[size=20pt]AMINAH BINT WAHB - THE MOTHER OF MUHAMMAD (PBUH)[/size]

Some have argued that prophet Muhammad(SAW) is not light of the world. In fact, his light was visioned by his mother, Aminat bint Wahb was not even Muslim. This goes to show us that non-Muslims can receive true dream and true vision. Dream can come from Allah and Shaytan. But vision only comes from Allah. This will be discussed later in my subsequent posts In Sha Allah.

The womb of Aaminah bint Wahb was certainly the noblest and the most honorable of all wombs because it was the womb that carried the seal of all the Prophets and the leader of the Messengers. It was in this womb that the noble fetus (Allah's Messenger) settled. This seed had been passed down from the loins of men, generation after generation until Allah in His Divine wisdom decreed that it moved into 'Abdullah ibn 'Abdul Muttalib, the youthful Qurayshi who excelled his contemporaries in greatness. 'Abdullah ibn 'Abdul Muttalib was ransomed from slaughtering, after his father had vowed to sacrifice him and had sought to fulfill his vow. He was the most precious person the Arabs had ever known.

He was not slaughtered by Allah’s will, so that the Divine choice might be actualized and firmly rooted in the history of mankind, all bearing witness to Allah's absolute Will. There is no change in His Words and there is no preventer against what He has decreed.

"Allah chose Adam, Nooh [Noah], the family of Ibraheem [Abraham] and the family of 'Imraan above the ‘Aalameen [mankind and jinn]. Offspring, one of the other, and Allah is the All-Hearer, All-Knower." (Qur'an 3: 33-34)

'Abdullah went out with his father 'Abdul-Muttalib after he had been saved from being sacrificed. A woman from Bani Asad ibn 'Abdul 'Uzza then saw him beside the Ka'bah and said to him, after having looked into his face,

"You will be given the like of the camels that were sacrificed for your ransom if you cohabit with me now."


This is because she saw something special in him. 'Abdullah replied that it was better for him to die rather than to commit an unlawful thing and that for a noble man to preserve his honor and religion was more worthy. 'Abdul-Muttalib chose Aaminah bint Wahb of the Zuhr clan as a wife for his son 'Abdullah. Aaminah was then the best Qurayshi woman in lineage and status.

A fortune-teller from Tibalah who was known as Fatimah bint Murr al-Khath'amiyah had also seen 'Abdullah. This woman was one of the most beautiful and chast of Arab women. She saw the light of prophethood in the face of 'Abdullah, she then offered herself in marriage to him but he rejected her offer.

The news of a Prophet that would come from the children of Ismaa'eel (peace be upon him), was spreading among the Arabs all over the peninsula. This news was based on what the people of the scripture had narrated and what they were informing from what was recorded in their Torah, both implicitly and explicitly. People were also finding this out from fortune-tellers and astrologers.

Even though 'Abdullah ibn 'Abdul Muttalib was a handsome youth, possessing an amazing and lofty upbringing and even though he possessed chastity and high morals and young women had sought him and asked for his hands in marriage, Allah had decreed that Aaminah would be ‘Abdullah's wife.

Aminah's womb soon bore the noble fetus of the Prophet. A few months after the pregnancy had taken place, 'Abdullah undertook a journey to Syria (Syria according to Arab geographical terminology is a region consisting of Palestine, Jordan, present day Syria and Lebanon. The city of Gaza, which is on Palestinian coast was one of the major cities that Qurayshi merchants frequented). But on his way back, he fell ill and stayed with his maternal uncles from the tribe of Bani Najjaar in Yathrib, where they nursed and took care of him. Sadly, he died because of his fatal illness and his young wife was left as a widow

Aminah was traumatized by the death of her beloved husband, who had only lived with her for a few months after their marriage. She wept bitterly and wailed severely as her fetus had already become an orphan before it had even been born. But she pushed herself to stay strong and persevere. She found consolation in 'Abdul-Muttalib who took good care of her and showed her much compassion. Her pregnancy was surprisingly very comfortable and easy.

In her {Amina} dream one night someone came to her as she was sleeping and said to her,

"You are pregnant with the Leader and the Prophet of this Nation (Ummah)."


He came to her again, just before she was to give birth and said,


"Say after you deliver him, 'I seek protection for him with the One (Allah) from the evil of every jealous person.' Then name him 'Muhammad'."


In this way Aaminah continued to see dreams. More than once her dreams give her glad tidings, strengthened her, encouraged her to be patient, consoled her and indicated the greatness of the child to be born to her.

The delivery day was a great day. It was a dawn which was to remove the darkness of deviation from mankind. Yes! The Prophet (peace be upon him) was born in spring ... after cold hurricanes, the thunders of winter and after the darkness of its clouds. It was in spring, after the heat and scorching difficulties of summer and after the dryness and changes in nature which come with autumn.

Aaminah said,

[size=15pt]"When I delivered him, a light came out with him that illuminated all that was between the East and the West. The light illuminated palaces and markets of Syria until I saw the necks of the camels in Basra. I saw three erected flags: one at the East, one at the West and the third over the Ka'bah."[/size]


'Abdul-Muttalib, the Prophet's grandfather came and took the boy named Muhammad to the Ka'bah. While circumambulating the Ka'bah he said,


"Praise be to Allah Who gave me this important boy. I seek Allah's protection for him."


Some of the above was narrated by Aminah to Haleemah, the Prophet's wet nurse.

It is here that Haleemah bint Abi Dhu'ayb entered the life of Muhammad (peace be upon him) as his second mother. But the first taste of milk which entered the Prophet's noble stomach was by a woman named Thuwaybah, the freed maid of his uncle Abu Lahab ('Abdul-'Uzza ibn 'Abdul-Muttalib) who dearly loved his brother 'Abdullah. Abu Lahab was gravely saddened by the death of his brother and when his freed maid Thuwaybah came to him and broke the good news of the birth of Muhammad (peace be upon him) to him, he was so happy that he set her free. That was the habit of the Arab noble men, as a source of pride, happiness and glory by them.

It appeared that Thuwaybah stayed with Aaminah for a few days after she delivered. Thuwaybah had also just given birth, hence she breast-fed the Prophet (peace be upon him) until Haleemah came and took him to the desert. The role that Haleemah was to play in the Prophet's early childhood was fundamental and important. His stay with her was full of important events.


Muhammad (peace be upon him) was now back in Makkah and was enjoying the warmth of his mother Aminah’s love and the compassionate care of his grandfather, 'Abdul-Muttalib. He was growing fast and his face was different from others as it shone forth illuminated light. His appearance brought splendor, his heart was filled with signs of guidance and transparence and his tongue was characterized with tenderness and sweetness. This was not surprising as he was being nurtured by Allah, the Exalted. SubhanaAllah!

Aminah would often hug and embrace her beloved son. She would feel a unique warmth that she used to feel when she was pregnant with him. His grandfather was also dearly attached to him; 'Abdul-Muttalib - the chief of Quraysh -could not bear Muhammad's absence, and he would never tire from looking towards him. Every morning he would come to visit him at Aminah's apartment and at different times of the day. He would ask her,

[size=15pt]"How is my son Muhammad?"[/size]



And he would hold him and hug him with the utmost love a grandfather could have for his grandchild. He would see in Muhammad the image of his son 'Abdullah who had died while still a bridegroom and whose death left in him unparalleled sorrow. What made him feel better was when he saw his grandson’s amazing characteristics which increased in him compassion and love for him.

When Muhammad (peace be upon him) reached the age of six, his mother sought permission from 'Abdul-Muttalib to go to Yathrib with her son in order to visit the grave of her beloved husband 'Abdullah and to spend some time with his maternal uncles, the Banu Najjaar. He gave her permission to go and advised her to take good care of herself and her son. Aaminah set out with her son Muhammad and Barakah, who was Aaminah's maid-servant, she used to serve Aaminah and take care of her son Muhammad (peace be upon him). This is why we see in Seerah the Prophet's great love for Barakah (may Allah be pleased with her) and why he regarded her as a member of his household and family.

Aaminah felt great pain and sorrow when she stood beside the grave of her beloved husband. She cried profusely as she clung to her orphan child. It appeared that the fever of Yathrib had affected Aaminah before she left the city. She did not realize this until she was on her way back to Makkah. Her condition became worse and while at a village called Abwa', she succumbed to her illness and breathed her last.

Muhammad (peace be upon him) wept bitterly for his mother as she was never to return. He wasn't left alone, as he had Barakah, the freed slave of his parents. Like a mother would carry her son, Barakah (may Allah be pleased with her) carried Muhammad (peace be upon him) back to Makkah.

If only she knew what a great child she was carrying back to Makkah…



[size=20pt]The grave of Aminah bint Wahb; it was destroyed in 1998.[/size]

http://idealmuslimah.com/personalities/sahaabiyaat/183-aminah-bint-wahb-the-mother-of-muhammad.html

JazakhaAllah Khayra Amina bint Wahb

"Allah is the light of the heavens and the earth . . . " The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of "Allah is the light of the heavens and the earth . . . "

The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. "Allah created His creation in darkness," said the Prophet, may Allah’s blessings and peace be upon him, "then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray." And he also said, as recorded by Muslim, "

This primordial light is what is called the Light of the Prophet, may Allah’s blessings and peace be upon him, since he is the created being who received the major share of it.

This light was also the origin of the lights of all other Divine Messengers, of the angels, then of all other beings. This is how the Prophet, may Allah’s blessings and peace be upon him, could say, "I was a Prophet when Adam was still between spirit and body." The power of this light made the Prophet’s radiation so powerful, once he appeared on earth, that Allah calls him in the Qur’ān "an illuminating lamp." Allah describes the sun and the moon in the Qur’ān in like manner explaining what He means when He says that He made the Prophet "an illuminating lamp". He says,

Exalted is He:

"Have you not seen how Allah created seven heavens, one upon another, and set the moon therein for a light and the sun for a lamp?" Here he calls the sun a lamp, since its light is self generating, but He calls the moon a light, since it but reflects the light of the sun. He also says: " . . . and We appointed a blazing lamp . . . " The sun’s light being extremely hot, and, "Blessed is He who has set in the sky constellations and has set among them a lamp and an illuminating moon," emphasizing that the moon’s light is light with little heat. When He says to His Prophet: " O Prophet! We have sent you as a witness, a bearer of good tidings and of warning, as a caller to Allah by His leave and as an illuminating lamp," we are to understand that He made the Prophet’s light powerful like the sun’s, yet cool and gentle like the moon’s.



[size=15pt]"Commenting on the verse of Qur’an,"There has come to you a light from Allah and a clear Book,"[33] the well-known scholar al-Alusi says that the light in question is no other than the Prophet, may Allah’s blessings and peace be upon him. He quotes the Follower, Qatada, as an authoritative source for this opinion, as well as other well known scholars"[/size]


The light of the Prophet shone at all levels, it filled the material, intermediary, and spiritual worlds, dispelled the darkness of ignorance and disbelief, and is destined to shine across the ages till the end of time.

That this light was physical as well as spiritual was borne witness to most amply by those who saw him. The Lady ‘A‘isha(RTA) related how she saw the whole room fill with light one night, then it disappeared, while the Prophet continued to call upon his Lord. Then the room was filled with a more powerful light which disappeared after a while. She asked, "What is this light I saw?" he said, "Did you see it. O ‘A‘isha?" "Yes!" she replied. He said, "I asked my Lord to grant me my nation, so He gave me one third of them, so I praised and thanked Him. Then I asked him for the rest, so He gave me the second third, so I praised and thanked Him. Then I asked Him for the third third, so He gave it to me, so I praised and thanked Him." She said that had she wished to pick up mustard seeds from the floor by this light she could have. In the famous description of Hind ibn Abi Hala, the Prophet’s stepson from the Lady Khadija, "He was dignified and awe inspiring, radiant like the radiance of the moon on the night it is full…" Ibn ‘Abbas described how he saw light shining from between his front teeth. Abu Qursafa, as a boy, went to swear allegiance to the Prophet, together with his mother and her sister. When they returned home they told him, " My son, we have never seen the like of this man, nor anyone better looking, cleaner dressed, or gentler in his speech; and we saw as if light came out of his mouth."

http://www.masud.co.uk/ISLAM/misc/nuremuhammadi.htm

Haqiqat al-Muhammadiyya (The Muhammadan Reality)
by Shaikh Nuh Ha Mim Keller

[size=20pt]The Creation of the Light of Muhammad (s)[/size]

Allāh swt said:

[size=13pt]وَمَا أَرْسَلْنَاكَ إِلا رَحْمَةً لِّلْعَالَمِينَ[/size]

We sent thee not, but as a Mercy for all creatures. (al-Anbīyā’ 21:107)


There are two meanings for the Arabic ‘alamīn. ‘Alamīn can refer to humankind and jinn. It can also mean everyone and everything. Everything that Allāh (swt) has created is included in ‘alamīn. As Allāh said in the opening of the Qur’ān (Sūrat al-Fātiha):


الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ

All praise is for Allah Lord of the Worlds. (al-Fātiha 1:1) ‘Alamīn means Allāh (swt)s the Lord of everything. The Prophet (s) as a mercy to the worlds (‘alamīn) is correspondingly sent as a mercy to all of Allāh’s creation. Anything and everything that is other than Allāh (swt) is a recipient of His mercy and blessings through the Prophet (s) .



رواه عبد الرزاق بسنده عن جابر بن عبد الله بلفظ قال قلت: يا رسول الله، بأبي أنت وأمي، أخبرني عن أول شيء خلقه الله قبل الأشياء. قال: يا جابر، إن الله تعالى خلق قبل الأشياء نور نبيك من نوره، فجعل ذلك النور يدور بالقُدرة حيث شاء الله، ولم يكن في ذلك الوقت لوح ولا قلم ولا جنة ولا نار ولا ملك ولا سماء ولا أرض ولا شمس ولا قمر ولا جِنِّيٌ ولا إنسي، فلما أراد الله أن يخلق الخلق قسم ذلك النور أربعة أجزاء: فخلق من الجزء الأول القلم، ومن الثاني اللوح، ومن الثالث العرش، ثم قسم الجزء الرابع أربعة أجزاء، فخلق من الجزء الأول حَمَلَة العرش، ومن الثاني الكرسي، ومن الثالث باقي الملائكة، ثم قسم الجزء الرابع أربعة أجزاء: فخلق من الأول السماوات، ومن الثاني الأرضين، ومن الثالث الجنة والنار، ثم قسم الرابع أربعة أجزاء، فخلق من الأول نور أبصار المؤمنين، ومن الثاني نور قلوبهم وهى المعرفة بالله، ومن الثالث نور إنسهم وهو التوحيد لا إله إلا الله محمد رسول الله. الحديث. كذا في المواهب


It is related that Jābir ibn ‘Abd Allāh (r) said to the Prophet (s), “O Messenger of Allāh, may my father and mother be sacrificed for you, tell me of the first thing Allāh created before all things.” He said: O Jābir, the first thing Allāh created was the light of your Prophet from His light, and that light remained 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 Allāh 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, then He divided the fourth into four parts [and from them created everything else].


The Prophet (s) told Jābir (r), “O Jābir! The first thing that Allāh created is the light of your Prophet.” If we heed what modern physics is teaching us, then that light must be the source of the great Big Bang. Physicists say that before that event, there was nothing. Then Allāh said, “Kun―Be!” and “it was―fayakūn.”


When the Prophet (s) says, “The first thing that Allāh created is my light,” and from it whatever else Allāh has created as mentioned in the hadith above. Indeed, Allāh (swt) has favored everyone by creating them from the light of the Prophet (s). This follows from Allāh’s saying, “We have sent you (O Prophet) not but as a mercy to humanity (or the worlds).” For from the Light of the Prophet (s), Allāh made the Pen, the Tablet, the Throne, then everything else in material existence. The Prophet (s) said, “That light turned in the midst of His Power for as long as He wished.” Allāh caused that light to turn (yadurr) around the Essence of the Divine Attribute of Power―Allāh’s Ocean of Power―just as people circumbulate around the Ka‘ba, and just as electrons turn around the nucleus of the atom.

If the essence of all creation comes from the Divine Light, then all existence is the result of the Mercy of Allāh (swt). Indeed, this follows as a matter of logical necessity because there is no grantor of mercy (rahmān) except there also exists a marhūm―something which receives mercy. In short, nothing that exists escapes being an object of Divine Mercy. Mercy is the ocean in which all creation swims. The Ocean of Power is from the Essence―no one knows the reality of this, not even the Prophet (s). This, of course, is the meaning of, Allāhu wahdahu lā sharīka lah―Allāh (swt)s One with no partner and,


[size=15pt]لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ[/size]

There is nothing whatever like unto Him, and He is the One that hears and sees (all things), (ash-Shūra 42:11) and,


[size=15pt]سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ[/size]

Glory to Allah. (He is free) from the (sort of) things they attribute to Him! (al-Muminūn 23:91)


Here Allāh (swt) names the Divine Essence. Allāh (swt) revealed what He wished of the knowledge of His Attributes, Names and Acts to the Prophet (s), but knowledge of His Absolute Essence He did not show to anyone. Thus, He says, “there is nothing whatever like unto Him, and He is the One that hears and sees (all things),” asserting the unknowability of His Essence but at the same time affirming His Attributes, some of which knowledge of Himself He, in His Bounty, revealed to humankind through the agency of His Prophet (s) . According to the hadith transmitted on the authority of Ibn ‘Abbās (r), the Muhammadan Light goes from prophet to prophet (min nabīyyin ila nabīyyin) until the moment when Allāh (swt) causes it to emerge (akhraja) as the historical Prophet Muhammad.


In explaining this tremendous aspect of our beloved Prophet Muhammad (s), Shaykh ‘Abd al-Qādir Jilānī, (d. 561) in his book Sirr al-asrār fi mā yahtāju ilayh al-abrār said:


Know that since Allāh first created the soul of Muhammad (s) from the light of His beauty, as He said: I created Muhammad from the light of My Face, and as the Prophet said: The first thing Allāh created is my soul, and the first thing Allāh created is the Pen, and the first thing Allāh created is the Intellect - what is meant by all this is one and the same thing, and that is the haqīqa muhammadīyya. However, it was named a light because it is completely purified from darkness, as Allāh said, “There has come to you from Allah a Light and a manifest Book.”



It was also named "an intellect" because it is the cause for the transmission of knowledge, and the pen is its medium in the world of letters. The Muhammadan soul (al-rūh al-muhammadīyya) is therefore the quintessence of all created things and the first of them and their origin, as the Prophet said: I am from Allāh and the believers are from me, and Allāh created all souls from me in the spiritual world and He did so in the best form. It is the name of the totality of mankind in that primordial world, and after its creation by four thousand years, Allāh created the Throne from the light of Muhammad himself, and from it the rest of creation.


However, what Allāh (swt) created and gave to the Prophet (s) at that time no one knows. He said:


اللَّهُ نُورُ السَّمَاوَاتِ وَالأرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الأمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ


Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. (an-Nūr 24: 35)

“Allah is the light of the heavens and the earth,” means He is the Creator of everything other than Himself. Whatever is other than Allāh (swt)s called mā siwa-Allāh. Allāh created everything: the Pen, heavens, earth, paradise, angels, universes, galaxies, stars, planets and the smallest objects. “And the similitude to His light,” is given by Allāh as an example for us to understand as, “a niche wherein is a lamp.” Mishkāt is usually translated as niche, but in fact it is a bundle like those in which garlic comes, tied together. “Mathalu nūrihi ka mishkātin,” can be translated, “the example of His light is like a bundle.” Within the bundle there is a misbāh. Misbāh comes from sabah, meaning an instrument that produces light, as in His saying to the Prophet Lūt (as):


[size=20pt]أَلَيْسَ الصُّبْحُ بِقَرِيبٍ[/size]


Is not the light of dawn near? (Hūd 11:81)


K‘ab al-Āhbar (r) makes the entire verse refer to Muhammad (s)―it is a metaphor of the light of Muhammad. The Messenger of Allāh (s) is the niche, the lamp is prophethood, the glass is his heart, the blessed tree is the revelation and the angels who brought it, the oil are the proofs and evidence which contain the revelation. True scholars and awlīyā’ say that this verse refers to the Prophet (s).


‘Alī al-Qārī in commenting upon the Prophet's title:



[size=20pt]سِرَاجاً مُّنِيراً[/size]


a Lamp spreading Light, (al-Ahzāb 33:46)


said:

"Muhammad... is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets... sirājan munīran means a luminous sun, because of His saying:

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاء بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً


He hath placed therein a great lamp and a moon giving light (al-Furqān 25:61).


There is in this verse an indication that the sun is the highest of the material lights and that other lights are outpourings from it: similarly the Prophet is the highest of the spiritual lights and other lights are derived from him by virtue of his mediating connection and pivotal rank in the overall sphere of creation. This is also inferred from the tradition, “The first thing Allāh created is my light.”

Allāh (swt) is giving an example of His Light―not of His Essence. Allāh here is not describing Himself; for nothing can describe His Essence. Rather, He is describing one of His Attributes―an-Nūr―a name that reveals His Light. Here the light of the Prophet (s), which was the source of creation, the source of the light of the heavens and earth, is compared to a lighted bundle holding an instrument that gives light and that light is the Prophet (s). “The lamp is in a glass.” That light is contained inside the form of glass. “The glass is as it were a shining star.” That is not ordinary glass. Rather it is like a star created from ad-durr, a very expensive gem, or lu’lu’, which is a type of pearl. This description is used to accentuate the greatness of that light. He said, “the lamp is in a glass,” the lamp is shining in the glass, and “the glass is as it were a shining star.” It means that the light within has not yet emerged.


Still, that reality of the Prophet, the haqīqat al-Muhammadīyya, illumined, pearl-like, a veritable constellation glowing, “as if it were a shining star” remains within. That light of the Prophet (s) is the light of Muhammadun rasūlullah. That is al-haqīqat ul-Muhammadīyya, the Muhammadan Reality, whose internal character signifies that it reflects the Heart of the Essence, since the Prophet’s heart moves without restriction in the orbit of the ninety-nine Names and Attributes. He has been blessed by being adorned by the ninety-nine Names inside of which is a glowing pearl not yet come forth. So the Muhammadan Reality has never appeared―it is still hidden and it is not emerging. But what is manifested in this life is Muhammadun rasūlullāh. Thus Lā ilāha ill-Allāh in the testimony of faith, represents the Creator and Muhammadun rasūlullāh symbolizes the entirety of creation.


Al-Khātib Abū al-Rab‘i Muhammad ibn al-Layth in his book Shifā’ al-sudūr says:


The first thing Allāh created is the light of Muhammad (s) and that light came and prostrated before Allāh. Allāh divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of the Prophet (s), the light of the Pen is from the light of the Prophet (s), the light of the Tablet is from the light of the Prophet (s), the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of the Prophet (s).


عن ابن عباس: إنّ قريشا (في بعض النسخ: روحه يعني الرسول صلى الله عليه) كانت نورا بين يدي الله تعالى قبل ان يخلق آدم بألفي عام. يسبّح ذلك النور، و تسبّح الملائكة بتسبيحه، فلما خلق الله آدم ألقى ذلك النور في صلبه (ابن أبي عمر العدني في مسنده)


Ibn ‘Abbās (r) said: Verily the spirit of the Prophet (s) was a light in front of Allāh two thousand years before he created Adam. That light glorified Him and the angels joined in its glorification. When Allāh created Adam, he cast that light into his loins.


Alī ibn al-Husayn (r) related from his father (r), who related from his grandfather said that the Prophet (s) said: I was a light in front of my Lord for fourteen thousand years before He created Adam.It is this light, which was sent to this earth, which became manifest when the Prophet was born.


Al-Qurtubī says: “Kindled from a blessed tree, an olive,” can be taken to refer to the Prophets, in which case Adam would be the blessed tree, or Ibrahim because Allāh called him “blessed.” It is that blessed familial tree from which its most blessed fruit, our master Prophet Muhammad (s) was born.


Imām as-Suyūtī said in al-Riyād al-aniqa: Ibn Jubayr (r) and K‘ab al-Āhbar (r) said, “What is meant by the second light [in “light upon light”] is the Prophet (s) because he is the Messenger and the Expositor and the Conveyor from Allāh of what is enlightening and manifest.” K‘ab, referring to “whose oil would almost glow forth (of itself) though no fire touched it” 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.” In that regard the Prophet (s) said, “The night I was delivered my mother saw a light that lit the castles of Damascus so that she could see them.”


The light of the Prophet (s) is the source of the light of all believers, for while all things were created from his light, the believers were created in a special way. Al-Qurtubī relates in Jam‘ li-ahkām al-qur’ān from Anas (r) who said that the Prophet (s) said:

[size=15pt]Allāh created me from light and He created Abū Bakr from my light, and He created ‘Umar and ‘A'isha from the light of Abū Bak(s), and He created the male believers of my community from the light of ‘Umar and He created the female believers of my community from the light of ‘A'isha, Whoever does not love me or love Abū Bakr, ‘Umar and ‘A'isha has no light.[/size]

[size=20pt]Sources:[/size]

[1] Literally: “turned”
[2] ‘Abd al-Razzāq (d. 211) narrates it in his Musannaf. Bayhaqī (d. 458) narrates it with a different wording in Dalā'il al-nubūwwa according to Zurqāni in his Sharh al-mawāhib (1:56 of the Matbā‘a al-‘amira in Cairo) and Diyārbakrī in Tārīkh al-khāmis (1:20).

[3] See Ibn Sa‘d Tabaqāt (Leiden: 1909) voll. I/1, page 96; Cf. Tabarī, Tafsīr, (Cairo: 1323 AH) vol. xxi, page 79.

[4]Shaykh ‘Abd al-Qādir Jilānī, Sirr al-asrār fi mā yahtāju ilayh al-abrār p. 12-14 of the Lahore edition. This book has now been translated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of Secrets (Cambridge: Islamic Texts Society, 1994).

[5] Al-Qurtubī:Jam' li-ahkām al-qur’ān

[6] Sharh al-shifā’ (1:505).

[7] Cited in Ibn al-Hajj al-Abdarī’s (Muhammad ibn Muhammad d. 736) book al-Madkhal from 2:34 of the edition published by Dar al-kitāb al-‘arabī, Beirut.
[8] Suyūtī said in Manāhil al-safa (p. 53 #128): “Ibn Abi ‘Umar al-‘Adanī relates it in his Musnad.” In Takhrīj ahādīth sharh al-mawāqif (p. 32 #12) Suyūtī cites it with the wording: “The Quraysh were a light in front of Allāh.”

[9] Something similar is narrated by Imām Āhmad in his Fadā'il al-sahāba (2:663 #1130), Dhahabī in Mīzān al-i’tidāl (1:235), and al-Tabarī in al-Riyād al-nādirā (2:164, 3:154).

[10] Narrated by al-Hākim in his Mustadrak (2:616-617), Āhmad in his Musnad (4:184), and Bayhaqī in Dalā'il al-nubūwwa (1:110, 2:8 ). Ibn al-Jawzī cites it in al-Wafā' (p. 91, ch. 21 of Bidāyat nabīyyina sall-Allāhu ‘alayhi wa sallam), and Ibn Kathīr in Mawlid rasūl Allāh and his Tafsīr (4:360). Haythamī cites it in Majma’ al-zawā’id (8:221) and said Tabarānī and Āhmad narrated it, and Āhmad's chain is fair (hasan). See for Āhmad's complete text Bishāratu ‘Isā (#454).

http://www.sunnah.org/history/Life-of-Prophet/Creation_light_Muhammad.htm

To Be Continued.....In Sha Allah

^ # The thread is fascinating and sweet but its filled with fabricated stories and fabricated ahadith. That's unintellectual.

^ You are free to add yours bro

Weew, took my time to read all. Nice write up.

But I have a question, There are debate among scholars why and reason Allah created the world.

• Was everything created because of Prophet Muhammad(SA) according to hadiths?

• or was it created for humans and jinns to worship and glorify Allah? Like Quran stated.

Please I need good clarity on this because I believe in the latter.

Maybe a thread should be created for this.

tintingz:
Weew, took my time to read all. Nice write up.

But I have a question, There are debate among scholars why and reason Allah created the world.

• Was everything created because of Prophet Muhammad(SA) according to hadiths?

• or was it created for humans and jinns to worship and glorify Allah? Like Quran stated.

Please I need good clarity on this because I believe in the latter.

Maybe a thread should be created for this.

Please no mix up. Allah created the humans and Jinns to serve HIM only. The former has nothing to do with the later. Prophet (SAW() himself falls within the later. This is not debatable amongst scholars. What is debatable is the issue of "Light Of The Prophet". This is a subject of Islamic epistemology. But again, no one is bound to believe it. I believe that a Muslim may be chosen by Allah or may receive light if he sends lots of salawat on the prophet(saw). I hope you understand what is meant by light?.

Empiree:
Please no mix up. Allah created the humans and Jinns to serve HIM only. The former has nothing to do with the later. Prophet (SAW() himself falls within the later. This is not debatable amongst scholars. What is debatable is the issue of "Light Of The Prophet". This is a subject of Islamic epistemology. But again, no one is bound to believe it. I believe that a Muslim may be chosen by Allah or may receive light if he sends lots of salawat on the prophet(saw). I hope you understand what is meant by light?.

Thanks for the reply.

That's why I said maybe another thread should be created for my question since yours is about the Prophet(SA) light.

My question falls under the hadith that says "were it not for Muhammad(SA) Allah would not have created everything" and there is a poem we use to sing when I was still very young in ilekewu(Arabic school) about the former.

tintingz:
Thanks for the reply.

That's why I said maybe another thread should be created for my question since yours is about the Prophet(SA) light.

My question falls under the hadith that says "were it not for Muhammad(SA) Allah would not have created everything" and there is a poem we use to sing when I was still very young in ilekewu(Arabic school) about the former.

Lol.... You kindly provide the hadith. Want to see how it is worded.

Besides, i think i know what you mean. I used to read the poem at ile kewu too. Well, there is nothing entirely false about the poem. It is mere logical deduction

But i still want to see hadith you referring to.

The reason they made up poem and statements like that is "daleeled" from Qur'an itself. For instance, in sura 33:56. This ayah is PRESENT CONTINUOUS TENSE not past tense. Ulama unanimously agreed upon this but unfortunately, some leaders over the centuries have sabotaged this ayah. This means as we speak right now, Allah and His Malaikat are presently sending salawat on the prophet(SAW). So there is more to it. No human knows the depth relationship btw Allah and Muhammad(saw). It is beyond us. So if Allah and His Angels do this, who is us humans and Jinn to say no?.

Empiree:
Lol.... You kindly provide the hadith. Want to see how it is worded.

Besides, i think i know what you mean. I used to read the poem at ile kewu too. Well, there is nothing entirely false about the poem. It is mere logical deduction

But i still want to see hadith you referring to.

The reason they made up poem and statements like that is "daleeled" from Qur'an itself. For instance, in sura 33:56. This ayah is PRESENT CONTINUOUS TENSE not past tense. Ulama unanimously agreed upon this but unfortunately, some leaders over the centuries have sabotaged this ayah. This means as we speak right now, Allah and His Malaikat are presently sending salawat on the prophet(SAW). So there is more to it. No human knows the depth relationship btw Allah and Muhammad(saw). It is beyond us. So if Allah and His Angels do this, who is us humans and Jinn to say no?.

Here are the Hadiths.

Al-Khitab through Ibn 'Abbas [may Allah be pleased with them both] that the Prophet [pbuh] said, "Jibril came to me and said: 'Allah said: 'If it were not for you [Muhammad] I would not have created Paradise and if it were not for you I would not have created Hellfire." The same hadith was mentioned by Ibn 'Asakr in Tarikh Dimishq from the narration of Salman al-Farsi in his wording: "I have created the world and its inhabitants to demonstrate your honor and status [I hold you in]. And if it were not for you O Muhammad, I would not have created the world."

Narrated by al-Hakim according to which Ibn ‘Abbas (may Allah be pleased with him) said:

“Allah revealed to ‘Eesa (Jesus, peace be upon him): ‘O ‘Eesa, believe in Muhammad, and tell whoever you meet of your ummah (followers) to believe in him. For were it not for Muhammad, I would not have created Adam, and were it not for Muhammad, I would not have created Paradise and Hell. I created the Throne over the water and it would not settle until I wrote on it, La ilaha ill-Allah Muhammad Rasool Allah (There is no god but Allah and Muhammad is the Messenger of Allah).”

^^ how real and authentic these hadiths are?

tintingz:
Here are the Hadiths.

Al-Khitab through Ibn 'Abbas [may Allah be pleased with them both] that the Prophet [pbuh] said, "Jibril came to me and said: 'Allah said: 'If it were not for you [Muhammad] I would not have created Paradise and if it were not for you I would not have created Hellfire." The same hadith was mentioned by Ibn 'Asakr in Tarikh Dimishq from the narration of Salman al-Farsi in his wording: "I have created the world and its inhabitants to demonstrate your honor and status [I hold you in]. And if it were not for you O Muhammad, I would not have created the world."

Narrated by al-Hakim according to which Ibn ‘Abbas (may Allah be pleased with him) said:

“Allah revealed to ‘Eesa (Jesus, peace be upon him): ‘O ‘Eesa, believe in Muhammad, and tell whoever you meet of your ummah (followers) to believe in him. For were it not for Muhammad, I would not have created Adam, and were it not for Muhammad, I would not have created Paradise and Hell. I created the Throne over the water and it would not settle until I wrote on it, La ilaha ill-Allah Muhammad Rasool Allah (There is no god but Allah and Muhammad is the Messenger of Allah).”

^^ how real and authentic these hadiths are?

Subhanna! This ahadith especially the 2nd one tranquil my heart. I understand the ahadith and I know what they are saying. But out of respect for my intelligence and for the sake of academic purposes (this thread), allow me to run background check on them and I will be back here in sha Allah. Far as I'm concern it's not in conflict with Qur'an at all. I have understood the ahadith without knowing they exist

Thanks again. Really appreciate you posted these ahadith. Someone had said there was no proof 2yrs ago. Thanks again. JazakaAllah khayrann

tintingz:
Weew, took my time to read all. Nice write up.

But I have a question, There are debate among scholars why and reason Allah created the world.

• Was everything created because of Prophet Muhammad(SA) according to hadiths?

• or was it created for humans and jinns to worship and glorify Allah? Like Quran stated.

Please I need good clarity on this because I believe in the latter.

Maybe a thread should be created for this.

I think your questions relate to this one. Please read attachment. I am unable to copy it. Notice also that the hadith proves using glory of prophet Muhammad(SAW) in dua. Saying like "Ola Anobi Muhammad". Some people object to this.. That's their opinion.

Empiree:
I think your questions relate to this one. Please read attachment. I am unable to copy it. Notice also that the hadith proves using glory of prophet Muhammad(SAW) in dua. Saying like "Ola Anobi Muhammad". Some people object to this.. That's their opinion.

Good, I've read the attachment.

There are other opinions that says the said hadiths are fabricated, corrupted and not to be accepted.

And as for "Ola Anobi" I don't say it when am making my dua I only do salawat, saying "Ola Anobi" will make me sound like Christians saying "in Jesus name". In fact some Muslims have extend it that they invoke "ola mecca, ola Medina, ola qurani, ola sahaba, ola shiekh xyz etc.
Are these permitted in sunnah I need clarification please because I like my prayers to be plain and direct to God.

I hope am not derailing this thread.

Empiree:
Subhanna! This ahadith especially the 2nd one tranquil my heart. I understand the ahadith and I know what they are saying. But out of respect for my intelligence and for the sake of academic purposes (this thread), allow me to run background check on them and I will be back here in sha Allah. Far as I'm concern it's not in conflict with Qur'an at all. I have understood the ahadith without knowing they exist

Thanks again. Really appreciate you posted these ahadith. Someone had said there was no proof 2yrs ago. Thanks again. JazakaAllah khayrann

Wa'iiyakum.

Please @bolded What are the Quran verses that confirm the said hadiths.

tintingz:
Good, I've read the attachment.

There are other opinions that says the said hadiths are fabricated, corrupted and not to be accepted.

And as for "Ola Anobi" I don't say it when am making my dua I only do salawat, saying "Ola Anobi" will make me sound like Christians saying "in Jesus name". In fact some Muslims have extend it that they invoke "ola mecca, ola Medina, ola qurani, ola sahaba, ola shiekh xyz etc.
Are these permitted in sunnah I need clarification please because I like my prayers to be plain and direct to God.

I hope am not derailing this thread.

Again, you mixing it up. When Christians say "In Jesus name" or In Jesus name we pray", that's completely off. They invoke Jesus. But in the case of "Ola Anobi", that is wasila or tawasul. It is a MEANS. This is mentioned in the Quran. Prophet Muhammad(SAW) is MEANS #1. [size=15pt]Surah an-Nisa, 4:64[/size] But it is not compulsory it if you dont want to.


Let me give you example. It is way different from Christians. They say "In Jesus name we pray". But I have never seen muslim say "in muhmmad's name we pray" Rather Ola Anobi is actually Ola ti olohun bestowed on him. Yes, you can say it. It is not haram. It is wasila. Way different from Christians. Christian do not say Ola Jesu. They invoke him. Try to spot the difference. Just that i dont want to post video. That might be irrelevant. When you send salat on the prophet, you already indirectly say Ola anobi. You just dont know. And no, you are not derailing. Although I wasnt really going to this. I was going to post something else about Nabuwa. Will still do it anyways.

As long as you have iklas, why not, your prayer will be answered. It is in the Quran. The interpretation is what Ulama differ. They said it is okay when the prophet (saw) was alive but since he's gone, it is not valid. That's their opinion because there is another hadith where Prophet(saw) said "when he was alive (in our midst), his presence is good for us. When he is no more in our midst, his absence is good for us. What you dont do it invoking and asking prophet for anything. Dont do that.

And I am glad you said their are other opinion that say it is fabricated. That's opinion unfortunately. As you can see from the hadith itself, it says it is Hassan. What's funny is that, those who claim the hadith was fabricated would go to any length to defend spurious claims against the prophet(p). Claims that are not even sensible which many non-muslims use against us. We know the prophet differently. So call him anything you want except two(2) things: Dont say he is God or son of God. Anything after this, bismillah. Dont let them tell you it is shirk when you say Ola Anobi. It is not but it is not mandatory either. And I repeat, when you send salawat on the prophet, what do you think you are doing?. It is not just asking Allah to bless him. It is wasila (MEANS). Anytime you send salat on the prophet, the Angels notify the prophet in Barzakh that tintinz sends salawat on you(saw). He (SAW) not only returns his greetings to you but asks Allah to bless you and accept you too. English translation of salawat like Solat Ibrahimmiya for instance, doesnt really detail the power of that salawat. It is more than that.

Empiree:
Again, you mixing it up. When Christians say "In Jesus name" or In Jesus name we pray", that's completely off. They invoke Jesus. But in the case of "Ola Anobi", that is wasila or tawasul. It is a MEANS. This is mentioned in the Quran. Prophet Muhammad(SAW) is MEANS #1. [size=15pt]Surah an-Nisa, 4:64[/size] But it is not compulsory it if you dont want to.

Let me give you example. It is way different from Christians. They say "In Jesus name we pray". But I have never seen muslim say "in muhmmad's name we pray" Rather Ola Anobi is actually Ola ti olohun bestowed on him. Yes, you can say it. It is not haram. It is wasila. Way different from Christians. Christian do not say Ola Jesu. They invoke him. Try to spot the difference. Just that i dont want to post video. That might be irrelevant. When you send salat on the prophet, you already indirectly say Ola anobi. You just dont know. And no, you are not derailing. Although I wasnt really going to this. I was going to post something else about Nabuwa. Will still do it anyways.

As long as you have iklas, why not, your prayer will be answered. It is in the Quran. The interpretation is what Ulama differ. They said it is okay when the prophet (saw) was alive but since he's gone, it is not valid. That's their opinion because there is another hadith where Prophet(saw) said "when he was alive (in our midst), his presence is good for us. When he is no more in our midst, his absence is good for us. What you dont do it invoking and asking prophet for anything. Dont do that.

And I am glad you said their are other opinion that say it is fabricated. That's opinion unfortunately. As you can see from the hadith itself, it says it is Hassan. What's funny is that, those who claim the hadith was fabricated would go to any length to defend spurious claims against the prophet(p). Claims that are not even sensible which many non-muslims use against us. We know the prophet differently. So call him anything you want except two(2) things: Dont say he is God or son of God. Anything after this, bismillah. Dont let them tell you it is shirk when you say Ola Anobi. It is not but it is not mandatory either. And I repeat, when you send salawat on the prophet, what do you think you are doing?. It is not just asking Allah to bless him. It is wasila (MEANS). Anytime you send salat on the prophet, the Angels notify the prophet in Barzakh that tintinz sends salawat on you(saw). He (SAW) not only returns his greetings to you but asks Allah to bless you and accept you too. English translation of salawat like Solat Ibrahimmiya for instance, doesnt really detail the power of that salawat. It is more than that.

Thanks for the explanation but still shaky, let me agree salawat is like saying "ola anobi" I also said some Muslim say "ola Medina, ola mecca, ola qurani, ola sahaba, ola shiekh xyz" etc are these also part of the MEANS? Is it permitted?

Do you know in catholism they invoke Mary(AS) and Saints when they pray?

I have more questions but I don't want anything that will result to argument and derail this lovely thread.

^
See the verse I put up there, it is rich in meaning. At your request, I can provide classical commentary on it by Alhu Sunnah wajam. By Alhu sunnah wajama, I dont mean sect. Rather what us universally believed until some people recently claimed otherwise.

So if you want tafsir for it, let me know. Thanks

Also Wasila is mentioned in Surah al-Ma’ida, V: 35

tintingz:
Thanks for the explanation but still shaky, let me agree salawat is like saying "ola anobi" I also said some Muslim say "ola Medina, ola mecca, ola qurani, ola sahaba, ola shiekh xyz" etc are these also part of the MEANS? Is it permitted?

Do you know in catholism they invoke Mary(AS) and Saints when they pray?

I have more questions but I don't want anything that will result to argument and derail this lovely thread.

No, as long as we debate or argue in a way that is best, no problem. This exchange of words is simply allowed in the Quran and Sunnah. If you ask my opinion on others like Ola Mecca , Medina etc, they never meant Mecca and Medina could do anything. La La La. If that's what they meant, that would have been different story. So Ola Mecca, Medina Sheikh xyz is still referred back to grace that Allah bestowed on them. This is different from Catholics. What I understand by that is they worship Mary. I have heard them called her "Mary mother of our god". Some call her god". So this is another thing entirely. See, it is very simple and it depends on background too. Let me give you simple example.

Say for instance you see a rich man, he is charitable and all that, whether you say it out or not, some people say "Olohun, fun mi ni owo bi Ola dangote (for instance). We all do this thing every day. unconsciously. It is only when it comes to religion be are conscious of it. Go and ask their Shuyuk who use Ola sheikh xyz, it is referring to grace that Allah bestowed on xyz sheikh like awliya etc. Why dont people use glory of mad man, poor man?

But me personally, I use Ola Anobi seldomly and I am telling you now that it is Qur'anic and Sunnatic in the whole wide world of Islam. Only fraction of people go against it. It was never a problem. They're just skeptical. That's all. Even Ibn Taymmiya(ra) and Ibn Abdaul Wahab (ra) were against it for very long time. But when they were about to die, they retracted their statement. However, truth must be told. There are people who have gone overboard in the name of Wasila or "Ola anobi". That's their cup f coffee. You and I are not responsible

However, we do not swear by Muhammad, Mecca, Medina, Sheik. No. A muslim should only swear by Allah. That's all

^^@Empiree, I think the Quran verse(Quran 4:64) was talking about judge and people having dispute, disagreement during the time of Muhammad (SA) because I further read the next verse.

Anyways I understand your explanations, thanks for taking your time.

tintingz:
^^@Em.piree, I think the Quran verse(Quran 4:64) was talking about judge and people having dispute, disagreement during the time of Muhammad (SA) because I further read the next verse.

Anyways I understand your explanations, thanks for taking your time.

You welcome my brother. But dont forget to check out (Ma'ida ayah 35) and read various commentaries. This ayah talks about waseela as well.

In closing, i really dont want to post ay website with regards to this ayat of Waseela. Readers can reseach that. However, let me leave you with the verse again. Up to you to read various tafsir on it.

"And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah [size=15pt]and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful."[/size] (4:64)



^ SubhanaAllah! so not about judgement really. Rather Fi fi Ola Anobi Toro for short.

Thanks again for your time. JazakaAllah Khayran!

Still On Light (Nur)

It is in Quran - O'People of belief, be mindful of Allah (SWT) and fear the consequence of disobeying Him and seek the "means of approach (wabtaghu elaihil waseelah) " to Him and strive earnestly in His path that it may be well with you' (Al-Ma'ida - 35).


All virtuous deeds are the means of waseelah to Allah (SWT). Salah, fasting, Hajj, Zakat and all other good deeds are the mediation to approach Allah (SWT). But the most important of all is the love of Allah (SWT) and His Apostle Mohammad (SAWS).


It is in Hadith - No one will be a Muslim or no one will have complete Islamic faith unless Prophet Mohammad (SAWS) is more dearer to him than his own life, his children, his parents and the whole world.


It is in Quran - Qad Jaa'akum minallahi noorun wa kitabun mubeen" (Meaning - Without doubt 'the divine light' (noor) has come to you from Allah (SWT) and (in addition to) a book of illumination' (Al-Maa'ida - 15).

In the above verse, the purport of 'noorun' is Prophet Mohammad (SAWS) and 'Kitabun Mubeen' is Quran-e-Karim.


If we take the meaning of 'Waseelah' as 'approach' or proximity to Allah (SWT) (Qurb Illallah), then we need to walk towards Him in the light (noor) of Prophet Mohammad (SAWS). This means, we need to follow Prophet Mohammad (SAWS) in all our deeds. Thus for achieving proximity with Allah (SWT), Prophet Mohammad (SAWS) is the primary Waseelah. To achieve excellence in doing virtuous deeds, we also need to follow the four rightful Caliphs (Khulfa-e-Rashideen) of Prophet Mohammad (SAWS).

In the same way, we need to follow the four Imams of Fiqh, Imam Abu Hanifa, Imam Maalik, Imam Shafi'i, and Imam Hanbal.


Imam Abu Hanifa said, 'if I was not in the company of Hazrat Imam Ja'afar Sadeq (RU), I would have been perished".

[size=15pt]"[/size]All the above is covered in the meaning of Mediation (Waseelah). If we deny Prophet Mohammad's (SAWS) mediation claiming that (nauzubillahi he is dead and inactive by equating him with sinful human beings) the entire structure of our Islamic Faith will fall apart.[size=15pt]"[/size]


To Be Continued.....God Willing

[size=15pt]FORGOTTEN ASPECT OF NABUWAT:[/size] The Last Part Of Prophethood


[size=13pt]“When the time (of the end of the world) draws close, the dreams of a believer will hardly fail to come true, and a dream of a believer is one of the forty-six parts of prophethood.”[/size] (Bukhari)


True Dreams and True Vision


A dream may come from Allah to send message. A bad dream is from Shaytan. The interpretation of dreams varies from one person to another and from one atmosphere to another. However, there are certain facts you should know about, and all of them are based on authentic Hadiths quoted from the Prophet (peace and blessings be upon him); they are:


First Hadith:

“A vision is from Almighty Allah (it's a form of divine inspiration) whereas a dream is from Satan. When any one of you have a bad dream, let him/her spit out (without saliva) to the left side and recite the two ‘Protective Surahs’ (An-Nas and Al-Falaq) and the dream will not harm him/her, Allah willing.”



Second Hadith:

“At the approach of the Hour, the Muslim will have a true vision, and honesty will help him to have the clearest and truest vision. Moreover, seeing a true vision is the 45th degree of prophethood. Vision is of three kinds: the good one with glad tidings from Allah; the bad dream, which is from Satan to invade hearts with sadness; the third one is the effect of an aforethought matter. So if any one of you sees something sad in a vision, he should offer two rak`ats in prayer and never reveal it to anyone.”




Third Hadith:

The Prophet said that if anyone sees him in his vision, he has truly seen him, for Satan can never disguise himself in the honorable form of the Prophet (peace and blessings be upon him).


Example of a dream: If you see prophet(saw) in your dream without beard, he is saying to you have grow beard




Dreams are sometimes classified as of three kinds, ‘good and true’ dreams - which come from Allah (st), ‘evil’ dreams or ‘nightmares’ - which come from Satan, and dreams that emanate from our own ‘self’. The minimum knowledge of the subject which every believer should have is the knowledge with which to be able to classify his or her own dreams and thus to be able to recognize a dream which has come from Satan. That is indispensable since protective action from such a dream must be taken immediately after one wakes from sleep.

When the same dream has been repeated at different places in the text it is because the dream has a multidimensional application.


In addressing the subject of dreams we are, in fact, studying the heart and, as a consequence we are probing into the very depths of human nature and conduct. Some dreams are divine gifts to the heart, and such gifts come only when the heart is sound, healthy, innocent, and penetrated
with faith in Allah Most High. Other dreams represent attacks on the heart. And still other dreams are either medicine for the heart, or windows to the heart that allow us to see our own hearts.


The Qur’an informs us that Allah Most High punishes the disbelievers by sealing their ‘hearts’, and their ‘hearing’, and by placing veils before their ‘eyes’. (Qur’an, al-Baqara, 2:7). As a consequence such people cannot ‘see’!


We live, today, in a world in which the overwhelming majority of mankind, including some
Muslims cannot ‘see’. The only time a believer can be certain that he can ‘see’ is when he sees
in dreams! But most people no longer understand this.


Sheik Imran Hussein writes,


[b]A Muslim brother who is actively engaged in the mission of Islam in the islands of the Caribbean once wrote to me to advise that a Muslim should not attach any importance to dreams. So opposed was he to the subject that he felt that attaching importance to dreams was a form of Shirk (i.e., a form of compromise in the exclusive worship of the One God, Allah). Instead of being deviated by dreams, he advised, one should devote one’s attention to direct contact with Allah Most High. In fact the religious mind which produced that kind of opinion is new to this ummah (religious community) and has emerged as a consequence of the impact of the secularization of thought and knowledge by today’s dominant western materialist civilization. That secularism, which led to materialism, and which sometimes emerges in the form of a new godless religion called humanism, seeks support from science and rationalism, and is distinctly uncomfortable with all that relates to transcendental experience. The true dream is most certainly a transcendental experience! It is by design, and not by accident, that the modern godless age has relegated the phenomenon of true dreams to academic and intellectual obscurity. This is because the true dream cannot be explained using a new Western epistemology that is essentially directed towards negating the possibility or validity of knowledge from any source that transcends
scientific observation.[/b]


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tintingz, i have been looking for this video about using glory of nabi Muhammad((صلی اللہ علیہ وسلم). The sheikh gave some references. The thing is, it is abandoned. Listen to the man well. Thanks

Also he talks about things are that removed from hadith that used to be practiced. Just same thing i have said before about saying niyat on the lips before ghusl or salat. Remember i said that before but the brothers did not believe me. I think that was lexiconkabir2 and yazach. The Sheikh recognized it used to be like that. But I wonder how these brothers missed it. Maybe they were too young to remember those days.He actually started talking about it from 18minues. But listen to it all for proper understanding.


https://www.youtube.com/watch?v=wmV1NRR-zIo

https://www.youtube.com/watch?v=KO17z3W8Buk


https://www.youtube.com/watch?v=A_BsD5fs-hQ

Empiree:
tintingz, i have been looking for this video about using glory of nabi Muhammad((صلی اللہ علیہ وسلم). The sheikh gave some references. The thing is, it is abandoned. Listen to the man well. Thanks

Also he talks about things are that removed from hadith that used to be practiced. Just same thing i have said before about saying niyat on the lips before ghusl or salat. Remember i said that before but the brothers did not believe me. I think that was lexiconkabir2 and yazach. The Sheikh recognized it used to be like that. But I wonder how these brothers missed it. Maybe they were too young to remember those days.He actually started talking about it from 18minues. But listen to it all for proper understanding.


https://www.youtube.com/watch?v=wmV1NRR-zIo

I have problem listening to sheikhs that prolong thier lectures. Anyways I have watched the video.

Salawat is sending blessing upon the Prophet(SA) which i do but using glory I don't say it(before I use to) I stop saying it when I noticed many Muslims say "ola sheikh xyz Ola mecca at Medina, ola Quran, ola sahaba etc." I like my prayers to be direct.

The sheikh said that any prayers without mentioning Muhammad(SA) is invalid, he talk as if prayers travel from earth to heaven that if you don't mention Muhammad your prayers will just be wandering around the earth, I thought Allah said He's closer than our veins?
I pray and I see signs that they are answered, the above ideology I no accept.

^
Lol, those "ola this and that" are irrelevant. It is not forbidden. Just might be frown in by some. I would just discount that and move on.

Well, it's not how we feel really. It's fact that he provided references. Ramadan does not reach its destination until after you pay zakat. So it's really has nothing to do with Allah close to us than our jargular veins. It's just Wasilla and it's optional. Dua is direct to Allah


Alamatul sa'a

http://www.authentictauheed.com/2014/03/the-signs-before-day-of-judgement-minor.html