The Wahhābīs do not believe in the pre-existence of their Prophet, and the doctrine is most probably an invention of the Ṣūfī mystics in the early stages of Islām.
According to the Imām Qast̤alānī (Muwahib-i-laduniya, vol. i. p. 12), it is related by Jābir ibn ʿAbdi ʾllāh al-Anṣārī that the Prophet said, “The first thing created was the light of your Prophet, which was created from the light of God. This light of mine roamed about wherever God willed, and when the Almighty resolved to make the world, he divided this light of Muḥammad into four portions; from the first he created the Pen (qalam); from the second, the Tablet (lauḥ); from the third, the highest heaven and the throne of God (ʿarsh); the fourth portion was divided into four sections: from the first were created the Hamalatu ʾl-ʿArsh, or the eight angels who support the throne of God; from the second, the kursī, or lower throne of God; from the third, the angels; and the fourth, being divided into four subdivisions, from it were created (1) the firmaments or seven heavens, (2) the earth, (3) the seven paradises and seven hells, (4) and again from a fourth section were created (1) the light of the eyes, (2) the light of the mind, (3) the light of the love of the Unity of God, (4) the remaining portion of creation.”
The author of the Ḥayātu ʾl-Qulūb, a Shīʿah book of traditions (See Merrick’s translation, p. 4), says the traditions respecting the creations from this Light of Muḥammad are numerous and discordant, but that the discrepancies may possibly be reconciled by referring the diverse dates to different eras in the process of creation. “The holy light of Muḥammad,” he says, “dwelt under the empyrean seventy-three thousand years, and then resided seventy thousand years in Paradise. Afterwards it rested another period of seventy thousand years under the celestial tree called Sidratu ʾl-Muntahā, and, emigrating from heaven to heaven, arrived at length in the lowest of these celestial mansions, where it remained until the Most High willed the creation of Adam.”
(A very curious account of the absurd belief of the Shīʿahs on this subject will be found in Mr. Merrick’s edition of the Ḥayātu ʾl-Qulūb; Boston, 1850.)
ḤAQĪQĪ (حقيقى). “Literal,” as opposed to that which is majāzī, or figurative.
ḤAQQ (حق). “Truth, justice.” A term used in theology for that which is true, e.g. The word of God; religion. In law it implies that which is due. A thing decreed; a claim. By the Ṣūfī mystics it is always used for the Divine Essence; God.
Al-Ḥaqq, “The Truth.” One of the ninety-nine attributes of God.
AL-ḤĀQQAH (الحاقة). Lit. “The surely Impending.” The title of the LXIXth Sūrah of the Qurʾān, in which the word occurs in the opening verse: “The inevitable! (al-Ḥāqqatu!). What is the inevitable?” The word is understood by all commentators to mean the Day of Resurrection and Judgment. It does not occur in any other portion of the Qurʾān.
ḤAQQU ʾL-ʿABD (حق العبد). “The right of the slave (of God).” In law the right of an injured individual to demand redress and justice.
ḤAQQU ʾLLĀH (حق الله). “The right of God.” In law, the retributive chastisement which it is the duty of a magistrate to inflict for crime and offences against morality and religion. In theology it means prayer, alms, fasting, pilgrimage, and other religious duties.