HAAZIR & NAAZIR
The Beloved Prophet of Allah Salla Allahu 'alayhi wa Sallam
is 'Present & Witnessing'

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''(He is) the Knower of the Unseen and He reveals unto none His secret,
save unto every Messenger whom He has chosen'' (72:26-27)

''And know that the Messenger of Allah is among you'' ( 49:7)

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The Omnipresence of the Prophet
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They encompass nothing of His knowledge save what He will (2:255)

(He is) the Knower of the Unseen and He reveals unto none His secret,
save unto every Messenger whom He has chosen (72:26-27)

Nor does he withhold grudgingly a knowledge of the Unseen

Hadara hudûran wa hadâratan: diddu ghâba…
wahuwa hâdirun min huddarin wa hudûrin.


“To be present (hadara)… is the opposite of being absent…
said of the attendee (hâdir) among other attendees.”


Al-Fayruzabadi, al-Qamus al-Muhit.

The Omnipresence of the Prophet [1]


Ibn Khafif al-Shirazi said in his al-‘Aqida al-Sahiha (§48):

[The Prophet, sall-Allahu `alayhi wa sallam,] is knower of what is and what shall be and he gave news of the Unseen (wa [ya‘taqidu] annahu al-‘âlimu bimâ kâna wa mâ yakûnu wa akhbara ‘an ‘ilmi al-ghayb).

Meaning, in the sense of being imparted by Allah whatever He imparted to him. Our teacher the Faqîh Shaykh Adib Kallas said: “Note that Ibn Khafif did not say ‘He knows all that is and all that shall be.’”

Shaykh ‘Abd al-Hadi Kharsa told us:
The Prophet, sall-Allahu `alayhi wa sallam,  possesses knowledge of all that is and knows the created universes in the same way that one knows a room in which one sits. Nothing is hidden from him. There are two verses of the Noble Qur’an that affirm this, [But how (will it be with them) when we bring of every people a witness, and We bring you (O' Muhammad) a witness against these] (4:41) and [Thus We have ap­pointed you a middle nation, that you may be witnesses against man­kind and that the Messenger may be a witness against you] (2:143) nor can the Prophet, sall-Allahu `alayhi wa sallam,  be called to witness over what he does not know nor see
The above evidence is confirmed by the authentic Prophetic narration from Abu Sa‘id al-Khudri in the Sahih, Sunan, and Masanid:

The Prophet, sall-Allahu `alayhi wa sallam,  said: “Nuh and his Community shall come and Allah Most High shall say: ‘Did you convey [My Mes­sage]?’ He shall say, ‘Yes, indeed! my Lord.’ Then He shall ask his Com­munity, ‘Did he convey [My Message] to you?’ and they shall say, ‘No, no Prophet came to us.’ Then Allah shall ask Nuh, ‘Who is your witness?’ and he shall reply, ‘ Muhammad , sall-Allahu `alayhi wa sallam,  and his Community.’ Then we shall bear witness that he conveyed [the Message] indeed, and this is [the meaning of] His saying, [Thus We have ap­pointed you a middle nation (ummatan wasatan), that you may be witnesses against man­kind] (2:143), al-wasat meaning ‘the upright’ (al-‘adl).”[2]

            Ibn Hajar in his commentary of the above narration in Fath al-Bari said that another same-chained, similar narration in Ahmad and Ibn Majah shows that such witnessing applies to all the Communities and not just that of Nuh,`alayhis salaam:

     The Prophet, sall-Allahu `alayhi wa sallam,  said: “One Prophet shall come on the Day of Resurrection with a single man [as his Community]; another Prophet shall come with two men; others, with more. The nation of each Prophet shall be summoned and asked, ‘Did this Prophet convey [the Message] to you?’ They shall reply, no. Then he shall be asked, ‘Did you convey [the Message] to your people?’ and he shall reply, yes. Then he shall be asked, ‘Who is your witness?’ and he shall reply, ‘Muhammad and his Com­munity.’ Whereupon Muhammad and his Community shall be summoned and asked, ‘Did this man convey [the Message] to his people?’ They shall reply, yes. They shall be asked, ‘How do you know?’ They shall reply, ‘Our Prophet came to us and told us that the Messengers have indeed conveyed [the Message].’ This is [the meaning of] His say­ing, [Thus We have appointed you a middle nation] – He means upright (yaqûlu ‘adlan) – [that you may be witnesses against man­kind and that the messenger may be a witness against you] (2:143).”

            Al-Qari said in commentary of the narration of Nuh, `alayhis salaam, cited in Mishkat al-Masabih:

     “And he shall reply, ‘Muhammad and his Community’” means that his Community are witnesses while he vouches for them, but his men­tion came first out of reverence (li-t-ta‘zîm). It is possible that he, sall-Allahu `alayhi wa sallam,  too witnesses for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet, sall-Allahu `alayhi wa sallam,  is present and witnessing in that Greatest Inspection (wafîhi tanbîhun nabîhun annahu sallallâhu ‘alayhi wa sallama hâdirun nâzirun fî dhâlika al-‘ardi al-akbar), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community.[3]

There are other verses that affirm that the Prophet, sall-Allahu `alayhi wa sallam,  hears and sees the deeds of human beings. Allah Most High said: [And know that the Mes­senger of Allah is among you] (49:7). In the verses [Allah and His Messenger will see your conduct] (9:94) and [Act! Allah will behold your actions, and (so will) His Messenger and the believers] (9:105), the Pro­phet’s, sall-Allahu `alayhi wa sallam,  percep­tion is put on a par with that of the Lord of the worlds Who sees and encom­passes all on the one hand and, on the other, that of all the living believers.

            Shaykh ‘Abd Allah ibn Muhammad al-Ghumari said:

     The saying of Allah Most High [O you who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if you are (in truth) believers. And if you do not, them be war­ned of war (against you) from Allah and His Messenger]  (2:278-279) indicates that the Prophet, sall-Allahu `alayhi wa sallam,  is alive in his noble grave, fighting the usurers with his supplication against them or with whatever suits his isthmus-life. I do not know anyone that inferred this from the verse before me.[4]

The above is further confirmed in the Sunna by the following evidence:

(1)    Ibn Mas‘ud’s authentic narration of the Prophet’s, sall-Allahu `alayhi wa sallam,  witnessing of all the deeds of the Umma from his Barzakh:

The Prophet, sall-Allahu `alayhi wa sallam,  said: “My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see good­ness I will praise Allah, and if I see evil I will ask forgiveness of Him for you.” (Hayâtî khayrun lakum tuhaddithûna wa yuhad­dathu lakum wa wafâtî khayrun lakum tu‘radu a‘malukum ‘alayya famâ ra’aytu min khayrin hamidtu Allâha wa mâ ra’aytu min shar­rin istagh­fartu Allâha lakum.)[5]

(2)    The authentic narration of “the Supernal Company” (al-mala’u al-a‘lâ) from Mu‘adh ibn Jabal (RA) and others


The Prophet, sall-Allahu `alayhi wa sallam,  said: “My Lord came to me in the best form” – the narrator said: “I think he said: ‘in my sleep’” – “and asked me over what did the Higher Assembly (al-mala’ al-a‘lâ)[6] vie; I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and knowledge of all things between the East and the West came to me.”[7]

(3)    The staying back of Sayyidina Gibril, `alayhis salaam,  at the point the Pro­phet, sall-Allahu `alayhi wa sallam,  went beyond the Lote-Tree of the Farthermost Boundary (sidrat al-muntaha) and heard the screeching of the pens writing the Foreor­dained Decree then saw his Lord,[8] although Gibril is the closest of all crea­tures to Allah U and the angels do see Him according to Ahl-al-Sunna.[9]

Al-Qadi ‘Iyad in al-Shifa, in the section titled “Concerning the places where it is desirable to in­voke blessings and peace upon him” cited from ‘ Amr ibn Dinar al-Athram (d. 126) the explanation of the verse [when you enter houses salute one another] (24:61): “If there is no-one in the house then say: ‘as-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh.’”[10]

Al-Qari said in his commentary on al-Shifa’: “Meaning, because his soul, sall-Allahu `alayhi wa sallam,  is present in the house of the Muslims (ay li’anna rûhahu ‘alayhi al-salâmu hâdirun fî buyûti al-muslimîn).”[11]

What ‘Iyad cited from al-Athram is only narrated by al-Tabari in his Tafsir from Ibn Jurayj, from ‘Ata’ al-Khurasani (d. 135):


Hajjaj narrated to me from Ibn Jurayj: I said to ‘Ata’: “What if there is no-one in the house?” He said: “Give salâm! Say, al-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh, al-salâmu ‘alaynâ wa ‘alâ ‘ibâdillah al-sâlihîn, al-salâmu ‘alâ ahli al-bayti wa rahmatullâh.” I said: “This statement you just said about my entering the house in which there is no-one, from whom did you receive it?” He replied: “I heard it without receiving it from anyone in particular.”[12]


‘Ata’ was a pious muhaddith, mufti, and wâ‘iz from whom  Yazid ibn Samura heard the statement: “The gatherings of dhikr are the gatherings of [teaching] the halâl and the harâm.”[13] His trustworthiness and/or memory were contested by al-Bukhari, Abu Zur‘a, Ibn Hibban, Shu‘ba, al-Bayhaqi, al-‘Uqayli, and Ibn Hajar, but he was nevertheless declared thiqa by Ibn Ma‘in, Abu Hatim, al-Daraqutni, al-Thawri, Malik, al-Awza‘i, Ahmad, Ibn al-Madini, Ya‘qub ibn Shayba, Ibn Sa‘d, al-‘Ijli, al-Tabarani, and al-Tirmidhi, while Ibn Rajab concludes he is “thiqa thiqa.”[14]

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A Deobandi's False Assertion against Mullah Ali al-Qari


Recently, a Deobandi writer forwarded the strange claim that al-Qari’s text in Sharh al-Shifa’ actually stated, “NOT THAT his soul, sall-Allahu `alayhi wa sallam,  is present in the houses of the Muslims” (lâ anna rûhahu hâdiratun fî buyûti al-muslimîn) that is, the diametrical opposite of what al-Qari actually said!:


He [al-Qari] discussed the issue in the Sharh of Shifa, that lâ anna rûhahu hâdiratun fî buyûti al-muslimîn i.e. this notion is incorrect that the soul of our  Master Hazrat Mohammed, sall-Allahu `alayhi wa sallam,  is present in the homes of the Muslims. In some copies the word lâ has been dropped and has with­out any reason created confusion for some individuals, including Mufti Ahmed Yar Khan sahib (see Jaa al-Haqq p. 142). ... In all his explicit quotes Hazrat Mulla Ali al-Qari himself negates the belief of hâdir wa nâzir. Those who have relied on his brief, indistinct quotes (out of context) are absolutely and definitely wrong.[15]


That one can actually dare to make the above claim is only because of ignorance of the Arabic language since al-Qari prefaces the statement with the word “meaning (ay),” which would be grammatically incorrect if it were followed by a disclaimer such as “not that his soul is present in the houses of the Muslims.” The truth is that no such word as lâ has been dropped because there was no such word there in the first place, and the claim that there was is nothing short of tampering (tahrîf). Furthermore, the word al-Qari used for “present” is hâdir in the masculine, not hâdiratun in the feminine, as rûh can have either gender but the masculine is more appropriate here to refer to the Prophet, sall-Allahu `alayhi wa sallam.


A Deobandi's Denial of Prophetic Attributes


Another one of those of the same School considered by some to be knowledgeable objected to attributing the characteristics of hâdir nâzir to the Prophet, sall-Allahu `alayhi wa sallam,  because, he claimed, these attributes belong to Allah U. Even if the latter premise were true, the reasoning is spurious and is like saying that because al-Ra’ûf and al-Rahîm are Divine Attributes, they cannot be also Prophetic Attributes. This sophistry was refuted by al-Qadi ‘Iyad in al-Shifa where he said:


Know that Allah has bestowed a mark of honor on many of the Prophets by investing them with some of His names: for example He calls Ishaq and Isma‘il “knowing” (‘alîm) and “forbearing” (halîm), Ibrahim “for­bearing” (halîm), Nuh “thankful” (shakûr), Musa “noble” (karîm) and “strong” (qawî), Yusuf “a knowing guardian” (hafîz, ‘alîm), Ayyub “patient” (sabûr), ‘Isa and Yahya “devoted” (barr), and Isma‘il “truthful to the promise” (sâdiq al-wa‘d)... Yet He has preferred our Prophet  Muhammad, sall-Allahu `alayhi wa sallam,  since He has adorned him with a wealth of His names in His Mighty Book and on the tongue of His Prophets.[16]


            The above evidence establishes beyond doubt that there is no impediment to the possibility of hâdir nâzir to be Attributes shared by Allah Most High with some of His servants if such two Names should be established to be His. In fact, it is known that the two angel-scribes, the qarîn, the angel of death, and Shaytan, are also present, seeing, hearing, and fully wit­nessing the deeds of human beings at any given time.


            Furthermore, are Hâdir and Nâzir among the Divine Names and Attributes?  Imam Ahmad al-Sirhindi was quoted to say: “Allah Most High is aware of each and every minor and major condition and is Hâdir and Nâzir. One should feel shame before Him.”[17]


However, the Divine Attributes are ordained and non-inferable.[18] Logic, reasoning, analogy, and other forms of interpretation are not used to infer an attribute but only Divine disclosure through the primary two sources of the Shari‘a i.e. Qur’an and Sunna. This is an elementary point of doctrine that is present in most if not all books of ‘aqîda, including the Maturidi classics. So we cannot speak of al-Hâdir, while al-Nâzir is the same as al-Shahîd where the divine Sight means His Knowledge. Imam al-Bayhaqi said: 


The meaning of “The Witness” (al-Shahîd) is He Who is well aware of all that creatures can know only by way of witnessing while being present. . . because a human being who is far away is subject to the limitation and shortcomings of his sensory organs, while Allah Most High is not endowed with sensory organs nor subject to the limita­tions of those who possess them.[19] (Shâhid is also a Prophetic Name in the Qur’an.)


As for al-Hâdir it is precluded, because Hâdir in Arabic has the sense of a being physically present at a location, i.e. attributes of the created that are abso­lutely precluded from the Creator. Therefore Hâdir in relation to Allah Most High, like the attribute of omnipresence, may only be applied figura­tively to mean that He is All-Knowledgeable, but neither “Omnipresent” nor Hâdir have actually been reported or mentioned among the Divine Attributes in the Qur’an, the Sunna, and the texts of the early Imams. Allah knows best.


When some of these rebuttals were presented to the above-mentioned objector, he replied verbatim, that “By Haazir and Naazir, we mean Allah’s knowledge is complete and comprehensive. Nothing is hidden from the abso­lute knowledge of Allah. In other words, he is Aleem and this quality of Allah is repeatedly mentioned in the Qur’aan.” By thus replying he has acknowledged that:


1.       He used the Attributes Hâdir and Nâzir figuratively, to mean ‘Alîm.


2.       He has done so on the basis of his own interpretation of the former two terms as meaning the latter term, neither (a) on linguistic bases nor (b) according to a Law-based stipulation (nass shar‘î).


To return to the statement of  Shaykh Ahmad Sirhindi – Allah sanctify his soul – that “[He] is Hâdir and Nâzir,” there are also caveats:


1. Isolated statements cannot be used to invalidate a basic rule of Ahl al-Sunna in the Divine Names and Attributes, namely that spelled above as found in the doctrine of the Salaf and Khalaf on al-Asmâ’ wa al-Sifât.


2. In practical terms, Shaykh Ahmad Sirhindi was careful to frame his statement within an affirmation of the sincere murîd’s consciousness of the all-encompassing nature of Divine Knowledge within the ladder of spiritual process in the Naqshbandi Tarîqa, just as the Shuyukh of the Shadhili Tarîqa teach their murîds to say, “Allâhu hâdirî, Allâhu nâziri, Allâhu ma‘î.” These expressions are meant to induce scrupulous Godwariness and in fact all refer to the attributes of Divine Knowledge without any resemblance whatsoever to the hudûr or nazâr of created beings other than in name.


3. In doctrinal terms, Shaykh Ahmad Sirhindi means something other than what those who use hâdir in the Arabic language and in relation to the Prophet, sall-Allahu `alayhi wa sallam,  mean. Namely, he means hâdir not in the normal creatural sense of “present” but in the non-creatural sense of “Divine Knowledge of Things in their Essence” (al-‘ilm al-hudûrî). This is explained by him at length in his epistle 48 of Volume Three to the Prince, Zadah Khwaja Muhammad Sa‘id, titled “The Secret of His Nearness and the Self-Disclosure of His Essence.” This is a highly peculiar, specialized sense that should be treated thus unless one is interested in making Shaykh Sirhindi say other than what he means.


4. Some of our contemporaries – who are known by the title of Mufti – inno­vatively use the same phrase in terms of a stipulation of ‘Aqîda, giving rise to le­gitimate doubt as to what they mean by their use of the phrase, a doubt for­tified by their adding made-up provisions or conditions such as “Hâdir and Nâzir cannot be applied to anyone besides Allah.” By saying this they have invalidated the sine qua non pre-requisites of the judge for receiving wit­nesses to any and all cases that require witnesses. Rather, they mean to say, “cannot be applied to anyone besides Allah in the sense they are applied to Allah” while they can be applied to others besides Allah in the sense that applies to creatures.


5. Those who use Hâdir and Nâzir in relation to the Best of Creatures, our Master Muhammad, sall-Allahu `alayhi wa sallam, , mean it in the creatural sense of his noble soul or noble essence being physically and spiritually present wherever Allah Most High wishes. One who denies that the Prophet, sall-Allahu `alayhi wa sallam,  can be present in that sense, has left Islam.


6. None of what the opponents bring up as supposed proofs actually invali­dates the use of Hâdir and Nâzir for the Prophet, sall-Allahu `alayhi wa sallam,  among other shared Names as we have already demonstrated. For example, Allah Most High is Ra’ûf and Rahîm, and He is Nûr, and He is al-Shâhid – the Witness – and al-Shahîd – the Giver of testimony – all five attributes being also given by Him in His Own Pre-Eternal Speech – the Qur’an – to the Prophet himself, sall-Allahu `alayhi wa sallam.


7. If it comes to scholarly quotations, they should accept that the attributes of Hâdir and Nâzir are applied to the Prophet, sall-Allahu `alayhi wa sallam,  by the Ulema of Ahl al-Sunna such as Mulla Ali al-Qari as cited above, and countless others such as the Friends of Allah known to keep company with the Prophet, sall-Allahu `alayhi wa sallam,  day and night, among them Shaykh Abu al-‘Abbas al-Mursi, Shaykh Abu al-Hasan al-Shadhili, and Shaykh ‘Abd al-‘Aziz al-Dabbagh, probably also Shaykh Ahmad Sirhindi himself – may Allah sanctify their secrets.


Ibn al-Qayyim said in al-Ruh:


This is a subject about which men are troubled. There are those who say, “The sciences, all of them, are latent in the soul, and only its occupation with the world of sensation prevents its examination of them; so, if it is detached in sleep, it see some of them in accordance with its preparation; and when its detachment by death is more perfect, its sciences and its experiential knowledges there are more perfect.” This statement has in it both what is right and what is groundless; not all of it is to be rejected and not all of it is to be accepted. For the detachment of the soul informs it of the sciences and experiential knowledges which are not received without detachment. But if it should be detached altogether, it would not be informed of the knowledge of Allah with which His Messenger was sent, and of the details of what He told by past messengers and peoples that are gone; and details of the Return and regulations of the Hour and details of command and prohibition, and Divine Names and Attributes and Acts, etc., that are not known except by Revelation; although the detachment of the soul is an aid to it for knowledge of that, and the drawing of it from its source is easier and nearer and greater than what is given to the soul engaged in the labors of the body.[20]


Another objection was raised and disseminated on a website titled, “The Belief that the Prophet Comes to the Milad Meeting” with the following text:


Some people also believe that Rasulullah, Sall-Allahu alayhi wa sallam, comes to this function and due to this belief, they stand up in respect and veneration. This is absolutely untrue. Rasulullah, Sall-Allahu alayhi wa sallam, does not arrive at any “Eid-e-Milad-un Nabee,” function. He is in his Rawdha-e-Mubarak (grave) at  Madinah Munawwarah and will emerge from it at the onset of Yawmul-Qiyaamah, or the Day of Judgement. … The following Ayat and Hadith testify to this fact: The Qur’an, addressing Rasulullah, sall-Allahu `alayhi wa sallam,  announces explicitly: [Lo! Thou wilt die, and Lo! They will die. Then Lo! On the day of resurrection, before your sustainer, you will dispute]. [Az-Zumar 39:30-31] At another place, Rasulullah, sall-Allahu `alayhi wa sallam,  is addressed together with the rest of mankind: - [Then Lo! After that you surely die, then Lo! On the day of resurrection you are raised (again)] [Al-Muminun 23:16] Rasulullah, sall-Allahu `alayhi wa sallam,  himself has said in a Hadith: - “My grave will be the first to be opened on the day of Qiyamah and I shall be the first person to intercede and the first person whose intercession shall be accepted.” These Ayat and Hadith as well (and there are others) prove that all of mankind will be raised from their graves on the day of Qiyamah, with Rasulullah, sall-Allahu alayhi wa sallam,  being no exception. On this, there is consensus of the entire Ummah.[21]


The Reply of Ahl as-Sunna wal-Jama`at



The reply is: Does this Mufti have knowledge of the unseen and the gift of ubiquity? For he positively affirms that the Prophet, sall-Allahu `alayhi wa sallam, (1) is not present at a given Mawlid function and (2) is not possibly present at any place other than in Madina, in his grave! So then, he allows that the other Prophets can be in Bayt al-Maqdis praying, and in Makka making tawâf, and in the Seven Heavens, but he insists that our Prophet – upon him and them blessings and peace – is confined to his Noble Grave?


Yet testimonies from the great Awliyâ’ and Sâlihîn of this Umma have flown uninterruptedly for a thousand years to the effect that the Prophet, sall-Allahu `alayhi wa sallam,  was and continues to be seen by countless pure eyes in countless different lo­cations. Read the fatwa to that effect in Shaykh al-Islam al-Haytami’s Fatawa Hadithiyya (p. 297), entitled: “Ques­tion: Can the Prophet, sall-Allahu `alayhi wa sallam,  be seen in a wakeful state?” The answer is yes, and if he is seen, then he is present. There is no need to ask “how”. Sayyid  Ahmad Zayni Dahlan said in his book al-Usul li al-Wusul ila Ma‘rifat Allah wa al-Rasul, that when the walî is said to see the Prophet, sall-Allahu `alayhi wa sallam,  “in a waking state” (yaqazatan), “it means that he sees only the spiritual form (rûhaniyya) of the Prophet, sall-Allahu `alayhi wa sallam, , not his physical form.” But our Shaykh, Sidi Mustafa al-Basir commented on this: “Is there any impediment to seeing him in his physical form, or to his coming to a place in his physical form?” and Shah Waliyyullah al-Dihlawi said in his book Fuyud al-Rahman (p. 116-118) that the presence of the Prophet, sall-Allahu `alayhi wa sallam,  in the office of imam at every prayer “is a fact” and that “the noble Rûh of the Prophet, sall-Allahu `alayhi wa sallam,  is similar to a physical body.” Many valuable pages were recorded from the dis­closures of Shaykh ‘Abd al-‘Aziz al-Dabbagh on this issue by his student `Ali ibn al-Mubarak in al-Ibriz 


Yes, we do know with positive knowledge that he is in al-Madina al-Munawwara – but in the state of Barzakh. That state, by the decree of Allah Most High, is governed by laws other than phenomenal laws of time and place. Imam  Malik said in the Muwatta’: “It has reached me [i.e. from the Prophet, sall-Allahu `alayhi wa sallam,  with an authentic chain as is well-known concerning Malik’s balâghât] that the souls [of the dead] are free to come and go as they please.” Further readings about this can be found in Sayyid Muhammad ‘Alawi al-Maliki’s Manhaj al-Salaf,[22] Kitab al-Ruh by Ibn al-Qayyim, or al-Tadhkira by al-Qurtubi.


Furthermore, there is an Islamic rule of law (qâ‘ ida) that says, al-ithbâtu muqaddamun ‘ala al-nafy meaning: “Affirmation takes precedence over denial”; and another one that states, man ‘alima hujjatun ‘alâ man lam ya‘lam, meaning: “The one who knows is a conclusive proof against the one who does not know.” Even in the matter of a simple hadith narration there are things we know and things we do not know, as that Mufti is eminently aware. 


As for the verses and hadith quoted by the objector to the effect that the Prophet, sall-Allahu `alayhi wa sallam,  will die and be raised, the quoter himself concludes, “These Ayat and Hadith as well (and there are others) prove that all of mankind will be raised from their graves on the day of Qiyamah, with Rasulullah, sall-Allahu alayhi wa sallam,  being no exception. On this, there is consensus of the entire Ummah.” This is like the Arabic saying, “I spoke to him in the East and he answered me in the West.” There is no question about the fundamental tenet of Resurrection in Islam, and such evidence is irrelevant to the specific matters of (1) seeing the Pro­phet, sall-Allahu `alayhi wa sallam,  present in a wakeful state or (2) his presence in the gatherings of the Sâlihîn in Dunyâ and Âkhira nor should it have been brought up in this fatwa. So this purported evidence is true, and so is the rest of the evidence that we have adduced in affirmation of the Prophet’s, sall-Allahu `alayhi wa sallam, presence with the Umma and full awareness of their states, including the saying of Allah Most High: [And know that the Messenger of Allah is among you] (49:7). Meaning, according to the majority of the commentaries: Do not lie.

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Gibril F. Haddad
www.mawlid.net






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NOTES

[1] This Appendix complements the material adduced in the section titled “The Prophet’s Knowledge of the Unseen” in the third volume of Shaykh Hisham Kabbani’s Encyclopedia of Islamic Doctrine.

[2] Narrated by al-Bukhari with three chains, al-Tirmidhi (hasan sahîh), and Ahmad.

[3] Al-Qari, al-Mirqat (Dar al-Fikr 1994 ed. 9:493=Imdadiyya Maltan (Pakistan) ed. 10:263-264=Cairo 1892 ed. 5:245).

[4] ‘Abd Allah al-Ghumari, Khawatir Diniyya (1:19 ).

[5] Narrated from Ibn Mas‘ud by al-Bazzar in his Musnad (1:397) with a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa’is al-Kubra (2:281), al-Haythami (9:24 #91), and al-‘Iraqi in Tarh al-Tathrib (3:297) – his last book, as opposed to al-Mughni‘an Haml al-Asfar (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzar’s chain. Shaykh ‘Abd Allah al-Talidi said in his Tahdhib al-Khasa’is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim’s criterion, and Shaykh Mahmud Mamduh in Raf‘al-Minara (p. 156-169) discusses it at length and declares it sound. Their shaykh, al-Sayyid ‘ Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith ‘Ard al-A‘mal. Opposing these six or more judgments al-Albani declares it weak in his notes on al-Qadi Isma‘il’s Fadl al-Salat (p. 37 n. 1). It is also nar­rated with weak chains from Anas and – with two sound mursal chains missing the Companion-link – from the Succes­sor Bakr ibn ‘Abd Allah al-Muzani by Isma‘il al-Qadi (d. 282) in his Fadl al-Salat ‘ala al-Nabi (SAWS) (p. 36-39 #25-26). The latter chain was declared sound by al-Qari in Sharh al-Shifa’ (1:102), Shaykh al-Islam al-Taqi al-Subki in Shifa’ al-Siqam, his critic Ibn ‘Abd al-Hadi in al-Sarim al-Munki (p. 217), and al-Albani in his Silsila Da‘ifa (2:405). A third, weak chain is related from Bakr al-Muzani by al-Harith ibn Abi Usama (d. 282) in his Musnad (2:884) as per Ibn Hajar in al-Matalib al-‘Aliya (4:23) and Ibn Sa‘d in his Tabaqat as per al-Munawi in Fayd al-Qadir (3:401 #3771). Al-Qadi ‘Iyad  cites it in al-Shifa (p. 58 #6) and al-Sakhawi in al-Qawl al-Badi‘. Al-Albani declared the hadith weak on the grounds that some authorities questioned the memo­rization of the Murji’ hadith master ‘Abd al-Majid ibn ‘Abd al-‘Aziz ibn Abi Rawwad. However, he was retained by Muslim in his Sahih and declared thiqa by Yahya ibn Ma‘in, Ahmad, Abu Dawud, al-Nasa’i, Ibn Shahin, al-Khalili, and al-Daraqutni, while al-Dhahabi listed him in Man Tukullima Fihi Wa Huwa Mu­waththaq (p. 124) as stated by Mamduh in Raf‘ al-Minara (p. 163, 167). Al-Arna’ut and Ma‘ruf declare him thiqa in Tahrir al-Taqrib (2:379 #4160) as well as Dr. Nur al-Din ‘Itr in his edition of al-Dhahabi’s Mughni (1:571 #3793) and Dr. Khaldun al-Ahdab in Zawa’id Tarikh Baghdad (10:464). Even if al-Albani’s grading were hypothetically accepted, then the weak musnad narra­tion in conjunction with the sound mursal one – graded sahîh by al-Albani – would yield a final grading of hasan or sahîh, not da‘îf. In addition to this, Mamduh quoted al-Albani’s own words in the latter’s attempted refu­tation of Shaykh Isma‘il al-Ansari entitled Kitab al-Shaybani (1:134-135) whereby “The sound mursal hadith is a proof in all Four Schools and other than them among the Imams of the principles of hadith and fiqh, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable.” This is one of many examples in which al-Albani not only contradicts, but soundly refutes himself.

Shaykh Hasanayn Muhammad Makhluf wrote in his Fatawa Shar‘iyya (1:91-92): “The hadith means that the Prophet (SAWS) is a great good for his Community during his life, because Allah the Exalted has preserved the Community, through the secret of the Prophet’s (SAWS) presence, from misguidance, confusion, and disagreement, and He has guided the people through the Prophet (SAWS) to the manifest truth; and that after Allah took back the Prophet (SAWS), our connection to the latter’s goodness continues uncut and the ex­tension of his goodness endures, overshadowing us. The deeds of the Community are shown to him every day, and he glorifies Allah for the goodness that he finds, while he asks for His forgiveness for the small sins, and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. There is therefore ‘goodness for the Community in his life, and in his death, goodness for the Community.’ Moreover, as has been established in the hadith, the Prophet (SAWS) is alive in his grave with a special ‘isthmus-life’ stronger than the lives of the martyrs which the Qur’an spoke of in more than one verse. The nature of these two kinds of life can­not be known except by their Bestower, the Glorious, the Exalted. He is able to do all things. His showing the Community’s deeds to the Prophet (SAWS) as an honorific gift for him and his Community is entirely possible rationally and documented in the reports. There is no leeway for its denial; and Allah guides to His light whomever He pleases; and Allah knows best.”

[6] I.e. “the angels brought near” according to Ibn al-Athir in al-Nihaya and others.

[7] Narrated by al-Tirmidhi with three chains: two from Ibn ‘Abbas – in the first of which he said “the knowledge of all things in the heaven and the earth” while he graded the second hasan gharîb – and one chain from Mu‘adh (hasan sahîh) which explicitly mentions that this took place in the Prophet’s (SAWS) sleep. Al-Bukhari declared the latter chain hasan sahîh as reported by al-Tirmidhi in both his Sunan and ‘Ilal, and it towers over all other chains, according to Ibn Hajar in al-Isaba (2:397), in the facts that there is no discrepancy over it among the hadith scholars and its text is undis­puted (cf. Asma’ Hashidi ed. 2:78). Also narrated by Ahmad with four sound chains according to the typically lax grading of Shakir and al-Zayn: one from Ibn ‘Abbas with the words “I think he said: ‘in my sleep’” (Shakir ed. 3:458 #3484=al-Arna’ut ed. 5:437-442 #3483 isnâduhu da‘îf); one from Mu‘adh which Ahmad explicitly declared sahîh as narrated by Ibn ‘Adi in al-Kamil (6:2244), with the words: “I woke up and lo! I was with my Lord” (al-Zayn ed. 16:200 #22008); and two from unnamed Compan­ions in which no mention is made of the Prophet’s (SAWS) sleep or wakefulness (al-Zayn ed. 13:93-94 #16574=al-Arna’ut ed. 27:171-174 #16621 isnâduhu da‘îf mudtarib; al-Zayn ed. 16:556 #23103). Al-Haythami declared the latter sound as well as other chains cited by al-Tabarani in al-Kabir (20:109 #216, 20:141 #290) and al-Bazzar in his Musnad, and he declared fair the chain narrated from Abu Umama by al-Tabarani in al-Kabir (8:290 #8117). See Majma‘ al-Zawa’id (7:176-179). Shaykhs ‘Abd al-Qadir and Shu‘ayb al-Arna’ut both declared sahîh the seven narrations of al-Tirmidhi and  Ahmad in their edition of Ibn al-Qayyim’s Zad al-Ma‘ad (3:33 -34 n. 4). Also narrated from Jabir ibn Samura by Ibn Abi ‘Asim in al-Sunna (p. 203 #465) with a fair chain according to al-Albani. Also narrated from ‘Abd al-Rahman ibn ‘ A’ish by al-Darimi in his Musnad (2:170 #2149) and al-Tabarani through two chains in al-Ahad wa al-Mathani (5:48 -50 #2585-2586) and another in Musnad al-Shamiyyin (1:339 #597), and from Umm al-Tufayl by al-Tabarani in al-Ahad (6:158 #3385). The latter chain actually states: “I saw my Lord in the best form of a beardless young man” and was rejected by al-Dhahabi in Tahdhib al-Mawdu‘at (p. 22 #22). Also narrated from the Companion Abu Rafi‘ [al-Isaba 7:134 #9875] by al-Tabarani in al-Kabir (1:317 #938). Also narrated from Ibn ‘Abbas by Abu Ya‘la in his Musnad (4:475 #2608). Some fair narrations of this hadith – such as al-Tabarani’s from ‘Abd al-Rahman ibn ‘Ayyash and al-Khatib’s from Abu ‘Ubayda ibn al-Jarrah in Tarikh Baghdad (8:151) – have the words: “I saw my Lord” instead of “My Lord came to me,” hence Ibn Kathir’s conclusion previously cited. Al-Ahdab in Zawa’id Tarikh Baghdad (6:251-253) and al-Haytami also cited Abu ‘Ubayda ibn al-Jarrah, Ibn ‘Umar,  Abu Hurayra, Anas, Thawban, and  Abu Umama which brings to at least eleven (without Umm al-Tufayl) the number of Companions who narrated this hadith. The various chains and narrations of this hadith were collated and discussed by Ibn Rajab in his monograph Ikhtiyar al-Awla fi Sharh Hadith Ikhtisam al-Mala’ al-A‘la, ed. Jasim al-Dawsari (Kuwait: Dar al-Aqsa, 1406). See also:  Ibn Athir, Jami ‘ al-Usul (9:548-550). Among those that considered this hadith as falling below the grade of sahîh are al-Bayhaqi in al-Asma’ wa al-Sifat (Kawthari ed. p. 300, Hashidi ed. 2:72-79), Ibn al-Jawzi in al-‘Ilal al-Mutanahiya (1:34), Ibn Khuzayma in al-Tawhid (p. 214-221) and al-Daraqutni in his ‘Ilal (6:56). Al-Saqqaf went so far as to suggest that it was forged in Aqwal al-Huffaz al-Manthura li Bayan Wad‘ Hadith  Ra’aytu Rabbi fi Ahsani Sura, appended to his edition of Ibn al-Jawzi’s Daf‘ Shubah al-Tashbih.

[8] “Farafadanî  Gibrîl ” in Ibn Abi Hatim and Ibn Kathir’s Tafsirs, while al-Salihi in Subul al-Huda (3:129) has “Fata’akhkhara Gibrîl” – both meaning “he left me and stayed back.” Cf. al-Maliki, Wa Huwa bil-Ufuqi al-A‘la (p. 73, 279) and al-Anwar al-Bahiyya (p. 75-77).

[9] See Abu al-Shaykh, al-‘Azama and al-Suyuti, al-Haba’ik. This leads to the issue of the precedence and preferability of the Prophet (SAWS) over all creation and his title Afdalu al-Khalq which is documented elsewhere.

[10] Al-Qadi ‘Iyad, al-Shifa (p. 555-556=Ithaf Ahl al-Wafa p. 369).

[11] Al-Qari, Sharh al-Shifa’ (2:117).

[12] 1Al-Tabari, Tafsir (18:173 #19894).

[13] Narrated by al-Dhahabi in the Siyar (6:360).

[14] Ibn Rajab , Sharh ‘Ilal al-Tirmidhi (2:780-781). Cf. al-Dhahabi’s Mizan (3:73) and al-Mughni (1:614-615 #4122) with the notes of Dr. Nur al-Din ‘Itr, and al-Arna’ut and Ma‘ruf’s Tahrir Taqrib al-Tahdhib (3:16-17 #4600) although the latter misattributes tawthîq to al-Bukhari while ‘Itr misattributes tad‘îf to Ahmad!

[15] Sarfaraz Safdar , Aakho(n)  KiT (d)andak (p. 167-168).

[16] Al-Qadi ‘Iyad, al-Shifa’ as translated by ‘A’isha A. Bewley,  Muhammad Messenger of Allah: al-Shifa’ of Qadi ‘Iyad (Granada: Madinah Press, 1992) p. 126.

[17] Maktubat-e-Imam Rabbani, Volume 1, Letter 78 addressed to Jabbari Khan.

[18] See Appendix titled “The Divine Names and Attributes are Tawqîfiyya: Ordained and Non-Inferable” in our translation of Imam Ibn ‘Abd al-Salam’s The Belief of the People of Truth.

[19] Al-Bayhaqi, al-Asma’ wa al-Sifat (Kawthari ed. p. 46-47; Hashidi ed. 1:126-127).

[20] Ibn al-Qayyim, al-Ruh (1975 ed. p. 30).

[21] Mufti Ebrahim Desai FATWA DEPT. Jamiat Ulema Islam. South Africa  http://www.albalagh.net/qa/milad_qa2.shtml.

[22] See our translated volume titled The Prophets in Barzakh available at As-Sunna Foundation of America Publications.




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Proofs from Qur'an
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According to the Noble Qur'an everything has to die as Allah Almighty says:



"Every soul is to taste the death" (Sura al-Imran).



Like this, all the Prophets of Allah Almighty were also passed through the process of death. They were given death but it was for a very short time. And at the same time they were brought back as in their previous state.



Now all of the Prophets (Alaihis salam) of Allah Almighty are alive. Allama Baihaqi (Rahmatullah Alaih) has collected a number of narrations in the proof of the life of the Prophets (Alaihis salam) after death. Such as Allama Jalal ad-Din Suyuti (Rahmatullah Alaih), he also wrote a book on this topic and there are so many other scholars of the ummah who have written a great deal about this topic. Now we shall prove it to you from the Qur'an and Hadith. Allah Almighty says:



"And say not those who are killed in the path of Allah as dead, but they are alive yes, you are unaware."
(Sura Al Baqara : 154)






According to the Noble Qur'an pious people are of four categories. The Prophets (Alaihis Salam) are of the highest grade and then comes the number of truthful and then martyrs and righteous people stands fourth in grade. And all four kinds are blessed according to their grades. As the Noble Qur'an says: "Those who have been blessed by Allah viz., the Prophets, and the truthful, and martyrs and righteous." (Sura Al Nisa, Verse 69)




According to the general practice of the people we see that an officer of grade "B" is provided all facilities which is provided to the officer of grade "C". But the officer of "B" grade is given more than the officer of "C" grade. Like this is the case of the officer of grade "A". He is not only provided all the facilities of the officer of grade "B" but also more than that of "B" grade. Now we believe that a martyr gets the life after death by practising the teachings of his Prophet (Alaihis Salam) although he comes in third grade of the pious peoples, so what is about the position of the Prophet (Alaihis Salam) who is highest of all in his grade. Surely He is the most deserve able of all others to be alive after death. It is a logical proof.




Secondly the Beloved Prophet of Allah Almighty is a martyr because he died due to the eating of pious food. As Imam Bukhari and Baihaqi (Rahmatullah Alaih) narrated by Aiysha (Allah Almighty is well pleased with her) that the Beloved Prophet (Allah's Grace & Peace be upon Him) said in his mortal disease, " I always felt the pain of food which I ate in Khaybar*, now that poison is killing me." (al Havi Lilfatawa. Printed from Bairut. Vol. 2, P 149)




So the Beloved Prophet (Allah's Grace & Peace be upon Him) is also alive according to the Quranic verse.




Proof of the life of Prophets (Alaihis Salam) after death by narrations of the Beloved Prophet (Allah's Grace and Peace be upon Him)



Qazi Shawkani (Rahmatullahi alaih) writes that the Beloved Prophet (Allah's Grace & Peace be Upon Him) in sahih hadith that the Prophets (Alaihis Salam) of Allah almighty are alive in their shrines. And Baihaqi (Rahmatullah Alaih) has rectified it and wrote a book on this topic. (Nail-ul-Qawatar. Vol.5, Page 108)



Abu Darda (Radi Allaho Unhu) narrates that the prophet of Allah said, "Send salutation (Durood) upon me again an again on Friday. Because these salutation (Durood) are observed by angles. No one sends salutation but it is presented to me before his getting free from salutations". I asked him, "What is about after death?" He (Allah's Grace & Peace be Upon Him) said "Allah almighty has made unlawful upon earth to spoil prophet's bodies and the Prophet of Allah is alived and he is given food." (Sunnan-e-Ibne Majah, Printed Noor Muhammad, P 118)




There are so many narrations which are found in proof of the life of Prophets (alaihis salam) after death, those can't be written this is why I stop my pen at this because it is enough for a reasonable man.




What does the Noble Qur'an say ?


Before we quote the Noble Qur'an let us define and understand the terminology of this subject matter. The terms used for the omnipresence are "Haazir" and "Naazir" and these terms need to be clarified and understood from the outset. The meaning of Haazir and Naazir is explained below:




Haazir - To be present (physically or spiritually, i.e. in being)
Naazir - To see or behold with ones own eyes (from near or afar)



Note very carefully, that to be truly present and seeing one must be 'Aware' and 'Understand' what one sees.




To illustrate this, a person named Zaid is in his home watching the live Jum'a broadcast from Makkah. Then it follows that Zaid is Haazir (physically), at his home, and Zaid is Naazir (seeing events) in his home and in Makkah. Now Zaid saw with his own eyes the Imam lead the Jum'a prayer in Makkah, although Zaid was sitting in London.




Added to the fact that, while sitting in London, Zaid observed the events in Makkah, Zaid needs two more abilities to become a WITNESS to this event, i.e. Zaid must be AWARE of what he sees & hears, as well as UNDERSTAND the event fully. Therefore, when Zaid satisfies the conditions of being present and seeing,together with the ability to comprehend the event in front of him, Zaid may be called upon as a WITNESS to that event.




Now, it would follow that, if Zaid were blind or deaf, Zaid could not be called upon as a reliable witness, since Zaid does not fulfill all the requirements of being are liable witness. Therefore, a WITNESS is someone who is HAAZIR & NAAZIR at an event and fully understands the event. Be it that the witness was at the event physically or was able to observe the event LIVE from afar spiritually or in the case of Zaid electronically!




It must also be apparent that one cannot be NAAZIR without being HAAZIR, the two abilities go hand in hand.



This is a very important point to understand. Now, bearing in mind the definition of HAAZIR & NAAZIR together with the definition of being a WITNESS to an event, pay full attention to what the Noble Qur'an says about the Beloved Prophet (Salla Allahu 'alayhi wa Sallam).



" 'O' Nabi (communicator of the unseen) we have sent you as a witness." (33:45)


"Then how shall it be, when We bring up a witness from each nation (of each Prophet) and 'O' beloved Messenger We will bring you as a witness and guardian against all those." (4:41)



Observe that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is being called a WITNESS to all the nations that Allah has put upon this Earth. Therefore, the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) must have been present before his Earthly appearance and is still present after this Earthly demise, otherwise he cannot be called upon as a witness in the true sense of the word. There are many other verses of the Noble Qur'an that call upon the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) to be a witness. And a witness can only be someone who is Haazir & Naazir.




A Technical Point :


The following Quranic verses are often quoted to show that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) was not present and seeing before his Earthly appearance :




"And you ('O' Prophet) were not with them (present) when they cast their pens(to decide) which of them should be Mary's guardian." (3 : 44)





"The Prophet was not present when Musa was called upon Tur" (28 :46)



Yes, the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) was not present (physically speaking) at these events, but this is not to say that he was not seeing (Naazir) these events. On the contrary, he must have been seeing these events, otherwise how can he be a witness to all the events as mentioned in the previous Quranic Verses. And since he was seeing (NAAZIR) he must have been present (HAAZIR), be it spiritually and from afar.





Read the following verses of the Noble Qur'an :


" ('O' Prophet) Have you not seen how your Lord dealt with the owners of the Elephant. " (105:1)



This event took place many days before the birth of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam).





" ('O' Prophet) Have you not seen how your Lord dealt with (the people) of Aad. " (89:9)



Now the people of Aad lived many centuries before the advent of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) on this Earth.





So, how could the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) 'See' these events? Allah only knows how, but, since it is clear from the verses of the Noble Qur'an,that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) did SEE these events, then you must admit that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) was present and seeing (HAAZIR & NAAZIR) at these events. Furthermore, the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) witnessed these events before his Earthly advent.




Note that Allah did not say, "have you not HEARD..." or "have you not been TOLD..". No, Allah says to the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) "did you not SEE"!




Please apply a little common sense. Is there not a difference between seeing an event and being told about an event.


Mu'adh (Radi Allahu anhu) reports that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) said, "I saw Allah. He put His hand between my shoulders. I felt the coolness of His hand in my breast which enlightened me about everything. And I recognized Him." (Tirmidhi Sharif)




Even a lifetime would not be enough to contemplate on this Hadith, if only Allah would open our minds to contemplation and understanding.




Sayyidina Umar (Radi Allahu ta'ala anhu), states "In one Friday sermon, the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) informed us about everything which has happened or will happen from the very beginning of time until the Hereafter when some will inhabit Paradise while the others Hell." (Bukhari Sharif)




Is it not clear, that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is a witness to all that has happened and will happen!




Ibn Abbas (Radi Allahu anhu) reports that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) said, "I know everything which is in the Heavens and the Earth, from the East to the West."(Tirmidhi Sharif)




How can the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) know everything in the Heavens and the Earth and their constant changing conditions, without beholding the conditions of the Heavens and the Earth continuously !




The Beloved Prophet (Salla Allahu 'alayhi wa Sallam) had elevated some of his companions to such a state of being, that even those selected companions were ever seeing the Heavens and the Earth.




Imam al A'zam, Imam Abu Hanifa (Radi Allahu anhu) writes that Haaris Ibn La'man and Haarisa bin Na'man have stated, "Once I went to the Beloved Prophet (Salla Allahu 'alayhi wa Sallam). The Beloved Prophet (Salla Allahu 'alayhi wa Sallam) asked me a question, 'O Haaris in what state did you pass the day?' I replied 'as a true Muslim'. Then the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) asked me the state of my faith. I replied 'I see the Throne of Allah and the people of Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their Idols. I can recognize each individual just like a miller can recognize Wheat from Barley, even who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue to speak?' The Beloved Prophet (Salla Allahu 'alayhi wa Sallam) told him to stop and say no more. (Fiqh al-Akbar)




All it takes is a little common sense, if a companion of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) can behold Allah's creation in such detail, then what remains to be said about what the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) beholds of Allah's creation.




Allama Ahmed Qustulani (Radi Allahu anhu) commentator of Bukhari Shareef, writes in his book 'Mawahib-ladunya' and Imam Muhammad Ibni Hajar Makki (Radi Allahu anhu) writes in his book Madkhal: "There is no difference between the states of life and death of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam), in his seeing his entire ummah and his recognizing of their states, their intentions and their minds, and all this is clear to him; there is no secret thereof to him." (Mawahib p.32, Madkhal p.21).




Qadi Ayyaz (Radi Allahu anhu) the well-known author of Shifa, writes "Whenever there is nobody present in the home and you enter the home recite: "Assalamo Alaika Ayyohannabi Warahmatullah Wa Barakatahoo" : Meaning "Peace be upon you 'O' Beloved Prophet (Salla Allahu 'alayhi wa Sallam) of Allah and Allah's mercy and blessings be upon you." (Shifa Sharif)




The point to note is that we are saluting the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) in the present tense i.e. accepting him as Haazir & Naazir.




The great Islamic scholar Mulla Ali Qari (Radi Allahu anhu) substantiating on the above,  Mulla Ali Qari (Radi Allahu anhu) in his Shareh Shifa writes, "The reason (for saluting the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) in the present tense) is that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam's) soul is HAAZIR (present) in every Muslim home". (Shareh Shifa)




There are a billion Muslim homes throughout the world, and according to the Islamic scholars, the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is present in every Muslim home; does this not prove that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is Haazir in many places at the same time and Naazir as well.




'Hujjat al Islam' Imam Ghazali (Radi Allahu anhu) the seal of Islam, a great scholar and a Sufi Master writes, "When you go into a mosque then say salaam to the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) because the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is present (Haazir) in mosques." (Mirqat - Shareh Miskat)




There must be millions of Mosques situated around the world and in all mosques the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is present spiritually. When the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is Haazir then he must be seeing and therefore he must be Naazir as well.



It has been reported in the famous book 'Tafseer-e-Roohul Bayan' that Imam Ghazali (Radi Allahu anhu) stated, "the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) and his Companions' souls have been given the right to travel the world and many Awliya Allah have seen the Beloved Prophet (Salla Allahu 'alayhi wa Sallam)."(Tafseer-e-Roohul Bayaan - Surah Malak )




Again Imam Ghazali (Radi Allahu anhu), referring to the position of sitting (Tashahudd) during Salat and reciting 'At-Tahiyyatu..', says that on reciting the words 'Ayyohannabi' ('O' Prophet) the reciter must behold the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) as Haazir. Imam Ghazali (Radi Allahu anhu) says, ''And believe in your hearts that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) is present (Haazir) and then say Assalamo Alaika Ayyohannabi'' (Ihya 'ul - Ulum Vol. 1 Section 3)




How strange, when we put the above argument forward to a Deobandi (Wahhabi) mullah in South London, the Deobandi mullah said, "we only recite 'Ayyohannabi' because it is stated in the Hadith, otherwise reciting 'Ayyohannabi' has no special significance". Who should we believe, the seal of Islam Imam Ghazali (Radi Allahu anhu) or a Deobandi mullah. Perhaps our Deobandi mullah needs more proof. Let us give him and other such Mullahs more proof.




Hadrat Shaykh Abdul Haqq Muhaddith Dehlvi (Radi Allahu anhu), the 30th in line of the Golden Naqshbandi Sufi Order, and someone whom Deobandis' are very fond of quoting, says, ''In Attahiyat, the reason for reciting 'Ayyohannabi' is that Haqqiqat-e-Muhammadi (Reality (light) of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam)) is present in every little thing. Therefore, it is present in the people praying Salat, and those performing the Salat should be fully aware of this fact and should not pay attention to anything except for the Beloved Prophet (Salla Allahu 'alayhi wa Sallam's) presence (Haazri)''. (Madarijun Nabuwat Vol. 1 part 4 - Zikreh Fazaalileh Nabi )




Imam Jalal ud-Din Suyuti (Radi Allahu anhu) says, "To keep watch of his own followers' work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from amongst his followers then to arrive and attend to his janazah (funeral), all this is done by the Beloved Prophet (Salla Allahu 'alayhi wa Sallam)" (Intibahul Azkiyya)




Imam Suyuti (Radi Allahu anhu) further states, ''If someone believes, that, while performing Milad Sharif, or at the end of Ramadan or while reciting Qasida (Naat) Sharif, that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam's) soul is present on these occasions, then to believe this is perfectly acceptable" (Shareh Sudoor)


By now any reasonable minded Muslim must, at least, accept that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) has been granted the ability of being in several places at the same time, be it spiritually. However, some muslims believe that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) can even present himself physically.


Shaykh Abdul Haqq Muhaddith Dehlvi (Radi Allahu anhu) states, ''Allah Ta'ala has given the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) the strength and power to go anywhere he likes, he can go physically with his own body or spiritually in soul. On the earth, the sky, and in the grave the Beloved Prophet (Salla Allahu 'alayhi wa Sallam's) connection stays with his own shrine.'' (Madarigun Naboowat Vol.2 Part 4 Wasleh Hayaateh Ambiya)


Abdul Karim Ibn Ibrahim Al Jili (Radi Allahu anhu) is a descendant of al Ghawth al A'zam as-Sayyad Shaykh Abd 'al-Qadir al-Jilani (Radi Allahu ta'ala anhu). Shaykh Jili (Radi Allahu anhu) gives us a mind-blowing insight into the reality of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) in his book "The Perfect Man". However, we shall stay with the subject matter and quote Shaykh Jili (Radi Allahu anhu) on this subject alone. He writes "His original name is Muhammad (Salla Allahu 'alayhi wa Sallam), his name of honor is Abu'l Qasim, his description Abdullah, and his title Shamsuddin. In every age he bears a name suitable to his guise in that age. I once met him in the form of my Shaykh". He further writes, "The truth of the matter is that the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) has the power of assuming every form (In every age)." (Al Insanul Kamil)


Shaykh Jili (Radi Allahu anhu) relates how the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) took the bodily form of Shaykh Shibli (Radi Allahu anhu). He writes, "Thus, when he appeared in the form of Shibli, Shibli said to his murid, 'Bear witness that I am the Messenger of Allah'; and the murid, being of insight, recognized the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) and said, 'I bear witness that thou art the Messenger Allah.' " (Al Insanul Kamil)


Finally, take heed of what the 'saint of saints' has said on this subject. Shaykh Abdul Qadir Jilani (Radi Allahu ta'ala anhu) writing about the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) says, "He is called the Total Intellect, because he saw and understood everything." (Sirr al-asrar)


Shaykh Abdul Qadir Jilani (Radi Allahu ta'ala anhu) further writes, "The soul of the Beloved Prophet (Salla Allahu 'alayhi wa Sallam), is watching you. He is pained, at seeing your state." (Sirral-Asrar)


What more proof does anyone require. If our feeble minds are unable to understand the omnipresence the Beloved Prophet (Salla Allahu 'alayhi wa Sallam) then that is our own weakness. However, to deny something when irrefutable proofs are presented is pure foolishness.


Ref: Islamic Academy


*Note:
The hadith of Khaybar refers to a place where a Jewish woman fed some poisoned meat to the Beloved Messenger (Allah’s Grace & Peace be upon Him). The effects of this poison remained in the body of the Beloved Messenger (Allah’s Grace & Peace be upon Him) throughout his life. And the Beloved Messenger (Allah’s Grace & Peace be upon Him) finally left this world due to the effects of that poison. And therefore the Beloved Messenger (Allah’s Grace & Peace be upon Him) is alive, the way the martyrs (Shuhadaa) are alive. Allah Almighty is great.

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Concept

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Some people believe that Allah Ta'ala is "Omnipresent", that is, Allah Ta’ala is Present and Over-looking at every time and at every place. They believe Allah Ta’ala to be "Haazir" and "Naazir". This is not true, as Allah Ta'ala is not bound by time and space. Allah Ta'ala is Present and Seeing from eternity without time and without space.


Allah Ta'ala's attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Ta’ala’s other attributes. Allah Ta'ala's attributes always exists and will continue to exist till eternity. There is a great difference between Allah Ta'ala being Present and the souls of His creation being present. No one is present like Allah Ta'ala being Present.




The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place.


Now that we have explained the concept of Allah Ta'ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam.


It is the firm belief of the Ahl as-Sunnah wal Jama’at that the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam has been given power by Allah Ta'ala to be Haazir and Naazir.


Some misguided persons say that the Ahl as-Sunnat wal Jama'at believe that the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is present like Allah Ta’ala is Present. This is totally INCORRECT because the Ahl as-Sunnah wal Jama'at does not have such a belief. The Ulema have used the words "Haazir-o-Naazir" for Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam.

Allah Ta'ala states in the Noble Qur'an:


"How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people". (Sura al-Nisa: 41)


This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta'ala and those who reject Him. It also proves that Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta'ala will bring the Final Messenger Salla Allahu ta'ala 'alayhi wa Sallam as a Witness and he will testify because he was present there when they were practising evil.

 
1.Imam Khaazin (radi Allahu anhu) states, "To be a witness means to be 'Haazir' or present." (Tafseer Khaazin)
 


2.Hadrat Shaykh Abdul Haq Muhaddith Dehlwi (radi Allah anhu) writes: "Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar)
 


3.Allah Ta'ala states in the Noble Qur'an: "O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner". (Sura al-Ahzab: 45) Here Allah Ta'ala says that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam is a witness sent by Him concerning men's doings and how they receive Allah Ta'ala's Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, "Did you see the incident taking place?"
 


4.Allah Ta'ala states in the Noble Qur'an: "And the Apostle is a Witness over yourselves." (Sura al-Baqarah: 144) Commenting on this Ayah, Hadrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: "The Prophet Salla Allahu ta'ala 'alayhi wa Sallam is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress." (Tafsir Azizi)

 

5.Allah Ta'ala states in the Noble Qur'an: "And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them." (Sura Kahaf: 28) In this verse Allah Ta'ala is asking Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed - "observe them during your life and after you assume a veil of departure". This is another proof that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is watching us 24 hours a day!
 


6.Allah Ta'ala states in the Noble Qur'an: "The Prophet Salla Allahu ta'ala 'alayhi wa Sallam is closer to the Believers than their own selves". (Sura al-Ahzab: 6) Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is with every Muslim. (N.B. Not every Muslim, but every "Mu'min" among the Muslims). That is the reason why the non-Mu'mins feel that Sayyiduna Rasoolullah - sallal laahu alaihi wasallam - is far from them. But it is they who are far from the beloved of Allah Salla Allahu ta'ala 'alayhi wa Sallam. Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Ta’ala gives this power to him.
 


7.It is reported by Hadrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahl as-Sunnah that Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is Haazir and Naazir.
 


8.Hadrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his "Shifa" that Hadrat Amr bin Dinar (radi Allahu anhu), a Taba'in and Faqih of Makkatul Mukarramah, said: "If you enter a house and find that there is nobody there, say 'May Peace and Blessings of Allah be upon the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam'". Writing a commentary on this Hadith Shareef, Hadrat Mulla Ali Qari (radi Allahu anhu) says: "This is so because the soul of the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is present in every Muslim home".
 


9.Hadrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam said: "If any of you enters the Mosque, send Salaams to me, followed by this Du'a: 'O Allah! Open your Door of Blessing for me'". (Abu Dawud, Ibne Majah, Baihaqi) This Hadith proves that Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is present in every Mosque of this world and according to Islam, the entire earth is a Mosque for the Muslims, as reported by Hadrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam said: "The entire earth has been made a Mosque for me". (Bukhari Shareef) Thus, the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is present everywhere on earth!
 


10.The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has stated, "Whosoever sees me in his dream then he will soon see me while awake." (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hadrat Shaykh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: "This is glad tidings for those who see the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam while awake." (Ash Atul Lam'aat)
 


11.The Beloved ProphetSalla Allahu ta'ala 'alayhi wa Sallam said, "I have been sent towards all the creation of Almighty Allah." (Sahih Muslim Shareef; Mishkaat Shareef) This Hadith Shareef proves that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is being a witness for those towards whom he was sent as a Prophet.
 


12.It is written in an authentic Kitaab: "Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Beloved ProphetSalla Allahu ta'ala 'alayhi wa Sallam is continuosly alive and he is Haazir and Naazir in the A'mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them." (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)
 


13.Hadrat Haji Imdadullah Muhajir Makki (radi Allahu anhu) writes: "Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah - sallal laahu alaihi wasallam - is born now). The possibility of the arrival of Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is not far from being possible". (Shamaime Imdaadiya)
 


14.Ghazzali-e-Zamaan, Hadrat Sayyad Ahmed Sa'eed Qazmi (radi Allahu anhu) states: "When the word Haazir-o-Naazir is used for Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam, it does not mean that the physical body of Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds Salla Allahu ta'ala 'alayhi wa Sallam exist in every atom of the worlds. Based on that Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam in a state of wakefulness with their physical eyes". (Taskeenul Khawatir fi Mas'alatil Haazir wan Naazir)


Thus we have learnt that Hadrat Muhammad Salla Allahu ta'ala 'alayhi wa Sallam, through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful's spiritual advancement. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah.


The Soul of Hadrat Muhammad Salla Allahu ta'ala 'alayhi wa Sallam observes all the souls and living beings. The deeds of the Ummah are presented to Hadrat Muhammad Salla Allahu ta'ala 'alayhi wa Sallam every morning and every evening and the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hadrat Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character.


There are some sad and misguided individuals who feel it appropriate to believe that Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases.


Allah Ta'ala sent all the Prophets to our Prophet Salla Allahu ta'ala 'alayhi wa Sallam on the Mi'raj night. He became the Imaam, and they performed two rak'ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Masjid al-Aqsa to perform Salaah with our Noble Prophet Salla Allahu ta'ala 'alayhi wa Sallam being the Imaam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Masjid al-Aqsa, on the blessed night of Mi'raj an-Nabi which occured long after the wisaal of the other Prophets.


Shaykh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states: "Allah Ta'ala has given the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Beloved Prophet's Salla Allahu ta'ala 'alayhi wa Sallam connection stays with his own shrine.'' (Madarijun Nabuwat)



Imam Jalal ad-Din as-Suyuti (radi Allahu anhu) says, "To keep watch of his own followers' work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam". (Intibahul Azkiyya)


It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty-six miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta'ala's Beloved, Huzoor-e-Aqdas Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa Sallam is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds!


Besides Shaitaan, even Angels have this ability. The Noble Qur'an says: "...when death comes to any of you, Our Angels take his soul and they do not fail " (Surah al-Anaam: 61). Relating to this it is written that, "For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !" (Tafseer Kabir Khazeen; Ruh-ul-Bayaan)


The speed of Jibra'eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra'eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra'eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.


The above events relate to an Angel and it's abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya's taking the throne of Bilqis (the Queen of Sheba) to Hadrat Sulaiman (alaihis salaam) is also reported in the Noble Qur'an, Surah Naml, Verses 39 and 40.


It is written in the book "Wahhabiyya": "Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya'. It is Waajib to believe in this."


Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: "The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many."

Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, "Ma kunta taqulu fi haqqi hazar rajul" (meaning : "What did you have to say about this person?" (i.e. the Prophet Salla Allahu ta'ala 'alayhi wa Sallam When this question is asked the veil is removed from the dead person's eyes so that he can see the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam who will be present (Haazir) in the grave. (Mishkaat Shareef; Bukhaari) From this Hadith we learn that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam is seen by the dead in person and not in some sort of mental thought, because the word "rajul" that is used in the question, in Arabic grammar refers to a real person made of flesh and bones.


So it is established that every person that dies sees the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam at the same time and are asked the same question. This is ample proof that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam by the Grace of Allah Ta'ala can present himself in many places at the same time. All the 'Ulama of Ahl as-Sunnah w'al Jamaah agree with this.

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Omnipresent

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The subject of "Omnipresent"


This is another false accusation by the deviant sects that we 'Sunnis' believe Rasoolullah (Salla Allahu 'alayhi wa Sallam) to be 'omnipresent'. This is not the belief of the Ahl as Sunnah Wa Jama'ah, neither is it the meaning of the words "Haazir"and "Naazir". The word "omnipresent", according to the Oxford Dictionary, means "present everywhere". When the word "Haazir" and "Naazir" is used for Almighty Allah it means "Knower" and "Seeir" and does not mean to be present everywhere. (See details in "Fatawa Shami", Vol. 3, pg. 337). The meaning of the word "Haazir" in the Arabic dictionary is, "one who can be seen with the naked eye." (For refrence, refer to "Sarrah", pg. 170; "Mukhtaarus Sihaah", pg. 159; "Mufreedaat Imam Raaghib", pg. 372).The meaning of the word "Naazir" is "blackness of the eyeball in which the pupil of the eye is". Sometimes, the eye itself is called Naazirah ( Reference "Mukhtaarus Sihaah", pg. 691) 


It is now proven that the words "Haazir" and "Naazir" according to its literal meaning are not suitable for Almighty Allah. Whenever it is used for Allah it is used with Ta'weel (re-interpretation), as explained above.


Challenge


We [Ahl as-Sunnah w'al Jama'ah] challenge 'Majlisul Ulama' [Deobandi sect of South Africa] to prove that the words "Haazir-o-Naazir" means "omnipresent". (N.B.: not from Urdu to English or modern Arabic dictionaries because they are not based on Quranic Arabic). The literal meaning of the words "Haazir-o-Naazir" has been explained above and the Mu'awwal (re-interpreted) meaning of the words "Haazir-o-Naazir" for Allah is "Knower" and "Seeir". I have consulted many dictionaries to look for the word "omnipresent" and in all the dictionaries there are no meanings even close to the meaning of the words "Haazir-o-Naazir". I found that "omnipresent" is not the meaning of the words "Haazir-o-Naazir" at all. 


The words "Haazir-o-Naazir" in its literal meaning is never used for Allah Ta'ala. Therefore, in the 99 Names of Allah, one would not find the Names of " Haazir" and "Naazir". Nowhere in the Qur'an or Hadith are the names "Haazir" and "Naazir" used as Allah's Names. No one can prove that the Sahabah or Tabi'in or Jurist Imams have ever used the words "Haazir" and "Naazir" for Allah Ta'ala.


The use of the words "Haazir-o-Naazir" for the Beloved Prophet (Salla Allahu 'alayhi wa Sallam)


Since it is proven that "Haazir-o-Naazir" does not mean "omnipresent" nor is it an Attribute of Allah Ta'ala which is impossible to manifest in the servants of Allah, like Uluhiyyat (Divinity). The Ulema have used the words "Haazir-o-Naazir" for Rasoolullah (Salla Allahu 'alayhi wa Sallam). Hadrat Shaykh Abdul Haq Muhaddith Dhelwi (radi Allahu anhu) writes: "Rasoolullah (Salla Allahu 'alayhi wa Sallam) is Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar, pg. 155).


The concept of "Haazir-o-Naazir" used for Rasoolallah (Salla Allahu 'alayhi wa Sallam)


Ghazzali-o-Zamaan, Hadrat Sayyad Ahmed Sa'eed Qazmi (radi Allahu anhu) states: "When the word Haazir-o-Naazir is used for Rasoolullah (Salla Allahu 'alayhi wa Sallam), it does not mean that the physical body of Rasoolullah (Salla Allahu 'alayhi wa Sallam) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds (Salla Allahu 'alayhi wa Sallam) exist in every atom of the worlds. Based on that Rasoolullah (Salla Allahu 'alayhi wa Sallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (Salla Allahu 'alayhi wa Sallam) in a state of wakefulness with their physical eyes". (Taskeenul Khawatir fi Mas'alatil Haazir wan Naazir, pg.13, Maktabah-e-Haamdya, Lahore).

Nowhere in the above definition has it been mentioned that "Haazir-o-Naazir" means "omnipresent". It seems that the entire research of the Wahhabi/Deobandi - Majlisul Ulema is based on the issues which they have heard of or assumed.

Mufti Hamid Abdun Nabi [South Africa