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الفتح الربانی
Fath al-Rabbani
كتاب خلق العالمBook of the Creation of the World
بَابُ أَوَّلِ الْمَخْلُوقَاتِ وَفِيهِ ذِكْرُ الْمَاءِ وَالْعَرْشِ وَاللَّوْحِ وَالْقَلْمِChapter: The first of creation, including mention of water, the Throne, the Tablet, and the Pen
Hadith 10208
اُردوEn
عَنْ عُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ ((أَوَّلُ مَا خَلَقَ اللَّهُ تَبَارَكَ وَتَعَالَى الْقَلَمَ ثُمَّ قَالَ لَهُ اكْتُبْ فَجَرَى فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ))
It is narrated from Sayyiduna Ubadah bin Samit (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: Allah Almighty created the Pen first and then said to it: Write. So it began to move at that very moment and wrote down all matters that would occur until the Day of Judgment.
Brief Explanation
Benefits: … From this hadith, it is understood that the very first creation is the Pen (qalam). Shaykh al-Albani rahimahullah writes: In the hearts of many people, this belief has become firmly established that the first thing Allah, the Exalted, created was the light (nur) of Muhammad, the Messenger of Allah sallallahu alayhi wa sallam. However, this belief is baseless, and the chain of narration for the hadith of ‘Abd al-Razzaq is not well-known. Furthermore, this hadith also refutes those who consider the Throne (‘Arsh) of Allah, the Exalted, to be the first creation, because they do not possess any clear text for this claim; everything has been said in the light of inference and ijtihad (independent reasoning).
The evidences for the Pen (qalam) being the first creation are clear. In the presence of such explicit texts, there remains no room for any other ijtihad (independent reasoning).
To interpret these ahadith as meaning that after the Throne (‘Arsh), the first creation is the Pen (qalam), is false. If there had been any definitive text regarding the Throne being the first of creation, then such an interpretation could have been possible.
Some people of a philosophical inclination hold the view that events (hawadith) have no beginning, and that before every creation, the existence of some other creation is necessary.
If this theory is accepted as correct, then nothing can be called the first of creation (awwal al-makhluqat). Whereas, in this blessed hadith, such people have been refuted, and by declaring the Pen (qalam) as the very first creation, it has been established that there is a beginning to creation, and before this beginning, no individual of creation existed. (Sahihah: 133) This is a quality unique to Allah, the Exalted: that He has existed from pre-eternity (azal), and will remain until eternity (abad); He has neither a beginning nor an end.
The evidences for the Pen (qalam) being the first creation are clear. In the presence of such explicit texts, there remains no room for any other ijtihad (independent reasoning).
To interpret these ahadith as meaning that after the Throne (‘Arsh), the first creation is the Pen (qalam), is false. If there had been any definitive text regarding the Throne being the first of creation, then such an interpretation could have been possible.
Some people of a philosophical inclination hold the view that events (hawadith) have no beginning, and that before every creation, the existence of some other creation is necessary.
If this theory is accepted as correct, then nothing can be called the first of creation (awwal al-makhluqat). Whereas, in this blessed hadith, such people have been refuted, and by declaring the Pen (qalam) as the very first creation, it has been established that there is a beginning to creation, and before this beginning, no individual of creation existed. (Sahihah: 133) This is a quality unique to Allah, the Exalted: that He has existed from pre-eternity (azal), and will remain until eternity (abad); He has neither a beginning nor an end.
