Thursday, 27 March 2014

Qasim Nantovi Deobandi has commited a blasphemy saying that Follower of a Prophet can go above the Prophet *Rank wise*

Qasim Nantovi Deobandi has commited a blasphemy saying that Follower of a Prophet can go above the Prophet *Rank wise* in doing something but Ahl e Sunnat says that the follower can not even gove above the sand that has touched the feet of the horse of the Prophet May peace b upon him. We have added the original scan pages of U.P and Delhi printed books which were in Urdu for review of our visitors.

Wednesday, 13 June 2012



Haazir literally means someone who is present in front (i.e. he is not unseen). Al-Misbaahul-Muneer states, “حضر مجلس ای شھدہ و حضر الغائب حضور اقدم من غیبتہ”.
It is stated in Muntahul-Irb, "There are a few meanings to Naazir, e.g. a person who sees, the pupil of the eye, vision, the vein of the nose, the liquid of the eye."
Al-Misbaahul-Muneer states, "It is recorded in Qaamoosul-Lugaat, "Ibn Abi Bakr writes in Mukhtaarus-Sihaah, "We are Naazir until where our sight ends, and Haazir until where our authority reaches. Due to us being able to see until the sky, we are Naazirs (people that can see) until it but are not Haazir until it because our reach does not extend to there. We are however Haazir in the rooms and homes we are present in because we can grasp them."
According to the Shariah, the meaning of Haazir & Naazir in the creation is the spiritually strong person who sees the entire world as how he sees the-palm of his band, or the one who can also hear both near & far voices and sound equally and can travel through the whole creation assisting those with needs over thousands of miles. This speed can either be spiritually with a likeness in bodily structure [jism-e-misaali} or with that body that had been buried or is present somewhere. All of this is proven for the spiritual luminaries from the Quran, Hadith and rulings of the UJama.
Section 1
1. "0 Revealer of the Unseen! Verily we have sent you as Haazir & Naazir, I bearer of glad-tidings, a warner, inviter towards Allah عزوجل wlth His consent and an illuminating: sun."3.1a.
- Surah Ahzaab. Verses 45-6
'Shaahid' can mean witness as well as Haazir & Naazir. A witness is called shaahid because he was present at the occasion. There are two reasons for addressing the Prophet صلی اللہ علیہ وسلم like this,
1. He bares testimony in the world by being the knower of the Unseen and the one who sees it. Otherwise, all prophets are witnesses.
2. Rasoolullahصلی اللہ علیہ وسلم will be an eye-witness for the Prophets on the Day of Qiyaamat. This witnessing will not be without having seen.
Similarly, he is Mubashir, Nazeer and Daaiyan llaUah as one who has seen. Other prophets have also performed these tasks but have done them by hearing. This is why only Rasoolullahصلی اللہ علیہ وسلم went on Me'raj. 'Siraajum-Muneer' is the sun which is present verywhere in the world and in every home. The Holy Prophet صلی اللہ علیہ وسلمis also present every place. Thus, this entire ayat is proof that he is Haazir & Naazir.
2. "And similarly, we made you the best of all ummabs so that you can bear witness for people and this Messenger صلی اللہ علیہ وسلم your protector and witness.3.1b
_ Silrah Baqarah, Verse 143
3. "So how will it be when we shall bring forth a witness from every ummab, and 0 Beloved ot we shall bring you as a protector and witness over all of them."3.1c
_ Surah Nisaa, Verse 41
These Quranic verses gesture towards the incident of Qiyaamat wherein the Ummahs of other prophets will say to Allah عزوجل "Your Messengers didn't propagate Your commands to us." The prophets though, will say that they did and present the Ummah of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as proof. Their testimony will then be objected to due to the final Ummah not having been in the times of the prophets: "How do you bare witness whilst you have not seen?" They will reply, 'The Prophet صلی اللہ علیہ وسلم told us." Then, the testimony of the Noble Messengerصلی اللہ علیہ وسلم will be taken. He will testify to two things - that the prophets did indeed propagate (tableegh) and that his Ummah is worthy of baring witness. This win conclude the case and judgement will be passed in favour of the prophets. 1£ Rasoolullah صلی اللہ علیہ وسلم did not witness the propagation of the previous prophets and the condition of his future Ummah by sight, why wasn't his testimony disputed! he way his Ummah's witnessing was? This proves that his testimony was by ~ and the Ummah's was by being told. Confirming that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir.
4. "Verily a Messenger صلی اللہ علیہ وسلمfrom amongst you, who becomes ~ieved when you experience any difficulty, has come to you." .3.1d
- Surah Tauba. Verse J 28
This ayat proves that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir in three ways,
I. 'Ja'akurn' is an address to Muslims that the Holy Prophet صلی اللہ علیہ وسلم has come to all of them. So be is with every Muslim and they are spread out over the entire world. Thus, the Prophet صلی اللہ علیہ وسلم is also present at all places.

2. 'Min anfusikum' (from amongst you, i.e. his coming) is like the entering of life in the body. Life, as you know, is present in every vein and pore of the body and is aware of its surroundings. Likewise, Rasoolullah صلی اللہ علیہ وسلم is cognizant of every action of all Muslims. If this ayat only means "he is a human from amongst you", then 'Minkum' would be sufficient. Why was 'Min anfusikum' used?
3. 'Azeezun alai maa anirum' means that the Prophet صلی اللہ علیہ وسلم distressed when you experience any trouble. This proves that he has information of our difficulties and ease at every moment, which is why his heart is sorrowed by our problems. If he had no information about us, how can he being distressed be explained? Actually, this statement is an explanation of 'anfusikum', that just as when any part of the body experiences pain, the soul is grieved. Likewise, we experience grief and our master, Muhammad Mustapha صلی اللہ علیہ وسلم, also feels our pain.
5. "And when they have been oppressive to themselves, 0 My Beloved صلی اللہ علیہ وسلم they Ire to come In your court; They must ask for forgiveness Crom Allah عزوجل the Messenger صلی اللہ علیہ وسلم must make their intercession. They will find Allah عزوجل accepting repentance and Merciful through this." 3.le
- Surah Nisaa, Verse 64
This proves that the path of forgiveness for sinners is only for them to present lbemselves in the Holy Prophet's صلی اللہ علیہ وسلم presence and ask for intercession, allowing him to intercede for mercy from the Most Mereiful, Allahعزوجل. It definitely doesn't mean that they should present themselves in Madina Sharif. Otherwise, what will be the means of forgiveness for poor sinners like us who are foreigners to the city? Even the wealthy only reach Madina once or twice in their lives but commit sin day and night. Thus, this would become a task beyond ability. So the meaning of the ayat is, "He is present by you. You have become unseen, so become Haazir and recognize him." This proves that the Prophet صلی اللہ علیہ وسلم is Haazir everywhere.
6. "And \Ve have not sent you but as a mercy for the entire creation."3.lf
Surah Ambiya, Verse 107
Allah عزوجل then said,
"And My mercy encompasses everything."
Surah Aaraaf. Verse /56
We can ascertain that Rasoolullah صلی اللہ علیہ وسلم is the Mercy to all the Worlds and. from the second ayat, that the worlds are enclosed with it (mercy). Therefore, the Holy Prophet صلی اللہ علیہ وسلم encompasses the worlds.
Bear in mind that Allah عزوجل is the Lord of all Worlds (Rabbul-Aalarneen) and the Prophet صلی اللہ علیہ وسلم the Mercy to all Worlds (Rahmatulil-Aalarneen). This proves that the Prophet صلی اللہ علیہ وسلم rahmat of everything. Allah عزوجل is the Rubb.
7. "It is Dot befitting that Allah عزوجل sends punishment to them wbile you, 0 Beloved:l, are amongst them."3.1g
- Surah Anfaol, Verse 33
Meaning the punishment of Allah عزوجل does not descend because the Prophet صلی اللہ علیہ وسلم present within them, and widespread punishment will not descend on any place until Qiyaamat.
This proves that the Holy Prophet صلی اللہ علیہ وسلم present at every place until Qiyaamat. In fact, Tafseer Roohul-Bayaan states that he is present with every virtuous and evil doer (this will be discussed in Section 3 Allah عزوجلstales, "Know that the Prophet صلی اللہ علیہ وسلم is present amongst all ofYOU."3·1h - Surah Hujaraat, Verse 7
All of the Sahaaha are addressed by this and they used to live in various places. So we know from this that the Prophet صلی اللہ علیہ وسلم present with the Companions at at every place they are.
8. "And similarly, we show Ibrabeem علیہ السلام the kingdom of the heavens and eartb."3·1l
- Surah Anaam. Verse 75
This establishes that Allah عزوجل made Hadrat Ibraheem علیہ السلام see the entire creation with his eye and vision. Rasoolullah صلی اللہ علیہ وسلم has a loftier rank than him. As a result, it necessitates that he also saw the entire world. This ayat has already been discussed in the section of Knowledge of the Unseen.
9. "0 My Belovedصلی اللہ علیہ وسلم Did you see how your Lord treated those people of Elepbants?"3·1J
- Surah FfI, Verse 1
10. "Did you Dot see what your Lord did with the nanoa of Aad?"
- Surah Fajr, Verse 6
These incidents regarding the Ashaab-e-Feel and the nation of Aad both occurred before the birth of the Holy Prophet صلی اللہ علیہ وسلم yet it was said. "Didn't you see? (AJam tara )" which means that he certainly did see. II can be asked: The Quran states, "Have they (the KufTaar) not seen how we have decimated the several nations before them?" 3.4 The Kulfaar didn't see how the previous disbelievers were destroyed, so how does it prove that Rasoolullah صلی اللہ علیہ وسلم saw these things?
The answer is that the ayat refers to looking at the ruined kingdoms of these Kuffaar and their destroyed homes. That is why it was said, "Why don't they take heed after seeing these things?" Neither did the Prophet صلی اللہ علیہ وسلم visibly travel through the world nor did he see the ruins of the nation of Aad, etc. Thus, we have to conclude that seeing through the noor of prophethood is meant here.

11. “’Vhen your Rubb said to the angels ... “3.lI
Surah Baqarah. Verse 30
“When Musa said to his people….”, etc. 3.lm
Surah Baqarah. Verse 54
In such places, the Commentators of the Quran state that the word “Remember” is omitted (mahzoot). Only that which had already been seen, even with attention Dot paid to it, is remembered. This proves that all past occurrences have been seen. Roohul-Bayaan states that the Prophet صلی اللہ علیہ وسلم even witnessed the entire incident ofHedrat Adam علیہ السلام. This will be mentioned later on.
OBJECTION:” And remember the time when Ve delivered you (0 Bani lsnel) from Firoun and his descendants. “3.5 This was said to the Jews of the Holy Prophet’s صلی اللہ علیہ وسلم time. However, they were not present at the time of this incident but still too do the Commentators say that “Remember” is omitted here.
Answer – The Jews knew the historical incidents by reading books of history. Their attention was directed towards this. Rasoolullah صلی اللہ علیہ وسلم did not leam from anyone, study history books, sit in the company of a historian or grow up in an educated society. So, the only means of knowledge for him now is his noor of prophethood.
12. “The Nabi is closer to the Believers than their own Iives.”3.1n
- Surah Ahsaab, Verse 6
The founder’ of Madrassah Deoband, Maulwi Qasim Nanautwi, writes that the meaning of aula is colosest of all. Tahzeerun-Naas, Pg.10
Hence, the ayat, “The Prophet صلی اللہ علیہ وسلم closer to the Muslims than their own lives” means that Rasoolullahصلی اللہ علیہ وسلم is the closest to us, our lives and even more so. Anything very close is obscured, and it is for this reason that he is not seen.
OBJECTION: You (the Ahle-Sunnah wal-Jamaat) are follwers of the Four Imams (Muqalllds) and so it isn’t allowed for you to take proofs from the Quran and Hadith. You are to present only verdicts of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.
Answer – This can be answered in four ways,
1. You (the opposition) do not hold the belief of Haazir & Naazir. So you present a verdict of Imam Abu Hanifa رضی اللہ تعالٰی عنہ as proof of your belief as well.
2. In the discussion of Taqleed, we have already discussed that Taqleed is not allowed in rules of Beliefs (aqaaid). Taqleed occurs only in rules of Ijtihaadi Fiqh, and this is a case of Beliefs.
A Muqallid can draw proofs from explicit Ayats and Hadith. Yes, be cannot deduce Fiqhi rules (masaail) from them.
Tahtaawi states, “Those commands which are understood from tbt evident wording (nasse-zaahir) and elucidated (mufassar) are not specific to the Mujtahid. Rather, the general Ulama have ability upon them IS well.”3 ·6
Musalarnus- Thaboot states, “Also, taking proofs from general ayats is prevalent in the fonner and latter Ulama without any objection:’ 3.7
The Holy Quran Slates, “Ask the people of zikr if you do not know.” 3.7a
_ Surah Nahl, Verse 43
We don’t know rules of Ijtihaad so we make Taqleed of the Imams. However, we do know the meaning of explicit ayats, and so do not make Taqleed in this.
Verdicts of the Islamic Jurists (Fuqahaa), Muhadditheen and Mufassirecn follow in later sections. After pondering over them, it is known that this belief ofHaazir & Naazir is held hy all Muslims.
Section 2
All Ahadith regarding Knowledge of the Unseen which we have presented apply here, especially Hadiths 6, 7,18 and 19. The Prophet صلی اللہ علیہ وسلم has said in them, “I sec the entire world just as how I sec the palm of my hand,” ‘’My Ummah was presented to me,” “I know their identities, names, names of their fathers”, etc. Their annotations, which were also produced (especially by Mirqaat, Zarqaani, etc), apply here as wen. Besides these narrations, the following are also presented,
1. “Munkar and Nakeer ask the deceased in the grave, “What did you used to say about this man (Muhammad صلی اللہ علیہ وسلم )?” 3.8
Mishkaat, Boob lthbaati Azaabi/-Qabr
Shaikh Abdul-Haqq Muhaddith Dchlwi رضی اللہ تعالٰی عنہ writes in its annotation, “By ‘haazar­IijuJ’, it is meant the praised being of the Holy Prophet صلی اللہ علیہ وسلم – Ashiatul-Lam,aat
And further on, ‘’Or in the grave they present the visible self of Rasoolullah صلی اللہ علیہ وسلم In this manner the likeness of the Holy Prophet صلی اللہ علیہ وسلم being presented in the grave is glad·tiding to the sorrowful and those who yearn to look at the Beloved صلی اللہ علیہ وسلم to linaIly sec him.” –Ibid
The marginal notes of Mishkaat state on this Hadith, “It has been said that the veils arc lifted for the deceased until he sees the Holy Prophet صلی اللہ علیہ وسلم. This is indeed a grand glad-tiding.” 3.II

Imam QastaJaani رضی اللہ تعالٰی عنہ writes, It has been said that the veils are removed from the deceased until he sees Rasoolullah صلی اللہ علیہ وسلم. This is an enormous glad-tiding for believers if it is done: oJ.12 - Imam Qastalaani's رضی اللہ تعالٰی عنہ Sharah of Bukhari, Kitaabut­Janoaiz, Vol. 3, Pg. 390
"So how will it be when we shall bring forth a witness from every ummah, and 0 Belovedصلی اللہ علیہ وسلم we shall bring you as a protector and witness over all of them."
- Surah Nisaa
Some people are of the opinion that 'haazar-rajul' (this man) points to the Mahoode-Zehni (i.e. the angels ask the deceased, "What did you used to say about the person who is present in your mind?") However, this is incorrect because if that truly was the case, a deceased kaafir would not be asked this question because his mind is free of the Prophet صلی اللہ علیہ وسلم. Also, a kaafir wouldn't reply, "I don't know," to this question, but ask, "Who are you referring to?" Him saying, "Laa adri (I do not know)" proves that he sees the Holy Prophet صلی اللہ علیہ وسلم with his eyes but does not recognize him.
This Hadith and annotations prove that after the deceased see Rasoolullah صلی اللہ علیہ وسلم in the grave, they are asked, "What did you used to say about this Shamshud-Duhaa and Badrud-Dujaa (Rasoolullah صلی اللہ علیہ وسلم) present hefore you?" Thus, the close demonstrative noun was used, confinning that they show him from near and then ask. That is why the Sufiya and love" of Rasoolullah صلی اللہ علیہ وسلم cherish death.
Thousands of deceased people are buried at one time. As a result, if the Holy Prophet صلی اللہ علیہ وسلم is not Haazir & Naazir, how can he be present in all of these places? II is now proven that there are veils on our vision which will be removed by the angels. This may be likened to sitting in a room. We cannot see the sun while inside, but if the roof is removed, we will.
2. "One night, the Holy Prophet صلی اللہ علیہ وسلم woke up dismayed and said, "SubhanalIah! Allahعزوجل has sent down several treasures in this nigbt but many mischiefs (Iitnas) as well."3.13
- Mishkaat, Baabut-Tahreer alaa Qiyaamil-lail
This proves that Rasoolullah صلی اللہ علیہ وسلم sees the fitna that will occur in the future with his eyes.
3. "Had rat Anas ibn Malik رضی اللہ تعالٰی عنہ states that the Holy Prophet صلی اللہ علیہ وسلم informed people about the martyrdom of Jafar, Zaid and Ibn Rawaaha رضی اللہ تعالٰی عنہ before news ortbis could reach. He said, "The nag was just taken by Zaid until he became sbabeed. Then by ... (etc.) until the sword of Allah عزوجل, Khalid ibn Walid., took hold of it and Allah عزوجل granted him victory." 3.15.
Mishkaat, Baabul-Mu 'jizaat
It is ascertained from this that whatever was happening at Beere-Maoona, which is quite some distance from Medina, was being witnessed by the Holy Prophet صلی اللہ علیہ وسلم whilst he was in Madina.
4. "The Holy Prophet صلی اللہ علیہ وسلم bas said, "Hauze-Kauthar is the meeting place (for us) and I see it from here.”3.15
- Mishkaat, Vol. 2. Baabul-Karaamat, Baabu Wafaatin-Nabi صلی اللہ علیہ وسلم
5. And, "Keep your rows (saffs) of salaah staright because I see you even when you are behind." 3.16'
- Mishkaat, Baabu Taswiyatis-saff
6. A Sabaabi narrates, "We were with the Noble Messenger صلی اللہ علیہ وسلم when be looked towards the sky and said, "This is the time when knowledge will be sutched away from people to the extent that they will not be able to have any control over it ,,3.17
- Ttrmidhi, Vol. 2, Baabu Zihaabil-Ilm
Annotating on this narration. Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes. "When the Prophet صلی اللہ علیہ وسلمlooked towards the slcy, the proximity of his demise became manifest, so he revealed this.'3.18-Mirqaat, Kitaabul-Rm
7. "Once, the Holy Prophet صلی اللہ علیہ وسلم stood on a bill of Madina and asked the Sahaaba, "Do you see what 1 see?" They submitted "No." He replied, "I see fltna on your homes just as how rain faUs on them.3.18.
Mishkaat, Baabul-Fitna. Section 1
This establishes that he was seeing the fitna of Yazeed and Hajjaj ibn Yusuf which were to occur after some time.
These Abadith prove that Rasoolullah صلی اللہ علیہ وسلم sees the futurity, near and far occurrences, Hauze-Kauthar, Jannat, Jahannam, etc. with his blessed eyes.
Through his blessings, Allah عزوجل endows his slaves with this power and knowledge as well.
8. "Hadrat Umar رضی اللہ تعالٰی عنہ sent Hadrat Saariya رضی اللہ تعالٰی عنہ to Nabaawind as the commander of an army. While performing a Kbutba in Madfna, he began to proclaim, "Saariya رضی اللہ تعالٰی عنہ' Take the mountain!" After some time, a messenger صلی اللہ علیہ وسلم from that army arrived and said, "The enemies were just about to defeat us wben we heard a voice say, "Saarlya رضی اللہ تعالٰی عنہ' Take that mountain!" So w~ut our back! Towards the mountain and Allah عزوجل gave them defeat.,3.20.

- Mishkaat, Yolo 1. Baabul-Karaamat
9. "Hadrat Haarlth ibn Nu'maan رضی اللہ تعالٰی عنہ narrates that once, when he went to the Holy Prophet صلی اللہ علیہ وسلم he was asked, "Haarith رضی اللہ تعالٰی عنہ,In what conditIon have you found your day?" The SahaabI replied, "As a true believer (mu'min)." The 'Prophet صلی اللہ علیہ وسلمfurther enquired, "'What is the reality of your Imaan?" He answered, "It's as if I am visibly seeing the Divine Arsh, the inmates of Jannat meeting one another and the Jahaooamis making noise in Jahanoam. ,,3.21
- A/lama Jalaatuddin Suyuli'" in Jaame-Kabeer
Imam Abu Hanifa رضی اللہ تعالٰی عنہ has recorded this in Fiqhe-Akbar as well.
The above incident is also cited in Mathnawi Sharif in the following manner, "The Eight Heavens and Seven Hells are as visible before me as an idol before an idol-worshipper. I recognize every single creation as if they were wheat and barley in a grinding mill. The ones who are Jannati or Jahannami are like fish and ants before me. Should I remain silent or say more?" Rasoolullah صلی اللہ علیہ وسلم held his mouth and said, "Enough."
When this is the level of sight possessed by the Holy Propbet's رضی اللہ تعالٰی عنہ slaves, that they can see Jannat, Jahannam, the AJSh, the earth, etc. with their eyes, what can be said of his vision!
Section 3
AlIama Haskfi رضی اللہ تعالٰی عنہwrites, "To say, "0 Haazir, 0 Naazir,' is not infidelity (kufr)." 3.26_ Durre-Mukhtaar, Yolo 3. Baabul-Murtad, Discussion on the miracles a/tM Aultyc
A1lama Shaami رضی اللہ تعالٰی عنہ writes in the commentary of this extract. “…Because Hudboor means acquainted knowledge. The Holy Quran states, "In any secret meeting of three people, Allah عزوجل the fourth," 'Nazr' means to see. Allah عزوجل states, "Do you Dot know that Allah عزوجل sees?" Hence, the meaning is, "0 Knower (Aalim), 0 person who sees."5.27 _ Raddul-Muhraar
Allam Haskf رضی اللہ تعالٰی عنہ also writes, "Originating should be intended with the words of At­tahiyaat, It will be as if the namaazi himself sends praise for Allah عزوجل and salaam upon Rasoolullah صلی اللہ علیہ وسلم - Vol. I. Baabu Kaifiyatis-Salaah.
Allam Shaami رضی اللہ تعالٰی عنہ stales in the explanation of the above, "In At-tahiyaat, intention should not be made to relate this kalaam that was said on the night of Me' raj between Allah عزوجل, the Noble Messenger صلی اللہ علیہ وسلم and angels."J.29 - Raddul-Muhtaar ".
These extracts of the Jurists prove that to address someone else besides Allah عزوجل as Haazir & Naazir is not infidelity (kufr), and salaam to Rasoolullah صلی اللہ علیہ وسلم should be made in At-tahiyaat with perception towards him. There are other extracts regarding At-tahiyaat which we now also produce.
Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "The Prophet صلی اللہ علیہ وسلم informed of the actions and conditions of his Ummat. He grants guidance to those present in his august court and is Haazir & Naazir." _ Mujmaul-Barkoat
Shaikh Abdul-Haqq v also writes, "Even though there are many disagreements and muzhabs, there is absolutely no conflict between the Learned of the Ummah that the Holy Prophet صلی اللہ علیہ وسلم is alive and remains with actual life without any possibility of interpretation or figuration of his existence. They also agree that he is Haazir & Naazir over his ummah's doings and bestows guidance to those who seek and arc present in his court. He is also their developer. It _ Sulooki Aqrabis­Suln<l bit-Tawajuh ilaa Sayyidrr-Rasul صلی اللہ علیہ وسلم.
And, "The Prophet صلی اللہ علیہ وسلم are alive and exist with actual physical life. They also possess authority. There is absolutely no objection to this." - Sharah Futoohil­Gluzib. Pg. 33
Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, "The Friends of Allah عزوجل (Auliya) can be in several different places at one moment and can even have a few likenesses of body simultaneously”3.33 - Mirqaat, Baabu Mao Yuqaala indo man Hadrahul-Maut
Shifaa Sharif states, "When there is no one in the house to make salaam to, say, "Salaam be upon you, Ya Rasoolallah صلی اللہ علیہ وسلم and the mercy and blessings of Allah عزوجل "
Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in this extract's explanation, ‘…This is because the soul (rooh) of the Prophetصلی اللہ علیہ وسلم Haazir in the homes of Muslims,").Js _ Sharah Shifaa عزوجل.
In Madaarijun-Nubuwah, Shaikh Abdul-Haqq صلی اللہ علیہ وسلم writes, "Remember Rasoolullah صلی اللہ علیہ وسلمsend Durood upon him and when remembering him, remain as if he was physically present before you and that you are seeing him.
Remain with adab, respect and humility and know that the Noble Messenger صلی اللہ علیہ وسلم sees you and hears your speech, because he is a refection of superior qualities, one of which is, "I am present by the person who remembers me."
Imaam Ibnul-Haaj رضی اللہ تعالٰی عنہ and Imaam Qastalaani رضی اللہ تعالٰی عنہ write, "Our Ulama have stated that there is no difference between the Prophet's صلی اللہ علیہ وسلم life and demise. He sees his Ummah and knows their conditions.
Intentions and secrets at heart. All this is manifest for him with no obscurity." 3.36 - Madkhal, Mawaahib. Vol. 2, Pg. 387 respectively.

In Mirqaat, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, “Imam Ghazzali رضی اللہ تعالٰی عنہ has said, “When you enter the musjids, send salaam to Rasoolullah صلی اللہ علیہ وسلم because he is present in the mosques.” 3.37
Allama Khifaaji رضی اللہ تعالٰی عنہ writes, “Outwardly and pbysically, the prophets are with men but their concealed and spiritual strengths are angelic. This is why they see the easts and wests of the earth, hear the peevishness and complaints of the heavens and the fragrance of Hadrat Jibraeel علیہ السلام when he would descend to them.”) iaseemur-Riyaadh Sharah Shifaa, Vol. 3
The following narration appears in the khutba of Dalaailul-Khairaat, ‘The Holy Prophet صلی اللہ علیہ وسلم was asked about the condition of the Durood sent to biro by people far away and by those wbo are still to come. He replied, “I personally bear the Durood of those with love and recognize [them]. These Duroods are presented to me.3.39.
Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ records the following. “It is narrated that Hadrat Alqamah رضی اللہ تعالٰی عنہ. States, “When I enter the musjid, I say, “Salaam be upon you, O Prophet صلی اللہ علیہ وسلم, and the mercy and blessings of Allah عزوجل -3.40Shifaa Shari
This is supported by the Hadith mentioned in Abu Dawood and Ibn Majah under Baabud-Dua inda Dukhoolil-Musjid.
Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ slates, “If it is said after this that Allah عزوجل granted the body of Rasoolullah صلی اللہ علیہ وسلم such a condition and power that he can go to whichever place he wishes to, whether with his true body or a likeness, to the heavens or the grave, then this statement is correct. There is a special connection with the grave in every condition.” – Madaarijun-Nubuwwah, Yolo 1, Pg.450
“The Prophet صلی اللہ علیہ وسلم said, “Hauze-Kauthar is the meeting place (for us) and I see it from here”
Misbaahul-Hidaayat. The translation of the book Awaariful-Ma’arif by Sbaikh Shahaabuddin Suharwardi ., states. ‘Therefore, just as how the bondsman deems Allah عزوجل to be aware in every condition. Visibly and secretly. So too should he accept Rasoolullah صلی اللہ علیہ وسلم to be Haazir visibly and secretly. Doing so becomes a proof of seeing the Noble Messenger صلی اللہ علیہ وسلم and L. respecting and revering him at all times. Display regret when acting contrary to him, openly and privately. Leave no stone untwned in showing respect to him.”, Pg.165.
These extracts and rulings of the Fuqahaa and Ulama of the Ummah explain that !be Holy Prophet صلی اللہ علیہ وسلم is Haazir & Naazir. Now, we demonstrate what a namaazi sIiouId think about Rasoolullah صلی اللہ علیہ وسلمwhile in salaah. We have already presented allacts from Durre-Mukhtaar and Shaami at the beginning of this section cooceming this. There are other rulings of the Buzurgaanedeen that now follow. Read them and illuminate your Imaan:
Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “A few Aarifeen have said Ihat the reasoo for the direct addressing (khitaab) of Rasoolullah صلی اللہ علیہ وسلم in At-tahiyaat is because the Reality of the Prophet’sصلی اللہ علیہ وسلم (Haqeeqat-e-Muharnmadiya) being is pesent in every particle of creation and possibility. Therefore he is Haazir in the beings of the namaazis. Those who make salaah should take heed of this and not neglect his witnessing. By being aware of this, the secrets and noor of proximity will propel them to success.”-Ashiatul-lAmaat. Kitaabus-Saioab, Baabut Tashahud; Madaanjun-Nubuwwah. Yolo J. Pg. 135
Discussing the internal conditions of namaaz, Imam Ghazzali رضی اللہ تعالٰی عنہ writes, “Deem the Noble Messengerصلی اللہ علیہ وسلم his being Haazir in your heart and say, “As-Salaamu Alaika Ayuhan-Nabiyu wa Rabmatullabi wa Barakaatuhu.” 3.44- Ihyaaul-Uloom. Vol.1, Chapter 4, Section 3
Mirqaat, Baabut-Tashahud states the same as above.
Nawaab Siddique Hasan Khan Bhopaali Wahabi quotes the extract we have presented from AshiatuI-Lam’aat about At-tahiyaat (that the namaazi should make salaam to the Holy Prophet صلی اللہ علیہ وسلم in it, deeming him to be Haazir & Naazir), and writes the following verse thereafter, “There is no station far and near in the path oflove. I see you and make dua,” – Muslcul-Khitaam. Pg. 243
Allama Shaikh Mujaddid , slates, “The Prophet صلی اللہ علیہ وسلم being addressed in namaaz seemingly gestures towards Allah عزوجل making him aware of his
Ummah’s condition in namaaz until he becomes akin to Haazir over their deeds. The Holy Prophet صلی اللہ علیہ وسلم being addressed is also a means of increased khushoo and khuzoo (concentration) in salaah by thinking of his presence:’3.45 .
There are also some Fiqhi laws associated to the belief of Haazir & Naazir. The Jurists state that if a husband is in the east and his wife in the west, if a child is born with the husband saying that it is his, the child is his. This is because he could be a Wali (Friend) of Allah عزوجل and come to his wife through a miracle (karaamat). – Shaami, Vol. 2. Baabu Thabootin-Nasab
Allama Shaami رضی اللہ تعالٰی عنہ writes, “To cover long distances is also a karaamat due to the saying of the Prophet صلی اللہ علیہ وسلم, “The earth has been folded for me.” This ~ corroborated by the role the Jurists have made, that if a person is in the east and makes Nikah to a woman who lives in the west, who thereafter gives birth to I child, the child will be connected towards him. Taataar Khaaniya slates, “This role supports this karaamat to be permissible:’ 3.46 – Raddul-Muhtaar, Vol. J. Baabul-Murtad, Matlabu Karaamaate-Auliya
He further writes, “The just statement about this is what Imaam Nasafi رضی اللہ تعالٰی عنہ has said. He was asked, “Is it allowed to say that the Kaaba went to visit one SaintT” He answered, “The AhIe-Sunnah wal-Jamaat believe miracles (karaamats) by the Saints that defy normality to be corrcct.”3.47 –Ibid
This extract proves that even the Kaaba travels the earth to visit the Friends of Allah عزوجل.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the ending of Swab Mulk's commentary. "Imam Ghazzali رضی اللہ تعالٰی عنہ states, "The Holy Prophet صلی اللہ علیہ وسلم bas the power to travel the earth accompanied the souls of his Sahaaha. Many Friends of Allah عزوجل bave seen him (do this). - Tafseer Roohul-Bayaan.
Allama Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, It is proven from the Ahadith and traditions that Rasoolullah صلی اللہ علیہ وسلم keeps an eye on his Ummah's actions throughout the earth. makes istigfaar for their sins and dua for their afflictions to be removed. He grants them barkat and attends the janaazah of a virtuous person who dies from his Ummah -lntibaahul-A21riyafi Hayaati/-Auliya. Pg. 7.
Imam Ghazzaliرضی اللہ تعالٰی عنہ writes, "Those with insight of the heart see the prophets and angels while awake and even speak to them." - Al-Munqis: minad-Dalaal.
bnam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, "If people bold the belief that the soul of Rasoolullah صلی اللہ علیہ وسلم or his likeness attends gatherings wherein the Quran is recited. Ramadaan is concluded or Meelad Sharif is read, it is permissible." 3.50 - Sharah- Sudoor.
Maulana Abdul-Hayy رضی اللہ تعالٰی عنہ states that a person who was a Naath reciter used to smoke huqqa. He saw a dream in which Rasoolullah صلی اللہ علیہ وسلم said to him. "I attend the gathering in which you recite Maulood Sharif but immediately leave it when buqqa is brought." - Taraweehul-Jinaati bi Tashreehi Hukmi Shurbid-Dukhaan
These extracts prove that the vision of Rasoolullah صلی اللہ علیہ وسلم is fixed on every particle of the creation at all times. He attends gatherings of Tilaawat, Meelad Sharif, Neat-recitals and the janaazahs of especially the virtuous with his blessed physical self.
Commentating on the following ayat of Surah Fatb, Verse 8, “انا ارسلنک شاھدا”Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites, "Due to the fact that Rasoolullah صلی اللہ علیہ وسلم is the first creation, he is therefore the witness to the oneness of Allah عزوجل is seeing all things that came into existence and reality from non-existence. e.g. souls. bodies, minerals, the plant kingdom, animals, angels, humans. etc. This is because no secret or wonder that can possibly be attained by the rest of creation may be bidden to him."'~2 - Tafteer Roohul-Bayaan
He further states, "Rasoolullah صلی اللہ علیہ وسلم witnessed the creation of Hadrat Adam علیہ السلام, his sajda being made, his leaving Jannat on the error, the acceptance of his tauba and all events that occurred with him until the end. He also witnessed the birth of Iblees and whatever took place with him." 3.53 Ibid
From this, we Call deduce that before coming into the realm of physical being, the Holy Prophet صلی اللہ علیہ وسلمwas witnessing every affair of all creation.
Tafseer Roohul-Bayaan continues further on, "Some spiritual luminaries (Akaabireen) have said that the soul of the Holy Prophet صلی اللہ علیہ وسلم is with every virtuous person and is what is meant by "Ar_Raqeebu.Al-Ateed. When the constant concentration of the Holy Prophet صلی اللہ علیہ وسلم was removed from Hadrat Adam علیہ السلام, only then did he forget, ensuing the result of his forgetfulness. A Hadith states that when a fornicator makes zina, Imam escapes from him." 3.54.
Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that here, the Attention of Mustapha صلی اللہ علیہ وسلم is what is meant by Irnaan. Meaning, whatever good deed a mu'min achieves is through the barkat of Rasoolullah's صلی اللہ علیہ وسلم attention, and any sin committed is due to his disengagement of concentration."
This clearly proves that is Haazir & Naazir.
lmam-e-Azam Abu Hanifa رضی اللہ تعالٰی عنہ states, "(Ya Rasoolullah رضی اللہ تعالٰی عنہ )
Whenever I listen, I hear onIl your remembrance, and when I look, I am able to see nothing besides you." 3.55- Qaseedo Nu'moan.
While living in Kufa.Jmarn Abu Hanifa رضی اللہ تعالٰی عنہ sees the Holy Prophet صلی اللہ علیہ وسلم everywhere.
Section 4
Explaining the ayat, "An-Nabiyu Aulaa bil Mu'mineen min anfusihim," Maulwi Qasim Nanautwi writes, "The closeness Rasoolullah صلی اللہ علیہ وسلم possesses with his Ummah is a closeness not possessed by the Ummah with even their own lives. This is because 'aula' means more near {aqrab]." - Tchxeerun-Naas, Pg. 10
After giving an example of a fire and a piece of coal, Maulwi Ismail Deh1wi writes, "When the seeker's nafs is pulled into the depths of the Oneness of Allah عزوجل. (ahdiyyat) by the merciful waves, a voice from it is heard saying, "Anal.Haqq" and "Laisa fi Jubbati Siwallah". This condition is attested to by the Hadith-e­Qudsi, “کنت سمعہ الذی یسمع بہ و بصرہ الذی یبصر بہ و یدہ التی یبطش بھا” and in another narration, “لسانہ الذی یتکلم بہ” Translation of Siraate-Mustaqeem, Pg. 13. Hidayat
This extract significantly proves that when a person becomes annihilated (fanaa) in Allah عزوجل, he begins to see, hear, touch and speak through Divine power. Meaning, he sees everything of the world and touches and holds every far and near object. This is the meaning of Haazir & Naazir. When this is the level of an ordinary individual's annihilation in Allah عزوجل. can you imagine the Leader of all Creation's? Thus, Rasoolullah صلی اللہ علیہ وسلم is proven to be Haazir & Naazir more effectively in this.

Maulwi Rashid Ahmed Gangohi writes, UA spiritual disciple (mureed) should have certainty that the soul of the spiritual master (Shaikh) is not confined to one area Even if the disciple is far, near or physically distant from the Shaikh, the master's spirituality (roohaniyat) isn't far from him. When this has been established, the spiritual master should be remembered at all times so that the connection of heart is manifested and benefit can be gained from him continually. The disciple is needy of the master in his affairs. The Shaikh should be made Haazir in your heart and, through the voice of condition. you should ask from him. Through the order of Allah عزوجل, the soul of the Shaikh will inspire (but complete connection is a requirement for this). Through this connection of the Shaikh, the heart seemingly gains a voice. The path leading to Allah عزوجل is opened and He makes this person an achiever of inspiration {ilhaarn),-Imdaadus­ Sulool; Pg. 10
This extract establishes the following,
1. The Shaikh (peer) being Haazir & Naazir by the disciple (mureed).
2. The mureed being in tasawure-Shaikh (picturing the Shaikh).
3. The peer fulfils needs (Haajat-rawaa).
4. The mureed should ask from the Shaikh instead of Allah عزوجل.
5. The Shaikh inspires the rnureed.
6. The Shaikh makes the heart of the mureed flow.
When such qualities are possessed by a Shaikh, bow can it he polytheism (shirk) to accept them as qualities of the Shaikh of all creation, Sayyiduoa Muhanuoad Mustapha صلی اللہ علیہ وسلم? This extract has absolutely decimated the muzhah of the opposition, and the.entire text ofTaqwiatul-Imaan is obliterated through this.
Maulwi Ashraf Ali Thanwi writes that Abu Yazid was asked concerning covering distances of the earth. He replied. "This is nothing of wonder. Sec, lbiees also covers the east to the west in onc moment." «Hifrul-lmaan, Pg. 7
The above clearly illustrates that reaching the west from the east in a single moment. besides the close servants of Allah عزوجل, is also possible by the Kuffaar and Shayateen. In fact, it constantly occurs. This is the meaning of Haazir & Naazir. However, according to the text of Taqwiyatul-Imaan. to believe in it is polytheism (shirk).
These extracts openly prove that the Prophet صلی اللہ علیہ وسلم Haazir & Naazir.
Section 5
All Muslims agree that the Holy Prophet صلی اللہ علیہ وسلم is Jaame-Kamaalaat {i.e. all excellences bestowed to other Prophets, or whatever shall be given to future Saints or creation have all been given to him and even more so). Rather, it is through him that they have attained whatever they have. The Holy Quran states, "You follow the path of all of them." - Surah Anaam, Verse 40
Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites in this ayat's explanation, "Allah عزوجل has bestowed the characteristic of every prophet to Rasoolullah صلی اللہ علیہ وسلم 3.51 – Tafseer-Roohul-Bayaan.
Maulwi Qaasim Nanoutwi states, "The prophets extract from Rasoolullah صلی اللہ علیہ وسلم and present to the Ummahs. In sbort, whatever they posses is his reflection and supplement!' - Tahzeerun-Naos, Pg. 49
There are many proofs from the Quean and Hadith etc. that can he provided fill this. However. furnishing more proof isn't necessary because it is something believed by the opposition. Thus, the accepted rule is that any quality of greatness attained by any creation has been bestowed to the Holy Prophet صلی اللہ علیہ وسلم completely and perfectly. Being Haazir & Naazir at all places has been given to many creations. As a result, we have to conclude that the Noble Messenger صلی اللہ علیہ وسلم has also been endowed with the quality.
We now clarify the amount of creation that has been given the ability to be Haazir & Naazir. The three meanings of the term discussed in the introduction 10 this discussion have been received by many:
I. Commentating on the ayat, “حتی از جاء احدکم الموت توفتہ رسلنا”3.60 the Mufassireen have said. "The entire earth has been made like a tray for the Angel of Death 10 lake lives from it whenever the need arises." 3.61 ­Roohul-Bayaan, Khaazin, Tafseer-Kabeer, etc.
Allama Haqqi رضی اللہ تعالٰی عنہ writes under this ayat, "Extracting souls is not difficult for the Angel of Death even if there is an extensive amount of souls which are spread over several places." 3.62 - Tafseer Roohul-Bayaan
Tafseer Khaazin states, "There is no person in a home or tent not visited by the Malakul-Maut twice everyday."J.6J
The Hadith states that when Azaan and Takbeer is made. Shaitaan runs away from the area it occurs to the distance of 36 miles. He then returns as soon as irs finished." - Mishkaat, Baabu Fadhlil-Azaan
This is the speed of travel possessed by this cursed individual.
When we sleep. a part of our soul leaves our body and travels throughout creation.
This is known as 'rooh seerani' and is proven from the Holy Quran, “و یمسک اخری” 3.64 However. If this sleeping person is awoken. that soul (which was present in Makka or Madinajust a moment ago) instantly returns to the body and the person subsequently wakes up.
Discussing the ayat “و ھو الذی یتوفکم باللیل”3.6S Tafseer Roohul-Bayaan states. "When a person wakes up from sleep. the soul takes less than a moment to return 10 the body."
The light of our vision goes to the heavens and returns to the earth in a moment. Our thought travels the world in a second and lightning, the telephone and loudspeaker all have the ability to transcend huge spaces in seconds.

The speed of Hadrat Jibrael علیہ السلام is that he left the Sidrah when Hadrat Yusuf علیہ السلام reached below half the distance of the well he was pushed into Hadrat Jibraeel علیہ السلام reached the bottom of the well before the prophet صلی اللہ علیہ وسلم could. This is found under the commentary of the ayat, “ان یجعلون فی غیابہ الجب” 3.66 by Tafseer Roohul­Bayaan.
“Hadrat Umar علیہ السلام sent Hadrat Saariya رضی اللہ تعالٰی عنہ to ahaawind as the commander of an army. Mislrkaat
Hadrat Ibrahim علیہ السلام placed the knife on the neck of Hadrat Ismail علیہ السلام yet before he could begin cutting, Hadrat libraeel علیہ السلام left the Sidrah with a ram and presented himself in his service.
While performing a Khutba in Madina, he began to proclaim, “Saariya ! Take the mountain!” After some time, a messenger صلی اللہ علیہ وسلم from that army arrived and said, “The enemies were just about to defeat us when we heard a voice say, “Saariya Take the mountain!” So we put our backs towards the mountain and Allah عزوجل gave them defeat.” –
The minister of Hadrat Sulaimanعلیہ السلام, Hadrat Asif ibn Barkhiya رضی اللہ تعالٰی عنہ brought the throne of Bilqees from Yemen and presented it in this prophet’s صلی اللہ علیہ وسلم gathering in Shaam literally in the time it takes 10 blink an eye. The Holy Quran states, “انا اتیک بہ قبل ان یرتد طرفک”3.67 This proves that Hadrat Asif رضی اللہ تعالٰی عنہknew where the throne was. It should also be bared in mind that he went to Yemen and returned from it with a monumentally heavy throne all in the blink of an eye! The question does arise, however: Did Hadrat Sulaiman علیہ السلام have the power to also do this or not? This will be dealt with m the second chapter of this discussion.
On the night of Me’raj, all the prophet read namaaz behind Rasoolullah صلی اللہ علیہ وسلم Baitul-Muqaddas. He then traveled on the Buraq (whose speed was such that it reached the horizon of visibility with evel)’ sleep it took, i.e. the speed of light). However, the speed of the prophets was even more so, because they were just reading salaah in Baitul­Muqaddas a moment ago but had now reached the various Heavens before his arrival! (Rasoolullah صلی اللہ علیہ وسلم). Spoke of meeting certain prophets in various levels of Heaven during this incident.)
Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes that the souls of the deceased got to the homes of their family and friends on a Thursday and wish for Esaal-e­Thawaab. – Asbtatul-Lam ‘aat, Baabu Ziyaaratil-Quboor.
Now, if their homes are in different countries, still too do the souls visit them.
We have proven from whatever we’ve presented that seeing the entire earth, traveling to every place instantaneously and being found in several places at once are all qualities bestowed by Allah عزوجل upon His servants.
There are two points which arise from this,
I. Accepting a bondsman to be Haazir & Nazir everywhere is not polytheism (shirk) because shirk is defined as ascribing partnership of another in the being and qualities of Allah عزوجل. This is not found here.
Also, if the slaves of the Prophet صلی اللہ علیہ وسلم have the capability to be in every place, then the Prophet صلی اللہ علیہ وسلم himself definitely possesses this attribute. In fact, even more so.
3. Water and grain is not found everywhere in the world but are present in particular areas. The former is found in wells, streams. Rivers, etc. while the latter in farms, homes, etc.
However, air and sunshine are found in every niche of the world. According to philosophel’3, an empty space is impossible because air is everywhere (as everything is needy of it). Brightness is also found to be consistent.
Every creation of Allah عزوجل has need of the Holy Prophet صلی اللہ علیہ وسلم at all times, as we have proven from the reference of Roohul-Bayaan, etc. So. This necessitates that the Noble Messenger صلی اللہ علیہ وسلم also be found in all places. The Holy Prophet صلی اللہ علیہ وسلم is the source of the entire creation due to the Hadith, “All creation is from my Door.” A source being found in all points of its supplements is necessary.
OBJECTION 1: To be Haazir & Naazir in all places in the attribute of Allah عزوجل : “علی کل شی ء شھید”3.68 “بکل شیء محیط” 3.69 Thus, to accept this quality for anyone else besides Him is polytheism (shirk fis-sifat).
Answer _ To be Haazir & Naazir at every place is not the quality of Allah عزوجل because He is free from area and space. “Allah عزوجل does not endure time and no space can encompass him.” 3.10 – Books of Beliefs (Aqaaid)
Allah عزوجل definitely Haazir, but He is free from being in an area, which is why the ayat, “ثم استوی علی العرش” 3.71 has been classified as Mutashaabihaat. The Mufassireen stale in the commentary of ‘Bi ku1li Shai-in Muheet’ and other similar ayats, “Allah’s عزوجل knowledge and power (qudrat) encompass the entire creation.” 3.72
To accept Allah عزوجل being present in every place is not part of deen. This is the glory of the Prophet صلی اللہ علیہ وسلم of Allah عزوجل. Even if it is accepted to be Allah’s عزوجل quality, Haazir & Naazir’s attribute for the Holy Prophetصلی اللہ علیہ وسلم will then be successive {ataa’i), have an ending (haadith), a creation and in the control of Allahعزوجل.
Haazir & Naazir for Allah عزوجل will become original (zaati], infinite (qadeem), not a creation and not in the control of anyone else.
With all of these differences, how can this be ascribing partners to Allah عزوجل? The difference that exists in our hearing, seeing and other qualities are present here too.

Maulwi Rashid Ahmed Gangohi writes, “Accepting the Prophet صلی اللہ علیہ وسلم go to Mouloods is not proven. If, by Allah’s عزوجل bestowal, this is accepted then it is not polytheism (shirk). Otherwise, it is:’ – Fataawa Rashidia, Vol. J, KilaablJ· Btdcas, Pg. 91
The same statement is found in Baraheen-e-Qaatia, Pg. 23. Maulwi Rashid Ahmed has clarified that to accept someone besides Allah عزوجل being Haazir ! Naazir at all places by His bestowal is not shirk. It can be asked. “This necessitates that Khaaliqiyat (being the Creator), Obligation of presence & Being (Wujoob), Infinite (qidaam) and other Divine attributes be accepted for the prophets as successive (ataa’i) and that Rasoolul1ah صلی اللہ علیہ وسلمcan also be called Kbaaliq (creator), Qadeern, etc.?”
The answer to this is that there are four qualities which are unable to be bestowed because Divinity is concentrated on them (Wujoob, Qidam, Khaaliqiyat and not losing life and existence). The splendour of other qualities can be present in the creation (e.g. seeing. Hearing, etc.). However there is a major difference, as these qualities of Allahعزوجل are original {zaati), obligatory and will not cease, white those of the creation are successive (ataa’I) and will cease.
OBJECTION 1:”And you were not by them when they were putting their pens in water.” – Surah Aale-Imran, Verse 44
The Quran also states, “And you were Dot by them when they agreed 00 their case,” J.7J “And you were Dot by the western part when we sent to Musa,” 3.7 and “And you were Dot at the direction of Toor when we called out to l\1u5a.”J·75
These prove that Rasoolullah صلی اللہ علیہ وسلم was not present at these past incidents when they occurred. This clearly means that be is not Haazir & Naazir at every place.
Answer – This question has been asked due the questioner’s ignorance of the meaning of Haazir & Naazir. We have already said that there are three cases to Haazir & Naazir: To see the entire world while remaining in one place; to travel throughout the entire world in a moment and to be present in several places _ all simultaneously. What these ayats are saying is that he was not physically present at these occurrences. Where do they say that he was not witnessing these events? Not being present with an elemental, physical body and seeing these happenings are two very opposite things. Rather, the ayats mean, “0 My Beloved صلی اللہ علیہ وسلم! Even though you were not present there with this physical body, still do you have the knowledge and testimony of these events.” This proves that he is a true prophet صلی اللہ علیہ وسلم and the verses prove that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir
Commentating on Verse 46 of Surah Qasas, Tafseer Saawi states. “You were not present at Toor has been said in relation to the physical world. In relation to the spiritual (roohani) realm, Rasoolullah صلی اللہ علیہ وسلم is a witness over all the prophet’s صلی اللہ علیہ وسلم prophethood and present over all affairs from the time of Hadrat Adamعلیہ السلام until his physical birth into this world.,3.77
During his Migration (Hijrat), the Kuffaar of Makkah reached the entrance of the cave wherein the Prophet صلی اللہ علیہ وسلم and Sayyiduna Abu Bakr رضی اللہ تعالٰی عنہ were present. The Sahaabi became apprehensive but was consoled by RasooJullah صلی اللہ علیہ وسلم with the following, “Don’t worry, Allah عزوجل is with us.” 3.7. In other words, “Allah عزوجل is with us and not with those Kuffaar.’ Thus, Allah عزوجل is not everywhere because the Kuffaar are also part of this world.
Also, addressing the Kuffaar after the Battle of Uhud, it was said, “اللہ مولینا و لا مولی لکم”.79 Meaning “Allah عزوجل is our Maula and you do not have any Maula,” This proves that the dominion of Allah عزوجل is only upon the Muslims. The Kuffaar don’t fall under His governance. (Note: Maula means Ruler.)
So just as how these two verses will be interpreted (i.e. the former meaning that Allah عزوجل is with us with mercy and compassion and with the Kuffaar with fury and anger, while the latter that Allah عزوجل is our ruler who abets us. He is also your ruler but He does not assist or demonstrate mercy to you.) – So too will those two verses cited by the opposition be interpreted that apparently, with this physical body, he was not present by them.
OBJECTION 3:TheHoly Quran states, “And some residents of Madina rebelled with Hypocrisy (nifaaq). You do not know them but we do.” ­Surah Tauba, Verse 101
This proves that the Prophet صلی اللہ علیہ وسلم not Haazir everywhere. If he was, be would In been aware of the hidden secrets of the Hypocrites. From the above, we know that he wasn’t.
Answer –We have already given a detailed answer and explanation of this ayat in the section of Knowledge of the Unseen.
OBJECTION 4: Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہcomplained that Abdullah ibn Ubai (the Leader of the Hypocrites) said, “Do not spend anything on the Muslims.”)..10 He also came to the court of the Holy Prophet صلی اللہ علیہ وسلم and swore the following false oath, “I did not say this.”
“The Holy Prophet صلی اللہ علیہ وسلم accepted him to be correct and belied me [Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہ.” 3.81 – Bukhari Sharif, Kitaabut-Tafseer
If the Prophet صلی اللہ علیہ وسلم was Haazir & Naazir everywhere, why did he incorrectly verify Abdullah ibn Ubai? The following ayat was then revealed verifying Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہ to be correct – “Laa Tunfikoo - SuraJr Munaafiqeen, Verse 7

Answer-Granting verification to Abdul1ah ibn Ubai does not necessitate that the Prophet صلی اللہ علیہ وسلم did not have knowledge of the original intent. In a case, the plaintiff needs to provide a witness of the defending win the ease by swearing on oath. The ruling of a Judge (Qaazi) is based on the presenting of a witness by the plaintiff or the swearing of an oath by the defendant, not by his own personal information. Hadrat Zaid ibn Arqam رضی اللہ تعالٰیعنہclaimed that Ibn Ubai had shown disrespect. But the latter denied this. Hadrat Zaid رضی اللہ تعالٰی عنہ was the plaintiff but he didn't have a witness. Therefore, the case was decided on the swearing of oath by the defendant, Abdullah ibn Ubai. Thereafter was the Quranic ayat revealed, attesting the claim ofHadrat Zaid رضی اللہ تعالٰی عنہ.
On the Day of Qiyaamat, the Kuffaar will deny that the prophets had propagated Allah's عزوجل commands. The prophets will counter that they did, and Allah عزوجل will then accept their claim by the Ummah of Rasoolullah صلی اللہ علیہ وسلم in their favour. Similarly, the Kuffaar will say, "Oath on Allah عزوجل, we were not Mushriks." ­Surah Anaam, Verse 23
After this, their record books, the angels and even their own body parts will be made to bare witness against them. So does Allah عزوجل also not have knowledge of the original occurrences? Obviously He does. These are examples of observing rules and regulations. Kazzabani means "He did not accept my claim". It doesn't mean "He accused me of lying", because a-liar is a sinner and the Sahaaba were all virtuous and just (aadil). To call any Muslim a sinner without any proof is disallowed.
Deobandis also ask, "Is the Holy Prophet صلی اللہ علیہ وسلم Haazir in impure places and Jahannam as well? To accept him being in such places is disrespectful."
The answer to this is that the Prophet صلی اللہ علیہ وسلم being present everywhere is similar to the angels or rays of the sun. These things are present everywhere but don't become impure by being in unclean places. Do you also accept Allah عزوجل to be Haazir in all of these places or not? If you do, then is this not disrespectful to Him as well? The light of the sun doesn't become impure by coming into contact with impure places. So how can impurity be accepted to reach the noor of Rasoolullah صلی اللہ علیہ وسلم?
OBJECTION 5: The Holy Prophet صلی اللہ علیہ وسلم reported by Hadrat Ibu Mas'ood رضی اللہ تعالٰی عنہ to have said, "None should relay the affairs of aoy Sahaabi to me. I wish to meet you with a complete heart.") - Tirmidhi
If Rasoolullah صلی اللہ علیہ وسلم is Haazir in every place, what consequence is there for any affair being related to him? He would know of these even prior to their relating.
Answer - The prophet’s صلی اللہ علیہ وسلم have attested (shuhoodi) knowledge of everything at all times. However, it is not necessary that their vigilance is directed to all of these things continually. We have already presented an excerpt from Haaji Imdaadullah Makki رضی اللہ تعالٰی عنہ in the discussion of Knowledge of the Unseen concerning this. The meaning of the Hadith is now perfectly clear, "00 not tum my attention to the affair of someone in order for me to become angry with that particular individual."
OBJECTION 6: Rasoolullah صلی اللہ علیہ وسلم has said, “I myself hear the Durood of. person who recites it near my Qabr. The Durood of one who recites it far away is brought to me."3.84 -Baihaqi
This proves that distant sounds do not reach the Prophet صلی اللہ علیہ وسلم Otherwise, what need is there for them to be brought to him?
Answer - Where does it say in this Hadith, "I do not hear the Durood from far­am" The meaning of the narration is clear: that the Durood of people near is heard by Rasoolullah صلی اللہ علیہ وسلم himself while the Durood of those far is both heard and presented to him. We have already presented, in the proof of Haazir & Naazir, the Hadith wherein it is stated, "I myself hear the Durood of people of love, and the Durood of those who are not in this category is brought and made to reach me." - Dalaailul Khairaat
So "near" and "far" is in relation to love of the heart, not to physical distance. Being brought does not imply that Rasoolullah صلی اللہ علیہ وسلم doesn't hear them. Otherwise, the angels present the actions of the bondsman in the Court of Allah عزوجل so does He also not know? Durood being presented and brought is veneration for the servants. It is through the barker of Durood Sharif that the slaves are blessed by their names being present in the Holy Master's" صلی اللہ علیہ وسلم august Court.
The Iurists (Fuqahaa) state that the repentance (tauba} of the person who disrespects the Holy Prophet صلی اللہ علیہ وسلم is not accepted. Refer to Shaami, Baabul-Mwtad. This is because this disrespect is connected to Ute Rights of Ute Creation {Haqqul­Ibaad) which cannot be forgiven by tauba. If insolence was made but the Prophet صلی اللہ علیہ وسلم has no awareness of it. How can this be adjoined to Haqqul-Ibaad? Backbiting (gheebat) becomes associated to Haqqul-Ibaad only when the person whose gheebat was being made comes to know of it. Otherwise, it remains in the Haqq of Allah عزوجل. Refer to Sharab Fiqhe-Akbar by Mulla Ali Qaari رضی اللہ تعالٰی عنہ.
Ibn Qayyim, the student of Ibn Taymiya, records the following tradition, The sound and words of Durood recited by anyone, anywhere reaches me. This will continue after my demise as well." us - Jiltout-Afhaam, Pg. 73
A narration states that the Noble Messenger صلی اللہ علیہ وسلم said, "Recite durood abundantly on me on every Friday (Jumua) and Monday after my demise because I hear it directly." J.86 - Jilaul-Afhaam, Pg. 73; Uneesu-Jaees, Pg. 222, authored by Imam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ.
OBJECTION 7: Whoever says, "The souls of the Mashaaikh are present and aware," becomes a Kaafir."J.J7 - Fataawa Bazaatia
Shaikh Abdul-Azeez Muhaddith Deblwi رضی اللہ تعالٰی عنہ writes, "To accept the prophets to have Divine attributes sucb as Knowledge of the Unseen (Ilm-e-Ghaib), hearing the pleas of all people from all places or baving power over all things possible ... "-Tafseer Fatbul-Azeez; Pg. 55

It can be deduced from this that Knowledge of the Unseen and being Uaazir & Naazir at every place is Allah عزوجل quality alone. To accept such qualities for others besides Him is an explicit kufr. Bazaaziya is an authentic book of Fiqh and it rules disbelief (kufr).
Answer-The opposition also come under the strike of the visible extract of Fataawa Bazaaziya for the following reasons,
1. We have already presented the extract of Maulwi Rashid Ahmed Gangohi from his book, Imdaadus-Sulook, in which he clearly writes and promulgates the belief that the soul of the Shaikh is Haazir by the disciples.
2. The extract ofBazaaziya does not elucidate whether accepting the souls of the Mashaaikh being Haazir in one or all places is an act of disbelief. Due to this generality of the extract, it is deduced that if the soul of a Shaikh is accepted to be Haazir even in one place, or acceptance of having knowledge of even a single affair, leads to a person becoming a kaafir. The dissenters also accept the souls of the Mashaaikb to be present at their graves, at the station of Illiyeen, Barzakh, etc. Wherever they are, the dissenters accept them to be Haazir there. Therefore. Accepting them to be Haazir anywhere becomes a kufr too.
3. Under the discussion of Haazir & Naazir, we have already presented the extract of the book Shaami which states that to say "Ya Haazir" or "Ya Naazir" is not a kufr. (8-)
4. Extracts from Ashiatul-Lam'aat and Ihyaaul-Uloom, even Nawaab Siddique Hasan Khan Bhopali Wahabi who states that the namaazi shouJd say, "As-Salaamu aJaika ayuhan-Nabi", thinking the Holy Prophet صلی اللہ علیہ وسلم to be Haazir at heart, have already been furnished. Now, will be verdict of Bazaaziya also be applied to these elder Jurists or not? Therefore, it has to be agreed to that the acceptance of Haazir and Naazir deemed kufr by Bazaaziya is that kind of Haazir & Naazir unique to the quality of Allah عزوجل Meaning, Haazir & Naazir that is Zaati, Qadeem, Waajib and being Haazir without being present in any place. This form of being Haazir is Allah's عزوجلquality that He is everywhere, but in no place at all (physically).
In answer to the first question, we have already presented extracts from Fataawa Rashidia, Vol. I, Kitaabul-Bidaat, Pg. 91 and Baraheene-Qaatia, Pg. 23. These extracts prove that both Maulwi Rashid Aluned Gangohi and Maulwi Khalil Ambethwi agree with us in this verdict.
The excerpt of Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ is clear, that to accept the Mashaaikh and Prophets to have power like Allah عزوجل over all His qualities is infideJi (kufr). lfthis was not the case, then under the ayat, “ویکون الرسول علیکم شھیدا”3.89 Shah Abdul-Azeez رضی اللہ تعالٰی عنہ himself accepts the Holy Prophet صلی اللہ علیہ وسلم to be Haazir & Naazir. We have already recorded his excerpt under the abovementioned ayat in the discussion of Knowledge of the Unseen.
OBJECTION 8: Some dissenters who cannot find any other way to ensnare us Muslims say, "We accept and believe that Iblees has the ability to reach any place. Similarly, we accept this power for Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ the Angel of Death and other angels as well. However, we do not accept that the excellence of other creations is possessed by the prophets or by our Holy Prophet صلی اللہ علیہ وسلم)
Maulwi Qaasim Nanautwi writes, "With regards to deeds, sometimes non. prophets supercede prophets." - Tahzeerun-Naas
Maulwi Husain Ahmed has written, "See, Hadrat Sulaiman علیہ السلام does not have the power to bring the throne of Bilqees, but Aasif رضی اللہ تعالٰی عنہ possessed it If the former had the ability, why didn't he bring it by himself? Similarly, Hud-Hud said, "O Sulaiman علیہ السلام I come knowing something which you are unaware of." 3.1, -Surah Naml, Verse 22
Hud-Hud's eye was able to see the water within the earth, which is why he used to remain in the service of Hadrat Sulaiman علیہ السلام. It used to inform Hadrat Sulaiman علیہ السلامof water within the earth of jungles and desolate areas. Hadrat Sulaiman علیہ السلام had no knowledge of this. - Rujoomul-Mutnibeen
So, it is known that the knowledge and power of non-prophets and even animals can be more than that of the Ambiya.
To be Haazir & Naazir at every place is not the quality of Allah عزوجل because He is free from area and space.
Answer-To accept a non-prophet صلی اللہ علیہ وسلم have more excellence than a prophet صلی اللہ علیہ وسلم, and to accept any other prophet صلی اللہ علیہ وسلم to possess more excellence than our beloved master, Muhammad Mustapha صلی اللہ علیہ وسلم contrary to explicit Quranic verses, Sahib Ahadith and the Consensus (Ijmaa) of the Ummah. The opposition themselves accept this (their excerpts concerning this have already been produced). This eighth objection is against their own rulings and forsaking the verdicts of the it elders.
Shifaa Sharif states that the person who claims another individual to possess knowledge than the Holy Prophet صلی اللہ علیہ وسلم is a Kaafir. To accept anyone exceeding Rasoolullah صلی اللہ علیہ وسلم in any excellence is infidelity (kufr). No non-prophet صلی اللہ علیہ وسلم exceed my Nabi A, whether it is in knowledge or practice. If a person who tives for 800 years, spending every moment of his life in worship, says, "My worship compromises of 800 years whereas the Holy Prophet's صلی اللہ علیہ وسلم worship goes only until 65," then he is bereft of deen. The thawaab of his Prophet's صلی اللہ علیہ وسلم sajda is more than our thousands of years in ibaadat. Only the striving was more, but he (worshipper] has no likeness at all to any prophet صلی اللہ علیہ وسلم in proximity to Allah عزوجل rank and reward. The glory of a prophet صلی اللہ علیہ وسلم above explanation.

Rasoolullah صلی اللہ علیہ وسلم has said, 'The small amount of barley given out by my Sahaaba in charity is more excellent than you giving an entire mountain of gold." ­Mishkaat, Baabu Fadhaailis-Sahaaba.
Shamoon (from the Bani Israel) continuously made ibaadat for months (83 years, 4 months). Muslims became envious of his worship and submitted, "How will we ever reach his rank?" Then the following was revealed, 'The night is more excellent than a thousand months.")· 9b –
Surah Qadr, Verse 2
Meaning, O Muslims! I give to you Lailatul-Qadr, a night in which ibaadat made is more excellent than the thousand months of ibaadat of the Bani Israel." Rasoolullah's صلی اللہ علیہ وسلم every moment is more excellent than thousands of Lailatul­Qadrs. One rakat of namaaz in the musjid of which the Holy Prophet صلی اللہ علیہ وسلم is present within (i.e. Musjidun-Nabawi} is equal to 50 thawaab. So, he through whose closeness an increase in our ibaadat's reward is experienced. What can be said of his worship and ibaadat!
Similarly, saying that Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ had the power to bring the throne and Hadrat Sulaiman رضی اللہ تعالٰی عنہ didn't is utter nonsense. The Holy Quran states, "The person who had knowledge of the book said, "I shall bring the throne of Bilqees to you before the blink of your eye:, 3.89c; - Surah Naml, Verse 40
It can be concluded that Hadrat Aasif رضی اللہ تعالٰی عنہ gained the ability to do so due to the knowledge of the Kitaab (Book). Some Commentators state that he was given the Personal Name of Allah عزوجل (Isme-Aazam) and was able to bring the throne through this. He gained this knowledge through the blessings of Hadrat Sulaiman علیہ السلام. Therefore, how can it be possible for him to have this power while his teacher, Hadrat Sulaiman علیہ السلام, doesn't?
The question remains: Why didn't Hadrat Sulaiman علیہ السلام bring the throne himself? The answer to this is apparent! Servants are charged with the responsibility of completing chores, not Rulers. The grace of kingship demands that servants be made to complete tasks. Kings ask their servants to bring water to them for drinking. Does this mean that they don't have the ability to bring the water themselves? Allah عزوجل makes the angels complete many tasks of the world (e.g, making it rain, taking away life, giving features to the fetus in the womb, etc.).
Because all of these tasks are appointed to angels, does it mean that Allah عزوجل doesn't have the ability to do these things? Do angels possess more power than Him?!
Commentating on the ayat, “فصیام شھرین متتابعین ”3.90 Tafseer Roobul-Bayaas states that Hadrat Sulaiman علیہ السلام ordered Hadrat Aasif رضی اللہ تعالٰی عنہ to bring the throne of Bilqees because he did not want to descend from his rank, i.e., this job is the work of servants.
Similarly, the Quran has merely recorded the statement of Hud-Hud, who said to Hadrat Sulaiman علیہ السلام, "I have seen that which you are not aware of." Where does the Holy Quran slate that Hadrat Sulaiman علیہ السلامtruly had do knowledge of it? Thinking that perhaps Hadrat Sulaiman علیہ السلام wasn't aware of it, Hud-Hud made this statement. Hence, this statement cannot be used as a proof.
Hud-Hud also said, "I have come after seeing that which you have not seen." 3.901a In other words, "You did not go to that country with your physical body to see it." Hadrat Sulaiman علیہ السلام was aware of all these things but it was Divine Planning that such a tremendous task be completed by the bird (Hud-Hud). This was to prove that the animals that keep the company of the prophets can complete such tasks which are unable to be performed even by humans! If Hadrat Sulaiman علیہ السلام was not aware of these things, how could Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ have reached the home of Bilqees in the city of Saba without asking of directions and bring back the throne within the passing of a moment? So, it can be deduced that the entire country of Yemen was before Hadrat Aasif ibn Barlhiya رضی اللہ تعالٰی عنہ. Can all of this now be hidden to Hadrat Sulaiman علیہ السلام?
Hadrat Yusuf علیہ السلام recognized his father but did not divulge this information before time so that his father's glory could be known to the world and the drought would occur. Only after this would he meet his father.
Hud-Hud deciphering water beneath the earth was its service to Hadrat Sulaiman علیہ السلام Kings and Rulers do not do these tasks themselves.
The following incident is recorded in the Mathnawi Sharif of Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ. Once, the Holy Prophet صلی اللہ علیہ وسلم removed his socks to make wudhu. A kite-bird flew low and suddenly picked up one of them. After the bird flew higher, it dropped the sock and a snake was revealed to have been inside. When the Prophet صلی اللہ علیہ وسلم asked the bird why it had picked up his sock, it replied, "While flying, I came across your blessed head and there was an intense light (nooor) emanating from it until the heavens. When I flew into this noor, the seven levels of the earth became apparent to me. Through this, I was able to see that thc:e was a snake in your sock and, after thinking that you will wear it inattentively with harm being brought to you, I picked it up."
Sayyidah Aisha رضی اللہ تعالٰی عنہا said, "O Prophet صلی اللہ علیہ وسلم of Allah عزوجل Today, there was heavy rain and you were out in the Graveyard of Madina (Jannatul-Baqi). However, your clothes did not become wet?" He explained, "O Aisha رضی اللہ تعالٰی عنہا. what have you worn head?" She replied, "Your tahband (lower-garment)." The Prophet صلی اللہ علیہ وسلم then said, "0 My Beloved, the veils from the unseen has been lifted from your eyes through the blessings of this tahband. The rain you saw was that of noor, not water. The sky and clouds for this rainfall of noor are completely different. O Aisha رضی اللہ تعالٰی عنہا, it cannot be seen by others easily. But you have seen it through the blessings of my tahband." - Mathnawi Sharif
Hud-Hud's eye attained this power through the blessings of putting water on the fire of Hadrat Ibraheem علیہ السلامand through the companionship of Hadrat Sulaiman علیہ السلام.
OBJECTION 9: If the Noble Messenger صلی اللہ علیہ وسلم Haazir & Naazir at all places, what need is there for us to present ourselves in Madina Sharif?
Answer-When Allah عزوجل is everywhere. What need is there for us to go to the Kaaba? Also, what benefit was there for the Holy Prophet صلی اللہ علیہ وسلم to go to the Heavens on the night of Me'raj?
Madina Munawwara is the capital city of Rasoolullah's صلی اللہ علیہ وسلم kingship. The base of his noor. Every Qabr of the Saints is a reflection of this noor. Visiting them is necessary for us to gain noor ourselves.