Rasoolallah (saw)

[Mureed of Babaji Sarkar]

The following is extracts regarding the status (etc) of the Prophet (SAW) from the book entitled 'zikr o ta'atey shaney Rasool, roohi fada (SAW)' - 'The remembrance, obedience and glorification of the Messenger of Allah, may my soul be sacrificed for him (SAW)' by Hazrat Abu Anees Muhammad Barkat Ali (QSA). (Any mistakes are from myself in its translation etc.)

‘Hazrat Ibn Abdullah Ansari (RA) narrates that he asked the Prophet (SAW), “what was created first?”
Rasoolallah (SAW) replied: “the first thing that Allah created was my noor, with his own noor, before anything else. The noor was floating about and travelling wherever Allah wished. Then Allah wanted to create everything, so he split the noor in to four parts. With the first He created the Pen, with the second he created the tablet of destiny, with the third he created the Arsh, and He split fourth in to another four.

With the first of that He created the angels that would carry His throne, with the second He created His throne, with the third He created the rest of His angels, and He split the fourth in to another four.

With the first He created the Heavens, with the second the planets, with the third he created paradise and hell, and he split the fourth in to another four.

With the first of that he created the noor of the mu’min’s eyes, with the second he created the noor of the mu’min’s hearts and with the third he created love…”
(This Hadeeth has been narrated by Hazrat Abdul Razzaq (RA), in his book Fatawa-e-Hadithia, page 289.)

It is clear from the above Hadeeth that the Prophet’s (SAW) noor is manifest in all of creation. The Universe was dark before it was illuminated by the noor of Rasoolallah (SAW). The noor of Rasoolallah is manifest even in the sun. The sun never sets; it is always shining somewhere. And the people whose eyes have been blessed by Allah the almight can see the noor of Rasoolallah (SAW) present in the core of the sun. All the miracles of nature are under the command of the noor of Rasoolallah (SAW).’

‘Hazrat Abu Hurairah (RA) relates that Rasoolallah (SAW) once asked Jibra’il (AS):

“Oh Jibra’il, how old are you?”

He replied: “I do not know. But I know this much, that there was a star in the fourth heaven that used to shine after every 70, 000 years and I have seen that star 72, 000 times.”

On hearing this Rasoolallah (SAW) said: “By the honour of Allah the almighty, I am that star!”

70 000 x 72 000 = 5, 040, 000, 000 (five billion, forty million) years. That star that shone for billions of years before creation – is it not shining now?

Imam Qastalani (RA) writes that when Allah the almighty created Hazrat Adam (AS), Allah put in his heart: “oh Allah, why is one of my names Abu Muhammad?”

Allah (SWT) told him to raise his head. When he looked up, he saw a noor and he asked: “Oh Allah what is this noor?”

Allah the almighty replied: “This is the noor of a Prophet from among your descendents. His name in the heavens is Ahmad (SAW) and on the earth Muhammad (SAW). If it was not for him I would not have created you, nor would have I created the heavens or the earth.”

Whoever learned to live, learned to live because of Him (SAW). Whoever got something or received something, received it because of Him (SAW).

There is no blessing in any gathering that does not have his name mentioned in it. The remembrance of Rasoolallah (SAW) is the sole reason for the beauty of this world. The excitement and the exhilaration we feel in this world is because of Him (SAW).

If someone insulted Allah the almighty, Allah may choose ignore the person’s indiscretion. But if someone insulted the Habib of Allah (SAW) He will never ignore this.

When the people of Salih (AS) hamstrung the camel of Hazrat Saleh (AS), Allah the almighty did not tolerate this and destroyed them. The people of Salih (AS) hamstrung the camel of Salih (AS) and Allah destroyed them all. But the people had been denying the existence of Allah the almighty for a long time before they hamstrung the camel.

The punishment came because they insulted the Prophet of Allah – by killing his camel. Allah the almighty did not tolerate this. Then consider this – what about insulting the Habib of Allah (SAW)?

To say again and again, by calling out their names that the Prophets can’t do anything and don’t know anything is inexcusable and disrespectful.

This is like standing in the presence of the King and saying that the King’s minister is nothing, has no authority and can do nothing – declaring that all the control is the King’s hand. To say this in the presence of the whole court of the King is something the King will not tolerate.

It is true that in the presence of the King, nobody has any authority. But in spite of this, asserting that the minister cannot do anything is an insult to the King. It is the King who has given the authority to the minister. Hence, to deny the authority of the minister is to deny the authority of the King.

Likewise it is Allah who has given the authority to the Prophets (AS) and to deny this in His presence is not only an insult to the Prophets (AS) but also an insult to Allah the almighty.

And understand this as well! The love of Rasolallah (SAW) is higher in status than the obedience of Allah the almighty. You may be obedient to Allah but might not love Rasoolallah (SAW). But if you truly love Rasoolallah (SAW), then you will be obedient to Allah the almighty.

Obedience can be without love. For example a servant may be obedient to his master but that does not mean he loves his master. It is quite possible that the servant may obey his master but when he meets with other people he is disrespectful to his master. But a lover can never criticize his beloved.

If this is true for an ordinary lover and his beloved – then how can we even dare to criticize and question the best of creation, the one who has no faults, the embodiment of perfection (SAW)?

Whenever anyone was gripped with misfortune he escaped his calamity through remembrance of Rasoolallah (SAW).
Do you think that Allah the almighty can ignore the remembrance of His beloved?
No never!

Everlasting contentment and exhilaration in the love of Rasoolallah is drinking a glass full of His love. If this glass was for sale we would sell everything to get it. What are crowns and thrones – we would sell our souls to get this one drink of the love of Him (SAW).

Oh the King of Beauty (SAW)! Neither to listen, nor to say anything but simply waste away and remain engrossed in your love (SAW) is the best life in this world. Our sayings, if based on true love, in praise of Rasoolallah (SAW) are above shirk. Our condition is pitiable; we do not even have the words that can justify the magnificence and splendour of Rasoolallah (SAW). How can we, the worthless statues of clay, adequately praise the Habib of Allah the almighty?

Ya Rasoolallah (SAW)! If we sacrificed our wealth, our lives, our souls for you – even then we would not have fulfilled the rights of Your love. To sacrifice everything for You is what love truly is.

Without Him (SAW) what jannat is that? To wither away in the search for Rasolallah (SAW) is better than paradise. Without finding Him (SAW) there is no comfort what so ever. This sort of shirk we do everyday – and neither do we refrain from it and nor will we avoid it.

The author, Babaji Sarkar, says if according to some people, Allah the almighty will command me to be thrown in to the fire of Hell for the crime of loving Rasoolallah (SAW) – then this humble servant with his heart full of love for Him (SAW) will jump in to the fire of Hell with no fear whatsoever!

To be in the fire of Hell with His love (SAW) is a lot better than going to paradise without Him. And understand this as well – no fire can ever overcome the noor of Rasoolallah (SAW). The love of Rasoolallah (SAW) will cool the fire of Hell – and this is such a strong part of my iman that no reasoning and no amount of argument can ever change it.

What you think will get me thrown in the fire of hell – for me it is the key to paradise. It is possible that on the Day of Judgment, Allah the almighty may not forgive the one who prayed five times a day. But there is no doubt that the Aashiq-e-Rasool (lover of Rasoolallah (SAW)) will undeniably be forgiven.

Hell fire is haram for the lovers of Rasoolallah (SAW). The fire of hell can never burn the true lover of the beloved of Allah the almighty and neither will Rasoolallah (SAW) be able to bear seeing his lover in the fire of Hell.

You have everything but the love of Rasoolallah (SAW) – it is as if you have nothing.

O my Master (SAW), may my soul be sacrificed for you! This world is in existence because of your one smile. This world and all that is in it has been decorated just for You. You are the sole purpose for the whole of creation.

Ya Rasoolallah (SAW), your one look of affection is enough for my whole life. Ya Habiballah, we do not have the words to justify your magnificence. This is the reason why we are silent. Whenever somebody called out to You (SAW), You never turned him away.

Ya Rasoolallah (SAW) hear our call now as well! We desired but were unable to do. Our last wish is that we come walking on our heads and sacrifice our lives for You (SAW)!’

May Allah the almighty grant us the true, authentic and sincere love of Rasoolallah (SAW). Ya Hayyu Ya Qayyum, Ameen.

[Skilly]

Praise be to Allaah.

The Messenger of Allaah (peace and blessings of Allaah be upon him) has been described as being light from the light of Allaah. If what is meant by this is that he himself is from the light of Allaah, then this goes against the Qur’aan, which refers to his being human. If what is meant is that he is light in the sense that he brought the Revelation by which whoever Allah wills of His creation is guided, then this is correct. The committee has issued a fatwa concerning this matter, as follows:

“The Prophet (peace and blessings of Allaah be upon him) has light which is the light of the message and guidance from Allaah, through which Allaah guides whomsoever He will of His slaves. No doubt the light of the message and of guidance comes from Allaah. Allaah says (interpretation of the meaning):

‘It is not given to any human being that Allaah should speak to him unless (it be)by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise.

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e., Allaah’s religion of Islamic monotheism), --

The path of Allaah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allaah (for decision).”[al-Shura 42:51-53]

This light is not derived from the Seal of the Awliya’ as some heretics claim. The body of the Prophet (peace and blessings of Allaah be upon him) was blood and flesh and bone, and so on. He was created from a father and a mother, and had no existence before he was born. The reports which say that the first thing created by Allaah was the light of the Prophet (peace and blessings of Allaah be upon him), or that Allaah grasped a handful of the light from His Face and that this handful was Muhammad (peace and blessings of Allaah be upon him), then He looked at it and it formed drops, and from each of these drops He created a Prophet, or He created all of creation from the light of the Prophet (peace and blessings of Allaah be upon him) – all of these reports and the like are not saheeh, and nothing like this has been narrated from the Prophet (peace and blessings of Allaah be upon him).”

From the fatwa quoted above, it is clear that this is a false belief.

As for the report which says “I am ‘Arab without (the letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem, i.e., Ahad” – the attributes of Lordship (ruboobiyah, from Rabb meaning Lord) and Absolute Unity (Ahad meaning One) are attributes that belong uniquely to Allaah, may He be glorified and exalted. It is not permissible for any one of His creation to be described as “the Lord (Rabb)” or as being One (Ahad) in absolute terms. These are attributes that belong exclusively to Allaah, and are not used to describe the Messengers or any other human beings. May Allaah bless our Prophet Muhammad and his family and companions.

Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (Standing Committee for Academic Research and the Issuing of Fatwas).

Fataawa al-Lajnah al-Daa’imah, 1/310.

Question:

Is it said that Allaah created the heavens and earth for the purpose of creating the Prophet (peace and blessings of Allaah be upon him)? What is the meaning of the words, “Were it not for you, the universe [lit. heavenly bodies] would not have been created”? Is there any basis for this hadeeth? Is it saheeh or not? Please give us the facts.

Answer:

The heavens and earth were not created for the sake of the Prophet (peace and blessings of Allaah be upon him). They were created for the reason mentioned by Allaah in the aayah (interpretation of the meaning):

“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e., seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds (comprehends) all things in (His) Knowledge.”[al-Talaaq 65:12]

As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and has no grounds for authenticity. May Allaah bless our Prophet Muhammad and his family and companions.


Fataawa al-Lajnah al-Daa’imah, 1/312.

[Mureed of Babaji Sarkar]

salaam bro.

with my very limited knowledge ill try and answer you the best i can.

you said:

If what is meant by this is that he himself is from the light of Allaah, then this goes against the Qur’aan, which refers to his being human.

Of course he was human lol. yet Allah refers to him as 'a nur' himself in surah maidah ayah 15:

"O People of the Book! Undoubtedly, Our Messenger has come to you who makes clear to you much of that which you had hidden in the Book and pardons much. Undoubtedly, there has come to you from Allah a Nur and a Book Luminous."

Hence it does not contradict the Qur'an at all...

you also said:

This light is not derived from the Seal of the Awliya’ as some heretics claim.

No idea what your goin on about there .

You disagreed with him being the first thing created by Allah the almighty. Ive found 2 more hadiths that back this up:

1. 'Hazrat Qatada (RA) has reported the almighty Allah's apostle as saying: "i was the first to be created and the last to be sent as a Prophet."
- Al-Tabaqat Al-Kubra by Ibn Sa'ad V1, P149

2. 'Hazrat Abu Hurariah (RA) has narrated the Hadeeth regarding the Night of Ascention, during which Allah the almighty said to Hazrat Muhammad (SAW): "I created you before all the Prophets (AS) and then sent you after them all.
- Narrated by Bazzar; Subul Al-Huda V1, P539

...had no existence before he was born.

The reference for the hadeeth regarding the age of jibra'il (AS) is in urdu. if im reading it correctly it says 'tafseer ruh albyaan jald owal'. But by saying what you did in the quote above, your going against this hadeeth aswell the 2 mentioned above....

The narration of imam qastalani also proves that he DID exist before he was born. And if you disagree, your disagreeing with imam qastalani.
Its reference is (again if im reading it right) mwahib al-lidunya jald owal ﺹ ^ (eight). feel free to check it out .

Allaah grasped a handful of the light from His Face and that this handful was Muhammad (peace and blessings of Allaah be upon him), then He looked at it and it formed drops, and from each of these drops He created a Prophet

not what i said...

As for the report which says “I am ‘Arab without (the letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem, i.e., Ahad” – the attributes of Lordship (ruboobiyah, from Rabb meaning Lord) and Absolute Unity (Ahad meaning One) are attributes that belong uniquely to Allaah, may He be glorified and exalted. It is not permissible for any one of His creation to be described as “the Lord (Rabb)”

wow. never heard this before and its got nothing to do with what i said.

The heavens and earth were not created for the sake of the Prophet (peace and blessings of Allaah be upon him)

The answer to this with all the "facts" can be found at http://hadithproofsfortawassul.blogs...sion-with.html

And im sure the scholars have much better answers to this than me.

wasalaam

[Mureed of Babaji Sarkar]

Just in case anyones interested....
(ive copy pasted the following from http://hadithproofsfortawassul.blogs...sion-with.html)

Adam [as] Seeks Intercession with the Prophet [saw]

Next, inshaAllah, two Hadith. The first Hadith was declared sound by many of the scholars of Hadith despite their knowledge of the presence of a problematic narrator in its chain by the name of Abd al-Rahman ibn Zayd ibn Aslam. Now, even if we accept the grading given to this Hadith by the "salafis" [something which many of the reliable scholars of the past have disagreed with them upon as demonstrated below] then still, as explained by Sh. GF Haddad the narration through Abd al-Rahman ibn Zayd is not actually the most authentic chain for this report! Rather, the Hadith narrated by Maysarat al-Fajr RA [see Hadith Number 9] is the most authentic chain for this report [declared by Sh. Abdullah al-Ghumari as "good and strong"].


HADITH NUMBER 8:


ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET [salallahu alayhi wa sallam]


The Prophet said on the authority of `Umar:

"When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:

LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH

I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."




A discussion regarding this Hadith was found HERE


It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).


1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.

2. al-Bulqini declares this hadith sound in his Fatawa.

3. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."

5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;

7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).

8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.

9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).

10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara [Faqir: see below] and says:

"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).

11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):

Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect...

Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.

12. Its latter part is mentioned as a separate hadith in the wording: "Were it not for Muhammad, I would not have created the spheres (al-aflak)." al-`Ajluni said in Kashf al-khafa' (#2123): "al-Saghani (d.650) said it is forged. I say: but its meaning is correct." Similarly `Ali al-Qari said in al-Asrar al-marfu`a (#754-755): "al-Saghani (in al-Ahadith al-mawdu`a p. 7) said: "It is forged," however, its meaning is sound (mi`nahu sahih), as Daylami has narrated on the authority of Ibn `Abbas that the Prophet said: "Gabriel came to me and said: O Muhammad! Were it not for you, Paradise would not have been created, and were it not for you, the Fire would not have been created." And Ibn `Asakir's narration has: And were it not for you, the world would not have been created."

As for Albani's rejection of Qari's use of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis that Daylami is alone in citing it" (Silsila da`ifa #282), it shows exaggeration and deviation from the practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna (4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is what Albani concludes! The reader may compare Albani's method of apriori rejection in lieu of a discussion of the hadith itself, to Ibn Hajar al-`Asqalani's reliance on a hadith narrated by Daylami, as is shown by hadith #33 of his Arba`un fi rad` al-mujrim `an sabb al-muslim, although Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and his book: "al-Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion and he was not a liar."

13. Ibn al-Qayyim in his Bada'i` al-fawa'id went so far as to represent Allah saying to humankind that everything was created for the sake of human beings:

hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara

Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are.[18]

If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together?


Adam[as] Seeks Intercession With the Prophet's [saw] Name
What follows now is the dicussion of another related Hadith narrated through Maysarat al-Fajr [RA] cited below in Arabic with its chain of narrators.



HADITH NUMBER 9:

ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET'S [salallahu alayhi wa sallam] NAME

I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."


قد أخرج الحافظ أبو الحسن بن بشران قال : حدثنا أو جعفر محمد ابن عمرو، حدثنا أحمد بن سحاق بن صالح، ثنا محمد بن صالح، ثنا محمد ابن سنان العوقي، ثنا إبراهيم بن طهمان، عن بديل بن ميسرة، عن عبد الله بن شقيق، عن ميسرة قال: قلت: يا رسول الله، متى كنت نبياً ؟ قال: (( لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات ، وخلق العرش،كتب على ساق العرش: محمد رسول الله خاتم الأنبياء، وخلق الله الجنة التي أسكنها آدم وحواء، فكتب اسمي على الأبواب، والأوراق والقباب، والخيام،وآدم بين الروح والجسد،فلما أحياه الله تعالى: نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك، فلما غرهما الشيطان ، تابا واستشفعا باسمي إليه ) .
وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران


Sh. GF Haddad discusses it briefly in the article The Prophetic Title "Best of Creation" :


In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states: "Part of the demonstration of his superiority to other Prophets is the fact that Adam (AS) asked his Lord through the sanctity (hurma) of Muhammad (SAWS) that He relent towards him."

The most authentic chain for this report is not that of al-Hakim's narration from `Umar through `Abd al-Rahman ibn Zayd ibn Aslam who is weak (da`îf), but that of the Companion Maysarat al-Fajr who narrates it as [above]


Shaykh `Abd Allah al-Ghumari cited it in Murshid al-Ha'ir li Bayan Wad` Hadith Jabir and said, "its chain is good and strong" while in al-Radd al-Muhkam al-Matin (p. 138-139) he adds: "It is the strongest Companion-corroboration (shâhid) I saw for the hadith of `Abd al-Rahman ibn Zayd" as quoted also by Shaykh Mahmud Mamduh in Raf` al-Minara (p. 248).


Elsewhere Maulana Muhammad ibn Moulana Haroon Abasoomar states:

"The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie)"



Sidi Abul Hasan also mentioned the following on Sunniforum:


The student of Imam al-Suyuti: Imam Muhammad ibn Yusuf al-Salihi of Damascus, who died in the year 942 AH, has mentioned in his multi-volume Sira work known as: Subul al-Hadi wal Rashhad, this very narration from Maysara (ra) as follows (vol. 1/p. 86, Darul Kutub Ilmiyya edn, Beirut) from Imam ibn al Jawzi:

وروى ابن الجوزي بسند جيد لا بأس به ، عن ميسرة رضي الله تعالى عنه قال : قلت يا رسول الله ، متى كنت نبيا ؟ قال : لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات وخلق العرش كتب على ساق العرش : محمد رسول الله خاتم الأنبياء . وخلق الله تعالى الجنة التي أسكنها آدم وحواء ، فكتب اسمي على الأوراق والأبواب والقباب والخيام ، وآدم بين الروح والجسد ، فلما أحياه الله تعالى نظر إلى العرش فرأى اسمي ، فأخبره الله تعالى أنه سيد ولدك . فلما غرهما الشيطان تابا واستشفعا باسمي إليه

The crucial point is highlighted in blue above, where Imam al-Salihi declared the chain of transmission to be: "Jayyid La Ba'sa bihi",

Meaning: "Good and there is no harm in it."

This earlier ruling gives credibility to Shaykh Abdullah al-Ghumari and his student: Shaykh Mahmud Mamduh's declarations on its authenticity. Note also, that Shaykh Abdullah al-Ghumari has also declared in his Al-Ahadith al-Muntaqa fi-Fada'il Rasul Allah (sallallahu alaihi wa sallam) that the narration from Maysara (ra) is "Qawi" - "Strong"

Sidi Abul Hasan went on to add a new point of benefit with regard to the narration from Maysara al-Fajr (ra):

فقد أخرج الحافظ أبو الحسن بن بشران قال : حدثنا أو جعفر محمد ابن عمرو، حدثنا أحمد بن سحاق بن صالح، ثنا محمد بن صالح، ثنا محمد ابن سنان العوقي، ثنا إبراهيم بن طهمان، عن بديل بن ميسرة، عن عبد الله بن شقيق(1)، عن ميسرة قال: قلت: يا رسول الله، متى كنت نبياً ؟ قال: (( لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات ، وخلق العرش،كتب على ساق العرش: محمد رسول الله خاتم الأنبياء، وخلق الله الجنة التي أسكنها آدم وحواء، فكتب اسمي على الأبواب، والأوراق والقباب، والخيام،وآدم بين الروح والجسد،فلما أحياه الله تعالى: نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك، فلما غرهما الشيطان ، تابا واستشفعا باسمي إليه ) .وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران، نقله عن ابن تيمية في الفتاوي (2/159) مستشهداً به

Some contemporaries have objected of late that in the sanad to the narration from Ibn Bushran there is a narrator by the name of Muhammad ibn Salih - and it is not precisely known which of the numerous Muhammad ibn Salih's is this exact one in the Isnad given above.

Shaykh Mamduh has named two that could possibly be the exact narrator in the above sanad. He said:

ومحمد بن صالح هو أبو بكر الأنماطي المعروف بكيلجة ، ثقة حافظ من رجال التهذيب ، ويمكن أن يكون هو محمد بن صالح الواسطي كعب الذراع، ثقة أيضاً، ومترجم في تاريخ الخطيب (5/360)، والاختلاف في تعيين الثقة لا يضر .

Basically it may be the Muhammad ibn Salih known as Abu Bakr al-Anmati who he said was a trustworthy Hafiz (Thiqa Hafiz, as In Taqreeb al-Tahdhib of Ibn Hajar, no. 5962) or it may be Muhammad ibn Salih al-Wasiti Ka'b al-Zaari who was declared Thiqa by Khatib al-Baghdadi in his Ta'rikh (5/360).

The objection stems from not having direct evidence if any of these narrators commonly known as Muhammad ibn Salih did actually meet and narrate from the next narrator in the Isnad known as: Muhammad ibn Sinan.

The answer Insha'allah:Most of our contemporaries, like the late Shaykh Abdullah al-Ghumari and his students like Shaykh Mamduh seem to have missed or not known of another alternative route which was also related by Imam Ibn Bushran, with the crucial point of Muhammad ibn Salih not being in an alternative route containing the same text!

The Imam: Shamsud-Din Abdullah ibn Muhammad ibn Nu'man al-Marakashi, who died in the year 683 AH, hence before Ibn Taymiyya has related in his book known as:

مصباح الظلام في المستغيثين بخير الأنام

The following Isnad on p. 23, without the narrator Muhammad ibn Salih in the sanad:

أخبرنا أبو الحسين محمد بن عبد الله السلامي قال أخبرنا محمد بن ناصر السلامي عن أبيطاهر محمد بن أحمد بن قيداس عن أبي الحسين بن بشران قال حدثنا أبو جعفر محمد بن عمرو قال ثنا أحمد بن إسحاق بن صالح قال حدثنا محمد بن سنان العوقي إلإلى آخر السند والمتن

The chain from Ibn Bushran is thus from his Shaykh Abu Ja'far Muhammad ibn Amr from Ahmad ibn Ishaq ibn Salih from Muhammad ibn Sinan al-Awqi from Ibrahim ibn Tahman from Budayl ibn Maysara from Abdullah ibn Shaqiq from Maysara al-Fajr with the same text as Ibn Taymiyya mentioned from Hafiz ibn al-Jawzi.A similar chain to this was recorded by Imam al-Bayhaqi in his Dala'il al-Nubuwwa (no. 18) as follows with a different text:

وأخبرنا أبو الحسين بن بشران ببغداد قال : حدثنا أبو جعفر محمد بن عمرو الرزاز قال : حدثنا أحمد بن إسحاق بن صالح قال : حدثنا محمد بن سنان العوقي قال : حدثنا إبراهيم بن طهمان عن بديل بن ميسرة عن عبد الله بن شقيق عن ميسرة الفجر قال : قلت : يا رسول الله متى كتبت نبيا ؟ قال : " وآدم بين الروح والجسد "

Insha'allah, this should give strength to the route containing Muhammad ibn Salih in the initial part of the discussion above. If anyone has an objection to the sanad given by Imam al-Marakashi then they need to show why using Ilm al-Jarh wa Ta'dil of the narrators.

[Skilly]

salaam bro.

with my very limited knowledge ill try and answer you the best i can.

you said:
Of course he was human lol. yet Allah refers to him as 'a nur' himself in surah maidah ayah 15:

"O People of the Book! Undoubtedly, Our Messenger has come to you who makes clear to you much of that which you had hidden in the Book and pardons much. Undoubtedly, there has come to you from Allah a Nur and a Book Luminous."

Hence I refuted you statement that Prophet was a light from the light of allah and showed you how this is untrue basicly from few verses of the Quran it contradicts. Obviousely it des not do you any good to persist in such matter.
The above statement does not contradict what I wrote.

Allaah called His Prophet “light” and a “lamp spreading light” because of the guidance and light with which Allaah sent him, with which Allaah guides all those who answer his call (peace and blessings of Allaah be upon him), as He says (interpretation of the meaning):

“… Indeed, there has come to you a light (Prophet Muhammad (peace and blessings of Allaah be upon him)) and a plain Book (this Qur’aan).” [al-Maa’idah 5:15]

As for the rest of those hadiths I will deal with it appropriately in due time.

[Mureed of Babaji Sarkar]

Fair enough point. The Prophet (SAW) is seen as a light in many respects. In addition to the Hadiths previously stated, consider the following:

Hazrat Ibn ‘Abbas (RA) has reported: “The Almighty Allah’s Apostle (SAW) had a gap between his two incisors such that when he (SAW) spoke rays of light could be seen sparkling fourth from them.”
(Sunan Al-darimi V1, p33, No. 59)

This shows how he is human and a light:

Hazrat Ka’b Al-Ahbar (RA) said: “When Allah the Almighty, the one and only, decided to create the Holy Prophet Muhammad (SAW), He told the Archangel Gabriel (AS) to bring a lump of clay from the heart of the earth, luminous and magnificent. The Archangel Gabriel (AS), along with the angels of the highest heavens and of the highest power of all, gathered a lump of clay from the land, which was to become the Holy Prophet Muhammad’s (SAW) blessed grave.
The clay was brilliant white and kneaded with the streams of paradise and the spring of Tasnim (heavenly drink), until it had become like a white pearl which emitted rays of sparkling light. Then the angels circled with it around the Throne in the highest heaven and between the skies and the earth.
So the angels knew of the Holy Prophet Muhammad (SAW) even before Hazrat Adam (AS) and he was told: “O Adam (AS)! The Holy Prophet Muhammad (SAW) is the leader of all the Prophets from amongst your children.
When Hazrat Hawwa conceived Hazrat Sheeth (AS) from Hazrat Adam (AS), the light of Adam (AS) was transferred in to Eve. Before this she had delivered twins in every delivery. But when she gave birth to Hazrat Sheeth (AS) it was a single delivery, (a miracle) in honour of the Holy Prophet Muhammad (SAW).
Then the light kept passing from one purified soul to another until the Holy Prophet Muhammad (SAW) was born.”
(Al-Wafa by Ibn Al-Jawzi V1, P34; Sharh Al-Mawahib V1, P42; Subul Al-Huda V1, P90)

Imam Kasai (RA) in his Qisas al-Anbiya (stories of the Prophets) has reported that Allah the almighty said to Moses (AS) while in intimate conversation with him: “Indeed, the Holy Prophet Muhammad (SAW) is the Full Moon in its brilliance, the ever radiant star, and the ocean overflowing (in glory)
(Subul Al-Huda Wa Al-Rashad V1, P542)

Hazrat Anas (RA) has reported: "I was at the time a boy of eight or nine and i remember well the day when the Almighty Allah's Apostle (SAW) arrived in Medina Al-Munawwara. The walls and streets of the town were lit by his radiance, just as if they were lit from the rays of the bright sun when it rises."
(Madarij Al-Nubuwwah V2, P89)

Hazrat ‘Abdullah bin Mas’ud (RA) states: “The first thing I noticed in the Almighty Allahs Apostle (SAW) was as follows: I came to the Holy City of Makkah Al-Mukarrama with my uncle. He told me the whereabouts of Hazrat ‘Abbas bin Muttalib (RA). When we both reached there, we saw Hazrat ‘Abbas bin ‘Abdul Muttalib (RA) sitting near the Zam-Zam well. So we both sat there. All of a sudden an extremely handsome man appeared out of the Al-Safa. He was of brilliant, white and ruddy complexion; had locks of thick, curly hair that hung down to his ear-lobes; and aquiline, bold nose; brilliant, clean teeth; jet-black, large eyes; a thick beard; a long strip of hair on his chest; strong hands and feet; and was clad in two white garments. He appeared like a full bright moon on a pitch-dark night.
Narrated by Hafiz Abu Na’im Al-Isfahani.
(Tarikh Ibn kathir V6, P18)

Can normal human beings have such qualities? and can this light that emanated from him be the 'light of the message'?

And bro, contemplate on this:

Hazrat Sharafuddin al-Busiri (RA), the writer of the Qasida Burdah, says: “The World has tired of trying to understand his (SAW) true rank in relation to Allah the almighty. Nobody will ever understand his status, just as the eye grows weary from looking at the sun from afar though the sun looks so small to the naked eye from a distance. How can people, who are fast asleep and in deep slumber, comprehend his true worth? The true knowledge that has reached us indicates that he was a man, but the best man among Allah the Almighty’s creation.”
(Subul Al-Huda V1, P540-541)

And theres many more hadiths like the ones mentioned. Again, im no scholar and my knowledge is limited. A person who has more knowledge of Qur'an + Hadith would be able to provide a better argument.

You won't be able to change my way of thinking bro, and i don't think i'll be able to change yours, and theres learned people on both sides of this argument, so i dont see the point in conintuing the discussion. I say to you, 'to you your way, and to me mine.'

wasalaam