Applying the words “Nūr ‛Arshihi” to Rasūlullāh

Applying the words “Nūr ‛Arshihi” to Rasūlullāh
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Applying the words “Nūr ‛Arshihi” to Rasūlullāh

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  • masjidmuhammad
  • Feb 22, 2021

QUESTION:

We heard some imāms referring to Rasūlullāh sallallāhu ‛alayhi wa sallam as “Nūr ‛Arshihi” in their du‛ā’. Is it correct to apply these words to him? What can these words mean?

ANSWER:

The words “Nūr ‛Arshihi” (the light of His Throne) are not found in the durūd sharīf and du‛ā’ collections. If they are taken to mean that Rasūlullāh sallallāhu ‛alayhi wa sallam is the illuminator of the ‛Arsh just as Allāh ta‛ālā is the illuminator of the heavens and earth, then it will be incorrect to use these words.

In the verse:

الله نور السموات والأرض

Allāh is the light of the heavens and earth.

The word “light” is applied to Allāh ta‛ālā. All the imāms of tafsīr unanimously state that it means “illuminator”.(1)

However, if these words are used to mean “Rasūlullāh’s name is written on the ‛Arsh and the ‛Arsh is embellished by it” then this meaning will be correct. Several narrations affirm that the kalimah tayyibah is written on the ‛Arsh.

أخرج الطبراني في الكبير ( 22 \ 200 \ 526 ) بسنده عن أبي الحمراء خادم النبي صلى الله
عليه وسلم قال: سمعت رسول الله صلى الله عليه وسلم يقول: لما أسري بي إلَ السماء
.دخلت الجنة فرأيت في ساق العرش مكتوبا: لا إله إلا الله محمد رسول الله

. قال الهيثمي في المجمع ) 9 \ 121 (: فيه عمرو بن ثابت، وهو متروك

قال الشيخ محمد طاهر الفتني )م 986 ه( في تذكرة الموضوعات ) 97 (: هذا باطل واختلاق
2.بين

قال الإمام السيوطي في اللآلي المصنوعة(  1 \ 272 ): ومن حديث أبي الدرداء أخرجه

الدارقطني في الأفراد قال حدثنا أبو حامد الحضرمي حدثنا عمر بن إسماعيل بن مجالد قال
الدارقطني وحدثنا محمد بن أحمد بن أسد الهروي حدثنا السري بن عاصم قالا حدثنا محمد
بن فضيل عن ابن جريج عن عطاء عن أبي الدرداء عن النبي قال رأيت ليلة أسري بي في
.العرش فريدة خضراء فيها مكتوب بنور أبيض لا إله إلا الله محمد رسول الله

قال الدارقطني تفرد به ابن فضيل ابن جريج لا أعلم أحدا حدث به غير هذين. وأورده
المؤلف في الواهيات من طريق السري وقال لا يصح. قال ابن حبان لا یحل الاحتجاج
.بالسري بن عاصم

ورواه ابن الجوزي في الموضوعات(  1 \ 327 ، الحديث السابع) وقال: هذا حديث لا يصح،
والمتهم به عمر بن إسماعيل، قال یحيى: ليس بشء، كذاب، دجال، سوء خبيث. وقال
.النسائ والدارقطني: متروك الحديث

Although these narrations are weak, they clearly state that Rasūlullāh’s name was written in clear light on the ‛Arsh. Since it is not proven that Rasūlullāh sallallāhu ‛alayhi wa sallam went onto the ‛Arsh, one meaning could be that he saw the kalimah from a distance due to its glitter.

The following is mentioned in Khayr al-Fatāwā:

Question: Is the following durūd authentic. Some people say that it is incorrect because the Barelwīs read it.

صلى الله تعالَ على خير خلقه محمد وعلى آله وأصحابه وأهل بيته وأزواجه وذرياته ونور
.عرشه أجمعين

Salutations of Allāh on the best of His creation, Muhammad, and on his family, companions, members of his household, his wives, progenies and the light of his ‛Arsh.
Answer: If the words “Nūr ‛Arshihi” refer to the being of Rasūlullāh sallallāhu ‛alayhi wa sallam, they ought to be attached to his name. If they refer to anything else, what is the meaning of durūd on it? [i.e. there is no sense to it]. In the first instance [where it refers to the being of Rasūlullāh sallallāhu ‛alayhi wa sallam], the words “Sayyid al-Ambiyā’” (chief of the Prophets) should rather be used. That is all.3
To sum up, although it is not impermissible to use the words “Nūr ‛Arshihi”, there is the possibility of taking a wrong meaning. Furthermore, bearing in mind that these words are not reported anywhere, one should abstain from using them.
Allāh ta‛ālā knows best.
Reference:

Muftī Muhammad Shafī‛: Ma‛ārif al-Qur’ān, vol. 6, p. 422.(1)

 وللاستزاة انظر: اللآلي المصنوعة في الأحاديث الموضوعة للإمام السيوطي: 1 \ 273 ، دار الكتب العلمية،
وتنزيه الشريعة لابن عراق الكناني ( 963 ه): 1 \ 351 ، دار الكتب العلمية، وذخيرة الحفاظ للإمام محمد بن
2.طاهر المقدسي (م 507 ه): 2 \ 961 \ 1997 ، دار السلف

Khayr al-Fatāwā, vol. 1, p. 338  .3

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