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3 years ago  ::  May 24, 2011 - 8:49PM #71
visio
Posts: 3,245

To the originator of the OP:   Thank you for inititiating this subject and giving me the opportunities to write what I have written.   It is a complex subject and would probably an everage person a whole lifetime to understand it, irrespective of being a Muslim or non-Muslim.  There are many points I have made which are non-conventional and extra-Muslim scholarships.  It all boiled down to interpretation and perception.   All-praise to ALLAHswt, WHO, in HIS own WAY has guided me to be PATIENT in going thru all the verses of the Al-Quran which I quoted in all my posts.   There were cryptical words from my late friend-cum-spiritual mentor which I was able to unlock.   This has made it possible the closed-loop nature of the whole creation and uncreation process, as I have portrayed.   I am not a scholar of any kind.  I just feel that there are parts in my posts I could have articulated better.   I have yet to find another person who could help me just doing that.   InshaAllah, Almighty ALLAHswt, upon His Will, could send me an "unexpected" person to help me out.   When that happen, inshaALLAH, I'll have the courage to launch a website with one goal/objective:  TO RECONCILE ALL OF ISLAMIC TEACHINGS BACK TO WHAT WAS INSPIRED TO THE LATE PROPHET MUHAMMADsaw AS REFLECTED IN THE AL-QURAN SO THAT ALL MUSLIM WOULD ONLY HAVE 1-ISLAM, 1-AL-QURAN, 1-MECCA, 1-EVEREST. 


To all Muslim readers:   There has always been, eversince the demise (wafat) of the late Prophet Muhammadsaw, this paradigm of a single life journey towards our Final return to ALLAHswt.  I have made it clear, in my own way, in most of my posts, that it isn't.  First and foremost, when we read the Al-Quran, one has to understand the difference in the instended meanings of the expression SOUL, SPIRIT and  BODY.   Which is our person?    Most informed Muslim brothers I have spoken to, the BODY is not our real person.  It is on loan and would die away and recycled and their components returns to their very own (material/matter) evolutionary path, which is expressed in the Al-Quran as the eternal HELL-FIRE.  The present illusion/disillusion centres around the couplet - SOUL and SPIRIT.   The failure to draw a distinction between these two expression had led to many past scholars rejecting a concept/principle of multiple resurrection or reincarnation (which must not be considered as a new invention).  I can understand some factors why this was rejected by those early Muslims.  One simple and obvious one is the very idea they got from Hinduism/Buddhism didn't make sense.  Either the explanation on reincarnation, in Hinduism/Buddhism weren't that clear and couldn't explain wider aspect of life processes, or, failure to understand/see the limitation in their explanation.  What I have presented in my posts on this thread is reconcile all the clues of creation (descend) and uncreation (ascend) as found in the Al-Quran, and also, with the help of extra-Quranic sources (such as direct words from some living persons of tasawwuf and also writings of  those who have long passed away, such as Ibn Araby).  All throughout my life, there was always one of the five pillars of Islam that I found no one could give me an explanation that I can sleep upon in my comfort.  Alhamdhullillah, now I can say quite confidently, that now that I know and appreciate why we have to remind ourself about it, once in a lifetime.   The Hajj is the Muslim reminder of his/her own reincarnation.  It is of both the (saviour) soul and (inherited spirit).  My hope is that there'll come the day when all Muslims will open up their eyes and understand this aspect/subject about the 5th. pillar of Islam - the Hajj.  It is that STRAIGHT PATH that the Al-Quran is referring to.   Life is not by a simple recutation of one Quranic Surah and there you are, instantly, be with ALLAH till eternity.  There are stages and phases in ALLAHswt CREATION and UNCREATION.  Creation begins with the each Light of Adam.  And to us Muslims, uncreation begins with the Light of Muhammadsaw, after the 7th. century person to whom was revealed, at ALLAHswt's WILL all that are hidden from MAN.  As said in the hadith, accounting on Muhammadsaw's Ascension (Mi'raj) night journey, there'll always be 70,000 angels queing up at the gate of Sidrat-ul-Muntaha, in order, to enter ALLAH's Kingdom.  That is to say, Man in their final stage and phase to make it their Final Return.   And to balance that there'll always be 70,000 Lights of Adam coming out of ALLAHswt to create this eternally changing Universe.  And between the Light of Adam and the Light of Muhammadsaw, they are separated by and in our universal time.   And ALLAHswt is the CREATER and OWNER of TIME.


Time for me to say good-bye to this thread.   May ALLAH open up and let everyone have a glimpse of their Light of Muhammad.   The Sharia' Way is definitely answering the very question "Why I am here?" after having discovered and knowing "Who am I?".  The journey is not the magical short as many would like to think it is.  Th ekey to the whole process is patience and perseverence.  After all Muhammadsaw did narrate the following verse in the Al-Quran:


Al-Insan (Man)/Ad-Dahr(Time)  76 : 1   Has there not been over man a period of time, when he was not a thing woth mentioning? [Hal 'ataa 'alal-'insani heenum-minad-dahri lam yakun shay'ammazkooraa]


 

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3 years ago  ::  Jun 11, 2011 - 5:27PM #72
Abdullah.
Posts: 882

Nov 20, 2009 -- 8:12AM, Ceren wrote:


Assalamu `alaykum,


I just wanted to point out that the notion that the prophet was created from light is highly disputed.


There are many verses in Quran that state that all of humankind was created from dust, and that all of us come from Adam (as).  Thus many mufassirun say that when the prophet is called "light" it is to signify that he's guidance, not that he was literally created from light.


And God knows best.




 


Wa'alaykum ' Assalam wa Rahmatullahi wa Barakatuhu


thats is right Sis, human beings are created from dust but the light talked about in the hadiths is not the only substance the prophet [saw] was created from; he was created from a drop of water [sperm] just like all of us and our father Adam [as] was created from Dust, thus the 'light' talked about in the hadith could be his light of imaan; here is an explanation from Shayh Nuh keller:


 


The Prophet (Allah bless him and give him peace) is the Light of Allah, something a believer can say because the Qur’an affirms it in the verse



"There has come to you a Light from Allah, and a Manifest Book" (Qur’an 5:15).



in which the word Light has been explained by a number of classic Qur’anic exegetes as follows:


(Jalal al-Din al-Suyuti:) "It is the Prophet (Allah bless him and give him peace)" (Tafsir al-Jalalayn, 139). 


(Ibn Jarir al-Tabari:) "By Light He means Muhammad (Allah bless him and give him peace), through whom Allah has illuminated the truth, manifested Islam, and obliterated polytheism; since he is a light for whoever seeks illumination from him, which makes plain the truth" (Jami‘ al-bayan, 6.161).


(Fakhr al-Razi:) "There are various positions about it, the first being that the Light is Muhammad, and the Book is the Qur’an " (al-Tafsir al-kabir, 11:194).


(al-Baghawi:) "It means Muhammad (Allah bless him and give him peace), or, according to a weaker position, Islam" (Ma‘alam al-Tanzil, 2.228). 


And Qurtubi (Ahkam al-Qur’an , 6.118) and Mawardi (al-Nukat wa al-‘uyun, 2.22) mention that interpreting Nur as "Muhammad" (Allah bless him and give him peace) was also the position by [the Imam of Arabic grammar Ibrahim ibn Muhammad] al-Zajjaj (d. 311/923).


All of which shows that the Prophet (Allah bless him and give him peace), is a light from Allah, according to the Qur’an . This is the interpretation of the earliest exegetes, for al-Tabari was the sheikh of the salaf (early Muslims) in tafsir; while explaining Nur as "Islam" is an interpretation that came later.


As for the Prophet (Allah bless him and give him peace) being a bashar or ‘human being’, there is no doubt of this, because it is Qur’an and ‘aqida. Yet the Qur’an does not simply state that he is a human being, but rather says,



"Say: I am but a man like you who is divinely inspired that your god is but One God" (Qur’an 18:110)



The important qualificatory phrase in this verse shows us that the Prophet (Allah bless him and give him peace) was a completely different sort of human being from anyone else, then or now. For none of us can say he is divinely inspired as the Messenger of Allah (Allah bless him and give him peace) was. Rather, as is said in a poetic ode to the Prophet (Allah bless him and give him peace) which is often sung at gatherings after singing the Qasida al-Burda [Ode of the Prophetic Mantle] by al-Busayri:



Muhammad is a human being, but not like humankind;
He is a ruby, while people are as stones.



Though the Prophet (Allah bless him and give him peace) is the Light of Allah, he is of course a created light. Someone who believes otherwise has made the mistake of the Christians with Jesus (upon whom be peace), or the Hindus with their Avatars. We saw in the discussion at the end of question (5) above that an ascriptive (idafa) construction like Nur Allah does not show that this Nur or ‘Light’ is an attribute of Allah. Rather, the ascriptive construction in this case is a kind called idafa tashrif, or an ‘ascription of ennoblement’, like the title Bayt Allah ‘The House of Allah’ for the Kaaba in Mecca, named this for its nobility, not that Allah lives inside, much less that it is divine attribute. Or like the she-camel that was sent to Thamud, which was called in the Qur’an Naqat Allah ‘The She-Camel of Allah’ as an ascription of ennoblement; namely, because of its inviolability in the Shari‘a of that time—not that it was ridden by Allah, or was a divine attribute. 


As for the Prophet (Allah bless him and give him peace) being the first of creation, among the Islamic scholars who have compiled works on his characteristics is the hadith master (hafiz) Jalal al-Din al-Suyuti with his two-volume hadith work al-Khasa’is al-kubra [The greater compendium of unique attributes], of which the first chapter is entitled "The Uniqueness of the Prophet (Allah bless him and give him peace) in Being the First of the Prophets to Be Created, the Priority of His Prophethood, and the Taking of the Covenant with Him." The chapter’s first hadith was reported by Ibn Abi Hatim in his Tafsir [Qur’anic exegesis] , and by Abu Nu‘aym in Dala’il al-nabuwwa [Proofs of prophethood], from numerous chains of transmission, from Qatada, who related it from Hasan [al-Basri], from Abu Hurayra (Allah be well pleased with him), that of the Qur’anic verse



"And lo, We took from the prophets their covenant, and from you, and Noah, Abraham, Moses, and Jesus son of Mary; and We took from them a momentous covenant" (Qur’an 33:7)



that the Prophet (Allah bless him and give him peace) said, "I was the first of the Prophets to be created and the last of them to be sent." Suyuti records nine other hadiths indicating that the Prophet (Allah bless him and give him peace) was the first of the prophets to be created; among them the hadith reported by Bukhari in his Tarikh [History], and by Ahmad, Tabarani, Hakim, and Bayhaqi, that Maysara al-Fajr (Allah be well pleased with him) said, "I asked, ‘O Messenger of Allah (Allah bless him and give him peace), when were you a Prophet?’ and he said, ‘While Adam was between soul and body’" (al-Khasa’is al-kubra, 3-4).


As for "a hadith in Tirmidhi that states that the prophets (upon whom be peace) were created from the Nur of Allah and the first amongst them was the prophet Muhammad (Allah bless him and give him peace)," I find it hard to imagine that it is in Tirmidhi or elsewhere with an acceptable channel of transmission, for Suyuti would hardly have failed to mention it in his Khasa’is, since this is the sort of thing the book is about, and Suyuti is a hadith master (hafiz), yet it is not there. In any case, the Qur’an is sufficient about the Prophet (Allah bless him and give him peace) being a light from Allah.


Finally, in the metaphysic of the Sufis, or at least those whom I have met, the Prophet (Allah bless him and give him peace) is both the ‘Light of Allah’ and ‘a human being’, and the inability to join between the two aspects is a lack of understanding of the greatness of al-Haqiqa al-Muhammadiyya, the ‘Muhammadan Reality’. 


To gain an idea of their point of departure, we may note that the entire universe has been created by Allah in order that His names and attributes might be manifest, that is, in order that He might be known, for He says,



"Nor did I create jinn and men, except to worship Me" (Qur’an 51:56).



(al-Baghawi:) Mujahid [ibn Jabr al-Makki (d. 104/722)], said this means ‘except to know Me’ which is a sound interpretation, since if He had not created them, they would not have known His existence and His oneness (Ma‘alam al-tanzil, 5.230).


Now, the divine names, such as, al-Rahman ‘the All-merciful’, al-Karim ‘the Most Generous’, al-Rafi‘ ‘He-Who-Raises’, al-Khafid ‘He-Who-Lowers’, al-Sabur ‘the Most Patient’ al-Muntaqim ‘the Avenger’, and the others, entail and comprise the existence of the entire spectrum of human conditions—but particularly, ultimately, eternally, and at their fullest manifestation—the outcomes of paradise and hell. 


These outcomes in their turn entail a logos or determining order that governs them, an illuminatory law that renders them and the states of their inhabitants transparent and intelligible, an ultimate standard. This is what we call the Shari‘ia or ‘Sacred Law’, inseparable in principle from its divine origin, for it is one with Allah’s speech, the Qur’an , and the sunna, His act of inspiration to the Prophet (Allah bless him and give him peace). Part of the Law is that "none of you shall enter paradise by his works" (rather through Allah’s mercy), but the levels within it do correspond to works whose qualities and conditions are given in the revelation.


From the point of view of manifesting the divine attributes and names—their ultimate outcomes consisting in the destinies of human beings, without which they would remain unmanifest—the appearance of the Islamic Shari‘a, in its final and perfected form at the end of human history, is the raison d’être, or ‘reason for being’, of the whole created universe; and ontologically prior to it in the timelessly preeternal knowledge of Allah Most High. 


And the focal point of this light of lights, the head of the whole matter of its appearance, and the site of its manifestation—in a sense the résumé of all created being and occasion for its appearance—is the al-Haqiqa al-Muhammadiyya, or ‘Muhammadan Reality’ the Holy Prophet (Allah bless him and give him peace), whose consciousness was identical with this Shari‘a. 


We cannot ever claim to know all of the Prophet’s perfections (Allah bless him and give him peace), only that Allah describes him in His book as ‘light’; while at the same time, he had to be a human being, in order that the Sacred Law could be manifest, and the imperative of obeying it be binding on every human being. And Allah knows best.


www.masud.co.uk/ISLAM/nuh/masudq7.htm

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3 years ago  ::  Nov 10, 2011 - 4:20PM #73
visio
Posts: 3,245

Jun 11, 2011 -- 5:27PM, Abdullah. wrote:


....................................................


The important qualificatory phrase in this verse shows us that the Prophet (Allah bless him and give him peace) was a completely different sort of human being from anyone else, then or now. For none of us can say he is divinely inspired as the Messenger of Allah (Allah bless him and give him peace) was. Rather, as is said in a poetic ode to the Prophet (Allah bless him and give him peace) which is often sung at gatherings after singing the Qasida al-Burda [Ode of the Prophetic Mantle] by al-Busayri:



Muhammad is a human being, but not like humankind;
He is a ruby, while people are as stones.






Please don't get carried away with emotion, sentiments and wishful thinking, likr many of those claiming to  be Jesus (Isasaw) followers.   The verse itself is a confirming that the Prophet Muhammadsaw was ordinarily human, like everyone else before and after him.   What attribute we can give him is that he was a living proof demonstrating that :


1.   Every human individual has the achievable potential to know & realise ALLAHswt at the witnessing station (Sidrat-ul-Muntaha) he had been raised to during his Mi'raj .


2.   Every matter originated from the Light of ALLAHswt (generically Adamic) and FINALLY return to ALLAHswt as the Light of ALLAHswt (generically Prophetic).


Many of the early interpreters of creationic verses in the Al-Quran read Adam & Eve into them, when those names are not in the verses.   In all probability those were imported idea from Jewish Talmud (Oral interpretation of the OT)


In a nutshell, every Adam and Eve has the potential to reach Sidrat-ul-Muntaha.   That would happen when, in term of perfect purification state, that of their their soul=(inherited) spirit=(inherited) body




As for the Prophet (Allah bless him and give him peace) being the first of creation, among the Islamic scholars who have compiled works on his characteristics is the hadith master (hafiz) Jalal al-Din al-Suyuti with his two-volume hadith work al-Khasa’is al-kubra [The greater compendium of unique attributes], of which the first chapter is entitled "The Uniqueness of the Prophet (Allah bless him and give him peace) in Being the First of the Prophets to Be Created, the Priority of His Prophethood, and the Taking of the Covenant with Him." The chapter’s first hadith was reported by Ibn Abi Hatim in his Tafsir [Qur’anic exegesis] , and by Abu Nu‘aym in Dala’il al-nabuwwa [Proofs of prophethood], from numerous chains of transmission, from Qatada, who related it from Hasan [al-Basri], from Abu Hurayra (Allah be well pleased with him), that of the Qur’anic verse



"And lo, We took from the prophets their covenant, and from you, and Noah, Abraham, Moses, and Jesus son of Mary; and We took from them a momentous covenant" (Qur’an 33:7)



that the Prophet (Allah bless him and give him peace) said, "I was the first of the Prophets to be created and the last of them to be sent." Suyuti records nine other hadiths indicating that the Prophet (Allah bless him and give him peace) was the first of the prophets to be created; among them the hadith reported by Bukhari in his Tarikh [History], and by Ahmad, Tabarani, Hakim, and Bayhaqi, that Maysara al-Fajr (Allah be well pleased with him) said, "I asked, ‘O Messenger of Allah (Allah bless him and give him peace), when were you a Prophet?’ and he said, ‘While Adam was between soul and body’" (al-Khasa’is al-kubra, 3-4).


As for "a hadith in Tirmidhi that states that the prophets (upon whom be peace) were created from the Nur of Allah and the first amongst them was the prophet Muhammad (Allah bless him and give him peace)," I find it hard to imagine that it is in Tirmidhi or elsewhere with an acceptable channel of transmission, for Suyuti would hardly have failed to mention it in his Khasa’is, since this is the sort of thing the book is about, and Suyuti is a hadith master (hafiz), yet it is not there. In any case, the Qur’an is sufficient about the Prophet (Allah bless him and give him peace) being a light from Allah.


Finally, in the metaphysic of the Sufis, or at least those whom I have met, the Prophet (Allah bless him and give him peace) is both the ‘Light of Allah’ and ‘a human being’, and the inability to join between the two aspects is a lack of understanding of the greatness of al-Haqiqa al-Muhammadiyya, the ‘Muhammadan Reality’. 


To gain an idea of their point of departure, we may note that the entire universe has been created by Allah in order that His names and attributes might be manifest, that is, in order that He might be known, for He says,



"Nor did I create jinn and men, except to worship Me" (Qur’an 51:56).



(al-Baghawi:) Mujahid [ibn Jabr al-Makki (d. 104/722)], said this means ‘except to know Me’ which is a sound interpretation, since if He had not created them, they would not have known His existence and His oneness (Ma‘alam al-tanzil, 5.230).


Now, the divine names, such as, al-Rahman ‘the All-merciful’, al-Karim ‘the Most Generous’, al-Rafi‘ ‘He-Who-Raises’, al-Khafid ‘He-Who-Lowers’, al-Sabur ‘the Most Patient’ al-Muntaqim ‘the Avenger’, and the others, entail and comprise the existence of the entire spectrum of human conditions—but particularly, ultimately, eternally, and at their fullest manifestation—the outcomes of paradise and hell. 


These outcomes in their turn entail a logos or determining order that governs them, an illuminatory law that renders them and the states of their inhabitants transparent and intelligible, an ultimate standard. This is what we call the Shari‘ia or ‘Sacred Law’, inseparable in principle from its divine origin, for it is one with Allah’s speech, the Qur’an , and the sunna, His act of inspiration to the Prophet (Allah bless him and give him peace). Part of the Law is that "none of you shall enter paradise by his works" (rather through Allah’s mercy), but the levels within it do correspond to works whose qualities and conditions are given in the revelation.


From the point of view of manifesting the divine attributes and names—their ultimate outcomes consisting in the destinies of human beings, without which they would remain unmanifest—the appearance of the Islamic Shari‘a, in its final and perfected form at the end of human history, is the raison d’être, or ‘reason for being’, of the whole created universe; and ontologically prior to it in the timelessly preeternal knowledge of Allah Most High. 


And the focal point of this light of lights, the head of the whole matter of its appearance, and the site of its manifestation—in a sense the résumé of all created being and occasion for its appearance—is the al-Haqiqa al-Muhammadiyya, or ‘Muhammadan Reality’ the Holy Prophet (Allah bless him and give him peace), whose consciousness was identical with this Shari‘a. 


We cannot ever claim to know all of the Prophet’s perfections (Allah bless him and give him peace), only that Allah describes him in His book as ‘light’; while at the same time, he had to be a human being, in order that the Sacred Law could be manifest, and the imperative of obeying it be binding on every human being. And Allah knows best.


www.masud.co.uk/ISLAM/nuh/masudq7.htm




There is nothing in the Al-Quran nor in his Mi'raj (Ascension) account to suggest that Muhammadsaw was the first of creation, nor the First of the Prophets to be created.   That is a wild and wishful thinking.   To me the meaning of the quoted verse ‘While Adam was between soul and body’" (al-Khasa’is al-kubra, 3-4) is that Muhammadsaw said he was a Prophet while Adam was between soul and body.   Between soul and body is spirit.  So what Prophet Muhammadsaw was saying was that he was a Prophet while Adam was still a spirit.   The Adam that the Prophet was referring to here is not the Adam of the Prophet to whom ALLAHswt taught all the Names which had never been taught to the angels.   The Adam being referred to in this verse is the generic Light of 1st. Creation.   Every human individual, in his/her own esoteric sense, is a prophet.  during any period of our (soul) existence, we are the prophets, inheriting the spirits and bodies of Adam & Eve to be purified and saved to the end.   We are therefore are intrinsic slaves as well as intrinsic messengers/prophets.  In other words our soul are the saviour coming from the saviour light of our own ligh tof the prophet.  Muhammadsaw was a prophet as well as a Prophet.   Please understand the difference.

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