The Creation of the Light of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)

Allāh swt said:

وَمَا أَرْسَلْنَاكَ إِلا رَحْمَةً لِّلْعَالَمِينَ

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)s 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 (Created) light, and that light remained [1] 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]. [2]

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 circumambulate 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,

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

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

سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

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. [3]

In explaining this tremendous aspect of our beloved Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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. [4]

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):

أَلَيْسَ الصُّبْحُ بِقَرِيبٍ

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. [5]

True scholars and awlīyā’ say that this verse refers to the Prophet (s). ‘Alī al-Qārī in commenting upon the Prophet's title:

سِرَاجاً مُّنِيراً

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.” [6]

Allāh (swt)s 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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). [7]

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 (2.000) 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. [8]

‘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 (14.000) years before He created Adam. [9] 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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.” [10]

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: 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.

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[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).

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In Sahih Muslim, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said that Allah wrote the Destinies of the Creation fifty thousands (50.000) years before He created the Heavens and Earth, and His Throne was on the Water, and among the things that have been written in the Dhikr, which is the Mother of the Book, is that Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is the Seal of Prophets.

Al Irbadh ibn Sariya, said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “According to Allah, I am the Seal of the Prophets, while Adam was still in clay.”

Maysara Al Dhabbi (رضي الله عنه) said he asked the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), “Oh, Messenger of Allah, when did you become a prophet?” He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) answered, “While Adam was still between the soul and the body.”

Suhail bin Salih Al Hamadani said, “I asked Abu Ja’far Muhammad ibn Ali (رضي الله عنه), ‘How did Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) precede the other prophets when he is the last to be sent?’

Abu Ja`far (رضي الله عنه) answered that when Allah drew forth the children of Adam and made them testify concerning Himself (answering His question, ‘Am I not your Lord?’), Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was the first to answer ‘Yes!’ Therefore, he preceded all the prophets, even though he is the last to be sent.”

Al Shaykh Taqiy al Deen Al Subki comments on this hadith saying that since Allah created souls before bodies, Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) saying, “I was a prophet,” is a reference to his sanctified soul, to his reality; and our minds fall short of understanding these realities. No one can understand them except the One who created them, and those whom Allah has supported with divine light.

So, Allah has bestowed prophethood upon the soul of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) before even the creation of Adam; for He created it thus, and He blessed immeasurably this creation, writing Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) name on the Heavenly Throne, and informing the angels and others of His high esteem for him. Thus, Prophet Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) reality has existed ever since, even though his body came later.

Al Shi`bi related that a man said: “O, Messenger of Allah, when did you became a prophet?” He said: “when Adam was between the soul and the body, when the covenant was taken from me”. Thus he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is the first of the prophets to be created, and the last to be sent.

It was narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was the only one to be drawn forth from the loins of Adam before his soul was blown into him, because he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), is the cause for the creation of mankind, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is their master, their substance, their extraction, and the diadem of their necklace.

Ali ibn Abi Talib (رضي الله عنه) and Ibn Abbas (رضي الله عنهما) both narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): if Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is sent in that Prophet’s lifetime, he was to believe in him and support him, and that prophet was to take this covenant to his people as well.

It has been narrated that when Allah created the light of our Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), He ordered him to look at the lights of the other prophets. His light covered them, and Allah had them talk and they said, “Oh, our Lord, who is covering us with his light?” Allah replied, “This is the light of Muhammad Ibn Abdullah; if you believe in him I will make you prophets.” They said, “We believe in him and in his prophethood.”

Allah’said, “Shall I be your witness?” They said, “Yes.”

Allah’said, “Do you agree, and take this My covenant as binding on you?” They said, “We agree.”

He said, “Then bear witness, and I am with you among the witnesses” (3-81).

This is the meaning of Allah’s saying. “Behold, Allah took the covenant of the prophets, saying, ‘I give you a book and wisdom, then comes to you a Messenger, confirming what is with you; believe in him and render him help.”

Shaykh Takiy Deen Al Subki said, “In this noble verse the tribute to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the veneration of his high prestige is evident. It also indicates that if he had been sent in the other prophets’ lifetimes, that his message would have been for them to follow, too. Therefore, his prophethood and message is general to all creation from the time of Adam until the day of Judgment, and all the prophets and their nations are from among his nation.
So, Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) saying, “I have been send to all the people,” is not only for people in his time and until the day of Judgment, but also includes those before them. This further explains his saying, “I was a Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) when Adam was still between the soul and the body.” Knowing this, Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is the Prophet of prophets, as was made clear on the night of his Ascension, when all the prophets prayed in congregation behind him. His pre-eminence will be further evident in the Hereafter, when all the Prophets will be under his banner.

The Creation of His Sacred Body

Ka’b al Ahbaar (رضي الله عنه) said, “When Allah wanted to create Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his prestige, before they knew Adam.”

Ibn Abbas (رضي الله عنهما) said, “The origin of the clay of Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is from the navel of the earth, in Mecca, at the spot where the Ka’aba is located. Therefore, Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) became the origin of creation, and all created things are his followers.”

The author of Awarif Al Ma`arif [al-Suhrawardi], said that when the Flood, surged, sending foam in every direction, the essence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), ended up near his burial ground in Medina, so he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) became someone of both Makkah and Madina.

It has been narrated that when Allah created Adam (AS), He Most High inspired him to say, “Oh, Lord, why did you give me the nickname, Abu Muhammad (the father of Muhammad)?” Allah replied, “Oh, Adam, raise your head.” He raised his head and saw the light of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) in the canopy of the Throne. Adam then asked, “Oh, Lord, what is this light?” Allah replied, “This is the light of a prophet from your progeny. His name in the heavens is Ahmad, and on Earth it is Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). If it were not for him, I would not have created you, nor heaven, nor the Earth.”

Abd Al Razzaq narrates, from Jabir bin Abdullah (رضي الله عنه), that he said, “Oh, Messenger of Allah, may my father and my mother be sacrificed to you, tell me about the first thing that Allah created, before all other things.” He said, “Oh, Jabir, Allah created, before anything else, the light of your prophet from His (Created) Light .

That light started to move about by Allah’s Divine Power to wherever Allah wished. At that time there was neither Tablet nor Pen; neither Paradise nor Fire, no angels; neither Heaven, nor Earth; neither Sun nor Moon; neither Jinn nor humankind. When Allah wanted to create His Creation, He divided that light into four parts.

From the first part he created the Pen, from the second, the Tablet, and from the third, the Throne.

Then He divided the fourth part into four parts: the first part formed the bearers of the Throne, the second part became the Footstool, and from the third He created the rest of the angels.

He then divided the fourth part into four parts: He created the heavens from the first part, the earths from the second, the Paradise and Fire from the third.

Then he divided the fourth part into four parts: creating the light of the vision of the believers from the first part, the light of their hearts (that is knowing Allah) from the second, and from the third the light of their pleasure and joy (Uns, which is La ilaha illa Allah, Muhammadun Rasoolullah).

Another narration from Ali ibn Al Husain (رضي الله عنه), from his father (رضي الله عنه), from his grandfather (رضي الله عنه), from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who said, “I was a light in front of my Lord, fourteen (14.000) thousand years before the creation of Adam.”

It has been narrated that when Allah created Adam (AS), He Most High put that light in his back, and it used to glow from his front overwhelming all the rest of his light.

Then Allah raised it to the Throne of His Sovereignty, and had it carried on the shoulders of His angels, and ordered them to take Adam around the heavens and show him the wonders of His Kingdom.

Ibn Abbas (رضي الله عنهما) said, “Adam’s (AS) creation was on Friday in the afternoon. Allah then created for him Eve, his wife, from one of his left ribs while he was asleep. When he woke up and saw her, he felt at ease with her, and he stretched his hand out to her. The angels said, ‘Stop, Adam.’ He said, ‘Why, didn’t Allah create her for me?’ They said, ‘Not until you pay her dowry.’ He asked, ‘What is her dowry?’ They answered, ‘To recite praises on Muhammad three times.’” [and in another narration, twenty times].

It has also been narrated that when Adam (AS) left Paradise, he saw written on the leg of the Throne and on every spot in Paradise, the name of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) beside the name of Allah. He asked, “Oh, Lord, who is Muhammad?” Allah answered, “He is your son, who, were it not for him, I wouldn’t have created you.” Then Adam said, “Oh, Lord, for the sake of this son, have mercy on this father.” Allah called out, “Oh, Adam, if you were to intercede through Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for the inhabitants of Heaven and Earth, We would grant you intercession.”

Omar Ibn Al Khattab (رضي الله عنه) said that our Master Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “When Adam committed the sin, he said, ‘Oh, Allah, I ask you for the sake of Muhammad to forgive me.’ Allah said to him, ‘How did you know Muhammad when I haven’t created him yet.’ Adam answered, ‘Because, O My Lord, when You created me with Your Hand, and blew into me from Your Spirit, I looked up and saw written on the legs of the Throne, La ilaha illallah, Muhammadun Rasoolullah. I knew that You did not attach any name to Yours except that of the most beloved of Your creation.’ Allah said, ‘Oh, Adam, you have spoken the truth: he is the most beloved of My creation. And since you asked Me for his sake, you are forgiven. Were it not for Muhammad, I would not have created you. He is the seal of the prophets from your progeny.’”

In the Hadith of Salman (رضي الله عنه) it is related that: Gabriel (AS) descended on the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and said, “Your Lord says, ‘If I have taken Abraham as a beloved, intimate friend, I have taken you for the same. I have never created any creation more precious to Me than you, and I have created this world and its inhabitants for the purpose of letting them know your honor and what you mean to Me; and if it were not for you I would not have created this world.’”

Eve (RA) gave birth to forty sons from Adam (AS), in twenty births; but she gave birth to Seth (AS) separately, out of respect to Our Master Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), whose light moved from Adam to Seth.

Before Adam’s death, he gave Seth custody over his children, and he, in turn, entrusted the children with the testament of Adam: to put this light only into pure women. This testament continued, century after century, until Allah gave this light to Abdul Muttalib and his son Abdullah. In this way, Allah kept pure the impeccable lineage of Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) from the fornication of the ignorant.

Ibn Abbas (رضي الله عنهما) said, “Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, Nothing of the fornication of ignorance has touched my birth. I was born by no other than the marriage of Islam.”

Hisham ibn Muhammad Al Kalbi narrated that his father said, “I counted for Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) five hundred mothers, and I never found in any of them a trace of fornication, or any of the ignorant one’s affairs.”

Ali (رضي الله عنه) said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “I came forth from marriage, I did not come from fornication; from Adam until I was born to my father and mother, nothing of the fornication of ignorance has touched me.”

Ibn Abbas (رضي الله عنهما) said Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “My parents never committed fornication. Allah kept moving me from the good loins to the pure wombs, purified and refined; whenever there were two ways to go, I was in the best of them.”

Anas (رضي الله عنه) said Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) recited, “La qad ja’akum Rasoolun min Anfasikum, and said, I am the best among you in my lineage, in my relations, and ancestry: there is no fornication in my fathers all the way back to Adam.”

A’isha (رضي الله عنها) related from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that Gabriel (AS) said, “I have searched the Earth east to west, and I have never found a man better than Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and have never seen any father’s sons better than the sons of Hashim.”

In Sahih Al Bukhari, Abu Huraira (رضي الله عنه) relates that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “I have been sent from the best generations of the sons of Adam, one after the other, until I reached the one I am in.”

In Sahih Muslim, Wathila ibn al Aska’ narrated that Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “Allah has chosen Kinana from the sons of Isma’il, and Quraish from Kinana, and from Quraish the sons of Hashim, and finally chose me from the sons of Hashim.”

Al Abbas (رضي الله عنه) said Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “Allah created the creation, and put me in the best groups, and the best of the two groups; then He chose the tribes, and put me in the best of their families. Therefore, I have the best personality, the best soul and nature, and possess the best origin among them.”

Ibn Umar (رضي الله عنهما) said Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “Allah examined His creation and chose the children of Adam from among them; He examined the children of Adam and selected the Arabs from among them; He examined the Arabs and chose me from among them, so I was always the choicest of choices. Behold, people who love the Arabs, it is out of love for me that they love them, and those who hate the Arabs, it is out of hatred for me that they hate them.”

Know that Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was not directly related to any brothers or sisters from his parents; he was their only child and their lineage stops at him. In this way, he exclusively enjoyed a lineage which Allah Most Highntended as the highest that prophethood can reach, and which holds the ultimate honor.

If you examine the status of his lineage (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and know the purity of his birth, you will be certain that his is a progeny of honorable fathers, for he is Al Nabi (ﷺ), Al Arabi (ﷺ), Al Abtahi(ﷺ), Al Harami(ﷺ), Al Hashimi(ﷺ), Al Quraishi(ﷺ), the elite of the Sons of Hashim(ﷺ), the one who had been chosen from the superlative tribes of the Arabs, from the best lineage, the most noble descent, the most flourishing branch, the highest pillar, the best origin, the strongest roots, possessing the most eloquent tongue, the most articulate diction, the most outweighing scale, the most perfect faith, the most powerful company, the most honorable kinfolk from both parents, and from the most honorable of Allah’s land.

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) has many names and the foremost of which Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) the son of Abdullah.
He is also the son of Abdul Muttalib,
whose name is Shaybat-ul Hamd, the son of Hashim,
whose name is Amr, the son of Abd Manaaf,
whose name is Al Mugheera, the son of Qusai,
whose name is Mujammi’, the son of Kilaab,
whose name is Hakeem, the son of Murra, the son of Ka`b (of the tribe of Quraish), the son of Lu’ai, the son of Ghalib, the son of Fihr,
whose name is Quraish, the son of Maalik, the son of Al Nazhir,
whose name is Qais, the son of Kinana, the son of Khuzaima, the son of Mudrika, the son of Ilias, the son of Mudhar, the son of Nizar, the son of Ma’add, the son of Adnan.

Ibn Dihia said, “The scholars agree and the scholarly consensus is proof that Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) has mentioned his lineage back to Adnan, and did not go beyond that.”

Ibn Abbas (رضي الله عنهما) related that whenever Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) mentioned his genealogy, he never went beyond Ma’add, the son of Adnan, and would stop, saying, “The genealogists have lied.” He would repeat that twice or thrice. Ibn Abbas also said, “Between Adnan and Isma’il there are thirty fathers who are not known.”

Ka’b Al Ahbaar (رضي الله عنه) said, “When the light of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) arrived at Abdul Muttalib, and he had reached the age of maturity, he slept one day in the courtyard of the Ka`ba; when he woke up his eyes were blackened with antimony (kohl), his hair was oiled, and he was adorned with the robe of gorgeousness and beauty. He was amazed, not knowing who had done this to him. His father took him by the hand and hastened to the soothsayers of Quraish; they advised him to get him married, and he did. The smell of the finest musk used to exude from him, with the light of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) glowing from his forehead. Whenever there was a drought, Quraish used to take him to Mount Thabeer, and call on Allah through him asking for Allah to send rain. Allah would answer their call and send them rain because of the blessings of the light of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

The Conception of the Beloved Prophet
صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

[...]

Abd Al Muttalib (رضي الله عنه) married Abdullah (رضي الله عنه) to Wahabs daughter, Aamina (رضي الله عنها), who was then the best woman in Quraish, both in lineage and birth. They became husband and wife on Monday, one of the days of Mina, at the mountain pass of Abu Talib, and she conceived the Prophet(s).

The next day, Abdullah (رضي الله عنه) went out and passed by the woman who proposed to him earlier. He asked her, “Why don’t you offer me what you offered me yesterday?” She replied, “The light that you were carrying yesterday has left you; therefore I have no need for you today. I was hoping to have that light in me, but Allah willed it to be put elsewhere.”

و كونه رافعاً رأسه عندما وضعته شاخصاً ببصره إلى السماء ، و ما رأته من النور الذي خرج معه ولادته ، و ما رأته إذ ذاك أم عثمان بن أبي العاص من تدلي النجوم ، و ظهور النور عند ولادته ، حتى ما تنظر إلا النور

As our beloved Prophet, praise and peace be upon him, was born a radiant light accompanied him and he lifted his head towards the heavens and the mother of Othman’s Abil-As’s son witnessed stars lowering themselves and a light so bright appeared that she could see nothing other than light.

[Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 113, Musnad Imam Ahmad, Vol. 4, Page 127]

Abu Nu’aym reports from Abdullah bin Abbas Radi Allahu Ta’ala Anhuma, who narrated that the mother of the Messenger SallAllaho Alaihi wa Sallam, Sayyidah Amina Radi Allahu Ta’ala Anha used to state,

لما خرج من بطني فنظرت اليه فاذا انابه ساجد ثم رايت سحابة بيضاء قد اقبلت من السماء حتى غشيته فغيب عن وجھي ، ثم تجلت فاذا انابه مدرج في ثوب صوف ابيض وتحته حريرة خضراء وقد قبض على ثلٰثة مفاتيح من اللؤلوء الرطب واذا قائل يقول قبض محمد على مفاتيح النصرة ومفاتيح الربح ومفاتيح النبوة ثم اقبلت سحابة اخرٰى حتى غشيته فغيب عن عيني ثم تجلت فاذا انابه قد قبض على حريرة خضراء مطوية واذ قائل يقول بخٍ بخٍ قبض محمد على الدنيا کلھا لم يبق خلق من اھلھا الادخل في قبضته

“When the Messenger of Allah SallAllaho Alaihi wa Sallam was born, he fell straight into prostration. Then I saw a white cloud from the sky appearing and covering the Messenger of Allah SallAllaho Alaihi wa Sallam such that HE SallAllaho Alaihi wa Sallam disappeared from me. When the cloud appeared, I saw that the Prophet SallAllaho Alaihi wa Sallam was covered in a white woolly shawl and there was a green mat spread on the floor. Within the hands of the Messenger SallAllaho Alaihi wa Sallam there were three keys made of diamonds and there was an unseen voice heard saying, ‘The Messenger of Allah SallAllaho Alaihi wa Sallam has grasped the key of giving victory, the key of giving benefit and the key of Prophethood.’ Then I saw another cloud which enclosed the Messenger of Allah SallAllaho Alaihi wa Sallam such that he disappeared from my view and it became illuminated. I saw that the Messenger of Allah SallAllaho Alaihi wa Sallam is holding a folded piece of green silk in his blessed hands and an unseen voice was heard was saying, ‘How great! How great! The Messenger of Allah SallAllaho Alaihi wa Sallam has grasped the whole world; all the creation has entered into his grasp, with none left out.’”

[Musnad Ahmad bin Hanbal, narrated from ibn Mas’ud RadiAllahu Anhu, [Al-Maktab al-Islami, Beirut], Vol. 1, Page 386, Sunan al-Darimi, the chapter on Ma U’tiya al-Nabiyyu Min al-Fadl, [Dar al-Mahasin li al-Taba’ah, Cairo], Vol. 1, Page 30, Al-Khasais al-Kubra, the chapter on Ma Zahara Fi Lailat Moulidi, [Markaz Ahl Sunnat, Gujarat], Vol. 1, Page 48.]

Ash Shifa, the mother of Abdur Rahman Ibn Awf Radi Allahu Anhuma attended his birth and tells us,

لما سقط صلى الله عليه و سلم على يدي و استهل سمعت قائلاً يقول : رحمك الله ، و أضاء لي ما بين المشرق و المغرب حتى نظرت إلى قصور الروم

“When he dropped into my hands he sneezed and I heard a voice saying, ‘May Allah have mercy upon you!’ The entire horizon became illuminated for me whereby I was able to see the castle of the Greeks.”

[Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 12, Dalail an-Nabuwwah li Abi Nu’aym, Vol. 1, Page 136]

On the authority of Abdullah ibn Abbās Radi Allahu Anhuma who narrates;

كان من دلالات حمل رسول الله صلى الله عليه وسلم أن كل دابة كانت لقريش نطقت تلك الليلة وقالت : حمل برسول الله صلى الله عليه وسلم ورب الكعبة ، وهو أمان الدنيا وسراج أهلها

“One of the signs of the birth of the Prophet Sallallaho Alaihi wa Sallam was that all the animals of the Quraish talked that night and said, ‘We swear by the Lord of the Ka’ba! That Prophet is coming who is the guardian/protector of the entire world and is the sun of its people” (shedding the light of guidance). [Al-Khasais al-Kubra with reference to Abi Nu’aym from ibn ‘Abbās Radi Allahu Anhu, the chapter on Ma Dhahara Fi Layla Moulidihi, (Markaz Ahl Sunnat, Gujarat), Vol. 1, Page 47]

Hafidh al-Iraqi mentioned in his book, Al-Mawrid Al-Haniyyu fi Mawlidis Saniyyi, from the route of Baqi Ibn Makhlad,

ومن الآيات التي ظهرت لمولده صلى الله عليه وسلم أن الشياطين رميت وقذفت بالشهب من السماء، وحُجب عنها خبر السماء كما ذكر بعض العلماء، لكن المشهور والمحفوظ أن قَذف الشياطين بالشهب عند مبعثه صلى الله عليه وسلم. ومنها أن إبليس حُجب عن خبر السماء فصاح ورنَّ رَنَّةً عظيمةً كما رنَّ حين لُعن، وحين أخرج من الجنة، وحين وُلد النبي صلى الله عليه وسلم، وحين نزلت الفاتحة

“Some scholars mentioned that another sign which accompanied the birth of the Prophet was that the devils were stricken with falling stars and were blocked from hearing any of the news exchanged by the angels in the sky. Among the signs is that Iblis, the forefather of the devils, was blocked from the news of the sky so he rang out a very loud scream. Likewise, he rang out when he was damned, when he was taken out of Paradise, and when the Chapter of the Fatihah was revealed.” [Al-Mawrid Al-Haniyyu fi Mawlidis Saniyyi]

Shaykh Abdullah Ibn Muhammad al-Harari records from Al-Bayhaqi in his book Ar-Rawaeh al-Zakiyya fi Mawlidi Khayiril Bariyyah:

ومنها ما سُمع من أجواف الأصنام ومن أصوات الهواتف بالبشارة بظهور الحق في وقت الزوال

Also among the signs are the sounds that were heard at the time of Zawal (beginning of noon time) coming from the interiors of the idols in Makkah announcing the good news of the arrival of Prophet Muhammad SallAllaho Alaihi wa Sallam. [Ar-Rawaeh al-Zakiyya fi Mawlidi Khayiril Bariyyah, Page 28]

As early as the Prophet’s conception, many wonders began to happen to Aamina.

Sahl Ibn Abdullah Al Tustari said, “When Allah created Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) in his mother’s womb, on a Friday night during the month of Rajab, he ordered Ridwan, the Keeper of Paradises, to open the Highest Paradise. A caller announced in the Heavens and Earth that the concealed light which would form the guiding prophet would settle on that very night in his mother’s womb where his creation would be completed. It was also revealed that he would come out as a bearer of glad tidings and as warner.

It is narrated by Ka’b Al Ahbaar (رضي الله عنه), that on the night of the Prophet’s conception it was announced in Heaven and each of its divisions, and on Earth and all its corners, that the concealed light, from which the Prophet of Allah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was made, would settle in Aamina’s womb.

Also, on that day all the idols on Earth turned upside down. Quraish was suffering from a severe drought and great distress, but through this blessed event the earth turned green and the trees bore fruit, and blessing came to them from every direction. Because of these blessed signs, the year when Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was conceived was called the Year of Triumph and Joy.

Ibn Ishaq narrated that Aamina (رضي الله عنها) used to say how she had been visited by angels while she was pregnant with the Prophet, and she was told, “You are pregnant with the master of this nation.” She also said, “I never felt that I was pregnant with him, and I never experienced any difficulties or food cravings like other women do; I only noticed that my menstruation had stopped. Once, an angel came to me while I was in between sleeping and wakefulness, and said, ‘Do you feel that you are pregnant with the Master of people?’, then he left me. When the time of birth approached, he came again and said. ‘Say: I seek refuge for him with The One from the evil of every envious one. and name him Muhammad.”

Ibn Abbas (رضي الله عنهما) said, “One of the miracles of the Prophet’s conception was that on that night, every one of Quraish’s animals spoke and said, By the Lord of the Ka’ba, the Messenger of Allah has been conceived. He is the leader of the world and the light of its inhabitants. There is no throne belonging to any king of this world which hasn’t been turned upside down tonight. The beasts of the east rushed to the beasts of the west carrying the good news, and likewise the inhabitants of the oceans greeted each other. Every day of the month of his conception there was a call in Heaven and a call on Earth: Rejoice, the time is near when Abul Qasim will appear, blessed and fortunate.”

Another narration indicates that on that night, each and every home was illuminated, and the light reached everywhere and each and every beast spoke.

Abu Zakariya Yahia ibn Aa’ith said, “Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) remained in his mother’s womb the entire nine months, during which she never had any complaints of pain or anything that pregnant women often experience. She used to say, I have never seen an easier pregnancy than this one, or a more blessed one.”

When Aamina (رضي الله عنها) was in her second month of pregnancy, Abdullah died in Medina amongst his uncles of the Bani Al Najjar, and was buried in Al Abwa’. It has been mentioned that when Abdullah (رضي الله عنه) died, the angels said, “Oh, our Lord and Master, your prophet has become an orphan.” Allah’said, “I am his protector and supporter.”

The Miraculous Birth of Muhammad
(صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)

Amr ibn Qutaiba heard his father, who was very knowledgeable, say, “When it was time for Aamina to give birth, Allah’said to the angels, Open all the gates of Heaven, and the gates of Paradise. The sun on that day was dressed with a great light, and in that year Allah allowed all the women on Earth to conceive boys, for the sake of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

Ibn Abbas (رضي الله عنهما) said Aamina (رضي الله عنها) used to relate, “An angel came to me in a dream during my sixth month of pregnancy and said to me, Oh, Aamina, you are pregnant with the best of the worlds. When you give birth to him name him Muhammad, and keep it secret.’
When I started to experience the pains of labor no one knew that I was home alone, including Abd Al Muttalib who was doing his circumambulation of the Ka`ba.

I heard a loud bang that scared me. Then I saw what looked like the wing of a white bird, rubbing my heart, causing all fear to subside, and every pain I was feeling disappeared.
Before me appeared a white drink which I drank, after which a bright light fell upon me and I was surrounded by some women, tall as palm trees, who looked like the women of Abd Manaaf.
I was amazed, thinking, ‘Oh, how did they find out about me?’
They said to me, ‘We are Asia, pharaoh’s wife, and Maryam, the daughter of Imran.’

My condition continued to intensify, and I could hear the banging getting louder and more frightening hour after hour. While I was still going through this I suddenly saw a piece of white silk stretched between Heaven and Earth, and heard someone say, ‘Hide him so people cannot see him.’
I saw men standing in the air with silver jugs in their hands.
I saw a group of birds filling my room, each possessing emerald beaks and ruby wings.

Then Allah removed the veil from my sight, and I witnessed the whole Earth east and west, and three banners erected; one in the east, one in the west and one on top of the Ka’ba. Then I gave birth to Muhammad.

Immediately he was prostrating, raising his two hands to Heaven as if in humble supplication.
Then I saw a white cloud coming from Heaven which covered him causing him to disappear from my sight, and I heard a voice calling, ‘Take him around to all the corners of earth, east and west, and into the oceans, so all will know him by his name, his attributes, and his form.’ Then the cloud quickly disappeared.”

Al Khateeb Al Baghdadi narrates that Aamina (رضي الله عنها) said,
“When I gave birth to Muhammad I saw a large illumined cloud, wherein I heard horses neighing, wings flapping, and men talking. It covered him and he disappeared from my sight.
Then I heard a voice calling, Take Muhammad all over the Earth. Show him to every spiritual being; the Jinn, human beings, angels, birds, and wild beasts.
Give to him the shape of Adam, the knowledge of Seth, the courage of Noah, the intimacy of Abraham, the tongue of Ismail, the contentment of Isaac, the eloquence of Salih, the wisdom of Lot, the glad tidings of Jacob, the strength of Moses, the patience of Job, the obedience of Jonah, the strife of Joshua, the protection of David, the love of Daniel, the reverence of Ilias, the impeccability of John the Baptist, and the asceticism of Jesus, and immerse him in the qualities of the prophets.’

Then the cloud cleared and Muhammad was grabbing a piece of green silk, folded tightly, with water gushing forth from it, and someone was saying, ‘Great, great, Muhammad has grasped the whole world; all the creation in it has entered into his grasp, with none left out.’
Then I looked at him and he looked like a moon on the night when it is full.
His fragrance spread like the finest musk and suddenly, there were three individuals,
one held a silver jug, the second, an emerald washtub, and the third, a piece of white silk, which he unfolded.
He then took out a dazzling looking ring and washed it from the jug seven times, then he made a seal between his shoulders with the ring, wrapped him with the silk, and finally carried him under his wings and gave him back to me.”

Ibn Abbas (رضي الله عنهما) related, “When Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was born, Ridwan, the keeper of Paradises, spoke in his ear saying, Rejoice, oh, Muhammad, whatever knowledge any other prophet has, you have been given that knowledge. Therefore, you are the most knowledgeable and the most courageous of heart, among them.”

Ibn Abbas (رضي الله عنهما) also said that Aamina (رضي الله عنها) said, “When I gave birth to the Prophet, with him came out a light that lit the space between the east and west. He then fell on the ground, and leaning on his hands, took a handful of soil, grasped it, then raised his head toward Heaven.”

Al Tabarani narrates that when he fell to the ground, he had his fingers drawn together, with the index finger pointing, testifying to the oneness of Allah.

Uthman ibn Abi il Aas narrated that his mother Fatima (رضي الله عنها) said, “At the time of Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) birth I saw the house filled with lights and the stars drew so near that I thought they were going to fall on me.”

Al Irbadh Ibn Sariya related that Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “I am the slave of Allah, and the Seal of the Prophets, from the time when Adam was thrown from clay. I will explain this to you: I am the answer to the prayer of my father Abraham, the glad tidings of Jesus, and the vision that my mother saw. Mothers of Prophet’s often see visions.”
When the Prophet’s mother gave birth to him she saw a light which lit the palaces of Syria. This is what his uncle Al Abbas (رضي الله عنه) was referring to when he said in his poem, “When you were born, the earth shone and the horizon was illuminated with your light. We are traveling in that light and in the paths of righteousness.”

Ibn Sa’d narrated that when Aamina (رضي الله عنها) gave birth to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) he had no meconium (fetal fecal matter) in him.

Regarding the light which illuminated the palaces of Syria, Lebanon, Palestine and Jordan, there is a reference being made here to the benefit that these kingdoms received from the light of Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prophethood, as these are the places of his dominion. It has been he said, “Prophethood is no longer with the Children of Israel, oh, people of Quraish. By Allah, Muhammad will lead you to have such influence that it will be spoken of from east to west.”

Some of the wonders of the Prophet’s birth have been narrated by Ya’qoob ibn Sufian, with a fair chain of narrators, in Fath Al Bari.

He said that the Palace of Kisra of the emperor of Persia shook and fourteen of its balconies collapsed; the water of Lake Tiberias abated; the fire of Persia was extinguished (according to numerous narrations this fire had burned non-stop for a thousand years); and in the Heavens security was increased, being filled with more guards and shooting stars which prevented the devils hiding there from their evil eavesdropping.

According to narrations by Ibn Umar (رضي الله عنهما) and others Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was born circumcised and with his umbilical cord already cut off. Anas (رضي الله عنه) related that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “One of the signs of the honor I have been given by my Lord is that I was born circumcised, and no one saw my private parts.”

There are different opinions regarding the year of Prophet Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) birth.

The majority agree that he was born in the Year of the Elephant, and that it was fifty days after the incident with Abrahas elephant, and it was at dawn of the twelfth night of the month of Rabi’ Al Awwal.

Ibn Abbas (رضي الله عنهما) said, “Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was born on a Monday, given the prophecy on a Monday, immigrated from Mecca to Medina on Monday, arrived in Medina on a Monday, and carried the black stone on a Monday; moreover, the opening of Mecca and the revelation of Surat Al Ma’ida were both on a Mondays.”

Abdullah ibn Amr ibn Al Aas (رضي الله عنه) said, “There was a monk in Marr Al Zhahran, of the people of Syria, whose name was Easa. He used to say, It is about time that among the people of Mecca a child will be born whom the Arabs will submit to, and whose dominion the non-Arabs will also be under. This is his time. Whenever there was a newborn boy, he used to inquire about him. On the day of the birth of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Abd Al Muttalib went out and visited Easa.

He came out and said to him, May you be the father of the blessed newborn I told you about. I said he would be born on a Monday, receive prophethood on a Monday, and die on a Monday. Abd Al Muttalib replied, Tonight, at dawn, I had a newborn. The monk asked, What did you name him.? He answered, Muhammad.

Easa said, I was anticipating that this newborn would be from among your kinfolk. I had three signs: his star appeared yesterday, he was born today, and his name is Muhammad.’

Aisha said, “There was a Jewish merchant in Mecca on the night that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was born.
He inquired, Oh, people of Quraish, was there any newborn among you?’

They replied, We don’t know. He said, Tonight, the Prophet of this last nation was born. Between his shoulders there is a mark containing a few hairs on it like a horses mane.They accompanied the Jew and went to the Prophet’s mother, and asked her if they could see her son. She brought him to them and they uncovered his back and saw the birth mark, whereupon the Jew fell unconscious. When he regained consciousness, they asked him, Woe to you. What is the matter with you? He answered, By Allah, prophethood has gone away from the children of Israel.’”

Al Hakim narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was born in Mecca in the house of Muhammad bin Yousif. He was breast fed by Thuwaiba, the freed female slave of Abu Lahab. He freed her upon her bringing him the good news of the Prophet’s birth. After his death, Abu Lahab was seen in a dream, when he was asked, “How are you faring?” He answered, “I am in the fire. However, I get a break every Monday, when I am able to suck water from this spot between my fingers,” and he gestured with two of his fingertips. “This miracle is due to my freeing Thuwaiba when she brought me the good news of the birth of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

Ibn al Jazri said, “If Abu Lahab, the infidel, who was dispraised in a Qur’anic revelation, was nevertheless rewarded because of his rejoicing at the birth of the Prophet, how about Muslims from among his nation who rejoices in his birth and do the best they can out of love for him? By my life, their reward from Allah, the Generous, will be entry into the paradises of bliss with Allah’s abundant bounties.”

The people of Islam always celebrate the month of our holy Prophet’s birth by having feasts, giving all kinds of charity, expressing their joy, increasing their good deeds, and carefully reading the story of Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) birth. In return, Allah fills believers with the abundant blessings of this month. It has been proven that one of the qualities of the Prophet’s birthday, which is called the Mawlid, is that it brings safety throughout the year and the good news that all wishes, and desires will be fulfilled. May Allah shower his mercy on everyone who turns the nights of this month of Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) blessed birth into festivities.

An Infancy of Wonders

Halima (رضي الله عنها) said, “I came to Mecca with some other wet-nurses from the tribe of the Bani Sa’d ibn Bakr, looking for newborn babies. It was a bad year for prospective nurslings. I and my child arrived riding a she-donkey and my husband led an old she-camel that didn’t have a drop of milk.

Throughout the journey the three of us could not sleep at night and I could find nothing in my breast to feed our son.

“When we came to Mecca every woman of our group was offered Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as a nursling, but each turned down the offer after finding that he was a fatherless orphan.

Literally, none of my women friends left Mecca without taking an infant, but no one would accept Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). When I could find no other nursling, I told my husband that I hated to be the only one in the group to go back without an infant, and that I wanted to pick up that orphan.

“When I went to get him, he was wearing a wool dress, whiter than milk. The fragrance of musk spread from him. Under him was a piece of green silk, as he lay on his back in a deep sleep.

I was careful not to wake him, because of his beauty and grace.

I carefully came close to him, and putting my hand on his chest, he smiled and opened his eyes. From his eyes came a light which went all the way to Heaven while I was looking.

I kissed him between his eyes and gave him my right breast, which gave him all the milk he wanted. Then I switched him to the left, but he refused. That was the way he always was. After he was satisfied, I gave my son his fill. As soon as I brought him to my camp, both my breasts started pouring milk. By Allah’s grace, Muhammad drank until he was satisfied, as did his brother.

My husband went to our old camel for milk for us, and lo, it was full. He milked enough for us both to drink until we were satisfied, and we spent a wonderful night.

Later my husband remarked, Oh, Halima, it looks like you have picked a blessed soul. We spent the first night in blessings and bounties, and Allah continues to give us more and more ever since we chose him.’

“I bid farewell to the Prophet’s mother, and mounted my she-donkey, holding Muhammad in my hands. My donkey outstripped all the animals of the others who were with me, who were watching it in amazement.

When we arrived at the dwellings of Bani Sa’d, which is one of the most barren parts of the land, we found that our sheep were full of milk. We milked and drank plentifully in a time where no one else could find a drop of milk in an udder. Others began to tell each other, Go to pasture wherever the shepherd of the daughter of Abu Thu’aib goes. Still their sheep used to return hungry, with no milk to be found in them, while mine would return full of milk.”

The Prophet’s uncle, Al Abbas (رضي الله عنه) said, “Oh, Messenger of Allah, what made me enter into your religion was my witnessing a sign of your prophethood. I saw you in your cradle talking tenderly to the Moon and pointing at it with your finger. It moved across the sky to wherever you pointed.” Muhammad said, “I was talking to it, and it talked to me, which distracted me from crying. I could hear the sound of its prostration under the throne.”

In Fath Al Bari it is narrated that Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) spoke when he first was born.

Ibn Sab’ mentioned that Prophet Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) cradle was rocked by the angels.

Ibn Abbas (رضي الله عنهما) said that Halima (رضي الله عنها) used to narrate that when she first weaned Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) he spoke, saying, “Allah Most Highs most Great in His Greatness, and much praise be to Allah, and glory be to Allah Most Highn the beginning and end.” (Allahu Akbar kabira, wal hamdu Lillahi katheera, wa subhana allahi bukratan wa aseela.) When he grew older he used to go out, and when he saw other children playing, he would avoid them.

Ibn Abbas (رضي الله عنهما) said that al Shayma’a (رضي الله عنه), the Prophet’s foster sister, witnessed that as a boy a cloud shaded the Prophet. It stopped when he stopped, and moved when he moved. He grew up like no other boy. Halima said, “When I weaned him, we brought him to his mother, even though we longed for him to stay with us for all the blessings that we saw in him. We asked his mother to let him stay with us until he grew stronger, for we were worried about him being in the unhealthy environment of Mecca. We continued asking until she agreed to send him back with us.

Early Childhood Marvels

“By Allah, two or three months after our return, while we were taking care of some of our animals behind our home, the Prophet’s foster-brother came running, shouting, It is my Qurashi brother.

Two men came to him wearing white clothes. They laid him down and cut his abdomen open. His father and I ran to him. He was standing and his color was changed. His father hugged him and asked, Oh, son, what happened to you? Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) answered, Two men wearing white clothes came to me. They made me lay down and cut my abdomen open. They took something out and threw it, then put my abdomen back together the way it was. We took him home and his father said, Oh, Halima, I am afraid that something might have happened to this son of mine. Lets return him to his family before it get worse.’

“We took him back to his mother in Mecca. She said, What made you bring him back after you were so anxious to keep him?’We told her that we were worried that something bad might happen to him. She said, It is not that, so, tell me the truth.’ She insisted until we told her his story. She asked, Were you afraid that the Devil might do something to him? No. By Allah, there is no way that the Devil can get to him. This son of mine will be of great standing. You may leave him now.’”

In the hadith of Shaddad ibn Aws (رضي الله عنه) it is related that Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said,

“I was a suckling at Bani Sa’d ibn Bakr. One day while I was in the valley with young boys my age, when suddenly three individuals appeared. They possessed a golden washtub filled with ice and took me from my friends, who ran back to the quarter.

One of the three made me lay down gently on the ground and cut open my abdomen from my chest to my pubic bone. I was able to watch and felt no pain. He took out my intestines and washed them thoroughly with the ice, then returned them to my body.

The second one rose and told his partner to move aside. He put his hand inside me, removing my heart while I watched him. He cut it, took out a black clot and threw it away, and moved his hands right and left, as if receiving something. Suddenly, there was a ring made of dazzling light in his hand. He stamped my heart with the ring, whereupon it was filled with light. It was the light of prophethood and wisdom. He then returned the organ to my chest and I felt the coolness of that ring in my heart for a long time.

The third one told his partner to move aside. He passed his hand over the area which had been cut and it was instantly healed with the permission of Allah.
He then took my hand and gently helped me up and said to the first one, Weigh him against ten of his nation.
I outweighed them. Then he said, Weigh him against a hundred of his nation.
I outweighed them. Then he said, Weigh him against a thousand of his nation.
I outweighed them. Then he said, If you weigh him against his entire nation, he would outweigh them.
They all hugged me, kissed my forehead and between the eyes and said, Oh, beloved, if you only knew what goodness is waiting for you, you would be delighted.”
The weighing means a moral weighing. The Prophet, therefore, outweighs all in merit.

The cleansing of his holy chest happened another time when Gabriel brought him the revelation in the cave of Hira’ and one more time on the night of his Ascension.

Abu Nu’aim narrated in Al Dala’il, the cutting of his chest also when he was twenty years old. The wisdom of cutting his holy chest open in his childhood and removing the black clot, was to cleanse him from childish traits so he would have manly attributes. His upbringing was therefore perfectly immaculate. He was sealed with the seal of prophethood between his shoulders which smelled of musk and looked like a partridge egg.

Ibn Abbas (رضي الله عنهما) and others narrated that when Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was six years old his mother and Um Aiman (رضي الله عنها) took him on a month long visit to his maternal uncles of the Bani Adiy ibn al Najjar in dar al tabia in Yathrib. Later, he recalled events that happened when he stayed there. Looking at a certain house, he said, “This is where my mother and I stayed. I learned how to swim in the well belonging to Bani Adiy ibn Al Najjar. A group of Jews used to frequent this place to look at me.” Um Aiman (رضي الله عنها) said, “I heard one of the Jews saying that Muhammad was the Prophet of this nation, and this is the abode of his immigration. I understood everything they said.”

He and his mother set out to return to Mecca, but when they arrived at Al Abua’, not far from Yathrib, she fell gravely ill.
Al Zuhri narrated from Asma’ bint Rahm, from her mother, “I was present with Aamina, the Prophet’s mother, during the ailment that led to her death. At this time Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was a five-year-old boy. As he sat by his mothers head she was reciting some poems, and looked into his face and said, Every living thing must eventually die, everything new must eventually get old, and every abundance must eventually get less. I am dying, but my memory shall remain, I have left behind abundant goodness, and gave birth to purity,’ then she died. We were able to hear the Jinn crying over her.”

It has been narrated that Aamina testified to Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prophethood after her death. Al Tabarani narrated in a chain of narration from A’isha that when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) arrived at al Hajoon he was sad and grieved. He stayed there for as long as Allah willed him to stay. Upon his return, he was happy and said, “I asked my Lord, Mighty and Sublime, to bring my mother back to life. Allah did that and then took her back.” Also it has been narrated by both Al Suhaili and Al Khateen that A’isha (رضي الله عنها), said that Allah revived both of Prophet Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) parents and they both testified to Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prophethood.

Al Qurtubi, in Al Tadhkira, said, “Prophet Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) merits and attributes never ceased to occur all his life. Bringing his parents to life so that they could believe in him is not impossible. There is nothing in the Islamic religious laws or logic against it.” It is mentioned in the Holy Quran that the one who was murdered in Bani Isra’el was brought back to life to have his murderer revealed to him. Moreover, our Master Jesus used to bring the dead back to life. Likewise, Allah brought a number of dead people back to life at the hands of our Prophet. Why is it not possible that his parents testified to his prophethood after they were brought back to life, since this occurrence only enhances his merit and virtue?

Al Imam Fakhruddin Al Razi said that all the fathers of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) are Muslims, which is proven by Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) saying, “I was transferred from the loins of pure men to the wombs of pure women.” And since Allah has said “Truly, the pagans are unclean,” we see that none of his ancestors were infidels.

Al Hafiz Shams Al Din Al Dimashqi addressed this subject so well when he wrote:

“Allah bestowed upon the Prophet more bounties
And more yet, and unto him He was most kind
He brought his mother back to life, and also his father
So that they could believe in him.
That was a subtle bounty
So believe these miracles, for He is capable of doing that
Even if the creature is weak.”

Um Aiman (رضي الله عنها) was Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) nurse and nanny after his mother’s death. He used to say about her, “Um Aiman is my mother after my mother.” When Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was eight years old, his grandfather and custodian, Abdul Muttalib died. He was one hundred and ten years old (in another narration, he was one hundred and forty). At that time Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) uncle Abu Talib became responsible for him at the request of Abd Al Muttalib, because he was the full brother of Muhammad’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) father, Abdullah.

Ibn Asakir narrated from Jalhama ibn Urfuta that Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “I came to Mecca during a drought. Some men of Quraish came to Abu Talib and said, Oh, Abu Talib, the valley is barren and the families are suffering. Let us go and pray for rain.

Abu Talib came out, and with him was a young boy who looked like the Sun after the clouds have cleared. He was surrounded by other young children.

Abu Talib led him to the Ka`ba and had him stand with his back against it. There wasn’t even a tiny cloud in the sky, but as soon as the young boy raised his hands, clouds started to arrive from every direction and it started raining, then pouring. The valley blossomed and both in Mecca and out in the desert became fertile. About this miracle, Abu Talib wrote the following verses:

To the one of bright complexion,
rain is sent for the sake of his countenance,
He is a refuge for the orphans,
and support for the widows.’”