^His Western historians such as A.J.Wensinck and Denis Gril... reject the historicity of the splitting of the moon miracle of the Holy Prophet(S)!
MATERIALIST philosophers and their absurd imitators, who attempt to cast a shadow over such a moon-like miracle of The Holy Prophet Muhammad (صلى الله عليه وسلم) by vicious misgivings, say,
"If the splitting of the moon had occurred, it would have been known to the whole world and narrated on all the books of history."
Are you and your PhD aware:
The incident relating to King Chakrawati Farmas is documented in an old manuscript in the India Office Library, London, which has reference number: Arabic, 2807, 152-173.
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Today misguided intellectuals tried to heap insults on the luminous personality of the Prophet صلى الله عليه وسلم by questioning the extent of his knowledge whereas the commentators of the Holy Qur'an maintain that in terms of knowledge, the Messenger of Allah صلى الله عليه وسلم is the sun and all the other prophets are planets orbiting about him.
The majority of scholars of Islam maintain that the Prophet's knowledge constitutes of what was, what is and what will be. Others deny that Allah created him as light and a source of light.
Now another group (wahhabi sect) has sprung up, seeking recognition by using scientific knowledge as the basis for Iman (faith). Anything contrary to their understanding of science is discarded from their principles of faith. In this world there are two types of blind folk--those who are born without sight; and those who have vision, but refuse to see the light.
It is to educate this group that the Holy Prophet صلى الله عليه وسلم had said:
"Where Science Ends, My Religion Begins".
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Miracles of Earlier Prophets
The Holy Qur'an speaks of many miracles which are beyond the imagination of those who are tied to the cudgels of science, as they cannot be explained through scientific exposition.
Some examples of these are:-
1. According to science, the quality of fire is to burn. Yet, when Sayyidina Ibrahim (as) was hurled into it at the command of Nimrud, not a single hair of this great Prophet of Allah was destroyed.
2. Scientific data explains that iron can only melt under great heat, yet this same iron melted in the hands of Sayyidina Dawud (as).
3. Leprosy, blindness, etc. according to science are virtually incurable illnesses, yet a mere touch of the blessed hand of Sayyidina `Isa (as) cured the victims of these. Even more incredible is the restoration of the eyesight of Sayyidina Ya`qub (as) by touching the shirt of Sayyidina Yusuf (as).
Can these people who are influenced by the new innovators in religion, the Wahhabi/Salafi movement, deny the veracity of these miracles?
If these are possible, then why is it difficult to accept the miracle that the Holy Prophet صلى الله عليه وسلم did not possess a shadow?
Do they have any conclusive proof from a single hadith to prove the contrary ?
On
the contrary, there is authenticated proof from the ahadith of
the Prophet صلى
الله عليه وسلم and
from the writings of great and authentic scholars of Islam which show
beyond a shadow of a doubt that the Messenger of Allah صلى
الله عليه وسلم did
not possess a shadow.
From Hadith
Hadith 1: Imam Tirmidhi in his book Nawaadirul-Usool narrates from Sayyidina Zakwaan , a close Companion of the Prophet صلى الله عليه وسلم , the following Hadith: "The shadow of the Prophet صلى الله عليه وسلم could not be seen in the brightness of the sun, nor in moonlight".
Imam Tirmidhi narrates from Hadrat Zakwaan Tabi'ee (RA):
فقد اخرج الحکیم الترمذی عن ذکوان ان رسول الله صلی الله تعالٰی علیه وسلم لم یکن یرٰی له ظل فی شمس ولا قمر
"The shadow of the blessed Prophet (Sallallaho Alaihi wa Sallam) didn't show in the sun nor did it became apparent in the moonlight" [Khasa'is al-Kubra, Vol. 1, Page 68] [Recorded by al-Hakim al-Tirmidhi (and not the famous Hadith master Imam Abu Eisa al-Tirmidhi) in his Nawadir al-Usul. See: al-Khasa’is al-Kubrah of Imam Suyuti, 1/164]
Hadith 2: Imam Ibn al-Jawzi in his Kitabul-Wafa narrates a hadith from Sayyidina Abdullah ibn Abbas the cousin of the Prophet صلى الله عليه وسلم in which he said: "The Messenger of Allah had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the lustre of the light".
Syeduna Abdullah bin Mubarak and Allama Jauzi in his Kitab al-Wafa narrates a hadith from Hadrat Abdullah ibn Abbas (the cousin of the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim) and Son of Hadrat Abdullah bin Abbas:
قال لم یکن لرسول الله صلی الله تعالٰی علیه وسلم ظل ، ولم یقم مع شمس قط الاغلب ضؤوه ضوء الشمس ، ولم یقم مع سراج قط الاغلب ضوؤه علی ضوء السراج
"Allah's Rasul had no shadow, not while standing in the sun, but the brilliance of his Noor surpassed the rays of the sun; nor while sitting before a burning light, but his luminous Noor excelled the lustre of the light". [Al-Wafa, Chapter 29, Vol. 2, Page 407]
Hadith 3: Imam Nasafi in his Tafseer Madaarik narrates from Sayyidina Uthman ibn Affan , the son-in-law of the Prophet that he said to the Prophet صلى الله عليه وسلم : "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it".
Imam Nasafi (r) writes that Hadrat Uthman (RA) came to the Holy Prophet (Sallallaho Alaihi wa Sallam) and said,
قال عثمان رضی الله تعالٰی عنه ان الله ما اوقع ظلک علی الارض لئلایضع انسان قدمه علی ذٰلک الظل
"Allah did not put your shadow on the Earth in case someone trod upon it". [Tafseer-e-Madarik, Dar al-Kutb Arabi , Vol. 3, Page 135]
Hadith 4: Imam Jalaludeen Suyuti in his Khasaa'is al-Kubra narrates from Ibn Saba : "This is also a unique feature of the Prophet صلى الله عليه وسلم that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen."
Imam Suyuti set aside a whole chapter in `Khasaais al-Kubra' about the shadowless Prophet (Sallallaho Alaihi wa Sallam) and calls it, "In honour of the miracle that the shadow of the Prophet (Sallallaho Alaihi wa Sallam) was not seen."
Thereafter, Imam Suyuti (R) quotes the hadith of Hadrat Zakwaan Tabi'ee (RA):
قال ابن سبع من خصائصه صلی الله تعالٰی علیه وسلم ان ظله کان لایقع علی الارض وانه کان نورا فکان اذا مشٰی فی الشمس اوالقمر لاینظر له ظل قال بعضھم ویشھد له حدیث قول صلی الله تعالٰی علیه وسلم فی دعائه واجعلنی نورا
"Ibn Saba' said that it is a uniqueness of the Prophet (Sallallaho Alaihi wa Sallam) that he did not have a shadow because he was made from Noor. And when he used to walk in the light of the sun or the moon, his shadow was not apparent. Various scholars have said that this unique attribute of the Prophet (Sallallaho Alaihi wa Sallam) is clear proof of another hadith in which the Prophet (Sallallaho Alaihi wa Sallam) prayed to Allah to make him Noor" [Khasais al-Kubra, Vol. 1, Page 68]
From Scholars
Having read the words of those who had lived with the Prophet صلى الله عليه وسلم and had closely watched his every action, we shall now turn to some great scholars of Islam, whose writings are considered most authentic in Islamic affairs. Pay heed to these to dispel any doubts that you may have regarding the subject. All these great scholars firmly believed that the Prophet صلى الله عليه وسلم did not possess a shadow.
Imam Qadi Iyad in his Ash-Shifa states:"The Prophet صلى الله عليه وسلم did not possess a shadow in the brightness of the sun or in the moonlight, because he was light (nur)".
Qadi Iyad (ra)writes:
وما ذکر من انه کان لاظل لشخصه فی شمس ولا قمر لانه کان نوراً
"The narration that the Prophet (Sallallaho Alaihi wa Sallam) did not possess a shadow in the sunlight nor the moonlight is true because the blessed Prophet (Sallallaho Alaihi wa Sallam) was made of Noor (light)." [Ash-Shifa, Dar al Kutb Ilmiyah , Vol. 1, Page 225]
Qadhi Iyadh al-Maliki states: “The statement which has been made regarding the Messenger of Allah (Allah bless him & give him peace) not possessing a shadow in the brightness of the sun or in the moonlight, is due to the fact that he was light (nur).” (al-Shifa, p. 462, no. 1126)
Imam Abdul Haq Muhaddith Dehlvi states in Madaarij an-Nubuwwah: "The Prophet's صلى الله عليه وسلم shadow did not appear in sunshine nor in moonlight".
Shaikh Abdul Haq Shaikh-e-Muhaqqiq writes:
ونبودمرآنحضرت را صلی الله تعالٰی علیه وسلم سایه نه در آفتاب ونه در قمر
"The shadow of the Prophet was non-existent in the rays of the sun and in the moonlight" [Madarij an-Nabuwwah, Vol. 1, Page 21]
نور یکے از اسمائے آنحضرت است صلی الله تعالٰی علیه وسلم ونور راسایه نمی باشد انتهٰی
"Noor is one of the Names of The blessed Prophet Sallallaho Alaihi wa Sallam, and Noor does not have a shadow". [Madarij an-Nabuwwah, Vol. 1, Page 21]
Shah Abd al-Aziz writes concerning the Shadowless Prophet (Sallallaho Alaihi wa Sallam):
سایه ایشاں برزمیں نمی افتاد
"His (Sallallaho Alaihi wa Sallam) shadow did not fall upon the Earth". [Tafseer-e-Azeezi, Muslim Book Depot , Page 312]
Some scholars have said that this phenomenon proves the tradition in which the Holy Prophet(Sallal Laahu Alaihi Wasallam) once supplicated to the Almighty Allah: "O Allah make me Nur (light)" The above traditions quite categorically prove that the belief that the Holy Prophet(Sallal Laahu Alaihi Wasallam) did not have a shadow is not mere here say but a fact proven from tradition.
Shahabudeen Khafaaji states: For reasons of respect and greatness of the Holy Prophet(Sallal Laahu Alaihi Wasallam) shadow should not touch the ground, although it is in the shadow of the Holy Prophet(Sallal Laahu Alaihi Wasallam) that all mankind sleeps, what is more startling than this. Indeed for this the Quranic injunction is sufficient which states that the Holy Prophet(Sallal Laahu Alaihi Wasallam) is a perspicious light and indeed by not having a shadow it does not mean he is not also bashr (a human being).
Imam Ahmed Qastalaani states: "It has been stated that the Holy Prophet (Sallal Laahu Alaihi Wasallam) did not posses a shadow in the brightness of the sun or in the moonlight as narrated by Tirmidi stated by Ibn Zakwaan. Ibn Saba has stated that the Holy Prophet(Sallal Laahu Alaihi Wasallam) was nur(light) when he used to walk in the sunshine or moonlight his shadow did not appear.
Imam Ahmed Qastalani states in al-Mawahib al-Ladunya:
لم یکن له صلی الله تعالٰی علیه وسلم فی شمس ولا قمر رواه الترمذی عن ذکوان ، وقال ابن سبع کان صلی الله تعالٰی علیه وسلم نوراً فکان اذا مشٰی فی الشمس اوالقمر لایظھر له ظل قال غیره ویشھد له قوله صلی الله تعالٰی علیه وسلم فی دعائه واجعلنی نورا
"The Holy Prophet Sallallahu Alaihi wa Aalihi wa Sallam did not possess a shadow in the brightness of the sun or moonlight is proven from the Ahadith of Tirmizi Sharief of Ibn Zakwaan and Ibn Saba that when he used to walk in the light of the sun or the moon, his shadow was not apparent and this unique attribute of the Prophet (Sallallaho Alaihi wa Sallam) is clear proof of another hadith in which the Prophet (Sallallaho Alaihi wa Sallam) prayed to Allah to make him Noor". [Mawahib al-Ladunya, Section 3, Chapter 1, Al-Maktab al-Islami (Berut), Vol. 2, Page 307]
Allama Husain Ibn Muhamed Dayaar Bakri states: "The Holy Prophet (Sallal Laahu Alaihi Wasallam) shadow should not appear on the earth neither was it seen in the sunshine nor in the moonlight."
Imam Ibn Hajar Makki states: "To substantiate that the Holy Prophet (Sallal Laahu Alaihi Wasallam) was nur, is that his shadow should not appear in the sunshine nor in the moonlight. For indeed shadow emanates from that which is dense and the Almighty Allah created him from all that is pure of density, he was created as pure nur (light) because of which his shadow should not appear."
Imam ibn Hajar Makki al-Haythami (ra)writes:
ومما یؤیدانه صلی الله تعالٰی علیه وسلم صارنورا انه کان اذا مشٰی فی الشمس اوالقمر لم یظھر له ظل لانه لایظھر الالکثیف وھو صلی الله تعالٰی علیه وسلم قد خلصه الله من سائر الکثائف الجسمانیة وصیره نورا صرفا لایظھر له ظل اصلا
"He became light to the extent that if he walked in sunlight or moonlight he did not have a shadow. The reason is that shadows pertain only to dense bodies whereas he has been purified by Allah from all the bodily attributes of denseness and he has turned him into light unadulterated and pure, and entirely devoid of shadow." [Shahrah Umm al-Qurra, Couplet 2, Vol. 1, Page 129]
Allama Sulayman Jamal states: "The Holy Prophet (Sallal Laahu Alaihi Wasallam) shadow should not appear in sunshine nor in the moonlight."
Shaykh Mohamed Tahir states: "Among the names of the Holy Prophet (Sallal Laahu Alaihi Wasallam) one is also nur and its uniqueness is that his shadow should not appear when he used to walk in the sunshine or moonlight."
Shaykh Aarifeen Moulana Jalaaludeen Rumi states:
"When a fakir reaches the stage of inner mortality, then like the Holy Prophet(Sallal Laahu Alaihi Wasallam) his shadow disappears."
Jalal al-Din Rumi states in his Mathnawi Sharif:
چوں فنانش از فقر پیرایه شود ۔۔۔ او محمد داربے سایه شود
"Let alone the Holy Prophet Sallallahu Alaihi wa Aalihi wa Sallam, even if an ordinary servant of the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim reaches the stage of inner mortality (BAQA), then like the Prophet Sallallahu Alaihi wa Aalihi wa Sallam, his shadow too disappears". [Masanwi Ma'nawi, Section 5, Kutb Khana Peshwar, Page 19]
“Some of the Prophet’s Companions were given to see this light as even brighter than both the sun and moon, for when they walked with him they noticed that he cast no shadow on the ground.” (al-Hakim al-Tirmidhi)
Imam ibn Hajar Makki al-Haytami (radiyallahu ta'ala anhu)
Imam Haytami writes: "He became light to the extent that if he walked in sunlight or moonlight he did not have a shadow. The reason is that shadows pertain only to dense bodies whereas he has been purified by Allah from all the bodily attributes of denseness and he has turned him into light unadulterated and pure, and entirely devoid of shadow." (Sharh Qaseedah Hamziyyah, Afdalul Qurra)
Imam Burhanuddin al-Halabi (radiyallahu ta'ala anhu)
Imam Halabi writes:"If he walked in sunlight or in moonlight he had no shadow because he was light." (Seerat-ul-Halbiyah)
Imam Burhan al-Din al-Halabi (ra) "If he walked in sunlight or in moonlight he had no shadow because he was light." [Seerat al-Halabiyah]
Imam Rabbani Mujaddid-e-Alfi Thaani (radiyallahu ta'ala anhu)
Imam Rabbani writes:
او را صلی الله تعالٰی علیه وسلم سایه نبود درعالم شهادت سایه هرشخص از شخص لطیف تر است وچوں لطیف ترے ازوے صلی الله تعالٰی علیه وسلم درعالم نباشد اورا سایه چه صورت دارد
"Indeed the Prophet (Sallallaho Alaihi wa Sallam) did not have a shadow. This is because in this world, the shadow of a being is always more fine than the actual being itself and in this universe, there is nothing more fine than the Prophet (Sallallaho Alaihi wa Sallam), hence, how could it be possible that he possessed a shadow?" [Maktubaat Imam-e-Rabbani, Vol. 3, Page 187]
Imam Qazi Ayaaz in his ASH-SHIFA states: "The Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim did not possess a shadow in the brightness of the sun or in the moonlight, because he was Noor (light)".
Imam al-Zurqani also states that Imams Ibn al-Jawzi and Abd Allah ibn al-Mubarak have reported on the authority of Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) that the Messenger of Allah (Allah bless him & give him peace) did not have a shadow. (See: Sharh al-Zurqani, 7/200)
Muhammad bin Yousuf al-Salihi al-Shami (ra)
It is stated in Seerat-e-Shaami:
قال معناه لئلایطأعلیه کافر فیکون مذلة له
"Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it". [Subl al-Huda wal Rishad, Chapter 20, Dar al-Kutb Ilmiyah (Berut), Vol. 2, Page 90]
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Deoband.org
Rasheed Ahmad Gangohi writes,
بتواتر ثابت شد کہ آنحضرت صلی الله علیه وسلم سایہ نہ داشتند وظآهر است کہ بجز نور همه اجسام ظل می دارند
"It is steadily proved that Prophet Sallallaho Alaihi wa Sallam did not possess a shadow. And it is an established fact that all things apart from Noor have a shadow." [Imdad-us-Sulook, Page 68]
not
to forget:
Ashraf Ali Thanvi has also accepted in his Book Shukr an-Ne'mah:
یہ بات مشهور ہے کہ ہمارے حضور صلی الله تعالٰی علیه وآله وسلم کا سایہ نہ تھا کہ ہمارے حضور صلی الله تعالٰی علیه وآله وسلم سر تاپا نور ہی نور تھے۔
It is very famous that Our Prophet Sallallaho Alaihi wa Sallam did not possess a shodow because Our Prophet Sallallaho Alaihi wa Sallam was Orbiculate Noor. [Shukr an-Ne'mah, Page 20]
Abid Mian (Deobandi) says:
آنحضرت صلی الله تعالٰی علیه وآله وسلم کا جسم نورانی تھا جس وقت آپ دھوپ اور چاندنی رات میں آمد و رفت فرماتے تو مطلقاً سایه ظاهر نہ ہوتا تھا۔
The blessed body of Prophet Sallallaho Alaihi wa Sallam was Noor. Whenever we used to walk under the sun or the moon, his shadow was never seen. [Rahmatullil Aalameen (Dehli), Page 35]
Those Deobandis who revere and honour Rasheed Gangohi and Ashraf Ali Thanvi should inspect their creed and thereafter alter it so that it is in line with the above quotation of his.
Dear Muslims! In light of the aforementioned, we must not consider ourselves to be from the minority when believing the Dear Prophet (sallallahu 'alaihi wasallam) to be Noor and shadowless. Rather, it is those who deny the light of the Prophet (sallallahu 'alaihi wasallam) who are from the minority and have arisen with their beliefs recently. Our belief in the Noor-e-Muhammadi is as old as Islam whereas the belief that the Prophet (sallallahu 'alaihi wasallam) is a normal human being like any other is an innovation.
"Its not a question of believing or not believing. If one sees "the reason" one would definitely believe also.
The Standing Committee for Issuing Fatwas
was asked the following question:
“...Is this hadeeth saheeh which says that the Prophet (peace and blessings of Allaah be upon him) had no shadow?"
They replied:
“This view is false and goes against the texts of the Qur’aan and the saheeh Sunnah which indicate that the Prophet (peace and blessings of Allaah be upon him) was human and did not differ in his human make-up from other people. He had a shadow like any other human. The Prophethood with which Allaah honoured him did not alter the fact that he was human as Allaah created him, with a father and mother. Allaah says (interpretation of the meaning):
“Say (O Muhammad): I am only a man like you. It has been revealed to me that your Ilaah (God) is One Ilaah (God ___i.e. Allaah)”[al-Kahf 18:110]
“Their Messengers said to them: We are no more than human beings like you”[Ibraaheem 14:11]
With regard to the report that the Prophet (peace and blessings of Allaah be upon him) was created from the light of Allaah, this is a fabricated hadeeth. End quote.”
[Fataawa al-Lajnah al-Daa’imah, 1/464 ] [End of Quote]
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The Companion, Anas ibn Malik, may Allah be pleased with him, described how, when the Prophet, may Allah’s blessings and peace be upon him, first entered Madina, everything in Madina became illuminated, then how, when he died and was buried in ‘A’isha’s house, the light disappeared. The phenomenon was so sudden that the Companions were taken aback and began to doubt whether they had really seen it at all. [Ahmad and ibn Majah.] Read more: Here
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Also read: Which Light (Nur)? and The Holy Prophet (صلى الله عليه وسلم) is Noor-ul-Bashar (both Noor and Human) Here
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The Wahabis present the following ayaah to suggest that The Holy Prophet (s) is a man like us:
'say: I am a man (bashar) like you, it is revealed (WAHI) to me that your god is One God'. (41:6)
This is one ayaah from the Quran and the differentia of revelation(wahi) would have been enough for its sincere understanding, nevertheless, topical exegesis(tafseer mauzoey) means to read all the ayaat of the Quran and sahih hadith about a single concept and then make a judgement.
First of all ayaah is saying:
I'm like you and NOT you are like Me!
Imam Razi (d.606) in Tafseer Kabir says: "Allah commanded the Prophet (PBUH) to set an example for modesty and humility (tawazo) that is the purpose of the ayaah".
The reason for this is that 'your god is One God' this ayah came to SAVE tauheed and not to demean Prophethood because look, Quran says that jews called Uzair(A) son of God (9:30), why because He performed miracles, which they could not comprehend. Imagine the untold miracles Rasool Allah(S) performed so there was a danger that these people would call him God so Allah(S) revealed the ayaah with Your God is One at the end of it.
First
person to focus upon Prophets being bashar was the shaytan himself,
more details in the Quran. Remember, we are looking at all ayaat
on 'Missal'(likeness) and 'Bashar'(Man like us).
Allah subhan wa Taalah says:
Every animal on earth or in the sky, who are umma like (amsaal:plural of missal) you.(6:38).
Therefore if animals are our missal as Allah(S) is saying then why don’t you Wahabis/Deobandis say that you are like pigs and pigs are like you?
Although there are many more ayaat like this but this much is sufficient for now. in hadith literature also you will find that Rahmat ul AAlameen(صلى الله عليه وسلم) frequently said that you are NOT like Me, with the word missal, for example:
Sahih Bukhari and Tirmazi report that: Indeed, you are not like Me (missal).
'inni lasto misslokum'.
Again in Bukhari, Muslim and Abu Dawood: you are not like Me 'ayyokum missli'
Nasai and Tirmazi:
Imam Ali says: “There is no one like Mohammed Mustafa(S)” [Khasais- e- Kubra]
Again in Bukhari and Muslim: I am not like you, I am given food and water. 'inni lasto misslokum inni ut-ema wa usqa' these are just a sample out of many more similar ahadith.
All Ayaat and Hhadith contain word missal(like) and all ayaat contain words bashar and missal.
Therefore when you consider the idea in light of topical exegesis i.e. all ayaat and hadith about one concept together then you get the true meaning of likeness and bashar.
Finally, in keeping with our formula of evidence, not a single scholar of Ahle Sunna called the Prophet(صلى الله عليه وسلم) a man like us, instead, you will find the opposite.
The Majority of Scholars of Islam gave importance to that verse, in which Sayyidina Muhammad (صلى الله عليه وسلم) is showing the people, "Even with my greatness, even with the power that Allah gave to me, even with Isra' and Miraj, even with revelation, still I am limited in knowing Allah's knowledge. But you are limited in knowing my knowledge.”
Sayyidina Muhammad (صلى الله عليه وسلم) is emphasizing. "You are in limits with respect to my knowledge and I am in limits with respect to Allah's knowledge." Oh Muslims, Allah doesn't accept any shareek. And that's why Sayyidina Muhammad (صلى الله عليه وسلم) said in this verse, "I am a human being," it means, “I am not associating myself with Allah (SWT)
That is why my knowledge is not equal. And, as Prophet Muhammad صلى الله عليه وسلم , the Seal of Messengers, no one can reach my level. You have to know your limitation, and I know my limitation to my Lord.
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Imam Neshapuri narrates: “When Allah wanted to create the Physical form of the Holy Prophet Muhammad (صلى الله عليه وسلم), Allah ordered Hazrat Jibrail (Allayhissalaam) to go along with other Malaikas to bring soil.
Hazrat Jibrial (Allayhissalaam) asked Allah that where should he get that soil from?;whereupon Allah said,"Inni Khalikun Basharan Min Salsaalin Min Hamain Masloom",that every Bashar is made from soil but i don’t want to create my Beloved(صلى الله عليه وسلم) physical form with this wordly soil but the special soil from Rozatum-Mir'Riaazul Jannah. [Sharaf-Ul-Mustafa]
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The area from Mimbar of Rasoolallah صلى الله عليه وسلم) to the Roza of Holy Prophet (صلى الله عليه وسلم is called Riyaaz-ul-Jannah means part of Jannat. That particular part is not a part of this worldly land but a part of Jannat.
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Ka`b al-Ahbaar said,"When Allah wanted to create Prophet Muhammad صلى الله عليه وسلم), he ordered the Angel Gabriel to bring him the clay which is the heart of the earth, its splendor and light. Then Gabriel descended, accompanied by the angels from the Highest Part of Paradise.
He took a handful for the creation of the Prophet (صلى الله عليه وسلم) from the spot where his hallowed grave is; it was shining brightly white.
Then he kneaded the clay with the most superior water of creation from the Heavenly Fountain Tasneem, in the clear flowing rivers of Paradise, until it became like a white pearl with a tremendous white radiance.
The angels carried it, circling the Heavenly Throne and the mountains and the oceans. In this way the angels and all creation came to know our Master Muhammad (صلى الله عليه وسلم) and his prestige, before they knew Adam."
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Ibn Hajar Asqalani said: Ka`b Ibn Mati` al-Himyari, Abu Ishaq, known as Ka`b al-Ahbar, is trustworthy (thiqah). He belongs to the 2nd [tabaqah]. He lived during both Jahiliyyah and Islam. He lived in Yemen before he moved to Sham [~Syria]. He died during the Caliphate of `Uthman exceeding 100 years of age. None of his reports are in al-Bukhari. He has one narration in Muslim from Abu Huraira from him on the authority of al-A`mash from Abu Salih. [ Ibn Hajar Asqalani, Taqrib al-Tahdhib, Op Cit., p. 135.]
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Wahhabi/Salafi misunderstanding Hadith
Hadith - Anas ibn Malik (رضئ اللہ تعالی عنہ) narrates that, one night the Messenger of Allah (صلى الله عليه و آله وسلم) led us in prayer, and whilst in prayer he stretched out his hand and then pulled it back. We said: “O Messenger of Allah (صلى الله عليه و آله وسلم) we saw you doing something in prayer that we did not see you do before.” The Messenger of Allah (صلى الله عليه و آله وسلم) said: “Indeed, Paradise was presented before me, and I saw in it, fruits that were low and near. I intended to take one but was told to hold back, thus I held back. Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.” (Mustadrak al-Hakim, 4/456).
The Prophet (صلى الله عليه و آله وسلم) says: “ Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.”
Hell has been referred to as Fire in Quran on many occasions which burns the human bodies, as punishment. Meaning, when the Hell was presented to Prophet (صلى الله عليه و آله وسلم), the brightness of the Hell was in front of him.
Then, how come his shadow will appear in the Hell?
If at all he had a shadow (as wrongly claimed by Wahhabi/Salafis), it will appear behind him. Therefore, the meanings of this Hadith are,
“the Prophet (صلى الله عليه و آله وسلم) could see into the Hell from a touching distance. Therefore, he gestured to move back from this kind of reflective closeness.
In this Hadith, "I could see the Shadow in it" is used as a metaphor which emphasizes the closeness with which the Prophet (صلى الله عليه و آله وسلم) witnessed the Hell.
Hadith - Ummul Momineen A’isha (رضئ اللہ تعالی عنہا) narrates that once while the Messenger of Allah (صلى الله عليه و آله وسلم) was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill. Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) (who also accompanied this journey) had an extra camel. The Messenger of Allah (صلى الله عليه و آله وسلم) said to Zainab (رضئ اللہ تعالی عنہا): “ The camel of Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ” She replied: “should I give that Jew? ” (Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was a Jew). So, (the Messenger of Allah - صلى الله عليه و آله وسلم did not like this utterance, and) left Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her…. She says: “Until one day, at midday, I could see the shadow of the Messenger of Allah (صلى الله عليه و آله وسلم) approaching…..” (Musnad Ahmad, 6/132)
Read again: “Until one day, at midday, I could see the shadow of the Messenger of Allah (صلى الله عليه و آله وسلم) approaching…..”
All Ummahatul Momineen were provided with rooms adjacent to each other, close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم). No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), she must have seen the Prophet (صلى الله عليه و آله وسلم) approaching her all of a sudden after a long absence.
How could she see his shadow in the room at mid-day when there is no shadow of the body falling on the ground even outside the room?
At mid-day, the sun is straight on the head and we find no shadow falling on the ground.
The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم) in front of her.
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Peace be upon the Prophet صلى الله عليه وسلم His Family and Companions
