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Rasulallah(Salallah hu allayhi wasallam) is Hazir-Proof from Hadith. what do Deo-bandis /wahabis say about this Hadith?

Posted 12 December 2008 - 07:30 PM (#1) User is offline   fayaz-halai 

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Assalaamu allaykum,

I have recently come across one Hadith which Alhamdulillah proves that Hazrat Muhammad Mustafa has been given power by Allah to be present(Hazir) with his Jism-e-Mubarak(Body) anywhere he wishes.

I would like to have decent comments on this Hadith from Deo-bandis,wahabis,ahle Hadith,etc.and i would like to discuss only this Hadith until a final rsult arrives.No new Hadith or Quraan verse until answer is given on this Hadith.Reason is that we the Ahle sunnat supports our Aqidah with this following Hadith beside thousands of other Hadith on Hazir and now it is Opposite sect's duty to give answer on this Hadith as to what they say about this Hadith which clearly contradicts their Aqidah.After we get a perfect answer from Deo-bandis/Wahabis we will go on to next hadith which will come from their side and it will be our duty to answer them.And this way it will continue.

No off topic posts plz.No rude and abussive language.A decent discussion is expected from both the sides.

My only intention to start this topic is for the Hidayat of everyone and to accept the right Aqeedah. Hame Hamari aur duniya ke saare logo ki Islah Karni hain.

The Hadith is as follows:(I have translated myself in english,therefore anyone who wants the original text can refer to the reference provided)

Hazrat-e-Salma(Radiallahutaalaanhaa) (wife of Hazrat Abu Rafeh ) says that once i visited the house of Ummul Momineen Hazrat-e-Umme Salma(Radiallahutaalaanhaa).She says that Hazrat-e-Umme Salma was crying.I asked her that  "Why are you Crying?".Ummul Momeneen Hazrat-e-Salma(Radiallahutaalaanhaa) replied,"I saw Rasulallah in my dream,in a state that the blessed Hair and Beard of Rasulallah was coverd with soil.I asked Yaa rasulallah what is the reason behind this state of yours?? Rasulallah replied "Just now i went to the place where my beloved Hussain got Martyred."Allah hu Akbar!

[Dalailul Nubuwah]

[Mishkaat]

[Tirmidhi Sharif,Baab-ul-Manaqib-e-Ahle Bait,Page 218]

The above Hadith clearly proves that Rasulallah has the power(By Allah) to go anywhere in this world from his grave with his  blessed body and therefore he is Hazir.

Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 13 December 2008 - 08:56 AM (#2) User is offline   basharat-ullah 

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Muhammad ibn 'Abd al-Wahhab writes:

"One night, the Prophet of Allah (may Allah bless him and grant him peace) was in his house and was heard to proclaim, 'I am here!' three times and 'You have been granted help' also three times. Umm al-Mu'minin, Maymunah (may Allah be pleased with her) asked the Prophet (may Allah bless him and grant him peace) whom he had been talking to since there was no one present.He (may Allah bless him and grant him peace) replied, 'I was talking to a person called Rajiz from the tribe of Bani Ka'ab. He asked for help from me against the Quraysh.'Umm al-Mu'minin, Maymunah (may Allah be pleased with her) said that when she finished reading the fajr prayer the next morning, she heard Rajiz calling out the following in the streets of Madina: "Ya Rasulu'llah! Help us and call the servants of Allah to help us"

[Mukhtasar Sirat ar- Rasul, chapter on 'The Conquest of Makka']

This narration shows that the Sahaba would seek help from the Messenger of Allah from afar and he, (may Allah bless him and grant him peace), would answer their calls for help. When Rajiz asked the Prophet the following morning for help, the Messenger of Allah (may Allah bless him and grant him peace) did not stop him from asking for this help. The Messenger of Allah was at some distance, yet he still assisted.
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Posted 13 December 2008 - 03:58 PM (#3) User is offline   Nemesis 

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The Prophet [May Allah bless him and grant him peace] stated:

 

 "My life is better for you, you narrate Ahadith and Ahadith are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me.  If I see a good deed I shall praise Allah Soobha Nahu Wata'ala, If I see a bad deed of yours I shall ask Allah Soobha Nahu Wata'ala to forgive you.   [Majma-uz-Zwaa’id, vol.9, pg.24]                                                                        

 

All this implies, that the Prophet [May Allah bless him and grant him peace] is Hadhir/Nadhir over our actions.

 

Hafidhh Ibn Kathir writes: On the Day of Judgment, the Prophet [May Allah bless him and grant him peace] will be a witness over our actions and the actions of the previous Ummahs.    Even the Ummah of the Prophet [May Allah bless him and grant him peace] will bear witness to the fact that the previous Prophets conveyed the message of Allah Soobha Nahu Wata'la to their respective Ummahs.  To this, the people from the previous Ummahs will say:‘How can they testify when they were not present at that time?’ The Ummah of the Prophet [May Allah bless him and grant him peace]  will reply:  ‘We were informed by our Prophet [May Allah bless him and grant him peace] that the previous messengers had all conveyed the message from Allah Soobha Nahu Wata'ala.’ Then RasoolAllah [May Allah bless him and grant him peace] will himself bear witness to the fact that all the Prophets before him had conveyed their message from Allah Soobha Nahu Wata'ala to their respective Ummahs.  [Tafsir Ibn Kathir, Surah Baqarah, under verse 143]

On the Day of judgment there will be an objection to the certification of the Ummahs ,but there will  be no objection to the word/certification of the Prophet [May Allah bless him and grant him peace].  In fact it will used as a decision, since the certification of the Ummah would be from what they heard (from Qur,an and Sunnah) but the certification of the Prophet [May Allah bless him and grant him peace] will be from what he had witnessed.

 

Imam Bukhari Rahmatullah states:

 

The Prophet [May Allah bless him and grant him peace] saw all the previous Prophets and their followers. This is the difference in the testimony of the Prophet [May Allah bless him and grant him peace] and that of his Ummah.   [Sahih al  Bukhari Chptr Al-Manaqib]

From the above, it can be understood that the witness of Prophet Muhammad [May Allah bless him and grant him peace] will not be challengable on the Day of Judgement, because his witness will be observable.


"The mosques are our barracks, the minarets our bayonets, the domes our helmets, and the believers our soldiers"
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Posted 14 December 2008 - 05:46 PM (#4) User is offline   fayaz-halai 

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No replies from any Deo-bandi or Wahabi members????
Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 14 December 2008 - 10:36 PM (#5) User is offline   INTOXICATION-BURN 

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Quote

fayaz halai (14.12.2008)
No replies from any Deo-bandi or Wahabi members????

…And whilst we wait?   

Let’s see what their “Mufti” says. :)

Question:

 

Mufti Saheb’s wrong interpretation of Hazir and Nazir 

I am, what you call, a Barelwi Suni.

After confirming with SEVERAL Ulema of the Ahle Suna Wal Jama (Barelwi order) none of them agrees’s with your interpretation of  Hazir and Nazir.

 

You indicated that Hazir and Nazir is “omnipresent”. (refering to question “What is the ruling of praying behind barelwi's”).

 

Please Mufti Saheb, This is a false accusation that Barelwi Sunnis believe Rasoolullah (sallal laahu alaihi wasallam) to be omnipresent. And as a Barelwi - I agree that this is not the belief of the Ahle Sunnah Wa Jamaah, But I re-itterated that this is neither meaning of the words "Haazir" and "Naazir"

 

Answer:

 

… “After some research,:) we have found that the Barelwis do hold the view that our Nabi [sallallaahu alayhi wasallam] is Haazir and Naazir and he [sallallaahu alayhi wasallam] directly witnesses every action of every person. It is stated in the Hadith that Allah has appointed certain angels who convey all the information of the world to Nabi [sallallaahu alayhi wasallam]. This Hadith will then be meaningless in the face of the belief that Rasulullah [sallallaahu alayhi wasallam] witnesses every action of every person.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Fatwa #  14409  from South Africa

Date: Saturday, July 29th 2006

 

 

“It is stated in the Hadith that Allah has appointed certain angels who convey all the information of the world to Nabi [sallallaahu alayhi wasallam]. This Hadith will then be meaningless in the face of the belief that Rasulullah [sallallaahu alayhi wasallam] witnesses every action of every person.”


Mufti Ebrahim Desai

The belief of Ahlu Alsunnath wal Jammath is that the Rasoolullah sallallahu alayhi wasallam is resting in his grave. Haazir & Naazir are both Arabic words, when used together, refer to a being which is omnipresent and omniscient. 
This can be only Allah's attribute. To believe that someone other than Allah has a quality like this would mean that we are ascribing partners to Allah in his attributes which is known as shirk fe alsiffat.

As for the word 'Sahid' in (Surath 33 Ayath 46), it has been repeated in the Quraan a number of times. It could have three meanings:

1. Rasoolullah sallallahu alayhi wasallam will testify on the day of Judgement for the Ummah as well as against it.
2. He is a testifier to the Kaliamth Shadath 
3. He is an informer in this world about the happenings of the after life, and is a wittiness in the hereafter to the righteous and evil actions that took place in this life.

In order to fulfill any one of the three obligations, it is not necessary for the Prophet to be present and watching us at all times. Nevertheless, we have ahadeeth that prove that the Prophet sallallahu alayhi wasallam is informed about our actions whilst resting in his grave. 

References:
Tafseer Razi;
The Differences in the Umma and the Straight Path (Urdu edition) V.1 P.30 Darul Isshat

Ml. Azeemuddin Ahmed
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

Question:

Is the Prophet Muhammed (Peace be upon him) hazar nazar?

Is he around us and can he see us?

Some people believe he is among us.

 

Answer:

Haazir (Omnipresent) and Naazir (Omniseeing) are the sole attributes of Allah. No human being including our Nabiy (Sallallaahu Alayhi Wasallam) cannot be Haazir and Naazir. Our beloved Rasul (Sallallaahu Alayhi Wasallam) is resting in Madinah Munawwarah. He informed us that when anyone sends Salaams to him, the angels convey the Salaam to him there.

And Allah Ta'ala Knows Best

By Mufti Ebrahim Desai

Fatwa #  73  Date: Sunday, August 27th 2000

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Posted 17 December 2008 - 07:34 AM (#6) User is offline   Abdul-Mustafa-786 

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JA AL HAQ : The Obliteration of Falsehood (NEW : 2nd Edition)

  Hardback - 600 pages     [ ENGLISH ]       by Mufti Ahmad Yaar Khan Na'imi Ashrafi alayhir rahman  

 
Translated into English:  by Mawlana Omar Dawood Qadiri Mu'ini

ABOUT THE BOOK: The Obliteration of Falsehood is an English translation of Hadrat Mufti Ahmad Yaar Khan Ashrafi's Allah be pleased with him celebrated Ja 'al-Haqq
, one of the most complete, recognised and irrefutable works on proving the practices and beliefs of the Muslim Ummah for the questions raised in the modern era.

In an age wherein an increasing number of individuals believe they have the right and power to deduce the fundamentals of Islam based on a superficial understanding of the Qur'an and Hadith, Ja 'al-Haqq stands tall as a testament to the unsurpassed examinations and watertight judgements produced by the eminent researchers in the history of Islam.

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Salla Allahu ta'ala 'alayhi wa Sallam ? What is the need to use the Prophet Salla Allahu ta'ala 'alayhi wa Sallam as mediation to Allah Subhanahu wa Ta'ala when Allah Subhanahu wa Ta'ala is constantly with us? The pen of Mufti Ahmad Yaar Khan Allah be pleased with him, leaves no stone unturned in answering these and many other objections currently forwarded to the traditional, Sunni Muslims of our age, confirming that Sunni Islam is still the only path founded on the Qur'an & Sunnah and demonstrating why it remains followed by the largest group of Muslims in the world.----Sayyad Muhammad Aleem ud-Din Asdaq Misbahi Aazmi (Founder, Rector & Principal of Darul Uloom Qadria Ghareeb Nawaz, Ladysmith, South Africa).
 

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Taqleed
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The Prophets'
Peace be upon him 'Knowledge of the Unseen' (Ilm-e-Ghaib),
 
Proofs of 'Knowledge of the Unseen'
Discussion on
Haazir & Naazir
,
Proof of
Haazir & Naazir,
 
Discussion on Calling the Beloved Prophet
Peace be upon him a ''man'' or ''brother''
 
Discussion on proclaiming or calling out,
''Ya Rasulullah''
(O' Messenger of Allah!)
Discussion on Innovation
(Bidat),
 
Discussion on Gatherings for
Mawlid (Meelad Shareef) - Celebrating the Birth of the Beloved Prophet
May Allah Bless him & Grant him Peace,
Discussion on the Standing (Salaami)
of Meelad,
Discussion on
Fatiha, after 3 days, 10 days & 40 days
,
Discussion on
Du'a after the Salaat al-Janazah
,
Discussion on Constructing Domes over graves (Mazaars) of the Awliya
(Freinds of Allah),
Discussion on placing flowers and sheets (
ghilaafs
) on the graves and brightening them,
Discussion on Reciting
Azaan
 at the graveside,
Discussion on the
Urs
 (Anniversary on the departure of a Saint)
Discussion on Making Journeys to Visit the Burial Paces (
Ziyarah of Mazaars)
of Saints
Discussion on Writing
Kafani or Alfi
 
Discussion on Reciting
 Zikr
Aloud
Discussion on Preserving Animals in the names of the Saints
(Awliya),
Discussion on Respecting Sacred Relics (Tabarukkat) & ''Kissing the hands' and 'feet of the Pious' Discussion on Keeping names like Abdun-Nabi
(Servant of the Prophet), Abdur-Rasul, etc,
Discussion on
Isqaat
(Reducing the responsibilties of the deceased)
Discussion on
Kissing the Thumbs during the Azaan
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Discussion on Reciting Aloud the
Kalima or Naat Sharif whilst taking the Janazah
to the graveyard,
Deobandi Beliefs
& the Correct Islamic Beliefs
The Prophets
alayhim as salaam are Unable to Sin (Ma'sum
),
Proofs that the Prophets are Unable to Sin,
The
Taraweeh Salaah consists of 20 Rakaats
 
Discussion on Giving Three Talaaqs at once being Three,
The Importance of
Taqleed (Following the Four Imams Allah be pleased with them),
 
The Excellence of
Imam Abu Hanifa May Allah be pleased with him,
 
Discussion on
Decorating/Illuminating the Masajid
with lights, etc,
Discussion on
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& it being a means of Reward
Glossary

  

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To buy the book in South Africa 

Buy it in Kwazul Natal: 
Contact the Darul Uloom Qadria Ghareebe Nawaz:

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P. O. Box 3727 Ladysmith, 3370.

Tel: 036 635 7863*
 
Fax: 036 637 8633*

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or buy it in Johannesburg from the Markaz-e-Ahle Sunnat, the Dawat-e-Islami headquarters, I should think they sell it. They're located on Mint Road Fordsburg. If you're driving on Mint Road (the main street of Fordsburg Square where all the foodshops are). 

Drive down Mint Road such that "The Train" is on your right hand side. Now drive down a little and you'll have the Garage on your right hand side. Keep an eye on the buildings on the left hand side of the road as you drive down a little more, you'll see a building with a white banner outside which is the Dawat-e-Islami Headuarters.

If the above directions don't help, then contact Dawat-e-Islami:

Cell 082  9030  565*    or       072  8286  244*       or       082   9260   956*

*If you calling from outside South Africa please remember that the dialing code for South Africa is +27 so for all the phone numbers mentioned above replace the "0" at the start with "+27"


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Posted 17 December 2008 - 11:35 AM (#7) User is offline   Star78692 

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Masha ALlah ... Great book i have just borrowed from a friend of mine. Great discussion.

O Revealer of the Unseen! Verily We have sent you as Haazir and Naazir, a bearer of glad-tiding, a waiver, inviter towards Allah with his consent and an illuminating sun":Surah Azaab V 45-6.

"So how will it be when we shall bring forth a witness from every ummah, and O Beloved Sallalaho Alaihi Wa Salaam! We shall bring you as a protector ad witness over all of them." Surah Nisaa Verse 41.

Surah Buqarah Verse 143

Surah Nisaa Verse 41

Surah Tauba Verse 128

Surah Nisaa Verse 64

Suran Ambiya verse 107

Surah Aaraaf Verse 156

Surah Anfaal Verse 33

Allah states, "Know that the Prophet Sallallaho Alahi Wa Sallam is present amongst all of you.:

Surah Hujaraat Verse 7

O My Beloved Sallallaho Alaihe Wa Sallam! Did you see how your Lord treated those people of Elephants?

Suirah Fil Verse 1

Did you not see what your Lord did with the nation of Aad?

Surah Fajr Verse 6

Surah Azaab Verse 6 "The Nabi is closer to the Believers than their own lives"

So they are countless verse where our Nabi Prophet Muhammad Sallallaho Alaihe Wa Sallam is being called a witness -- one who has seen ....

Signature reset by YaNabi Team. Keep it nice and SHORT.
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Posted 17 December 2008 - 07:48 PM (#8) User is offline   fayaz-halai 

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Originally posted by:INTOXICATION BURN

Answer:

 

… “After some research, we have found that the Barelwis do hold the view that our Nabi [sallallaahu alayhi wasallam] is Haazir and Naazir and he [sallallaahu alayhi wasallam] directly witnesses every action of every person. It is stated in the Hadith that Allah has appointed certain angels who convey all the information of the world to Nabi [sallallaahu alayhi wasallam]. This Hadith will then be meaningless in the face of the belief that Rasulullah [sallallaahu alayhi wasallam] witnesses every action of every person.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Fatwa #  14409  from South Africa

Date: Saturday, July 29th 2006

 

Brother i think Mufti Saheb has done half research and the research which he has done sounds very stupid and strange.The Hadith where it is stated that Allah has appointed certain angels is sahih but how does it contradicts with the faith of Ahle sunnah that Rasulallah witnesses every action of every person?????

 

It is the belief of every Muslim that Allah sees every action of every person and there is also a Hadith that there are two angels appointed for every person who has the duty to convey the deeds of that person to Allah.So does that means that Allah cannot hear or sees that person directly????What do Mufti saheb says aboth this Hadith?????

Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 17 December 2008 - 08:52 PM (#9) User is offline   INTOXICATION-BURN 

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I absolutely agree with you brother fayaz halai.:)

 

 

We should ask this "Mufti"?   

A Deo-bandi 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 has been dropped and has with out 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. 

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 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 Deo-bandi'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 “for*bearing” (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.

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.”

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.

(Shâhid is also a Prophetic Name in the Qur’an.)


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Posted 18 December 2008 - 09:50 AM (#10) User is offline   basharat-ullah 

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We, the Ahl as-Sunna wa'l-Jama'a, believe that the Prophet (may Allah bless him and grant him peace) is hadir and nazir which, simply put, means that he views our actions and in this way we are presented to him.He (may Allah bless him and grant him peace) is nazir, since he views our actions, both good and bad.
Definition of Hadir/Nazir

Mufti Ahmad Yaar Khan and Allama Ghulam Rasool Sa'idi write:

"Hadir/ nazir does not mean that the Prophet (may Allah bless him and grant him peace) is present. Rather, it means that the Prophet (may Allah bless him and grant him peace) views the actions of his Ummah whilst he is in his grave. He can go from his grave to other places where he likes spiritually. He prays for us"

[Sa'idi, G, R., Tawzeeh al-Bayan Sharh Sahih Muslim, chapter on 'Mi'raj', vol 1; Khan, Ahmad, Y., Ja al-Haq, chapter on 'al-Hadir-u-wan-nazir']
Proof of Hadir/Nazir

Allah Most High says in the Qur'an:

"O Prophet! No doubt, We have sent you as a witness, bearer of glad tiding and a warner"

[Sura al-Ahzab, verse 45]

The Qur'an refers to Rasulu'llah (may Allah bless him and grant him peace) as 'shahid' (witness) and the witness is someone who sees whilst being present [Imam Raghib, Mufradat, under the word 'shahid']

Allah sent the Prophet (may Allah bless him and grant him peace) as a shahid.It is for this reason we refer to him as metaphorically being hadir/nazir and that he is not hadir/nazir in the way that are the angels kiram katibin (the angels who are constantly present on the right and left shoulder of every human being).
Proof of Hadir and Nazir from Hadith

Imam Qurtubi writes:

"The angels present the actions of the Ummah to the Prophet (may Allah bless him and grant him peace) every single day. This is not correct, but the truth is that the actions of the Umma are presented not every day but every Friday"

[Tafsir Qurtubi, Sura an-Nisa, under verse 41]

Hafiz Ibn Qayyim writes:

"It is true that our Prophet (may Allah bless him and grant him peace) is presented with the actions of his Umma in his grave. This is from unauthenticated ahadith and it is not something to be surprised with, because when our parents pass away from this world, our actions are presented to them to view. However, with our Prophet (may Allah bless him and grant him peace), he is presented with the actions of the all humans and the jinn"

[Ibn Qayyim, Qasida Nounia 13]

Hafiz ibn Kathir writes:

"When a parent of a Muslim dies then their children's actions are presented to them. If the actions are good then they are happy, but if their actions are bad, then they pray to Allah so that He may forgive them"

[Tafsir Ibn Kathir, Sura at-Tauba, under verse 105]

Hafiz Ibn Rajab also says on this subject:

"Deeds of the humans are presented in front of our Prophet (may Allah bless him and grant him peace). That is why a person should be ashamed of themselves from doing bad deeds"

[Ibn Rajab, Lataef-ul-Mahrif, page 91]

Some people may have difficulty in comprehending how the Prophet (may Allah bless him and grant him peace) could have so much power to the extent thathe views the actions of his Umma every day or once a week. Firstly such a thing can never be difficult for the Prophet (may Allah bless him and grant him peace), and secondly, there is nothing to be surprised by when Allah grants his special servants abilities of such nature.

Hafiz Ibn Kathir writes:

"An example of this would be of the Angel Izra'il, who at all times has the al-Lawh al-Mahfuz [Guarded Tablet] in his sight, and it is through this he sees the whole world.He even visits every house on land and under water five times a day

[Tafsir Ibn Kathir, Surah as-Sajda, under verse 11. Also in Ta'rikh Ibn Kathir,, chapter on 'al-Lawh -al-Mahfuz', vol.1]

Apart from his servants, Allah has even given power to Shaytan, who sits on his throne in the sea and sees you wherever you may be [Suraal-A'raf, under verse 27]. So if Allah can bestow such powers to a kafir then why is it so difficult to believe that He can bestow such powers to the most beloved of his creation - our Prophet (may Allah bless him and grant him peace)?

The evidence provided above demonstrates that the Prophet (may Allah bless him and grant him peace) is a witness over the whole of his Umma - and this is what is meant by hadir/nazir.

Hafiz Ibn Kathir writes that the Prophet (may Allah bless him and grant him peace) stated:

"My life is better for you; you narrate ahadith and ahadith are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me.If I see a good deed I shall praise Allah Most High. If I see a bad deed of yours I shall ask Allah Most High to forgive you"

[Majmu' az-Zwa'id, vol.9, page24; Ta'rikh Ibn Kathir, Death of the Prophet (may Allah bless him and grant him peace)]

Similarly, Qadi Shawkani writes:

"Our Prophet (may Allah bless him and grant him peace) knows the actions of his Umma. When he sees them doing something good, he is happy and when he sees them doing bad actions he makes du'a for them"

[Qadi Shawkani, Nayl al-Awtat, chapter of 'Jumu'a' and 'Hajj']

All this implies, that the Prophet (may Allah bless him and grant him peace) is hadir/nazir over our actions.

Hafiz Ibn Kathir writes:

"On the Day of Judgment, the Prophet (may Allah bless him and grant him peace) will be a witness over our actions and the actions of the previous Ummas. Even the Umma of the Prophet (may Allah bless him and grant him peace) will bear witness to the fact that the previous prophets conveyed the message of Allah Most High to their respective Ummas.To this, the people from the previous Ummas will ask: 'How can they testify when they were not present at that time?' The Umma of the Prophet (may Allah bless him and grant him peace)will reply:'We were informed by our Prophet that the previous messengers had all conveyed the message from Allah.' Then Rasulu'llah will himself bear witness to the fact that all the prophets before him had conveyed their message from Allah Most High to their respective Ummas"

[Tafsir Ibn Kathir, Sura Baqara, under verse 143]

On the Day of Judgment there will be an objection to the certification of the Ummas, but there shall be no objection to the word/certification of the Prophet (may Allah bless him and grant him peace). In fact it will used as a decision, since the certification of the Umma would be from what they heard (from Qur'an and Sunna) but the certification of the Prophet (may Allah bless him and grant him peace) will be from what he had witnessed.

Imam al-Bukhari states:

"The Prophet (may Allah bless him and grant him peace) saw all the previous prophets and their followers. This is the difference in the testimony of the Prophet (may Allah bless him and grant him peace) and that of his Umma

[Sahihal-Bukhari, chapter on 'al-Manaqib']

From the above, it can be understood that the testimony of Prophet Muhammad (may Allah bless him and grant him peace) will not be challengable on the Day of Judgement, because his testimony will be based on observation.
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Posted 20 December 2008 - 08:34 PM (#11) User is offline   fayaz-halai 

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The Perspective of ahle sunnah on Hazir and Nazir is very clear,

(1)We the ahle sunnah believe that Rasulallah is Alive with his Jism-e-mubarak(body) and Hazir in his Blessed grave and from his grave  he views the actions of every Makhlook and even their's hearts.There is no barrier.

therefore he is Naazir

(2)We the ahle sunnah believe that Rasulallah is Alive with his Jism-e-mubarak(body)  and Hazir in his Blessed grave and Allah has granted Rasulallah the power to go anywhere in this world even with his blessed Jism-e-mubarak(body)

and therefore he is Haazir.

The power is not of his own but by Allah.There are many authentic Hadiths to prove this aqidah.The first Hadith mentioned is one of the proofs.

Where are the deniers of this hadith???

Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 22 January 2009 - 05:04 PM (#12) User is offline   nasirnoman 

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Assalam-o-Alikum,

may I ask one question all of you ?

my english not very good

can anybody all of you talk to me in urdu ?

if this site admin give me permission posting in urdu

I can replying to u n this topic(Insha Allah)

I m waiting reply

Nasir Noman  

Nasir Noman
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Posted 24 January 2009 - 07:09 PM (#13) User is offline   fayaz-halai 

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Quote

nasirnoman (22.01.2009)
Assalam-o-Alikum,

may I ask one question all of you ?

my english not very good

can anybody all of you talk to me in urdu ?

if this site admin give me permission posting in urdu

I can replying to u n this topic(Insha Allah)

I m waiting reply

Nasir Noman  

Bhai yeh site par sab forums english main hain.Main urdu samaj ta hoo aur urdu main jawaab bhi de sakta hoo.Agar Aap ko iss topic par kuch kehna hoo tho hindi main keh sakte hoo aur inshallah aap ko hindi main jawab denge.

Lekin koi moderater tumhe ijazat de tho behtar hain.

Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 24 January 2009 - 08:16 PM (#14) User is offline   nasirnoman 

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Assalam-o-Alikum bhai,

I m waiting for permission to post me in urdu from modreator.


Nasir Noman
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Posted 06 February 2009 - 01:24 AM (#15) User is offline   AbuAlqamah 

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The Ahadith of Sahih Muslim in this article are taken from the translation of Abdul Hamid Siddiqi with slight changes, and the Ahadith of “Sahih Al-Bukhari” are taken from the translation of Dr Muhsin Khan also with slight changes.

 

Some Ahadith of “Sahih Al-Bukhari” about Al-Hawd:

 

Book “To make the heart tender (Ar-Riqaq):

Volume 8, Book 76, Number 533:

 

Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You will be gathered, barefooted, naked, and uncircumcised (as Allah said): 'As We began the first creation, We shall repeat it.' (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Ibrahim Al-Khalil.

 

Then will be brought some men of my community who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave, ‘Isa (Jesus) said,And I was witness over them while I dwelt amongst them.......... (up to) ...the All-Wise.” (5.117-118).

 

The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).

 

Volume 8, Book 76, Number 584:

 

Narrated Anas: The Prophet said, "Some of my companions will come to me at my Lake Fount (al-Hawd), and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you."

 

Volume 8, Book 76, Number 585:

 

Narrated Abu Hazim from Sahl bin Sa'd: The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount (Al-Hawd), and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them."

 

Abu Hazim added: An-Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said Al-Khudri saying the same, adding that the Prophet said: 'I will say: They are of me (i.e. my followers). It will be said, 'You do not know what they innovated (new things) in the religion after you left'. I will say, 'Far removed, far removed (from mercy), those who changed (their religion) after me."

 

Abu Hurayrah narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no knowledge as to what they innovated after you left; they turned apostate as renegades."

 

Volume 8, Book 76, Number 586:

 

Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades.”

 

In the chapter “Chapter Afflictions and the End of the World”:

 

Volume 9, Book 88, Number 172:

 

Narrated Asma': The Prophet said, "I will be at my Lake-Fount waiting for whoever will come to me. Then some people will be taken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned Apostates as renegades.'"

 

(Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and from being put to trial").

 

Volume 9, Book 88, Number 173:

Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'"

Volume 9, Book 88, Number 174:

Narrated Sahl bin Sa'd: I heard the Prophet saying, "I am your predecessor at the Lake-Fount, and whoever will come to it, will drink from it, and whoever will drink from it, will never become thirsty after that. There will come to me some people whom I know and they know me, and then a barrier will be set up between me and them."

 

Abu Sa'id Al-Khudri added that the Prophet further said: "I will say those people are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I will say, 'Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!"

Some Ahadith of “Sahih Muslim” about al-Hawd:

 

The Book pertaining to the Excellent Qualities of the Holy Prophet (saw) and his companions (Kitab Al-Fadhail)

 

Chapter 9: The cistern of our apostle (saw) and its characteristics

 

Book 30, Number 5682:

 

Sahl (b. Sa'd) reported: I heard Allah's Apostle (saw) as saying : I shall go to the Cistern before you and he who comes would drink and he who drinks would never feel thirsty, and there would come to me people whom I would know and who would know me. Then there would be intervention between me and them.

 

Abu Hazim said that Nu'man b. Abu 'Ayyash heard it and I narrated to them this Hadith, and said: Is it this that you heard Sahl saying? He said: Yes, and I bear witness to the fact that I heard it from Abu Sa'id Khudri also, but he made this addition that he (the Holy Prophet) would say: They are my followers (they are of me), and it would be said to him: You do not know what they did after you and I will say to them: Woe to him who changes (his religion) after me.

 

Book 30, Number 5684:

 

Asma', daughter of Abu Bakr said: Allah's Messenger (saw) said: I would be on the Cistern and so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Ummah, and it would be said to me: Do you know what they did after you? By Allah, they did not do good after you, and they turned back upon their heels.

 

He (the narrator) said: lbn Abu Mulaika used to say (in supplication): O Allah, I seek refuge with Thee that we should turn back upon our heels or put to any trial about our religion.

 

Book 30, Number 5686:

 

'A'isha reported: I heard Allah's Messenger (saw) say in the company of his Companions: I would be on the Cistern waiting for those who would be coming to me from amongst you. By Allah, some persons would be prevented from coming to me, and I would say: My Lord, they are my followers (they are of me) and people of my Ummah. And He would say: You don't know what they did after you; they had been constantly turning back on their heels.

 

Book 30, Number 5686:

 

Umm Salama, the wife of Allah's Apostle (saw), said I used to hear from people making a mention of the Cistern, but I did not hear about it from Allah's Messenger (saw). One day while a girl was combing me I heard Allah's Messenger (saw) say: "O people." I said to that girl: Keep away from me. She said: He (the Holy Prophet) has addressed the men only and he has not invited the attention of the women. I said: I am amongst the people also (and have thus every right to listen to the things pertaining to religion).

 

Allah's Messenger (saw) said: I shall be your harbinger on the Cistern; therefore, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't know what innovations they made after you. And I would then also say: Be away.

 

Book 30, Number 5690:

 

'Abdullah reported Allah's Messenger (saw) as saying; I shall be there at the Cistern before you, and I shall have to contend for some people, but I shall have to yield. I would be saying: My Lord, they are my companions, they are my companions, and it would be said: You don't know what innovations they made after you.

 

Some Ahadith in Al-Bukhari and Muslim mention that the Prophet (saw) will say as Prophet ‘Isa (aley Salam), meaning he is not witness of his community after his death.

 

In Sahih Al-Bukhari, Book of Prophetic Commentary on the Qur'an (Tafseer of the Prophet (saw))


Volume 6, Book 60, Number 149:

 

Narrated Ibn Abbas: Allah's Apostle delivered a sermon and said, "O people! You will be gathered before Allah bare-footed, naked and not circumcised." Then (quoting Quran) he said:--

 

"As We began the first creation, We shall repeat it. A promise We have undertaken: Truly we shall do it." (21.104)

 

The Prophet then said, "The first of the human beings to be dressed on the Day of Resurrection, will be Abraham.

 

Lo! Some men from my community will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. 'O my Lord! (They are) my companions!' Then a reply will come (from Almighty), 'You do not know what they did after you.' I will say as the pious slave (the Prophet Jesus) said: “And I was a witness over them while I dwelt amongst them. When You took me up. You were the Watcher over them and You are a Witness to all things.” (5.117) Then it will be said, "These people have continued to be apostates since you left them."

 

Volume 6, Book 60, Number 150:

Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Resurrection) and some people will be driven (by the angels) to the left side (and taken to Hell) whereupon I will say as the pious slave (Jesus) said: "And I was a witness over them while I dwelt amongst them...the ALMIGHTY, the All Wise." (5.117-118)

 

In “Sahih Muslim” Kitab al-jannat wa sifat na'imiha wa ahliha (Book pertaining to paradise, its description, its bounties and its intimates)

 

Chapter 14: Pertaining to the destruction of the world and assembling on the day of resurrection

 

Book 040, Number 6847:

        

And, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the pious servant (Hadrat 'Isa) said: “I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118).

 

And it would be said to him: They constantly turned to their heels since you left them. This Hadith has been transmitted on the authority of Waki' and Mu'adh (and the words are): "What new things they fabricated."

Explanation of the Ahadith of Al-Hawd by Imam An-Nawawi

 

The Hadith of Al-Hawd are Mutawatir as mentioned by An-Nawawi in his explanation of Sahih Muslim.

 

In the chapter of “Purification”, Bab Istihbab Italatu Ghurah wa Tahjil fil Wudhu

 

Book 002, Number 0480:

 

Abu Huraira reported the Messenger of Allah (saw) said: My people would come to me on the Cistern (Al-Hawd) and I would drive away persons (from it) just as a person drives away other people's camels from his camels. They (the hearers) said: Apostle of Allah, would you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you?

 

Imam An-Nawawi said in the explanation of this Hadith:

 

“And in another version: “They have changed after you, and I will say: Woe to you” and this is among (matters) in which scholars differed about who (the people) meant are, with different opinions:

 

One of them: The people meant are the hypocrites and the apostates, and it is possible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet), and the Prophet (saw) will call them because of their marks that will be on them, and he will be told: these are not people about whom I gave promise, these changed after you, meaning they did not die on their apparent Islam.

 

The second (saying): The people meant are those who (were Muslim) at the time of the Prophet (saw) then became apostate after him, and the Prophet (saw) will call them even if they did not have the marks of Wudhu as he knew them to be upon Islam in his life, and he will be told: they turned apostate after you.

 

The third (saying): the people meant are the sinners and people who committed great sins (Kabair) and died upon Tawhid and the people of innovation who did not come out of Islam because of their innovations. And according to this saying these people will not be prevented (from Al-Hawd) because of hell, but it is possible that they will be prevented as a punishment and then Allah (Subhanahu wa Ta’ala) will forgive them and He will make them enter the paradise without punishment.

 

The people of this saying say: It is not impossible they had Al-Ghurah wa Tahjeel, and it is possible they were at the time of the Prophet (saw) and after him but he recognized them because of their marks.

 

And the Imam Al-Hafiz Abu ‘Amr ibn Abdil Barr said: “Everybody who innovated in the religion will be among people coming to the Hawd as the Khawarij and the Rawafid and all people of desire” and he said: “And likewise the unjust people who were busy in oppression and discredit of the truth and the cursed people because of great sins” and he said: “All of these people, it is feared for them that they are the people meant by this narration, Allah knows best.” End of An-Nawawi’s words

 

In Book 30, Number 5706:

 

Anas b. Malik reported Allah's Apostle (may peace be upon him) as saying: “Some persons who had accompanied me would turn to my Cistern; when I would see them and they would be presented to me, they would be detained in the way while coming to me. I would say: My Lord, they are my companions, they are my companions, and it would be said to me: You don't know what innovations they made after you.

 

An-Nawawi said after this Hadith: “Al-Qadhi ‘Iyad said: “This is a proof for the authenticity of the interpretation of those who considered that they were apostates, and this is why it was said: may you perish (Suhqan Suhqan), and this is not said for the people of sins of the community, rather intercession is done for them…”.

 

And he said: “It is said: they are from two categories, one of them is that of sinners that turned away from the right path not from Islam, and these are changing their good deeds into evils ones, and the second (category) is those who turned to real disbelief, turning on their heels, and the name of change (Tabdil) include both categories.”

 

Explanation of Hafiz ibn Hajar on Ahadith of Al-Hawd

 

Hafiz Ibn Hajar said in “Fath ul Bari” Kitab Riqaq Bab Kayfa Al-Hashr:

 

“Firabri said that it is mentioned from Abi Abdillah Al-Bukhari from Qabisah that these (people) are those who became apostate at time of Abu Bakr and Abu Bakr fought them, meaning until they were killed and died on disbelief. Al-Isma’ili brought a full Isnad of that trough another way from Qabisah. Al-Khattabi said that none of the Sahabah did became apostate, only some hard Bedouins bringing no help to religion did became apostate, and this does not bring any blame on the famous Sahabah…

 

And others said : the disbelief is on its apparent meaning, and the meaning of “my Ummah” is the Ummah of Da’wah (the community addressed by the Prophet (saw), meaning all mankind including disbelievers) and not the Ummah of Ijabah (the community who believed in the Prophet saw, meaning our community), and this is given precedence because of his saying in the Hadith of Abu Hurayrah : “Then I would say to them go away (Suhqan)” and this is also strengthened by the fact that their situation remained hidden to him, and if they were from Ummah of Ijabah, then he would know their situation as their actions are presented to him.

 

And this (view) is refuted by his saying in the Hadith of Anas: “until I recognized them” (‘araftuhum) and the same in the Hadith of Abu Hurayrah.

 

(Tr: So the Prophet (saw) did recognize them, so they could not be disbelievers, rather were people he knew, and he did not know what they did after him, and the Hadith of the actions being presented is weak as it will follow)

 

And Ibn Tin said that it is possible that they were hypocrites or doers of Kabair (major sins). And it has been said that they were people from hard Bedouins who entered Islam out of fear.

 

Ad-Dawudi said: there is nothing preventing people of major sins and innovations to be from these people.

 

And An-Nawawi said: And it is said they are the hypocrites and the apostate, and it is possible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet) because of them being from the Ummah generally, and he (saw) will call them because of their marks that will be on them and he will be told: they changed after you, meaning they did not die on the apparent (Islam) on which you left them.

 

‘Iyad and others said: And after this, their Ghurah and Tahjeel will disappear and their light will extinguish.

 

And it has been said that there is no necessity for them to have marks, rather he (saw) will call them from what he knew from their Islam.

 

And it has been said that they are people of major sins and innovations who died on Islam, so we cannot be certain of their entry into fire, as it is permissible that they are first prevented from Al-Hawd as a punishment for them, then they are being forgiven.

 

And it is not impossible that they have signs, so he recognizes them with their signs whether they were from his time or after him.

 

And ‘Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrator of the narration, that they became apostate after him (saw), and the fact that he recognized them does not necessitate them to have marks, because it is a favour that shows the actions of the Muslim, and the actions of the apostate are cancelled, so he will recognize them individually and not because of their characteristics, (he will recognize them basing) on what they were before their apostasy.

 

And it is not far that hypocrites from his time might be included in these people, and it will come in the Hadith of Shafa’ah that “this Ummah will remain with hypocrites inside it”, so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will called those he will recognize, thinking that their condition upon which he left them in the world, did not change.

 

As for including the people of innovations in this, then it is far because he called them: “My companions” and people of innovations innovated after him. And it has been answered by taking the meaning of companion in a general meaning,

 

And this is also far because we do not say “Woe to you (Suhqan)” to a Muslim although he is an innovator. This has been answered that it is not forbidden to say that to someone known to be judged with punishment for his sins, then he will be saved with the Shafa’ah, then his saying “Suhqan” is acknowledging the decision of Allah with remain of hope, and likewise for people of major sins.

 

And Al-Baydhawi said that his saying “apostate” is not a clear prove for their being apostate from Islam, rather it is a possibility, and it is also possible that it means they were sinners among believers, turning away from the right path and they changed good actions by evil ones. End of his words.

 

Abu Ya’la narrated with a Hasan Isnad from Abu Sa’id : “I heard the Messenger of Allah (saw)” … he mentioned the Hadith and he said : “O people, I will be your predecessor on the Hawd, when you will come, a man will say : “O Prophet of Allah, I am so and so ibn  so and so” and another will say : “I am so and so (Fulan) son of so and so” and I will say : as for the genealogy I know it, but maybe you changed after me and became apostate.”

 

And Ahmad and Al-Bazzar narrated a similar version from the Hadith of Jabir…” End of Ibn Hajar’s words

 

So we can see all the scholars above, whether they say these people were apostate or innovators and sinners, all agree on the fact that the Prophet (saw) did not know their condition, their innovations or apostasy.

 

Those who say they were his former companions then became apostate during the era of Abu Bakr, say he will recognize them as he knew them in the world, and he was not aware their situation changed. Or these apostates might have marks that will disappear, and the Prophet (saw) will recognise them with their marks.

 

Those who say these people were innovators or sinners of his community and not only people of his era, say that the Prophet (saw) will recognize them with their marks of Wudhu and will call them companions because of them being from his community, and the meaning of apostasy is not real.

 

In “Umdatul Qari”, Al-Ayni, Imam of the Ahnaf of his time, quoted the same scholars as Ibn Hajar: ibn Tin, Ad-Dawudi, An-Nawawi, Qadhi ‘Iyad and others. So he also agreed on the explanations that the Prophet (saw) did not recognize their apostasy or innovations.

 

Explanation of  Abu 'Abdillah Al-Qurtubi and Abul 'Abbas Al-Qurtubi on the Ahadith of Al-Hawd

 

Imam Abu 'Abdillah Al-Qurtubi (author of the famous Tafsir) said in his “Tazkirah fi Ahwalil Mowta wal Akhirah” after quoting the Ahadith of Al-Hawd:

 

“Chapter: Our scholar, may Allah’s mercy be on them all, have stated:

 

Whoever apostasies from the religion of Allah or innovates in it what displeases Allah and what Allah did not legislate, they will be pushed away and distanced from it, and the most pushed away are those who oppose the Jama’ah of Muslims and separate from their way, as the Khawarij with their difference in sects, the Rawafid with their difference in misguidance, and the Mu’tazilah with their categories of passion, all of them are people who have brought change (to the religion).

 

And this is also the case for the darkness of people involved in tyranny and oppression and discredit of the truth and killing those who support the truth and their humiliation.

 

The same for those who commit major sins openly and exceed the bounds in sins and the group of people of deviation and desire and innovation.

 

Then the distance can be in a state then they can approach it after forgiveness if it is a change in actions and not in beliefs.

 

And on this supposition, they will be recognized (by the Prophet) by the marks of their Wudhu, and then they will be told: May you perish.

 

And if they are among hypocrites that were present at time of the Prophet (saw) and they were showing faith and hiding disbelief, then he will consider them on Zahir (evident actions) and then their covers (real states) will be uncovered (to him) and he will say to them : May you perish. End of Qurtubi’s words

 

Abul ‘Abbas Al-Qurtubi said in his explanation of “Sahih Muslim”:

 

“The scholars differed on the interpretation of this, and what Al-Baji and others went to, and it is the clearest according to the context of the Ahadith, is that these persons that will be told these words, are people that were hypocrites and apostates among the Sahabah and others, so they will be resurrected in the community of the Prophet (saw), as it has preceded in his saying “This community will stay with its hypocrites within it”, and they will have marks of Ghurah and Tahjil of this Ummah, and when the Prophet (saw) will see them, he will recognize them with their marks and (he will recognize) those who were among his companions individually and he will call them: “come here”, and when they will come, there will be a barrier between them and him and they will be turned towards the left side, and the Prophet (saw) will say: “O my Lord, they are of me and from my community” and in other words “they are my companions” and it will then be told to him: “You do not know what they invented after you, they did not stop being apostates since you left them”, and then the Ghurah and Tahjil will disappear from them, and their light will extinguish and they will remain in darkness…” End of Al-Qurtubi’s words.

 

Conclusion 

 

We clearly learn from these Ahadith that the Prophet (saw) was not aware of their apostasy or innovations they did after him:

 

1) The Prophet (saw) seeing them being removed asked Allah: “O my Lord, they are my companions” and in some narrations: “they are of me”. In a narration of Muslim narrated by Umm Salamah, the Prophet (saw) clearly asked for the reason: “I would ask the reasonsso it is a clear proof that the Prophet (saw) did not know the reason for their removal from the Hawd.

 

2) The angels and Allah in some narrations clearly denied the Prophet’s knowledge of what they did after him. So this is a clear explanation leaving no room for the claim that the Prophet (saw) knew their condition. Whoever claims the Prophet (saw) knew their conditions is clearly opposing these agreed upon texts.

 

3) The Prophet (saw) after knowing their state had strong words against them: “Suhqan”, meaning “may you perish, Woe to you, be far away”…so it shows that the Prophet (saw) after knowing the reality of their condition changed his behaviour towards them, and instead of calling them companions had strong words of rejection.

 

4) In some narrations of Al-Bukhari and Muslim, the Prophet (saw) recited the verse: “And I was a witness over them while I dwelt amongst them. When You took me up. You were the Watcher over them and You are a Witness to all things.” (5.117)

 

And this verse clearly shows that the Prophet (saw) was not aware of their apostasy or innovations after him, as ‘Isa (aley Salam) was not aware of what Christians said about him after him. And the verse clearly tells the Prophet (saw) was a witness when alive, and after he did not know their conditions.

 

5) None of the scholars above said that the Prophet (saw) knew their true conditions, some said they are apostate and the Prophet (saw) will recognize them according to what he knew of them being Muslim when he was alive, or they are hypocrites and the Prophet (saw) will call them according to their apparent state, and he did not know their inner state, or these people are innovators and sinners the Prophet (saw) will recognize them by their marks of Wudhu, or some few even said they are apostates and hypocrites, yet they will still have marks by which they will be recognized. So all of these scholars agree that the Prophet (saw) was not aware of these people's apostatsy or innovations.

 

As for who these people are, the words “and there would come to me people whom I would know and who would know me and the words “They constantly turned to their heels since you left them and the words in a narration of Muslim: “Some persons who had accompanied me would turn to my Cistern“ favour the view that these people were companions during the life of the Prophet (saw) and then became apostate like people who refused to give Zakah or joined Musaylamah Al-Kazzab.

 

Yet the other view of them being innovators is also possible, and the Prophet (saw) can know them by their marks, and the words “since you left them” can mean “since you left your community”, meaning the Prophet (saw) is not aware of the actions of the innovators of his Ummah after he left the Ummah. What can strengthen this view is that in some Hadith of Al-Bukhari and Muslim, the Prophet (saw) said these people are from his community:

 

“Then will be brought some men of my community who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them.”

 

So there is no definitive proof in the words “companions” to mean it is restricted to the era of the Prophet (saw), as the Prophet (saw) also named them as men of his community. So either we say that “men of my community” does not mean they belong to the community but they will be resurrected in the community, or we say that the words “Some persons who accompanied me” is a narration in meaning (bil Ma’na), and other narrations mention “men of my community” and this should be favoured.

 

Also the Hadith in Sahih Muslim: "My people would come to me on the Cistern (Al-Hawd) and I would drive away persons (from it) just as a person drives away other people's camels from his camels. They (the hearers) said: Apostle of Allah, would you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions..." favours that these people are from the Ummah of the Prophet (saw) as the context shows they will also have marks of Wudhu, although it is not clearly indicated. But mentionning that this group will be among them, jus after saying that he (saw) will recognize them because of their marks of Wudhu seem to favour they will also be recognised with these marks. Also the Prophet (saw) did not mention that this group will not have these marks, and if they did not have these marks, the Prophet (saw) would know they are not from his community.

 

And this view has been favoured by Ibn Battal in his explanation of “Sahih Al-Bukhari”:

 

“As for the Ahadith of the people of this chapter dealing with the mention of those the Prophet (saw) would recognize from his community, and their would be separated from him as they innovated after him, then this includes every innovation in the religion, about which Allah is not pleased, and opposing the group of the Muslims. And all the groups of innovations are Mubbadilun (changing their religion) and innovators (Muhdithun), and likewise the people of injustice and oppression opposing the truth and its people, all are Muhdithun and Mubaddilun, doing things that are not in Islam, and all of them are included in the meaning of this Hadith.”

 

He said further: “Abu Ja’far Ad-Dawudi said: “We cannot definitively say that people removed (from the Hawd) will enter the hell, because it is possible that they were removed for a period, and they will face the terror of this day and its hardships as much as Allah wills, and Allah will give them as much as He wills from His mercy, and the words “Suhqan Suhqan” do not mean that there will be no intercession for them after…” end if ibn Battal’s words

 

Note: the words "Suhqan" can be said for people who will go to hell, as this community will divide in seventy three sects, and they will all go to hell except one, so it means the other sects of innovaters will go to hell, and the Khawarij are also called the dogs of hell, so these people can go to hell, yet they will have marks of Wudhu by which they will be recognized, and then taken by Angels towrds the left side and put in hell, and then after some time they exit the hell and go to paradise because of their Tawhid.

 

Allah knows best

 

The weakness of the Hadith “Your actions will be presented to me”

 

Taken and adapted from “As-Silsilah Ad-Da’ifah” vol 2 p 404, n 975 of Shaykh Albani:

.

Hafiz Abu Bakr Al-Bazzar narrated in his “Musnad” from Yusuf ibn Musa, from ‘Abdul Majid ibn Abdil ‘Aziz ibn Abi Ruwad from Sufyan from ‘Abdullah ibn Saib from Zathan from ‘Abdullah and he is Ibn Mas’ud from Prophet saw :

 

Allah has (appointed) angels wandering on earth, they bring me the salam of my Ummah”, and the Prophet saw said : “My life is good for you, you narrate me and I narrate to you, and my death is good for you, your actions will be presented to me, what I will see from good deeds I will praise Allah, what I will see from bad deeds, I will ask forgiveness to Allah for you

 

And Al Bazzar said : “We do not know anyone who narrated the last part from ‘Abdullah (ibn Mas’ud) except from this way (this sanad)

 

The first part : “Allah has (appointed) angels wandering on earth, they bring me the salam of my Ummah” has been transmitted by An-Nassai ( 1/189) from many Asanid from Sufyan Ath-Thawri from ‘Abdullah ibn Saib, and from Al-A’mash in “Mu’jam Al-Kabir” of At-Tabarani ( 3/81/2) , “Akhbar Asbahan” of Abu Nu’aym ( 2/205) and Ibn Asakir ( 9/189/2).

 

Shaykh Albani said : “The agreement of a group of Thiqah (trustworthy) narrators on this narration from Sufyan without mention of end of Hadith “My life…”, and A’mash following him in that shows for me the Shuzooz of this addition (meaning the addition is shaadh), because ‘Abdul Majid ibn Abdul Aziz is alone in reporting it, and how not when he his Mutakalam Fihi (spoken about) because of his memory, despite his being from narrators of Muslim, a group has declared him to be Thiqah, and other have declared him weak, and some mentioned the reason (for weakening).

 

Al-Khalili said : “He is Thiqah, but he makes mistakes in Ahadith”

 

An-Nassai said : “ He is not strong, his Hadith are written”

 

Ibn Abdil Barr said : “He narrated from Malik Ahadith in which he made mistakes”

 

Ibn Hibban said in “Al-Majruhin” ( 2/152) : “Very Munkarul Hadith, he mixes narrations, he narrates Manakir from famous (people), and he deserves to be abandoned”

 

I say : This is why Hafiz (ibn Hajar) said in “At-Taqrib” : “Saduq, he makes mistakes”

 

So when you know this, then the saying of Hafiz Al-Haythami in Majma’ ( 6/24) : “ Narrated by Al-Bazzar and the men are the men of the Sahih”, then it gives error that nobody has been criticized among them.

 

Maybe As-Suyuti has been misled by this when he said : “ Its Sanad is authentic”

 

And this is why, I say, that Hafiz al-‘Iraqi, the Shaykh of Al-Haythami, was more precise in telling the reality of this Isnad in his “Takhreej Al-Ihya” ( 4/12) where he said :

 

“The narrators are narrators of the Sahih, except that Abdel Majeed ibn Abi Ruwad although Muslim narrated from him, and Ibn Ma’in and An-Nassa’i declared him thiqqah, other declared him to be weak

 

As for his saying or from his son in “Tarh At-Tathrib fi Sharh Taqrib” ( 3/297) : “ Its Isnad is Jayd (correct)”, then it is not Jayd for me, and he was saying this if there was no opposition of ‘Abdul Majid to Thiqah (group) as it has preceded. So this is a defect in the hadeeth…

 

Yes, the Isnad has been declared authentic in a Mursal way from Bakr ibn Abdullah Al-Muzani, and it has three ways :

 

First from Ghalib Al-Qattan from him (Al-Muzani), it has been quoted by ‘Ismail Al-Qadhi in “Fadl Salah ‘ala An-Nabi” p 25 with my verification, and ibn Sa’d in Tabaqat (2/2/2), and all his men are thiqah, narrators of the two “Sahih”.

 

Second from Kathir ibn Fadl from him (Al-Muzani), also quoted by ‘Ismail p 26, and the narrators are narrators of Muslim except Kathir, and the name of his father is Yasar, and he is known as an Hafiz has shown in “Lisan” in refutation of the saying of Ibn Al-Qattan that his condition is not known.

 

Third from Jisr ibn Farqad from him, it has been quoted by Al-Harith ibn Abi Usamah in his Musnad (230 in “Bughyatul Bahith an Zawaid Musnad Al-Harith”) and Jisr is weak.”

As for the Hadith of Anas, it has two ways :

 

From Abu Sa’id Al-Hassan ibn Ali ibn Zakaryah ibn Salih Al-‘Adawi Al-Basri, from Kharash from Anas in a marfu’ way and in summaraised way similar to this and in it there is :

 

Your actions will be presented to me in the night of Monday and Thursday

 

It has been quoted by Ibn ‘Adi ( 2/124) and Abu Mansur Al-Jarbazqani in “Thani min Uroos Al-Ajzai” ( 2/139) and ‘Abdul Qadir ibn Muhammad Al-Qurshi al-Hanafi in his “Juzz” ( 2/2) and Hafiz Al-‘Iraqi (4/12) attributed it to Al-Harith ibn Abi Usamah in his “Musnad” with a weak isnad, and this is this isnad, and shown by Al-Manawi in “Fayd Al-Qadir”, after mentioning its weakness:

 

“ Because there is in it Kharash ibn Abdallah dropped (Saqit) ‘Admun, and he does not come except with Abi Sa’id Al-‘Adawi Al-Kazab (great liar), and ibn Hibban said it is not permissible to write his Ahadith except to know him…”

 

I say : the Isnad is fabricated, so there is no need to be happy from it.

 

Second from Yahya ibn Khidam from Muhammad ibn Abdil Malik ibn Zyad Abu Salamah Al-Ansari from Malik ibn Dinar from Anas similar to this and there is in it :

 

Your actions will be presented to me every Thursday

 

This has been quoted by Abu Tahir Al-Mukhlis in “Thanee minal ‘Aashir min Hadithihi” ( 2/212) from Yahya (ibn Muhammad ibn Sa’id) from Yahya ibn Khidam.

 

I say : It is also fabricated because of this Al-Ansari (Muhammad ibn ‘Abdil Malik ibn Zyad Abu Salamah Al-Ansari)

 

Al-‘Uqayli said : Munakr ul Hadith.

 

Ibn Hibban said : Very Munkar ul Hadith, he reports from thiqah what is not from
their Hadith, basing on him (to justify matters) is not permissible”

 

Ibn Tahir said : Liar…

 

Al-Hakim Abu ‘Abdillah said : “He narrates fabricated Ahadith”

 

In conclusion, this Hadith is weak from all its ways, the best among them being from Hadith of Bakr ibn ‘Abdillah Al-Muzanee and it is Mursal, which is among weak categories for Muhadith, then the Hadith of ibn Mas’ud, and it is a mistake, and the worst is the Hadith of Anas with both ways”

 

End of shaykh Albani’s words

 

So one can see that this Hadith is never to the standards of Al-Bukhari and Muslim, and it opposes the narration of Al-Hawd that is from Al-Bukhari and Muslim, which denies the Prophet (saw)’s knowledge of what some people did after him, and the narration of Al-Hawd is a Qati’ Nass (clear text, leaving no doubt), as these Ahadith are Mutawatir and accepted by the community (Talaqi bil Qabul).

 

And the Hadith of the actions of action being presented to the Prophet (saw) despite opposing the Hadith of Al-Hawd, it does also oppose the creed of the Brawliyah, as they consider that the Prophet (saw) is a witness of all actions, and not that these actions are presented to him, meaning he did not know them before their being presented, speciqllay the Hadith of Anas about actions being presented on Thursday and Monday, it would mean that the other days, the Prophet (saw) is not aware of the actions of his community.

 

Also these Ahadith only speak about the actions of the community, not of disbelievers, animals or plants, while Brawli believe the Prophet (saw) sees everything that happen on earth.

 

If ever this Hadith was to be authentic, it would only mean that the Prophet (saw) is being presented with whole actions of his community, meaning total of prayers, fasting…and he will praise Allah for these, and also total of sins, and he will ask forgiveness for them, and it cannot mean that Bakr prayed this day, ‘Amr did a sin this day, as the Prophet (saw) was not aware of the actions of the people removed from his Hawd, enquired about the reason of their being removed, and he was informed that he did not know what they did after him.

 

Yet the Prophet (saw) taught us to recite a du’a after the call to prayer, and whoever recites it, he (saw) will intercede for him on the day of Judgement, and he did not say in his grave, which shows he does not seek intercession and forgiveness in his grave, rather will do it on the day of judgement.

 

May Allah send Salah and Salam on the Prophet (saw), his household, his companions and those who follow them.

 

Compiled by Ali Hassan Khan 

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Posted 06 February 2009 - 01:31 AM (#16) User is offline   AbuAlqamah 

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Vol 3 p 238 of sharh Muslim of Ghulam rasool Sa'eddi Al-Bralwi

The views of Fuqahah Mujtahid about the Ijtihad of the Prophet saw

Some scholars have the opinion that Prophet saw was not doing Ijtihad at all and all the sayings and actions of his life was depended on wahee, and as long as the Prophet saw did not receive wahee on a matter, then he saw would not do it. And that Prophet saw was limited to wahee in every thing every juzvi and every action. And in no matter did the Prophet saw took help from qias and Ijtihad…He never took advice nor acted on advice.

Contrary to this, majority of scholars and Fuqahah of Islam have the opinion is that the Prophet saw was doing Ijtyihad and using Qias in matters where he did not receive Wahee. In most cases, the Prophet’s ijtihad was right, and on some occasions based on some wisdom known to Allah, mistake happened in his ijtihad, and the reality of this mistake was that the Prophet saw was leaving the better thing, everything is not makrooh and detested in its self, but it was non better according to the Prophet’s high status and great level, and then Allah would corrected him through Wahee, and the Prophet saw was leaving this action not being the best.

Allamah Amidi Shafii wrote there is ikhtrilaf wether the Prophet saw was doing Ijtihad or not. Imam Ahmad and Qadhee Abu Yussuf affirm Ijtihad, and Abu Ya’la Jubai ( mu’tazili) did not affirm it. Imam Shafii declared it permissible in one of his risalah, but not definitively. Qadhee Abel Jabbar and Abul Hussain Basri also shared this view, and some people said that in Ahkam Shari’ah the Prophet saw was not doing Ijtihad but in matters related to battles, the Prophet saw was doing Ijtihad. ( Ihkam fi usulil Ahkam, v 3 p 140)

Bahrul Ulum Hanafee wrote that Ashairah and Mu’trazilah do not belive in ijtihad of Prophet saw, and majority says it is permissible, and for them the Prophet saw was also worshiping with Ijtihad, and Ahnaaf say that the Prophet saw was doing Ijtiahd after waiting for Wahee, and when his ijtihad did remain ( meaning wahee did not correct it), it is as Qat’I as Nass, and for Ahnaaf it is permissible that error can occur in the Prophet’s Ijtihad, but the Prophet saw was not left on mistake. ( Bahr Al Ulum Abdel ‘Ali Hanafee, fawatih Ar Rahmoot v 2 p 366)

Allamah Amidi wrote that some Shafii do not belive in his saw Ijtihad khata, and most of Shafi’iah and and Hannabilah and Muhadith believe in his Ijtihad khata ( of mistake) but said that the Prophet was not left remaining on khata. ( Ihkam, v 3 p 164)

Allamah Nawawi wrote : “ According to Muhaqiq Ulamah, Ijtihad was permissible for the Prophet saw and happened, and the superiority of the Prophet saw over all other Mujtahid is that the Prophet saw did not remain on error. Some scholars said that Ijtihad was not permissible for the Prophet saw, and details of this subject are famous. But in matters of the world, all scholars agree that Ijtihad was permissible and happened. And in Ahkam of religion, most of scholars believe in permissibility of Ijtihad. And some scholars said that the Prophet saw was Qadir of Yaqeen, this is why Ijtihad is not permissible for him. And some said that in matters of wars, Ijtihad was permissible for him, and some made tawaqquf. The majority of scholars who said who Ijtihad is permissible ( in religious Ahkam), they differ wether the Prophet saw did Ijtihad or not. Majority of them said he saw did Ijtihad, some said he did not do it and some made Tawaqquf. Then scholars who said Ijtihad occurred from the Prophet saw, they differ whether the Prophet saw could make error in Ijtihad or not. Muhaqiq said error was not permissible and majority said error was permissible, but the Prophet saw did not remain of error.” ( Sharh Muslim v 1 p 46)

According to Quran and Hadeeth, the saying of majority is right.

Allamah Qurtubee talking about the Ijtihad of the Prophet saw wrote : “ The Prophet saw and all others Prophets are equal in the matter that error could happen in their Ijtihad. But they were not left remaining on error.” Then bringing prove on the Ijtihad of the Prophet saw, he wrote : “ A woman asked the Prophet saw about place where to do her ‘Iddah, the Prophet saw said to do ‘iddah wherever she wants. Then he saw said to saty during ‘Iddah period in her house. A man asked the Prophet saw that if he was to become a martyr, what would prevent him from entering Jannah, the Prophet saw answered : “ No” and then the Prophet saw called him back and said “ Except debtm Jibrail told me about that just yet.” ( Jami Ahkam Al Quran v 11 p 309)

Ibn Hajar Asqalani wrote : “ Getting Nass from Wahee was possible for Prophets on all matters, yet the hukm of Ijtihad was permissible for them, so they can get more recompense, and Ijtihad of Prophets did not remain on error. ( Fath Al Bari, v 6 p 465, )

Allamah Badrud Deen ‘Ayni wrote on this topic quoted Allamah ibn Jawzee : “ Prophets’ Ijtihad are distinguished from other mujtahid …from not remaining on error” ( Umdatul Qaree v 16 p 17)

Daleel from Quran on Prophet saw’s Ijtihad :

Allah said : “ And consult them in matters, and you have decided then have Tawakkul in Allah

In this Ayat Allah ordered the Prophet saw to take advice from Muslims, and in matters in which Wahee comes, there is no question of taking advice. And if taking advice from Muslims was not worth then what was the point to order it, rather Allah affirmed that when you have decided something then do it putting your trust in Allah. So we can deduce from these Ayats that in matters in which Wahee did not come, the Prophet saw was taking advice from his Sahabah and was taking decisions on Ijtihad, and this Ayat is a clear daleel of Ijtihad happening from the Prophet saw and his acting on it.

Allamah Aloosi wrote in his Tafseer : “ Ikhtilaf occurred in Prophet saw consulting his Sahabah in matters of religion when there was no Wahee, those who denied Ijtihad for him ( in matters of religion) went to say it is not permissible ( to ask for advice) and those who did not deny it went to say it is permissible ( to seek advice) and this is more saheeh”

Imam Razee wrote under this Ayah : “ He saw was ordered to Ijtihad when he did not receive wahee, and Ijtihad strengthens with Munatharah and Mubahathah, and this is why he was ordered to mushawarah ( consulting) and he did consult them in prisoners of Badr, and this is from matters of religion”

When Prophet saw accepted excuses given by Munafiq of Madinah and gave them permission not to go to Jihad, then this Ayat was revealed :

May Allah forgive you, Why did you grant them leave ( for remaining behind you) until truthful were made clear to you and you knew liars” Tawbah 43

Allamah Aloosi : “ A group of scholars have taken daleel ( from this Ayat) to prove the Ijtihad of the Prophet saw and sometimes he did receive only one recompense ( when there is error) and this Istidlal is clear”

Imam Razee wrote under this Ayat : “ The Prophet saw in this event gave permission based on his Ijtihad, and this prove that he saw was judging according to Ijtihad”

There are a lot of Isharah in the quran towards Ijtihad of the Prophet saw : Prophet saw took ransom for prisoners of Badr, He saw read the Janazah of Abdullah ibn Abi by Ijtihad, The Prophet saw made du’a against killers of martyrs of well Ma’ounah by Ijtihad and Allah revealed “ You do not any share in the decision” to stop him from that ( in fact Prophet saw invoked against Mushrik of Makkah after Uhud and this Ayat came). The Prophet saw turned away from Abdallah ibn Um Maktoom based on Ijtihad for which Allah talked with him with love.

Daleel from Ahadeeth for Prophet saw’s Ijtihad :

Narrated Um Salama: in Saheeh Bukharee


Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire."

Allamah Ayni said in sharh of this hadeeth : “ In this there is daleel that Prophet saw was judging with Ijtihad, this has been said by ‘Iyad and this is the saying of Muhaqiq, this has been said by Khattabee”

Allamah ibn Hajar ‘Asqalani said in sharh of this hadeeth : “ And in this is that Prophet saw was judging with Ijtihad in which Wahee did not come, and some people disapproved of that ( ijtihad in religious matters) and this hadeeth is among clearest prove against them ( who deny Ijtihad in religious matter), and in this there is that sometimes he saw was givinga judgment on Ijtihad and it was in batin contrary to this, but if this kind of things happened the Prophet saw did not remain on this…”

Mulla Ali Qaree said on this hadeeth : “ In this is daleel on permsiisbilty of khata in Ahkam Juzziyah and in Qawaid Shar’iah this is not possible, and people of usul ( ul Fiqh) agreed that Prophet saw did not remain on error in Ahkam”

end of extracts of Ghulam rasul Sa'idi


 

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Posted 07 February 2009 - 09:55 AM (#17) User is offline   fmqadri 

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Tu Zinda ha W'Allah tu Zinda ha W'Allah

Mery chasme Aalam se chup jane wale.

Salam Brothers,

Kalama Shareef is the biggest proof of Hazir o Nazir for Rasool Allah SAW, if Allah Almighty give some knowledge to understand.

Fee Aman Allah

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Posted 16 July 2009 - 03:12 PM (#18) User is offline   fayaz-halai 

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Member AbuAlqamah has repeated the same Hadith with different sanads in the first half of his post from both Bukhari and Muslim and tried to prove that Rasulallah was not aware about his Companions and hence He is not Hazir and Nazir.

 

Ahle Sunnat wal Jamat explains the same Hadith and in contrary proves that this Hadith Alhamdolillah proves even more Ilm-e-Gaib of Rasulallah and indeed He was aware about the people taken away from his left.

 

Before commenting on the Hadith,I will like to alarm the readers,especially the guests reading the post,that no one has yet answered the Hadith of Tirmidhi and instead jumped to another Hadith just to cover the truth.

Still wating for reply for the Hadith which clearly proves that by the Power given by Allah to his Rasool,our Nabi can go anywhere he wishes in this world.

 

NOTE:It should be clear enough to everyone that the Ahle Sunnat wal Jamaat belief of Rasulallah being Hazir Nazir is not by his own power or will but by the will and Power given by Allah to his Habeeb.

 

Now we come to the Hadith quoted by AbuAlqamah

 

Sahih Bukhari,vol no.6,Hadith no.1785,Pg no 501.

 

Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You will be gathered, barefooted, naked, and uncircumcised (as Allah said): 'As We began the first creation, We shall repeat it.' (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Ibrahim Al-Khalil. Then will be brought some men of my community who will be taken towards the left and i will say:'O Lord!My Companions whereupon allah will say: You do not know what they did after you left them.I will then say as the Pious slave, said:And I was witness over them while I dwelt amongst them.......... (up to) ...the All-Wise.”

 

From the above Hadith some people say that Huzur was not aware and he Dint knew because if he would knew then why dint he recognized the sinners or innovaters or Murtads???

 

Regarding all the above hadith, firstly the wording in nearly all of them is la tadri which to a modern arab may mean don’t know but in classical Arabic (see Lane’s lexicon) means you don’t know by your own ability- in other words you don’t know by your own investigation but only because Allah revealed it to you. The other point to make here is that when someone asks a question in the Qur’aan and the Sunnah it is not always because they don’t know it is for the saking of educating others. For example Allah asks Hazrat Musa (alahi salam) what he is holding in his hand in the Qur’aan and Hazrat Jibrial (alayhi salam) asks our beloved Prophet about Islam, Iman and Ihsan and then said “you have told the truth” after every answer, the Prophet ( explained to his companions “He came to teach you about your religion.”

So in conclusion, no this is not an evil and misguided belief, rather it is something you have not grasped as of yet and have been misled as to the understanding of by bad and incorrect translations and tafsirs.

 

 (1)Allama Mohammad Shariful Haq Amjadi in his Sharah  Sahih bukhari writes:In this Hadith Huzoor is himself saying to his Sahabis that on the Day of Qiyamah this n this  will Happen(as discussed in the hadith) and the saying of Rasullah to his Sahabi(before Qiyamah) is itself the Proof that He knew what will happen on the Day of Qiyamah.This Hadith itself is a proof for Ilm-e-gaib.

 

(2)Gulam rasool Saeedi in his Sharah Sahih Muslim says that:Rasulallah calling “Au-Sihabi,Au- Sihabi” to the people who were gathered on his left side was an expression of Taunt to them.which means that “They are my Sahabis! They are my Sahabis!”,They can never be my Sahabis who innovated new and bad things after me or became Murtads.

 

(3)According to many Hadiths in the books of Ahadiths,Rasulallah said sinners will be holding their Aamaal in their left hands and will have dull faces,wheras Momins will be holding their Aamal in their right hands and their faces will shine.

Rasulallah himself told this hadith ,then how come will he not recognize his Sahabis by seeing the signs on their faces??? JUST THINK!!

 

(4)Gulam Rasool Saeedi in his Sharah Sahih Muslim writes that Rasulallah calling them Sahabi was in order to remind them and show them that how painful is the punishment for the sinners/innovators/Murtads because when they heard Rasulallah saying them Sahabis they thought that they will get the water to drink from the Hawd and when they were deprived and moved from the Cistern (Al-Hawd),their expectation and Hope broke and this resulted into more pain and Azaab(punishment).

 

And at last Rasulallah said that OAllah! If You punish them, they are Your bondmen, and if You forgive them, then undoubtedly, You are only the Dominant, the Wise.[Surah Maida,verse 118]

 

Therefore we see that there is no space for proving that Rasulallah is not Hazir Nazir by quoting this Hadith.

 

Alhamdolillah there are many Hadith which proves that Rasulallah is Hazir Nazir and Ahle Sunnat wal Jamaat are the ture Ahle Hadith.

 

It is to be noted that instead of giving answer to the original Hadith of this thread from Tirmidhi Sharif,some people are ignoring the same and giving the Hadith which do not actually proves their stand.

 

I will quote one more Hadith on Hazir Nazir.Lets see that now Wahabis answer to this Hadith or again hide their faces as they did with Hadith from Tirmidhi.

 

Sahih Bukhari,Vol 2,Pg 611,Baab Gazwa-e-Muta’a,Hadith no 4099.

 

 

Narrated By Hazrat Anas   The Prophet had informed the people of the martyrdom of Zaid, Jafar and Abdullah bin Rawaha before the news of their death reached. The Prophet said, "Zaid took the flag (as the commander of the army) and was martyred, then Jafar took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's eyes were shedding tears. He added, "Then the flag was taken by a Sword amongst the Swords of Allah (Khalid bin Al-Waleed) and Allah made them (i.e. the Muslims) victorious."

 

From above Hadith we see that Rasulallah is in Madina Sharif and giving the news from so far where the battle is taking place in Mulk-e-Shaam.Rasulallah was not present in Gazwa-e-Muta’a then how did he informed the Sahabas in Madina about the scenes which occured in the battle in Shaam???What is this???

 

Please answer to this Hadith.

 

Now 2 Hadiths are pending which are still to be answered.Lets see how honest and true are these Wahabis.

Gustakhe Nabi Ke Liye Ab Apne Khuda Se

Main Hazrat-e-Moosa Ka Asaa Mang Raha Hu

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Posted 16 July 2009 - 06:14 PM (#19) User is offline   Sunni786Soldier 

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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" (81:24)

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 Holy 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 <also: ‘shall be brought’> 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]

A False Assertion against Mullah Ali al-Qari

Recently, someone 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 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.


Standing for the Prophet sall-Allahu `alayhi wa sallam

The following are quoted from Sayyid Muhammad ibn ‘Alawi al-Maliki’s commentary on this issue from his book on Mawlid titled Hawl al-Ihtifal bi Dhikra al-Mawlid al-Nabawi al-Sharif (“Regarding the Celebration of the Prophet’s Birthday”) which was translated and cited in Shaykh Hisham Kabbani’s Encyclopedia of Islamic Doctrine (3:45-48):

Some of those who forbid standing for the Prophet, sall-Allahu `alayhi wa sallam, do so because of what they imagine people to believe when standing and invoking blessings on him: namely, that the Prophet, sall-Allahu `alayhi wa sallam, is actually present in person at that time. However, this is not the reason why the people stand and no one claims this except those who actually object to standing. Rather, those who stand are only expressing happiness and love, and they are overflowing with respect and dedication at the mention of the Prophet, sall-Allahu `alayhi wa sallam, in the august assembly of those who remember him. They stand to attention because of their awe before the light that dawns upon creation for the one whose fame Allah Most High has exalted high.

They stand as a sign of thankfulness for the immense mercy bestowed on creation in the person of the Prophet Muhammad, sall-Allahu `alayhi wa sallam.

At the same time it is impermissible to object to the freedom of the soul in Barzakh to travel wherever it pleases by Divine permission, according to the sayings reported by Ibn al-Qayyim in his book Kitab al-Ruh (p. 144) whereby Salman al-Farisi said: “The souls of the believers are in an isthmus of land from where they go wherever they wish,” and Imam Malik said: “I have heard (balaghanî) that the soul is set free and goes wherever it wishes.”[23]

Standing or dancing out of joy for the Prophet, sall-Allahu `alayhi wa sallam, , or for what is connected to him or proceeds from him, has clear proofs in the Sunna.

Here the Shaykh lists a long list of the well-known authentic proof-texts to that effect. Then he concludes:

There is no doubt that such singing, dancing, reciting of poetry, and banging the drum was for joy at being with the Prophet, sall-Allahu `alayhi wa sallam, nor did he con­demn or frown upon such displays in any way whatsoever. These are com­mon displays of happiness and lawful merriment, and similarly to stand up at the mention of the birth of the Prophet, sall-Allahu `alayhi wa sallam, is an ordinary act that shows love and gladness symbolizing the joy of creation: it does not constitute worship, nor law, nor Sunna! That is why the savant al-Barzanji (d.1103) said in his famous poem of Mawlid:

wa qad sanna ahlu al-‘ilmi wa al-fadli wa al-tuqâ

qiyâman ‘alâ al-aqdâmi ma‘a husni im‘âni

bi tashkhîsi dhâti al-mustafâ wa huwa hâdirun

bi ay maqâmin fîhi yudhkaru bal dânî

Meaning: “It is the usage of the excellent people of knowledge and piety to stand on their feet in the best demeanor // acting as if the Prophet, sall-Allahu `alayhi wa sallam, were actually present every time they mention him and even visualizing him coming to them.”

Observe that he spoke well when he said, “acting as if he were present and visualizing him,” that is, strongly calling to mind his gra­cious form and qualities so as to increase and perfect the motions of their hearts and bodies towards respecting and loving him, as the nar­rations show. This is a delicate matter from which are shut out those in whose hearts Allah did not place mercy. And Allah knows best.”[24]

Among those who wrote poetry mentioning standing at the mention of the Prophet, sall-Allahu `alayhi wa sallam, are the hadith master Abu Musa al-Asbahani (d. 581) who recited:

qiyâmî wa al-‘azîzi ilayka haqqun

wa tarku al-haqqi mâ lâ yastaqîmu

fa hal ahadun lahu ‘aqlun wa lubbun wa ma‘rifa

yarâka fa lâ yaqûmu?

Meaning: “I swear by the All-Powerful that my standing for you [O Prophet] is right and true and to leave truth and right is to embrace error. // I ask: can
anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?”

Imam al-Nawawi mentioned it in his famous fatwa titled al-Tarkhis fi al-Ikram bi al-Qiyam li Dhawi al-Fadl wa al-Maziyya min Ahl al-Islam ‘ala Jihat al-Birr wa al-Tawqir wa al-Ihtiram la ‘ala Jihat al-Riya’ wa al-I‘zam (“The Permissibility of Honoring, by Standing up, Those Who Possess Ex­cellence and Distinction among the People of Islam: in the Spirit of Piety, Reverence, and Respect, not in the Spirit of Display and Aggrandize­ment”).[25]

Another poet to recommend standing for the Prophet, sall-Allahu `alayhi wa sallam, was Yahya ibn Yusuf ibn Yahya al-Sarsari (588-656). Al-Dhahabi described him in glowing terms in Tarikh al-Islam:

The erudite Shaykh, the ascetic, Jamal al-Din Abu Zakari­yya al-Sarsari al-Baghdadi al-Hanbali al-Darir, the philologist, man of letters, poet, and author of the Prophetic panegyrics that are known East and West…. He kept company with Shaykh ‘Ali ibn Idris, the companion of Shaykh ‘Abd al-Qadir [al-Gilani]. He heard from a num­ber of narrators and narrated hadith…. We heard that when the Tatars came to him – and he was blind – he stabbed one of them with his walking-stick and killed him then was killed as a shahîd.

Al-Dhahabi goes on to quote a panegyric of thirty-five verses in each of which al-Sarsari used all of the Arabic alphabets.[26] Al-Dhahabi’s student, Ibn al-Subki, narrated in his Tabaqat al-Shafi‘iyya al-Kubra about his father, Shaykh al-Islam al-Taqi al-Subki:
One time he attended a khatma in the Umawi Mosque, the judges and eminent people of the region before him as he sat in the mihrâb of the Sahaba. The reciter declaimed al-Sarsari’s Prophetic pa­ne­gyric be­ginning, qalîlun li-mad-hil-Mustafâ-l-khattu bidh-dhahabi (“Too slight for the praise of the Elect One is gold calligraphy”). When he reached the line wa’an yanhada-l-ashrâfu ‘inda samâ‘ihi (“And that the elite stand when they hear of him”), emotion overcame the Shaykh and Imam [my father] so that he sprang to his feet and stood due to that state. The people considered they all had to stand also, which they did, and an ex­cellent moment ensued.[27]

The conclusion of those endowed with sense is that the presence of the Noble Rûhâniyya of the Prophet, sall-Allahu `alayhi wa sallam, at pious gatherings and with whatever select individuals of the Umma Allah Most High wishes, is a ghaybî matter which is outside the province of anyone other than the Lawgiver to declare po­si­tively impossible. In actuality, mass-transmitted (mutawâtir) testimony proves beyond doubt that such presence is a re­ality. Its modality is unknown while its description is a matter of spiritual experience (dhawq) we pray to be granted. If not, we ask to receive that share of adab that will ensure proper custody of the tongue lest we slip and fall into error that will cause us shame tomorrow, in his venerable presence, sall-Allahu `alayhi wa sallam, . And Allah knows best. 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 :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] Al-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 misat­tri­bute tawthîq to al-Bukhari while ‘Itr misattributes tad‘îf to Ahmad!

[15] Sarfaraz Safdar, Aakho(n) Ki T(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.

[23] Here the Shaykh acknowledges that although the Noble Presence is not the reason why people stand up, yet there is no impediment to its possibility anyway.

[24] Al-Maliki, Manhaj al-Salaf, as translated in the Encyclopedia of Islamic Doctrine (3:45-48) with slight changes.

[25] Al-Nawawi, al-Tarkhis (p. 94).

[26] Al-Dhahabi, Tarikh al-Islam (Yrs 651-660:303-306 #339).

[27] Ibn al-Subki, Tabaqat al-Shafi‘iyya al-Kubra (10:208)

(
http://www.islamicacademy.org/html/Articles/English/Hadhir_Nadhir.htm) According to the Holy Quran every thing has to die as Allah almighty says:
"Every soul is to taste the death" (Sura Al-Imran)Like this 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 to life as same as before.
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 Jalaluddieen Sayuti (Rahmatullah Alaih) also written a book on this topic and there are so many scholars of ummah who have written very much about this topic. Now I prove it from the Quran 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, Verse 154)

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

So the Holy 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 Holy Prophet (Allah's Grace and Peace be upon Him)

1) Qazi Shaukani writes that the Holy Prophet (Allah's Grace & Peace be Upon Him) in saheeh 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-Qwatar. Vol.5, Page 108)

Abu Darda (Radi Allaho Unho) 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 Maja, 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 Holy Quran say ?
Before we quote the Holy Quran 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, a person named Zaid is in his home watching the live Jum'a broadcast from Mecca. Then it follows that Zaid is Haazir (physically), at his home, and Zaid is Naazir (seeing events) in his home and in Mecca. Now Zaid saw with his own eyes the Imaam lead the Jum'a prayer in Mecca, although Zaid was sitting in
London.

Added to the fact that, while sitting in London Zaid observed the events in Mecca, 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 Holy Quran says about the Holy Prophet (Sallal Laahu Alaihi Wasallam).

1) " 'O' Nabi (communicator of the unseen) we have sent you as a witness." (S33 V45)
2) "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." (S4 V41)

Observe that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is being called a WITNESS to all the nations that Allah has put upon this Earth. Therefore, the Holy Prophet (Sallal Laahu Alaihi Wasallam) 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 Holy Quran that call upon the Holy Prophet(Sallal Laahu Alaihi Wasallam)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 Holy Prophet (Sallal Laahu Alaihi Wasallam) 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." (S3 v44)

"The Prophet was not present when Musa was called upon Tur" (S28 V46) Yes, the Holy Prophet (Sallal Laahu Alaihi Wasallam) 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 Holy Quran :

3)" ('O' Prophet) Have you not seen how your Lord dealt with the owners of the Elephant. " (S105 V1)
This event took place many days before the birth of the Holy Prophet (Sallal Laahu Alaihi Wasallam).

4)" ('O' Prophet) Have you not seen how your Lord dealt with (the people) of Aad. " (S89 V9)
Now the people of Aad lived many centuries before the advent of the Holy Prophet (Sallal Laahu Alaihi Wasallam) on this Earth.

So, how could the Holy Prophet(Sallal Laahu Alaihi Wasallam) 'SEE' these events? Allah only knows how, but, since it is clear from the verses of the Holy Quran,that the Holy Prophet (Sallal Laahu Alaihi Wasallam) did SEE these events, then you must admit that the Holy Prophet (Sallal Laahu Alaihi Wasallam) was present and seeing (HAAZIR & NAAZIR) at these events. Furthermore, the Holy Prophet(Sallal Laahu Alaihi Wasallam) 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 Holy Prophet (Sallal Laahu Alaihi Wasallam) "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(RA)reports that the Holy Prophet(Sallal Laahu Alaihi Wasallam) 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 (RA), states "In one Friday sermon, the Holy Prophet (Sallal Laahu Alaihi Wasallam) 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 Holy Prophet(Sallal Laahu Alaihi Wasallam) is a witness to all that has happened and will happen!

Ibn Abbas (RA) reports that the Holy Prophet(Sallal Laahu Alaihi Wasallam) said, "I know everything which is in the Heavens and the Earth, from the East to the West."(Tirmidhi Sharif)

How can the Holy Prophet(Sallal Laahu Alaihi Wasallam) 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 Holy Prophet (Sallal Laahu Alaihi Wasallam) 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.

Imaam Al Azam, Imaam Abu Hanifa writes that Haaris Ibn La'man and Haarisa bin Na'man have stated, "Once I went to the Holy Prophet (Sallal Laahu Alaihi Wasallam). The Holy Prophet (Sallal Laahu Alaihi Wasallam) asked me a question, 'O Haaris in what state did you pass the day?' I replied 'as a true Muslim'. Then the Holy Prophet(Sallal Laahu Alaihi Wasallam) 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 Holy Prophet (Sallal Laahu Alaihi Wasallam) told him to stop and say no more. (Fiqah-Al-Akbar)

All it takes is a little common sense, if a companion of the Holy Prophet (Sallal Laahu Alaihi Wasallam) can behold Allah's creation in such detail, then what remains to be said about what the Holy Prophet (Sallal Laahu Alaihi Wasallam) beholds of Allah's creation.

Allama Ahmed Qustulani (RA) commentator of Bukhari Shareef, writes in his book Mawahib-ladunya and Imam Muhammad Ibni Hajar Makki (RA) writes in his book Madkhal: "There is no difference between the states of life and death of the Holy Prophet (Sallal Laahu Alaihi Wasallam), 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(RA) 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' Holy Prophet(Sallal Laahu Alaihi Wasallam) of Allah and Allah's mercy and blessings be upon you." (Shifa Sharif)

The point to note is that we are saluting the Holy Prophet(Sallal Laahu Alaihi Wasallam) in the present tense i.e. accepting him as Haazir & Naazir.

Mulla Ali Qari (RA): Substantiating on the above, the great Islamic scholar, Mulla Ali Qari(RA) in his Shareh Shifa writes, "The reason( for saluting the Holy Prophet(Sallal Laahu Alaihi Wasallam) in the present tense) is that the Holy Prophet(Sallal Laahu Alaihi Wasallam'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 Holy Prophet(Sallal Laahu Alaihi Wasallam) is present in everyMuslim home, does this not prove that the Holy Prophet(Sallal Laahu Alaihi Wasallam) is Haazir in many places at the same time and Naazir as well.

Imaam Ghazali (RA) the seal of Islam, a great scholar and a Sufi Master writes, "When you go into a mosque then say salaam to the Holy Prophet(Sallal Laahu Alaihi Wasallam) because the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present (Haazir) in mosques." (Mirqat - Shareh Miskat)

There must be millions of Mosques situated around the world and in all mosques the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present spiritually. When the Holy Prophet (Sallal Laahu Alaihi Wasallam) 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 Imaam Ghazali (RA) stated, "the Holy Prophet (Sallal Laahu Alaihi Wasallam) and his companions' souls have been given the right to travel the world and many Awliya Allah have seen the Holy Prophet (Sallal Laahu Alaihi Wasallam)."(Tafseer-e-Roohul Bayaan - Surah Malak )

Again Imaam Ghazali (RA), 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 Holy Prophet (Sallal Laahu Alaihi Wasallam) as Haazir. Imaam Ghazali (RA) says, ''And believe in your hearts that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present (Haazir) and then say Assalamo Alaika Ayyohannabi'' (Ihya ' ul - Uloom 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 Imaam Ghazali(RA) or a 'square head' Deobandi mullah. Perhaps our Deobandi mullah needs more proof. Let us give him and other 'square heads' more proof.

Hazrat Sheikh Abdul Haqq Muhaddith Dehlvi (RA), 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 Holy Prophet (Sallal Laahu Alaihi Wasallam)) 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 Holy Prophet(Sallal Laahu Alaihi Wasallam's) presence (Haazri)''. (Madarijun Nabuwat Vol. 1 part 4 - Zikreh Fazaalileh Nabi )

Imaam Jalaluddin Suyuti (RA) 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 Holy Prophet(Sallal Laahu Alaihi Wasallam)" (Intibahul Azkiyya)

Imaam Suyuti (RA) further states, ''If someone believes, that, while performing Milad Sharif, or at the end of Ramadan or while reciting Qasida(Naat) Sharif, that the Holy Prophet (Sallal Laahu Alaihi Wasallam'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 Holy Prophet(Sallal Laahu Alaihi Wasallam) has been granted the ability of being in several places at the same time, be it spiritually. However, some Muslim believe that the Holy Prophet(Sallal Laahu Alaihi Wasallam) can even present himself physically.

Sheikh Abdul Haqq Muhaddis Dehlvi(RA) states, ''Allah Ta'ala has given the Holy Prophet (Sallal Laahu Alaihi Wasallam) 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 Holy Prophet(Sallal Laahu Alaihi Wasallam's) connection stays with his own shrine.'' (Madarigun Naboowat Vol.2 Part4 Wasleh Hayaateh Ambiya)

Abdul Karim Ibn Ibrahim Al Jili (RA) is a descendant of the great Sheikh Abdul Qadir Jilani (RA). Sheikh Jili (RA) gives us a mind-blowing insight into the reality of the Holy Prophet (Sallal Laahu Alaihi Wasallam) in his book "The Perfect Man". However, we shall stay with the subject matter and quote Sheikh Jili (RA) on this subject alone. He writes "His original name is Muhammad (Sallal Laahu Alaihi Wasallam), 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 Sheikh". He further writes, "The truth of the matter is that the Holy Prophet (Sallal Laahu Alaihi Wasallam) has the power of assuming every form (In every age)." (Al Insanul Kamil)

Sheikh Jili(RA) relates how the Holy Prophet(Sallal Laahu Alaihi Wasallam) took the bodily form of Sheikh Shibli (RA). 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 Holy Prophet(Sallal Laahu Alaihi Wasallam)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.
Sheikh Abdul Qadir Jilani (RA) writing about the Holy Prophet (Sallal Laahu Alaihi Wasallam) says, "He is called the Total Intellect, because he saw and understood everything." (Sirr al-asrar)

Sheikh Abdul Qadir Jilani (RA) further writes, "The soul of the Holy Prophet (Sallal Laahu Alaihi Wasallam), 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 Holy Prophet (Sallal Laahu Alaihi Wasallam) then that is our own weakness. However, to deny something when irrefutable proofs are presented is pure foolishness.

(http://www.islamicacademy.org/html/Articles/English/Hazir_O_Nazir.htm)
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Posted 16 July 2009 - 06:16 PM (#20) User is offline   Sunni786Soldier 

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I CHALLENGE ANY TABLIGHI/WAHABI/DEOBANDI TO REFUTE THE ABOVE ARTICLES, BEAUTIFULLY WRITTEN :)
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