AN EXPLANATION OF THE CHARACTERISTIC OF BEING HAAZIR AND NAAZIR AS ATTRIBUTED TO THE HOLY PROPHET (SALLALLAHU 'ALAIHI WASALLAM)

 

AN EXPLANATION OF THE CHARACTERISTIC OF BEING HAAZIR AND NAAZIR
AS ATTRIBUTED TO THE HOLY PROPHET (SALLALLAHU 'ALAIHI WASALLAM)

This Chapter is divided
into six sections :

6.1) A general explanation of Haazir and Naazir

6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness
(Shaahid)

6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing
from afar

6.4) The Holy Prophet (sallallahu 'alaihi wasallam) traveling at
high speeds and making himself physically present

6.5) The seeing of the Holy Prophet (sallallahu 'alaihi wasallam)
by the Awliya 

6.6) The Holy Prophet (sallallahu 'alaihi wasallam) present in many
places at the same time

6.1)
A general explanation of Haazir and Naazir

It is not the belief
of the Ahl as-Sunnah wa 'l Jamaa'a that Rasoolullah (sallallahu
'alaihi wasallam) is "omnipresent". Rasoolullah (sallallahu
'alaihi wasallam) is "Haazir" and "Naazir."

"Omnipresent"
is not the meaning of the words "Haazir and Naazir". The
word "omnipresent", according to the Oxford dictionary
means : "present everywhere". When the words "Haazir"
and "Naazir" are used for Almighty Allah they mean : "Knower"
and "Seeir" and do not mean "present everywhere".
(See details in Fatawa Shaami, Val. 3, Page 337).

The meaning of the
word "Haazir" in the Arabic dictionary is, "one who
can be seen with the naked eye." (for reference refer to "Sarrah",
Page 170; "Mukhtaarus Sihaah", Page 159; "Mufradaat
Imam Raaghib", Page 372). 

The meaning of the
word "Naazir" is, "blackness of the eyeball in which
the pupil of the eye is". Sometimes, the eye itself is called
Naazirah (reference "Mukhtaarus Sihaah", Page 691) 

Hence, the words “Haazir”
and “Naazir” according to its literal meaning are not
suitable for Almighty Allah. Whenever it is used for Allah it is
used with Ta'weel (reinterpretation), as explained above. [NB :
The Urdu to English or modern Arabic dictionaries are not based
on Qur'aanic Arabic and therefore can not be used for this subject
matter]. The words "Haazir" and "Naazir" in
its literal meaning is never used for Allah Ta'ala. Therefore, in
the 99 Names of Allah, one would not find these words. No where
in the Qur'aan, Ahaadith and books of Jurist Imams have these words
been used for Allah.

Since the words "Haazir" and "Naazir"do not
mean "omnipresent", nor are their literal meanings suitable
and applicable to Allah, the Ulema have used the words "Haazir"
and "Naazir" for Rasoolullah (sallallahu 'alaihi wasallam).
Hadhrat Sheikh 'Abd al-Haq Muhaddith Dehelvi (rahmat allahi 'alaih)
writes, "Rasoolullah (sallallahu 'alaihi wasallam) is Haazir-o-Naazir
on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar, Page
155)

The concept of "Haazir"
and "Naazir" is summed up in the following passage by
Hadhrat Syed Ahmad Sa'eed Kazmi (rahmat allahi 'alaih) : "When
the word Haazir-o-Naazir is used for Rasoolullah (sallallahu 'alaihi
wasallam), it does not mean that the physical body of Rasoolullah
(sallallahu 'alaihi wasallam) is everywhere and that he is present
in front of everybody. This in fact means that as the soul exists
in every part of the body, similarly, the light filled reality of
the soul of both the worlds (sallallahu 'alaihi wasallam) exists
in every atom of the worlds. Based on that, Rasoolullah (sallallahu
'alaihi wasallam) arrives with his spirituality and lightfulness
in many places at one time. Many times, the pious observe the beauty
of Rasoolullah (sallallahu 'alaihi wasallam) in a state of wakefulness
with their physical eyes". (Taskeenul Khawatir fi Mas'alatil
Haazir wan Naazir. Page 13, Maktabah-e-Haamdya, Lahore) 

"Truly, a light
has come to you from Allah and an illuminated book" (Surah
al-Maidah, Verse 15) The Qur'aanic verse clearly mentions two things
which have been given by Allah to mankind :

(1)A Light (Noor), and

(2)An Illuminated Book (kitabum mubeen)

The first and foremost
gift of Allah is the "Light" (Noor) of the final Prophet
Muhammad (sallallahu 'alaihi wasallam). The second gift is the "illuminated
book", namely the Holy Qur'aan. Both have come to us from Allah
but mark the order in which they are mentioned. The "Light"
(Noor) precedes and the "Book" (Kitab) follows. In the
order of precedence we notice that Allah has mentioned His Beloved
Messenger first.

The Holy Qur'aan is
a "guidance for mankind" but it will be effectively understood
only by those people, who accept the Last Messenger of Allah as
"Light" (Noor). In other words, those people who do not
accept the concept of Prophetic light and arrogantly insist on the
Prophet (sallallahu 'alaihi wasallam) to be only an ordinary man,
will not understand the Holy Qur'aan in it's deeper dimension and
therefore will regard it as an "ordinary book". Rasoolullah's
(sallallahu 'alaihi wasallam)existence is in two forms:

(1) Bashariyyat (Manhood) / Jismaniyyat (Physical Existence) 

(2) Roohaniyyat (Spiritual Existence) 

It is his Roohaniyyat
that is the "Noor" that is described above. This "Noor"
which is the essence of Rasoolullah (sallallahu 'alaihi wasallam)
was created from the Noor of Allah Ta'ala. And from Rasoolullah's
(sallallahu 'alaihi wasallam) "Noor", everything else
was created. Rasoolullah's (sallallahu 'alaihi wasallam) "Noor"
is still part of his attributes. 

It is this spiritual
dimension of Rasoolullah's (sallallahu 'alaihi wasallam) attributes
that enables Him to be spiritually present and seeing (Haazir and
Naazir). That is : because creation was created from the Noor of
the Holy Prophet (sallallahu 'alaihi wasallam) he is (in a spiritual
sense) present in everything and at everyplace.

Hadhrat Sheikh Abd
al-Haqq Muhaddith Dahlawi (rahmat allahi 'alaih) the Mujaddid (Reviver)
has written,"In Attahiyat, the reason for reciting 'Ayyohannabi'
is that Haqqiqat-e-Muhammadi (Reality [light] of the Holy Prophet
[sallallaahu 'alaihi wasallam]) is present in every little thing.
Therefore, it is present in the people praying Salaat, and those
performing the Salaat should be fully aware of this fact and should
not pay attention to anything except for the Holy Prophet's (sallallaahu
'alaihi wasallam) presence (haaziri)". (Madarijun Nabuwat Vol.
1 part 4 - Zikreh Fazaaileh Nabi)

Shah Wali-Allah ad-Dahlawi
(rahmat allahi 'alaih) in his book Fuyoozul Haramain, Page 28, writes,
"Certainly all the blooming flowers are filled with the spirit
of the Prophet (sallallahu 'alaihi wasallam) and the blessed spirit
blows through them like a wind".

Hujjat al-Islam, Imam
Ghazaali (rahmat allahi 'alaih), referring to the position of Tashahudd
(sitting), during Salaah and reciting "At -Tahiyyaatu",
says that on reciting the words "Ayyuhannabi" (Oh Prophet
!) the reciter must behold the Holy Prophet (sallallahu 'alaihi
wasallam) as Haazir (Present). He says, "And believe in your
hearts that the Holy Prophet (sallallahu 'alaihi wasallam) is present
(haazir) and then say Assalaamu 'Alaika Ayyuhannabi" (Ihya
ul Uloom, Vol. 1, Section 3)

There is also agreement
of this point from the leading Scholars of Deoband:

Moulvi Qaasim Nanotwi
explains the meaning of the verse, "An Nabi Yu Awla Bil Mu'minina
Min Anfusihim..." by saying, "Rasoolullah (sallallahu
'alaihi wasallam) has such nearness with his Ummah that even their
souls do not have, because in this verse the word 'Awla' is in the
meaning of 'Aqrab' (nearest)."(Tahzeerun Naas, Page 14, Darul
Isha'at, Karachi)

According to the explanation
of Moulvi Nanotwi, the meaning of the verse will be, "The Nabi
(sallallahu 'alaihi wasallam) is nearer to the Believers than their
own lives". Our lives are present. Nobody can deny this fact
because if the life is absent then it would mean that we are dead.
So if our lives are present, then the one who is nearer to us than
our own lives has to be present.

Moulvi Shabeer Ahmad
Uthmaani says, regarding the same ayat : If a Believers's Imaan
is considered seriously, then it is like a ray from the light of
the Prophet (sallallahu 'alaihi wasallam). On this account, if a
Believer ponders about his own reality, then, before he understands
the state of his own Imaan, he has to first understand the wisdom
of the Prophet (sallallahu 'alaihi wasallam). On this point it is
true that the augustpresence of the Prophet (sallallahu 'alaihi
wasallam)is closer to us than our own souls. (Marginal note in the
Qur’aan)

Moulvi Rasheed Ahmad Gangohi says, "The disciple must accept
that the soul of his Shaikh (Spiritual head) is not imprisoned in
one particular place. Wherever the disciple is, far or near, the
Shaikh's spirituality is not far. If this is accepted, then the
disciple should always remember his Shaikh and keep a cordial link
with him and thereby derive benefits at all times … "
(Imdaadul Sulook, Page 10)

6.2)
The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness
(Shaahid)

Allah Ta'ala says in
the Holy Qur'aan :

"And thus We made
you exalted among all nations that you may be witnesses to the people
and this Messenger your guard and witness.” (Surah al-Baqara,
Verse 143)

“Undoubtedly, We sent towards you a Messenger who is a witness
over you, … “ (Surah Muzammil, Verse 15)

“ And the day when We shall raise a witness in every community
from amongst themselves that they may give evidence against them
and (O beloved !)We shall bring you as a witness against all those.”(Surah
Nahl, Verse 89)

"Then how shall it be, when We bring up a witness from every
nation, and (O beloved Muhammad !) We will bring you as a witness
and a guardian against all those. " (Surah al-Nisa, Verse 41)

The Almighty Allah
ascribes to His beloved Nabi Muhammad Mustapha (sallallahu 'alaihi
wasallam) the attribute of "Shaahid" (Witness). The qualifications
of a witness in Shari'ah demands that the witness be present (Haazir),
sees (Naazir) and hears before he is able to testify. Allah Ta'aala
having created Rasoolullah (sallallahu 'alaihi wasallam) with numerous
attributes and repeatedly addresses His beloved by this term (Shaahid)
in the Holy Qur'aan. Every attribute ascribed to a Nabi of Allah
in the Holy Qur'aan is an active attribute, i.e. that the Nabi has
(presently) that power bestowed upon him by Allah Ta'aala. From
the above verses it is clear that on the Day of Judgement the Holy
Prophet (sallallahu 'alaihi wasallam) shall be a witness not only
over his own Ummah, but shall testify before Almighty on behalf
of the peoples of other Prophets. Now this testimony or evidence
can only be given by the person who is an eye-witness to all events
and incidents under scrutiny on the Day of Judgement.

Rasulullah (sallallahu
'alaihi wasallam) is the Shaahid of the Ambiya ('alaihmus salaam).
This entails the period from Hadhrat Adam ('alaihis salaam) to Hadhrat
Isa ('alaihis salaam) and this attribute is unceasingly active till
the Day of Qiyaamah and beyond. This is the 'Ijma (Concensus) of
the Ahl us-Sunnah pertaining to the term Shaahid. The doyen of the
'Ulama of Deoband, Shah Abdul Azeez Sahib (rahmat allahi 'alaih)
in Tafseer-e-Azeezi, Page 636 says that the Prophet (sallallahu
'alaihi wasallam) by the light of his Prophethood knows the entire
conditions of man - what religion he belongs to, to what degree
he has reached in religion, what is the reality of his Imaan, what
are his hindrances and progress. In short, the Prophet (sallallahu
'alaihi wasallam) knows your deeds and actions - the good and the
bad. Thus, within the law, the Prophet (sallallahu 'alaihi wasallam)
has been granted the right to be a witness of the world and it is
of utmost importance.

Sayyidina 'Umar (radi
allahu 'anhu), states, "In one Friday sermon, the Holy Prophet
(sallallahu '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."
(Bukhaari Shareef)

Mu'adh (radi allahu
'anhu) reports that the Holy Prophet (sallallahu 'alaihi wasallam)
said, "I saw Allah the Almighty. Allah put His Hand (of power)
at my back and I felt it's coolness in my chest. The very moment,
everything became known to me and I recognized everything."
(Tirmidhi Shareef, Mishkaat)

The Hadith Shareef
mentioned in Tirmidhi Shareef says,"I know everything which
is in the Heavens and the Earth, from the East to the West." 

The Holy Prophet (sallallahu
'alaihi wasallam) is reported to have said, "Allah has shrunk
the earth for me so I could see its Easts and Wests." (Mishkaat)

Muslim reports that
the Apostle of Allah (sallallahu 'alaihi wasallam) said, "Allah
has spread the entire universe in front of me and I have seen its
Easts and Wests and my Ummah is expected to measure the length and
breadth of the universe in the near future. I have been granted
two measures, black and white."

The Holy Prophet (sallallahu
'alaihi wasallam) says, "My entire Ummah was presented before
me with each individual's scroll of deeds, good as well as bad."(Muslim
Shareef, Volume 1, Page 207, Musnad-i-Ahmad, Ibn Majah)

Rasoolullah (sallallahu
'alaihi wasallam) says, "One night my Ummah was presented before
me at my hujrah and I know each of them as clearly as any one knows
his colleague."(Ref : Anba al-Mustafa, Page 19, ref : Tibrani)

6.3)
The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing
from distance

It is the firm belief
of the Ahl as-Sunnah wa 'l Jamaa'a that the Holy Prophet (sallallahu
'alaihi wasallam) hears the Salaat/Durood (Blessings) and Salaam
(Salutations) that are sentto him. Furthermore, it is within His
capabilities to see and hear events taking place far away. 

Imam Tibraani (rahmat
allahi 'alaih) has recorded this Hadith narrated by Hadhrat Abu
Darda (radi allahu 'anhu) : The Holy Prophet (sallallahu 'alaihi
wasallam) said : "Increase your recitation of Durood on me
on Friday because on this day Angels present themselves to me. There
is no servant of Allah who recites Salutations upon me, except that
his voice reaches me from wherever he is". The Companions asked
even after your departure ? "He replied, Yes after my departure
too, because Allah has made it Haraam upon the earth to consume
the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)

Imaam Abu Hanifa (radi
'allahu 'anhu) writes that Haaris ibn La'man and Haarisa bin Na'man
(radi allahu 'anhuma) have said that,"Once I went to the Prophet
(sallallahu 'alaihi wasallam). The Prophet (sallallahu 'alaihi wasallam)
asked me a question, 'Oh Haaris, in what state did you pass the
day ?' I replied, 'As a true Muslim.' Then the Prophet (sallallahu
'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 recognise each individual just like a grinder
can recognise wheat from barley that is, 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
Prophet (sallallahu 'alaihi wasallam) told him to stop and say no
more. [Fiqah Akbar, Page 132 by Imam Abu Hanifa (radi allahu anhu)]

The above narration
illustrates the sight of a Sahaabi (Blessed Companion of the Prophet).
He could see the Throne of Allah, the Heavens, the Hells and their
inmates ! 

It is recorded that
Hadhrat 'Umar (radi allahu 'anhu) who was delivering a Khutba in
Madina was able to see Hadhrat Sari’ah (radi allahu 'anhu)
and the rest of the Muslim army who were in Persia. Hadhrat 'Umar
(radi allahu 'anhu) called out a warning to Hadhrat Sari’ah
(radi allahu anhu), who heard the calling of Hadhrath'Umar (radi
allahu 'anhu). (Mishkaat Shareef - Babul Karaamat). This narration
illustrates two points. Firstly, the Sahaabi was able to see what
was happening hundreds of miles away. Secondly, the other Sahaabi
was able to hear his call from hundreds of miles away.

The Hadith Shareef which states, "Beware the stare of the Mu'minfor
he sees with the Light of Allah." (Mishkaat Shareef) tells
us that the Mu'mineen (Spiritually elevated personalities) have
been bestowed with Divine sight by Allah ta'aala. Allama Manawi
(rahmat allahi 'alaih), explaining this Hadith states :

When the pious persons
are diverted from human connection, they are adjoined with the superior
assemblage (Angels); then they hear and see everything just like
being present, whereupon it is evident that Almighty Allah has granted
(this Bounty to) His favourites, ...

The following Hadith-e-Qudsi
illustrates the point further, "My bondsman attains to My nearness
through offering voluntary prayers to the extent that I make him
My beloved. And then I become his hearing with which he hears, and
I become his sight with which he sees, and I become his tongue with
which he speaks, and I grant him whatever he asks of Me." (Bukhaari
Shareef) [Also quoted in Fazaa'il-e-'Amaal by Moulvi Zakariyyah
and Kamaalat-e-Ashrafiyya by Ashraf 'Ali Thanawi]

By way of explaining
this Hadith-i-Qudsi, Imam Fakhruddeen Raazi (rahmat allahi 'alaih)
says that eminence of a bondsman who becomes Allah's beloved is
such that he sees and hears everything near or far and has sway
over things, since according to Allah's command Allah's exclusive
powers become such a bondsman's attributes.

This is the state of
the Sahaaba, Mu'mineen and the Awliya (Saints). It is obvious that
the status and powers of Rasoolullah (sallallahu 'alaihi wasallam)
are much more superior than that of the Sahaaba, Mu'mineen and the
Awliya (Saints). So, if the above can be accomplished by His blessed
Companions we are sure that it can be accomplished by Him. Addressing
the Sahaaba (radi allahu 'anhuma) Rasoolullah (sallallahu 'alaihi
wasallam) proclaimed, "What I see you cannot see, and what
I hear you cannot hear." (Tirmidhi Shareef) 

The Holy Prophet (sallallahu
'alaihi wasallam) is reported to have said, "I saw Prophet
Moosa in the valley of Azraq, while passing from Makka to Madina.
He was reciting 'Talbiah' in a loud voice. On another occasion I
saw Prophet Yunus wearing a long woolen overcoat and riding a red
camel."(Ibn Majah, pp 20, 208)

In another Hadith the
Holy Prophet (sallallhu 'alaihi wasallam) is described witnessing
the Paradise and the Hell (Muslim Shareef, Volume 2, Page 180)

Jabir bin Samura (radi
allahu 'anhu) reported Allah's Messenger (sallallahu 'alaihi wasallam)
as saying, "I know the stone in Makkah which used to pay me
Salutations before my advent as a Prophet and I know that even now."
(Sahih Muslim, Kitab al-Fada'il, Hadith 5654). The Holy Prophet
(sallallhu 'alaihi wasallam) whilst in Madina, was able to see andhear
the stone in Makkah paying him Salutations. The stone is an inanimate
object. Yet, Rasoolullah (sallallahu 'alaihi wasallam) pays attention
to even the stone's Salaam. We belong to His ummah. It is obvious
that He recognises our Salaam !

Allama Imam Qastalani
(rahmat allahi 'alaih) commentator of Bukhari Shareef, writes in
his book Mawahib ul-ladunya and Imam Muhammad Ibn Hajar al-Makki
(rahmatallahi 'alaih) writes in his book Madkhal, "There is
no difference between the states of life and death of the Holy Prophet
(sallallahu 'alaihi wasallam), in his seeing his entire Ummah and
his recognising of their states, their intentions and their minds,
and all this is clear to him; there is no secret thereof of him."
(Mawahib ul-ladunya Page 32, Madkhal Page 21)

Al-'arifu bi 'llah
Sayyid Muhammad 'Uthman al-Mirghani al-Makki al-Hanafi (rahmat allahi
'alaih) (d. Mecca, 1268 A.H./1852) said on page 14 of his work Akrab
at-turuki ila 'l-haqq, "Think of Rasoolullah's (sallallahu
'alaihi wasallam) presence facing you, his seeing and hearing you!
Even if you are far away, Allahu Ta'ala makes your voice be heard
and displays you. Here, being near or distant is the same.”

In his work Ar-rawd an-nadir 'Allama 'Abd ar-Ra'uf al- Manawi (rahmat
allahi 'alaih) wrote, "After pure souls depart this life and
are promoted to their places, nothing is a curtain before them.
They see, or learn from Angels, everything. This is so mysterious
that only few people are informed with it. While blessed souls are
such, how the most superior of them is, i.e. Rasoolullah,should
be pondered and understood well!'"

All this proves that it is within the capability of Prophets ('alaihimussalaam)
to see and hear afar.

6.4)
The Holy Prophet (sallallahu 'alaihi wasallam) travelling at high
speeds and making himself physically present

This chapter deals
with the (physical) arrival of the blessed souls of Prophets and
Awliya at particular places.

It must first be noted
that this physical presence is a temporary presence. It is the appearance
of the blessed soul of the Prophet (sallallahu 'alaihi wasallam)
wherever he wants to be and for how long he wants to be. The physical
presence is limited by time, place, etc. Therefore, it cannot be
labelled with the word "Omnipresence", because only Allah
Ta'ala is continuously Present without time and space. This means
that Allah Ta'ala has always been present, is always present and
will always be present everywhere whereas the presence of the soul
of a Nabi or Wali was absent, then it became present, and will be
absent again (physically) from a particular place.

You have already read
in the first part of this chapter that Rasoolullah (sallallahu 'alaihi
wasallam) is spiritually Haazir and Naazir. However, besides being
Haazir and Naazir, Rasoolullah (sallallahu 'alaihi wasallam) can
make his blessed soul (physically) present in a particular place.

There are some mislead
individuals who feel it appropriate to believe that Rasoolullah
(sallallahu 'alaihi wasallam) has been restricted to his Blessed
Grave till the day of Qiyaamah and that it is out of his reach to
travel wherever he pleases and to make himself present wherever
he pleases. Let the following be an eye-opener for such narrow minded
persons :

We will firstly, like
to quote an example of the arrival of the soul of a leader of the
Deobandi group (after his demise) at Darul 'Uloom Deoband.

Qari Tayab Sahib, Rector
of Darul 'Uloom Deoband narrates that in that period when Moulvi
Rafi'uddeen was Principal of the Madressa, controversy existed between
senior teachers of the Darul 'Uloom. At a later stage a senior teacher
of the Madressa, Moulvi Mahmood Hassan also got involved in the
controversy and the controversy extended. Now listen to the incident
after this as explained by Qari Tayab. He writes :

"During that period
one day, very early in the morning after Fajr Namaaz, Moulana Rafi'uddeen
Sahib called Moulana Mahmoodul Hassan Sahib in his room. Moulana
came and opened the door and entered. Moulana Rafi'uddeen Sahib
firstly said, 'See this woollen cloak of mine.' Moulana saw the
cloak and it was moist and very wet. He said, 'The incident is this
: that MOULANA NANOTWIHAD COME TO ME IN HIS ORIGINAL BODY, due to
which I was sweating very much and my cloak became wet and he said
this: tell Mahmood Hassan not to get involved in this dispute.'
Thus I have called you to convey this message. Moulana Mahmood Hassan
Sahib said, 'I am repenting on your hands that after this, I will
have nothing to do with this dispute.'" (Arwaha-e-Salasa, Page
242) 

The leader of the Deobandi
group, Moulvi Ashraf Ali Thanwi, in his footnote while corroborating
writes : This incident was a parable of the soul and it could be
in two forms. Firstly, that it was like a body but resembling external
body. Secondly, it could have been that the soul itself, changing
in elements produced an external body." (Arwaha-e-Salasa, Page
243)

It is recorded that
at the time of the call to prayer (Adhan) the Shaitaan runs thirty
six miles away and returns in an instant after the completion of
the Adhan (Mishkaat - Chapter Adhan). We ask these mislead individuals
to please explain to us, how can it be,that Allah Ta'ala's Beloved,
Huzoor-e-Aqdas Muhammad Mustafa (sallallahu 'alaihi wasallam) is
confined to his Blessed Grave while Shaitaan the cursed is freely
running up and down, and that too, at high speeds !

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

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

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

It is written in the
book Wahhabiyya: "Tayy al-masaafa, that is, traversing long
distances in a moment, is a Karaama (miracle) bestowed upon Awliya'.
It is Waajib to believe in this." This fact is also written
in An-Nasafi, Al-fiqh al-Akbar, As-siwaad al-a'zam, Wasiyyatu Abi
Yusuf, Mawaaqif and Maqaasid and commentaries on them [and in Radd
al-muhtaar].

It is written also
at the end of the chapter about Thubat an-nasab in Ibn 'Abidin's
(rahmat allahi 'alaih) work that some Awliya' travelled long distances
in a short time. As matter of fact, this became the subjects of
mas'alas (matters) in books of Fiqh in the Shafi'i and Hanafi Madhhabs.
Ibn Hajar al-Haitami (rahmat allahi 'alaih) wrote in his Fatawa,
"The number of those who said that if a Wali (saint) goes to
a very distant place in the West [in a short time] after he has
performed the evening Salaat and if the sun has not set there yet,
he need not perform the evening Salaat for the second time at that
place, are many." Shams ad-din Muhammad ar-Ramli (rahmat allahi
'alaih) said that he should perform it.

It is written in the
Sahihain of al-Bukhaari and Muslim, "Allah Ta'ala sent all
the Prophets to our Prophet on the Mi'raj night. He became the Imam,
and they performed two rak'as of Salaah." 

It is thus seen that
all the Prophets ('alaihimus salaam) made Haaziri (were present)
in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallallahu
'alaihi wasallam) being the Imam. If Prophets cannot leave their
Blessed Graves then how is it that all of the Prophets ('alaihimus
salaam) were present in Musjid al-Aqsa, on the blessed night of
Mi'raj an-Nabi which occured long after the Wisaal of the other
Prophets. 

It was declared in
the Hadith shareef quoted in the book Mishkaat, Section on the Mi'raj,
Chapter one, on the authority of Muslim, "Near the Ka'ba, the
disbelievers of the Quraish asked me how the Bait al-Muqaddas was.
I had not looked at it carefully. I became very stressful. Allah
Ta'ala showed me. I saw myself among Prophets. Moosa ('alaihis salaam)
was performing Salaah standing up. He was thin, his hair was not
untidy or drooping. He was like a brave young man of the Shan'a
tribe [of Yemen]. 'Isa ('alaihis salaam) looked like Urwah ibn Mas'ood
as-Saqafi." The Salaah includes bowing (ruku) and prostration
(sajda). And this shows that they performed Salaah corporally, with
their bodies. 

This Hadith proves
that Prophets are alive in Allah's audience. Their bodies have become
ethereal like their souls. They are neither dense nor solid. They
become visible in material and spiritual worlds. It is for this
reason that Prophets can be seen in soul and body. Imam al-Baihaki
(rahmat allahi 'alaih) wrote in his book I'tiqad, "Prophets'
souls are given back to their bodies after they are put into their
graves. We cannot see them. They become invisible like Angels. Only
the distinguished to whom Allah Ta'ala has bestowed it as a Karaama
(miracle) can see them." Imam Suyuti (rahmat allahi 'alaih)said
so, also. Also, Imam Nawawi, Imam Abu 'l-Hasan 'Ali as-Subki and
Imam Muhammad al-Qurtubi (may Allah be pleased with all of them)
relate the same from their masters. Ibn Qayyim al-Jawziyyah, a Hanbali
'alim wrote exactly the same in his Kitab ar-rooh. Ibn Hajar al-Haitami,
Shams ad-din Muhammad ar-Ramli and Qadi Muhammad Zakariyya; the
Hanafi scholars Akmal ad-din Muhammad al-Barbarti and ash-Sharnblaali
Hasan; the Maliki scholars 'Abdullah ibn Abi Jamra and his disciple
Muhammad ibn al-Haji; and Ibrahim al-Laqani in the book Jawharat
at-tawhid, and many other 'Ulama narrated the same. 

Ibn Qayyim al-Jawziyyah
in his Kitab ar-Rooh writes, "What we have written here is
compatible with the Tafseers by some Mufassirs of the fifth Ayat
of Surah an-Nazi'at, for example, interpretation of al Baidawi :
'The soul of a Wali goes to the world of Angels when he departs
from the body. Then he goes to wander in Paradise's gardens. He
keeps a relation with his body, too, and influences it.'"

It is reported [in
the Sahihain] of al-Bukaari and Muslim that Prophets performed Hajj
after they died.

Hadhrat Sheikh Abd
al-Haqq Muhaddith Dahlawi is unanimously accepted as a great 'Aalim
and a Mujaddid (Reviver of Religion) of his time. 

Shaikh Abd al-Haqq
Muhaddith Dahlawi states, "Allah Ta'ala has given the Holy
Prophet (sallallaahu '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's (sallallaahu
'alaihi wasallam) connection stays with his own shrine.'' (Madarigun
Naboowat - Volume 2 Part 4 Wasleh Hayaateh Ambiya)

In the bookAshatul
lama'at he says that the issue of the lives of the Prophets in their
graves after their momentary Wisaal is agreed unanimously and no
one differs from it. This is genuine, physical, worldly life and
not just the spiritual, metaphorical life.

Imam Jalaaludeen Suyuti
(rahmat allahi 'alaih), in his book, Amba-ul-azkia fi hayatil-ambiya,
after reviewing a number of Traditions and authenticated references
concludes the issue of the life of the Prophet (sallallahu 'alaihi
wasallam) after his momentary Wisaal as follows, "Indeed the
Prophet is alive with his body and soul, and exercises his powers
at his disposal, and every part of the world is in his access, and
he is in the very original form as he was before his momentary Wisaal
without any changes."

Shah Wali-Allah ad-Dahlawi
(rahmat allahi 'alaih), one of the great 'Ulama of India, wrote
in his work Hujjatullahi 'l-baligha (vol. 1, p. 35), "When
a human being passesaway, no relation is left between his soul and
the world of matter. The souls return to their origin, become like
Angels, and, like them, give inspiration and help to men. They help
in the dissemination and strengthening of Allahu Ta'ala's religion.
They rush to help those who work for this path. It has been witnessed
that they come to help in groups."

Ibn al-Kharrat in al-'Aqiba,
Ibn al-Qayyim in al-Rooh, al-Qurtubi in al-Tadhkira, Ibn Abi al-
Dunya in al-Quboor, al-Suyuti in Shar al-Sudoor, and others relate
from many of the Salaf that the souls of the Believers in Barzakh
are free to come and go anywhere they please. This is all the more
possible for our Prophet (sallallahu 'alaihi wasallam).

Imam Jalaaluddeen as-Suyuti
(rahmat allahi 'alaih) 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)

Haji Imdadullah Muhajir
Makki (rahmat allahi 'alaih) writes, "The possibility of arrival
of Rasoolullah (sallallahu 'alaihi wasallam) in the Meelad assembly
is not wrong because the bodily world is restricted to time and
place, but the spiritual world is free from both. So the arrival
of Rasoolullah (sallallahu 'alaihi wasallam) is not far from being
possible". (Shamaime Imdaadiya, Page 50, Madani Qutub Khana,
Multan)

6.5)
The Seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by
the Awliya

Firslty, we quote a
Deobandi 'Aalim for his opinion on the matter.

Sheikh Anwar Shah Kashmiri
Deobandi writes, "According to me, it is possible to see Rasoolullah
(sallallahu 'alaihi wasallam) in the awakened state. As it is reported
from Imam Suyuti that he saw Rasoolullah (sallallahu 'alaihi wasallam)
twenty-two times and he asked Rasoolullah (sallallahu 'alaihi wasallam)
regarding some Ahadith. He amended those Ahadith after Rasoolullah
(sallallahu 'alaihi wasallam) rectified them". (Faizul Baari,
Volume 1, Page 304, Cairo) 

Concerning the transmitted
proof for the possibility of seeing the Prophet (sallallahu 'alaihi
wasallam) while one is awake, it is established by the authentic
Hadith narrated from him by Imam Ahmad (rahmat allahi 'alaih) in
his Musnad and others with a chain of sound narrators as stated
by al-Haithami (rahamat allahi 'alaih) in Majma' al-Zawa'id, that
a certain man Salman al-Farisi (radi allahu 'anhu) had seen in al-Quds
was actually Hadhrat 'Isa ('alaihis salaam). If 'Isa ('alaihis salaam)
can be seen in full physicality after leaving this material world,
then the more so can our Prophet (sallallahu 'alaihi wasallam) !

The following is quoted
from Ibn Hajar al-Haitami's (rahmat allahi 'alaih) Fatawa Hadithiyya
:

Question: “Is
it possible to meet the Prophet (sallallahu 'alaihi wasallam) while
awake in our time?”

Answer: “Yes, it is possible. It has been asserted as part
of the miracles of Saints (Karaamat al-Awliya') by Ghazaali, al-Barizi,
al-Taj al-Subki, and al-Yafi'i (may Allah be pleased with all of
them) among the Shafi'is, and by al-Qurtubi and Ibn Abi Jamra (may
Allah be pleased with them) among the Malikis. It has been narrated
that one of the Awliya' was sitting in the assembly of a Jurist
(faqih) while the latter related a Hadith, whereupon the Wali said:
"This Hadith is false." The Jurist said: "How do
you know that?" The Wali replied: "There is the Prophet
(sallallahu 'alaihi wasallam) standing right next to you, and he
is saying: 'I never said this.'" When he (the Wali) said this,
the sight of the Faqih was unveiled and he could see the Prophet
(sallallahu 'alaihi wasallam)!”

A Hadith Shareef declares, "The one who sees me in his dream
sees me as he would see me when he is awake." This is why Imam
Nawawi (rahmat allahi 'alaih) said, "Seeing him in a dream
is really seeing him." As a matter of fact, it was declared,
"Anyone who has seen me in his dream has seen me truly, for
the devil cannot appear in my form," in a Hadith Sharif reported
in the book Kunuz ad-daqa'iq by al-Imam al-Manawi on the authority
of al-Bukhari and Muslim. We would not see Rasoolullah (sallallahu
'alaihi wasallam) "truly" if we saw his likeness in a
dream. 

It is written in the
book Mizan-ul-kubra that Abul-Hassan Ali Shadhili (rahmat allahi
'alaih) said, "Every moment the blessed face of our Prophet
(sallallahu 'alaihi wasallam) is present before my eyes." 

6.6)
The presence of Rasoolullah (sallallahu 'alaihi wasallam) in many
places at the same time 

As for the claim that
Rasoolullah (sallallahu 'alaihi wasallam) cannot make himself Haazir
(Present) in many places simultaneously we ask you to carefully
read the following :

Moulvi Ashraf 'Ali
Thanwi writes, "Muhammad al-Hazrami Majzoob was a possessor
of amazing qualities and miracles. Once, he performed Jummah and
gave Khutbah in 30 cities at the same time. He could be present
in many cities in the same night". (Jamalul Awliya, Page 188,
Maktaba Islamia, Lahore)

So it is seen that
Moulvi Ashraf 'Ali Thanwi makes reference to the above incident
thereby accepting the fact that it is possible to be present in
many place at the same time. Muhammad al-Hazrami was the servant
of Rasoolullah (sallallahu 'alaihi wasallam). So one can imagine
what is the status of the blessed soul of Rasoolullah (sallallahu
'alaihi wasallam) if his servant could achieve all this.

Khwaja Azeezul Hassan
has written a book by the name of Ashraful Sawaneh in three volumes
on the occurrences of Ashraf Ali Thanawi's life which has been published
by Khangah Imdadiya Thana Bhoon District Muzaffarnagar. He has copied
a very peculiar incident of Thanawi Sahib in his book. He writes
:

“After a long
period of time a merchant narrated personally to me of his incident
that, though as seen, Hadhrat (Ashraf Ali Thanawi) is sitting here
yet who knows where he is at this very moment. Because, once despite
Hadhrat being in Thana Bhoon I saw him in Alighar where there was
an exhibition and was in heavy flames. I also hada shop in that
exhibition. On the day when it was going to catch on fire, that
very day against my usual habits there was a feeling of fear in
my heart from the time of Asr. The effect of which was that despite
it being a busy period for business I took all the fittings and
merchandise of my shop before time and began packing them into boxes.
After Maghrib when there was chaos and confusion of the fire breaking
up, then as usual being alone and the boxes being rather heavy I
became alarmed that Oh God ! How am I to take these boxes out from
the shop. Meanwhile what I saw was suddenly Hadhrat appeared and
going to each and every box and said me to quickly pick them up.
Accordingly he lifted on one side and I on the other side. In a
short while each and every box was placed outside. The other merchants
lost heavily from this fire, but with God's blessings all my goods
were saved.

On hearing this incident I (meaning the author of the book) asked
him that you did not question Hadhrat as to how he is here ? At
that moment I was not in my right frame of mind to ask, and was
engrossed in my own problems." (Ashrafus Sawaneh, Volume 3,
Page 71)

Concerning the questioning
(of the dead person) in the grave, the third question that will
be asked by the Angels of the grave is, "Ma kunta taqulu fi
haqqi hazar rajul" (meaning : "What did you have to say
about this person?" (i.e. the Prophet (sallallahu 'alaihi wasallam)).
When this question is asked the veil is removed from the dead person's
eyes so that he can see the Holy Prophet (sallallahu 'alaihi wasallam)
who will be present (Haazir) in the grave. (Mishkaat Shareef, Bukhaari
Kitaabul Janaaiz, Hadith 422) 

From this Hadith we
learn that the Prophet (sallallahu 'alaihi wasallam) is seen by
the dead in person and not in some sort of mental thought, because
the word "rajul" that is used in the question, in Arabic
grammar refers to a real person made of flesh and bones.

So it is established
that every person that dies sees the Holy Prophet (sallallahu 'alaihi
wasallam) in his grave in person. Now, at any given time thousands
of people around the world are buried and all these people see the
Holy Prophet (sallallahu 'alaihi wasallam) at the same time and
are asked the same question. 

This is ample proof
that the Holy Prophet (sallallahu 'alaihi wasallam) by the grace
of Allah Ta'ala can present himself in many places at the same time.
All the 'Ulama of Ahl as-Sunna agree with this, and the following
comment regarding this issue is the fatwa of Ahmad ibn Hajar al-Haitami
(rahmat allahi alaih), which is written on the ninth page of the
second volume of Fatawa al-kubra: 

Question : "Does
a person, when he commends his soul, see Rasoolullah (sallallahu
'alaihi wasallam)? It is said that, when he (Rasoolullah)is seen,
he (the person) is asked what he (the person) would say about this
person (ie. Rasoolullah). 'This person' is used for the person who
is at his presence. Many people die at the same time. Since the
words 'this person' are used for all of them (dead people), it is
understood that he (Rasoollullah) is seen at many places at the
same time. How can this happen?"

Answer: "It is
true that Rasoolullah (sallallahu 'alaihi wasallam) is seen by everybody
who is about to die, and he (the dead person) is asked, 'What did
you have to say about this person?' This shows the Supremacy of
Allahu Ta'ala's Power. The word 'this' is used for pointing to the
person who is at his presence (i.e. Rasoolullah). This word is the
answer to the person who does not believe that Rasoolullah (sallallahu
'alaihi wasallam) can be seen in various ways at various places
at the same moment. In fact, this can be believed through intellect,
also: adh-dhat ash-Sharif (honorable person) of his becomes like
a mirror, and everybody sees the image of his own beauty or ugliness
in this mirror. There takes place no change in the beauty of the
mirror. The life in grave and that in the Hereafter do not resemble
to worldly life. Each person has a single figure in the world. It
has been witnessed many times that Awliya' have taken various figures
in this world, also. It is famous that Kadeeb al-ban Hasan al-Musuli
and others have been seen as such." 

Imam Mullah 'Ali Qari
states that, Imam Ghazaali (rahmat allahi 'alaih) has said,"When
you go into a mosque then say Salaam to the Holy Prophet (sallallahu
'alaihi wasallam) because the Holy Prophet (sallallahu 'alaihi wasallam)
is present (Haazir) in mosques." (Naseemu Riaz Sharah Shifa
in the end of third Vol) 

Now, consider how many
mosques there are throughout the world and the Holy Prophet (sallallahu
'alaihi wasallam) is present in all of them!

Qadhi 'Iyad (rahmat
allahi 'alaih), the eminent scholar of the Ahl as-Sunnah, in his
book Shifa, writes, "Whenever there is nobody present in the
home and you enter the home recite, 'Assalaamu 'Alaika Ayyuhannabi
Warahmatullah Wa Barakatahoo'". Meaning, "Peace be upon
you 'Oh' Holy Prophet (sallallahu 'alaihi wasallam) of Allah and
Allah's mercy and blessings be upon you." (Shifa Shareef)

Substantiating the
above, the great Islamic scholar, Mulla 'Ali Qari (rahmat allahi
'alaih) in his Sharh Shifa writes, "The reason is that the
Holy Prophet's (sallallahu 'alaihi wasallam) soul is HAAZIR (present)
in every Muslim home".

Sayyid Ahmad al-Hamawi
(rahmat allahi 'alaih), noted in his book, Nafakhaat al-qurb wa
'l-ittisaal bi-ithbaati 't-tasarrufi li awliyaa'i'llaahi ta'aalaa
wa 'l-karaamati ba'd al-intiqaal that the Ruhaniyya (spirituality)
ofAwliya (saints) was more powerful than their Jismanniyah (physical
existence), and they therefore could be seen in different places
at the same moment. He quoted the following Hadith Shareef as a
document for his words : "There are people who will enter Paradise
through every gate. Each gate will call them to itself," upon
which Abu Bakr as-Siddeeq (radi allahu 'anhu)asked, "Will there
be anyone to enter through all the eight gates, Oh Rasoolullah?"
and Rasoolullah (sallallahu 'alaihi wasallam) answered, "I
hope you will be one of them."

One can appear in different
places at the same moment when his soul aquires the power of having
connection with his original position in 'aalam ul-amr. Since the
soul's interest in the world decreases when a man dies, his soul
becomes more powerful. It becomes easier for him to appear in different
places at the same moment.

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