Hajj & Umrah, - Mistakes inTawaaf)circumambulating the Ka‘bah(

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·To express one's intention verbally when the pilgrim startsTawaaf.
The correct manner is that the intention is made in the heart and there is no need to express it verbally.
·Circumambulating from within theHijr)the semi-circular area adjacent to theKa'bah(.
This is a great mistake, becauseTawaafis not deemed valid unless it encompasses the entireKa‘bah. One who circumambulates theKa‘bahand leaves theHijrhas circumambulated some of theKa‘bah, not all of it.
·Some pilgrims think thatTawaafis invalid unless one touches the Black Stone. The correct view is that kissing the Stone is an act ofSunnah)tradition(. It is not a condition for a validTawaaf. If the pilgrim cannot reach it unless he crowds with other people and harms them, it is obligatory in such a case to overlook touching and kissing the Black Stone and to just point to it from a distance.
·Touching the four corners of theKa‘bah.
The established act in theSunnah, however, is to touch the Black Stone and theYamaaniCorner of theKa‘bah, not all the corners. It was narrated that Ibn ‘Abbaasrefuted the action of Mu‘aawiyahwhen he touched the four corners of theKa‘bah. Mu‘aawiyahargued saying,"There is nothing to be abandoned from the House."Ibn ‘Abbaasresponded,"There was a good example for you in the Messenger of Allaah."Then Mu‘aawiyahsaid,"You have spoken the truth."
·Kissing theYamaaniCorner or pointing to it from afar.
TheSunnah, however, is to touch it with one's hand if one is able to do so. Otherwise, he passes by it with neither kissing nor pointing.
·DoingRamal)walking fast with making short steps( in all the rounds ofTawaaf.
The prescribed action is to do so only during the first three rounds ofTawaafAl-Qudoom)circumambulation of arrival( and that for‘Umrah.
·Women's crowding with men and vice versa inTawaaf. Both men and women are required to avoid this.
·Some women may inadvertently reveal parts of their‘Awrah)parts of the body that must be concealed( duringTawaaf, such as the neck, arms or chest. This makes them a source of temptation in a place where it is neither permissible nor suitable to attract attention and be looked at, except as worshiping and obedient women.
·Specifying a certain supplication for each round.
It is proved that the Prophet,, supplicated only with the following:"Rabbana aatina fi addunya hasanatan wa fi al-aakhirati hasanatan waqina ‘Athaaba annar )Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of Fire("]Quran 2: 201[ between theYamaaniCorner and the Black Stone; otherwise, one supplicates with whatever he wants of the good of the two worlds. Ibn Taymiyyahsaid,"In Tawaaf, there is no specific supplication that was narrated on the authority of the Prophetwhether by command, saying or teaching. Rather, it is prescribed to supplicate with other Sharee‘ah-approved supplications. Many people say a certain supplication under the Meezaab )the water drain on the roof of the Ka'bah(, etc; this action has no evidence in Sharee‘ah )Islamic legislation(."
·Raising the voice while supplicating inTawaafin a disruptive manner that removesKhushoo`)humbleness and solemnity( and confuses others who are performingTawaaf.
·Some pilgrims gather around a leader who prompts them with the supplication. This is against theSunnah)tradition(, and poses a source of indirect harm and confusion for others who are performingTawaaf.
·Standing at the Black Stone or in a place adjacent to it for a long period.
This causes others who are performingTawaafto miss the opportunity of touching the Stone. TheSunnahis that a pilgrim touches the Stone or points to it and then passes without stopping.
·Some pilgrims rub their bodies against theKa‘bahas well as its covering seeking its blessing.
This is a mistake, because theSharee‘ah-approved manner is to seek the blessing of theKa‘bahby makingTawaafseeking reward from Allaah The Almighty. As for rubbing the body against theKa‘bah'scurtains, the Prophet, sallallaahu‘alayhi wa sallam, neither did so nor directed us to this.
·Some pilgrims put off the upper garment ofIhraamand only wear the lower one; although the lower sheet could be under the navel and therefore part of one's‘Awrahis revealed. Such an action is prohibited.
·Rubbing the body against theMaqaam Ibraaheem,the Station of Ibraaheem )Abraham(and kissing it seeking its blessing.
This is a mistake, because the correct view is that such a place is neither rubbed against nor kissed as the Prophet,, did not do so.
·Some pilgrims think that touching theYamaaniCorner and the Black Stone is for blessing, not an act of worship. This leads them to some actions disapproved in theSharee‘ahactions, such as wiping the Stone or the Corner with a handkerchief or the end of the garment ofIhraam. Others press their children against the Stone seeking its blessing. The sound approach, however, is that such an action is done out of pure compliance with and obedience to the Prophet,.
·Some pilgrims think that if one makesTawaafalong with his child and he makes the intention on behalf of both of them, this is would not be enough for him.
The correct view, however, is that thisTawaafis enough for both of them. That is because each one of them has intendedTawaafor it has been intended on his behalf and a soundTawaafwas made for both of them. Consequently, both the intention andTawaafwill be enough for both of them.
·Some pilgrims end theirTawaafa few steps before reaching the Black Stone.
This is incorrect, because one is required to be certain that he has completed theTawaafin its entirety. Abandoning part of the round renders it invalid.

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Hajj & Umrah, - Mistakes inthe two Rak‘ahs of Tawaaf

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1. Some pilgrims think that it is obligatory to perform two Rak‘ahs )units of prayer( directly behind or near the Station of Ibraaheem )Abraham(and they overcrowd to do so. Nevertheless, this is an act of Sunnah )tradition( that can be done if possible. Otherwise, it is permissible to perform these two Rak‘ahs at any place in Al-Masjid Al-Haraam )the Sacred Mosque(.
2. Performing two long Rak‘ahs after Tawaaf. This is a mistake. The Sunnah is that one should perform two short Rak‘ahs. The Prophetperformed these two Rak‘ahs and recited the Surahs )chapters( Al-Faatihah and Al-Kaafiroon in the first Rak‘ah and Al-Faatihah and Al-Ikhlaas in the second Rak‘ah.
3. After performing the two Rak‘ahs of Tawaaf, some pilgrims stand at the Station of Ibraaheemand supplicate with a certain supplication called )the supplication of the Station(. This is an innovated act in religion. Moreover, this supplication does not have an origin in Sharee‘ah )Islamic legislation(.
4. Some pilgrims perform more than two Rak‘ahs for Tawaaf. Such an act is against the Sunnah of the Prophet.

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Hajj & Umrah, - Common errors related to Hajj

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First: Errors related to Ihraam:
Some pilgrims bypass the designated Meeqaat )Station of Ihraam( on their route without either being in Ihraam or entering into Ihraam there, proceeding until they reach Jeddah or some other place within the precincts of the Meeqaats, at which they enter into Ihraam. This is against the command of Allaah’s Messengerwhich stipulates that every pilgrim should enter into Ihraam at the Meeqaat which lies on his route.
If this happens to someone, he must either go back to the Meeqaat lying on his route and there enter into Ihraam, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.
This applies to all pilgrims regardless of whether one passes the Meeqaat by air, by sea or by land.
If one did not pass through one of the five designated Meeqaat he should enter into Ihraam at a point which is nearest to the Meeqaat on his route.
Second: Errors related to Tawaaf:
1. Starting the Tawaaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaaf from the Black Stone.
2. Doing one’s Tawaaf inside the Hijr of Ismaa’eel, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Ismaa’eel is a part of the Ka'bah which would then be left out of Tawaaf. Such Tawaaf is invalid.
3. Doing Ramal )i.e., taking quick short steps( during all seven circuits while Ramal is to be done only during the first three of the Tawaaf of arrival )Tawaaf Al-Qudoom(.
4. Struggling vehemently to kiss the Black Stone hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.
· It should be noted that the Tawaaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying “Allaahu Akbar” when one comes parallel to it, although one may be at a distance from it.
5. Wiping one’s hand over the Black Stone, seeking “blessings” thereby is a Bid’ah )innovation( with no basis in the Sharee’ah. The Sunnah is to touch it or kiss it only when it can be done easily.
6. Touching the Four Corners of Ka'bah or its walls, and wiping one’s hands against them. The Prophetdid not touch any part of Ka'bah except the Black Stone and the Yemeni Corner.
7. Saying specific formulas of supplications reserved for each circuit. The Prophetdid not specify any supplications except to say “Allaahu Akbar” when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, hesaid )the verse which means(:
“Rabbana, aatina’ fid-duniya hasanatan wa fil-aakhirati hasanatan wa qina athaaban-naar.”
"Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the Fire"&; ]Quran 2:201[
8. Raising one’s voice above the voices of others: whether in following or leading the Tawaaf as it causes confusion among the worshippers.
9. Struggling to pray at Maqaam Ibraaheem )Station of Ibraaheem(. This is contrary to the Sunnah besides being injurious to other worshipers. It is sufficient to pray the two Rak’ahs of Tawaaf after completing one’s Tawaaf anywhere within the Sacred Mosque.
Third: Errors related to Sa'y:
1. When climbing upon As-Safa and Al-Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hands while saying “Allaahu Akbar” as if they were saying Takbeer for prayer. This gesticulating is an error because the Prophetraised his hands only for supplication. Here you may glorify and magnify Allaah, The Most High, supplicating Him in any words you wish while facing the Ka'bah. It is preferable to recite the Thikr which the Prophetrecited at As-Safa and Al-Marwah.
2. Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.
Fourth: Errors related to ‘Arafaat:
1. Some pilgrims camp outside the boundaries of ‘Arafaat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafaat properly. This is a serious error which invalidates their Hajj since standing in 'Arafaat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in 'Arafaat during the night of sacrifice in particular.
2. Departing from ‘Arafaat before the sun has set is not permissible, because the messenger of Allaahstayed at ‘Arafaat’ until the sun had set completely.
3. Struggling through crowds in order to climb Mount ‘Arafaat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafaat is a place of standing and neither climbing Mount ‘Arafaat nor performing prayer there has been recommended.
4. Making supplications facing Mount ‘Arafaat’ is incorrect because the Sunnah is to face Qiblah while making supplication.
5. Making heaps of earth or pebbles during the day of ‘Arafaat at particular places by some people has no base in the Sharee'ah
Fifth: Errors related to Muzdalifah:
1. Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and Ishaa' prayers.
The correct position is that the pebbles can be collected anywhere within the boundaries of Al-Haram )the territory or precincts of Makkah(. It is known that the Prophetdid not ask that the pebbles for Jamrat-'Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning after leaving Muzdalifah and on entering Mina. The rest of the pebbles were picked up for him from Mina too.
2. Some pilgrims wash the pebbles, but this is not recommended.
Sixth: Error related to throwing the pebbles:
Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at devils; hence they hurl them with rage and force. However, the throwing of the pebbles has been merely:
1. Prescribed as a means of remembering Allaah the Most High.
2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophetprohibited, what is allowed is to throw pebbles the size of good beans.
3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.
4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Sharee’ah prescribes throwing the pebbles one by one, saying “Allaahu Akbar” at each separate throw.
5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.
Eight: Errors related to the visit of the Prophet’s Mosque:
1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophetin order to receive blessing are innovations. Blessings come from following what Allaah and His Messengerhave prescribed, and not from following innovations.
2. Going to the caves of Mount Uhud or to the caves of Hiraa' or Thawr near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allaah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Sharee'ah.
3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophetas for example the place where his camel sat, the Well of ‘Uthmaan or the Well of the Ring, and gathering soil from these places to obtain “blessings” are all innovations.
4. Calling upon the dead while visiting the graves at the Baqee' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there is a grievous error. Indeed, it is Shirk )ascribing partners to Allaah, The Most High(, as has been pointed out by scholars. It is clear from the Book of Allaah and the Sunnah of His Messengerthat all forms of worship are for Allaah alone. It is not permissible to call upon or to offer sacrifice, give vow or any other form of worship except for Allaah alone. Allaah, The Most High, Says )what means(:“And they were not commanded except to worship Allaah, ]being[ sincere to Him )alone( in religion."]Quran 98:5[
And )what means(:“And ]He )Allaah( revealed[ that the Masjids are for Allaah, so do not invoke with Allaah anyone."]Quran 72:18[
We ask Allaah, The Most High, to improve the condition of the Muslims and to give them understanding of the religion, and to turn all of us away from errors and deviations. Indeed, He is the Hearing, the Responding.

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Ahle sunnathwal Jamath, - Noor The Blessed Light of Rasoolalah

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We, the Ahl As-Sunnah Wa’l Jama, believe that it is indeed permissable to call the Prophet [May Allah bless him and grant him peace] “Noor”. The Qur’an has chosen and applied this word itself to the Prophet [May Allah bless him and grant him peace]. The companions would often call him [May Allah bless him and grant him peace] “Noor”. However, it is often at this point, that those who oppose this view believe from some erroneous conviction that they hold, that we claim the Prophet [May Allah bless him and grant him peace] was not human!! This is indeed strange and a gross accusation. For those who claim that he was not a human, have clearly ventured out of the bounds of Islam, and have entered into Kuffr. The belief of Ahl As-Sunnah Wa’l Jamma is that the Noble Prophet Muhammad [May Allah bless him and grant him peace] is Noor and human - as we shall now seek to demonstrate.
Allah Ta’ala says in the Holy Qur’an.
“Undoubtedly, there has come to you from Allah a light and a Book, luminous ”.
(Surah Al-‘Mai’dah’ Verse 15).
Imam Tabari and Qadi Shawkani write under this verse that the meaning of Noor in this verse is used for our Prophet Sallallahu ‘alaihi wa sallam as Zujaag said.
[Tafsir Tabari Tafsir Fathul Qadeer By Imam Tabari and Qadi Shawkani, under above verse]
From the above evidence we conclude that it is permissible to call Prophet [May Allah bless him and grant Him peace] “Noor” and it is not Kufr or Shirk as some people consider ir to be.
Proof from the Hadith
Imam Tirmidhi wrote that when Prophet (May Allah bless him and grant him peace) smiled, it seemed as if Noor was coming from his teeth.
(Chap on Shamaa’il Tirmidhi)
Allama ibn Jawzi writes:
That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”
(Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jowzi).
Hafidhh Ibn Kathir writes
Abu Huraira radhiAllahu 'anhu narrates that: 'One night RasoolAllah Sallallahu ‘alaihi wa sallam asked me to take Hassan and Hussain radhiAllahu 'anhum to their mother, when I departed with them I witnessed a light which lit our path and travelled with us until we reached their doorstep.
[Tareekh Ibn Kathir and Sirat Tun- Nabi Ibn Kathir chapter on Muj’izat]
Hafidhh Ibn Kathir writes:
Muhammad bin Hamza radhiAllahu 'anhu narrates that once RasoolAllah Sallallahu ‘alaihi wa sallam made my fingers glow with light. [Sirat Tun-Nabi Ibn Kathir chapter Muj’izat]
Hafidhh Ibn Kathir states that:
'When the Prophet Sallallahu ‘alaihi wa sallam was born, the King of Abysinnia witnessed the Noor of the Messenger Sallallahu ‘alaihi wa sallam'.
[Tareekh Ibn Kathir, vol.2, Chap Milad-un-Nabi]
Hafidhh Ibn Kathir writes:
'One companion radhiAllahu 'anhu reports that upon the occasion of Hajja-tul-Wida [the Prophets last seremon on the day of Hajj] he saw that the blessed face of RasoolAllah Sallallahu ‘alaihi wa sallam was shining like the moon. [Tareekh Ibn Kathir, vol.6 chap, Moa’jeezat]
Hafidhh Ibn Kathir writes:
'Whilst Abd-ul-Muttalib was walking with his son Abdullah, a woman saw a light in the forehead of Abdullah, she approached them and offered one hundred camels so that Abdullah may marry her but they refused her offer. Some time after his marriage to Amina, Abdullah again confronted this woman but this time she made no offers to marry him and said: 'The Noor upon your forehead is no longer present'.
[Tareekh Ibn Kathir, vol.2 Sirat Toon-Nabi Ibn Kathir,and Ibn Jareer Tabaree Chapter Mildun Nabi]
Hafidhh Ibn Kathir writes
'The Prophet Sallallahu ‘alaihi wa sallam said: 'I am the prayer of Ibraheem 'alaihi salaam, the prophecy of Isa 'alaihi salaam. When my mother was pregnant she witnessed so much light from her body that she could see the palaces of Syria'. [Ibn Kathir, vol.2 Sirat-Tun-Nabi Ibn Kathir Muktasar Sirat-Al-Rasool Ibn Shaykh Najdee]
Ibn-al-Jawzi narrates that the Noor of the Prophet Sallallahu ‘alaihi wa sallam would overcome the light of both the sun and the lamp.
[Al-wafa Ibn Jawzi Chapter Al Wilaada]
Hafidhh Ibn Kathir writes
Ka'ab bin Malik radhiAllahu 'anhu recited a [na'at] poem in the presence of the Prophet Sallallahu ‘alaihi wa sallam [part of which we have translated from Arabic is]:
'We have come to you and you have transformed our darkness into light and have removed the barriers' of ignorance.
[Tareek, and Sirat-Tun-Nabi, Ibn Kathir Chapter Muj’izat]
Hafidhh Ibn Kathir writes:
Hassaan Bin Thaabit radhiAllahu 'anhu said: 'RasoolAllah Sallallahu ‘alaihi wa sallam is that star from which even the moon of the fourteenth night obtains it light'.
[Tareekh Ibn Kathir, chap Wilada]
Hafidhh Ibn Kathir writes:
From Ibn Hashaam who narrates that Hassaan Bin Thaabit RadiAllahu 'anhu who said: ' When I was eight years old, a Jew was calling to the people, they gathered around him and asked him what was the commotion, he replied: "The star of Ahmad has risen, that which is born tonight"
[Tareekh Ibn Kathir, vol.2 Sirat-Toon-Nabi Ibn Hassham chapter Milad un Nabi.]
All these references are proof of the light of RasoolAllah Sallallahu ‘alaihi wa sallam, which was felt by the people and witnessed by those in his presence.
What was the first thing that Allah created?
There is a difference of opinion amongst the Scholars with regards to what was the first to be created, whether it was water, Arsh, (Throne) Rooh (noor) of Muhammad Sallallahu ‘alaihi wa sallam, We say that Prophet [May Allah bless him and grant Him peace] was the first creation of Allah Almighty.
Allah Almighty says in the Qur’an,
“And O beloved! Remember when We took covenant from the Prophets and from you, and from Nuh and Ibrahim and Musa and Isa son of Maryam and We took from them a firm covenant.” (Verse 7 under Surah Al-Ahzab).
From the above verse we are shown that Allah took the covenant from His beloved Habib first and then from the other Anbiya’s, even though they came before. The answer to this has been written by the following scholars:
Imam Tabari, Hafidhh ibn Kathir and Imam Qurtabi write, Qattadah reported that:
Prophet Muhammad Sallallahu ‘alaihi wa sallam said that “I was created before every one and I came at the end of all the Prophets.”
[Tafsir Tabari, Tabareeh, Qurtabeah, Ibn Kathir, and under the verse of Surah Ahzab” (Qur’an)
Allah Almighty says in the Qur’an,
“Who sees you when you stand” and
“ …your movements among those who offer prayers”.
(Verse 219 under Surah Al-Shuara).
Hafidhh ibn Kathir and Qadi Shawkani write that:
Abdullah bin Abbas reported that the verse
“…your movements among those who offer prayers”, means that the noor moved from one Prophet to the next and this carried on until it reached Amina’s house and then the Prophet [May Allah bless him and grant Him peace] was born.
Hafidhh Ibn Kathir writes
The Prophet Muhammad [May Allah bless him and grant him peace] said that I always stayed amongst the pure and then at the end I appeared in to my Mother.
[Sirat-Un-Nabi Wiladatun-Nabi By Hafidhh Ibn Kathir]
We are now presenting the Qaseedah recited by Abbas [May Allah be pleased with Him] who was the uncle of the Prophet. Unanimous scholars such as Ibn Abdul Barr, Imam Dhabi and Hafiz Asqalani
And many others have written this so no one can have the courage to decline this Qaseedah.
Hafidh ibn Qayyam, Hafidh ibn Kathir and ibn Mohammad bin Abdul Wahhaab al Najdi write,
Abbas radhiAllahu 'anhu narrates that on returning from the expedition of Tabuk, I said to RasoolAllah Sallallahu ‘alaihi wa sallam: 'I wish to recite Qaseedah about you', upon which he replied: 'May Allah bless your mouth! I then recited this Qaseedah: (We Have Translated part of it in English from Arabic)
"Before you came into the World, you were under the leafs of Heavens trees. Prophet Adam Alay hissallam covering his body with the leafs of Heavenly trees. (when his Heavenly clothes were taken of him )
Before Adam came into the world ,your (Noor) was transferred upon his forehead.
Through Adam you came into the world, but at the time you were not human, nor a piece of flesh, not even a drop of blood.
But at the time you were only (Noor) in your fore Fathers back.
And when others were drowning your foreFather boarded Nooh (Alay hissallams) boat off,
After coming off the boat your (Noor) was transferred from one clean woman to another.
Until you came into the back of Prophet Ibraheim Alay hisslam. How can the fire burn him while you were in his back.
Then you travelled into Khindaf who was also a clean woman.
That is how you kept travelling forward, until the time of your birth came, when you were born, the Earth, the edge of the sky, all shone as they never did from your Noor. We are still travelling under the same guidance of that Noor
[Narrated and certified by Abdul Barr,Qadhi Ayyad in Al Shifa Ibn Atheer, Tibraani, Ibn Qayyim in Zad-ul-Ma'ad vol.3 pg.10, Ibn Kathir in Tareekh in end of chapter Gazwa-e- Tabuk and Ibn Muhammad bin Abdul Wahhab al Najdee in Mukhtasar Serrat-ul-Rasool. Sirat-an-Nabi Ibn Kathir, Us-dul Gabah, Ibn Aseer, Al Asaba by Askalani, Al-Isteyab Ibn Abdul Barr biography of Hoorainm Ibn Oas, Talkees Mustadrak by Hafidhh Dhabi, Nashrut Teeb by Molana Ashraf Ali Thanwi]
Qadi AyyazIn his book As-Shifa narrated from Abdullah Ibn Abbas that Prophet Muhammad Sallallahu ‘alaihi wa sallams Noor was created 2000 years before the creation of the world.
[Shifa, chapter 1 page 48]
Ibn Mohammad bin Abdul Wahhab al Najdi writes,
There is a Hadith in which RasoolAllah (Sallallahu ‘alaihi wa sallam) stated: 'I was a Prophet even when Adam 'alaihi salaam was between clay and water (i.e. in the process of being created) [“This Hadith is transmitted by Tirmidhi, Muktaser Sirat-al-Rasool by Ibn Muhammad ibn Mohammad bin Abdul Wahhab al Najdi, Baihaqi, Ahmad, Hakim and Dhahabi declare it to be Sahih”]
Prophet (Sallallahu ‘alaihi wa sallam) stated: 'I have always been amongst the good (group), and my Noor was present even before Adam 'alaihi salaam'.
[“Qadhi Iyyad from Tabari Al-shifa Chap, Millad-un Nabi”]
The Companions used to call Prophet [May Allah bless him and grant Him peace] Noor
When RasoolAllah Sallallahu ‘alaihi wa sallam had passed away, the following Na'ats were recited. Imam Ibn Sa’ad writes, Hassaan Bin Thaabit RadhiAllahu 'anhu recited:
“Who can compare to the one who was Noor, the one from whom light was extracted. There were blessings in his commands and he was our guide and Warner. He was such a Noor that his light shone upon the whole of the creation. The person who has shown us the path of this blessed (Noor) attained success. He was the light, he was the Noor. It is his footsteps that we follow, and after Allah, he was our ears and eyes.'
Ka'ab bin Malik RadhiAllahu 'anhu stated: 'He was Basheerun /Nazeer and the rays of his Noor kept us enlightened. Allah saved us through his blessings of Noor, and through his mercy obtained salvation from the fire of Hell'.
Arwa Bint Abdul Muttalib radhiAllahu 'anha stated: 'If I weep, then it is for him who was the Noor for all the nations, he was the Messenger of Allah and his name was Ahmad, let me remain in this state of mind'.
Aatiqa Bint Abdul Muttalib RadhiAllahu 'anha: stated 'O my eyes! Weep! For the one who was the selected Noor, who was from the children of Hashim'.
Safiya Bint Abdul Muttalib radhiAllahu 'anha: stated 'Upon the one with whom Allah is pleased, the one upon guidance and piety, the one who brought the light of guidance after darkness'.
Hind Bint Usaasa Bin Abdul Muttalib RadhiAllahu 'anha: stated 'He was the moon of the fourteenth night, such a Noor from which light was extracted and by the Lord he was bestowed with the Book'. [“Tabqaat Ibn Sa'ad chapter Wafat-An-Nabi”]
Everything contained in this chapter is evidence in support of the fact that the Noor of RasoolAllah (Sallallahu ‘alaihi wa sallam) was present long before human creation. For this reason the Ahl-as-Sunnah believe that although RasoolAllah (Sallallahu ‘alaihi wa sallam) was a human being (bashar), it is also justified to call him Noor.
This was the reality of the creed of Noor, which is the belief of the Ahl-as-Sunnah wa 'al Jamaa'ah. The final question we ask if it is kufr to have such belief, can all the Scholars whose names and references given, also be classified as Kaafirs?

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