It is mentioned in the Hadith that when Hazrath Adam (May peace be upon him) left paradise, he saw that the name of the Holy Prophet Mohammed (ﷺ) i.e. “Hazrath Mohammed (ﷺ)” is written everywhere in paradise and on the ‘Arsh of the Lord Almighty as well. He asked: Who is Hadhrat Mohammed (ﷺ). He was told: He is your son. If he were not to be there, I would not have created you. He requested: O my Lord! For the sake of the son, have mercy on his father. He was told: O Adam (May peace be upon him)! Even if you had interceded on behalf of all those who dwell in the heavens and the earth with the name of Hazrath Muhammad (ﷺ), We would have accepted it.
It is mentioned in another Hadith that the Holy Prophet (ﷺ) said: When Hadhrat Adam (May peace be upon him) ended up committing a sin, he raised his head, saw the ‘Arsh and supplicated: O my Lord! For the sake of Hazrath Muhammad (ﷺ), forgive me. A revelation was sent to him: Who is Hazrath Mohammed (ﷺ)? He said: My Lord! When you created me, I raised my head and saw the ‘Arsh and saw that on it was written: “La Ilaaha Illallah Muhammadur Rasoolullah.” With this, I learnt that no one has a status like the One whose name is written with Your name. The revelation came: Adam (May peace be upon him)! Among your children, He will be the last of the Prophets. If He were not to be there, I would not have created you.
Here, many things are to be considered. Among them is that Allah Most High has written the blessed name of the Holy Prophet (ﷺ) on the ‘Arsh and everywhere in paradise. It seems that it has been written since the beginning itself, as immediately after being born, when Hadhrat Adam (May peace be upon him) raised his head and saw, he found the blessed name on the ‘Arsh.
Here, we have to think about the reason behind writing the name on the ‘Arsh and everywhere else in paradise. It cannot be, May Allah forgive us, to show to the angels some kind of partnership/association as it is written in joint factories, etc. Then this writing was when the Holy Prophet (ﷺ) was not yet born. If the Holy Prophet (ﷺ) was (physically) present when this was done, then it could have been said that something, which He (ﷺ) had done was liked. Thus, for this reason or to make Him happy, it was written.
Even with the briefest reflection, it will be established that Allah Most High desired that in all the spiritual worlds, His grandeur should be understood and accepted. Because, when the dwellers of that world will keep seeing the blessed name, that Allah Most High has written His name along with His own blessed name, then everyone will be forced to think that when the name of any distinguished angel of the spiritual worlds was not written and whose name is written is not yet (physically) present, then indeed that person will be such that He will be the most superior among all those have preceded and all those will succeed and He is the most respected and revered with Allah Most High. All the spiritual worlds will be awaiting Him.
Now think that if the king of a country writes someone’s name along with his name and places it at different places in the kingdom, then how distinguished will that person be considered in the whole kingdom? Then when Allah Most High has written the blessed name of the Holy Prophet (ﷺ) along with His name in the whole spiritual worlds, then how much should His respect be in the spiritual worlds. However, the truth is that nobody can learn the conditions of the spiritual worlds other than the truly great people. If there is any person like Hadhrat Abul Bashar (May peace be upon him), he can know. Only a human being will respect the one whose name is written along with the name of the king. What do animals have to do with it? In the same way, how can the animals ignorant of the Seerah of the Holy Prophet (ﷺ) realize His greatness?
Thus, the reason why Allah Most High wrote the blessed name of the Holy Prophet Mohammed (ﷺ) on the ‘Arsh and in paradise is to show that in the whole universe, there is neither any angel nor any genie more distinguished than the Holy Prophet (ﷺ).
[Excerpted from Maqasid Ul Islam, Vol. 1]
