Ahmad Yaar Khan Naeemi quoted ten ahadith in this chapter to prove his false stance of Prophet peace be upon him being Omnipresent. The page numbers of Ja al Haq are taken from the website alahazrat . net. His quotes are in Blue.
Ahmad Yaar Khan Naeemi said
1. “Munkar and Nakeer ask the deceased in the grave, “What did you used to say about this man (Muhammad صلی اللہ علیہ وسلم )?”
It is mentioned in– Ashiatul-Lam,aat “Haza ar-Rajul” means the praised being of the prophet peace be upon him. Same hadith is in Ashiatul Lama,aat, ”Or in the grave they present the visible self of prophet peace be upon him In this manner the likeness of the prophet peace be upon him is being presented in the grave it is glad tiding to the sorrowful and those who yearn to look at the Beloved صلی اللہ علیہ وسلم to lineally see him.” –Ibid
The marginal notes of Mishkaat state on this Hadith, “It is said that the veils are lifted for the deceased until he sees the Holy Prophet صلی اللہ علیہ وسلم. This is indeed a grand glad-tiding.”
Imam Qastalani 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, Kitaabut Janoaiz, Vol. 3, Pg. 390[Ja al-Haq Page 71]
Response:
Ahmad Yaar misquoted Qastalani, here is his full statement.
قيل: يكشف للميت حتي يري النبي صلي الله عليه وسلم وهي بشري عظيمة للمؤمن ان صح ذالك ولا اعلم حديثا مرويا في ذلك والقائل به انما استند بمجرد ان الاشارة لا تكون الا للحاضر لكن يحتمل ان يكون الاشارة لمافي الذهن فيكون مجازا
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 authentic, and I have not seen any narration supporting this view i.e. The one who hold this view have reached it only on the basis that we can only point at that which is present there but this is also possible that the indication of the pronoun is towards the information present in the mind.… [Sharah of Bukhari, Kitaabut Janaiz, Vol. 3, Pg. 390, Tohfa tul Hawdhi hadith no: 1071]
✔ So it is clear that it is the deceiving statement in Ja al Haq. What’s the point of your qualification when you are quoting a statement of no one other than a sufi himself, but even he is against your extreme aqeeda? You did not find anyone in 1000 years of Muslim scholars and found Qastalani, and even he went against you stance.
☛Jalal ud din Suyuti said that Ibn Hajar al Asqalani was asked
و سئل هل يكشف له حتى ير النبى صلى الله عليه وسلم فاجاب انه لم يرد حديث وانما ادعاه بعض من لا يحتج به بغير مستند سوى قوله فى هذا الرجل و لا حجة فيه لان الا شارة الى الحاضر فى الذهن
“He (Hafiz ibn Hajar) was asked: does some unveiling occur for him (the dead person) so he can see the Prophet peace be upon him? He replied: this is not mentioned in any Hadith, this is only claimed by some people who have no other proof to rely upon except the saying “this man (haza Ar-Rajul)”, and there is no proof in it as it is an indication (isharah) to the one who is present in the mind”[Sharah as-Sudoor page 145]
According to Hafiz of the world Ibn Hajar this is claimed by SOME PEOPLE ONLY, and they are also unknown. Again no one from any great scholars had this view but brailwis.
☛Shaykh Mubashar Ahmad Rabbani beautifully responded to the logic of brailwis that “Haza ar-Rajul” i.e. “This Man” means he must be present:
Apart from this there are many examples in the Quran and books of ahadeeth that the word “Haza” demonstrative pronoun is used in the meaning of far and The word Haza is not always used for someone who is physically present and close.It is mentioned in the Quran when Angels came to destroy the people of Lut peace be upon him, they first came to Ibraheem Peace be upon him and when Ibraheem peace be upon him asked the reason of coming.
Angels replied:
انا مهلكوا اهل هذه القرية ان اهلها كانوا ظالمين [029:031]
“We are indeed going to destroy the people of this township: for truly they are (addicted to) crime.”
Lut peace be upon him was in Sadom and Ibraheem peace be upon him was in Palestine. Sadom was not near but the Angels used “HAZA” because sadom was in the mind of Angels and Ibraheem peace be upon him. Also it is mentioned in Saheeh Bukhari when Heraclius asked Abu Sufiyan May Allah be pleased with him regarding Prophet Muhammad peace be upon him. He asked
أيكم أقرب نسبا بهذا الرجل
“Who amongst you is closely related to this man(Haza Ar-Rajul)”[Sahih Bukhari Hadeeth no: 7]
The narration also says:
إني سائل هذا عن هذا الرجل
“I AM ASKING ABOUT THIS MAN” (HAZA AR-RAJUL)” Meaning the word (HAZA) was used for Prophet peace be upon him in Bayt al Maqdam when they were talking about him. And Bayt al Maqdas is 810 Miles away from Madinah. So we have to agree that the word (HAZA) is used for the information present in mind. Because He (peace be upon him) was not present while they were talking. Likewise at the time of Treaty of Hudabiya, Badeel bin Warqa came from the side of Polytheists as an ambassador with the terms and conditions of treaty and after talking when he went back to Makkah he said
انا قد جئناك من عند هذا الرجل
We came to you (after meeting) this man (Haza ar-Rajul)[Musnad Ahmad bin Humble no: 18166]
When Abu Zar Al-Ghifari heard about the Prophet (saw), he sent his brother to Makkah to inquire about the Prophet (saw), and said:
رْكَبْ إِلَى هَذَا الْوَادِي فَاعْلَمْ لِي عِلْمَ هَذَا الرَّجُلِ
“Go to this valley and inform me about the news of this man (haza Ar-Rajul)”[Sahih Bukhari Kitab al-Manaqib, chapter the Islam of Abi Dhar al-Ghifari hadeeth no: 3861]
There are many examples mentioned in the books of hadeeth that Haza is used for the information present in the mind.
[Ahkam wa Masail by Shaykh Mubashar Ahmad Rabbani Page 45-47]
☛ Jalal ud din Suyuti quoted from Qadi Iyad that he Said: that there is a possibility that the name of Nabī Sallallāhu Alaihi Wa Sallam will be taken during the interrogation. Thereafter, the demonstrative pronoun will be used to question the deceased. [al-Deebaj al saheeh Muslim bin al-Hajjaj vol 2 page 4 91 Dar Ibn Affan]
.
☛ Proof of above claim is mentioned in hadith narrated by Imam al-Haakim 1/380 authenticated by ad-Dahabee “It will be said to him: what did you say about this man that was present among you and what do you affirm about him? He will say: which man? They will say: the man that was among you. He will not guess who it is and they will say :Muhammd. He will say: I heard the people something so I said as they said.”
☛ Even Mulla Ali Qari and Ibn Hajar Haytami sufi went against brailwiyah, Mulla Ali Qari said that his teacher Ibn Hajar Haytami said
قال ابن حجر : ولا يلزم من الإشارة ما قيل من رفع الحجب بين الميت وبينه – صلى الله عليه وسلم – حتى يراه ويسأل عنه ، لأن مثل ذلك لا يثبت بالاحتمال على أنه مقام امتحان ، وعدم رؤية شخصه الكريم أقوى في الامتحان . قلت : وعلى تقدير صحته يحتمل أن يكون مفيدا لبعض دون بعض ، والأظهر أن يكون مختصا بمن أدركه في حياته عليه الصلاة والسلام وتشرف برؤية طلعته الشريفة
Ibn Hajar said: Pointing is not required as what has been said that the veil between the dead and Prophet peace be upon him will be lifted until he sees and ask him, because such possibility is not correct at the time of this test. Not Seeing the personality al karim is more correct at the time of test. I (Mulla Ali Qari) say: There is soundness of it in taqdir because there is a possibility that it is more better for some from others, and apparently this is specific for those who was present in his (peace be upon him) life and he has seen him. [Mirqaat al Mafatih under hadith no: 126]
Mulla Ali Qari also said
قيل يصور صورته عليه الصلاة والسلام فيشار إليه
IT IS SAID: they point towards the image of peace be upon him. [Mirqaat under the hadith no: 30]
Qeela is mode of doubt which is used for weak opinions.
Response of scholars is enough but there are other answers to it. It is mentioned in Sahih Bukhari
☛ Narrated Abu Huraira: A black man or a black woman used to sweep the mosque and he or she died. The Prophet asked about her (or him). He was told that she (or he) had died. He said, “Why did you not inform me? Show me his grave (or her grave).” So he went to her (his) grave and offered her (his) funeral prayer.” (Bukhari Book#8, Hadith #448)
✔ If it is true that the Prophet peace be upon him visits every grave when the question is being asked then why would he ask “Why did you not inform me? Show me his grave (or her grave).” This is very easy to understand that obviously Prophet peace be upon him was not in the grave.
see also the detailed Answer by Hafiz Abu Yahya Noorpuri Hafidhaullah: http://the-finalrevelation.blogspot.com/2013/11/would-we-see-prophet-in-grave-ans-no.html
Ahmad Yaar Khan Naeemi said
2. One night Allah’s Apostle got up and said, “Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed!.[Mishkaat, Baabut-Tahreer alaa Qiyaamil-lail]
This proves that he peace be upon him is watching the fitnas of future with his eyes.[Ja al-Haq page 72]
Response:
It is strange that Ahmad Yaar Khan is using this hadith to prove Prophet peace be upon him present and watching. Below is the full hadith.
Narrated Um Salama: One night Allah’s Apostle got up and said, “Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter. “[Mirqaat al Mafateeh no: 1222]
✔ So the Prophet peace be upon him was told through wahyy that what is going to happen. Miracles have nothing to do with Omnipresence of Prophet peace be upon him.
☛Ibn ‘Abd al-Barr said: What the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality. Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.
Comment: Only a brailwi can say that this hadith means Prophet peace be upon him is Haazir Naazir.
Ahmad Yaar Khan Naeemi said:
3. 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.” – Mishkaat, Baabul-Mu ‘jizaat
It is ascertained from this that whatever was happening at Beere-Maoona, which is quite some distance from Madina, was being witnessed by the Holy Prophet صلی اللہ علیہ وسلم whilst he was in Madina.[Ja al-Haq page 72]
Response:
This is again a Miracle as it is clear from the chapter of Mishkaat and as said by Mullah Ali Qari in Miraqaat. Plus this is an evidence that Prophet Muhammad peace be upon him is Messenger of Allah. He peace be upon him was not Aware of Unseen except what Allah Ta’ala told him
Narrated Um Salama: Allah’s Apostle said, “I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire.” (Bukhari Book #89, Hadith #281)
☛Ibn Hajar Asqalani Commented
لِأَنَّهُ أَتَى بِهِ رَدًّا عَلَى مَنْ زَعَمَ أَنَّ مَنْ كَانَ رَسُولًا فَإِنَّهُ يَعْلَم كُلّ غَيْب حَتَّى لَا يَخْفَى عَلَيْهِ الْمَظْلُوم
As this statement was said in response to those who claimed that being a Messenger of Allah must mean complete (Kul) knowledge of the unseen to the extent that a messenger should even know who is being oppressed.(end quote)
Narrated Khalid bin Al-Walid:
Allah’s Apostle and I entered the house of Maimuna. A roasted mastigure was served. Allah’s Apostle stretched his hand out (to eat of it) but some woman said, “Inform Allah’s Apostle of what he is about to eat.” So they said, “It is mastigure, O Allah’s Apostle!” He withdrew his hand, whereupon I said, “O Allah’s Apostle! Is it unlawful?” He said, “No, but this is not found in the land of my people, so I dislike it.” So I pulled the mastigure towards me and ate it while Allah’s Apostle was looking at me.[Bukhari,Volume 7, Book 67, Number 445]
☛Ibne Hajar Asqalani RA said
وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى .
And He (peace be upon him) was not Aware of Unseen except what Allah Ta’ala told him (through wahyy) [Fath ul Bari 9/668].
Ahmad Yaar Khan Naeemi said
4. “The Holy Prophet صلی اللہ علیہ وسلم bas said, “hawd eKauthar is the meeting place (for us) and I see it from here.” Mishkaat, Vol. 2. Baabul-Karaamat, Baabu Wafaatin-Nabi صلی اللہ علیہ وسلم[Ja al-Haq page 72]
Response:
Again a Miracle has nothing to do with Omnipresence of Prophet peace be upon him, There are many ahadith in the chapter of Hawd which negates the idea of Omnipresence for example:
Narrated Anas: The Prophet said, “Some of my companions will come to me at my Lake Fount (al-Hawd), and after I recognize them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated (new things) in the religion after you.“[Bukhari Volume 8, Book 76, Number 584]
Another hadith says
“And, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the pious servant (Hadrat ‘Isa) said: “I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise” (v. 117-118). And it would be said to him: They constantly turned to their heels since you left them. This Hadith has been transmitted on the authority of Waki’ and Mu’adh (and the words are): “What new things they fabricated.”[ Sahih Muslim Book 040, Number 6847]
☛ Imam Nawawi Said
والثاني : أن المراد من كان في زمن النبي – صلى الله عليه وسلم – ثم ارتد بعده ، فيناديهم النبي – صلى الله عليه وسلم – وإن لم يكن عليهم سيما الوضوء لما كان يعرفه – صلى الله عليه وسلم – في حياته من إسلامهم فيقال : ارتدوا بعدك ،
The second (saying): The people meant are those who (were Muslim) at the time of the Prophet (saw) then became apostate after him, and the Prophet (saw) will call them even if they did not have the marks of Wudhu as he knew them to be upon Islam in his life, and he will be told: they turned apostate after you.[Commentary of Sahih Muslim under the hadith 247]
☛ Mulla Ali Al-Qari wrote in his “Mirqat” v 10 p 227 about this Hadith:
“The Prophet further said: “I will say those people are from me” meaning from my community or my companions. “It will be said, ‘You do not know what changes and new things they did after you’” from apostasy, as sins do not prevent from coming to the Hawd and drinking from its water. “Then I will say, ‘Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!” meaning after my death or after accepting my religion and entering my community”
✔ So it is clear that Whenever Allah showed the Prophet peace be upon him the unseen the Prophet peace be upon him saw that but whenever Allah did not show the Prophet peace be upon him did not see.
Ahmad Yaar Khan Naeemi quoted
5. “Make your rows straight for I can see you behind my back”- Mishkaat, Baabu Taswiyatis-saff
6. “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 – 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 وسلم looked towards the sky, the proximity of his demise became manifest, so he revealed this.Mirqaat, Kitaabul-Rm[Ja al Haq Page 72]
Response:
☛ Mulla Ali Qari said
( فإني أراكم من وراء ظهري ) أي : بالمكاشفة ، ولا يلزم دوامها لينافيه خبر : لا أعلم ما وراء جداري ، فيخص هذا بحالة الصلاة وعلمه بالمصلين
“I see you from my back” meaning with Mukashafah (unveiling) and this does not necessitate the continuity of it as it contradicts his saying: “I do not see what is behind my wall”, so this (Mukashafah) is particular for the state of the prayer and his knowledge of the people praying (behind him)”[Mirqaat under the hadith 1086]
Sometimes Allah make the Prophet peace be upon him to see behind and sometimes not for example it is mentioned in Mawatta Imam Maalik.
☛ Rifaa ibn Rafi said, “One day we were praying behind the Messenger of Allah, may Allah bless him and grant him peace, when the Messenger of Allah, may Allah bless him and grant him peace, raised his head from ruku and said, ‘Allah hears the one who praises Him’ (Sami Allahu liman hamidah). A man behind him said, ‘Our Lord, praise belongs to you – blessed, pure and abundant praise’ (Rabbana wa laka’l hamd kathiran tayiban mubarakan fihi). When the Messenger of Allah, may Allah bless him and grant him peace, had finished, he said, ‘Who was it who spoke just now?’ The man said, ‘I did, Messenger of Allah,’ and the Messenger of Allah, may Allah bless him and grant him peace, said, ‘I saw more than thirty angels rushing to it to see which one of them would record it first.’ ” (Maalik’s Mawatta Book #15, Hadith #15.7.25)
✔ Again the ahadith quoted by Ahmad yaar are totally different in their meaning and have nothing to do with Omnipresence of Prophet peace be upon him. Ahmad Yaar has quoted Mulla Ali Qari but didn’t mention his stance.
☛Mulla Ali Qari himself mentioned in Sharah Fiqh al Akbar
إن الأنبياء لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى 27 65 65 قل لا يعلم من في السماوات والأرض الغيب إلا الله كذا في المسايرة
The Prophets did not know the unseen from the things except which Allah informed them sometimes. Ahnaaf clearly states; it is Kufr(disbelief) if someone has a creed that Prophets know knowledge of Unseen, because it is against the verse of Quran Surat An-Naml [verse 65] – Say, “None in the heavens and earth knows the unseen except Allah”/
[المسايرة مع المسامرة page 235, Mullah Ali Qari in Sharah fiqh al-Akbar, Azeemabadi quoted this in Awn al-Mabood under the hadeeth no: 4240]
Note: Ahmad Yaar Khan Naeemi said “Prophet peace be upon him was given the knowledge of the Day of judgment that when it will happen”[Ja al-Haq page 12] Scan: http://www.alahazrat.net/library/UrduBooks/Ja-Al-Haq/index.php?page=12
Mulla Ali Qari severely condemns those scholars who claim that the Prophet (sallallahu alayhi wa sallam) was given the knowledge of the hour. It mentions clearly in al-asrar al-marfu’a fi akhbar al-mawdu’a that such people are lying.
It is stated after quoting the work of Suyuti on the duration of the umma:
“He said: Some people in our time who claim to have knowledge openly uttered the lie (jahara bi l-kadhib) that the Prophet (may Allah bless him and give him peace) knew the time of the Hour.” It is said to them. He said in the narration of Jibril: “The one who is asked the question those not know more than the questioner.” So they distorted it from it’s place and said: “Its meaning is: you and I know [the Hour].This is from the greatest ignorance and filthiest distortion.”
See page 431-432, fasl 10. He refutes the whole concept of knowing everything in that fasl until p. 435. He calls such people extremists who claim that the Prophet knew the reality of the case when Sayyida Aisha was slandered. In the end he compares people with such beliefs with Christians. The book of Mulla Ali Qari can be downloaded here: http://uqu.edu.sa/files2/tiny_mce/plugins/filemanager/files/4290561/7/
Above translation is taken from: http://barelwism.wordpress.com/2012/02/11/mulla-ali-qari-and-the-knowledge-of-the-hour/
So according to the fatwa of Mulla Ali Qari, Ahmad Yaar Khan Naeemi was greatest ignorant, Filthiest distorter and a Kadhib (Liar).
Ahmad Yaar Kahn Naeemi said
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. 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 Ahadith prove that Rasoolullah صلی اللہ علیہ وسلم sees the futurity, near and far occurrences, Hauze-Kauthar, Jannat, Jahannam, etc. with his blessed eyes..[Ja al-Haq page 72]
Response
I don’t know why in the chapter of Omnipresence of Prophet peace be upon him He is quoting the ahadith regarding the fitan which Allah showed to Prophet peace be upon him. Ahlus Sunnah do believe in Miracles. It only Happened at the specific period of time, The Prophet peace be upon him did not say that i can always see fitan and everything. There is no proof of the continuity of this vision.
☛Qadhi Iyaad said regarding a hadith like this:
هذا مما لا يمكنه منه – عليه السلام – أن يقوله إلا عن وحى ، إذ لا يعلم من أمور المغيبات إلا ما علمه الله
This is from what the Prophet peace be upon him cannot say except from the wahyy, for he does not know from the matters of unseen except what Allah taught Him.[ Ikmal Al Mu’alim Sharh Sahih Muslim Vol. 7 P. 331-332 H. 136]
☛Imam Qadhi Khan Hanafi (d 529h) said
وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت
He (peace be upon him) did not know the knowledge of unseen when he was alive, so how would he then have it after his death[Fatawa Qazi Khaan, Kitab as-seyar 4/468]
☛Abdul Hai Laknavee was asked
QUESTION
It is the habit of the people of this city that during a calamity they call upon the prophets and awliyaa for help and they believe they are haadhir naadhir (omnipresent and watching), and that when they call upon them, they listen and supplicate for their needs, so is this permissible or not?
ANSWER
This is unlawful rather it is clear and manifest shirk because in this someone other than Allaah is considered to have knowledge of the unseen and such a belief is clear Shirk. According to the Sharee’ah of Islaam shirk is to give and consider someone other than Allaah to have Allaah’s attributes and qualities and having knowledge of the unseen is one such attribute, as the books of Aqeedah have clearly mentioned. As a summay we will just mention one quote. Mulla Alee Qaaree wites in the Explanation of Fiqh ul-Akbar,”Knowledge of the unseen is such affair which is for Allaah alone and humans are informed by means of insights miracles or signs inorder to bring evidence,from those things in which this is possible and doing this in way that is not possible for them. This is the reason why the books of verdicts mention that if someone by looking at the clouds, claims to have knowledge of the unseen and says today it will rain, then this is disbelief and the hanafiyyah have declared the people to be disbelievers who believe the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) had knowledge of the unseen because it contradicts the saying of Allaah, “Say no one knows the unseen of the heavens and the earths, except Allaah” this is how it is mentioned in Masaa’irah (a hanafee book of aqeedah).”
So believing that the prophets and the awliyaa are haadhir naadhir and to believe they hear our calls of need all the time in every situation, even if they are far away, is clear Shirk because this attribute is specific and solely for Allaah and no one is equal to him in this. Fataawa Bazaaziyyah mentions, “Someone married (ie did a nikah) without witnesses and said, “I make Allaah, his Messenger and his Angels my witnesses” then he becomes a disbeliever (Kaafir) because he held the belief that the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) and the Angels know the unseen.”
Bazzaaziyyah also mentions. “Similarly our scholars (ie the hanafee scholars) said about those people who believe the souls of the Maashaykh are haadhir, then they are disbelievers (Kaafirs).”[Majmoo Fatawa Abu Hasanaat Abdul Hai Lakhnawi Hanafi Vol Kitab al Aqaid Page 45 and 46 english Translation by Abu Hibban and Abu Khuzayma]
Ahmad Yaar Khan Naeemi said
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!”[Ja al Haq page 72]
Response:
Firstly: This narration is disputed because the narrator Muhammad bin Ajlaan is mudallis and narrating from (an) but if we consider it authentic then this was a speciality for Umar because it is Narrated by Abu huraira that The Prophet said, “Amongst the people preceding you there used to be ‘Muhaddithun’ (i.e. persons who can guess things that come true later on, as if those persons have been inspired by a divine power), and if there are any such persons amongst my followers, it is ‘umar bin Al-Khattab.” (Bukhari Book #56, Hadith #675)
So Prophet peace be upon him himself said this regarding Umar bin alKhattab ra, and note that Umar himself said:
“People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new Revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.” (Bukhari Book #48, Hadith #809)
This athar shows that Umar bin alKhattab ra did not know the knowledge of unseen neither he was shown something. No one quoted this athar to prove asking help from dead or Haadir Naadir.
In fact an extreme sufi Abu Abdur Rahman as-Sulamee quoted this athar to prove karamaat rather than asking help from dead or haadir naadir as he mentioned this athar in “Arbaeen Tasawwuf” under the chapter:
باب في جواز الكرامات لألولياء
Chapter: About the Possibility of (the occurrence of) Karamaat (miracles) for the Awliyaa
☛Shaykh Salah ud din Yusaf said:
The chain of this story is accepted without a doubt but it is a Karamah, which can not be used for Ithbat of any Mas`alah. Because Mo`jzah and Karamah is not in the hands of a Man because Allah is the author (of miracles of Prophets and Karamat of saints.). Prophets can not do the like of it except the will of Allah, neither a Saint can do it. So, This is accepted Usool among the Ahlus sunnah that it is not allowed to make Istadlal from a Miracle or Karamah. It is strange that the author made istadlal from “Ya Sariya tul Jabl”and against the accepted usool of Ahlus sunnah. Rather if we see this athar deeply then it is apparent from it that in Khayr al Quroon, it was not the conecpt of people to ask help from dead or the one who is not in front of you in clamities. Otherwise Saariya ra would call Prophet peace be upon him and Umar ra when he was surrounded by the enemies but he didn`t because the concept of shirk can not be imagined at that time. Allah helped the army of Muslims who were against kuffar in the leadership of Saariyah. That is why HE made Umar ra not only to speak “Ya Saariyahtul Jabal” rather it was reached to Saariyah who was 100s of miles away. [quoted by Abdul Mannan Noorpuri Rahimaullah in Ahkam wa Masaail vol 1 page 52]
☛Shaykh al-Albaani (may Allaah have mercy on him) said:
There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts?
I wonder, how can they make such a false claim when Allaah says in His Book “(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen). Except to a Messenger (from mankind) whom He has chosen”[al-Jinn 72:26-27]?
Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (al-Noor 24:16).
This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said
“No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.
Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”[Yoonus 10:63]
And the poet said:
“If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”[Al-Silsilah al-Saheehah, 3/102-104]
.
☛Al-Shanqeeti said:
Al-Qurtubi (may Allaah have mercy on him) said:
Our Shaykh, Abu’l-‘Abbaas, said: some heretics who followed batiniyyah (esoteric teachings) wanted to follow a path that did not enjoin these shar’i rulings. They said: these general shar’i rulings are obligatory upon the Prophets and the masses only. As for the awliyaa’ and the elite, they do not need those texts. Rather what is required of them is what they receive in their hearts through intuition and the thoughts that dominate their minds. They said: this is because their hearts are free of anything that may cause distraction and of thoughts of anything other than Allaah. In this manner divine knowledge becomes manifest to them, and they discover the secrets of creation and learn the rulings concerning minor issues, thus they are no longer subjected to the holistic shar’i rulings. This is what happened in the case of al-Khidr who, by means of the knowledge that was made manifest to him was rendered independent of the knowledge that Moosa had. One of the things that they narrated was the words: “Consult your heart, no matter how many people give you fatwas and advice.”
Our shaykh (may Allaah be pleased with him) said: These are the words of heresy and kufr; the one who says them should be executed without being asked to repent, because he has denied that which is known from the sharee’ah. For Allaah has set up the system by His wisdom in such a way that His rulings can only be known through His Messengers who are ambassadors between Him and His creation. They are the only ones who convey His Message and His words from Him, explaining His laws and rulings, and He has chosen them for that purpose.
Allaah says
“Allaah chooses Messengers from angels and from men. Verily, Allaah is All-Hearer, All-Seer”[al-Hajj 22:75]
“Allaah knows best with whom to place His Message”[al-An’aam 6:124]
“Mankind were one community and Allaah sent Prophets with glad tidings and warnings”[al-Baqarah 2:213]
and there are other similar aayahs.
In conclusion, we know definitely and for certain, and the consensus of the earlier and later generations states likewise, that there is no way to learn the rulings of Allaah, which have to do with His commands and prohibitions, except through His Messengers. Whoever says that there is another way through which His commands and prohibitions may be known, independently of the Messengers, is a kaafir who should be executed without asking him to repent; there is no need to question him. For this is stating belief in Prophets after our Prophet (peace and blessings of Allaah be upon him), whom Allaah has made the Seal of the Prophets and Messengers, after whom there is no Prophet or Messenger.
What that means is that whoever says that he has taken the ruling of Allaah from his heart or from what he received in his heart through intuition, and that he acts upon that and thus has no need of the Qur’aan or Sunnah, has claimed for himself the unique qualities of Prophethood, because this is like what the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit [i.e., Jibreel] told me in my heart…”(From Tafseer al-Qurtubi).
What he quoted from his shaykh, that the heretic should not be asked to repent, is the view of Maalik and those who agreed with him. We have explained the views of the scholars and their evidence, and what is most correct according to the evidence, in our book Daf’ Ayhaam al-Idtiraab ‘an Ayaat al-Kitaab, in the chapter on Soorat Aal ‘Imraan.
[Adwaa’ al-Bayaan, 4/174, 175.] (islamqa no. 22245 )Ahmad Yaar Khan Naeemi said
9. Imam Abu Hanifa رضی اللہ تعالٰی عنہ has recorded this in Fiqhe-Akbar and Imam Jalaatuddin Suyuli'” in Jaame-Kabeer. “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 وسلم further 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.
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![Ja al-Haq page 73]
Response:
Above incident is weak as said by ◆ Iam al-Uqayli in Duafa al-Kabeer 4/455
◆Ibn al Qaysarani in Tadhkara tul Huffaadh 251, Muarifatul Tadhkara 180
◆Ibn Tamiyah in al-Isteqamah 1/194
◆Imam ad-Dahabee in Meezan al-Aitedaal 1/90,3/29,4/469
◆Ibn Hibban in Al-Majroheen 1/164
✔So, Weak and rejected ahadith can not be used in the matters of aqeedah.
.
Ahmad Yaar Khan Naeemi said
10. Prophet peace be upon him lead the prayer of eclipse and stretched his hand in the prayer as if he wanted to take something, After the prayer companions asked what was that?. He peace be upon him said: paradise was shown to me I wanted to catch hold of its fruits but I left so that the belief of people on the knowledge of unseen will remain had I taken it, you would have eaten from it till the day of judgment. From this we come to know that Prophet is standing in Madina, raised his hand and it reached to heaven but the body is in Madina and hand is on the fruits of the garden in Jannat al Firdous. This is the meaning of Omnipresence of Prophet peace be upon him. Likewise the hand of Prophet peace be upon him can save our drowning boat from Madina.[Ja al Haq page 73]
Response:
✔It is very clear in the hadith that Prophet peace be upon him said “Paradise was shown to me”. He peace be upon him did not watch it continuously because Miracles are in hands of Allah. For example there is another hadith which says:
Paradise was brought to me till (I was so close to it) that if I (had intended) to pluck a bunch (of grapes) out of it. I would have got it, or he (the Holy Prophet) said: I intended to get a bunch (out of that) but my hand could not reach it. [Sahih Muslim Book #004, Hadith #1975]
Ahmad Yaar says Prophet peace be upon him can save us from Madina but here we can see Allah only showed Prophet peace be upon him the paradise and Prophet peace be upon him was not able to reach a bunch of fruits because Allah did not want that. There are many Miracles which Allah granted to Prophet peace be upon him like Meraaj, Splitting of the Moon, Water coming forth from his blessed fingers etc all these are in the hands of Allah because there are many cases mentioned in ahadith where Prophet peace be upon him did not know what is happening for example It is mentioned in Ash-Shifa” of Qadi ‘Iyad, translated by Aisha Bewley, p 348-351 SECTION 3:The Prophet’s states with respect to worldly matters.
☛Qadi Iyad said
“We will examine the Prophet’s worldly states with respect to his beliefs, reports and actions. As for worldly beliefs, one aspect of his state in this regard is that it was possible for him to believe something concerning the matters of this world based on one interpretation when the opposite was true, or to be subject to doubt or supposition regarding them. These matters are not the same as matters of the Shari’a.
Rafi’ ibn Khadij said that the Messenger of Allah came to Madina while they were pollinating the dates and asked, “What are you doing?” They told him and he said, “Perhaps it would be better not to do it.” So they left it and there were less dates. They mentioned that to him and he said, “I am a man. If I command you to do something in your deen, then do it. If I tell you something from opinion, I am but a man.”‘ Anas added, “You know better the affairs of your world.” Another variant has, “I had an opinion, so do not blame me for having an opinion.”
In the hadith from Ibn ‘Abbas we find, “I am a man. What I tell you from Allah is true. In what I say from myself, I am but a man. I can err and I can be right.” This is what he said about himself regarding his opinions about the affairs of this world. That is not the case with any words which came from him or his ijtihad when laying down the Shari’a or making a sunna”(end quote)
✔ After the clarification of Imam Qadi Iyad it is clear that Prophet peace be upon him did not know whatever Allah did not want to show.
✔If the Prophet (saw) was Omnipresent since the beginning of the creation why would he was unable to know that Uthman ra was alive but He peace be upon him thought Uthman ra is dead,
✔ Prophet peace be upon him did not know the case of Aisha ra but then Allah revealed the verses on the innocence of Aisha ra and there are many other case.
✔ Barelvis brought something new to Islam i.e the creed of Omnipresence of Prophet peace be upon him.
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This is the end of Second Part