Hadith "Jabir" about an-Noor is weak

[Alsunna Teacher]

Hadith Jabir about an-Noor is weak
Bismillahir-Rahmanir-Rahim

Praise and thanks are due to Allah, the Lord of the Worlds. We ask Allah to raise the rank of our master Muhammad and to protect his nation from whatever he feared for it.

It is sahih that Jabir asked the Prophet "Mata kunta nabiyyan?" which means "When were you a Prophet?" and the Prophet 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 was known among the angels to be the last of the prophets even before the soul of Adam 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, O Jabir. Allah created your Prophet 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 is the first created soul. Also it does not mean that the souls were the first creations. The Prophet told us that the first creation is the water which is the origin of every other creation. The soul of the Prophet is not the Prophet, because the Prophet is a human, and a human is a combination of body and soul.

Allah ta^ala said in dispraising the blasphemers "Wa ja^alauw lahu min ^ibadihi juz'a," which means "They claim that one of the slaves of Allah is a part of Allah." This is of course an invalid belief. The one who believes that Nabiyy Muhammad is a part of Muhammad is a blasphemer.

This book is not authored by Ibnul Jawziyy, may Allah have mercy on him. No one claimed that this book is authored by Ibnul-Jawziyy except the orientalist Brockelmann.

Explanation: This book Mawlidul-^Arus is not authored by Ibnul-Jawziyy. None of the reliable scholars said that this book was authored by Ibnul-Jawziyy, neither among those who lived in his time nor among those who came after him. Rather the first person to attribute this book to Ibnul-Jawziyy is the orientalist Brockelmann.

Ibnul-Jawziyy was a great Hanbaliyy faqih. He would never say such a statement. His books are filled with statements that contradict this ugly claim contained in this book Mawlidul-^Arus. There is no proof that Ibnul-Jawziyy said a such statement. Only this orientalist said this and there is no weight for his claim.

"Wa lam yakun lahu kufuan ahad," which means no one is similar to Allah in any way.

Explanation: Allah ta^ala revealed in His Book this explicit (muhkam) verse which clearly exalts Him from resembling the creation in any way. This is an explicit verse which deny any resemblance between Allah and the creation.

The one who claims that Allah resembles the creation is not a Muslim because he is belying this ayah. Any type of resemblance. If a person believes that Allah is a light, he is likening Allah to this created light. If he believes that Allah is a darkness, then he is likening Alah to the created darkness. If he believes that Allah is a large body or a small body, he is likening Allah to the other bodies. If he believes that Allah is a soul, then he likening Allah to the other souls. If he believes that Allah occupies a place in the skies, then he likening Allah to the angels who are inhabiting the skies. If he believes that Allah is spread in all places, then he is likening Allah to the air which is spread here and there. If he believes that Allah dwells inside the bodies, then he is likening Allah to the souls which enters the bodies, and to the jinn which enters bodies when they possess people. If he believes that Allah changes from one state to another, then he is likening Allah to other creations which changes from one state to another. If he believes that Allah sits, then he is likening Allah to the people and the animals that sit. He would be attributing to Allah an upper part and a lower part. By this he is attributing to Allah a buttock with which to sit or to get in contact with the seat. All of these are attributes of the creation. The Creator does not resemble the creation.

Allah ta^ala said in Al-Qur'an "Laysa kamithlihi shay'," which means "Nothing resembles Allah." Al-Imam Abu Hanifah said "Wa la yusafu bi-sifatil-makhluqin," which means "It is not permissible to attribute to Allah the attributes of the creation."

This is why the scholars of Islam said the Knowledge of Allah is not like our knowledge. The Power of Allah is not like our power. The Hayah of Allah is not like our life. Our life is by the combination of body and soul, but Allah's Life is not a combination of body and soul. It is an Attribute of Allah which does not resemble the attributes of creation.

They said the Sight of Allah is not like ours. We see with a pupil and with light. Allah sees every seeable thing without pupil and without light. His Attributes are not similar to ours.

The Kalam of Allah is not like our speech. Our speech is by language, letters and sound. The Kalam of Allah is an eternal and everlasting Attribute of Allah which is not language, letters and sound. It is the Attribute which Nabiyy Musa heard and which Nabiyy Muhammad heard on the night of Al-Mi^raj. I do not mean the expressions revealed to Nabiyy Muhammad. I am talking about the attribute of Allah which is not letters or sound.

The summary of all this is contained in the statement of Dhun-Nun Al-Misriyy when he said "Mahma tasawwarta bi-balik, fallahu bi-khilafi dhalik," which means "Whatever you imagine in your mind, Allah is different from that." Al-Imam Ahmad ibnu Hanbal said this same statement with the same words. They both took this statement from the ayah "Laysa kamithlihi shay'," which means "Nothing resembles Allah."



Alhamdulillahi rabbil ^alamin. Wa usalli wa usallimu ^alan-Nabiyyil-amin, sayyidina wa habibina wa ^azhimina wa qurrati a^yunina Muhammad, wa ^ala alihi wa ashabihit-tayyibinat-tahirin. ^Amma ba^du.

[Sayfullah]

معنى قوله تعالى ﴿وأشرقتِ الأرضُ بنُورِ رَبِّها﴾ أي بِحُكمِ الله.

هذا عن يوم القيامة.

يوم القيامة لا يُوجد هناك إلا الحُكم الذي هو الحقّ.

1)            قال القرطبيّ في تفسيره: "ومعنى بنور ربّها" بِعَدْلِ رَبِّها، قاله الحسن وغيرُه، وقال الضَحّاك: بحكم ربّها، والمعنى واحِدٌ أي أنارَت وأضاءَت بِعَدْلِ الله وقَضائِه بالحَقّ بينَ عِبادِه. والظُلمُ ظُلُماتٌ والعَدلُ نُورٌ"

2)            قال ابن فُورَك في تفسيره: معناه: بِعَدْلِ رَبِّها، وحُكْمُه بالعَدلِ فيها".

3)            قال فخر الدين الرازي في تفسيره: " قَالَتِ الْمُجَسِّمَةُ: إِنَّ اللَّهَ تَعَالَى نُورٌ مَحْضٌ، فَإِذَا حَضَرَ اللَّهُ فِي تِلْكَ الْأَرْضِ لِأَجْلِ الْقَضَاءِ بَيْنَ عِبَادِهِ أَشْرَقَتْ تِلْكَ الْأَرْضُ بِنُورِ اللَّهِ. وَاعْلَمْ أَنَّ الْجَوَابَ عَنْ هَذِهِ الشُّبْهَةِ مِنْ وُجُوهٍ الْأَوَّلُ: أَنَّا بَيَّنَّا فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: اللَّهُ نُورُ السَّماواتِ وَالْأَرْضِ أَنَّهُ لَا يَجُوزُ أَنْ يَكُونَ اللَّهُ سُبْحَانَهُ وَتَعَالَى نُورًا بِمَعْنَى كَوْنِهِ مِنْ جِنْسِ هَذِهِ الْأَنْوَارِ الْمُشَاهَدَةِ، وَبَيَّنَّا أَنَّهُ لَمَّا تَعَذَّرَ حَمْلُ الْكَلَامِ عَلَى الْحَقِيقَةِ وَجَبَ حَمْلُ لَفْظِ النُّورِ هَا هُنَا عَلَى الْعَدْلِ"

4)            قال النسفي في تفسيره: "أضاءَت بِعَدْلِه بطريق الاستعارة، يقال للمَلِك العادل: أَشرقَتِ الآفاقُ بِعَدْلِكَ وأَضاءَتِ الدُنيا بِقِسْطِكَ، كما يقال: أَظْلَمَتِ البِلادُ بِجَوْرِ فُلانٍ"

5)            قال مكي بن أبي طالب القيسي المقرئ: " أضاءَت الأرضُ بِنُورٍ خَلَقَهُ اللهُ".


See:
Prophet Muhammad is a Human (Bashar), His Noor means his Guidance

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