Did the Nūr-e-Muhammadi (Light of Muhammad) manifest in five forms to appear as the sacred Panjtan (Five Pure Ones)?

One of the most significant concepts in Islamic spirituality and Sufism is Nūr-e-Muḥammadī, meaning the Muhammadan Light or the divine essence of consciousness. This is a type of sacred light believed to be the spiritual essence of the Prophet Muhammad (PBUH), created at the very beginning of creation. According to many scholars and Sufi mystics, Allah first created this light, and through it, the entire universe came into existence.

The Five Manifestations (Ḥāliyāt) of Nūr-e-Muḥammadī

The Nūr-e-Muḥammadī was not confined solely within the person of Prophet Muhammad (PBUH); rather, it manifested in five distinct spiritual forms, collectively known as Pāk Panjtan or Ahl al-Kisā (People of the Cloak). These five states or metaphors are described symbolically as:

Divine Light (Nūr of Allah)

Flower of Blessings (Aḥmadī Light)

Necklace of the Myna Bird

Form of a Star (Sitāra)

Peahen (Mayūrīni)

These five conditions are metaphorical or mystical expressions, often referred to as Mutashābihāt (allegorical states). Though they may be called by different names, they all derive from the same spiritual root. During this spiritual phase, the Nūr-e-Muḥammadī engaged in divine remembrance by reciting “Alḥamdu Lillāh” with both lips, reflecting the entire mystery of creation. It is believed that he sat upon the tree "Shajarat al-Yaqīn" and chanted this name for seventy thousand years, where "seventy thousand" is itself a symbolic and eternal expression.

Later, a mirror of divine knowledge (ʿIrfān) appeared before him. In that mirror, the five spiritual forms of his own essence were revealed—these are what became the Pāk Panjtan. As a collective spiritual identity, the Pāk Panjtan were manifested from the Muhammadan essence in the form of a Muhammadan flower in the garden of paradise.

The Evolution from the Ḥaqīqat-e-Muḥammadī to the Pāk Panjtan:

Prophet Muhammad (PBUH) – Source of Divine Light

He is the original manifestation of divine light, the final messenger to humanity, and the Perfect Human (Insān-e-Kāmil). In him, the light of Allah is most clearly revealed.

Hazrat Fāṭimah (RA) – Embodiment of Purity and Motherhood

She is the spiritual core of the Ahl al-Bayt, representing the archetypes of mother, daughter, and wife. Her form emerged when Allah, through the Ḥaqīqat-e-Muḥammadī, cast a loving gaze (tawajjuh) upon Himself—this was the divine love for His own essence. This love caused a tremor, and a portion from the right side of the Muhammadan essence separated and began to quiver. Allah then cast a gaze of mercy upon that part, manifesting the essence of womanhood—this became Hazrat Fāṭimah (RA) in the physical world.

Hazrat ʿAlī (RA) – Embodiment of Knowledge and Justice

The first Imam in Islam, he is the symbol of divine knowledge, justice, and love for Allah. Sufis believe that through him, the hidden knowledge of Nūr-e-Muḥammadī was transmitted. After the second divine gaze upon the Ḥaqīqat-e-Muḥammadī, another portion from the left side separated. As a companion to the first form (Fāṭimah), a masculine figure emerged—this was Mawlā ʿAlī (RA).

Hazrat Ḥasan (RA) – Symbol of Peace

He is the emblem of peace and unity within the Ummah. He demonstrated that sometimes peace and restraint are greater victories than conflict. After these two forms appeared, Allah cast a third gaze upon the Ḥaqīqat-e-Muḥammadī. Another part separated and split into two forms. The first resembled the Prophet (PBUH) from the head to the navel—this became Imam Ḥasan (RA).

Hazrat Ḥusayn (RA) – Symbol of Sacrifice and Truth

The ultimate representation of truth and martyrdom. His sacrifice at Karbala is considered the peak of Nūr-e-Muḥammadī’s manifestation. From the third divine gaze, the second part of the split resembled the Prophet (PBUH) from the navel to the feet—this became Imam Ḥusayn (RA).

That is why the Prophet Muhammad (PBUH) said: “Anā wa ʿAlī yūn Nūrun wāḥid”

I and ʿAlī are from one Light. “ʿAlī is from me and I am from ʿAlī; Fāṭimah is from me and I am from Fāṭimah; Ḥasan is from me and I am from Ḥasan; Ḥusayn is from me and I am from Ḥusayn.”

Mawlā ʿAlī (RA) also said: Ḥasan resembles the Prophet (PBUH) from head to chest, and Ḥusayn from navel to feet. (Source: Tirmidhi, Mishkāt al-Maṣābīḥ, Volume 11)

The Relationship Between Nūr-e-Muḥammadī and the Pāk Panjtan

There exists a profound spiritual unity and luminous bond among these five sacred figures. In Islamic mysticism (particularly Tasawwuf), each of them reflects a unique attribute of divine light:

Prophet Muhammad (PBUH) – Source of Light

Hazrat ʿAlī (RA) – Strength and Truth

Hazrat Fāṭimah (RA) – Compassion and Purity

Hazrat Ḥasan (RA) – Patience and Peace

Hazrat Ḥusayn (RA) – Sacrifice and Justice

Significance in Sufi and Shia Thought

In Shia Islam, the Pāk Panjtan are the cornerstone of faith (īmān), character (akhlāq), and spiritual guidance. In Sufi traditions, the Nūr-e-Muḥammadī is the divine essence through which Allah’s mercy and guidance flows into the world. The Pāk Panjtan represent the five dimensions of this light, each a reflection of divine beauty and power.

Conclusion

From the above exposition, it becomes clear that the Nūr-e-Muḥammadī is the origin of the Pāk Panjtan, and from this light, the five luminous beings were manifested. The Pāk Panjtan are, in essence, extensions of the Prophet Muhammad (PBUH)—a truth beyond any doubt.