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RE: Confused by the Hadith of Jabir ?

ziya — Mon, 11 Jan 2010 14:47:18 GMT

[quote][/

Good News to the Ummah: However, the good news is that I was informed on my last trip to the Gulf (Sept.2004) that an original hand-written manuscript of the original Al-Musannaf of Imam Abdur-Razzaq has been found which contains this complete Hadith al-Sharif. Presently, the 'Ulama of the Arab world are studying it and al-Hamdullilah the Missing Chapter of the First Volume have been published under the title...with reference and notes by Dr. Isa bin 'Abdullilah bin Muhammed bin Mani'h al-Humayri (Dubai - UAE). Now that this Hadith is published by the Grace of Allaah (subHanhu wa'ta^ala) and the Rahmah of Sayyiduna Rasoolullah (sallallahu ^alayhe wa'alihi wasallam), it fully acknowledges all the citing of the predecessor illustrious Hadith Masters (as mentioned above) and hence, a great confusion is certainly cleared amongst the present day Scholars of Islam. [Translator]]

We have the above mention book, if any one needs let me know -

RE: Confused by the Hadith of Jabir ?

pg064 — Mon, 11 Jan 2010 13:39:52 GMT

salam

i thought that marifah . net was a sunni site and they are rejecting the nur hadith?

how so

asjid

RE: Confused by the Hadith of Jabir ?

rafiq — Fri, 14 Aug 2009 08:42:31 GMT

Many present day scholars have also accepted this Hadîth. I have translated selected parts but you should listen the the full lectures on the links I have provided:

Mufakkir-e-Islam Pîr Sayyid `Abdul-Qâdir Shâh Jîlânî states:

“The Hadîth-e-Nûr which is related by Hadrat Jâbir (radiyallâhu `anhu) is in Musannaf `Abdur-Razzâq. Musannaf `Abdur-Razzâq is an 11 volume book. It was [first] published in Hindustan (India) but did not contain the Hadîth Nûr. People of bad `aqîda became pleased. However, when it was investigated and its contents checked, the Book of Îmân was missing from it. Kitâbul-Îmân forms a part of it. The Hadîth Nûr forms either Hadîth 18 or 19.” Someone shouts “18 your excellency.” “Ah, Hadîth number 18. This volume includes the Hadîth Nûr. They published an 11 volume book and to remove the Hadîth of Nûr, they had to resort to removing the entire chapter of Îmân. This shows that until one does not reject the chapter of Îmân in its entirety, the Hadîth of Nûr also cannot be removed. That section has been published and I have a copy. The rejectors of nûr have to remove the entire chapter of Îmân.”
(Sayyid `Abdul-Qâdir Shâh Jîlânî, Hadees-e-Noor by Dr Pir Syed Abdul Qadir Jilani (http://www.youtube.com/watch?v=7CKGP5HqZiM), 0:05 - 01:20)

as-Sayyid `Irfân Shâh al-Mash-hadî states:

“Writers of Sîrah and Muhaddithîn have written that over 100 muhaddithîn and Sîrah writers have benefited (fâ’idah)... cited as evidence (istidlâl)... and considered this Hadîth to be sahîh. Honourable guests, this Hadîth is sahîh and a part of our beliefs.”
(Sayyid `Irfân Shâh al-Mash-hadî, Volume 128: Noor E Mustafa (Peace & Blessings be Upon Him) (http://video.google.com/videoplay?docid=7000036639842253442&q=Irfan+Shah&total=47&start=10&num=10&so=0&type=search&plindex=4), Time: 09:20 – 09:40)

I wonder what he will say about his young Birmingham admirers who follow scholars that completely reject the narration?

Mawlânâ Kawkab Nûrânî states:

“The version of this book [Musannaf `Abdur-Razzâq] printed has had many Hadîths removed from it… but the truth cannot be hidden. `Ulamâ’ have been quoting it for ages… Those who ask for a chain of transmission to this Hadîth can be told that it is supported by many other Hadîths… It has been mentioned throughout the ages so there shouldn’t be any doubt about it.
(Kawkab Nûrânî, Noor E Mustafa Ki Khalqat Wa Amad 1 of 3 (http://video.google.com/videoplay?docid=3247347289715032470&hl=en), Time: 18:00 – 22:00)

Dr Muftî Muhammad Ashraf Âsif Jâlâlî states:

“For centuries the Umma were in search of it (Hadîth Jâbir). A source reference could be found for it in early books but the Hadîth could not be seen in the source work itself... Abundant ranking Sîrah writers cited this Hadîth by quoting it from Musannaf `Abdur-Razzâq. However, the Musannaf `Abdur-Razzâq which has been published did not contain this Hadîth. Searches were undertaken in Baghdad Sharîf and even the libraries of Turkey... and other major centres of the world... Musannaf `Abdur-Razzâq, which is a voluminous work and the reference for this Hadîth was mentioned as being in it’s first volume but this was not present in the published edition. When it was printed in Egypt, they left a blank page to indicate that there is material missing from here which could not be traced... By the blessings of Allah, the Umma discovered this Hadîth in a handwritten manuscript of Musannaf `Abdur-Razzâq in a library in Afghanistan which had been copied for centuries. This manuscript contained 18 Hadîths on the Nûrâniyya of the Holy Prophet (sallallâhu `alayhi wa sallam)...”
(Muhammad Ashraf Ashif Jalali, Noor e Mustafa SallAllahu Alaihi Wasallam (http://siratemustaqeem.net/spe/?p=1026), 04:40 – 5:50)

May be our scholars need to get together and produce a decisive reply on this issue. It might be a worth while endeavour. There is a lot of fitna presently being spread on the Internet on this topic in Arabic by Wahhâbiyûn and followers of the later Sh `Abdullâh al-Hararî. Those of you who have read up about this subject are probably aware of who the writers against this narration and it’s contents are in the English language. I was a student of one of Hararî’s students I think around 1995-96 and then left him soley due to his stance on this topic.

To end with, I have pasted a scan from a book written by the great Mauritanian scholar, Al-`Allâma al-Muhaddith al-Kabîr Muhammad al-Khidr ibn Mâyâbî al-Jaskanî ash-Shanqîtî who also cites it:

(Muhammad al-Khidr ash-Shanqîtî, Astahâlat al-ma`iyya bidh-dhât (Egypt: al-Maktaba al-mahmûdiyya at-tijâriyya, 1909/1326), Fasl: al-Nûr al-awwal al-makhlûqât an-nûr al-muhammadî, 353)

RE: Confused by the Hadith of Jabir ?

rafiq — Thu, 13 Aug 2009 08:48:50 GMT

For the reference, the claim that Sayyidi Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri (hâfizahullâh) copied a similar narration from Shî`ah books is false. In a lecture, Shaykh-ul-Islam said it was taken from the work Sharaful-Mustafâ’ by al-Hâfiz Abû Sa`d al-Kharkûshî an-Naysâbûrî. I have attached a scan of this work below photographed by myself with my mobile from from Shaykh-ul-Islam Qadri’s own copy of the work (containing his notes on every page!). I made istikhâra for many days after Shaykh GF Haddad posted the above and then got the blessed opportunity to help pack Shaykh-ul-Islam’s books into crates. The very day I came to help with packing, wallâh and Allâh is my witness, this was the first book I saw waiting to be packed! So I quickly started searching through it eventually finding the narration in question, then photographing it with my mobile. I have attached the scans below.

al-Hâfiz Abû Sa`d (Sa`îd) al-Muhaddith al-Kharkûshî an-Naysâbûrî (Nayshâpûrî) [d. 406AH] in his work Sharaful-Mustafâ narrates the following saying (Athar) via this route of transmission:

`Abdullâh ibn Mubârak narrates from Sufyân ath-Thawrî, who from Ja`far ibn Muhammad as-Sâdiq, who from his father [Muhammad Bâqir], who from his grandfather [Zaynul-`Âbidîn `Alî], who from `Alî ibn Abî Tâlib, who said that:
“Undoubtedly, Allah (tabâraka wa ta`âlâ) created the light of Muhammad (sallallahu `alayhi wa sallam) before creating the skies, earth, Kursî, Qalam, Paradise, Hell...”
(Abû Sa`d al-Kharkûshî an-Naysâbûrî, Sharaful-Mustafâ (Saudi Arabia, Makka Mukarrama: Dâr al-Bashâ’ir al-Islâmiyya, 1422AH), 1:305-309, #79)

Cover:

Inside page:

The narration in question on the next 4 pages:

The above edition has been compiled by the contemporary Makkan Muhaddith, as-Sayyid Nabîl ibn Hâshim al-Ghamrî Âl Bâ `Alawî via the riwâya of ash-Shaykh Abul-Qâsim al-Qushayrî [d. 465], the author of Risâla al-Qushayriyya. As-Sayyid Nabîl ibn Hâshim al-Ghamrî Âl Bâ `Alawî gave an extensive introduction to al-Hâfiz Abû Sa`îd an-Naysâbûrî showing that far from being unknown, he was amongst the greatest Hadîth authorities in his era. As-Sayyid Nabîl is a successor of the late world reknowned Hadîth authority, ash-Shaykh as-Sayyid Muhammad ibn `Alawî al-Mâlikî al-Makkî (rahmatullâhi `alay).

One should show respect for the known and recognised authorities of this Umma and think twice before commenting upon them and especially before making strong accusations. In total, some 100 large crates were filled with Shaykh-ul-Islams books with many still left over.

RE: Confused by the Hadith of Jabir ?

rafiq — Thu, 13 Aug 2009 08:31:16 GMT

Shaykhul-Islâm Imâm Ibn Hajar al-Haytamî al-Makkî [909-973] (rahmatullâhi `alayh), the teacher of Mullâ `Alî Qârî, stated:

فأجاب نفع الله بعلومه وبركته ، بقوله : ظاهر السنة أن الملائكة لم يخلقوا دفعة واحدة .
فقد أخرج عبد الرزاق بسنده عن جابر بن عبد الله الأنصاري رضي الله عنهما قال : ( قلت : يا رسول الله بأبي أنت وأمي أخبرني عن أوّل شيء خلقه الله قبل الأشياء ؟ قال : يا جابر إن الله خلق قبل الأشياء نور نبيك محمد ( صلى الله عليه وسلم ) من نوره...
“That which is implicitly evident from the Sunna is that all the angels weren’t created at the same time. In this regard `Abdur-Razzâq has reported with his chain of transmission from Jâbir ibn `Abdullâh al-Ansârî (faqad akhraja `abdur-razzâq bi sanadihî `an jâbir ibn `abdullâh al-anSârî) (radiyallâhu anhumâ):
“O Messenger of Allah, may my father and mother be sacrificed for you! -- inform me about the first thing that Allah created before everything else.” The Holy Prophet (s) answered:
“O Jabir, Allâh created before everything the light of your Prophet Muhammad (sallallâhu `alayhi wa sallam) from His light (min-nûrihî)…”
(Ibn Hajar al-Haytamî al-Makkî, Fatâwâ al-Hadîthiyyah, 59 – 60. Ibn Hajar al-Haytamî al-Makkî also cites the Hadîth Nûr in his Sharh al-Arba`în an-Nawawiyya, 155; Sharh Qasîda Hamziyya and Afdalul-Qurâ’)

His student, al-Muhaddith al-Faqîh Mullâ `Alî Qârî [d. 1014] (rahmatullâhi `alayh) states:

“Ibn Hajar stated: There are different narrations regarding [what] the first creation [was]. The conclusion is, as I have stated in Sharh Shamâ’il at-Tirmidhî, that without doubt the first creation is the Nûr from which the Holy Prophet (sallallâhu `alayhi wa sallam) was created. Then al-Mâ’ (water) and then al-`Arsh (Throne).”
(Mullâ `Alî Qârî, Mirqât Sharh Mishkât, 1:146)

Once again, the Hadîth Nûr is sourced to `Abdur-Razzâq making it very likely that he did cite it.

1. This is how Munâzir-e-Islâm Hadrat Mawlânâ Abul-Hâmid Diyâ-ullâh Qâdrî [d. 2003] (rahmatullâhi `alayh) understood it:

“Shaykhul-Islâm wal-Muslimîn `Allâma Ibn Hajar al-Makkî (ra) has given details about the Hadîth Sharîf of Hadrat Jâbir (raa) in his Fatâwâ al-Hadîthiyya.”
(Abul-Hâmid Diyâ-ullâh Qâdrî, Anwârul-Muhammadiyya fî Sîratil-Mustafawiyya (Siyâlkôt: Qâdrî Kutub Khâna, 2004), 65)

2. Al-`Allâma Ghulâm Rasûl Sa`îdî, after giving further quotes from Imâm Zurqânî, Amîr `Abdul-Qâdir al-Jazâ’irî [the great mujâhid], Sayyidî `Abdul-Karîm [?al-Jîlî?], Shaykh `Abdullâh al-Bosnawî [?of Bosnia?] and Shaykh `Abdul-Haqq al-Muhaddith ad-Dehelwî, further states:

“in akâbir ke alâwah ibn Hajar makkî `allâma fâsî `allâma diyârbakrî sayyidî `abdul-ghanî nâblusî imâm abul-Hasan ash`arî wa ghayrahm ne bhi is maDHmûn jalîl kô apnî taSânîf me dhikr kiyâ or is par aZhâr i`timâd farmâyâ.”
“Other than these Akâbir’s, Ibn Hajar al-Makkî, `Allâma Fâsî, `Allâma Diyârbakrî, Sayyidî `Abdul-Ghanî Nâblusî, Imâm Abul-Hasan al-Ash`arî etc have also mentioned this noble topic in their books and have expressed trust upon it.”
(Ghulâm Rasûl Sa`îdî, Tawdîhul-bayân (Lahore: Hâmid and Company), 205)

He further comments on Mullâ `Ali Qârîs words:

“This text of Mullâ `Alî Qârî’s shows that he is not alone in declaring the light of the Holy Prophet (saw) as being created first. Rather, Ibn Hajar has himself acknowledged the primacy of his excellence’s Nûr.”
(Ghulâm Rasûl Sa`îdî, Tawdîhul-bayân (Lahore: Hâmid and Company), 206) – photocopy available for those who will accept this position.

The late Muhaddith of Makka, ash-Shaykh as-Sayyid Muhammad ibn `Alawî al-Mâlikî al-Hasanî in his commentary on Mulla `Alî al-Qârî's book on the Mawlid stated:

“ﺃﻣﺎ ﺳﻨﺪ ﺟﺎﺑﺮ ﻓﺼﺤﻴﺢ ﻭ ﻻﻏﺒﺎﺭ ﻋﻠﻴﻪ٬ ﻭ ﻗﺪ ﺍﺧﺘﻠﻒﺍﻟﻌﻠﻤﺎﺀ ﻓﻰ ﺍﻟﻤﺘﻦ ﻟﻐﺮﺍﺑﺘﻪ٬ ﻭ ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻰ ﺃﻳﻀﺎ ﺑﺒﻌﺾ ﺍﻟﻤﺨﺎﻟﻔﺔ”
“The chain of Jâbir is sound (sahîh) without contest, but the scholars have differed concerning the text of the hadith due to its peculiarity. Bayhaqî also narrated the hadith with some differences [I’ll also quote this Hadîth if I get the time or if there is enough demand for it – I’m very busy].”
(Muhammad `Alawî al-Mâlikî, Hâshiyat al-Mawrid al-râwî fil-mawlidin-nabawî, 40)

This is the most accurate English rendering of what Mullâ `Alî Qârî’s student, who brought Hadîth into the Indian Sub-Continent, ash-Shaykh al-Muhaqqiq `Abdul-Haqq al-Muhaddith ad-Dehelwî [958-1052] states:

“Come to know that the first creation and the means for the children of Âdam is the Muhammadan Light sallallâhu `alayhi wa sallam, since it is related in the sahîh Hadîth: awwalu mâ khalaqallâhu nûrî – The first thing created by Allâh is my Nûr.”
This has been translated into Arabic by the late Shaykh-ul-Hadîth al-`Allâma `Abdul-Hakîm Sharaf Qâdrî as follows if anyone wants to challenge it:
“'ﻭﺭﺩ ﺍﻟﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ 'ﺍﻭﻝ ﻣﺎ ﺧﻠﻖ ﷲ ﻧﻮﺭﻯ”
(`Abdul-Haqq ad-Dehelwî, Madârijun-Nubuwwat, 2:2)

Ash-Shaykh al-Muhaqqiq then explains the narrations which state that the `aql and qalam were created first by reconciling them around the Hadîth Nûr and the primacy of the light of the Holy Prophet Muhammad (sallallâhu `alayhi wa sallam).

His contemporary, Hadrat Mujaddid Alfi Thânî Shaykh Ahmad Sirhindî [d. 1034] also discusses this topic and cites the following portion of the Hadîth with explanation in Farsi:

“Know that his exellencies (sallallâhu `alayhi wa sallam) creation was unlike any other person. In fact, no one else in creation can be compared to the way he was created. The reason for this is that even though possessing a physical body, he was created from [meaning: directly by] the light of Allâh (jalla wa `alâ), as he (`alayhi wa âlihis-salâtu was-salâm) said (kamâ qâla `alayhi wa âlihiS-Salâtu was-salâm khuliqtu min nûrillâhi): ‘I was created from the light of Allâh.’ This treasure is not possessed by anyone else.”
(Ahmad Sirhindî, Maktûbât Sharîf, 3:191, # 100)

The saying has been explained as not being understood in its literal outward sence but as meaning: ‘I was created directly (and hence first) by Allâh, while other creatures were created secondary.’

Other than “al-Musannaf”, Imâm `Abdur-Razzâq also authored the following works:

1. as-Sunan fil-fiqh

2. al-Maghâzî

3. Tafsîrul-Qur’ân – this has been published in 3 volumes without receiving any criticism in relation to it’s ascription to Imâm `Abdur-Razzâq.

4. Tazkiyya al-arwâh `an mawâqi` al-falâh

5. Kitâbus-salâh

6. al-Amâlî fî âthâris-sahâba – this has also been published.

Ash-Shaykh Khalîl Ahmad Rânâ states:

“is farmân-e-muqaddas ko muHaddithîn, mufassirîn or ahl-e-siyar, muSannaf `abdur-razzâq ke Hawâla se SaDiyô se naql karte chale ârahê hê. tamâm ummat-e-muslima ne is qubûl kiyâ or yehî `aqîdah rakhah ke takhlîq awwal ‘nûr-e-muHammadî’ he.”
“This sanctified saying has been quoted from Musannaf `Abdur-Razzâq by Muhaddithîn, Mufassirîn and scholars of Sîrah throughout the ages. The entire Ummah has accepted it and believed that the first creation is the Muhammadan light” `alayhis-salâtu was-salâm!
(Afkâr-e-Razâ, July-Sept 2005, http://www.fikreraza.net/afkar-e-raza/jul-sep05/topic03.htm)

He continues:

“For sometime (jald-bâz) hasty people, who had expressed their so-called trust of the Shuyûkh of the past, have rejected it. This rejection reached its peak when Musannaf `Abdur-Razzâq was published in India because the narration was not found in it… The people of knowledge (Ahlul-`Ilm) have clearly stated that this published version of the Musannaf is incomplete because Muhaqqiq Mawlânâ Habîbur-Rahmân A`zamî [it’s compiler] in the beginning of the fourth volume has given details about this [i.e. it being incomplete]... Allâh Ta`âlâ’s favour is that from Afghanistan, the complete version of the Musannaf in printed form has been given.”
(Afkâr-e-Razâ, July-Sept 2005, http://www.fikreraza.net/afkar-e-raza/jul-sep05/topic03.htm)

ash-Shaykh Hamza Yûsuf Hansan, a mujaddid of the Western world in a footnote to his precise and meticulas translation of al-`Aqîdatut-Tahâwiyya states:

“The statement, “The first thing that God created” implies that the pen was the very first of God’s creation. However, another hadith with a stronger chain that Ibn `Umar narrated states, “God decreed all foreordained matters before He created the heavens and the earth by fifty thousand years and (fa) His Throne was upon water.” According to Abû Ya`lâ al-Hamadânî, the Throne preceded the Pen because the decree follows immediately after the creation of the Pen, given that the particle fa is used in the hadith. Furthermore, the aforementioned hadith clearly states that God’s Throne was upon water at the time. This is also supported by the fact that the Pen wrote “what had been,” implying that there was something before the Pen. In addition, Imam Ismâ`îl al-`Ajlûnî (d. 1162/1749) states, “The primacy of the Pen’s creation is only in relation to the already existing, prophetic Muhammadan light, the water, and the Throne. And, some say that primacy of creation is only in relation to the species itself – i.e. the first light created was the light of Muhammad and so on” (Kashf al-khafâ’ wa muzîl al-albâs `an mâ ishtahar min al-ahâdîth `alâ alsinat al-nâs [Beirut: Ihyâ’ al-Turâth al-`Arabî, 1932], 1:265-66).
The hadith that is related by Jâbir in the Musannaf of al-Hâfiz Abû Bakr `Abd al-Razzâq b. Hammâm al-San`ânî and considered sound by recent scholarship indicates that the very first of God’s creation was the light of the Prophet (s). According to the hadith, Jâbir b. `Abd Allâh asked the Prophet (s), “What is the first thing that God created?” To this, the Prophet (s) replied, “O Jâbir! The first thing God, the Sublime and Exalted, created was the light of your Prophet from His light,…””

He then cites the Hadîth in full and comments:

“One intriguing point about this hadith is its concurrence with modern astrophysical theory, which states that all of the cosmos came from what is called the initial singularity in which all of existence was rolled up in a point of infite density and temperature. From this initial light, which burst forth in what is known as the big bang, it split into four fundamental forces; the strong nuclear force, the electromagnetic force, weak interaction, and gravitational. The fourth part mentioned in the hadith from which all else was created may refer to gravitational forces, which cause attraction between the particles of matter, allowing the seen world to exist and be held together. And God knows best.
In is important to note that none of the hadith mentioned here achieve the status of infallible narrations* and should not be points of contention in creedal matters, as our scholars have stipulated. (For a critical study of the hadith of Jâbir on the light of the Prophet (s), see: `Îsâ b. `Abd Allâh b. Muhammad b. Mâni` al-Himyarî, al-Juz’ al-mafqûd min al-juz’ al-awwal min al-musannaf li al-hâfiz al-kabîr Abî Bakr `Abd al-Razzâq b. Hammâm al-San`ânî [Lahore: Mu’assasât al-Sharaf, 2005].)”
(Hamza Yusuf, The Creed of Imam al-Tahâwî (USA: Zaytuna Institute, 2007), 116-118, fn. 50)

* Shaykh Shaykh uses the term “infallible hadith” to mean tawâtur/mutawâtir (See: Hamza Yusuf, The Creed of Imam al-Tahâwî (USA: Zaytuna Institute, 2007), 85).

I recommend everyone to purchase this book.

RE: Confused by the Hadith of Jabir ?

rafiq — Thu, 13 Aug 2009 06:45:45 GMT

As-salâmu `alaykum

I personally just try adhering to what the recognised authorities have been repeating throughout the ages and they didn’t have any objects.

Sayyidunâ Imâm al-Hind A`lâ Hadrat Mawlânâ ash-Shâh Ahmad Ridâ Khân al-Muhaddith al-Barêlwî’s (rahimahullâhu Ta`âlâ wa radiyan `anhu) position is as follows:

“QUESTION: Mawlânâ `Abdul-`Alîm Siddîqî Mîrthî was present and asked: ‘Your excellency (Imâm Ahmad Ridâ), What was the first thing created by Allah Ta`âlâ?’

STATEMENT: In a Hadîth, it states:
‘Oh Jâbir! Verily the very first thing Almighty Allah created was the Nûr of your Prophet from His Noor.’”
(Mustafâ Ridâ Khân, al-Malfûzât A`lâ Hazrat (Lahore: Progressor Books, August, 1999), 22)

He states about its authenticity:

“ﻫﺫ ﺍﺍﻟﺤﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻻﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻰ ﺍﻳﻀﺎ ﻓﻰ ﺩﻻﺋﻞﺍﻟﻨﺒﻮﺓ ﺑﻨﺤﻮﻩ٬ ﻭ ﺃﺟﻠﺔ ﺃﺋﻤﺔﺍﻟﺪﻳﻦ ﻣﺜﻞ ﺍﻻﻣﺎﻡ ﺍﻟﻘﺴﻄﻼﻧﻰ ﻓﻰ ﺍﻠﻤﻮﺍﻫﺐ٬ ﻭ ﺍﻻﻣﺎﻡ ﺇﺑﻦ ﺣﺠﺮﺍﻠﻤﻜﻰ ﻓﻰ ﺃﻔﻀﻞ ﺍﻠﻘﺮﻯ٬ ﻭ ﺍﻠﻌﻼﻤﺔ ﺍﻟﻔﺎﺳﻰ ﻔﻰ ﻣﻄﺎﻟﻊ ﺍﻟﻤﺴﺮﺍﺕ٬ ﻭ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺰﺭﻗﺎﻧﻰ ﻓﻰ ﺷﺮﺡﺍﻟﻤﻮﺍﻫﺐ٬ ﻭ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺪﻳﺎﺭﺑﻜﺮﻯ ﻓﻰ ﺍﻟﺨﻤﻴﺲ٬ ﻭ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺤﻘﻖ ﻋﺒﺪ ﺍﻟﺣﻖ ﺍﻟﻤﺤﺪﺙ ﺍﻟﺪﻫﻠﻮﻯﻓﻰ ﻣﺪﺍﺭﺝ ﺍﻠﻨﺒﻮﺓ ﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﻔﺎﺭ٬ ﻳﺴﺘﺪﻟﻮﻥ ﺑﻬﺫﺍ ﺍﻟﺤﺪﻳﺚ ﻭ ﻳﻌﻮﻟﻮﻥ ﻋﻠﻴﻪ
ﻭ ﺑﺎ ﻟﺠﻤﻠﺔ ﻗﺪﺗﻠﻘﺖ ﺍﻷﻣﺔ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻘﺒﻮﻝ٬ ﻓﻼ ﺷﻚ ﻓﻰ ﺃﻧﻪ ﺣﺪﻳﺚ ﺣﺴﻦ٬ ﺻﺎﻟﺢ٬ ﻣﻘﺒﻮﻞ٬ ﻣﻌﺘﻤﺪ٬ ﻭﺇﻥﺗﻠﻘﻰ ﺍﻠﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﻮﻝ ﻫﻮ ﺫﻟﻚ ﺍﻠﺸﻰﺀ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻯ ﻻﺣﺎﺟﺔ ﻟﻠﺴﻨ ﺪﺑﻌﺪﻩ٬ ﺑﻞ ﻟﻮﻛﺎﻥ ﺍﻟﺴﻨﺪﺿﻌﻴﻔﺎ ﺃﻳﻀﺎ ﻻﻳﻀﺮ٬ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻓﻰ 'ﻣﻨﻴﺮ ﺍﻟﻌﻴﻦ ﻓﻰ ﺣﻜﻢ ﺗﻘﺒﻴﻞ ﺍﻻ ﺑﻬﺎﻣﻴﻦ'
ﻗﺪ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺤﻘﻖ٬ ﺍﻟﻌﺎﺭﻑ ﺑﺎﺍﻠﻠﻪ٬ ﺳﻴﺪﻯﻋﺒﺪﺍﻟﻐﻰ ﺍﻟﻨﺎﺑﻠﺴﻰ ﻓﻰ ﺍﻟﺤﺪﻳﻘﺔ ﺍﻟﻨﺪﻳﺔ ﺷﺮﺡ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ
ﻗﺪ ﺧﻠﻖ ﻛﻞ ﺷﻰﺀ ﻣﻦﻧﻮﺭﻩ ﻛﻤﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ”
“The `ulamâ’ collection hold this Hadîth in acceptance (bil-qubûl). Without doubt, this Hadîth is hasan (well-authenticated), sâlih, accepted, reliable and has continuity of acceptance by the `ulamâ’. This thing is so great that there is no need for a sanad after it. Rather, there is no problem even if there is a weak chain, as I have explained in my work, ‘Munîrul-`aynayn fî hukmi taqbîlul-abhâmayn’. Undoubtedly, al-`Allâma al-Muhaqqiq al-`Ârif Billâh Sayyidî `Abdul-Ghanî an-Nâbulsî in his ‘al-Hadîqatun-nadiyya sharh tarîqatil-Muhammadiyya’ states:
‘The Prophet is the universal leader of all, and how could he not be when all things were created out of his light as has been stated in the sound (sahîh) hadith.’”
(Ahmad Ridâ Khân al-Barêlwî, Majmû`a Rasâ’il (Lahore), 8-9)

His grand-student, Muhaddith al-A`zam Pakistan Mawlânâ Sardâr Ahmad Laylpûrî (Faysalâbâdî) also cites this narration and provides a lengthy explanation similar to the above. (Sardâr Ahmad, Fatâwâ Muhaddith-e-A`zam (Faysalâbâd: Maktaba Qâdriyya), 145)

The later wording of this Hadîth which describes the process of creation is often abbreviated in quotations to “and from my nûr everything else was created” and similar forms as will be seen in later quotes.

Hadrat Imâm Shihâbuddîn Ahmad al-Qastalânî [851-923] (rahmatullâhi `alayh) states:

“Imâm `Abdur-Razzâq narrates via his chain on the authority of Jâbir ibn `Abdullâh (radiyallâhu `anhu) that he asked:
“O Messenger of Allah, may my father and mother be sacrificed for you! -- inform me about the first thing that Allah created before everything else.” The Holy Prophet (sallallâhu `alayhi wa sallam) answered:
“O Jabir, Allâh the Exalted created before everything the light of your Prophet from His light (min-nûrihî)*…”
(al-Qustulânî, al-Mawâhib al-Ladunniyya (al-Matbû`a ash-Sharafiyya), 1:9)

Al-Imâm ash-Shaykh al-Muhaqqiq al-`Allâma Khâtim al-Muhaddithîn al-Hâfiz Hadrat Muhammad ibn `Abdul-Bâqî az-Zurqânî [1055-1122] (rahmatullâhi `alayh) states in his commentary of al-Mawâhib Sharîf:

“aynan-nûril-muHammadiyya limushârin liyuh biqawlihî alayhiS-Salâtu was-salâmu awwalu mâkhalaqallâhu nûrî... kamâ fî Hadîthi Jâbirin inda `abdir-razzâqi marfû'an yâ jâbiru innallâha qad khalaqa qablal-ash'yâ`i nûra nabiyyika min-nûrihî.”
“The Muhammadan light itself is the person of the Prophet (`alayhis-salâtu was-salâm) according to his saying:
‘The first thing which God created was my light’
...
and in the Hadîth of Jâbir related by `Abdur-Razzâq as marfû` (raised up to the Prophet (s)):
‘O Jabir, Allâh the Exalted created before all things the light of your Prophet from His light.’”
(az-Zurqânî, Sharhul-Mawâhibil-ladunniyya, 1:27)

It seems clear that he:

i) mentions awwalu mâ khalaqallâhu nûrî in sîrat and fadâ’il.

ii) cites the Hadîth from `Abdur-Razzâq describing it as marfû`.

* Imâm Zurqânî explains the words “min-nûrih”:

“It does not mean that the Divine light was a material for this light. Rather it means that the Almighty created it without an intermediary (i.e. created it directly). Min-nûrihî is a praising ascription (idâfatut-tashrîfiyya) just like Allâh Ta`âlâ’s statement (in the Qur’ân): wana fakha fîhi mir-rûHihî – And breathed into him of (from) His spirit (al-Qur’ân, Sûrat as-Sajda, 32:9)”
(az-Zurqânî, Sharhul-Mawâhib (Lebanon, Beirut: Dâr al-Kutub al-`Ilmiyya), 1:90)

So in both cases, Muhammad (sallallâhu `alayhi wa sallam) is not created from the light of Allâh and Âdam (`alayhis-salâm) was not created from Allâh’s spirit. This is the understanding.

Similar to this, Imâm al-Hind Azîmul-Barakat A`lâ Hadrat Mawlânâ Shâh Ahmad Ridâ Khân al-Barêlwî (radiyallâhu `anhu) explains the words min-nûrihî with the following words:

“ka ye ma`nâ nahî ke ma`âdhallâh dhât-e-ilâhî dhat-e-risâlat ke liye mâdah he jêse insân mittî se pêdâ huwâ. yâ ayâdhubillâh dhât-e-ilâhî kâ kô’î HiSSa yâ kul dhât-e-nabî hô gayâ. allâh `azza wa jal HiSSe or tukre or kisî ki sâth muttaHid hôjâne yâ kissî shay me Hulûl farmâne se pâk or munazza he.”
“…does not actually mean being created from the self of Allâh (dhât-e-Ilâhî) ma`âdhallâh in the way that humans are created from clay. Or that ayâdhubillâh, a part of or the whole of the person of Allâh (dhât-e-Ilâhî) became the Prophet. Allâh `azza wa jal is pure and transcendently above being a part of something, being pieces, joining with someone or dwelling in someone or something.”
(Ahmad Ridâ Khân al-Barêlwî, Salawât as-Sifâ fî nûr al-Mustafâ’, 47)

Hadrat Imâm Yûsuf ibn Ismâ`îl an-Nabhânî [1265-1350] (rahmatullâhi `alayh) copied the Hadîth Nûr from al-Mawâhib in his abridgement of the work: al-Anwâr al-Muhammadiyya (Beirut: Dâr al-Fikr), 13. He also cited this Hadîth in several other works of his, e.g. Hujjatullâhi `alal-`Âlamîn (Faisalabad: Maktaba Nûriyya Ridwiyya), 28; Jawâhirul-Bihâr (Lebanon: Dâr al-Kutub al-`Ilmiyya, 1419/1998), 775… all in the same form “`Abdur-Razzâq narrates via his chain of transmission”.

It is also pointless trying to cite Shaykh-ul-Islam al-Imâm Jalâluddîn as-Suyûtî (rahimahullâh) against this Hadîth since he clearly accepts the notion of the primacy of the Holy Prophet’s (saw) light as indicated in the following chapter heading in his work al-Khasâ’isul-kubra:

“The Uniqueness of the Prophet (Allah bless him and give him peace) in Being the First of the Prophets to Be Created, the Priority of His Prophethood, and the Taking of the Covenant with Him (باب خصوصية النبي {صلى الله عليه وسلم} بكونه أول النبيين في الخلق وتقدم نبوته واخذ الميثاق عليه).” (Cf. Translation: Shaykh Nuh Ha Mim Keller, masud.co.uk)

ash-Shaykh “Mohd Zaidi `Abdullâh” in Malay/Malaysian states in his book “Pegangan Sejati Ahli Sunnah wal-jamâ`ah” narrates it via Musnid ad-Dunya Yâsîn al-Fâdânî in Arabic:

I narrate this Hadîth from our shaykh Muhammad al-Banjarî [?]; From MUSNID AD-DUNYÂ AL-FÂDÂNÎ; From Muhammad `Alî al-Mâlikî; From as-Sayyid Abî Bakr Sattâ al-Mâlikî; From Shaykh-ul-Islam Ahmad Zaynî Dahlân; From `Uthmân ibn Hasan ad-Dimyâtî; From al-Mujaddid `Abdullâh ash-Sharqâwî; From ash-Shams Muhammad al-Hafanî [Hanafî??] 1181AH; From `Abdul-`Azîz az-Ziyâdî; From ash-Shams Muhammad al-Bâlalî 1015AH; From an-Najm Muhammad al-Ghaytî; From al-Qâdî Zakariyya al-Ansârî; From al-Hâfiz Ibn Hajar al-`Asqalânî; From Abil-Faraj `Abdur-Rahmân al-Ghazzî; From Abin-Nûn Yûnus ibn Ibrâhîm ad-Dabûs; From Abil-Hasan `Alî ibn al-Muqîr; From Muhammad ibn Nâsir as-Salâmî; From `Abdul-Wahhâb ibn Muhammad ibn Mindah; From Abil-Fadl Muhammad al-Kawkabî; From Abil-Qâsim at-Tabarânî; From Abî Ya`qûb Is-hâq ibn Ibrâhîm ibn Mukhlid ibn Ibrâhîm al-Marûzî al-Hanzalî; From al-Hâfiz Abî Bakr `Abdur-Razzâq ibn Hammâm ibn Nâfi` as-San`ânî with his sahîh chain to Jâbir (radiyallâhu `anhu), who said: “I asked the Messenger of Allâh about the first thing created by Allâh before everything. The Holy Prophet (sallallâhu `alayhi wa sallam) answered: “huwa nûru nabiyyik! yâ jâbiru, khalaqahullâhu thumma khalaqa minhu kulla khayrin wa khalaqa ba`dahu kulla shay’in – It was the light of your Prophet O Jâbir! Then Allâh created from it every good and later everything [else].” (Shaykh Mohd Zaidi `Abdullâh, Pegangan Sejati Ahli Sunnah wal-jamâ`ah, 116)

Note: I have translated “`an” as “from”.

RE: Confused by the Hadith of Jabir ?

INTOXICATION BURN — Wed, 15 Jul 2009 01:40:12 GMT

Quote:

“Know that since Allah first created the soul of Muhammad (Sallahu Alaihi Wasallam) from the light of His beauty, as He said:
"I created Muhammad from the light of My Face,"”

Shaikh Nur al-Din al-Raniri rh has written on this topic of the Muhammadan Light in his work Bad’ Khalq al-Samawat wa al-Ard

which is printed in the margin of the work Taj al-Muluk (n.d.) (1)

Among the sources mentioned therein is the oft-cited sacred tradition which means:

“I was a sacred treasure, and I loved to be known, so I created the world so that I will be known” or “so that they will know Me” (2)

Another tradition is cited which is to the effect:

“Truly Aallah created the spirit of The Prophet from His essence and He created the whole universe from the Spirit of Muhammad (Ruh Muhammad”.(3)

This means that He created the Spirit of the Prophet s.a.w. from non-existence into existence from His Own Presence, not in the sense that the Spirit of the Prophet is created from a part of the essence of God.

Another tradition is also cited to the effect:

“I (the Prophet (s.a.w.) is from Allah , and the believers are from me” (4)

This means, as explained by the author himself, that the Prophet is the first creation created by God and the believers are created by Him from him (that is from his light) (5).

He also cited another tradition to the effect :

“I (Allah) created all things because of you (O Muhammad) and I created you because of Me” (ibid.10).

He also cited the tradition to the effect:

“Had it not been for you I would not have created the spheres”. (6)

Another tradition is also cited to the effect:

“I have created the Prophet whereas Adam was between water and clay”. (7)

Also cited is the tradition to the effect:

The earliest thing created by Allah is my spirit” (12)

According to Shaikh Nur al-Din, Allah created the Light of Muhammad from the Light of His Ahadiah. He has cited this based on the statement in the text of al-Manzum which is to the effect “The Attributes of Divine Majesty and Divine Beauty have come together, so Divine Beauty has got the upper hand on Divine Majesty, so God created from the two [from His Will-uem] the Spirit of Muhammad, from non-existence into existence.(13).

We have to observe that all that which was created are the creations of Allah , not that they are continuous with the Divine Essence, otherwise there will be two eternal entities, and this is polytheism.

Notes:

(1)See the writer’s “Kosmologi para Fuqaha & Ulama Sufiah Dalam pemikiran Melayu” in Kosmologi Melayu, edited by Yaacob Harun, Akademi Pengajian Melayu, Universiti Malaya, Kuala Lumpur, 2001, pp 10-22.

(2) in the chapter Khalq al-samawat waq al-ard p.10. (3) p.10.

(4) ibid.10

(5) ibid. 10

(6) ibid.11

(7) ibid.11

(12) ibid.11.

(13) Bab bad’ Khalq al-samawat wa al-Ard.12

RE: Confused by the Hadith of Jabir ?

INTOXICATION BURN — Wed, 15 Jul 2009 01:34:31 GMT

From: Sh. Gibril's yahoogroup also:
-In Sunna-Principles@yahoogroups.com,

Quote:

“…Here the question arises: Can one say: If there is no isnad and we do not definitively know that this is not a saying of the Prophet salla Allahu alaihi wasalam, therefore we may narrate it?

It seems that the muhadithoon demanded quiet the opposite. Isn't 'taharree', or taking extra-
precaution a must when attributing something to the Prophet, peace and blessings upon him?

Even when narrating a hadith whose chain we have but is weak, we must say, "ruwiya", or use other forms of implying the weakness of hadith, out of vigilance to attribute something to him that he did not say, so what about a narration that we don't even have a sanad for?

Do the Masters of hadith allow quoting these hadith with "qal Rasul Allah" and without explicitly mentioning the lack of a sound chain?

> Imâm Qastalânî did…”

Sh. Gibril:

“Not true. He only said "al-Qastallani narrated with his chain," which is an implicit disclaimer of the affirmation or invalidation of authentication as is well-known in hadith. All that is required is that we at least do the same. So do not be diffident but say it openly, e.g.: "I read in Sahih al-Bukhari/ Tabari's Tarikh / Reader's Digest" etc.”

Quote:

“as did his student, Shaykh-ul-Islâm Imâm Ibn Hajar al-Haytamî al-Makkî”

Sh. Gibril:

“Not true again, he only said: "The hadith of `Abd al-Razzaq with his chain" in al-Minah al-Makkiyya. This, again, is because they resigned responsibility for this to `Abd al-Razzaq.

As for your saying "his student" it also is incorrect. Imam al-Haytami was raised by al-Shinnawi in Tanta and came to al-Azhar at age 15, one year after al-Qastallani had died. There is no record of his having taken anything from him in his hadith chains.”

Quote:

“who was given permission to use this Hadîth.”

Sh. Gibril:

If you can cite such a record or actually quote an authentic source stating that al-Haytami "was given permission to use this hadith" I promise to continue to let you post for our continued benefit despite the fearsome gaps in your discussions and references. Otherwise, let this be the straw that broke the camel's back.

Quote:

“His student, the Hadîth master, Mullâ `Alî al-Qârî also did in Sharush-Shifâ', Mawdû`ât al-Kabîr and other works.”

Sh. Gibril:

“This is also untrue since Mulla `Ali al-Qari does not attribute it to the Holy Prophet, upon him blessings and peace.”

Quote:

“…His student, Hadrat Shaykh `Abdul-Haqq al-Muhaddith ad-Dehelwî (rahîmahumullâh) not only ascribes it to the Holy Prophet (saw) but declares it to be sahîh in his master-piece, "Madârij-un-Nubuwwa, v. 2, p. 2" (photocopy available).”

Sh. Gibril:

“My reading of Persian is nil but that passage of the Madarij I perused does not attribute it to the Prophet, upon him peace.”

Quote:

“on the authority of his father who relates on the authority of his grandfather, who relates on the authority of`Alî ibn Abî Tâlib, that the Holy Prophet (sallallahu`alayhi wa sallam) stated:

"Undoubtedly, Allah (tabâraka wa ta`âlâ) created the light of Muhammad (sallallahu `alayhi wa sallam) before creating the skies, earth, Kursî, Qalam, Paradise, Hell. Before creating Âdam, Nûh, Ibrâhîm, Ismâ`îl, Is-hâq, Ya`qûb, Mûsâ, `Îsâ, Sulaymân and Dâwûd. Before creating the Prophet mentioned in the verse, `wa wa hab nâ lahû is-Hâqa wa ya`qûb – and We gave him (Ibrâhîm) Is-hâq and Ya`qûb (as a son and grandson)' till the verse `wa hadaynâhum ilâ Sirâtim-mustaqîm – We chose him and gave guidance towards the right path' and before all of the other Prophets by 424,000 years and with him were created 12 veils."

* (Shaykh Dr Muhammad Tahir-ul-Qadri, Mîlâd-un-Nabî (saw) (Pakistan, Lahore: Minhaj-ul-Qur'an Publishers, 2004), pp. 116-7)”

Sh. Gibril:

“This is yet another forgery which unknowns threw on Sufyan and Ibn al-Mubarak's doors just as you do with us here on the pretext that Shaykh Dr Muhammad Tahir-ul-Qadri cites it in what you call his 1,000 page masterpiece.

You say he did not reference it but this is because it is taken exclusively from the books of the Shi`is, the 12 veils being a reference to... etc. He most probably culled it from volume 25 of al-Majlisi's (d. 1111) Bihar al-Anwar which begins with the forgeries on the creation of the Nur of the twelve Imams (specifically 25:21 but also 15:4, 54:170-175, 55:41, 108:198 etc.) although the original fabrication is in Ibn Babuyah's (d. 381) Khisal (p. 482) and Ma`ani al-Akhbar (p. 306, p. 351).”

Quote:

“(Cf. Shaykh Dr Muhammad Tahir-ul-Qadri, Tuhfat as-surûr fî Tafsîr Âyat an-Nûr (Lahore: Minhaj-ul-Qur'an Publishers, 1995, 3rd Edition), 47-49)

He states in another footnote: "Abundant muhaddithîn in their books have narrated this Hadîth with reference to Musannaf `Abdur-Razzâq. However, unfortunately the version which is published these days does not have this Hadîth included in it.
This has been done with many other Hadîths and narrations. Other than this, Sunan Abû Dâwûd has had this done to some of its narrations.”

Sh. Gibril:

“Perish the notion! No tampering with the motherbooks ever took place except it was immediately detected and redressed by those who are the Ahl of that science. And none of them made such an outrageous, grotesque claim about Musannaf `Abd al-Razzaq or Sunan Abi Dawud.”

Quote:

“However, this Hadîth not being present in the current editions of Musannaf `Abdur-Razzâq is not an evidence that he did not extract it. The reason for this is that these types of shortcomings are usually carried out by editors and printing presses. It is for this reason that we too are also referencing this Hadîth to Imâm `Abdur-Razzâq.”

Sh. Gibril:

“Neither the editors nor the printing presses conspired to eliminate a hadith which was apparently not there in the first place. And yes, the evidence that `Abd al-Razzaq never extracted it in the Musannaf in the first place is stronger than the supposition that he-did-but-no-one noticed-until-the-ninth-century.”

“It is possible that `Abd al-Razzaq narrated it but never included it in his Musannaf…

gibril"

[End of Quote]

RE: Confused by the Hadith of Jabir ?

The Other — Tue, 14 Jul 2009 14:33:21 GMT

This Hadith Sharif is narrated by the Ustadh of Imam al-Bukhaari (d. 256/868), Imam 'Abd al-Raz'zaq (d.211/826) in his Musannaf. The Wahhabi scholars and publishers have removed this Hadith from the new editions because it is contrary to their beliefs. The Wahhabi believe that Sayyiduna Rasoolullah (sallalahu ^alayhe wa'alihi wasallam) is not Noor but an ordinary human. Refer: Taqwiyat al-Imaan of Isma'il Dehlawi. Furthermore, this Hadith Sharif is also narrated by the following Hadith Masters: Fatawa al-Hadithiyya of Imam Imam Ibn-Hajr Makki; Mawaahib al-Laduniyya of Khatim al-Muhaddithin Imam ibn Hajr Qastalani; Zarqani 'ala al-Mawahib al Sharif, Vol.4, p.46 of Imam 'Abd al-Baqi Zarqani; Anwar al-Muhammadiya, p.9; 'Asidat al Shah'dah, p73/100, of Imam 'Abd al-Rahman ibn Jawziyy; Hujjat-Allaah 'ala al 'A'lamin, p.27 of Shah Wali-Allaah Muhaddith Dehlawi; Madarij a;-Nabuwwah, p.309, of Imam al-Muhaddithin Sayyid al-Muhaqqiq Shaykh 'Abd al-Haqq Muhaddith Dehlawi; Matale'h al-Musarrat, p.210, of Allama Imam Muhammad al-Mahdi al-Fasi; Sirat al-Halabi, p.37 etc etc.

However the scholars of Ahlus Sunnah are engaged in a world-wide search for an original copy of 'Al-Musannaf' to verify this Hadith which has been classified as a Sahih Hadith by the Hadith Master of the callibre of Imam al-Muhaddithin Sayyid al-Muhaqqiq Shaykh 'Abd al-Haqq Muhaddith Dehlawi in his authentic book Madarij al-Nabuwwah, Vol 2 p.2. The impeccable personality of Shaykh 'Abd al-Haqq Muhaddith Dehlawi is the fountain of Hadith in the Indo-Pak Sub-continent and all Hadith chains (Asanid) passes through him. But unfortunately though this Hadith is narrated by numerous Hadith masters, yet is is not considered by the present day Scholars especially of the Wahhabi Fraternity.

One of the most widespread of these books is called Mawlid Al-^Arus which was falsely attributed to Ibn al-Jawziyy. That Mawlid Al-^Arus was not authored by Ibn al-Jawziyy is obvious because his writings are full of statements which contradict what is written in Mawlid Al-^Arus with regard to clearing Allah from resembling the creations and from attributing bodily attributes to Him. The weak language and poor sentence structure of Mawlid Al-^Arus is another evidence that its author was not Ibn al-Jawziyy. Ibn al-Jawziyy was a scholar of hadith, a scholar of jurisprudence, an interpreter of the Qur’an, and was deeply rooted in preaching and providing guidance. Whenever Ibn al-Jawziyy spoke, he moved the hearts of the people. One hundred thousand people became Muslim after listening to his strong preaching, profound articulation, and good expressions. Ibn al-Jawziyy mastered the Arabic language and was extremely articulate. It was Brookleman, an Orientalist, who falsely attributed Mawlid Al-^Arus to Ibn al-Jawziyy.

[quote]Know that since Allah first created the soul of Muhammad(Sallahu Alaihi Wasallam) from the light of His beauty, as He said:
"I created Muhammad from the light of My Face," [/quote]
Among the blasphemous statements contained in Mawlid Al-^Arus is that Allah took a handful of the ‘light of His Face’ and ordered it to be Muhammad, and so it was. Such a statement means that part of Allah became Muhammad. May Allah protect us from blasphemy. Allah is clear of having parts and is clear of dispersing. Allah is clear of partitions and divisions. Allah is clear of all of that. He does not resemble any of His creations, and none of His creations are like Him. Allah said in Surah ash-Shura, Ayah 11:

{لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ}
Which means: [Absolutely nothing is similar to Allah, and Allah is attributed with Hearing and Sight.] The one who believes that Muhammad or other than Muhammad is part of Allah is definitely a blasphemer.

Allah said in Surah az-Zukhruf, Ayah 15:
{وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا}
Which means: [They (the blasphemers) attributed to Him a part among His slaves.]

RE: Confused by the Hadith of Jabir ?

Mohammad_Ali — Tue, 14 Jul 2009 12:52:17 GMT

Hmmm the references given seem inadequate to denounce the fact that the Prophet is light i.e. noor. This article seems to have many flaws in it to start with as its entirely focused on one aspect of the Prophet i.e. the Mohammadi Noor.

The following article by Shaykh Gibril Haddad outlines the many Ulema and proofs of the Light of the Prophet:

[url=http://www.abc.se/~m9783/nurn_e.html]http://www.abc.se/~m9783/nurn_e.html[/url]

Plus here is a book with Quotes that support fact that the Prophet is Noor has a nature of light:

[url=http://www.nooremadinah.net/Documents/YaMohammad/Noor-e-Mohammadi/Noor-e-Mohammadi.pdf]http://www.nooremadinah.net/Documents/YaMohammad/Noor-e-Mohammadi/Noor-e-Mohammadi.pdf[/url]

From within this article there is even a quote from Ghawth Azam Sayyid Muhiyud-Deen `Abdul-Qaadir Jilani(R.A) on the Light of our master, the
Holy Prophet Muhammad(Sallahu Alaihi Wasallam) .

Ghawth Azam (Shaykh `Abd al-Qadir, d. 561) in his book Sirrul-asraar fee maa yahtaaju ilayhil-abraar (p. 12-14 of
the Lahore edition) said:

[i]Know that since Allah first created the soul of Muhammad(Sallahu Alaihi Wasallam) from the light of His beauty, as He said:
"I created Muhammad from the light of My Face," and as the Prophet(Sallahu Alaihi Wasallam) said:
"The first thing Allah created is my soul," and "the first thing Allah created is the Pen," and "the first thing Allah
created is the intellect"
what is meant by all this is one and the same thing, and that is the haqeeqa muhammadiyya. However, it was
named a light because it is completely purified from darkness, as Allah said:
"There has come to you from Allah a Light and a manifest Book." (Quran verse missing]
It was also named an intellect because it is the cause for the transmission of knowledge, and the
pen is its medium in the world of letters. The Muhammadan soul (ar-rooH al-muHammadiyya) is therefore the
quintessence of all created things and the first of them and their origin, as the Prophet said:
"I am from Allah and the believers are from me," and Allah created all souls from me in the spiritual world and He
did so in the best form. It is the name of the totality of mankind in that primordial world, and after its creation by
four thousand years, Allah created the Throne from the light of Muhammad himself and from it the rest of
creation."
[/i]

This book has now been translated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of
Secrets (Cambridge: Islamic Texts Society, 1994).

So it is not wise to reject it based on the assumption of a modern day scholar against the words of the great A'immah and MuHadditheen of the past.

Also Shaykh Gibril Haddad has written a commentory on the Ghumari School - the article is by Al Ghumari and has pointed out to certain issues in this article:

[url=http://mac.abc.se/~onesr/f/The%20Ghumari%20School.htm]http://mac.abc.se/~onesr/f/The%20Ghumari%20School.htm[/url]

A simple read of the article would show that there is definitely some problem with the approach of the author of the article you have posted.

This is all very indepth knowledge far beyond our understandings however for a simpleton like me the following is more than enough evidence I need to be convinced of the Prophetic Light of our Master Prophet Muhammad(Sallahu Alaihi Wasallam). :)

قد جائكم من الله نور و كتاب مبين

And Allah and His Messenger know best - Ya Rasool Allah Ya Habib Allah Ya Noorullah Assalatu Wassalam o Alaika Ya Rasool Allah Wa Ala Alika Wa Ashabika Ya Imam Al Ambiya

Confused by the Hadith of Jabir ?

INTOXICATION BURN — Tue, 14 Jul 2009 01:39:58 GMT

The Guide For Those Confused by the Fabrication of the Hadith of Jabir

http://marifah.net/articles/HadithofJabir-AbdullahGhumari.pdf

Written by Shaykh Abdullah al-Ghumari

Quote:

“This is a chapter I called: « The Guide For Those Confused by the Fabrication of the Hadīth of Jābir ». I wished by it to clear the Holy Messenger [sallallahu `alayhi wa sallam] from that which has been attributed to him and which was found to be untrue and is considered to be detested excessiveness. And in spite of this, it is considered by the laymen as well as several scholars to be one of the Prophetic virtues, the denial of which would be regarded as being slanderous towards him. They don’t realize that in their view and words lies a great sin reiterated in the Prophet’s [sallallahu `alayhi wa sallam] saying: « Whoever tells a lie about me, may he take his place in Hell ». Hence whoever describes him with that which has not been found authentic, has committed a forbidden act unless he repents and his praise of the Prophet [sallallahu `alayhi wa sallam] will not intercede in his favor due to his lying.

And even though leniency is acceptable when it comes to mentioning virtues, the virtues of the Prophet (PBUH) should be restricted to what has been proven to be authentic and [the virtues] which are known lest one commits the act of lying punishable by Hell and which the Prophet has warned against – Allah’s refuge is sought.

False traditions have been reported about this [topic] and some errant views which could not stand before examination have been brought up and which I will clarify in this Chapter by the Will of Allah.

‘Abd al-Razzāq narrates - as they claim - that Jābir (RA) said:

« ‘I said: O Messenger of Allah, may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things?’. He said: ‘O Jābir, the first thing Allah created was the light of your Prophet from His light, and that light remained lit 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 or a sun or a moon or a jinn or a man. And when Allah wished to create creation, he divided that Light into four parts and from the first He made the Pen, from the second the Tablet, from the third the Throne, and then he divided the fourth [part] into four [other] parts and from the first he created the bearers of the Throne, from the second the Chair (Kursī), from the third the rest of the angels. Then He divided the fourth into four other parts and created from the first the heavens, and from the second the earth, and from the third the Paradise and the Fire, and then he divided the fourth into four parts and created from the first the light of the believers’ sight, and from the second the light of their hearts which is knowledge of Allah, and from the third the light of their inner harmony (‘Uns) which is the Tawhīd ‘There is no god but Allah and Muḥammad is the Messenger of Allah, etc. … ».

The tradition has a long continuation, and was mentioned in its entirety by Ibn al-‘Arabi al-Hātimī in his book ‘Talqīh Al-Azhān wa Muftāh Ma’rifat Al-Insān’, and Al-Diyār Bakrī in his book ‘Al-Khamīs fī Tarīkh Anfasi Nafīs’.

And its attribution to the narration of ‘Abd al-Razzaq is an error since it does not exist either in his Musannaf, or his Jami’, or his Tafsīr 3.

Al-Hāfiz al-Suyūtī said in “al-Hāwī” 4:

“It does not have a chain that one can depend on”.

It is certainly a fabricated tradition, and it contains Sufi terminologies, and some contemporary Shanqitis (people of Chinguetti) have fabricated a chain to it, and mentioned that ‘Abd al-Razzāq has narrated it from the way of Ibn al-Munkadr from Jābir and this is a sinful lie.

In general this Hadīth is rejected, fabricated and has no basis in the books of Tradition (Sunna) 5.

Similar to it in falsehood is the tradition that was narrated from ‘Alī b. Al-Ḥussain from his father from his grandfather that the Prophet (PBUH) said: « I was light between the hands of my Lord before Adam was created by 14,000 years » and this is also a lie.

Among the foolish lies also is the tradition according to which one of Mothers of the Believers wanted to place a cloth on the body of the prophet (PBUH), but it fell because he is [created of] light; and that too has no basis.

The Prophet (PBUH) had the habit of using clothes and they did not slip from his body. The fact that the Prophet (PBUH) has been described as being a light is metaphorical, similar to the Qur’ān being described as a light because it is the light for the minds and hearts.

From their exposed lies [can also be cited] their saying: « Were it not for you, the universe [literally heavenly bodies] would not have been created »6, and what was narrated from ‘Alī (RA) from the Prophet (PBUH) that he said that « Gabriel has descended upon me and said: Allah is sending to you His peace, and says: “I have forbidden the flames [of Hell] on the progeny from whom you descend, the womb that carried you and the lap that supported you »; this is a fabricated tradition.

It has been narrated in some of the books written about the Prophetic Mawlid from Abu Hurayra (RA) that he said: « the Prophet (PBUH) asked Gabriel (AS):

O Gabriel, how old are you? He replied: O Messenger of Allah, I do not know except that in the fourth veil (Ḥijāb) there is a star that appears once every 70,000 years. I have seen it 72,000 times. The Prophet then said: by the Glory of my Lord, I am that heavenly body »; this is a disgraceful lie, May Allah disgrace he who has fabricated it.

Some of the extreme Sufis mention [also] that « Gabriel (AS) used to receive revelation from behind a veil and that he was able once to see who was behind it. He found that it was the Prophet (PBUH) who was giving him this revelation, then Gabriel said: [It comes] from you, [and goes] to you ».

I said: May Allah curse he who fabricated this foolishness which goes against the Qur’ān. Allah - Exalted is He - says to his Prophet: « And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was) » [Qur’ān 42:52], and He says: « The Faithful Spirit has descended with it,* Upon your heart that you may be of the warners » [Qur’ān 26:193-194].

Imam Ahmad, Al-Hākim, and Al-Bayhaqī in ‘Al-Dalā’il’7 reported from Al-‘Irbād b. Sariya (RA) that he said: I heard the Prophet of Allah (PBUH) saying: « Verily, I was written [in Umm Al-Kitāb] in Allah’s presence as the Seal of the Prophets, while Adam was still kneaded in his clay, and I will tell you the meaning of this: [I am] The supplication of my father Ibrahim and the glad tidings of ‘Isa to his people, and the vision of my mother who saw light coming out of her illuminating the castles of Syria (al-Shām), and this is what the mothers of Prophets see ».

Al-Haythamī said in ‘Majma’ Al-Zawa’id’8: Narrated by Ahmad with several chains, Al-Bazzār 9 and Al-Tabarānī with its similarity. The narrators mentioned in one of the chains of Imam Ahmad are among the reliable ones, with the exception of Sa’īd b. Suwaid whom Ibn Hibbān rated as reliable 10.

I say: It was narrated by Al-Hākim from the way of Abi Bakr b. Abi Maryam, from Suwaid b. Sa’īd, from Al-‘Irbād b. Sariyah, and he [i.e. Al-Hākim] said: “Its chain is authentic”, but Al-Dhahabī commented on this by saying that Abi Bakr is weak 11. [Hence] Dr. Qal’aji the examiner of the book ‘Dala’il Al-Nubuwah’ did a mistake when he said that Al-Dhahabī agreed with Al-Hākim in his authentication.

Imam Ahmad 12 narrated from the way of Budail, from Abdullah b. Shaqīq, from Maysarat Al-Fajr that he said: “I said: O Prophet of Allah, when did you become a Prophet? He said: While Adam was still in a midway phase between spirit and body”. That is how Al-Baghawi and Ibn Al-Sakan narrated it in ‘Al-Sahabah’. Al-Ḥāfiẓ said 13: and that is a strong chain.

I said: And Al-Bukharī mentions it in ‘Al-Tarīkh’ without reporting the beginning of the chain (mu’alaqan) 14.

Al-Ḥākim narrates 15 from Abu Hurayra (RA) that he said: « It was said to the Messenger (PBUH): When was Prophethood assigned to you? He said: between the creation of Adam and the time his soul was breathed into him ».

And Imam Ahmad narrates 16 from the way of Abdulla b. Shaqīq, from a man that he said:

« I said: O Prophet of Allah, when were you declared a Prophet? He said: When Adam was in a midway phase between soul and body ».

Al-Haythamī said 17: Its narrators are among the ones considered to be trustworthy.

I said: And it is one of the ways of the Hadīth of Maysarah Al-Fajr.

And Ibn Sa’ad said in al-Tabaqāt 18: We were told by ‘Afān b. Muslim and ‘Amr b. ‘Asim al-Kalbī, they said: we were told by Hammād b. Salamah, from Kh’alīd al-Haza, from Abdullah b. Shaqīq, from Abdullah b. Abi al-Ja’dā, he said: « I said: O Prophet of Allah, when were you a Prophet? He said: Since Adam was in a midway state between soul and body ». Its narrators are among those who are considered to be trustworthy.

Al-Bazzār narrates 19, and Al-Tabarānī 20 with a weak chain from Ibn ‘Abbās he said: « It was said: O Prophet of Allah, when were you a Prophet? He said: When Adam was in a midway phase between soul and body ».

Al-Bayhaqī said 21: And what is meant by Prophet Muhammad (PBUH) saying: « I was written [in Umm Al-Kitab] in Allah’s presence as the Seal of the Prophets, while Adam was still kneaded in his clay » is that [his prophethood] was destined [to him] and predestined by Allah even before he [i.e the Prophet] became the father of Men and the first of Messengers.

Abu Al-Ḥusayn Ibn Bishran said that they were told by Abu Ja’far Muhammad Ibn ‘Amr from Ahmad Ibn Ishāq Ibn Ṣālih, from Muḥammad Ibn Ṣālih, from Muḥammad Ibn Sinan Al-‘Awfi, from Ibrahim Ibn Ṭahmān, from Budayl b. Maysara, from Abdullah b. Shaqīq, from Maysarah that he said: « I said: O Prophet of Allah, when did you become a Prophet? He replied:

“When Allah created the earth, turned to the heaven and fashioned it as seven heavens, created the Throne and wrote on the leg of the Throne: ‘Muhammad the Messenger of Allah is the Seal of the Prophets’. Then Allah created the Paradise in which He made Adam and Eve dwell, wrote my name on its gates, tree-leaves, domes and tents at a time when Adam was in a midway phase between spirit and body. When Allah – Exalted is He – breathed life into him, he looked at the Throne and saw my name, whereupon Allah informed him that ‘He (PBUH) is the best of all your descendants.’ When Satan deceived them both, they repented and sought intercession to Allah through my name ». A good strong chain.

[This Hadīth] implies that the meaning of [Muhammad] being a Prophet, is showing this in the celestial world, before the soul was breathed into Adam (AS).

It has also shown that the secret behind the declaration of his Prophethood at that time which is attributed to two reasons unique to the Prophet:

One of them being that he is the best of Adam’s descendants.

The other one being that he is the Seal of the Prophets which was corroborated by the glad tidings given to Ibrahīm and ‘Īsa about him.

[It is worth noting] that all Prophets have their Prophethood predestined by Allah though there is no record that Allah announced it to anyone of them before the creation of Adam. It only happened to our Prophet (PBUH) which explains his saying that « I was a Prophet when Adam was in a midway phase between soul and body » which means that the bearers of the Throne and the angels knew his name and Prophethood before the creation of Adam (AS), and yet they [i.e angels] did not know Adam until he was created.

[Caution should be taken regarding] the Hadīth whereby the Prophet said: « I was a Prophet when Adam was in a midway phase between water and clay » which has no basis 22, and the Hadīth whereby he said: « I was a Prophet when there was no Adam, or water, or clay » 23 which also has no basis.

[Hence] what exists in the books of the Prophetic Mawlid from traditions that hold no weight or value are from the excessiveness that Allah and his messenger prohibited; it is, therefore, forbidden to read such books. Giving excuses that they [describe] virtues and that one can be lenient when citing weak traditions about them, is unacceptable. Fabricated Hadīths regarding the prophetic virtues are not acceptable, by consensus, to cite or narrate except for when it is pointed out that they are such [fabricated].

The Prophet (PBUH) has [in matter of fact] said that: « Whoever narrates about me a tradition which he sees is a lie, then he is one of the liars » 24 (by ‘sees’ is meant ‘thinks’).

He also says: « Whoever tells lies about me, let him take his place in Hell » 25.

The virtue of the Messenger (PBUH) is such known and shown in the Holy Qur’ān and authentic traditions, that there is no need to tell lies and [resort to] excessiveness [when describing his virtues]. He (PBUH) said: « Do not praise me, like the Christians have praised ‘Isa. I am but the servant [of Allah], hence call me the servant of Allah and His messenger » 26.

??? :ermm: