However, it is often at this point that those who oppose this view believe from some erroneous conviction that we deem the Prophet (may Allah bless him and grant him peace) as a non-human. This is indeed a strange and gross accusation. For those who claim that he was not a human, have clearly ventured out of the bounds of Islam, and have entered into kufr.
The belief of Ahlus Sunnah wa'l Jamaah is that our Noble Prophet Muhammad (may Allah bless him and grant him peace) is Noor (light) and Bashar (Human).
Muhammad (may Allah bless him and grant him peace) is Noor and no noor was created like his noor (may Allah bless him and grant him peace)
Muhammad (may Allah bless him and grant him peace) is Bashar (Human) and no basher (human) was created like him (may Allah bless him and grant him peace)
Every creation from Arsh to land, the angels, the Jinns are created from the Haqiqat al Muhammadiyah and Prophet has himself said: The first thing which Allah created was my Nur, 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]......."
In Light of Quran
1. The Prophet (صلى الله عليه وسلم) is the Light of Allah, something a believer can say because the Qur’an affirms it in the verse.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُواْ عَن كَثِيرٍ قَدْ جَاءَكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ
"O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a (new) light and a perspicuous Book (Qur’an 5:15).
The great Mufasir of Quran Allama Alusi (rah) writes under this ayah:
عظيم وهو نور الأنوار والنبـي المختار صلى الله عليه وسلم
Translation: He is the great Light upon Lights (Nur al Anwaar) and Nabi al-Mukhtar (i.e. given power by Allah to make Laws) [Al-Alusi in Ruh al Ma’ni under 5:15]
عظيم وهو نور الأنوار والنبـي المختار صلى الله عليه وسلم
Translation: He is the great Light upon Lights (Nur al Anwaar) and Nabi al-Mukhtar (i.e. given power by Allah to make Laws) [Al-Alusi in Ruh al Ma’ni under 5:15]
There is a notable explanation among Ahl al-Sunna which ascribes the meaning of the Prophet to both the Light and the Book. al-Sayyid al-Alusi said in Ruh al-ma`ani: "I do not consider it far-fetched that what is meant by both the Light and the Manifest Book is the Prophet, the conjunction being in the same way as what was said by al-Jubba'i [in that that both the Light and the Book were the Qur'an]. There is no doubt that all can be said to refer to the Prophet. Perhaps you will be reluctant to accept this from the viewpoint of expression (`ibara); then let it be from the viewpoint of subtle allusion (ishara)." [Tafsir Ruh al-Ma`ani, Volume 006, Page No. 97-8]
Allama Alusi (rah) also said:وكونه صلى الله عليه وسلم رحمة للجميع باعتبار أنه عليه الصلاة والسلام واسطة الفيض الإلهي على الممكنات على حسب القوابل، ولذا كان نوره صلى الله عليه وسلم أول المخلوقات، ففي الخبر " أول ما خلق الله تعالى نور نبيك يا جابر " وجاء " الله تعالى المعطي وأنا القاسم " وللصوفية قدست أسرارهم في هذا الفصل كلام فوق ذلك،
Translation: "The Prophet 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." The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." [Tafsir Ruh al-Ma`ani, Volume 017, Page No. 105]
Translation: "The Prophet 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." The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." [Tafsir Ruh al-Ma`ani, Volume 017, Page No. 105]
قَدْ جاءَكُمْ مِنَ الله نُورٌ وكِتابٌ مُبِـينٌ
In which the word Light has been explained by a number of other classic Scholars as follows:
Imam Jalal al-Din al-Suyuti on This Verse:
هو النبي صلى الله عليه وسلم
Translation: It is the Prophet (Allah bless him and give him peace)" (Tafsir al-Jalalayn, 139).
هو النبي صلى الله عليه وسلم
Translation: It is the Prophet (Allah bless him and give him peace)" (Tafsir al-Jalalayn, 139).
Imam Ibn al-Jawzi on this Verse:
يعني بالنور: النبي محمداً صلى الله عليه وسلم
Translation: The meaning of Nur is: The Prophet Muhammad (Peace upon him) [Z'ad al Maseer fil Ilm at-Tafseer Under the verse 5:15]
(Imam Qurtubi) and Mawardi (al-Nukat wa al-‘uyun, 2.22) mention that interpreting Nur as "Muhammad" (Allah bless him and give him peace) was also the position by [the Imam of Arabic grammar Ibrahim ibn Muhammad] al-Zajjaj (d. 311/923). [Ahkam al-Qur’an , 6.118]
(Fakhr al-Razi:) "There are various positions about it, the first being that the Light is Muhammad, and the Book is the Qur’an " (al-Tafsir al-kabir, 11:194).
يعني بالنور: النبي محمداً صلى الله عليه وسلم
Translation: The meaning of Nur is: The Prophet Muhammad (Peace upon him) [Z'ad al Maseer fil Ilm at-Tafseer Under the verse 5:15]
(Imam Qurtubi) and Mawardi (al-Nukat wa al-‘uyun, 2.22) mention that interpreting Nur as "Muhammad" (Allah bless him and give him peace) was also the position by [the Imam of Arabic grammar Ibrahim ibn Muhammad] al-Zajjaj (d. 311/923). [Ahkam al-Qur’an , 6.118]
(Fakhr al-Razi:) "There are various positions about it, the first being that the Light is Muhammad, and the Book is the Qur’an " (al-Tafsir al-kabir, 11:194).
Among the scholars who said : "What is meant by a Light is: Muhammad, Blessings and peace upon him." are►Suyuti in Tafsir al-Jalalayn,►Fayruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72)►Shaykh al-Islam, Imam Fakhr al-Din al-Razi, the Mujaddid of the sixth century, in his Tafsir al-kabir (11:189)►Imam al-Shirbini in his Tafsir entitled al-Siraj al-munir (p. 360), the author of Tafsir Abi Sa`ud (4:36)►Thana'ullah Pani Patti in his Tafsir al-mazhari, (3:67)
2. The Parable of Allah’s Nur is Nur of Muhammad (Allah bless him and give him peace)
Quran states:
.
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah is the Light of the heavens and the earth. The "Parable" of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. (Quran 24:35)
Qadhi Iyad (Rahimuhullah) explains "Parable" of Allah's Nur in detail in his maginificent work of Seerah called Ash-Shifa
و قال الله تعالى : الله نور السماوات والأرض مثل نوره كمشكاة فيها مصباح المصباح في زجاجة الزجاجة كأنها كوكب دري يوقد من شجرة مباركة زيتونة لا شرقية ولا غربية يكاد زيتها يضيء ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاءويضرب الله الأمثال للناس والله بكل شيء عليم [ سورة النور / 24 : الأية 35 ] .قال كعب ، و ابن جبير : المراد بالنور الثاني هنا محمد عليه السلام و قوله تعالى مثل نوره أي نور محمد صلى الله عليه و سلم .و قال سهل بن عبد الله : المعنى : الله هادي أهل السموات و الأرض ، ثم قال : مثل نور محمد إذ كان مستودعاً في الأصلاب كمشكاة صفتها كذا ، و أراد بالمصباح قلبه ، و بالزجاجة صدره ، أي كأنه كوكب دري لما فيه من الإيمان و الحكمة يوقد من شجرة مباركة أي من نور إبراهيم . و ضرب المثل بالشجرة المباركة و قوله : يكاد زيتها يضيء أي تكاد نبوة محمد صلى الله عليه و سلم تبين للناس قبل كلامه كهذا الزيتو قيل في هذه الآية غير هذا . و الله أعلم و قد سماه الله تعالى في القرآن في غير هذا الموضع نوراً و سراجاً منيراً ، فقال تعالى : قد جاءكم من الله نور وكتاب مبين [ سورة المائدة / 5 : الآية 15] و قال تعالى : إنا أرسلناك شاهدا ومبشرا ونذيرا * وداعيا إلىالله بإذنه وسراجا منيرا [ سورة الأحزاب / 33 : الأية 45 ـ 46 ]Translation: Allah says: Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.(Surah Nur, 24. Ayah 35)
Ka’b al-Ahbar (ra) and Ibn Jubayr (ra) said: By the second light He means Muhammad (Peace be upon him).Allah said “The Likness of his light” this refers to the Nur of Muhammad (صلى الله عليه وسلم)
Sahl bin Abdullah (ra) said that it means that Allah is the “guide” of creation in heavens and the earth, he then said:Like the Light of Muhammad (Peace be upon him) when it is lodged in the loins (of his forefathers) like a niche. By the Lamp he means his heart. The glass is his breast. It is as if it were a glittering star because of the belief and wisdom it contains, kindled from a blessed tree, i.e. from the light of Ibrahim (a.s). He makes a comparison with the blessed tree and He says: “Its oil would nearly shine” i.e. Muhammad (salallaho alaihi wasalam)’s prophecy is evident to the people even before he speaks just like the oil.
A lot more is said about this ayat, and Allah knows the best about it, elsewhere in the Quran Allah calls his Prophet (salallaho alaihi wasalam) a Light and a LIGHT GIVING LAMP. He says: “A Light and a clear book have come to you from Allah (5:15), Allah also says: “We sent you as a witness, a barrier or glad tidings and a warner, one who calls to Allah with his permission and a Light-giving Lamp (33:46)
Reference►Ash-Shifa bi Tarif al Haquq al Mustafa, Page No. 6
Imam Ibn Kathir (Rahimuhullah) says under this ayah
وقال شمر بن عطية: جاء ابن عباس إلى كعب الأحبار فقال: حدثني عن قول الله تعالى: { يَكَادُ زَيْتُهَا يُضِىۤءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ } قال: يكاد محمد صلى الله عليه وسلم يبين للناس، ولو لم يتكلم أنه نبي؛ كما يكاد ذلك الزيت أن يضيء
Translation: Ibn Abbas (ra) went to Ka’b al-Ahbar (ra) and asked him to explain the Allah's saying: {whose oil is well-nigh luminous}, Ka'b (ra) said: It is an (example of) Muhammad (صلى الله عليه وسلم) i.e. He is evident to people as Prophet even if he had not declared his Nabuwah, just like the olive oil glows even without being lit
Reference►Tafsir Ibn Kathir, Volume No.3, Page No. 490, under 24:35
Imam al-Baghwi (Rahimuhullah) explains:
فقال بعضهم: وقع هذا التمثل لنور محمد صلى الله عليه وسلم، قال ابن عباس لكعب الأحبار: أخبرني عن قوله تعالى: { مَثَلُ نُورِهِ كَمِشْكَاةٍ } فقال كعب: هذا مثل ضربه الله لنبيه صلى الله عليه وسلم، فالمشكاة صدره، والزجاجة قلبه، والمصباح فيه النبوة، توقد من شجرة مباركة هي شجرة النبوة، يكاد نور محمد وأمره يتبين للناس ولو لم يتكلم أنه نبي كما يكاد ذلك الزيت يضيء ولو لم تمسسه نار.
Translation: Some (scholars) said: This similitude refers to Nur of Muhammad (salallaho alaihi wasalam), Ibn Abbas (ra) asked Kab al-Ahbar (ra) to explain Similitude of Nur, at which he replied: Allah has mentioned his Prophet (Peace be upon him) as a parable in this ayah, Mishkat refers to the chest of Prophet (saw), Glass refers to his heart, and Misbah refers to his Nabuwah and the wording “whose oil is well-nigh luminous” means that even if Prophet (صلى الله عليه وسلم) had not declared himself a Prophet still his Nur would have glowed proving to people that he is a Nabi
Reference►Ma’lim at Tanzil by Imam Baghawi, Under 24:35
فقال بعضهم: وقع هذا التمثل لنور محمد صلى الله عليه وسلم، قال ابن عباس لكعب الأحبار: أخبرني عن قوله تعالى: { مَثَلُ نُورِهِ كَمِشْكَاةٍ } فقال كعب: هذا مثل ضربه الله لنبيه صلى الله عليه وسلم، فالمشكاة صدره، والزجاجة قلبه، والمصباح فيه النبوة، توقد من شجرة مباركة هي شجرة النبوة، يكاد نور محمد وأمره يتبين للناس ولو لم يتكلم أنه نبي كما يكاد ذلك الزيت يضيء ولو لم تمسسه نار.
Translation: Some (scholars) said: This similitude refers to Nur of Muhammad (salallaho alaihi wasalam), Ibn Abbas (ra) asked Kab al-Ahbar (ra) to explain Similitude of Nur, at which he replied: Allah has mentioned his Prophet (Peace be upon him) as a parable in this ayah, Mishkat refers to the chest of Prophet (saw), Glass refers to his heart, and Misbah refers to his Nabuwah and the wording “whose oil is well-nigh luminous” means that even if Prophet (صلى الله عليه وسلم) had not declared himself a Prophet still his Nur would have glowed proving to people that he is a Nabi
Reference►Ma’lim at Tanzil by Imam Baghawi, Under 24:35
Imam Ibn Jarir at-Tabri (rah) explains Similitude of Allah’s Nur as:
جاء ابن عبـاس إلـى كعب الأحبـار، فقال له: حدثنـي عن قول الله: { مَثَلُ نُورِهِ كمِشْكاةٍ } قال: الـمشكاة وهي الكَوّة، ضربها الله مثلاً لـمـحمد صلى الله عليه وسلم، الـمِشكاة { فِـيها مِصْبـاحٌ الـمِصْبـاحُ } قلبه { فِـي زُجاجَةٍ الزُّجاجَةُ } صدره الزجاجة { كأنَّها كَوْكَبٌ دُرِّيّ } شبه صدر النبـيّ صلى الله عليه وسلم بـالكوكب الدريّ،
…. ، { يَكادُ زَيْتُها يُضِىءُ } يكاد مـحمد يبـين للناس وإن لـم يتكلـم أنه نبـيّ، كما يكاد ذلك الزيت يضيء
Translation: Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad (صلى الله عليه وسلم) that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet (صلى الله عليه وسلم) is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet (صلى الله عليه وسلم) still his (Nur) would have glowed proving to people that he is a Nabi
Reference►Tafsir at-Tabri, under 24:35
جاء ابن عبـاس إلـى كعب الأحبـار، فقال له: حدثنـي عن قول الله: { مَثَلُ نُورِهِ كمِشْكاةٍ } قال: الـمشكاة وهي الكَوّة، ضربها الله مثلاً لـمـحمد صلى الله عليه وسلم، الـمِشكاة { فِـيها مِصْبـاحٌ الـمِصْبـاحُ } قلبه { فِـي زُجاجَةٍ الزُّجاجَةُ } صدره الزجاجة { كأنَّها كَوْكَبٌ دُرِّيّ } شبه صدر النبـيّ صلى الله عليه وسلم بـالكوكب الدريّ،
…. ، { يَكادُ زَيْتُها يُضِىءُ } يكاد مـحمد يبـين للناس وإن لـم يتكلـم أنه نبـيّ، كما يكاد ذلك الزيت يضيء
Translation: Ibn Abbas (ra) presents the explanation of Kab al-Ahbar (ra) as: {The parable of his light is as there were a niche} Niche here refers to a lantern, this example which Allah has given is of Muhammad (صلى الله عليه وسلم) that he is a Lantern which contains light, {And within it a lamp} meaning his heart{and lamp enclosed in a glass} meaning his chest { the glass as it were a brilliant star}The chest of Prophet (صلى الله عليه وسلم) is explained through parable of glowing star…. { whose oil is well-nigh luminous} means that even if Prophet (saw)had not declared himself a Prophet (صلى الله عليه وسلم) still his (Nur) would have glowed proving to people that he is a Nabi
Reference►Tafsir at-Tabri, under 24:35
Hadrat Abdullah Ibn Abbas (RA) explaines the “Parable” of Allah’s Nur as:
مثل نوره نور محمد صلى الله عليه وسلم في أصلاب آبائه على هذا الوصف إلى
Translation: The Parable of Allah’s Nur is Nur of Muhammad (Salallaho alaihi wasalam) which was present in the loins of his forefathers [Reference:Tanwir al Miqbas, Min Tafsir Ibn Abbas, Page No. 376, Published by Maktaba al Asriyyah, Beirut, Lebanon]
مثل نوره نور محمد صلى الله عليه وسلم في أصلاب آبائه على هذا الوصف إلى
Translation: The Parable of Allah’s Nur is Nur of Muhammad (Salallaho alaihi wasalam) which was present in the loins of his forefathers [Reference:Tanwir al Miqbas, Min Tafsir Ibn Abbas, Page No. 376, Published by Maktaba al Asriyyah, Beirut, Lebanon]
Continuing the Tafsir: It is also said that the verse means: the likeness of the light of Muhammad in the loins of his forefathers is like this, up to Allah's saying (… kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allah's saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, he would still have this light (though no fire touched it); it is also said that the latter passage means: Had Allah not honored Abraham, he would not have had this light; it is also said: if Allah had not honored His believing servant with this light, he would not have had it.
Please note: Tanwir al Miqbas is only quoted to provide a corroborating reference
Imam 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 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 well nigh would be known to the people even if he did not say that he was a Prophet, just as that oil would send forth light without a fire."
Among those who said that the meaning of "
Among those who said that the meaning of "
