Thi excerpt i taken from heikh Irhad Ullah Maan' book The earch for Truth.
Tawheed in Eence mean to conider Allah Almighty alone in Hi eence, unique and without partner; He ha neither a wife nor children, neither a mother nor a father, He i not a part of anyone' eence, nor i anyone a part of Hi eence. hirk in Eence mean to aociate omeone ele with Allah Almighty in Hi eence, that i, to ay that o-and-o i Hi child or that o-and-o i a part of Hi eence.
The Quran refute the People of the Book' hirk in eence and declare them dibeliever and polytheit becaue of thi belief:
[وَ قَالَتِ الۡیَہُوۡدُ عُزَیۡرُۨ ابۡنُ اللّٰہِ وَ قَالَتِ النَّصٰرَی الۡمَسِیۡحُ ابۡنُ اللّٰہِ ؕ ذٰلِکَ قَوۡلُہُمۡ بِاَفۡوَاہِہِمۡ ۚ یُضَاہِـُٔوۡنَ قَوۡلَ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَبۡلُ ؕ قٰتَلَہُمُ اللّٰہُ ۚ۫ اَنّٰی یُؤۡفَکُوۡنَ]،[اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَ رُہۡبَانَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ وَ الۡمَسِیۡحَ ابۡنَ مَرۡیَمَ ۚ وَ مَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوۡۤا اِلٰـہًا وَّاحِدًا ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ سُبۡحٰنَہٗ عَمَّا یُشۡرِکُوۡنَ]
[And the Jew aid, "Ezra i the on of Allah," and the Chritian aid, "The Meiah i the on of Allah." That i their aying with their mouth; they imitate the aying of thoe who dibelieved before them. May Allah detroy them; how are they deluded?] [They have taken their cholar and monk a lord beide Allah, and alo the Meiah, on of Mary, while they were commanded only to worhip one God; there i no god but He. Exalted i He above what they aociate with Him.]
Reference: (At-Tawbah: 31, 30)
Attributing Children and Part to Allah:
The polytheit of Mecca conidered angel to be the daughter of Allah, but Allah Almighty refuted their fale belief.
Reference: (Al-An'am:101)
ome polytheit believed in the merging of Allah' eence with creature uch a angel, jinn, and human (thi belief i called Hulool). ome polytheit believed that Allah i merged in everything in the univere (thi belief i called Wahdat al-Wujud). Allah Almighty refuted all thee fale belief:[وَ جَعَلُوۡا لَہٗ مِنۡ عِبَادِہٖ جُزۡءًا ؕ اِنَّ الۡاِنۡسَانَ لَکَفُوۡرٌ مُّبِیۡنٌ]
And for Him i whatever i in the heaven and the earth; and thoe who aociate other with Allah ay, "We only worhip them that they may bring u nearer to Allah in poition." Indeed, Allah will judge between them concerning that over which they differ.
Reference: (Fuilat:16)
Indeed, man i clearly ungrateful.
Reference: (Fuilat:17)
Reference: (Fuilat:18)
Reference: (Az-Zukhruf:15)
(
Reference: Fuilat:16
) Offpring are a part of their parent; the wrongdoer have attributed a part to Allah, what a great crime it i. (
Reference: Fuilat:17
) Thoe who believe in uch thing. (
Reference: Fuilat:18
) Their dibelief i manifet. (Tafir Muradabadi and tranlation by Ahmed Raza Khan ahib)From all thee vere, it i proven that Allah Almighty ha no family, He ha no wife or children, neither a mother nor a father. Neither the eence of Allah Almighty i merged in any living or non-living thing in the univere, nor i He a part of anything. Neither any other living or non-living thing in the univere i merged in the eence of Allah Almighty, nor i anything a part of Allah' eence. Neither wa any creation created from Hi light, nor i any creation a part of Hi light. Allah Almighty i free from aociating partner in Hi eence.
Reference: (Al-Baqarah:117,116)
To conider the Prophet a Allah in human form i dibelief and polytheim. Nowaday, ome who recite the Kalima hold belief exactly like Chritian and ay:
He who wa on the level of the Throne, became God
Decended in Medina a Mutafa (the Choen One)
In fact, they wrong themelve even more becaue Chritian called Jeu (peace be upon him) God
Reference: (Al-Ma'idah:72 to 77)
, but they have gone a few tep further and called not only the Meenger of Allah ﷺ but alo ordinary elder a Allah.Like a parrow, I go to Medina and Kot Mithan, the Houe of Allah
Colorle became colorful, form became radiant
In the apparent i the guide, in the inner i Allah
The delicate face of Pir Farid how u the reaon i Allah
Reference: (Hajj Faqir Bar Atana Pir p.45)
And thoe who ay the Kalima and claim that the Prophet ﷺ i a light from the light of Allah are denying the vere of the Holy Quran in which the Prophet ﷺ i mentioned a a ervant of Allah, a human being, and there i mention of hi family and offpring (detailed dicuion will come in the debate on light and human). Beide thi, they are openly denying the following vere of the Quran, which tate that there i none like Allah (neither in eence, nor in attribute, nor in power, nor in right):
[لَيْسَ كَمِثْلِهِ شَيْءٌ] There i nothing like unto Allah.
Reference: (Ah-hura:11)
They made the ervant of Allah a part of Allah; indeed uch a peron ha become a dibeliever:
[وَ جَعَلُوۡا لَہٗ مِنۡ عِبَادِہٖ جُزۡءًا ؕ اِنَّ الۡاِنۡسَانَ لَکَفُوۡرٌ مُّبِیۡنٌ]
Thee people made the ervant of Allah a part (portion) of Allah; indeed the peron ha openly become a dibeliever.
Reference: (Az-Zukhruf:15)
The delegation of the Prophet Muhammad ﷺ had a debate with 60 Chritian from Najran. They aid: If Jeu (peace be upon him) i not the on of Allah, then tell u who hi father i. And all of them tarted peaking. The Prophet Muhammad ﷺ aid: Do you not know that a on necearily reemble hi father? They admitted thi, then he aid: Do you not know that our Lord i the Ever-Living, the One who doe not die, and death will come to Jeu (peace be upon him)? They alo admitted thi. Then he aid: Do you not know that our Lord i the true dipoer and protector of Hi ervant and the provider? They aid: Ye! The Prophet ﷺ aid: Jeu (peace be upon him) i alo like thi? They aid: No. He aid: Do you not know that nothing in the heaven and the earth i hidden from Allah? They admitted thi. The Prophet ﷺ aid: o doe Jeu (peace be upon him) know anything of thi without divine knowledge? They aid: No. The Prophet ﷺ aid: Do you not know that Jeu (peace be upon him) wa in the womb, wa born like other born being, wa fed like children, ate and drank, and had human ailment? They admitted thi. The Prophet ﷺ aid: Then how can he be Allah, a you imagine? They all remained ilent and could not repond. Then the firt 80 or o vere of urah Al-Imran were revealed.
Reference: (Tafir Naeemuddin Muradabadi, Al-Imran:3/2, Benefit 2)
Among the Divine attribute, Hayy mean eternal, that i, one who poee uch perpetuity that death i impoible. Qayyum i the One who i elf-ubiting and manage the affair of creation in their worldly and hereafter need:
[وَ جَعَلُوۡا لَہٗ مِنۡ عِبَادِہٖ جُزۡءًا ؕ اِنَّ الۡاِنۡسَانَ لَکَفُوۡرٌ مُّبِیۡنٌ]
Ahmad Raza ahib tranlate thi vere a:
And He ha taken a portion of Hi ervant. (
Reference: F16
) Indeed (
Reference: F17
) man i openly ungrateful. (
Reference: F18
)In the Tafir it i written (
Reference: F16
) The wrongdoer have aigned a portion to Allah, the Bleed and Exalted, what a great crime thi i. (
Reference: F17
) Thoe who believe in uch thing. (
Reference: F18
) Their dibelief i evident.
Reference: (Az-Zukhruf:15)
You have oberved above Ahmad Raza Khan ahib’ tranlation and Naeem Murad Abadi’ Tafir; the thing which, according to Ahmad Raza Khan ahib, the Quran i refuting—do not ome who profe the Kalima hold thee ame belief about the Meenger of Allah ﷺ?
In the Holy Quran, many place refute “hirk in the Eence”.
Reference: (Al-Baqarah:117,116), (At-Tawbah:31,30), (Bani Ira'il:11)
At thee place, hirk in the Eence i declared a hirk and dibelief, and it i tated that thoe who conidered other a part of Allah' eence ued to eat food and had other human need.
Reference: (Al-Ma'idah:72 to 77), (Maryam:16 to 36)
Wherever the word darkne and light appear in the Holy Quran, they mean dibelief and faith repectively. For example,
Reference: (Al-Baqarah:17, 18, 20, 257), (Al-Ma'idah:15, 16, 44, 46), (Fatir:19 to 23), (Az-Zumar:22-59)
And in urah Al-An'am, the meaning of darkne and light, night and day have been mentioned. No Mulim denie the radiance of the Prophethood' un, nor the humanity of the Prophet ﷺ. The Quran, Hadith, other heavenly book, and Ilam have alo been called light. The Quran i called
Reference: (Al-Ma'idah:15)
, the Torah i called
Reference: (Al-An'am:91)
, Ilam i called
Reference: (An-Nur:35)
, and the Meenger of Allah ﷺ i called
Reference: (Al-Ahzab:46)
iraj Munir (a hining lamp). Both the Quran and Hadith are divine revelation, one i clear revelation, the other i hidden revelation, and both are light becaue revelation i alo light. The Prophet ﷺ aid: [أوتيت القرآن و مثله معه] "I have been given the Quran and omething like it along with it."
Reference: Munad Ahmad:4/131, Abu Dawood, Kitab al-unnah, Bab on Adherence to the unnah:4604
The noble character of the Prophet ﷺ wa the very embodiment of the Quran. A Lady Aiha aid: [ كان خلقه القرآن ] "The character of the Prophet ﷺ wa the Quran."
Reference: Mulim, Kitab alat al-Muafirin, Bab Jami' alat al-Layl... etc.:746, Munad Ahmad:6/163,216, Naai, Kitab Qiyam al-Layl, Bab Qiyam al-Layl:1602
Therefore, the character of the Prophet ﷺ i alo light. Hadith i the name of the aying and action of the Prophet ﷺ, and it i alo light. Thu, the Prophet ﷺ i a hining lamp and light in term of the light of prophethood and the light of guidance. Thi i the concept and belief of the Mulim regarding the illumination of the Mater of mankind ﷺ, and the expreion of thi belief i proven from the Quran, Hadith, and all the Companion. And the people who preent the Quranic vere, the meaning of thi matter become even clearer from thi vere, and the word "light upon light from Allah" are not there:
[قَدۡ جَآءَکُمۡ مِّنَ اللّٰہِ نُوۡرٌ وَّ کِتٰبٌ مُّبِیۡنٌ]،[یَّہۡدِیۡ بِہِ اللّٰہُ مَنِ اتَّبَعَ رِضۡوَانَہٗ سُبُلَ السَّلٰمِ وَ یُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِہٖ وَ یَہۡدِیۡہِمۡ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ] [المائدۃ:16،15]
Indeed, there ha come to you from Allah a light (
Reference: F58
) and a clear Book (F59). Allah guide by it thoe who follow Hi pleaure to the way of peace and bring them out of darkne into the light by Hi permiion and guide them to a traight path.
Reference: (Tranlation by Ahmad Raza)
(
Reference: F58
) The Meenger of Allah ﷺ i called light becaue through him the darkne of dibelief wa removed and the path of truth became clear. (
Reference: F59
) Refer to the Holy Quran.
Reference: (Tafir by Naeem Murad Abadi)
You have oberved Ahmad Raza Khan ahib' tranlation and Tafeer Muradabadi, but in reality, both Noor and Kitab Mubeen refer to the Holy Quran. The "waw" (and) between them i a conjunctive explanatory particle, the clear evidence of which i the next vere of the Quran, in which it i aid,
[یَّہۡدِیۡ بِہِ اللّٰہُ] that through it Allah Almighty guide. If light and the book were two eparate thing, then the word [يَهْدِى بِهِمَاالله] would have been ued, meaning Allah Almighty guide through both. From thi text of the Holy Quran, it become clear that both light and the clear book refer to the ame thing, that i, the Holy Quran. It i not that by light the Meenger of Allah ﷺ i meant and by the book the Holy Quran, a the innovator claim, who have fabricated the belief that the Prophet ﷺ i the light from the light of Allah and deny hi humanity. imilarly, to prove thi fabricated belief, they alo narrate a hadith that Allah firt created the light of the Prophet ﷺ and then from that light created the entire univere, although thi hadith i not found in any authentic collection. Moreover, thi i alo againt the authentic hadith in which the Noble Prophet ﷺ aid:
[إن أول ما خلق الله القلم] The firt thing Allah Almighty created wa the Pen:
Reference: Tirmidhi, Book of Detiny, Chapter on the Greatne of Faith in Detiny: 2155], [Abu Dawood, Book of unnah, Chapter on Detiny: 4700
And regarding thi hadith, Allama Albani, may Allah have mercy on him, ay:
(فالحديث حديث صحيح بلا ريب، و هو من الأدلة الظاهرة على بطلان الحديث المشهور،،أول ما خلق الله نور نبيك ياجابر!) Thi hadith i authentic and it invalidate the famou hadith of Jabir that Allah Almighty firt created the light of your Prophet ﷺ.
Reference: Taa'leeqaat lil Albani 'ala al-Mihkah:34/1
The iue i eentially not about the humanity or luminoity of the Prophet ﷺ; the real iue i whether your creation ﷺ wa from clay or from light? It i proven by evidence that your creation wa from clay like ordinary human. It i etablihed from the Quran and Hadith that Adam (peace be upon him) wa a human
Reference: (urah ad:71)
and Adam (peace be upon him) wa created from clay.
Reference: (Al-Hijr: 26), (Ar-Rahman:14)
Then from water, i.e., perm, the human race decended, and all human are the offpring of Adam (peace be upon him), that i, human:[وَ مِنۡ اٰیٰتِہٖۤ اَنۡ خَلَقَکُمۡ مِّنۡ تُرَابٍ ثُمَّ اِذَاۤ اَنۡتُمۡ بَشَرٌ تَنۡتَشِرُوۡنَ]
And among Hi ign i thi, that He created you from dut; then, behold, you are human being preading [throughout the earth].
Reference: (Ar-Rum: 20)
[ہُوَ الَّذِیۡ خَلَقَکُمۡ مِّنۡ نَّفۡسٍ وَّاحِدَۃٍ وَّ جَعَلَ مِنۡہَا زَوۡجَہَا لِیَسۡکُنَ اِلَیۡہَا]
It i He who created you from one oul and created from it it mate, that he might dwell in ecurity with her.
Reference: (Al-A'raf: 189)
And in thi matter, the prophet are alo included, thu it i proven that all the noble prophet, peace be upon them, were alo human:
[یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَ اَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ]
O children of Adam! If there come to you meenger from among you, relating to you My vere, then whoever fear Allah and reform - there will be no fear concerning them, nor will they grieve.
Reference: (Al-A'raf:35)
For further reference, ee
Reference: (Aal Imran:79), (Az-Zumar:71)
becaue all the noble prophet, peace be upon them, were decendant, brother, and forefather of one another and were from among human, moreover, they were men.The divine command i:
[وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا وَّ اِبۡرٰہِیۡمَ وَ جَعَلۡنَا فِیۡ ذُرِّیَّتِہِمَا النُّبُوَّۃَ وَ الۡکِتٰبَ فَمِنۡہُمۡ مُّہۡتَدٍ ۚ وَ کَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ]
And We made Noah and Abraham meenger, and We betowed upon their decendant prophethood and the cripture; among them were thoe who guided themelve, and mot of them were defiantly diobedient.
Reference: (Al-Hadid:26)
And after Abraham, all the prophet are hi decendant:
[وَ وَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ جَعَلۡنَا فِیۡ ذُرِّیَّتِہِ النُّبُوَّۃَ وَ الۡکِتٰبَ وَ اٰتَیۡنٰہُ اَجۡرَہٗ فِی الدُّنۡیَا ۚ وَ اِنَّہٗ فِی الۡاٰخِرَۃِ لَمِنَ الصّٰلِحِیۡنَ]
And We gave him Iaac and Jacob, and We placed among hi decendant prophethood and the cripture. And We gave him hi reward in thi world, and indeed, he i among the righteou in the Hereafter. (Al-Ankabut:27)
It i a trange coincidence that the firt nation (who denied) told the Prophet (peace be upon them) that you are human, we do not accept you a prophet, and the denier of thi era ay that we do not conider the Prophet human, while the Quran ay that all the Prophet (peace be upon them) were human and were prophet. Thoe who aid that human cannot be prophet alo denied revelation, and now thoe who ay that our Prophet i not human have alo denied countle vere of the Quran, which i a very dangerou matter and an act of great audacity and boldne. Thee people do not remember the Day of Judgment.
The earlier denier aid you are human, not a prophet, even though he wa both a prophet and human.
Reference: (Ah-hu'ara 154 to 186)
And the Prophet aid that we are human:[قَالُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا بَشَرٌ مِّثۡلُنَا ؕ تُرِیۡدُوۡنَ اَنۡ تَصُدُّوۡنَا عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُنَا فَاۡتُوۡنَا بِسُلۡطٰنٍ مُّبِیۡنٍ]،[قَالَتۡ لَہُمۡ رُسُلُہُمۡ اِنۡ نَّحۡنُ اِلَّا بَشَرٌ مِّثۡلُکُمۡ وَ لٰکِنَّ اللّٰہَ یَمُنُّ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ؕ وَ مَا کَانَ لَنَاۤ اَنۡ نَّاۡتِیَکُمۡ بِسُلۡطٰنٍ اِلَّا بِاِذۡنِ اللّٰہِ ؕ وَ عَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ]
[They aid: You are jut like u, you want to prevent u from worhipping what our forefather worhipped, o bring a clear miracle.] [Their meenger aid: urely, we are only men like you, but Allah betow Hi favor on whom He will among Hi ervant, and it i not for u to bring you any miracle except by Allah’ permiion, and the believer hould put their trut only in Allah.]
Reference: (Ibrahim: 10, 11)
[ قُلۡ سُبۡحَانَ رَبِّیۡ ہَلۡ کُنۡتُ اِلَّا بَشَرًا رَّسُوۡلًا]،[وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰۤی اِلَّاۤ اَنۡ قَالُوۡۤا اَبَعَثَ اللّٰہُ بَشَرًا رَّسُوۡلًا]،[قُلۡ لَّوۡ کَانَ فِی الۡاَرۡضِ مَلٰٓئِکَۃٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ لَنَزَّلۡنَا عَلَیۡہِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا]
ay! Pure i my Lord, who ent man (
Reference: F196
) and what prevented people from believing when guidance came to them except that they aid, "Ha Allah ent a man a a meenger?" (
Reference: F197
). ay! If there were angel on earth (
Reference: F198
), We would have ent down to them a meenger from among the angel (
Reference: F199
).
Reference: (Bani Irael: 93 to 95)
(
Reference: F199
) Becaue he would be of their kind, but when men dwell on earth, it i very unreaonable to ak for a meenger from among the angel.
Reference: (Tranlation by Ahmad Raza Khan ahib, Tafir by Muradabadi)
The Quran repeatedly tate that the prophet were from among their own people and were their brother.
Reference: (Ah-hu'ara: 106,124,142,161), (Al-Ahqaf: 21)
Here, the word "brother" i ued everywhere.
Reference: (Hud: 25,27,28,30,36,38,50,61,63)
All thee reference are about the people, meaning the noble prophet (peace be upon them) were from among their own people:[وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِہٖۤ ۫ اِنِّیۡ لَکُمۡ نَذِیۡرٌ مُّبِیۡنٌ]
And We ent Noah (peace be upon him) to hi people, urely I am to you a clear warner.
Reference: (Hud: 25)
[وَ مَا جَعَلۡنَا لِبَشَرٍ مِّنۡ قَبۡلِکَ الۡخُلۡدَ ؕ اَفَا۠ئِنۡ مِّتَّ فَہُمُ الۡخٰلِدُوۡنَ]
And We did not grant to any man before you eternity; o if you die, will they live forever?
Reference: (Al-Anbiya:34)
Further reference
Reference: (Bani Ira'il:93 to 95)
whoe tranlation ha already been given above.You ﷺ are a ervant, a decendant of Adam. The family of the Prophet ﷺ i mentioned in the Quran:
[اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ وَ اَزۡوَاجُہٗۤ اُمَّہٰتُہُمۡ]
The Prophet (ﷺ) ha a greater right over the believer than themelve, and hi wive are their mother.
Reference: (Al-Ahzab:6)
For more reference ee
Reference: (Al-Ahzab:28 to 59,33)
① You ﷺ were from among the people of Mecca:
[لَقَدۡ مَنَّ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ اِذۡ بَعَثَ فِیۡہِمۡ رَسُوۡلًا مِّنۡ اَنۡفُسِہِمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ]
Allah ha conferred a favor upon the believer when He ent among them a Meenger from themelve, reciting to them Hi vere.
Reference: (Aal Imran:164)
For more reference ee
Reference: (At-Tawbah:128)
② You ﷺ were a man, and all prophet were men. They had wive and children, they ate food, and all faced death.
Reference: (Yunu:2), (Al-A'raf:69,63), (Yuuf:109), (Al-Anbiya:34) and (Al-Furqan:20,7), (Al-Anbiya:8,7)
In ahih Bukhari, ahih Mulim, and Mihkat al-Maabih, there i detailed mention of the parent of the Prophet ﷺ, the birth of the Prophet ﷺ, the eating and drinking of the Prophet ﷺ, the leeping of the Prophet ﷺ, the relieving of need of the Prophet ﷺ, the wive and children of the Prophet ﷺ, the illne and death of the Prophet ﷺ, the reting of the Prophet ﷺ due to fatigue, and other human neceitie. And
Reference: Bukhari, Book of Virtue of the Anar, Chapter on the Miion of the Prophet ﷺ, under, Hadith: 3850
contain the name of the left decendant of the family of the Meenger of Allah ﷺ, and here we want to cite a hadith from Bukhari. Holding the hand of ayyiduna Ali رضي الله عنه, ayyiduna Abba رضي الله عنه aid: By Allah! It eem to me that the Meenger of Allah ﷺ will pa away in thi illne, becaue I recognize the face of thoe who died from the on of Abdul Muttalib.
Reference: Bukhari, Book of Military Expedition, Chapter on the Illne and Death of the Prophet ﷺ: 4447
And it i the law of Allah that only human being are born from human being.
Reference: (Aal Imran:47)
And from human, no luminou (in term of creation) being i born.
Reference: (Al-Furqan:54)
He i: and He i the ame Being who created man from water (perm) and then determined hi relative and in-law, and your Lord i the All-Powerful. Thi Quranic interpretation of man applie truthfully to the bet of mankind ﷺ. Thoe who ay that you ﷺ are light from the light of Allah refer to a vere of the Quran and a narration by the author Abdul Razzaq. In thi regard, it hould be noted that the mentioned vere of the Quran doe not contain the word "light from the light of Allah"; at mot, you can prove that you ﷺ are light in term of attribute, which no Mulim denie. The chain of narration of the Abdul Razzaq narration i required to determine whether it i authentic or not, becaue no hadith can be accepted without a chain of narration.
A i in
Reference: the introduction of ahih Mulim.[Chapter on Clarifying that the Chain of Narration i part of the Religion... etc.: 26-32
What would be the reconciliation between thi narration and other evidence from the Quran and hadith, which prove that the Prophet ﷺ wa created from clay and man?
ome of thee argument we have alo mentioned. (A forged manucript of the author Abdul Razzaq, titled Al-Juz' Al-Mafqood, ha been preented by the Barelvi group, in which the chain of narration of the Noor (Light) tradition i given. It complete invetigation, the tory of the forged part, and the cholar of Rabani can be een in the book publihed by Maktaba Ilamia.)
If the Prophet ﷺ wa created from the Light of Allah, then how could leep, death, and other thing that are contrary to the eence of Allah occur to him ﷺ? The Prophet ﷺ hould have been free from eating, drinking, and marriage like Allah Almighty. It i undertood that the Prophet ﷺ wa not created from the Light of Allah, otherwie the attribute of Allah Almighty would have been preent in the Prophet ﷺ.
In the introduction of the famou Hanafi fiqh book Hidayah, the claification of hadith book ha been made. In the firt category are Bukhari, Mulim, and Muwatta Imam Malik. In the econd category are Tirmidhi, Naa'i, and Abu Dawood, etc. In the third category are Munad hafi'i, Muannaf Abdul Razzaq, etc., and it i written that the hadith in thee book are not reliable without criticim.
Reference: (Introduction of Hidayah:1/114)
Thu, the mentioned book i of the third category. Allah Almighty i manifet above the heaven on the great Throne.
Reference: (Al-A'raf:54), (Yunu:3)
The Dual Attitude of Barelvi People:
Reference: (urah Al-Baqarah, vere:9)
According to the benefit (
Reference: 13
), Naeem Murad Abadi write the econd iue: From thi, it i undertood that calling omeone a human implie a denial of their virtue and perfection. Therefore, in the Holy Quran, thoe who call the Prophet human are declared dibeliever, and in reality, uch a word i far from repect for the tatu of the Prophet and i the practice of dibeliever.And under the benefit (
Reference: 55
) of (
Reference: urah Al-Baqarah, vere 30
) it i written: That i, My widom are not apparent to you. The point i that among human there will be Prophet, Awliya (aint), cholar, and thoe who poe both cholarly and practical virtue. (That i, here Allama Muradabadi ha referred to all Prophet a human himelf)Under the benefit (
Reference: 2
) of (
Reference: urah Aal-e-Imran, vere 2
) it i written:The Prophet ﷺ aid: Do you not know that Hazrat Ia (Jeu) عليه السلام wa in the womb, wa born like other, wa fed like children, ate and drank, had human ailment, and he acknowledged thi. (That i, here Allama Muradabadi himelf referred to Ia عليه السلام a a human)
Under the benefit (
Reference: 67
) of (
Reference: urah Aal-e-Imran, vere 32 to 35
) it i written that Adam, Nuh (Noah), Ibrahim (Abraham), and Imran were from the ame lineage.In
Reference: Aal-e-Imran:79
, Allah Almighty called all Prophet human, and in
Reference: Ah-hura:52,51
, Allah Almighty called all Prophet human and alo called the Meenger of Allah ﷺ a human.
Reference: (Bani Irael: 93 to 95)
Allah Almighty referred to the Prophet Muhammad ﷺ a a human being and made him proclaim, "ay, I am a human being." Ahmad Raza tranlated it a: "ay! If there were angel on earth walking peacefully, We would have ent down a meenger from among them who i an angel." Here, Muradabadi ahib write under (
Reference: Faida:199
): Becaue he would be of their kind, but when human dwell on earth, it i very inappropriate to ak for a meenger from among the angel. That i, here Muradabadi ahib called the Meenger of Allah ﷺ a human being.Under (
Reference: Bani Irael, vere: 87
) in Faida (
Reference: 190
) he write: He revealed the Quran upon you ﷺ and preerved it, and made you the leader of all mankind and the eal of the Prophet and granted you the Praieworthy tation: that i, here Muradabadi ahib himelf called the Meenger of Allah ﷺ the leader of mankind.Under (
Reference: Vere 70 of Bani Irael
), in Faida (
Reference: 158
) it i written: The pecial human, i.e., the Prophet (peace be upon them), are uperior to the pecial angel. That i, here Muradabadi ahib himelf referred to the noble Prophet a human. (For further reference, ee
Reference: (Faida: 3, 2 under An-Nia:1)
. ee
Reference: (Faida: 264, 53 under Al-A'raf:35,143)
. ee the tranlation of
Reference: (Az-Zumar:71)
. ee
Reference: (Faida: 82 to 98 under Maryam:49 to 58)
. ee
Reference: (Faida: 66 under Al-Ankabut:27)
. ee
Reference: (Faida: 307 under At-Tawbah:128)
. ee
Reference: (An-Nahl:43, Faida: 90, 89)
. ee
Reference: (Faida: 67, 66 under Al-Anbiya:34)
. ee
Reference: (Faida: 12 under Ha Mim A-ajdah:6)
. ee
Reference: (Az-Zukhruf:15), (Ibrahim:11,10)
and
Reference: (Ar-Rahman:3)
.After reviewing the above-mentioned place along with Ahmad Raza Khan ahib’ tranlation and Muradabadi ahib’ tafir, it i abolutely clear that he ha repeatedly referred to the noble Prophet (peace be upon them) and our beloved Prophet ﷺ a human, man, and inan in the Quran. At the beginning of thi chapter, Muradabadi ahib iued a fatwa of dibelief againt thoe who called the noble Prophet human. On whom exactly doe that fatwa apply? I there a need to think about it?
Pleae refer to Ahmad Raza Khan ahib’ Quranic tranlation and tafir and further reference of Muradabadi.
The Meenger of Allah ﷺ i called a human, a man in
Reference: (An-Nahl:43, vere: 89, 90)
, and it i written in
Reference: (An-Nia:1, vere: 3)
that Adam عليه السلام i the father of mankind. He wa created from clay without a mother or father, and all human, including ayyid al-‘Alam ﷺ and ayyiduna Ya‘qub عليه السلام, are decendant of ayyiduna Adam عليه السلام. In
Reference: (Al-A‘raf:35, vere: 53)
, it i written that all the meenger are from the decendant of Adam عليه السلام, and the pecial ayyid al-‘Alam, the eal of the Prophet ﷺ, i from the decendant of Adam. In
Reference: (Al-Anbiya:34, vere: 66)
, the Meenger of Allah ﷺ i called a man, and hi death i mentioned. In
Reference: (Al-Hajj:75, vere: 193)
, you find that the Meenger ﷺ, ayyiduna Ibrahim عليه السلام, ayyiduna Mua عليه السلام, and ayyiduna ‘Ia عليه السلام are called human and men. In
Reference: (Ha Mim A-ajda:6, vere: 12)
, the Meenger ﷺ i acknowledged a a human, and in
Reference: (Yunu:2, vere: 2, 3)
, the Meenger ﷺ i called a human. In
Reference: (Hud:1, vere: 1)
, the old age of the Meenger ﷺ i mentioned. In
Reference: (An-Nur:45, vere: 104, 106)
, it i written that Allah Almighty created all kind of living being from the element of water, and water i the origin of all of them. Human and bird walk on two feet. In
Reference: (Al-Mu’minun:12 to 16, vere: 9 to 14)
, it i written that man, i.e., Adam عليه السلام, wa created from clay, then the human lineage continued from a drop of water, and he wa paed through variou tage in the mother' womb, then he wa born, and after completing hi lifepan, he died, and then on the Day of Reurrection, he will be raied (thi applie to every human being, including the noble prophet عليه السلام).And in
Reference: (An-Najm:6, p:8)
and
Reference: (Ar-Rahman:3, p:3)
and
Reference: (Al-‘Alaq:2 to 5, p:6)
everywhere, you ﷺ are written a a human, and in
Reference: (aba:46, p:124)
it i written that you ﷺ are one peron from Qurayh and from mankind, and it i written that you ﷺ are decendant of Ibrahim (peace be upon him) and Imail (peace be upon him). ee their tafir
Reference: (Al-Baqarah:1,90,129,130,133,150)
and
Reference: (Fawaid:154,234,238,242,273)
and the hadow of you ﷺ i written.
Reference: (An-Nur:11, p:15)
and the chamber of you ﷺ i written
Reference: (Al-Anfal:30, p:51)
and the mention of your ﷺ relieving yourelf
Reference: (An-Nia:102, p:283)
and your ﷺ marriage, wive, on and daughter, your ﷺ father, mother, grandfather and children and your ﷺ age and death and eating food and clothing and your ﷺ relative and your ﷺ birth and reting under the hade of a berry tree i mentioned, and you ﷺ are called a ervant of Allah and a creation. ee Ahmad Raza Khan’ Quranic tranlation with tafir
Reference: (Ar-Ra’d:37, p:105) (Al-Ahzab:28, p:73,40, p:103,33, p:85), (Al-Ahqaf:15, p:39), (Ad-Duha:6, p:7), (At-Tariq:1, p:2), (Al-Ahqaf:20, p:56), (Al-Mumtahina:7, p:20), (Al-Fil:5, p:5), (Bani Ira’il:1, p:5), (Ah-hu’ara:227, p:195), (Ham-ajda:6, p:11)
and it i written that the ervant of Allah and creation cannot be a deity. Like Ia (Jeu) peace be upon him
Reference: (Maryam:38 p:59)
and it i written, "Ilah," meaning there i only one deity.
Reference: (Ham-ajda:6, p:11)
It i remembered that according to the Quran and Hadith, the Prophet, peace be upon them, are uperior to all creation, but they were human being, men. Here, mentioning a upplication of the Meenger of Allah ﷺ, which he ued to make at the time of the morning prayer, i not out of place:
[اللهم اجعل في قلبي نورا ، وفي بصري نورا ، وفي سمعي نورا ، وعن يميني نورا ، وعن يساري نورا ، وفوقي نورا ، وتحتي نورا ، وأمامي نورا ، وخلفي نورا ، واجعل لي نورا]
O Allah! Make light in my heart, and make light in my eye, and make light in my ear, and make light on my right and left, and make light in front of me and behind me, and grant me light.
Reference: Bukhari, Book of upplication, Chapter: upplication when waking up at night:6316], [Mulim, Book of Traveler' Prayer, Chapter: The Prophet’ Prayer and upplication at Night:763
What would thoe who conider the Meenger of Allah ﷺ a the Light of the Light of Allah ay about the above upplication which you ﷺ ued to make at every morning prayer? If you were the Light of the Light of Allah, then there would be no need to make thi upplication.
Further evidence of the Prophet, peace be upon them, being human being:
Reference: (Al-Baqarah:177, vere:312)
tate that the Prophet were men.
Reference: (An-Nia:1, vere:3)
tate that all Prophet were human being and men.
Reference: (Yuuf:109, p:236,235)
tate that all prophet were human.
Reference: (Al-Hajj:75, p:193)
tate that prophet are human being.
Reference: (Al-Mu’minun:24, p:33)
tate that not accepting a human a a meenger i the height of foolihne.
Reference: (At-Taghabun:6, p:11)
tate that they denied the humanity of the meenger, which i the height of irrationality and ignorance. Pleae refer to further reference.
Reference: (Bani Ira’il:94, p:197)
Thoe who did not accept the meenger a human were extremely irrational and ignorant. But thoe who today do not accept the noble prophet, peace be upon them, a human—doe thi not alo how their extreme irrationality and ignorance? Becaue they too denied revelation, and thi i alo becaue the Quran repeatedly call the noble prophet, peace be upon them, human.
In the Quran, every prophet i called the brother of hi people.
Reference: (Al-A’raf:65,73,85), (Hud:50,61,84)
which mean a member of the ame people and tribe, ometime alo decribed a (رسولا منهم) or (من أنفسهم) or (منکم).
Reference: (Al-Baqarah:151,129), (Aal Imran:164), (Al-A’raf:35), (Az-Zumar:71 p:4)
It i alo aid that uch and uch i the nation of a particular prophet.And the meaning of all thi i that a Meenger and Prophet i alo a human being from among human, whom Allah Almighty elect for the guidance of people and reveal Hi book and commandment to him through revelation, and thu he become uperior to all ordinary human a a Meenger and Prophet.
In thi chapter, it i tated that firt, Naeem Muradabadi aid in hi Tafir that thoe who called the noble Prophet (peace be upon them) "bahara" (human) in the Holy Quran were declared dibeliever.
Reference: (Al-Baqarah:13 Iue)
After that, taking a twofold approach, he wrote in hi Tafir that the noble Prophet (peace be upon them) were called "bahara," "inan," and "mard" (human and man) at variou place, which we have dicued in great detail, and then taking a threefold approach, he wrote that they alway conidered the Meenger a mere human and did not acknowledge their poition of prophethood and the perfection granted by Allah Almighty; thi wa the eence of their dibelief. That i, Muradabadi ahib wrote the main point here.
Reference: (Bani Ira'il:94, p.197)
Reference: (urah Yuuf, vere: 31)
tate: When thoe women aw him, they greatly admired him and cut their hand, and it lipped from their tongue, "Maha Allah, thi i certainly not a human; thi i urely a noble angel."From thi, it i undertood that due to the extraordinary qualitie and ditinction of the Prophet (peace be upon them), people of every era who are unfamiliar with prophethood and it tatu have conidered them a luminou being rather than human.
Reference: (urah Hijr, vere: 33)
tate: He aid, "I am not one to protrate to a human whom You created from black, foul-melling clay." atan explained the reaon for hi refual a Adam being made of dut and human. Thi mean that conidering human and mankind a inignificant and inferior becaue of their humanity i the philoophy of atan, which cannot be the belief of the people of truth. That i why the people of truth do not deny the humanity of the noble Prophet (peace be upon them), becaue the Quran itelf ha clearly explained their humanity.Conidering any angel, prophet, or any other creature a the on or daughter of Allah Almighty, or a a part of Allah, or a light from Allah' light i hirk (aociating partner with Allah), wherea Allah Himelf i the Creator of light.
Reference: (Al-An'am:1)
Holding the belief that Allah Almighty i one among three, or three among one, i hirk.[LIT]
[*]Believing that the bleed eence of Allah Almighty i preent in everything in the univere i called Wahdat al-Wujud (Unity of Exitence), and having faith in thi i hirk.
[*]The belief that a ervant merge into the eence of Allah i called Wahdat ah-huhud (Unity of Witneing), and having faith in thi i hirk.
[*]The belief that Allah Almighty merge into the eence of a ervant i called Hulool (Incarnation), and having faith in thi i hirk.
[/LIT]
Tawheed Fi Dhāt (Onene in Eence) i:
That Allah Almighty i above all the heaven, manifet on the great Throne, and He i the Creator, and everything ele beide Him i created. There i none like Allah Almighty, but regarding the Meenger of Allah ﷺ it i aid: ay, "I am only a man like you."
Reference: (Al-Kahf:110)
I have human need like you: birth, death, eating, drinking, leep, forgetfulne, fatigue, marriage, children, etc. Thi i the reality of your ﷺ peron, but at the ame time it i etablihed that the Meenger of Allah ﷺ i uperior to all creation; thi i your tatu. Remember that on the Day of Judgment, the Jew and Chritian will be thrown into Hell without reckoning due to their polytheim in the Divine Eence.
Reference: Mulim, Book of Faith, Chapter on Affirming the Viion of the Believer...etc:183
And conider for yourelf what will be the end of uch people from the Ummah of Muhammad?
