Hadith of Jabir

[light]

Hadith of Jabir

Deviant say it is fabricated and “It is sahih that Jabir asked the Prophet Salla Allahu ta'ala 'alayhi wa Sallam”?

Quote:

“It is sahih that Jabir asked the ProphetSalla Allahu ta'ala 'alayhi wa Sallam “Mata kunta nabiyyan?”

which means:

When were you a Prophet Salla Allahu ta'ala 'alayhi wa Sallam? and the ProphetSalla Allahu ta'ala 'alayhi wa Sallam replied:

“Wa Adamu bayna ruhi wa jasad,”

which means:

“When the soul of Adam did not enter his body yet.”


“This is narrated by Al-Bayhaqiyy and others.
It means that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam was known among the angels to be the last of the prophets even before the soul of Adam [i]alayhis 'salam[/i][/color] enters his body.”

“This meaning is clarified by other narrations of this same hadith.”


“There is a fabricated hadith which means”

“The first creation is your Prophet Salla Allahu ta'ala 'alayhi wa Sallam, O Jabir. Allah created your Prophet Salla Allahu ta'ala 'alayhi wa Sallam from His Light before creating the other things.” This is fabricated.”

“Some people claim that ^Abdur-Razzaq narrated this in his book Al-Musanna but this is not true. More than one scholar of hadith said that this hadith is not sahih. Among them is Al-Hafizh As-Suyutiyy and Al-Hafizh Al-Ghummariyy.”

”All the souls were created before the bodies, and then later they were put in the back of Nabiyy Adam. But this does not mean that the soul of our Prophet Salla Allahu ta'ala 'alayhi wa Sallam is the first created soul.”

“Also it does not mean that the souls were the first creations. The Prophet Salla Allahu ta'ala 'alayhi wa Sallam told us that the first creation is the water which is the origin of every other creation. The soul of the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is not the Prophet Salla Allahu ta'ala 'alayhi wa Sallam, because the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is a human, and a human is a combination of body and soul.” End of Quote.[/color]

What utter nonsense!

Wahabbi/Salafi’s do not believe that the Noble Prophet (Salla Allahu ta'ala 'alayhi wa Sallam) Salla Allahu ta'ala 'alayhi wa Sallam soul was created before Adam alayhis 'salam

They all reject (do not believe) that the Noble Prophet (Salla Allahu ta'ala 'alayhi wa Sallam) Salla Allahu ta'ala 'alayhi wa Sallam was Created Nur (Physical Light).

We believe the Noble Prophet (Salla Allahu ta'ala 'alayhi wa Sallam) Salla Allahu ta'ala 'alayhi wa Sallam was Created Nur (Light) and also Bashar(Human)

Hadith of Jabir

It is related that Jabir ibn `Abd Allah said to the Prophet Salla Allahu ta'ala 'alayhi wa Sallam:
"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 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]."

`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 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).

b] Note: There is no doubt as to the reliability of `Abd al-Razzaq as a narrator. Bukhari took 120 narrations from him, Muslim 400.[/b]

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 Salla Allahu ta'ala 'alayhi wa Sallam before everything else,

Note:
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).

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.

Isma`il al-Dihlawi (Shah Muhammad, d. 1246), 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."

Gangowhi (Rashid Ahmad) 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).

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 Salla Allahu ta'ala 'alayhi wa Sallam.

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."

Suyuti said in his Hawi fil Fatawa, vol 1 p 500, said that this hadith has no isnad to establish it.

Thanwi (Ashraf `Ali), 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.

There are three verses in the Qur'an which mention the Prophet Salla Allahu ta'ala 'alayhi wa Sallam as a light:

1. Allah said: "From Allah has come to you a Light and a Book manifest." (5:15)

Qadi `Iyad said: "He (the Prophet Salla Allahu ta'ala 'alayhi wa Sallam) was named a Light because of the clarity of his case and the fact that his Prophecy was made manifest, and also because of the illumination of the hearts of the believers and the knowers of Allah with what he brought."

al-Qari said in Sharh al-shifa' (1:505, Mecca ed.): "It has also been said that both the Light and the Book refer to Muhammad, because just as he is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets." He also said (1:114, Madina ed.): "And what objection is there to predicate both nouns to the Prophet Salla Allahu ta'ala 'alayhi wa Sallam, since he is in truth an immense Light due to the perfection of his appearance among all light, and he is a Manifest Book since he gathers up the totality of secrets and he makes evident all laws, situations, and alternatives."

2. Allah said: "The likeness of His light is as a niche wherein is a Lamp (the lamp in a glass, the glass as it were a glittering star) kindled from a Blessed Tree, an olive that is neither of the East nor of the West, whose oil well nigh would shine, even if no fire touched it; Light upon Light." (24:35)

Suyuti said in al-Riyad al-aniqa: Ibn Jubayr and Ka`b al-Ahbar said:

"What is meant by the second light is the Prophet Salla Allahu ta'ala 'alayhi wa Sallam because he is the Messenger and the Expositor and the Conveyor from Allah of what is enlightening and manifest." Ka`b said: "Its oil well nigh would shine because the Prophet Salla Allahu ta'ala 'alayhi wa Sallam well nigh would be known to the people even if he did not say that he was a Prophet Salla Allahu ta'ala 'alayhi wa Sallam, just as that oil would send forth light without a fire."

3 . Allah said: "O Prophet! Truly We have sent you as a Witness, a Bearer of glad tidings, and a Warner, and as one who invites to Allah by His leave, and as a Lamp spreading Light." (33:45-46)

Qadi al-Baydawi said in his Tafsir: "It is the sun due to His saying: We have made the sun a lamp; or, it could be a lamp."

Ibn Kathir states in his Tafsir: "His saying: and a light-giving lamp, that is: your status shows in the truth you have brought just as the sun shows in its rising and illuminating, which none denies except the obdurate."

"Before you came into the world, you were under the leaves of Heaven's trees.Prophet Adam alayhis 'salam covering his body with the leaves of Heavenly trees [when his heavenly clothes were taken off him]

Before Adam came into the world ,your (nur) was transferred upon his forehead.

Through Adam you came into the world, but at the time you were not human, nor a piece of flesh, not even a drop of blood.
But at the time you were only (nur) in your fore-father's back.
And when others were drowning your fore-father, Nuh, boarded the boat.
After coming off the boat your (nur) was transferred from one clean woman to another Until you came into the back of Prophet Ibrahim alayhis 'salam. How can the fire burn him while you were in his back?

Then you travelled into Khindaf, who was also a clean woman.
That is how you kept travelling forward, until the time of your birth came. When you were born, the Earth and the edge of the sky, all shone as they never did from your nur. We are still travelling under the same guidance of that nur'"

[Narrated and certified by Ibn 'Abdu'l-Barr, Qadi 'Iyad in ash-Shifa, Ibn Athir, Tabarani; Ibn Qayyim in Zad-ul-Ma'ad, vol.3, page10; Ibn Kathir in Ta'rikh, at the end of chapter 'Gazwa-e- Tabuk'; and Muhammad ibn 'Abd al-Wahhab an-Najdi in Mukhtasar Sirat ar-Rasul. Ibn Kathir, Sirat an-Nabi; Ibn al-Athir, Us-dul Gabah; al-'Asqalani, al-Asaba; Ibn 'Abd'il-Barr, al-Isti'ab, biography of'Hoorainm Ibn Oas'; Hafiz adh-Dhahabi, Talkees Mustadrak; Maulana Ashraf Ali Thanvi, Nashrut Teeb]

Muhammad ibn 'Abd al-Wahhab an-Najdi writes:
"There is a hadith in which Rasulu'llah(may Allah bless him and grant him peace) stated:

'I was a Prophet even when Adam (peace be upon him) was between clay and water
[i.e. in the process of being created]

[Hadith transmitted by at-Tirmidhi, Ibn 'Abd al-Wahhab, Mukhtasar Sirat ar-Rasul;, al-Bayhaqi, Ahmad, al-Hakim and adh-adh-Dhahabi declare it to be sahih]

When Imaam Nawawi was asked about the hadith" The Quest for Knowledge is Obligatory on every Muslim.

"He said this hadith is weak, though its meaning is True."

The Ahaadeeth, "Allaah says, ‘were it not for you (O Muhammad ) I would not have created the universe.’"

Ibn Taymiyya said the meaning of this hadith was true. Also, Albani who had no authority in this Deen.

And this saying about the Prophet Salla Allahu ta'ala 'alayhi wa Sallam being created before Adam is well known and it comes form many traditions and from many great muhaddiths:

1. "I am the first Prophet to be created and the last one to be sent."
2. "I was a Prophet while Adam alayhis 'salam was still between the spirit and the body."
3. "I was a Prophet while Adam alayhis 'salam was still between water and clay."

Imam Taj al-Din al-Subki said:"It has been said that God created spirits before bodies, and the Prophet's Salla Allahu ta'ala 'alayhi wa Sallam reference to hisprophecy in the hadith, "I was a Prophet while Adam alayhis 'salam was still..." may be a reference to his blessedspirit and to the Reality of realities (haqiqat al-haqa'iq). Our minds fall short of knowing such aReality, but its Creator knows it, and also those to whom he extends the light of that knowledge."God brings to existence whichever of these realities He likes in the time that He pleases. As for thereality of the Prophet Salla Allahu ta'ala 'alayhi wa Sallam, it is most likely that it was before the creation of Adam, and God gave itits prophetic attribute upon its creation; already at that time, he was the Prophet."

Quoted by Suyuti in al-Hawi lil-Fatawi, Beirut (!975) 2:100-101.

Qadi `Iyad said in his masterpiece al-Shifa', the Prophet Salla Allahu ta'ala 'alayhi wa Sallam was outwardly human and inwardly angelic.

Hafiz Ibn Kathir writes:
"Muhammad ibn Hamza (may Allah be pleased with him) narrates that 'Once Rasulu'llah (may Allah bless him and grant him peace) made my fingers glow with light.'

[Ibn Kathir, Sirat an-Nabi,, chapter on 'Mu'jizat']

Hafiz Ibn Kathir states that:
"When the Prophet (may Allah bless him and grant him peace) was born, the King of Abyssinia witnessed the nur of the Messenger (may Allah bless him and grant him peace)"
[Ta'rikh Ibn Kathir, chapter on 'Milad an-Nabi', vol. 2]

Hafiz Ibn Kathir writes:
"One Companion (may Allah be pleased with him) reports that upon the occasion of Hajjat al-Wada [the Prophet's last sermon on the day of Hajj] he saw that the blessed face of Rasulu'llah (may Allah bless him and grant him peace) was shining like the moon"
[Ta'rikh Ibn Kathir, chapter on 'Mu'jizat', vol. 6]

Hafiz Ibn Kathir writes:
"Whilst 'Abd al-Muttalib was walking with his son ''Abdullah, a woman saw a light on the forehead of 'Abdullah. She approached them and offered one hundred camels so that 'Abdullah may marry her but they refused her offer. Some time after his marriage to Amina, 'Abdullah again confronted this woman but this time she made no offers to marry him and said: 'The nur upon your forehead is no longer present' "

[Ibn Kathir, Ta'rikh Ibn Kathir, vol. 2., and Sirat an-Nabi; Ibn Jarir, at-Tabari chapter on 'Milad an-Nabi']

Hafiz Ibn Kathir writes
'The Prophet (may Allah bless him and grant him peace) said:'I am the prayer of Ibrahim (peace be upon him) and the prophecy of 'Isa (peace be upon him). When my mother was pregnant she witnessed so much light from her body that she could see the palaces of Syria.'
[Ibn Kathir, Sirat an-Nabi, vol.2; Shaykh Najdi, Muktasar Sirat ar-Rasul]

Hafiz Ibn Kathir writes:
"Ka'ab ibn Malik (may Allah be pleased with him) recited a [na'at] poem in the presence of the Prophet (may Allah bless him and grant him peace) [part of which we have translated from Arabic is]:
'We have come to you and you have transformed our darkness into light and have removed the barriers of ignorance.'

[Ibn Kathir, Ta'rikh, and Sirat an-Nabi chapter on 'Mu'jizat']

Hafiz Ibn Kathir writes:
"Hasan ibn Thabit (may Allah be pleased with him) said: 'Rasulu'llah (may Allah bless him and grant him peace) is that star from which even the moon of the fourteenth night obtains it light' "
[Ta'rikh Ibn Kathir, chapter on 'Wilada']

Hafiz Ibn Kathir writes:
"From Ibn Hisham who narrates that Hasan ibn Thabit (may Allah be pleased with him) said:' When I was eight years old, a Jew was calling to the people; they gathered around him and asked him what was the commotion. He replied:'The star of Ahmad has risen, that which is born tonight' "
[Ta'rikh Ibn Kathir, vol. 2; Ibn Hisham, Sirat an-Nabi, chapter on Milad an-Nabi]

All these references are proof of the light of Rasulu'llah (may Allah bless him and grant him peace), which was felt by the people and witnessed by those in his presence.

Iblis refused to prostrate to Adam. Allah asked, ‘Why do you not prostrate Iblis?’ He said, ‘ I will not submit to a man (bashar) You created from clay.’

Angels accepted the Human Status (Bashariat) but focused on the Light Status- (Nuraaniat).

Satan emphasized the Human Status (Bashariat) hence he became ‘The Rejected’ (Rajeem).

The Companions (Sahaba) focused on ‘excellence’ (fazilat) but the unbelievers like Abu Jahl focused on ‘likeness’ (misliat).

When the Noble Prophet (Salla Allahu ta'ala 'alayhi wa Sallam) (Peace be upon him, his family and his companions) was walking the streets, Abu Jahl said, ‘He is like us.’

Disrespect has its roots with the incident of the topic of Human with Satan, the accursed, since his eyes were fixed on the Human Status (Bashariat)

"Hadith of Jabir" by GF Haddad
www.abc.se/~m9783/fiqhi/fiqha_e30.html

Validity Of Weak Hadith
by GF Haddad and Muhammad Sarkisian
www.livingislam.org/n/vwh_e.html

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Moderator's note
Brother please pay heed to the content of the pop-up when you log in. Also in the future cut your post in little portions or give a link to the actual source. Long posts aren't read much plus they don't create discussion.

[king786]

Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu



THANKS VERY MUCH - Very good presentation- keep the good work going-may Allah reward you well

[Faizan]

A bit long but Mashallah. May Allah Paak reward you.

[k3zy]

Jazakallah for sharing

[Fana fi Shaykh]

Bismillahir Rahmanir Raheem

Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu

ASALATU WASALAMU ALAYKA YA RASULLALLAH Salla Allahu ta'ala 'alayhi wa Sallam

A bi too long but worth reading.

JazakAllahu Khayrun

Yaa Usman Al Gani Radi Allahu anhu

[sajjad dar ashrafi]

Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu

ASALATU WASALAMU ALAYKA YA RASULLALLAH Salla Allahu ta'ala 'alayhi wa Sallam


Brother it may have been a long thread but it was worth it

[light]

Sorry! For making the post to long but I had to because of this:

Quote:

(The Guide of the Confused Questioner to the Fabrication of the Hadith of Jabir)
Murshid al-Ha'ir li-Bayan Wad` Hadith Jabir

Authored by: Abu Al-Fadl Abdullah ibn Al-Siddiq Al-Ghumari (died 1413H)

In the Name of Allâh, the Most Beneficent, the Most Merciful

All the praises and thanks be to Allâh, I thank Him, seek His assistance and depend on Him […], and May the Peace and Blessings of Allah be on our leader/master Muhammad, the slave of Allah, and His Messenger. He (Allah) gave him wisdom, with which he opened blind eyes, and [opened] sealed hearts and deaf ears. And [May Allah’s peace and blessings be] on [prophet Muhammad’s] [noble] household and companions, and May Allah be pleased with those who follow him [Salah Allah ‘Alaihi wa Salam] with Ihsan.

After which ,

This is a chapter I called: “Murshid al-Ha'ir li-Bayan Wad` Hadith Jabir” (The Guide of those confused to the fabrication of the hadith of Jabir).

I wished by writing it to clear the Holy Messenger [Salah Allah ‘Alaihi wa Salam] from what has been attributed to him, from that which was found to be untrue and is considered from the inappropriate excessiveness.

Yet [this inappropriate excessiveness] is considered among the laymen as well as among several scholars as one of his Prophetic virtues which rejecting is considered [by them] as being slanderous towards him [Salah Allah ‘Alaihi wa Salam].

They fail to see what is in their view and words from great sin [and promised punishment], which has been established by the words of the Holy Messenger [Salah Allah ‘Alaihi wa Salam]: “Whoever tells lies about me, let him take his place in Hell” [1].

And whoever describes him [salah Allah ‘alaihi wa salam] with whatever has not been found authentic, then he is considering lying about him and has entered into the warning, unless he repents. And the fact that he said this [lie] to praise him [salah Allah ‘alaihi wa salam], is not a sufficient excuse to intercede for him, for what he had done.

And even though leniency is acceptable when it comes to mentioning virtues, however the Virtues of Prophet Muhammad [Salah Allah ‘Alaihi wa Salam] should be restricted to what has been proven and authentic out of fear of Lying [about him] that has been threatened with the [punishment of] the Fire, from which we ask Allah’s protection.

Void and False traditions (Ahadeeth Baatilah) have been narrated about this topic, and several strange/weird (Shaazah) views have come up that are free from any proper examination, which I will clarify and point out in this Chapter by the Will of Allah.

`Abd al-Razzaq narrates –as they claim- that Jabir [May Allah be pleased with him] 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 Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained (lit or "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 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 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 bearer of the Throne, from the second the Chair (Kursi), 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 in the believers visions, 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 Tawheed ‘There is no god but Allah and Muhammad is the Messenger of Allah, etc. …”.

The tradition has a long continuation, and was mentioned in its entirety by Ibn al-‘Arabi al-Hatimi in his book “Talqeeh Al-Azhaan wa Muftaah Ma’rifat Al-Insaan”, and al-Diyarbakri in his book “Tarikh Al-Khamis fi Ahwal Anfasi Nafis”.

And its attribution to the narration of ‘Abd al-Razzaq is a mistake since it does not exist either in his Musanaf, or his Jami’, or his Tafsir [2].

Al-Hafiz al-Suyuti said in “al-Hawi” [3]: “It does not have a chain that one can depend on”.

It is certainly a fabricated tradition, and it contains Sufi terminologies, and some modern Shanqitis (people of Chinguetti) has attached to it a chain, and mention that ‘Abd al-Razzaq narrates it from the way of Ibn al-Munkadr from Jabir and this is a lie that [he who said it] will be sinned for.

In general this hadith is a Rejected (Munkar) Fabricated (Mawdoo’) [tradition] with no basis (La Aslah Lah) in the books of Sunnah [4].

Similar to it in Falsehood and Rejection (Nakarah) what was narrated through the way of Ali ibn Al-Husien from his father from his grandfather [‘Alaihim Al-Salam] that the Holy Messenger [Salah Allah ‘Alaihi wa Salam] said: “I was light between the hands of my Lord before Adam was created by 14,000 years” and this is also a lie.

And from among the foolish lies what is said that one of the Mothers of the Believers wanted to place a Cloth (Eizar) on the body of the Holy Messenger [Salah Allah ‘Alaihi wa Salam], but it fell i.e. because he is light, and that too has no basis. And the Holy Messenger [Salah Allah ‘Alaihi wa Salam] used to wear Eizars and it didn’t fall from him.

He [Salah Allah ‘alaihi wa Salam] being described as light is something Ma’nawi, similar to the Quran being described as light, since he is light for the minds and hearts [as is the Quran].

And from the Exposed Lies is their saying: Lawlak Lawlak Ma Khalaqt Al-Aflaak (meaning “Were it not for you, the universe [lit. heavenly bodies] would not have been created) [5], also what is narrated from Ali –‘Alaihi Al-Salam- that Messenger –Salah Allah ‘Alaihi wa Salam- said: Gibreal descended to me and said: ‘Allah is sending you His Salam, and says: “I have forbidden Fire on a Sulb that released you, and a womb that carried you, and a hijr that sponsored you” and it is a fabricated tradition.

Some of the books about the (innovated) Prophetic Mawlid narrate from the way of Abu Huraira that he said: Prophet Muhammad –salah Allah ‘alaihi wa salam- asked Gibreal [alaihi alsalam]: O Gibreal, how old are you? He replied: O Prophet of Allah, I do not know except that in the fourth Hijab there is a star that appears once every 70,000 years. I have seen that star 72,000 times.

Prophet Muhammad said: By the Glory of my Lord, I am that heavenly body.

And this is a Disgraceful Lie, May Allah disgrace he who fabricated it.

Some of the extreme Sufis [6] mention that Gibreal [‘alaihi alsalam] used to receive revelation from behind a veil. Once he was able to see what is behind this veil, and he found out that it is Prophet Muhammad [salah Allah ‘alaihi wa salam] that was giving him this revelation, at that point Gibreal said: [It comes] from you, [and goes] to you.

I said: May Allah curse he who fabricated this foolishness that is contrary to the Quran. Allah –the Exalted- says to his Prophet: {And thus We have sent to you (O Muhammad) a Ruh (a Revealation, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith} [Surat Al-Shura 42:52], and He says: {The trustworthy Ruh [Jibril (Gibreal)] has brough it down * Upon your heart (O Muhammad) that you may be (one) of the warners} [Surat Al-Shu’ara 26:193-194].

Imam Ahmad, Al-Hakim, and Al-Bayhaqi in “Al-Dalael” [7] narrate that Al-‘Irbad ibn Sariya [May Allah be pleased with him] said: I heard the Prophet of Allah [Peace be upon him] saying: “Verily, 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, and I will tell you the meaning of this: The supplication of my father Ibrahim, and the good tidings of ‘Isa to his people, and the dream my mother saw that light came out of her illuminating the castles of al-Shaam (Damascus/Syria), and like that is what the mother’s of the Messengers see”.

Al-Haythami said in “Majma’ Al-Zawaid” [8]: “Narrated by Ahmad with [several chains], and Al-Bazaar [9], and Al-Tabarani with its similarity, and in one of the chains of Imam Ahmad the narrators in it are those of the authentic, with the exception of Sa’eed ibn Suwaid, but ibn Hiban rated him as reliable [10]”.

I said: It was narrated by Al-Hakim from the way of Abi Bakr ibn Abi Maryam, from Suwaid ibn Sa’eed, from Al-‘Irbaad ibn Sariyah, and he (Al-Hakim) said: “Its chain is authentic”, but Al-Dhahabi followed-up on what Al-Hakim said, and said that Abi Bakr is weak [11]. Dr. Qal’agi the examiner of the book “Dalael Al-Nubuwah” did a mistake when he said that Al-Dhahabi agreed with Al-Hakim in his authentication. Imam Ahmad [12] narrated from the way of Budail, from Abdullah ibn Shaqiq, from Maysarat Al-Fajr that he said: “I said: O Prophet of Allah, when were you a Prophet? He said: While Adam was still between the spirit and the body”.

That is how Al-Baghawi and Ibn Al-Sakan narrated it in “Al-Sahabah”.

Al-Hafiz said [13]: and that is a strong chain.

I said: And Al-Bukhari mentions it in “Al-Tareekh” without mentioning the top of the chain (Mu’alaqan) [14].

Al-Hakim narrates [15] from Abu Huraira [May Allah be pleased with him] that he said: “It was said to the Messenger [Salah Allah ‘Alaihi wa salam]: When was Prophethood assigned to you? He replied: between the creation of Adam, and the time his soul was breathed into him”.

And Imam Ahmad narrates [16] from the way of Abdulla ibn Shaqiq, from a man that said: “I said: O Prophet of Allah, when were you made a Prophet? He said: When Adam was between the soul and the body”. Al-Haythami said [17]: Its men are the men of the authentic.

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

And Ibn Sa’ad said in al-Tabaqat [18]: We were told by ‘Afaan ibn Muslim and ‘Amr ibn ‘Aasim al-Kalbi, they said: we were told by Hamad ibn Salamah, from Khalid al-Haza, from Abdullah ibn Shaqiq, from Abdullah ibn Abi al-Ga’daa, he said: “I said: O Prophet of Allah, when were you a Prophet? He said: Since Adam was between the soul and the body”. Its men are the men of the authentic.

Al-Bazaar narrates [19], and Al-Tabari [20] with a weak chain from Ibn ‘Abbas [May Allah be pleased with them] he said: “It was said: O Prophet of Allah, when were you a Prophet? He said: When Adam was between the soul and the body”.

Al-Bayhaqi said [21]: And what is meant by Prophet Muhammad [salah Allah ‘Alaihi wa Salams] 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 he was destined and decreed by Allah even before the father of Man and the first of Messenger’s [Salawat Allah ‘alaihim].

Abu al-Husien ibn Bishran said, we were told by Abu Ja’far Muhammad ibn ‘Amr, we were told by Ahmad ibn Is-haaq ibn Saleh, we were told by Muhammad ibn Saleh, we were told by Muhammad ibn Sinan al-‘Uofi, we were told by Ibrahim ibn Tahmaan, from Budayl ibn Maysara, from Abdullah ibn Shaqiq, from Maysarah that he said: I said: O Prophet of Allah, when were you a Prophet? He replied: “When Allah created the earth ‘Then He rose over (Istawâ) 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". Then Allah created the Garden/Paradise (Jannah) in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, on 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 Salah Allah ‘alaihi WaSalam] is the head/best of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name”. A good strong chain (Jayid Qawi).

And it implies that him being a Prophet [at that time] is: Declaring this in the upper world before the soul was breathed into Adam [‘Alaihi al Salam]. The hadith also showed the secret behind the declaration of [Prophet Muhammad’s] Prophethood at that time, and that it has two reasons behind it that are unique about him [Salah Allah ‘Alaihi wa Salam]:

First: That he is the best (Sayid) from among all the sons of Adam.
The second: That he is the seal of the Prophets, and this is supported by what he mentioned of the glad tidings of Ibrahim and ‘Isa about him [‘alaihim al salah wa alsalam].

Now, all the Prophets have their Prophethood predestined by Allah, however it was never mentioned that Allah announced the Prophethood of any of them specifically beforehand, before Adam was created. Thus this [status/virtue] was not for anyone except for Prophet Muhammad [salah Allah ‘Alaihi wa salam], and it the secret of his saying: “I was a Prophet, when Adam was still between the soul and the body” which means that the bearers of the Throne and the angels knew his name and Prophethood before the creation of Adam [‘Alaihi Alsalam], and yet they (Angels) did not know Adam until he was created.

Important note:

The hadith of: “I was a Prophet when Adam was between the water and the clay” has no basis (La Asla lah) [22], and the hadith of: “I was a Prophet when there was no Adam, or water, or clay” [23] also has no base (La Aslah Lahu Aydan).

And what exists in the books of the (innovated) Prophetic Mawlid from traditions that hold no weight or value are from the excessiveness that Allah and his messenger forbade us from, thus it is forbidden to read such books.

Giving and making apologies and excuses that it is of the virtues that one can be lenient when citing (and can cite weak traditions) is unacceptable. As for those that are lies and fabrications then it is not acceptable when mentioned virtues by consensus, and it is forbidden to narrate such traditions [except when pointing out that they are fabricated].

And the messenger [salah Allah ‘alaihi wa salam] says: “Whoever narrates from me a tradition that he sees is a lie then he is one of the Liars” [24] and what is meant by “sees” here is “thinks”.

And he also says: “Whoever tells lies about me, let him take his place in Hell” [25].

And the virtue of the messenger [Salah Allah ‘alaihi wa salam] is well known and is shown in the Holy Quran and in authentic traditions, and he does not need excessiveness and lies to be told about him to demonstrate his virtue, and he [Salah Allah ‘alaihi wa salam] said: “Do not praise me, like the Christians [excessively] praised ‘Isa. I am a slave [of Allah] so say the slave of Allah and His messenger” [26].

This is something I wrote quickly on Sunday 25th of Ju Al-Qi’dah 1408 H, and all praise is due to Allah firstly and lastly and May His peace and blessings be upon His messenger Muhammad and his household.

Transaltion completed by the Grace of Allah on sat. September 29, 2007.

Ibn Abbas Al-Misri

[light]

Now, his references:

[1] Refer to: Tashneef Al-Asmaa' be-Shuyukh Al-Ijaza wa Al-Sama' by Abi Suleiman Mahmoud ibn Saeed ibn Muhammad Mamdooh p/346-354, and Sabeel Al-Tawfeeq fee Tarjamat Abdullah ibn Al-Sideeq by the same author [!] Narrated from several ways including what was narrated by Al-Bukhari in his Sahih in Kitab Al-‘Ilm (the book of knowledge): Chapter of ‘The great sin of those who lie about the Prophet [Salah Allah ‘Alaihi wa Salam], and in Kitab Al-Adab (the book of etiquettes): Chapter of ‘Who used the names of Prophets’ and the wording is his, and Muslim in his introduction: Chapter of: ‘Taghleez Al-Kazib ‘Ala Rasoul Allah [Salah Allah ‘Alaihi wa Salam]’, and Abu Dawood in his Sunan: Kitab Al-‘Ilm (the book of knowledge): Chapter of ‘Al-Tashdeed fee Al-Kazib ‘Ala Rasoul Allah [Salah Allah ‘Alaihi wa Salam]’, and Al-Tirmizi in his Sunan: Kitab Al-‘Ilm (the book of knowledge): Chapter of ‘What came in Ta’zeem Al-Kazib ‘Ala Rasoul Allah [Salah Allah ‘Alaihi wa Salam]’ and the Chapter of ‘What came in speaking about Bani Israeel’, and the Book of Fitan: Chapter (07), and Ibn Majah in his Sunan: Introduction: Chapter of ‘Al-Taghleez in deliberately lying about the Prophet of Allah [Salah Allah ‘Alaihi wa Salam] all of them adding “deliberately” [in the hadith], and [was narrated by] Ahmad in his Musnad in several locations from different narrators.
I said: And the narration of Al-Bukhari does not have the word [deliberately].

[2] Rather what is mentioned in his Tafseer is to the contrary, where he mentioned that the first thing to be created was The Water.

[3] Refer to Al-Hawi fee Al-Fatawi 1/325 in the Tafsir of Surat Al-Mudathir (Chapter 74), and Al-Suyuti mentioned in “Qoot Al-Mughtazi Sharh Al-Tirmizi” after mentioned the hadith: When Allah the Exalted created the Pen first …, he said: As for the tradition that first thing is the brain/mind it has no basis (Laysa Lahu Asl), and as for the tradition that first thing is the light of Prophet Muhammad it can’t hold (La Yathbut).

[4] Al-Hafiz Al-Muhadith Ahmad Al-Ghumari May Allah have mercy in him said in the introduction of his book “Al-Mug’eer ‘Ala Al-Jami’ Al-Sag’eer”: “O Jabir, the first thing Allah created was the light of your Prophet from His light, …fabricated”, and then he said: “and its continuation is in around two pages from the big size, containing weak wordings and rejected meanings”.
I say: This tradition is contradictory to what Allah the Exalted said: {Say: I am only a man like you} (18:110), and it is contrary to the tradition that was narrated by Al-Bukhari, Al-Bayhaqi, and ibn Al-Jaroud from ‘Umran Ibn Haseen that the people of Yemen came to Prophet Muhammad –salah Allah ‘alaihi wa Salam- and said: O Prophet of Allah we came to you to learn about our religion and to ask you about the Beginning of this thing, how was it? So he replied: It was Allah, and nothing else, and His Throne was on the water, and He wrote in the Book all things, and then he created the heavens and the earth”, and the tradition that was narrated by Ibn Majah and Ibn Hiban that Abu Huraira said: O Prophet of Allah, whenever I see you my inner self becomes calm, and my eye is pleased so tell me about all things. So he said: “Allah the Exalted created all things from water”, and for the tradition that As-Sud-di Al-Kabeer narrated from Ibn ‘Abbas Mawqoofan “Allah the Exalted did not create anything before the water”.

[5] The Mawdoo’at of Al-Saghani p. 25, and Al-‘Aghluni agreed with him in Kashf Al-Khafa’ 2/232 in ruling that it is fabricated.

[6] And some have also claimed that this hadith i.e. the made-up hadith of Jabir has been proven through a Kashf (vision). This is something that has no meaning since a Kashf that comes against the [authentic] hadith of the Prophet of Allah [Salah Allah ‘Alaihi wa Salam] has no value or consideration.

[7] Narrated by Imam Ahmad in his Musnad 4/127 twice, and 128 and has: “’Abd-u-Allah”, and Al-Hakim in Al-Mustadrak similar to it 2/600, and Al-Bayhaqi in Al-Dalael 1/80 and 83 with a minor change in wording.

[8] Magma’ Al-Zawaed 8/223

[9] Refer to “Kashf Al-Astaar” 3/112-113, and Al-Bazaar said: “we do not know that it has a chain better than this, and Sa’eed ibn Suwaid is a Shami Laysa bihi Ba’as, and Abu Bakr ibn Abi Maryam we had already mentioned him previously”.

[10] Al-Thiqat by Ibn Hiban 8/262

[11] He is Abu Bakr Abdullah ibn Abi Maryam Al-Ghasani Al-Shami, refer to: Tahzeeb Al-Tahzeeb 12/228, and Al-Du’afa and Al-Matroukeen by Ibn Al-Jawzi 1/152.

[12] He attributed it in Maghma’ Al-Zawaid 8/223 to Al-Tabari in Al-Mu’gham Al-Kabeer 20/353, and said: “Its men are those of the authentic”, and Imam Ahmad narrated it in his Musnad 5/59 with the word: “I wrote”.

[13] Al-Hafiz Al-‘Asqalani attributed it to them in Al-Isaaba 3/470.

[14] Al-Tareekh Al-Kabeer 7/374.

[15] Al-Mustadrak 2/609.

[16] Narrated by Imam Ahmad in the Musnad 4/66.

[17] Magma’ Al-Zawaid 8/223

[18] Tabaqat ibn Saa’d 7/59.

[19] Refer to Kashf Al-Astar 3/112, and ‘Uqbah said: “We do not know it narrated from Ibn Abbas except from this way, and Nasr was not strong, and he wasn’t a liar, but he had Shi’a inclinations (Kaan Yatashaya’) and we did not find this tradition except with him”. And in Al-Bazaar with the word: “I wrote”.

[20] Narrated by Al-Tabari in Al-Mu’gham Al-Kabeer 12/92 with the same chain of Al-Bazzar, and 119 through a different chain from Ibn ‘Abbas.

[21] Dalael Al-Nubuwah 1/81.

[22] Refer to “Al-Tazkirah fee Al-Ahadeeth Al-Mushtaharah” p. 172, “Al-Maqasid Al-Hasanah” p. 522, “Tameez Al-Tayib min Al-Khabeeth” p. 126, “Kashf Al-Khafa” 2/173, “Tanzeeh Al-Sharee’ah” 1/341, “Al-Asrar Al-Marfoo’ah” p. 178, “Tazkirat Al-Mawdoo’at” p. 86, “Asnaa Al-Matalib” p. 243.

[23] Refer to previous sources cited.

[24] Narrated by Imam Muslim in his Sahih: Introduction: Chapter of: The obligation of narrating from those reliable and leaving the liars, and warning from lying on Prophet Muhammad –salah Allah ‘alaihi wa salam-, and al-Tirmizi in his Sunan with its similarity: Book of knowledge (‘Ilm): Chapter of: What was narrated about those who narrate traditions and see that it is a lie – from Al-Mughirah ibn Shu’bah, and he said: And in the chapter from the narration of ‘Ali ibn abi Talib, and Samarah, Abu ‘Isa said: This tradition is Hasan Sahih, and Ibn Majah in his Sunan: Introduction: Chapter of: Whoever narrates a tradition from Prophet Muhammad –salah Allah ‘alaihi wa salam- while seeing that it is a lie.

[25] The reference was already mentioned.

[26] Narrated by Ahmad in his Musnad with its similarity 1/23, 24, 47, 55, 56, and Ibn Hiban in his Sahih with its similarity also refer to Al-Ihsan Betarteeb Sahih Ibn Hiban 8/46, and from Ibn ‘Abbas 1/318, and Al-Humaidi in his Musnad with its similarity 1/16 all of which are narrated from ‘Umar.

Transaltion completed by the Grace of Allah on sat. September 29, 2007.

Ibn Abbas Al-Misri
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Require more refutations to the above post as possible.

"Hadith of Jabir" by GF Haddad
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The Light of the Prophet Sall-Allahu `alayhi wa sallam
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The Light of the Prophet Sall-Allahu `alayhi wa sallam
www.sunnah.org/aqida/light_of_the_prophet_sall.htm