volume : 2
Page : 131
From : Tabari
Book : Tareekh Al Umam wal Mulook
Volume : 1
Page : 458
From : Ibn e Katheer
Book : Tafseer Al Quran Al Azeem
Volume : 4
Page : 361
From : Samarqani
Book : Tafseer
Volume : 3
Page : 421
From : Ibn e Ishaaq
Book : Seerat An Nabwiyyah
Volume : 1
Page : 28
From : Halabi
Book : Seerat Al Halabiyyah
Volume : 1
Page : 77.
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Hadith #21
قد ذكرنا في باب هواتف الجان ما تقدم من خرور كثير من الأصنام ليلتئذ لوجوهها وسقوطها عن أماكنها وما رآه النجاشي ملك الحبشة وظهور النور معه حتى أضاءت له قصور الشام حين ولد وما كان من سقوطه جاثيا رافعا رأسه إلى السماء وانفلاق تلك البرمة عن وجهه الكريم وما شوهد من النور في المنزل الذي ولد فيه ودنو النجوم منهم وغير ذلك
حكى السهيلي عن تفسير بقي بن مخلد الحافظ أن إبليس رن أربع رنات حين لعن وحين أهبط
وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Translation: The Screaming of (evil) Jinns at the birth of Prophet (صلى الله عليه وسلم), The idols falling on their faces by whisking like cats, Najashi experiencing strange events at Habsha. Nur illuminating from the body of (Prophet)'s mother and then it turning towards sky and becoming still, All castles of Syria being illuminated with this Nur, Stars coming near to ground and this Nur illuminating on your blessed face and other such witnessed accounts we have mentioned before
Imam Suhaili (R.A) explained that Iblis cried loudly 4 times, first time when Allah declared him to be La'een and sent Lanah upon him, second time when he was thrown to earth from heaven, third time when Prophet ( صلى الله عليهوسلم) was born and fourth time when Surah Al-Fatiha was revealed.
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 166
قد ذكرنا في باب هواتف الجان ما تقدم من خرور كثير من الأصنام ليلتئذ لوجوهها وسقوطها عن أماكنها وما رآه النجاشي ملك الحبشة وظهور النور معه حتى أضاءت له قصور الشام حين ولد وما كان من سقوطه جاثيا رافعا رأسه إلى السماء وانفلاق تلك البرمة عن وجهه الكريم وما شوهد من النور في المنزل الذي ولد فيه ودنو النجوم منهم وغير ذلك
حكى السهيلي عن تفسير بقي بن مخلد الحافظ أن إبليس رن أربع رنات حين لعن وحين أهبط
وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Translation: The Screaming of (evil) Jinns at the birth of Prophet (صلى الله عليه وسلم), The idols falling on their faces by whisking like cats, Najashi experiencing strange events at Habsha. Nur illuminating from the body of (Prophet)'s mother and then it turning towards sky and becoming still, All castles of Syria being illuminated with this Nur, Stars coming near to ground and this Nur illuminating on your blessed face and other such witnessed accounts we have mentioned before
Imam Suhaili (R.A) explained that Iblis cried loudly 4 times, first time when Allah declared him to be La'een and sent Lanah upon him, second time when he was thrown to earth from heaven, third time when Prophet ( صلى الله عليهوسلم) was born and fourth time when Surah Al-Fatiha was revealed.
Reference
►Al Bidayah Wal Nihayah, Volume 2, Page No. 166
Hadith #22
حدثنا علي بن حمشاذ العدل إملاء حدثنا هارون بن العباس الهاشمي حدثنا جندل بن والق حدثنا عمرو بن أوس الأنصاري حدثنا سعيد بن أبي عروبة عن قتادة عن سعيد بن المسيب عن بن عباس رضى الله تعالى عنهما قال أوحى الله إلى عيسى عليه السلام يا عيسى آمن بمحمد وأمر من أدركهمن أمتك أن يؤمنوا به فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن هذا حديث صحيح الإسناد ولم يخرجاه
Translation: Ibn Abbas (R.A) narrates that Allah inspired Isa (A.S) saying O Isa, believe in Muhammad (صلى الله عليهوسلم), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (صلى اللهعليه وسلم) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still
Reference
►Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227
Imam Hakim after narrating it said:
هذا حديث صحيح الإسناد
This Hadith has Sahih chain.
حدثنا علي بن حمشاذ العدل إملاء حدثنا هارون بن العباس الهاشمي حدثنا جندل بن والق حدثنا عمرو بن أوس الأنصاري حدثنا سعيد بن أبي عروبة عن قتادة عن سعيد بن المسيب عن بن عباس رضى الله تعالى عنهما قال أوحى الله إلى عيسى عليه السلام يا عيسى آمن بمحمد وأمر من أدركهمن أمتك أن يؤمنوا به فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن هذا حديث صحيح الإسناد ولم يخرجاه
Translation: Ibn Abbas (R.A) narrates that Allah inspired Isa (A.S) saying O Isa, believe in Muhammad (صلى الله عليهوسلم), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (صلى اللهعليه وسلم) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still
Reference
►Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227
Imam Hakim after narrating it said:
هذا حديث صحيح الإسناد
This Hadith has Sahih chain.
Aqwaal(saying) of Imam's and Ulama
1) Imam Jalal ud din Suyuti (Rahimuhullah)
Note: Some people claim that Imam Jalal ud din Suyuti (rah) rejected the Prophet (Peace be upon him) to be Nur, therefore I consider it important to prove from Imam Suyuti (rah) at first.
Imam Jalal ud din Suyuti (Rahimuhullah) said: Ibn Sabih (R.A) said that the shadow of Prophet (صلى الله عليه وسلم) did not fall on ground , because the "PROPHET WAS NUR"
Reference
►Al Khasais ul Kubra of Imam Suyuti, Volume No. 1, Page No. 169
2) Imam Fakhr ud din Razi
(Rahimuhullah)
أن الملائكة أمروا بالسجود لآدم لأجل أن نور محمد عليه السلام في جبهة آدم.
Translation: The Angels were ordered to prostate to Adam because there was Nur of Muhammad(صلى الله عليه وسلم)in forehead of Adam
Reference
►Imam Fakhr ud din Razi in Tafsir ul Kabir, Volume No. 2, Page No. 302
أن الملائكة أمروا بالسجود لآدم لأجل أن نور محمد عليه السلام في جبهة آدم.
Translation: The Angels were ordered to prostate to Adam because there was Nur of Muhammad(صلى الله عليه وسلم)in forehead of Adam
Reference
►Imam Fakhr ud din Razi in Tafsir ul Kabir, Volume No. 2, Page No. 302
3) Allama Alusi
(Rahimuhullah)
وكونه صلى الله عليه وسلم رحمة للجميع باعتبار أنه عليه الصلاة والسلام واسطة الفيض الإلهي على الممكنات على حسب القوابل، ولذا كان نوره صلى الله عليه وسلم أول المخلوقات، ففي الخبر " أول ما خلق الله تعالى نور نبيك يا جابر " وجاء " الله تعالى المعطي وأنا القاسم " وللصوفية قدستأسرارهم في هذا الفصل كلام فوق ذلك،
Translation: "The Prophet's being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings(wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." The Sufis have more to say on that chapter." [Tafsir Ruh al Ma’ani Volume 17 Page 105]
وكونه صلى الله عليه وسلم رحمة للجميع باعتبار أنه عليه الصلاة والسلام واسطة الفيض الإلهي على الممكنات على حسب القوابل، ولذا كان نوره صلى الله عليه وسلم أول المخلوقات، ففي الخبر " أول ما خلق الله تعالى نور نبيك يا جابر " وجاء " الله تعالى المعطي وأنا القاسم " وللصوفية قدستأسرارهم في هذا الفصل كلام فوق ذلك،
Translation: "The Prophet's being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings(wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." The Sufis have more to say on that chapter." [Tafsir Ruh al Ma’ani Volume 17 Page 105]
4) Imam Abu Hanifa
(Rahimuhullah)
Imam Abu Hanifa (Rahimuhullah) said: You are the Nur from which even the moon of 14th night receives light, and from your Nur is the sun shinning
Reference
►Qasida al Nauman, Page No. 23
Imam Abu Hanifa (Rahimuhullah) said: You are the Nur from which even the moon of 14th night receives light, and from your Nur is the sun shinning
Reference
►Qasida al Nauman, Page No. 23
5) Mullah Ali Qari
(Rahimuhullah)
Mullah Ali Qari (Rehmat'Ullah Alaih) said:The heart of Prophet (صلى الله عليه وسلم), his body is completely Nur
Reference
►Sharah ash-Shifa, Hashiya Naseem ur Riyaaz
Mullah Ali Qari (Rehmat'Ullah Alaih) said:The heart of Prophet (صلى الله عليه وسلم), his body is completely Nur
Reference
►Sharah ash-Shifa, Hashiya Naseem ur Riyaaz
6) Mujaddad Alf Thaani
(Rahimuhullah)
Mujaddad Alf Thaani (Rehmat'Ullah Alaih) said: It should be known that creation of Muhammad (صلى الله عليه وسلم) is not similar to other mankind, rather nothing in the created world resembles the way he were created, because Prophet (صلى الله عليه وسلم) is created from (created) Nur of Allah, just as Prophet (صلى الله عليه وسلم) mentioned himself.
Reference
►Maktubat Mujaddad Alf Thani
Mujaddad Alf Thaani (Rehmat'Ullah Alaih) said: It should be known that creation of Muhammad (صلى الله عليه وسلم) is not similar to other mankind, rather nothing in the created world resembles the way he were created, because Prophet (صلى الله عليه وسلم) is created from (created) Nur of Allah, just as Prophet (صلى الله عليه وسلم) mentioned himself.
Reference
►Maktubat Mujaddad Alf Thani
7) Sheikh Muhadith Haq
Dhelvi (Rahimuhullah)
Sheikh Muhadith Haq Dhelvi (Rehmat'Ullah Alaih) said: The source of creation, universe, creation of Adam is Nur of Muhammad (صلى الله عليه وسلم), hence It has come in Sahih hadith that the first thing which Allah created was My Nur
Reference
►Madarij al Nabuwah, Volume No.2, Page No. 2
Sheikh Muhadith Haq Dhelvi (Rehmat'Ullah Alaih) said: The source of creation, universe, creation of Adam is Nur of Muhammad (صلى الله عليه وسلم), hence It has come in Sahih hadith that the first thing which Allah created was My Nur
Reference
►Madarij al Nabuwah, Volume No.2, Page No. 2
8) Sheikh ul Akbar,
Muhayuddin Ibn Arabi (Rahimuhullah) proves that:
Nur of Prophet (صلى الله عليه وسلم) was the first of creation [Fatukhat al Makiyyah Volume No. 1, Page No. 119]
Nur of Prophet (صلى الله عليه وسلم) was the first of creation [Fatukhat al Makiyyah Volume No. 1, Page No. 119]
9) Sheikh Abdul Qadir al
Jilani (Rahimuhullah) said in his book Sirr-al-Asrar:
سر الأسرار إلى عبد القادر الجيلاني ، معي الآن مقطع منه فيما يتعلق بهذه الفقرة، يقول: ' اعلم وفقك الله لما يحب ويرضى، لقد خلق الله تعالى روح محمد صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أولاً: من نوره وجماله،
Allah created the Ruh of Muhammad (Peace be upon him) from his Nur of beauty [Al-Sirr al Israr]
سر الأسرار إلى عبد القادر الجيلاني ، معي الآن مقطع منه فيما يتعلق بهذه الفقرة، يقول: ' اعلم وفقك الله لما يحب ويرضى، لقد خلق الله تعالى روح محمد صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أولاً: من نوره وجماله،
Allah created the Ruh of Muhammad (Peace be upon him) from his Nur of beauty [Al-Sirr al Israr]
10) Shah Abdur Rahim
Dhelvi (Rahimuhullah) the father of great Shah Wali Ullah Muhadith Dhelvi (rah)
said:
Every creation from Arsh to land, the angels, the Jinns are created from the Haqiqat al Muhammadiyah and Prophet (sallallahualaihiwasallam) has himself said: The first thing which Allah created was my Nur [Infaas ar Rahmiyah, Page No. 13]
Every creation from Arsh to land, the angels, the Jinns are created from the Haqiqat al Muhammadiyah and Prophet (sallallahualaihiwasallam) has himself said: The first thing which Allah created was my Nur [Infaas ar Rahmiyah, Page No. 13]
11) Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) has narrated in Fayudh al Haramayn the hadith of Allah first creating the Nur of Muhammad (salallaho alaihi wasalam) and he has not rejected it.
12) Ismail Dhelvi the
founder of Wahabi sect in Sub continent said:
The Status of Khatam an Anabiyeen (salallaho alaihi wasalam) is that he is the first of creation, as the the hadith of Allah first creating Nur of Muhammad (salallaho alaihi wasalam) testifies [Risala Yak Roza]
The Status of Khatam an Anabiyeen (salallaho alaihi wasalam) is that he is the first of creation, as the the hadith of Allah first creating Nur of Muhammad (salallaho alaihi wasalam) testifies [Risala Yak Roza]
13)
And Finally Sahabi(R.A)
Hassan ibn Thabit (RA) recites this beautiful poetry:
(ترحل عن قوم فضلت عقولهم وحل على قوم بنور مجدد)
Translation: He left a people who preferred their minds over him And he dawned on a people with a light made new.
متى يبد في الداج البهيم جبينه يلح مثل مصباح الدجى المتوقد
Translation: Whenever his forehead emerged in pitch-black darkness, It would shine like the blazing luminary of dark night.
Reference
►Imam Bayhaqi narrated the two verses in Dala’il al-Nubuwwa (1:280, 302)
The latter verse is also narrated Ibn ‘Abd al-Barr in al-Isti ‘ab (1:341) and al-Zarqani in Sharh al-Mawahib (1:91).
And Finally Sahabi(R.A)
Hassan ibn Thabit (RA) recites this beautiful poetry:
(ترحل عن قوم فضلت عقولهم وحل على قوم بنور مجدد)
Translation: He left a people who preferred their minds over him And he dawned on a people with a light made new.
متى يبد في الداج البهيم جبينه يلح مثل مصباح الدجى المتوقد
Translation: Whenever his forehead emerged in pitch-black darkness, It would shine like the blazing luminary of dark night.
Reference
►Imam Bayhaqi narrated the two verses in Dala’il al-Nubuwwa (1:280, 302)
The latter verse is also narrated Ibn ‘Abd al-Barr in al-Isti ‘ab (1:341) and al-Zarqani in Sharh al-Mawahib (1:91).
Shadow of Nabi
sallallahualaihiwasallam
The shadow of Prophet
Mohammad (صلى الله عليه و آله وسلم) could not be seen in Sunlight or
Moonlight
NOOR Ki parchai nahi hoti....................aur Hamare NABI sallallahuaalaihiwassalam beshak NOOR hai.....
iska Hadees se pesh hai...........................GAUR farmaye sab :)
The following Ahadith establish the fact that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) could not be seen during the day or night (moonlight).
(1) It is in Hadith -(رضئ اللہ تعالی عنہ) who said: "The Messenger of Allah (صلى الله عليه و آله وسلم)
had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the luster of the light". (Kitab al-Wafa by Ibn al-Jawzi)
NOOR Ki parchai nahi hoti....................aur Hamare NABI sallallahuaalaihiwassalam beshak NOOR hai.....
iska Hadees se pesh hai...........................GAUR farmaye sab :)
The following Ahadith establish the fact that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) could not be seen during the day or night (moonlight).
(1) It is in Hadith -(رضئ اللہ تعالی عنہ) who said: "The Messenger of Allah (صلى الله عليه و آله وسلم)
had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the luster of the light". (Kitab al-Wafa by Ibn al-Jawzi)
(2)
It is in Hadith -(رضئ اللہ تعالی عنہ), that he said to the Prophet (صلى الله عليه و آله وسلم)
: "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it".(Tafseer Madaarik by Imam Nasafi)
It is in Hadith -(رضئ اللہ تعالی عنہ), that he said to the Prophet (صلى الله عليه و آله وسلم)
: "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it".(Tafseer Madaarik by Imam Nasafi)
(3)
It is in Hadith - (صلى الله عليه و آله وسلم)
that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen." (Khasaa'el al-Kubra by Jalaluddin Suyuti)
It is in Hadith - (صلى الله عليه و آله وسلم)
that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen." (Khasaa'el al-Kubra by Jalaluddin Suyuti)
(4)
It is in Hadith -(رضئ اللہ تعالی عنہ) a Sahabi of the Prophet(صلى الله عليه و آله وسلم) who said: "The shadow of the Prophet (صلى الله عليه و آله وسلم), could not be seen in the brightness of the sun, or in moonlight".
Abu Abd Allah Muhammad al-Hakim al-Tirmidhi, is a great Islamic Scholar of 3rd Century AH, who collected many Ahadith pertaining to various Islamic issues, in his book Nawadir al-usul fi ma’rifat Ahadith al-Rasul (صلى الله عليه و آله وسلم)’. Some Salafi scholars claim the above Hadith to be weak. However, when Salafis find some weak Ahadith as per their own standards, which can be misinterpreted to downgrade the respect of Prophet Mohammad (صلى الله عليه و آله وسلم), they use it gleefully. But when it relates to the respect of Prophet Mohammad(صلى الله عليه و آله وسلم)
, they reject it.
It is in Hadith -(رضئ اللہ تعالی عنہ) a Sahabi of the Prophet(صلى الله عليه و آله وسلم) who said: "The shadow of the Prophet (صلى الله عليه و آله وسلم), could not be seen in the brightness of the sun, or in moonlight".
Abu Abd Allah Muhammad al-Hakim al-Tirmidhi, is a great Islamic Scholar of 3rd Century AH, who collected many Ahadith pertaining to various Islamic issues, in his book Nawadir al-usul fi ma’rifat Ahadith al-Rasul (صلى الله عليه و آله وسلم)’. Some Salafi scholars claim the above Hadith to be weak. However, when Salafis find some weak Ahadith as per their own standards, which can be misinterpreted to downgrade the respect of Prophet Mohammad (صلى الله عليه و آله وسلم), they use it gleefully. But when it relates to the respect of Prophet Mohammad(صلى الله عليه و آله وسلم)
, they reject it.
Famous Imams, Islamic
scholars and Shuyooks who confirmed the non-existence of the shadow of Prophet
Mohammad (صلى الله عليه و آله وسلم)are as follows:
(1) Imam Qadi Iyad(رحمتہ اللہ علیہ)states: "The Prophet in his Ash-Shifa(صلى الله عليه و آله وسلم))". did not possess a shadow in the brightness of the sun or in the moonlight, because he was light..Sallallahualaihiwassalam...
(2)Imam Ahmad Qastalani (رحمتہ اللہ علیہ) states in Al-Mawahibul-laduniyya: " The Prophet (صلى الله عليه و آله وسلم)
did not possess a shadow in the brightness of the sun or moonlight.
(3) Shaikh Abdul Haq Muhaddith Dehlvi (رحمتہ اللہ علیہ), who is heavily quoted by Deobandis and their like minded groups, states in Madaarij an-nubuwwah: " The Prophet's (صلى الله عليه و آله وسلم) shadow did not appear in sunshine nor in moonlight".
(4) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ), the Shaikh and teacher of Shaikh Mir Asedullah Quadri has described in several of his books that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear in Sunshine or in the moonlight.
(Majmu`at al-fatawa al-kubra by Ibn Taymiyyah). . (iii) Qutb al-Arifeen Sayyidi ((ii)Shaykhuna(i)(5) Ibn Taymiyyah,
) as follows.about al-Ghawth al-A'zam (رضئ اللھ تعالی عنہ"Siyar a`lam al-nubala"Ad-Dhahabi, who is considered as great scholar by Salafis,
UNQUOTE"Spiritual States and Miracles (karamaat)Shaykh al-IslamZahid, QUOTE -
Ghawth al-A'zam Shaikh Abd al-Qadir al-Jilani (رضئ اللھ تعالی عنہ)(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in moonlight.
(6) Literally all Ahle Sunnah Scholars(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in the moonlight.
(1) Imam Qadi Iyad(رحمتہ اللہ علیہ)states: "The Prophet in his Ash-Shifa(صلى الله عليه و آله وسلم))". did not possess a shadow in the brightness of the sun or in the moonlight, because he was light..Sallallahualaihiwassalam...
(2)Imam Ahmad Qastalani (رحمتہ اللہ علیہ) states in Al-Mawahibul-laduniyya: " The Prophet (صلى الله عليه و آله وسلم)
did not possess a shadow in the brightness of the sun or moonlight.
(3) Shaikh Abdul Haq Muhaddith Dehlvi (رحمتہ اللہ علیہ), who is heavily quoted by Deobandis and their like minded groups, states in Madaarij an-nubuwwah: " The Prophet's (صلى الله عليه و آله وسلم) shadow did not appear in sunshine nor in moonlight".
(4) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ), the Shaikh and teacher of Shaikh Mir Asedullah Quadri has described in several of his books that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear in Sunshine or in the moonlight.
(Majmu`at al-fatawa al-kubra by Ibn Taymiyyah). . (iii) Qutb al-Arifeen Sayyidi ((ii)Shaykhuna(i)(5) Ibn Taymiyyah,
) as follows.about al-Ghawth al-A'zam (رضئ اللھ تعالی عنہ"Siyar a`lam al-nubala"Ad-Dhahabi, who is considered as great scholar by Salafis,
UNQUOTE"Spiritual States and Miracles (karamaat)Shaykh al-IslamZahid, QUOTE -
Ghawth al-A'zam Shaikh Abd al-Qadir al-Jilani (رضئ اللھ تعالی عنہ)(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in moonlight.
(6) Literally all Ahle Sunnah Scholars(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in the moonlight.
Salafi quoted
Hadees & reply of Ahle Sunnat wal jamaat
(1) It is in Hadith - (رضئ اللہ تعالی عنہ) narrates that, one night the Messenger of Allah (صلى الله عليه و آله وسلم) led us in prayer, and whilst in prayer he stretched out his hand and then pulled it back. We said: “O Messenger of Allah (صلى الله عليه و آله وسلم) we saw you doing something in prayer that we did not see you do before.” The Messenger of Allah (صلى الله عليه و آله وسلم) said: “Indeed, Paradise was presented before me, and I saw in it, fruits that were low and near. I intended to take one but was told to hold back, thus I held back. Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.”
Correct understanding of the above Hadith - (صلى الله عليه و آله وسلم) says “ Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.”
Hell has been referred to as Fire in Quran on many occasions which burns the human bodies, as punishment. Meaning, when the Hell was presented to Prophet (صلى الله عليه و آله وسلم), the brightness of the Hell was in front of him. Then, how come his shadow will appear in the Hell? If at all he had a shadow (as wrongly claimed by Salafis), it will appear behind him. Therefore, the meanings of this Hadith are, " the Prophet (صلى الله عليه و آله وسلم) could see into the Hell from a touching distance. Therefore, he gestured to move back from this kind of reflective closeness. In this Hadith, "I could see the Shadow in it" is used as a metaphor which emphasizes the closeness with which the Prophet (صلى الله عليه و آله وسلم) witnessed the Hell.
(2)
It is in Hadith - (رضئ اللہ تعالی عنہا)narrates that once while the Messenger of Allah (صلى الله عليه و آله وسلم) was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill. Ummul Momineen Zainab (رضئ اللہ تعالی عنہا)(who also accompanied this journey) had an extra camel. The Messenger of Allah (صلى الله عليه و آله وسلم) said to Zainab (رضئ اللہ تعالی عنہا): “ The camel of Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ” She replied: “should I give that Jew? ” ( Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was a Jew). So, ( the Messenger of Allah - صلى الله عليه و آله وسلم did not like this utterance, and) left Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her…. She says: “Until one day, at midday, I could see the shadow of the Messenger of Allah (صلى الله عليه و آله وسلم) approaching…..”
Correct understanding of the above Hadith - (صلى الله عليه و آله وسلم) approaching…..”
All Ummahatul Momineen were provided with rooms adjacent to each other, close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم). No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), she must have seen the Prophet (صلى الله عليه و آله وسلم) approaching her all of a sudden after a long absence. How could she see his shadow in the room at mid-day when there is no shadow of the body falling on the ground even outside the room?
Let us look at another possibility that when Prophet Mohammad (صلى الله عليه و آله وسلم) approached Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), somewhere outside their residence. Even in this scenario, she cannot see Prophet’s (صلى الله عليه و آله وسلم) shadow approaching her, because the Hadith mentioned the time to be "mid day". At mid day, the sun is straight on the head and we find no shadow falling on the ground.
Therefore, the meanings of the above Hadith are, Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) saw Prophet (صلى الله عليه و آله وسلم) approaching her. The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم)
in front of her.
It is important that we learn Quran and Ahadith in the company of truthful Shaikhs of Ihsan. If we try to learn Quran and Ahadith independently, we are sure to get mislead and go astray.
If the shadow of Prophet (صلى الله عليه و آله وسلم) was there, then we could have found its mention in many Ahadith in Saha Sitta. The above two Ahadith which are misquoted by Salafis are taken from Musnad Ahmad and Mustadrak Al-Hakim. However, very prominent Islamic scholars have confirmed that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear on the ground. This shows that they understood the above Ahadith in their correct perspective
It is in Hadith - (رضئ اللہ تعالی عنہا)narrates that once while the Messenger of Allah (صلى الله عليه و آله وسلم) was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill. Ummul Momineen Zainab (رضئ اللہ تعالی عنہا)(who also accompanied this journey) had an extra camel. The Messenger of Allah (صلى الله عليه و آله وسلم) said to Zainab (رضئ اللہ تعالی عنہا): “ The camel of Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ” She replied: “should I give that Jew? ” ( Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was a Jew). So, ( the Messenger of Allah - صلى الله عليه و آله وسلم did not like this utterance, and) left Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her…. She says: “Until one day, at midday, I could see the shadow of the Messenger of Allah (صلى الله عليه و آله وسلم) approaching…..”
Correct understanding of the above Hadith - (صلى الله عليه و آله وسلم) approaching…..”
All Ummahatul Momineen were provided with rooms adjacent to each other, close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم). No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), she must have seen the Prophet (صلى الله عليه و آله وسلم) approaching her all of a sudden after a long absence. How could she see his shadow in the room at mid-day when there is no shadow of the body falling on the ground even outside the room?
Let us look at another possibility that when Prophet Mohammad (صلى الله عليه و آله وسلم) approached Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), somewhere outside their residence. Even in this scenario, she cannot see Prophet’s (صلى الله عليه و آله وسلم) shadow approaching her, because the Hadith mentioned the time to be "mid day". At mid day, the sun is straight on the head and we find no shadow falling on the ground.
Therefore, the meanings of the above Hadith are, Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) saw Prophet (صلى الله عليه و آله وسلم) approaching her. The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم)
in front of her.
It is important that we learn Quran and Ahadith in the company of truthful Shaikhs of Ihsan. If we try to learn Quran and Ahadith independently, we are sure to get mislead and go astray.
If the shadow of Prophet (صلى الله عليه و آله وسلم) was there, then we could have found its mention in many Ahadith in Saha Sitta. The above two Ahadith which are misquoted by Salafis are taken from Musnad Ahmad and Mustadrak Al-Hakim. However, very prominent Islamic scholars have confirmed that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear on the ground. This shows that they understood the above Ahadith in their correct perspective
Points to be
Noted ::
1) Who were the people who used to equate Prophet
Mohammad (صلى الله عليه و آله وسلم) with normal sinful human beings?
They were Makkan Pagans.
[Meaning - (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.), he eats food like us and goes to around the markets like us’.It is in Quran -
Now, who are following the foot steps of Makkan Pagans?
They are Salafis and their like minded groups.
They were Makkan Pagans.
[Meaning - (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.), he eats food like us and goes to around the markets like us’.It is in Quran -
Now, who are following the foot steps of Makkan Pagans?
They are Salafis and their like minded groups.
2) Bakri (Sayyid Abu al-Hasan Ahmad ibn `Abd
Allah, d. 3rd c.) in his book al-Anwar fi mawlid al-nabi Muhammad `alayhi
al-salat wa al-salam (p. 5 of the Najaf edition) cites the following hadith
from `Ali: "Allah was and there was nothing with Him, and the first thing
which He created was the light of His Beloved, before He created water, or the
Throne, or the Footstool, or the Tablet, or the Pen, or Paradise, or the Fire,
or the Veils and the Clouds, or Adam and Eve, by four thousand years."
3) Zahir (Ihsan Ilahi), a leader of the
Wahhabi-influenced Deobandi school and declared enemy of the Barelwi school of
Ahl al-Sunna in Lahore, India, in his book Hadiyyat al-mahdi (p. 56 of the
Sialkut edition) says: "Allah began His creation with the Muhammadan light
(al-nur al-muhammadi), then He created the Throne over the water, then He
created the wind, then He created the Nun and the Pen and the Tablet, then He created the Intellect. The Muhammadan
Light is therefore a primary substance for the creation of the heavens and the
earth and what is in them... As for what has come to us in the hadith: The
first thing which Allah created is the Pen; and: The first thing which Allah
created is the Intellect: what is meant by it is a relative primacy."
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