Author Topic: Prophet Muhammad is a Human (Bashar), His Noor means his Guidance  (Read 45988 times)

Alsunna Teacher

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Bismillah,

AlHamdulillah Wa Sallallahu ^ala Rasulillah,

Some people claim that Prophet Muhammad was not a human being!! In fact they say Prophet Muhammad is inhuman!!! And that he is made from noor (light literally)!.

Prophet Muhammad is a human being. Allah created him as a human being. He has flesh and bone. The proof is that Allah mentioned in al-Qur’an that [Qul innama 'Ana Basharum-Mithlukum Yuha ilay] which means [O Muhammad tell them that you are a human being like you, Allah sends on me the revelation]. So he is a human being, but the best of Allah’s creations!!.

Also it is known that Prophet Muhammad once in his delivering the call of Islam, was hit and blood came out of  him. And in the battle of Badr prophet Muhammad’s tooth broke, and once Prophet Muhammad was hit by a spear, the rings of his shield went through his chest. A companion came a took them out by his mouth. While taking them out, his tooth broke. After that, that companion looked much more handsome, Subhanallah.

To conclude, Prophet Muhammad is a human being born from father and mother, and is the best of Allah’s creations. He is the messenger and slave of Allah to all humanity.


Allah knows best.
« Last Edit: 12, 14 by Rifa3i »

Alsunna Teacher

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Re: Prophet Muhammad is a Human (Hashar)
« Reply #1 on: 02, 19 »
Hadith Jabir about an-Noor is weak
Bismillahir-Rahmanir-Rahim

Praise and thanks are due to Allah, the Lord of the Worlds. We ask Allah to raise the rank of our master Muhammad and to protect his nation from whatever he feared for it.

It is sahih that Jabir asked the Prophet “Mata kunta nabiyyan?” which means “When were you a Prophet?” and the Prophet replied “Wa Adamu bayna ruhi wa jasad,” which means “When the soul of Adam did not enter his body yet.” This is narrated by Al-Bayhaqiyy and others. It means that the Prophet was known among the angels to be the last of the prophets even before the soul of Adam enters his body. This meaning is clarified by other narrations of this same hadith.

There is a fabricated hadith which means “The first creation is your Prophet, O Jabir. Allah created your Prophet from His Light before creating the other things.” This is fabricated. Some people claim that ^Abdur-Razzaq narrated this in his book Al-Musanna but this is not true. More than one scholar of hadith said that this hadith is not sahih. Among them is Al-Hafizh As-Suyutiyy and Al-Hafizh Al-Ghummariyy.

All the souls were created before the bodies, and then later they were put in the back of Nabiyy Adam. But this does not mean that the soul of our Prophet is the first created soul. Also it does not mean that the souls were the first creations. The Prophet told us that the first creation is the water which is the origin of every other creation. The soul of the Prophet is not the Prophet, because the Prophet is a human, and a human is a combination of body and soul.

Allah ta^ala said in dispraising the blasphemers “Wa ja^alauw lahu min ^ibadihi juz’a,” which means “They claim that one of the slaves of Allah is a part of Allah.” This is of course an invalid belief. The one who believes that Nabiyy Muhammad is a part of Allah is a blasphemer.

This book is not authored by Ibnul Jawziyy, may Allah have mercy on him. No one claimed that this book is authored by Ibnul-Jawziyy except the orientalist Brockelmann.

Explanation: This book Mawlidul-^Arus is not authored by Ibnul-Jawziyy. None of the reliable scholars said that this book was authored by Ibnul-Jawziyy, neither among those who lived in his time nor among those who came after him. Rather the first person to attribute this book to Ibnul-Jawziyy is the orientalist Brockelmann.

Ibnul-Jawziyy was a great Hanbaliyy faqih. He would never say such a statement. His books are filled with statements that contradict this ugly claim contained in this book Mawlidul-^Arus. There is no proof that Ibnul-Jawziyy said a such statement. Only this orientalist said this and there is no weight for his claim.

“Wa lam yakun lahu kufuan ahad,” which means no one is similar to Allah in any way.

Explanation: Allah ta^ala revealed in His Book this explicit (muhkam) verse which clearly exalts Him from resembling the creation in any way. This is an explicit verse which deny any resemblance between Allah and the creation.

The one who claims that Allah resembles the creation is not a Muslim because he is belying this ayah. Any type of resemblance. If a person believes that Allah is a light, he is likening Allah to this created light. If he believes that Allah is a darkness, then he is likening Alah to the created darkness. If he believes that Allah is a large body or a small body, he is likening Allah to the other bodies. If he believes that Allah is a soul, then he likening Allah to the other souls. If he believes that Allah occupies a place in the skies, then he likening Allah to the angels who are inhabiting the skies. If he believes that Allah is spread in all places, then he is likening Allah to the air which is spread here and there. If he believes that Allah dwells inside the bodies, then he is likening Allah to the souls which enters the bodies, and to the jinn which enters bodies when they possess people. If he believes that Allah changes from one state to another, then he is likening Allah to other creations which changes from one state to another. If he believes that Allah sits, then he is likening Allah to the people and the animals that sit. He would be attributing to Allah an upper part and a lower part. By this he is attributing to Allah a buttock with which to sit or to get in contact with the seat. All of these are attributes of the creation. The Creator does not resemble the creation.

Allah ta^ala said in Al-Qur’an “Laysa kamithlihi shay’,” which means “Nothing resembles Allah.” Al-Imam Abu Hanifah said “Wa la yusafu bi-sifatil-makhluqin,” which means “It is not permissible to attribute to Allah the attributes of the creation.”

This is why the scholars of Islam said the Knowledge of Allah is not like our knowledge. The Power of Allah is not like our power. The Hayah of Allah is not like our life. Our life is by the combination of body and soul, but Allah’s Life is not a combination of body and soul. It is an Attribute of Allah which does not resemble the attributes of creation.

They said the Sight of Allah is not like ours. We see with a pupil and with light. Allah sees every seeable thing without pupil and without light. His Attributes are not similar to ours.

The Kalam of Allah is not like our speech. Our speech is by language, letters and sound. The Kalam of Allah is an eternal and everlasting Attribute of Allah which is not language, letters and sound. It is the Attribute which Nabiyy Musa heard and which Nabiyy Muhammad heard on the night of Al-Mi^raj. I do not mean the expressions revealed to Nabiyy Muhammad. I am talking about the attribute of Allah which is not letters or sound.

The summary of all this is contained in the statement of Dhun-Nun Al-Misriyy when he said “Mahma tasawwarta bi-balik, fallahu bi-khilafi dhalik,” which means “Whatever you imagine in your mind, Allah is different from that.” Al-Imam Ahmad ibnu Hanbal said this same statement with the same words. They both took this statement from the ayah “Laysa kamithlihi shay’,” which means “Nothing resembles Allah.”

 

Alhamdulillahi rabbil ^alamin. Wa usalli wa usallimu ^alan-Nabiyyil-amin, sayyidina wa habibina wa ^azhimina wa qurrati a^yunina Muhammad, wa ^ala alihi wa ashabihit-tayyibinat-tahirin. ^Amma ba^du.
« Last Edit: 12, 14 by Rifa3i »

Alsunna Teacher

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Re: Prophet Muhammad is a Human (Bashar)
« Reply #2 on: 02, 19 »
For more info, we recommend reading this Arabic booklet by al-Muhaddith al-Ghummariy who is the Muhaddith of Morrocco:

http://www.alsunna.org/hadith_jabir.htm (Arabic)
« Last Edit: 02, 20 by Alsunna Teacher »

Sayfullah

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Alhamdulillah, Was-salatu Wassalamu ^Ala Sayidi Rasulillah,

Brothers and Sisters, know that there are many Islamic proofs that the Prophet is not the first thing that Allah created.

1. Firstly the hadith that you stated is false hadith, and it's known as "Hadith Jabir" and for that I suggest you read this article:

Hadith Jabir about an-Noor is weak: http://www.alsunna.org/hadithjabir.htm, it has few proofs that stand strong against what some misguided claimed.

2. That Hadith is fabricated because it contradicts itself. If you notice, the hadith claims that the first creation is Prophet Muhammad. Notice the wording of the claimed hadith: "'Allah first created my Noor (Light) of His Noor. " this means there was a light before Prophet Muhammad. So Prophet Muhammad would not be the first creation!!? so the Prophet is saying he was the first creation then he says he was created from another light! And one cannot say the light is not created because that belies the verse: "and we created light and darkness".

3. Allah mentioned in the Qur'an explicitly that {water is the first creation and from it Allah made everything else}.

4. Allah mentioned in other verses that states that Allah created everything, and that Adam was the first human being.

5. Allah revealed to Prophet Muhammad the ayah that means: {[O Muhammad to them] say I'm only a Human being like you (Basharum-Mithlukum), Allah reveals [the Qur'an] onto me}.

6. Allah Ta^ala said in dispraising the blasphemers “Wa ja^alauw lahu min ^ibadihi juz’a,” which means “They claim that one of the slaves of Allah is a part of Allah.” This is of course an invalid belief. The one who believes that Nabiyy Muhammad is a part of Muhammad is a blasphemer. And the one who believes that Allah is a body whether soft body like light or air, or hard body like humans; whoever attributes such to Allah belies the Qur'an and that is kufur.

Allah is not a body, not soft nor hard body. He has no figure nor shape Subhanahu.
Prophet Muhammad is a human being, he is the best of the creations, but he has a beginning, he was born in Makkah to his Muslim parents, Abdullah and Aminah.


The story however where some people went misled and misguided, is that the Prophet was known amongst the Angels before the creation of Adam, he was known that he will be the last of the Prophets of Allah, but he was not created yet. In fact when Adam ate from that tree, he asked Allah to forgive him he said: "O Allah I ask you to forgive me by the great virtue and status of Muhammad". He said "I knew about Muhammad because I read his name beside the name of Allah on one of the pillars on the throne, so I knew he would be the most beloved to you".

Now some people went misguided by claiming that the first thing that Allah created is Prophet Muhammad, but this belies the Qur'an and the Hadith and the Ijma^ of the Muslims.

We ask Allah to protect us from misguidance, and to guide us to the correct path, ameen.
Allah knows best.
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Alsunna Teacher

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Clearing the confusion about the word Nur and Light.

Nur according to the Arabic language can mean Light or Guidance.
But when Applied to Allah, or the Prophet or the Qur'an, it means Guidance

Nur = Guidance (Hidayah)
Nur of Allah = Guidance of Allah to his creations
Nur of al-Qur'an = Guidance to minds
Nur of Muhammad = Guidance to people

In the verse “Allahu Nurus-samawati wal-ard,” the term nur is mentioned three times in three contexts. The first time it means Allah is the Guide of the people of the skies and of the earth. The second time, “mathalu nurihi ka-mishkatin fiha misbah,” the word nur means the light of guidance. The third time, in “yahdillahu linurihi man yasha’,” it also means the light of guidance. This is the tafsir of Ibnu ^Abbas. Ibnu ^Abbas was among the great sahabahs.

In the verse “Wan-nural-ladhi unzila ^alayhi,” in reference to the Prophet, the word Noor refers to the Qur’an which was revealed to the Prophet, sallallahu ^alayhi wa sallam.

Allah ta^ala is not a child of another, and He is not the father of a child. Because Allah is not an origin from which a branch came out, and He is not a branch which came out of some origin. A child comes from both parents, and is a branch which came from this origin. So the parents are an origin and the child is a branch coming from that origin. As for Allah, He is not an origin (asl) or a branch (far^). He is not a son nor a father. He is not a thick body nor a gentle body (latif). Allah does not resemble anything.

 “Lam yalid wa lam yulad” contains the meaning that Allah ta^ala is not a body which can be divided or which dwells in anything. Allah is not a branch of another origin, and He is not an origin of a branch.

What was mentioned in the book  Mawlidil-^Arus that Allah ta^ala took a handful from the light of His face and said to it “Be Muhammad” and it became Muhammad, is invalid and not authentic. Anyone who believes that Muhammad is a part of Allah is a blasphemer without doubt. Likewise anyone who believes that Nabiyy ^Isa is a part of Allah is a blasphemer.

There is a book about al-mawlid called Mawlid Al-^Arus authored by an ignorant person. Despite that this book is famous in some Islamic countries. This book contains many invalid claims. Among these invalid claims is this statement that Allah took a handful of His light and ordered it to become Muhammad and it became Muhammad. This is a lie.

Firstly, this saying is not from the Prophet, sallallahu ^alayhi wa sallam. Neither the Prophet nor the sahabahs nor even one respectable scholar said that. This statement might misguide the one who reads it to believe that Allah is a big light and Muhammad is a part of that light. This is blasphemy. The one who believes that is committing blasphemy similar to the blasphemy of the Christians. The truth is that Allah is not a light or a darkness, He is not a body and is not composed of parts. Allah does not resemble anything. Whatever one imagines in one’s mind, Allah is different from that.

Some people who claim to love the Prophet, sallallahu ^alayhi wa sallam, but are ignorant of the knowledge of the religion, read this book a lot. Some of them believe that the Prophet does not have a body like we have, flesh and blood and bones. They believe that the Prophet is pure light. This is silly thing and is blasphemy, because it belies Al-Qur’an. Allah ta^ala said “Qul innama ana basharun mithlukum yuha ilayy,” which means “O Muhammad, say: I am a human like you but I receive revelation.”

These people claim that Lady ^A’ishah once wanted to tie a piece of cloth around the lower part of the Prophet and she could not and they mean that one cannot tie a piece of material over light. This is silly. Isn’t it the case that the teeth of the Prophet was broken in the Battle of Uhud? He was wounded in that battle. If he was light as they claim how can this happen? Also, once the Prophet fell from a horse and this affected his thigh for a period of time. This was narrated by Al-Bukhariyy in his Sahih.

The Prophet, sallallahu ^alayhi wa sallam, is a human being like us but he was the best human and the last of the prophets. We shall stop here today. Allahu ta^ala a^lam.

It is sahih that Jabir asked the Prophet “Mata kunta nabiyyan?” which means “When were you a Prophet?” and the Prophet replied “Wa Adamu bayna ruhi wa jasad,” which means “When the soul of Adam did not enter his body yet.” This is narrated by Al-Bayhaqiyy and others. It means that the Prophet was known among the angels to be the last of the prophets even before the soul of Adam enters his body. This meaning is clarified by other narrations of this same hadith.

There is a fabricated hadith which means “The first creation is your Prophet, O Jabir. Allah created your Prophet from His Light before creating the other things.” This is fabricated. Some people claim that ^Abdur-Razzaq narrated this in his book Al-Musanna but this is not true. More than one scholar of hadith said that this hadith is not sahih. Among them is Al-Hafizh As-Suyutiyy and Al-Hafizh Al-Ghummariyy.

All the souls were created before the bodies, and then later they were put in the back of Nabiyy Adam. But this does not mean that the soul of our Prophet is the first created soul. Also it does not mean that the souls were the first creations. The Prophet told us that the first creation is the water which is the origin of every other creation. The soul of the Prophet is not the Prophet, because the Prophet is a human, and a human is a combination of body and soul.

Allah ta^ala said in dispraising the blasphemers “Wa ja^alauw lahu min ^ibadihi juz’a,” which means “They claim that one of the slaves of Allah is a part of Allah.” This is of course an invalid belief. The one who believes that Nabiyy Muhammad is a part of Muhammad is a blasphemer.

 This book is not authored by Ibnul Jawziyy, may Allah have mercy on him. No one claimed that this book is authored by Ibnul-Jawziyy except the orientalist Brockelmann. This book Mawlidul-^Arus is not authored by Ibnul-Jawziyy. None of the reliable scholars said that this book was authored by Ibnul-Jawziyy, neither among those who lived in his time nor among those who came after him. Rather the first person to attribute this book to Ibnul-Jawziyy is the orientalist Brockelmann.

Ibnul-Jawziyy was a great Hanbaliyy faqih. He would never say such a statement. His books are filled with statements that contradict this ugly claim contained in this book Mawlidul-^Arus. There is no proof that Ibnul-Jawziyy said a such statement. Only this orientalist said this and there is no weight for his claim.

 “Wa lam yakun lahu kufuan ahad,” which means  no one is similar to Allah in any way.

Allah ta^ala revealed in His Book this explicit (muhkam) verse which clearly exalts Him from resembling the creation in any way. This is an explicit verse which deny any resemblance between Allah and the creation.

The one who claims that Allah resembles the creation is not a Muslim because he is belying this ayah. Any type of resemblance. If a person believes that Allah is a light, he is likening Allah to this created light. If he believes that Allah is a darkness, then he is likening Alah to the created darkness. If he believes that Allah is a large body or a small body, he is likening Allah to the other bodies. If he believes that Allah is a soul, then he likening Allah to the other souls. If he believes that Allah occupies a place in the skies, then he likening Allah to the angels who are inhabiting the skies. If he believes that Allah is spread in all places, then he is likening Allah to the air which is spread here and there. If he believes that Allah dwells inside the bodies, then he is likening Allah to the souls which enters the bodies, and to the jinn which enters bodies when they possess people. If he believes that Allah changes from one state to another, then he is likening Allah to other creations which changes from one state to another. If he believes that Allah sits, then he is likening Allah to the people and the animals that sit. He would be attributing to Allah an upper part and a lower part. By this he is attributing to Allah a buttock with which to sit or to get in contact with the seat. All of these are attributes of the creation. The Creator does not resemble the creation.

Allah ta^ala said in Al-Qur’an “Laysa kamithlihi shay’,” which means “Nothing resembles Allah.” Al-Imam Abu Hanifah said “Wa la yusafu bi-sifatil-makhluqin,” which means “It is not permissible to attribute to Allah the attributes of the creation.”

This is why the scholars of Islam said the Knowledge of Allah is not like our knowledge. The Power of Allah is not like our power. The Hayah of Allah is not like our life. Our life is by the combination of body and soul, but Allah’s Life is not a combination of body and soul. It is an Attribute of Allah which does not resemble the attributes of creation. They said the Sight of Allah is not like ours. We see with a pupil and with light. Allah sees every seeable thing without pupil and without light. His Attributes are not similar to ours.

Allah is the one that guides.
« Last Edit: 06, 21 by Sayfullah »

Alsunna Teacher

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What caused confusion?
Some people quoted a misunderstood Hadith in which some thought that the Prophet was the first creation and that he was physical light

Quote
روى الحاكم(1)  عن أبي هريرة رضي الله عنه قال: "قيل للنبيّ صلى الله عليه وسلم: متى وجبت لك النبوّة؟ قال: بين خلق ءادم ونفخ الروح فيه".

Another narration:

وروى أحمد(2) من طريق عبد الله بن شقيق، عن رجل قال: "قلت: يا رسول الله متى جعلت نبيًّا؟ قال: وءادم بين الروح والجسد". قال الهيثمي(3): رجاله رجال الصحيح. قلت: هو أحد طرق حديث ميسرة الفجر.

Another narration:
وقال ابن سعد في الطبقات(4): أخبرنا عفّان ابن مسلم وعمرو بن عاصم الكلابي قالا: حدّثنا حماد بن سلمة، عن خالد الحذاء، عن عبد الله ابن شقيق، عن عبد الله بن أبي الجدعاء قال: "قلت: يا رسول الله متى كنت نبيًّا؟ قال: إذ ءادم بين الروح والجسد"اهـ. رجاله رجال الصحيح.

Another narration:
وروى البزار(1) والطبراني(2)   بإسناد ضعيف عن ابن عبّاس رضي الله عنهما قال: "قيل: يا رسول الله متى كنت نبيًّا؟ قال: وءادم بين الروح والجسد".

Another narration for al-Bayhaqiy:
قال البيهقي(3): قوله صلى الله عليه وسلم: "إني عند الله في أمّ الكتاب لخاتم النبيين وان ءادم لمنجدل في طينته" يريد انه كان كذلك في قضاء الله وتقديره قبل أن يكون أبو البشر وأوّل الأنبياء صلوات الله عليهم" اهـ.

Another narration for the same hadith:
وقال أبو الحسين بن بشران، حدثنا أبو جعفر محمد بن عمرو، حدثنا أحمد بن إسحاق بن صالح، ثنا محمد بن صالح، ثنا محمد بن سنان العَوفي، ثنا إبراهيم بن طَهمان، عن بُدَيل بن ميسرة، عن عبد الله بن شقيق، عن ميسرة قال: قلت: يا رسول الله متى كنت نبيًّا؟ قال: "لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سموات وخلق العرش كتب على ساق العرش: محمّد رسول الله خاتم الأنبياء، وخلق الله الجنّة التي أسكنها ءادم وحوّاء فكتب اسمي على الأبواب والأوراق والقباب والخيام، وءادم بين الروح والجسد، فلما أحياه الله تعالى نظر إلى العرش فرأى اسمي فأخبر أنه سيد ولدك، فلما غرهما الشيطان تابا واستشفعا باسمي إليه" اهـ، إسناد جيد قوي.

وهو يفيد أن معنى كونه نبيًّا: إظهار ذلك في العالم العلوي قبل نفخ الروح في ءادم عليه السلام. وقد بيَّن الحديث أيضًا سر إعلان نبوته في ذلك العهد وانه يرجع إلى أمرين اختص بهما: أحدهما: انه سيد ولد ءادم. والآخر: انه خاتم الأنبياء، وأيَّد ذلك بما ذكره من بشارة إبراهيم وعيسى به عليهم الصلاة والسلام.

والأنبياء جميعًا نبوتهم ثابتة في تقدير الله وقضائه، لكن لم يَرد في خبر أن الله تعالى أظهر نبوة أحد منهم بالتعيين قبل خلق ءادم، فلم يكن ذلك إلاّ لنبيّنا صلى الله عليه وسلم وهذا سر قوله: "كنت نبيًّا وءادم بين الروح والجسد" أي أن حملة العرش والملائكة عرفوا اسمه ونبوته قبل خلق ءادم عليه السلام، وهم لم يعرفوا ءادم إلاّ بعد خلقه.


All this means:

Jabir asked the Prophet “Mata kunta nabiyyan?”
which means “When were you a Prophet?”

and the Prophet replied “Wa Adamu bayna ruhi wa jasad,”
which means “When the soul of Adam did not enter his body yet.” narrated by Al-Bayhaqiyy and others.

It means that the Prophet was known among the angels to be the last of the prophets even before the soul of Adam enters his body. This meaning is clarified by other narrations of this same hadith such as the Hadith of al-Bayhaqiy. Imam al-Hafidh al-Bayhaqiy said: "The saying of the Prophet which means: "I'm in 'Ummul-Kitab (al-Qur'an) the seal of the Prophets while the soul of Adam did not enter his body yet" he (the Prophet) means by that, that he is so (i.e, known to be a Prophet) in accordance with the destiny of Allah and his destinining and that is before the creation of (Adam) the father of mankind and the first of the Prophets may peace be upon them". End of the saying of al-Bayhaqiy.

So Allah made the angels aware that a man named Muhammad will be the final Prophet, while they only knew about Adam after Allah created him. As for Prophet Muhammad they knew his name and his Prophethood before Adam was created, and this all indicates that greatness of Prophet Muhammad peace be upon him, and not the misconception that Prophet Muhammad was created before Adam or before all the creations!.


Quote

ووافقه على وضعه المحدث الشيخ عبد الله الهرري بعد أن أورد عبارة الشيخ أحمد الغماري في كتابه الدليل القويم ص/180 وقال عقبه: "وهو جدير بكونه موضوعًا" اهـ.

أقول: هذا الحديث مخالف لقوله تعالى: {قل إنما أنا بشر مثلكم}، ومخالف للحديث الذي رواه البخاري والبيهقي وابن الجارود عن عمران بن حصين أن أهل اليمن أتوا رسول الله صلى الله عليه وسلم فقالوا: يا رسول الله جئناك لنتفقّه =في الدين ولنسألك عن أول هذا الأمر ما كان، قال: "كان الله ولم يكن شىء غيره، وكان عرشه على الماء وكتب في الذكر كل شىء، ثم خلق السموات والأرض"، وللحديث الذي رواه ابن ماجه وابن حبّان أن أبا هريرة قال: يا رسول الله إني إذا رأيتك طابت نفسي وقرَّت عيني فأنبئني عن كل شىء قال: "إن الله تعالى خلق كل شىء من الماء"، وللحديث الذي رواه السُّدّي الكبير عن ابن عبّاس موقوفًا: "ما خلق الله تعالى شيئًا مما خلق قبل الماء".

And so al-Muhaddith Sheikh Abdullah al-Harariy confirmed that what al-Muhaddith of Morocoo al-Ghummariy said about Hadith jabir that's a fabrication, and that it belies the ayah "Qull innama ana Basharun Mithlukum" and it contradicts the hadith of the Prophet narrated by al-Bukhariy, -Bayhaqiyy and Ibn al-­Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else."

Also it contradicts the hadith narrated by Ibn Majah and Ibn Hiban that Abu Hurayrah said: "O Messenger of Allah, when I see you my self is pleased and my eye is glad, tell me about everything, so the Prophet said: "Allah ta^ala created everything from water".

And this contradicts the hadith that was narrated by as-Suddiy al-Kabir from Ibn ^Abbas (Hadith Mawquf)  that "Allah did not create anything from what he created before the water".

They claimed that it was mentioned by al-Hafidh Abdur-Razzaq, but that's not true. This is not found in his Musannaf nor in his Jami^ nor in his Tafsir. Imam al-Hafidh as-Suyootiy said in al-Hawiy in al-Fatawa 1/325 he said: "as for the hadith of the eternity of the noor of the Prophet, it has no basis of truth" and he said: "it has no valid isnad". So it's fabricated hadith. They claim that Abdur-Razzaq mentioned it from the route of Ibnul-Munkadir from Jabir, and that's a lie, the one who made it sinned.

al-Hafidh and Muhaddith Ahmad al-Gummariy said in the introduction of his book called "al-Mughir ^alal-Jami^ as-Saghir" he said: "the hadiht that the thing that Allah created is the noor of your prophet o jabir, he created him from his noor before all things is FABRICATED" and so Sheikh Abdullah al-Harariy confirmed that by saying "this Hadith ought to be fabricated".

In Conclusion:
Qur'an, Hadith of the Prophet, and Ijma^ of scholars confirmed that:

Water is the first Creation.
Adam is the first human being
Prophet Muhammad is the last and best of the Prophets
Prophet Muhammad was known amongst the angels to be a Prophet
Noor means guidance just like Qur'an means guidance.

Allah knows best.

Alsunna Teacher

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Surely nur has more then one meaning. But we cannot say that the Prophet is "physical light" we can say light came out of him, and musk came out of him and water came out of his hands. {Qul Innama 'Ana Basharun Mithlukum}
 
We agree that it's correct to say that Prophet Muhammad is a reason for the existence of this universe. This is asserted from the Hadith of Adam when he made tawassul by our beloved Prophet Muhammad Sallallahu ^Alayhi wa sallam.

No scholar that I know of said that the Prophet is " Daw' ". Al-Qurtubiy said that "the Prophet is "Diya'" and that refers to his guidance and clarifications to people". Allah knows best.

It's all a misunderstanding of the word Nur when applied to Allah, to the Prophet and to the Qur'an.

 

Here's why some have confusion:

Prophet Muhammad had light coming out of him. - This is true.
When Prophet Muhammad was born, a light came that illuminated the east and west. True.
Angel Jibril is created form real light, and he takes the shape of the man (but not as a female). True.
We know there's an Ayah saying that the kuffar want to extinguish the light of Allah, we know here Nur means guidance.


If ^Uthman was called “dhun-Nurayn” does that mean he was not human?? NO. Angel Jibril when he takes the shape of men, can we say he’s a man?? NO! If light came out of the Prophet it does not mean he’s light. An-Najashiyy after he died light came out of him and his grave as lady ^Aishah mentioned (see sunnan Abi Dawud) does that mean he’s not a human? NO! Imam Nawawiy’s finger used to illuminate, does that mean he’s not a human?? NO, the same case for the Prophet, and everyone else whom Allah made an illumination appear from them or around them.


Some people made their own assertion that Prophet Muhammad is physical light. They think they are praising the Prophet if they say this!!

 
If the light came from the prophet, does that mean he's genes are different!

Water came out of the hands of the Prophet! does that mean he's water man?

Musk used to come out of him wherever he goes without putting musk!

When he was born Sallallahu ^Alayhi wa Sallam he was oiled!

This all does not mean he’s not human! What if someone now said Prophet is only water? or only musk? or oil? This is not a valid assertion.

 

What do we do to the Ayah:

{Qul Innama Ana Basharun Mithlikum}

قوله تعالى: قل إنما أنا بشر مثلكم

 

If he is physical light, he would not be like us as Allah mentioned!
Do we belie the Ayah just to follow our own inclinations?

 
Some quote for Rumi and Al-Jaylani's (may Allah have blessings mercy on them) and they quote the translation which is not reliable because it's translated like the rest of the text some misinterpreted, and that's because the English does not have the right translation for Arabic terms. They never said or claimed that Prophet is physical light, they were great 'awliya' and pious with great Tariqah. And we proved that Qadi ^iyad (who some also misquoted) clarified the meaning of "Nur" when he said it about the Prophet and that it means guidance. (re-read the quotation in Arabic and the text that I quoted from his Book as-Shifa). Also I quoted the saying of the ultimate Mufassir al-Qurtubiy that "nur" of the Prophet is his guidance and clarification to the people.

In the end, Prophet Muhammad is a human being, like us, but he’s a Prophet. And humans are created from clay. He came from his mother and father. He is the best of Allah’s creations and most beloved to Allah. This is the creed of all Ahlus-Sunnah wal-Jama^ah.

Qadi ^Iyad in his book al-Shifa said: "He (The Prophet) is Nur in the sense that he clarifies and guides the people".

It's all a misunderstanding from and from those who have the same misconception that the Prophet is a light.
Imam ^Uthman is Dhun-Nurayn.. does that mean that our master Othman was light?? was Imam an-Nawaiy also light when his finger shined?? no, those are Karamat for them.
 
The Prophet of Allah, like all the previous prophets, is a human being born from his mother and father. His parents were humans, therefore he is a human being, (bashar) as explicitly mentioned in the Qur'an in the ayah that means: {O Muhammad, Say I'm a human being LIKE YOU, Allah reveals onto me the Qur'an}.
 
Although the Prophet did have illumination from him, but that does not mean he was not a human. And when we apply Nur to the Prophet, it means the guidance of the Prophet and the proof to that is that we also use "Nur" about al-Qur'an, and that can only mean guidance to people.

It's unanimously agreed that Prophet Muhammad is purely human from flesh and bone. Many proofs to that.

Some started claiming that the Prophet is both human and light only to justify their misunderstanding to the Arabic word "Nur" when applied to the Prophet.
 
None of Ahlus-Sunnah scholars nor any of the true sufis claimed that the Prophet is light and human, they said he is human being because of the explicit text in al-Qur'an (Mithlukum) which confirms the Prophet's humanity is just like anyone else, the only difference is that Allah reveals the Qur'an to him.

For the one to translate these hadiths to english one must have vast knowledge in the Arabic language. All the words of Nur when applied to the Prophet mean the (Hidayah) guidance of Allah onto Prophet Ibrahim to Prophet Muhammad.
 
There's no where in the Hadiths or Qur'an where it said that Prophet Muhammad is " Daw' " which is light. But the word nur is attributed to the Prophet, Qur'an and Allah. Allah created the lights and darknesses.


Some quote this translated Ayah: “Allah said: "From Allah has come to you a Light and a Book manifest." (5:15)”

Let's look at the original text. The Arabic text for this Ayah is:
قال تعالى: (يا أهل الكتاب قد جاءكم رسولنا يبين لكم كثيراً مما كنتم تخفون من الكتاب ويعفو عن كثير قد جاءكم من الله نور وكتاب مبين)
 
Clearly here we can see that what came to us is a book with guidance. Because Allah said: Nur from Allah and a book guiding you, who is this nur? the Prophet who guided the people to Islam, because in the beginning of the Ayah Allah named him "Rasuluna Yubaiyin lakum" our messenger clarifying to you! And that's how he guided the people.
 
Some claim to be sufis and such and they quote:
"Qadi `Iyad said: "He [the Prophet] was named a Light because of the clarity of his case and the fact that his Prophecy was made manifest, and also because of the illumination of the hearts of the believers and the knowers of Allah with what he brought.""
 
Again the translation of Qadi ^Iad Rahimahullah here that the Prophet is Nur (not light) and his nur (guidance) gave nur (illuminated) the hearts of the believers (guided them) with what he brought". This quote itself is a refutation to those who claim that the Prophet is physical light!! Did the Prophet really put light in our hearts literally? or did he put guidance??
 
Imam al-Qurtubiy the great Mufassir said about this Ayah
"قد جاءكم من الله نور"
 
He said:
أي ضياء قيل: الإسلام. وقيل: محمد عليه السلام عن الزجاج. "وكتاب مبين" أي القرآن فإنه يبين الأحكام، وقد تقدم. "يهدي به الله من اتبع رضوانه" أي ما رضيه الله. "سبل السلام" طرق السلامة الموصلة إلى دار السلام المنزهة عن كل آفة، والمؤمِّنة من كل مخافة وهي الجنة. وقال الحسن والسدي: "السلام" الله عز وجل فالمعنى دين الله - وهو الإسلام - كما قال: "إن الدين عند الله الإسلام" [آل عمران: 19]. "ويخرجهم من الظلمات إلى النور" أي من ظلمات الكفر والجهالات إلى نور الإسلام والهدايات. "بإذنه" أي بتوفيقه وإرادته.
 
Qurtubiy said:
"Nur which means illumination of guidance. And it was said it means Islam". and he said quoted the Ayah:
"ويخرجهم من الظلمات إلى النور"
 
and he said: "Meaning he brings them out of the darknesses of kufur and ignorance to the nur (light) of Islam and guidance".
 
He also said:
وسمى نبيه نورا فقال: "قد جاءكم من الله نور وكتاب مبين" [المائدة: 15]. وهذا لأن الكتاب يهدي ويبين، وكذلك الرسول.
 
Which means: "And he named his Prophet Nur and said: "قد جاءكم من الله نور وكتاب مبين" and this is because the book guides and clarifies, and likewise the Prophet".
 
And he said:
"والله متم نوره" أي بإظهاره في الآفاق.
 
Which means: "Allah will keep and show his nur wide spread in the horizons"
 
 
And he said about the Ayaha: الله نور السماوات والأرض in the Ayah:
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}.
 
He said:
قوله تعالى: "الله نور السماوات والأرض" الآية. النور في كلام العرب: الأضواء المدركة بالبصر. واستعمل مجازا فيما صح من المعاني ولاح فيقال منه: كلام له نور. ومنه: الكتاب المنير..
 
Which means: "the saying of {Allah is the nur (one who guides) of the skies and earth} al-Ayah, an-Nur in the Arabic language the lights that are seen by eyes. ANd it was used metaphorically (Majaz) in which is accepted based on the meanings and based on that (metaphorical expression) you say "a speech that has a nur" and "the illuminated (munir) book".
 
Then he said:
فيجوز أن يقال: لله تعالى نور من جهة المدح لأنه أوجد الأشياء،
وهو سبحانه ليس من الأضواء المدركة جل وتعالى عما يقول الظالمون علوا كبيرا. وقد قال هشام الجوالقي وطائفة من المجسمة: هو نور لا كالأنوار، وجسم لا كالأجسام. وهذا كله محال على الله تعالى عقلا ونقلا على ما يعرف في موضعه من علم الكلام.

Which means: "And it's permissible to say that Allah has nur with the meaning of praise, because he created all the creations" and he said: "and He the almighty is not like the lights that the eyes see, Allah is clear and exalted from what the unjust (disbelievers) attribute to him. And Hisham al-Jawaqiliy and a group from the Mujassimah (who attribute the bodily parts to Allah) said: He is a light not like other lights and a body not like other bodies. But this is impossible to attributed to Allah mentally and from the Qur'an and Hadith as it's known from its context of ^ilumulkalam..


In Brief:
 
Allah is not physical light, nor is the Prophet.
Allah Exists without a place. Prophet Muhammad is a Human being.
Allah guides. Allah made Prophet Muhammad a guide to people as well.

 
 
Allah knows best.
« Last Edit: 09, 04 by Sayfullah »

Sayfullah

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معنى قوله تعالى ﴿وأشرقتِ الأرضُ بنُورِ رَبِّها﴾ أي بِحُكمِ الله.

هذا عن يوم القيامة.

يوم القيامة لا يُوجد هناك إلا الحُكم الذي هو الحقّ.

1)            قال القرطبيّ في تفسيره: "ومعنى بنور ربّها" بِعَدْلِ رَبِّها، قاله الحسن وغيرُه، وقال الضَحّاك: بحكم ربّها، والمعنى واحِدٌ أي أنارَت وأضاءَت بِعَدْلِ الله وقَضائِه بالحَقّ بينَ عِبادِه. والظُلمُ ظُلُماتٌ والعَدلُ نُورٌ"

2)            قال ابن فُورَك في تفسيره: معناه: بِعَدْلِ رَبِّها، وحُكْمُه بالعَدلِ فيها".

3)            قال فخر الدين الرازي في تفسيره: " قَالَتِ الْمُجَسِّمَةُ: إِنَّ اللَّهَ تَعَالَى نُورٌ مَحْضٌ، فَإِذَا حَضَرَ اللَّهُ فِي تِلْكَ الْأَرْضِ لِأَجْلِ الْقَضَاءِ بَيْنَ عِبَادِهِ أَشْرَقَتْ تِلْكَ الْأَرْضُ بِنُورِ اللَّهِ. وَاعْلَمْ أَنَّ الْجَوَابَ عَنْ هَذِهِ الشُّبْهَةِ مِنْ وُجُوهٍ الْأَوَّلُ: أَنَّا بَيَّنَّا فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: اللَّهُ نُورُ السَّماواتِ وَالْأَرْضِ أَنَّهُ لَا يَجُوزُ أَنْ يَكُونَ اللَّهُ سُبْحَانَهُ وَتَعَالَى نُورًا بِمَعْنَى كَوْنِهِ مِنْ جِنْسِ هَذِهِ الْأَنْوَارِ الْمُشَاهَدَةِ، وَبَيَّنَّا أَنَّهُ لَمَّا تَعَذَّرَ حَمْلُ الْكَلَامِ عَلَى الْحَقِيقَةِ وَجَبَ حَمْلُ لَفْظِ النُّورِ هَا هُنَا عَلَى الْعَدْلِ"

4)            قال النسفي في تفسيره: "أضاءَت بِعَدْلِه بطريق الاستعارة، يقال للمَلِك العادل: أَشرقَتِ الآفاقُ بِعَدْلِكَ وأَضاءَتِ الدُنيا بِقِسْطِكَ، كما يقال: أَظْلَمَتِ البِلادُ بِجَوْرِ فُلانٍ"

5)            قال مكي بن أبي طالب القيسي المقرئ: " أضاءَت الأرضُ بِنُورٍ خَلَقَهُ اللهُ".
The End has Begun!

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Mental Possibility

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  • Allah Exists Without a Place.