Question: I’m looking for this hadith: ” Awwalu ma khalaqallahu nuri” (The first thing that Allah created was my nur) Then author of Kashful Khifa quotes Al-Mawahib and says it’s in Musannaf Abdur Razzaq but the muhaqqiq of Mawahib says it’s not there and this hadith is mawdu`. He also says that sheikh Abdullah Ghumari wrote a risalah saying it’s mawdu` and Allamah Suyuti in Al-Hawi lil Fatawi says it’s not established.
The Ahlus Sunnah wa’l Jamaah believe that it is indeed permissible to call the Prophet (may Allah bless him and grant him peace) as ‘Nur of Allah’. The Qur’an has itself applied this description to the Prophet (may Allah bless him and grant him peace) at many places and so have overwhelming ahadith.
“Hadith of Jabir (RadiAllahu Anhu)”
It is related that Jabir ibn `Abd Allah (RadiAllahu Anhu) said to the Prophet ﷺ : “O Messenger of Allah, may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things.” Heﷺ said: “O Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained (lit. “turned”) in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else].”
The judgments on this narration vary greatly among the scholars. Their words are listed below under the alphabetical listing of their names.
`Abd al-Haqq al-Dihlawi (d. 1052) the Indian hadith scholar cites it as evidence in Madarij al-nubuwwa (in Persian, 2:2 of the Maktaba al-nuriyya edition in Sakhore) and says it is is sahih (sound and authentic).
`Abd al-Hayy al-Lucknawi (d. 1304) the Indian hadith scholar cites it in his al-Athar al-marfu`a fi al-akhbar al-mawdu`a (p. 33-34 of the Lahore edition) and says: “The primacy (awwaliyya) of the Muhammadan light (al-nur al-muhammadi) is established from the narration of `Abd al-Razzaq, as well as its definite priority over all created things.”
`Abd al-Razzaq (d. 211) narrates it in his Musannaf according to Qastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira edition in Cairo). There is no doubt as to the reliability of `Abd al-Razzaq as a narrator. Bukhari took 120 narrations from him, Muslim 400.
`Abidin (Ahmad al-Shami d. 1320), the son of the Hanafi scholar Ibn `Abidin, cites the hadith as evidence in his commentary on Ibn Hajar al-Haytami’s poem al-Ni`mat al-kubra `ala al-`alamin. Nabahani cites it in his Jawahir al-bihar (3:354).
`Ajluni (Isma`il ibn Muhammad d. 1162) in his Kashf al-khafa’ (1:265 of the Maktabat al-Ghazali edition in Beirut) narrates the hadith in its entirety from Qastallani in his Mawahib.
Alusi (al-Sayyid Mahmud) in his commentary of Qur’an entitled Ruh al-ma`ani (17:105 of the Beirut edition) said: “The Prophet’s being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that “The first thing Allah created was the light of your Prophet, O Jabir,” and also cited is: “Allah is the Giver and I am the Distributor.” [See al-Qasim #261.] The Sufis — may Allah sanctify their secrets — have more to say on that chapter.” Alusi also cites the hadith of Jabir as evidence in another passage of Ruh al-ma`ani (8:71).
Bakri (Sayyid Abu al-Hasan Ahmad ibn `Abd Allah, d. 3rd c.) in his book al-Anwar fi mawlid al-nabi Muhammad `alayhi al-salat wa al-salam (p. 5 of the Najaf edition) cites the following hadith from `Ali: “Allah was and there was nothing with Him, and the first thing which He created was the light of His Beloved, before He created water, or the Throne, or the Footstool, or the Tablet, or the Pen, or Paradise, or the Fire, or the Veils and the Clouds, or Adam and Eve, by four thousand years.”
Bayhaqi (d. 458) narrates it with a different wording in Dala’il al-nubuwwa according to Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira in Cairo) and Diyarbakri in Tarikh al-khamis (1:20).
Diyarbakri (Husayn ibn Muhammad d. 966): He begins his 1,000-page history entitled Tarikh al-khamis fi ahwal anfasi nafis with the words: “Praise be to Allah Who created the Light of His Prophet before everything else,” which is enough to disprove al-Ghumari’s exaggerated claim that “anyone who reads it will be convinced that the hadith is a lie.” Then Diyarbakri cites the hadith as evidence (1:19 of the Mu’assasat Sha`ban edition in Beirut).
Fasi (Muhammad ibn Ahmad d. 1052) cites it as evidence in Matali` al-masarrat (p. 210, 221 of the Matba`a al-taziyya edition) and says: “These narrations indicate his primacy (awwaliyya) and priority over all other creations, and also the fact that he is their cause (sabab).”
Ghumari (`Abd Allah) in his Irshad al-talib al-najib ila ma fi al-mawlid al-nabawi min al-akadhib (p. 9-12 of the Dar al-furqan edition), commenting on Suyuti’s words (quoted below) whereby the hadith has no reliable chain: “This shows great laxity on the part of Suyuti, which I thought him to be above. First, the hadith is not present in `Abd al-Razzaq’s Musannaf, nor in any of the books of hadith. Secondly : the hadith has no chain of transmission to begin with. Thirdly: he has not mentioned the rest of the hadith. It is mentioned in Diyarbakri’s Tarikh, and anyone who reads it will be convinced that the hadith is a lie about the Messenger of Allah.” This exaggerated conclusion is disproved by the fact that Diyarbarkri himself does not consider it a lie since he cites the hadith in the first words of his book.
Gilani (Shaykh `Abd al-Qadir, d. 561) in his book Sirr al-asrar fi ma yahtaju ilayh al-abrar (p. 12-14 of the Lahore edition) said: “Know that since Allah first created the soul of Muhammad ﷺ from the light of His beauty, as He said: I created Muhammad from the light of My Face, and as the Prophetﷺ 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 haqiqa 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. 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 (al-ruh 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 ﷺ, and from it the rest of creation.” This book has now been translated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of Secrets (Cambridge: Islamic Texts Society, 1994).
Halabi (`Ali ibn Burhan al-Din, d. 1044) cites it as evidence in his Sira (1:31 of the Maktaba Islamiyya edition in Beirut) and then states: “It provides evidence that he is the root of everything that exists (in creation) and Allah knows best.”
Haqqi (Isma`il, d. 1137) cites it as evidence in his Tafsir entitled Ruh al-bayan and says: “Know, O person of understanding, that the first thing Allah created is the light of your Prophet… and he is the cause for the existence of everything that was brought to existence, and the mercy from Allah upon all creatures… and without him the higher and the lower worlds would not have been created.” Yusuf al-Nabahani mentions it in his Jawahir al-bihar (p. 1125).
Haytami (Ahmad ibn Hajar d. 974) states in his Fatawa hadithiyya (p. 247 of the Baba edition in Cairo) that `Abd al-Razzaq narrated it, and cites it in his poem on the Prophet’s birth entitled al-Ni`mat al-kubra `ala al-`alamin (p. 3).
Ibn al-Hajj al-Abdari (Muhammad ibn Muhammad d. 736) in his book al-Madkhal (2:34 of the Dar al-kitab al-`arabi in Beirut) cites it from al-Khatib Abu al-Rabi` Muhammad ibn al-Layth’s book Shifa’ al-sudur in which the latter says: “The first thing Allah created is the light of Muhammad ﷺ, and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad ﷺ, the light of the Pen is from the light of Muhammad ﷺ, the light of the Tablet is from the light of Muhammad ﷺ, the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad ﷺ.”
Isma`il al-Dihlawi (Shah Muhammad, d. 1246), one of the leaders of the Wahhabi-influenced Deobandi school in the Indo-Pakistani Subcontinent in one of his booklets entitled Yek rawzah (p. 11 of the Maltan edition) says: “As indicated by the narration: The first thing Allah created was my Light.”
Jamal (Sulayman d. 1204) cites it as evidence in his commentary on Busiri entitled al-Futuhat al-ahmadiyya bi al-minah al-muhammadiyya (p. 6 of the Hijazi edition in Cairo).
Gangowhi (Rashid Ahmad) a leader of the Wahhabi-influenced Deobandi school of India and Pakistan in his Fatawa rashidiyya (p. 157 of the Karachi edition) said that the hadith was “not found in the authentic collections, but Shaykh `Abd al-Haqq (al-Dihlawi) cited it on the basis that it had some grounding of authenticity.” Actually Shaykh `Abd al-Haqq not only cited it but he said it was sound (sahih).
Jili (`Abd al-Karim, b. 766) in his Namus al-a`zam wa al-qamus al-aqdam fi ma`rifat qadar al-bani ﷺ cites it as evidence. Nabahani relates it in his Jawahir al-bihar (see below).
Kharputi (`Umar ibn Ahmad, d. 1299) in his commentary on Busiri entitled Sharh qasidat al-burda (p. 73 of the Karachi edition).
Maliki al-Hasani (Muhammad ibn `Alawi) in his commentary on `Ali al-Qari’s book of the Mawlid entitled Hashiyat al-Mawrid al-rawi fi al-mawlid al-nabawi (p. 40) said: “The chain of Jabir is sound without contest, but the scholars have differed concerning the text of the hadith due to its peculiarity. Bayhaqi also narrated the hadith with some differences.” Then he quoted several narrations establishing the light of the Prophet.
Nabahani (Yusuf ibn Isma`il) cites it as evidence in al-Anwar al-muhammadiyya (p. 13), in his Jawahir al-bihar (p. 1125 or 4:220 of the Baba edition in Cairo), and in his Hujjat Allah `ala al-`alamin (p. 28).
Nabulusi (`Abd al-Ghani d. 1143) says in his Hadiqa al-nadiyya (2:375 of the Maktaba al-nuriyya edition in Faysalabad): “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 hadith.”
Nisaburi (Nizamuddin ibn Hasan, d. 728) cites it as evidence in elucidation of the verse: “And I was ordered to be the first of the Muslims” (39:12) in his Tafsir entitled Ghara’ib al-Qur’an (8:66 of the Baba edition in Cairo).
Qari (Mulla `Ali ibn Sultan, d. 1014) cites it in full in his book al-Mawlid al-rawi fi al-mawlid al-nabawi (p. 40), edited by Sayyid Muhammad `Alawi al-Maliki. He also said in his Sharh al-Shifa, in commenting upon the Prophet’s title “as a Lamp spreading Light” (33: 46): “Muhammad… is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets… sirajan muniran means a luminous sun, because of His saying: “He hath placed therein a great lamp and a moon giving light” (25:61). There is in this verse an indication that the sun is the highest of the material lights and that other lights are outpourings from it: similarly the Prophet is the highest of the spiritual lights and other lights are derived from him by virtue of his mediating connection and pivotal rank in the overall sphere of creation. This is also inferred from the tradition: “The first thing Allah created is my light.”” (Sharh al-Shifa 1:505)
Qastallani (Ahmad ibn Muhammad, d. 923) narrates it in his al-Mawahib al-laduniyya (1:55 of the edition accompanied by Zarqani’s commentary).
Rifa`i (Yusuf al-Sayyid Hashim) cites it as evidence in Adillat ahl al-sunna wa al-jama`a al-musamma al-radd al-muhkam al-mani` (p. 22): `Abd al-Razzaq narrated it.
Suyuti in al-Hawi li al-fatawi, in the explanation of Surat al-Muddaththir: “It has no reliable chain”; and in Takhrij ahadith sharh al-mawaqif: “I did not find it in that wording.”
Thanwi (Ashraf `Ali), a leader of the Wahhabi-influenced Deobandi school in the Indian Subcontinent, in his book Nashr al-tib (in Urdu, p. 6 and 215 of the Lahore edition) cites it as evidence on the authority of `Abd al-Razzaq, and relies upon it.
Zarqani in Sharh al-mawahib cites it (1:56 of the Matba`a al-`amira edition in Cairo) and refers it to `Abd al-Razzaq’s narration in his Musannaf.
Zahir (Ihsan Ilahi), a leader of the Wahhabi-influenced Deobandi school and declared enemy of the Barelwi school of Ahl al-Sunna in Lahore, India, in his book Hadiyyat al-mahdi (p. 56 of the Sialkut edition) says: “Allah began His creation with the Muhammadan light (al-nur al-muhammadi), then He created the Throne over the water, then He created the wind, then He created the Nun and the Pen and the Tablet, then He created the Intellect. The Muhammadan Light is therefore a primary substance for the creation of the heavens and the earth and what is in them… As for what has come to us in the hadith: The first thing which Allah created is the Pen; and: The first thing which Allah created is the Intellect: what is meant by it is a relative primacy.”
Blessings and peace on the Prophet Muhammad, the Light of the Full Moon in its beauty, and upon his Family and Companions.
The Aqida (belief) of the Ahle Sunnat Wa Jama’at is that the Prophet (Sall Al’laahu alaihi wasallam) is Noor (Light) and came to us in the form of a man. Even though he came towards us in a human form, he is “Afdalul Bashr” (The most superior human).
It should be noted that originality does not change by the changing of a garb. Hazrat Jibra’eel Ameen (Alaihis Salaam) is Noor but when appeared before Hazrat Maryam (RadiAllahu Anhu) he would appear to her in the form of human.
Concerning this Almighty Al’laah states in the Holy Qur’aan:
“Thus he appeared to her in the form of a healthy (well built) man” [Surah Maryam Verse.17]
- It is in Mishkaat Shareef on the authority of the Second Khalifa of Islam Hazrat Umar Farooq(رضي الله عنه) . He states:
“Once we were in the Holy Court of the Prophetﷺ and a man appeared.”
The Holy Prophet Muhammadﷺ asked Hazrat Umar Farooq(رضي الله عنه) if he recognized the person and Hazrat Umar Farooq(رضي الله عنه) said:“Almighty Al’laah and His beloved Rasoolﷺ know better. The Prophetﷺ said,
“It is Jibra’eel (Alaihis Salaam).” [Mishkaat-ul-Masabih Pg.11 – Bukhari Shareef]
It is obvious that the Sahaba referred to Hazrat Jibra’eel (Alaihis Salaam) as a man since they had seen him in the form of a human being. He had black hair, hands, legs, eyes, ears and a nose. All these are human qualities, yet it is obvious that he is not human but an Angel who is Noor, and just appeared to them in the form of a man.
It is a well known fact to the people of knowledge that in the Hadith it has been narrated on numerous occasions about how Hazrat Jibra’eel (Alaihis Salaam) presented himself in the Holy Court of the Holy Prophet Muhammadﷺ as a human.
On many instances he came in the form of Sahabi-e- Rasool Hazrat Dahia Kalbi (رضي الله عنه).
- The Holy Prophet Muhammadﷺ has stated,
“The very first creation which Almighty Al’laah created was my Noor.”[Tafseer Nayshapuri Pg. 55 Vol.8 – Tafseer Roohul Bayaan Pg.548 Vol.1 – Zurqaani Shareef Pg.37 Vol.1 – Madarijun Nabuiwa Pg.2 Vol.2 – Bayaanul Milaadun Nabwi Li ibn Jauzi Pg.24]
- The Distinguished Sahabi-e-Rasool Hazrat Jaabir(رضي الله عنه) respectfully enquired from the Holy Prophetﷺ ,“O Prophet of Al’laah , my parents be sacrificed upon you. What is the first thing which Almighty Al’laah created before everything else?
The Holy Prophet Muhammadﷺ replied,
“O Jaabir ! Undoubtedly, before creating anything else, Almighty Al’laah created the Noor of your Nabi from His Noor” [Mawahibul Laduniyah Shareef Pg.9 Vol.1 – Zurqaani Shareef Pg.46 Vol.1 –Seerat-e-Halbia Pg.37 Vol.1 – Sharah Dalailul Kheyraat Pg.210 –Hujatul’laahi alal Alameen Pg.28 – Anwaarul Muhammadiya Pg.9 -Fatawa Hadeethia Pg.51]
- The annotator of Bukhari Imam Ahmad Qastalaani (Rahimahullah) in his most distinguished work “Mustataab Mawahibul Laduniyah” presents a narration on the authority of Hazrat Imam Zainul Abedeen (Alaihi Salaam) who narrates from His father Hazrat Imam Hussain (Alaihi Salaam) who narrates from His father Hazrat Ali Mushkil Kusha (Alaihi Salaam) that the Holy Prophet ﷺ said, “14000 years before the creation of Hazrat Adam (Alaihis Salaam), I was a Noor (Light) by my Creator.” [Mawahibul Laduniyah Pg.10 Vol.1 – Jawahirul Bihar Pg.774 – Anwaarul Muhammadiya, Pg.9 – Hujatul’laahi Alal Alameen – Tafseer Roohul Bayaan Pg.370 Vol.2]
After examining the above mentioned sayings of the Holy Prophet Muhammadﷺ it is as bright and evident as the sun that the Holy Prophet ﷺ referred to himself as being Noor and he did so in a very clear manner to his Ummah. Those who oppose and contradict the Nooraniyat of the Holy Prophet are definitely against the Holy Prophet ﷺ .
Now let us examine the Aqida (belief) of the Glorious Sahaba-e- Kiraam (Companions of the Prophet ) who are beacons of guidance for the Ummah.
- Renowned Muhaditheen of the Ummate Muhammadiﷺ, Allama Muhadith Baihiqi (rahimahullah)and Hazrat Allama Yusuf Nabhaani (rahimahullah) have explained the belief of Hazrat Abu Bakr Siddique(رضي الله عنه) from one of his stanzas in praise of the Holy Prophetﷺ :
“Muhammad Mustafaﷺ is the Honest and is the One who invites towards righteousness; His Bright Light takes away darkness and destroys it like the radiance of the full Moon.” [Dalail-un-Nabuiwat, Pg.225 Vol.1 – Jawahirul Bihar Pg.96 Vol.1].
- The fourth Khalifa of Islam Hazrat Ali Murtuza(رضي الله عنه) states,
“When the Beloved of Al’laahﷺ used to speak then Noor (light) could be seen beaming from between his blessed teeth.”[Mawahibul Laduniyah Pg. 270 Vol.1 – Anwaarul Muhammadiya Pg.132 – Zurqaani Shareef]
- After gaining victory and success in Ghazwa-e-Tabook when Rasoolullahﷺ arrived in Madinatul Munawwara, Hazrat Abbas (رضي الله عنه) asked for permission from the Prophet ﷺ to present a few stanzas in his praise. Mercy unto the Worlds, The Holy Prophet ﷺ said, “My dear Uncle! Go ahead. Let Almighty Al’laah keep your tongue in good health (One worthy of praising).”
- Two of these stanzas are being noted below. These have been recorded in the distinguished works of great Muhaditheen such as Imam Jalaludeen Suyuti, Muhadith ibn Jauzi, Allama Ibn Hajr, Allama Halbi, Allama Dahlaan Makki, Allama Nabhaani, Allama ibn Abdul Birr, Allama Haakim and Allama Sharistaani
On your blessed Birth the earth became bright,
Through the radiance of your light”
“So in that radiance and in that light
We attain and travel the path of guidance”
[Kitaabul Wafa Pg.35 Vol.1 – Khasaais-ul-Kubra Pg.97 Vol.1 – Jawahirul Bihar Pg.40 – Anwaarul Muhammadiya – Hujatul’laahi Alal Alameen Pg.222 – Mawahibul Laduniyah Pg.23 Al Bidaaya Wan Nihaaya Pg.258 Vol.2]
- The blessed and distinguished Sahabi-e-Rasool Hazrat Abu Hurairah (رضي الله عنه) states,
“When the beloved Prophetﷺ used to smile, the walls would glow with his Noor (Light).” [Mawahibul Laduniyah Pg.271 Vol.1 – Anwaarul Muhammadiya Pg.133, Shifa Shareef Pg.39 – Commentary Shamai’l Tirmizi Pg.16 – Madarijun Nabuiwat (Persian) Pg.12 – Hujatul’laahi Alal Alameen Pg 689]
- Sahabi-e-Rasool Hazrat Anas (رضي الله عنه) says,
“The entire Madinatul Munawwara became bright through the Noorof the Prophet (sall Al’laahu alaihi wasallam) on the day when he entered into the City (Madina).” [Tirmizi Shareef Pg.202 Vol.2 -Mishkaatul Masabih Pg. 547 – Ibn Majah Shareef Pg.119 – Tabaqaatibn Sa’ad Pg.221 Vol.1 -Mawahibul Laduniyah Pg.68 Vol.1 – Anwaarul Muhammadiya Pg.38 -Seerate Halabia Pg.234 Vol.2 – Jawahirul Bihar Pg. 60 – Khasaais-ul-Kubra Pg.471 Vol.1 -Madarijun Nabuiwat Pg.81 Vol .2]
Now, after examining all the narrations quoted by the Sahaba-e- Kiraam, it is very clear and obvious that they accepted the Prophet (salla Al’laahu alaihi wasallam) to be Noor. In the light of Ahadith of Sayyiduna Rasoolullah (salla Al’laahu alaihi wasallam) it is clear that the claim of the deviants that they are also part of the Ahle Sunnah Wa Jamaat is only a hoax and a fraudulent act as they do not accept the Prophet (salla Al’laahu alaihi wasallam) as Noor. The proper Ahle Sunnah Wa Jamaat are those who accept the Prophet as Noor and they are the ones who are known in the world as Sunni.
Those who reject the Prophet (salla Al’laahu alaihi wasallam) as being Noor, say that the Holy Prophet (salla Al’laahu alaihi wasallam) had wives, He had children, He used to eat and drink and it is for this reason that He is not Noor (In other words he possessed all human qualities). They do not accept our Prophet (salla Al’laahu alaihi wasallam) as Noor since he had wives and children, he (salla Al’laahu alaihi wasallam) ate and drank etc; but the Sahaba (RadiALlahu Anhum) of the Holy Prophet (salla Al’laahu alaihi wasallam) also saw that He had wives, children etc; but still they accepted him to be Noor.
- The Imam-ul-Mufasireen of the Ummat-e-Muhammadiﷺ, Hazrat Abdullah ibn Abbas (رضي الله عنه) has stated concerning the Tafseer of the Ayat:
“Undoubtedly came to you from Al’laah a Light (Noor) and a Bright Book.” [Surah Maaídah Verse.15]
He (رضي الله عنه) states:
“Verily came to you from Al’laah, a light” refers to the Holy Prophet Muhammadﷺ .” [Tafseer ibn Abbas Pg.72 – Published Egypt]
- Bibi Halima Sa’adiya (radi Al’laahu anha) was the one who was blessed with being the milk mother of the Holy Prophet ﷺ. She was the person before whom the Holy Prophet ﷺ used to eat and drink. Even believed that the Holy Prophet ﷺ was Noor and this has been explained by Allama Muhadith Ibn Jauzi and Qaazi Thanaul’lah Paani Pati (radi Al’laahu anhum) as follows:
“I never felt the need for a lamp in my house, when I fed the Holy Prophet ﷺ.”
She further says, “One day Umme Khula Sa’adiya said, ‘O Halima! Do you leave the fire burning for the entire night in your home’ and I replied by saying:
No! I swear by Almighty Al’laah that I do not keep the fire burning at all, but this is actually the Noor (light) of Hazrat Muhammadﷺ .’ [Bayaanul Milaadun Nabwi Pg.54 – Tafseer Mazhari]
The second nurse (milk mother) of the Holy Prophetﷺ also believed that Huzoorﷺ is Noor. This is obvious from one of the stanzas of the poem which she said at the time of the passing of the Holy Prophet Muhammadﷺ :
“And you were definitely a Noor, A (radiant) sun, and you used to provide brightness in darkness and emptiness.” [Tabaqaat ibn Sa’ad Pg.333 Vol.2]
After examining the beliefs of a few distinguished Sahaba-e-Kiraam (radi Al’laahu anhum), let us examine the beliefs of the Aunts (Paternal) of the Prophetﷺ :
- Hazrat Allama Abdur Rahman Jaami (RadiAllahu Anhu) narrates that Sayyida Safiya (rradi Al’laahu anha) the aunt of the Holy Prophet Muhammad ﷺ says “On the eve of the birth of the Holy Prophet Muhammadﷺ I was present at his home. I saw that his Noor (radiance) became more powerful than the brightness of the lamp.” [Shawaahidun Nubuiwat Persian Pg 22]
- After the Holy Prophet ﷺ journeyed into the hereafter, Hazrat Safia (radi Al’laahu anha) said the following stanza due to the sorrow and thought of the passing of The Holy Prophet ﷺ . From this, one may conclude that she also accepted him as Noor (Light).
“I am weeping on the passing of the Holy Prophet Muhammad ﷺ who was really Noor (Light).” [Tabaqaat ibn Sa’ad Pg.329 Vol.2]
It is obvious from the above mentioned narrations that Hazrat Safia (radi Al’laahu anha) always accepted the Holy Prophet to be Noor.
- The second aunt of the Holy Prophetﷺ , Hazrat Aatika (radi Al’laahu anha) also said that the Holy Prophet ﷺ was Noor. On the passing of the Holy Prophet ﷺ she said the following:
“O eyes! Tear in sadness on the loss of the Noor of the cities, Hazrat Muhammadﷺ , (it is for him) for whom am I am weeping” That Mustafaﷺ , who is Noor and who was sent with Righteousness and Guidance” [Tabaqaat ibn Sa’ad Pg.326/327 Vol.2, Published Beirut]
- On the passing of the Prophetﷺ the third aunt of the Holy Prophet Sayyida Urwa (radi Al’laahu anha) pointed out what she believed.
This was recorded by ibn Sa’ad in his book Tabaqaat as follows:
“Ah! Muhammad is the Noor (Light) unto all cities, (so) let me continue praising you.” [Tabaqaat ibn Sa’ad Pg.325 Vol.2]
It is clear that even after knowing and living amongst the blessed wives and beloved children of the Holy Prophet ﷺ and even after observing him eat and drink, the blessed aunts of the Holy Prophetﷺ still believed that he is Noor (Light) and this was their clear and open belief (aqida).
Let us now examine the belief of the Blessed and Respected Wives of the Holy Prophetﷺ , who are known as the “Mothers of the Ummah”
- Um’mul Mo’mineen Hazrat Sayyida Aisha Siddiqa (radi Al’laahu anha) was the one whom the companions of the Prophet (sall Al’laahu alaihi wasallam) went to when they needed guidance regarding any issue after the passing of the Prophetﷺ . She states:
“It was the time of sahri and I was sewing something when the needle fell down. Just then the Holy Prophet ﷺ entered the room and due to the stream of light flowing from His blessed face, I found the needle.” [Khasaais-ul-Kubra Pg.156 Vol.1 Hujatul’laahi Alal Aalameen Pg.688 – Al Qaulul Bad’i Pg.147]
- Mulla Ali Qaari and Allama Jalalud’deen Suyuti (radi Al’laahu anhum) narrated that Ummul Mo’mineen Aisha Siddiqa radi Al’laahu anha) says,
“In total dark nights, I used to put the thread into the eye of a needle with the help of the Noor (light) of the Holy Prophetﷺ .” [Shara Shifa Hashia Naseemur Riyaz Pg.328 Vol.1]
- The cousin of the Holy Prophetﷺ, Hazrat Abdullah ibn Abbas(رضي الله عنه) says that the Holy Prophet is Noor. He was always in and out of the house of the Holy Prophet Muhammadﷺ .
The uncle of the Holy Prophetﷺ , Hazrat Abbas(رضي الله عنه) also says that the Holy Prophetﷺ is Noor. Those nurses who fed the Beloved Prophet ﷺ and saw him eating and drinking, those nurses in whose home the Beloved Prophetﷺ lived, walked, ate and drank etc; also believed that the Holy Prophetﷺ is Noor. Those blessed aunts of the Holy Prophetﷺ who saw his wives, his children, and who saw him eat and drink and who observed the way he lived his life, all believed that he is Noor and not an ordinary human being.
- Sayyida Aisha Siddiqa (radi Al’laahu anha) was the one that the Sahaba respected so dearly that after the Holy Prophet (sall Al’laahu alaihi wasallam) passed from this world, they queried from her the solutions to their problems.
Even though she was the respected and blessed wife of the Holy Prophet Muhammadﷺ she still accepted him ﷺ to be Noor.
- Hazrat Imam Azam Abu Hanifa(رضي الله عنه) states the following in the most praised court of the Holy Prophet ﷺ
“You are such a Noor that the full Moon is brightened by your Noor and you are with your beauty and elegance a shining sun.” [Qasidatun Nu’maan Pg.23]
Clear evidence from the sayings of the Sahaba-e-Kiraam, the Ahle Bait-e-Athaar (radi Al’laahu Anhuma), and from the books of the distinguished Muhaditheen have been presented. After examining them, it is as clear and obvious as the brightness of day that although they possessed knowledge of the eating, drinking, wives and children of the Holy Prophet Hazrat Muhammadﷺ they all still believed without any doubt that he is Noor.