Response to Ja al-Haq, Prophet being Omnipresent Part I

All the page numbers are from Ja al Haq present in brailwi website alahazrat . net. The quotes by Ahmad Yaar Khan are in blue.

Ahmad Yaar Khaan Naeemi quoted twelve Quranic verses to prove that Prophet peace be upon him is Omnipresent or Haazir o Naazir. Following is the response to his quotes showing NOT a single Sahabi, Tabiyee, Itteba Tabiyee or accepted muhaddith understood verses like Ahmad yaar. The best answer to him is the statement of Ibn Abbas ra.

Ibn Abbas said to Khawarij in his debate.
أتيتكم من عند صحابة النبي صلى الله عليه وآله وسلم من المهاجرين والأنصار ، لأبلغكم ما يقولون المخبرون بما يقولون فعليهم نزل القرآن ، وهم أعلم بالوحي منكم ،
I came to you from Muhajireen and Ansar, the companions of the Prophet peace be upon him to convey their message to you. They are the people who know what they say (from Quran and sunnah), The Qur`an was revealed in front of them and they know about the (meaning of) Wahyy (Quran) more than you. [al Musradrak al Hakim no. 2656, al Hakim said: It is authentic upon the conditions of Muslim, ad-Dahabi agreed with him]

Ahmad Yaar Khan Naeemi said (this is distorted translation of Quran by brailwis)
1.’O prophet! The Communicator of unseen news, no doubt, We have sent you as a present beholder and bearer of glad tiding and a warner. And an inviter towards Allah by His command and a brightening sun. (33:45-46)
The meaning of “Shaahid” can be Witness as well as present beholder. Witness is called “Shaahid” Because he was present on the spot. Prophet peace be upon him was called “shaahid” because He bares testimony in the world by being the knower of the Unseen and the one who sees it. Otherwise, all prophets were witness. Prophet peace be upon him will be an eye-witness for the Prophets on the Day of judgment. This witnessing cannot 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. That is why only prophet peace be upon him went on Me’raj. ‘Siraajum-Muneer’ is the sun which is present everywhere in the world and in every home. Prophet peace be upon him is also present in every place. Thus, this whole verse is a proof that he is present and hearing. [Ja al-Haq page 68]


Firstly, This is the correct Translation (45. O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner,) (46. And as one who invites to Allah by His leave, and as a lamp spreading light.)

Secondly, the claim of Ahmad yaar that Prophet peace be upon him is witness because he is watching us is false because He was witness when he was alive, not after his death as Allah says

“I said not to them except what You commanded me – to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.” [al Maidah 117]

and He (peace be upon him) will be a witness over us on the day of judgment that does not mean he is watching everything because once a companion of Prophet peace be upon him became witness of the Prophet peace be upon him, but he was not actually present there.

Narrated Uncle of Umarah ibn Khuzaymah:

The Prophet (peace_be_upon_him) bought a horse from a Bedouin. The Prophet (peace_be_upon_him) took him with him to pay him the price of his horse. The Apostle of Allah (peace_be_upon_him) walked quickly and the Bedouin walked slowly. The people stopped the Bedouin and began to bargain with him for the horse as and they did not know that the Prophet (peace_be_upon_him) had bought it. The Bedouin called the Apostle of Allah (peace_be_upon_him) saying: If you want this horse, (then buy it), otherwise I shall sell it. The Prophet (peace_be_upon_him) stopped when he heard the call of the Bedouin, and said: Have I not bought it from you? The Bedouin said: I swear by Allah, I have not sold it to you. The Prophet (peace_be_upon_him) said: Yes, I have bought it from you. The Bedouin began to say: Bring a witness. Khuzaymah ibn Thabit then said: I bear witness that you have bought it. The Prophet (peace_be_upon_him) turned to Khuzaymah and said: On what (grounds) do you bear witness? He said: By considering you trustworthy, Apostle of Allah (peace_be_upon_him)! The Prophet (peace_be_upon_him) made the witness of Khuzaymah equivalent to the witness of two people. (Abu Dawood Book #24, Hadith #3600)

✔It is clear that Khuzaymah bin Thabit was not present at that time but still he witnessed by considering Prophet peace be upon him as a trustworthy person.

Thirdly if we agree with the false interpretation of brailwis that Prophet peace be upon him is watching us that’s why he will bear witness then it means all the community of Prophet peace be upon him is also present everywhere because Allah says:

“Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Apostle a witness over yourselves” (2:143)

He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur’an), that the Messenger (Muhammad ) may be a witness over you and you be witnesses over mankind!) (22:78)

✔ So according to the analogy of Ahmad Yaar this verse means Ummah of Prophet peace be upon him is present everywhere till the day of judgment and then Ummah would bear witness over mankind and then Prophet peace be upon him will only bear witness FOR his ummah. It is obvious that this analogy is false according to Qur`an itsel,  and the understanding of Prophet peace be upon him and his companions.

Fourthly it is mentioned in the hadith that Narrated An-Nu’man bin Bashir: My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet . He said to the Prophet, “His mother, bint Rawaha, requested me to give this boy a gift.” The Prophet said, “Do you have other sons besides him?” He said, “Yes.” The Prophet said, “Do not make me a witness for injustice.” Narrated Ash-Shabi that the Prophet said, “I will not become a witness for injustice.” (Bukhari Book #48, Hadith #818)

And according to Brelvis our deeds are presented to Prophet peace be upon him. (And they quote weak hadith and i have quoted its weakness in another article). According to this hadith mentioned in Bukhari it is clear that Prophet peace be upon him will not become witness for injustice. Prophet peace be upon him clearly rejected the idea the brelvis present.

Fifthly, Anas reported that a person was charged with fornication with the slave girl of Allah’s Messenger (may peace be upon him). Thereupon Allah’s Messenger (may peace be upon him) said to ‘Ali: Go and strike his neck. ‘Ali came to him and he found him in a well making his body cool. ‘Ali said to him: Come out, and as he took hold of his hand and brought him out, he found that his sexual organ had been cut. Hadrat ‘Ali refrained from striking his neck. He came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, he has not even the sexual organ with him.[ Sahih Muslim Chapter 11, Book 37, Number 6676]


So here we come to know that Prophet peace be upon him was not witnessing or Present that is why Prophet peace be upon him did not know about the case of slave girl. Next hadith clears this issue. When Ali ra told Prophet peace be upon him that he has not sexual organ, Prophet peace be upon him said to Ali:
الشاهد يرى ما لا يرى الغائب
The absent can not see what the witness see. [Musnad Ahmad 1/83, Ziaa in al-Mukhtarah 1/248, Silsilah as-Saheeha no: 1904]

Prophet peace be upon him himself cleared this issue in another hadith.

Narrated Um Salama: The Prophet heard the voices of some people quarreling near his gate, so he went to them and said, “I am only a human being and litigants with cases of disputes come to me, and maybe one of them presents his case eloquently in a more convincing and impressive way than the other, and I give my verdict in his favor thinking he is truthful. So if I give a Muslim’s right to another (by mistake), then that (property) is a piece of Fire, which is up to him to take it or leave it.” [Sahih Bukhari Book #89, Hadith#295]

See how Allah clears the aqeedah from the words of Prophet Peace be upon him.

Ahmad Yaar has commented on ‘Siraajum-Muneer’ that it is the sun which is present everywhere in the world and in every home. Prophet peace be upon him is also present in every place

This again is false interpretation let us see what Commentators say
Ibn Katheer commented: (and as a lamp spreading light.) means, `the Message that you bring is as clear as the sun shining brightly, and no one can deny it except those who are stubborn.'(under the chapter 33 verse 46)

Tafsir Jalalayn says: and as a summoner to God, to obedience to Him, by His leave, by His command, and as a illuminating lamp, in other words, the equivalent of it, in terms of one’s being able to find guidance therewith.(under the chapter 33 verse 46)

✔So the commentary of the brelvis is nothing but a distorted meaning of the verse.
Ahmad yaar Khan Naeemi said
2. “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 : Ayat 143
3. “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 An-Nisaa : Ayat 41
These Quranic verses gesture towards the incident of the day of judgment wherein the Nations of other prophets will say to Allah “Your Messengers didn’t propagate Your commands to us.” The prophets will say that they propogated and they will present the nation of Mustafa peace be upon him as proof. Their testimony will be objected because they were not in the times of the prophets: “How do you bare witness whilst you have not seen?” They will reply, ‘The prophet peace be upon him told us.” Then, the testimony of the Prophet peace be upon him will be taken. He will testify to two things – that the prophets did indeed propagate and that his Ummah is worthy of baring witness. This will conclude the case and the judgment will be passed in favor of the prophets. If Prophet peace be upon him 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 sight and the Ummah’s was by being told. It is confimed that Prophet peace be upon him is Present and watching.[Ja al Haq page 68]


Let us see what Quran says on this topic

“And [beware the Day] when Allah will say, “O Jesus, Son of Mary, did you say to the people, ‘Take me and my mother as deities besides Allah ?'” He will say, “Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. I said not to them except what You commanded me – to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.”[5:116-117]

It is the aqeedah of Ahlus Sunnah that Eesa Peace be upon him was raised up alive, still he will say “And I was witness over them as long as I was among them” same will be said by Prophet Muhammad peace be upon him. As Ibn Jarîr al-Tabarî relates in his Tafsîr (4/94)

عَنْ عَبْدِ اللَّهِ: {فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا} [النساء: ٤١ ] قَالَ: ” قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «شَهِيدًا عَلَيْهِمْ مَا دُمْتُ فِيهِمْ , فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ»
from `Abd Allah b. Mas`ûd that Allah’s Messenger (peace be upon him) explained this verse of [anNisa no 41] by citing another verse: “I was a witness upon them as long as I was among them. When You took Me up, then You are the Watcher over them, and You are witness to all things.”

There is another hadith which states
ثنا يونس بن محمد بن فضالة الأنصاري، عن أبيه قال: وكان أبي ممن صحب رسول الله صلى الله عليه وسلم أتاه في بني ظفر، فجلس على الصخرة التي في بني ظفر اليوم، ومعه ابن مسعود ومعاذ بن جبل وناس من أصحابه، فأمر رسول الله صلى الله عليه وسلم قارئا فقرأ، فأتى على هذه الآية: فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا فبكى رسول الله صلى الله عليه وسلم حتى ضرب لحياه وجنباه فقال: يا رب هذا، شهدت على من بين ظهري، فكيف بمن لم أره
It states that when this verse was recited then Prophet peace be upon him shivered and said “O Allah I am witness upon the people in which i am (living). How can I be witness of those to whom I have not seen?[Tafseer Ibn Abi Haatim 3/956, Tabrani in Mojam alKabeer 19/243, Wahidi in his Tafseer 2/55, Abu Nuyeem in Muarifa tul Sahaba no: 63]

Imam Haythamee said:
.رَوَاهُ الطَّبَرَانِيُّ، وَرِجَالُهُ ثِقَاتٌ
Narrated by atTabrani and Narrators are trustworthy[Majma az-Zawaid 4/7]

☛ Imam Ibn Katheer commented
Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, “The Messenger of Allah stood up once and gave us a speech in which he said, (O people! You will be gathered to Allah while barefooted, naked and uncircumcised;(As We began the first creation, We shall repeat it.) The first among the creation who will be covered with clothes will be Ibrahim. Some men from my Ummah will be brought and taken to the left (to the Fire) and I will yell, `They are my followers!’ It will be said, `You do not know what they innvovated after you (in religion).’ So I will say just as the righteous servant (`Isa) said (And I was a witness over them while I dwelled amongst them, but when You took me ﴿up﴾, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your servants, and if You forgive them, verily You, only You are the Almighty, the All-Wise.) (It will further be said, `These people kept reverting back on their heels after you left them.’)” Al-Bukhari also recorded this Hadith in the explanation of this Ayah(from tafsir Ibn Katheer Surah al-Maaidah verse 117)

Comment: Prophet peace be upon him himself did tafsir of the verse that he will not witness those who will come after his blessed death. The commentary of Brailwis is their self made commentary.

It is mentioned in Mawatta Imam Maalik

Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, went to the burial grounds and said, “peace be upon you, home of a people who believe! We shall be among you, Allah willing. I wish that I had seen our brothers!” The people with him said, “Messenger of Allah! Are we not your brothers?” “No,” he said, “you are my companions. Our brothers are those who have not yet come. And I will precede them to the Hawd. (The Hawd: the watering place of the Prophet, may Allah bless him and grant him peace, from which he will give to the people of his community on the day of rising.)” They asked him, “Messenger of Allah! How will you recognise those of your community who come after you?” He said, “Doesn’t a man who has horses with white legs and white blazes on their foreheads among totally black horses recognise which ones are his own?” They said, “Of course, Messenger of Allah.” He went on, “Even so will they come on the day of rising with white marks on their foreheads, hands and feet from wudu, and I will precede them to the Hawd. Some men will be driven away from the Hawd as if they were straying camels and I shall call out to them, ‘Will you not come? Will you not come? Will you not come?’ and someone will say, ‘They changed things after you,’ so I shall say, ‘Then away with them, away with them, away with them!’ “ (Mawatta Maalik, Book #2, Hadith #2.6.29)

So when Sahaba asked how will you recognise? Saadiq al-Masqood peace be upon him never said because i am witnessing and present until the day of judgement.

It is mentioned in the hadith that 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)

◆ This proves the creed of Sahaba is different then the brelviya.
◆ If Prophet peace be upon him was already present and watching then he would never ask them “Why did you not inform me? Show me his grave (or her grave).”

◆ Let me quote the aqeedah of Companions of Prophet peace be upon him
Narrated Abu Huraira: Allah’s Apostle sent out ten spies under the command of ‘Asim bin Thabit Al-Ansari, the grand-father of ‘Asim bin ‘Umar Al-Khattab. When they reached (a place called) Al-Hadah between ‘Usfanand Mecca, their presence was made known to a sub-tribe of Hudhail called Banu Lihyan. So they sent about one hundred archers after them. The archers traced the footsteps (of the Muslims) till they found the traces of dates which they had eaten at one of their camping places. The archers said, “These dates are of Yathrib (i.e. Medina),” and went on tracing the Muslims’ footsteps. When ‘Asim and his companions became aware of them, they took refuge in a (high) place. But the enemy encircled them and said, “Come down and surrender. We give you a solemn promise and covenant that we will not kill anyone of you.” ‘Asim bin Thabit said, “O people! As for myself, I will never get down to be under the protection of an infidel. O Allah! Inform your Prophet about us.” (Sahih Bukhari Book #59, Hadith #412)

◆ It clears the aqeedah of companions of Prophet peace be upon him, They believed only Allah can hear/ help from anywhere not the Prophet peace be upon him,and Prophet peace be upon him is not watching them neither he is with them(that is creed of omnipresence of Prophet(Hadir nadir).
◆ Quran also rejects the idea of Prophet peace be upon him being present and watching, Allah says in Surah al-Qasas addressing the Prophet peace be upon him
(44. And you were not on the western side (of the Mount), when We made clear to Musa the commandment, and you were not among the witnesses.) (45. But We created generations, and long were the ages that passed over them. And you were not a dweller among the people of Madyan, reciting Our Ayat to them. But it is We Who kept sending (Messengers).) (46. And you were not at the side of At-Tur when We called. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.)

Ibn Katheer commented: Similarly, Allah told him about Maryam and her story, as Allah said:
(You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed) (3:44), meaning, `you were not present then, but Allah has revealed this to you.’ Similarly, Allah told him about Nuh and his people, and how He saved Nuh and drowned his people, then He said: (This is of the news of the Unseen which We reveal unto you ; neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for those who have Taqwa) (11:49). And at the end of the same Surah (Hud) Allah says: (That is some of the news of the towns which We relate unto you) (11: 100). And here, after telling the story of Musa from beginning to end and how Allah began His revelation to him and spoke with him, Allah says: (And you were not on the western side (of the Mount), when We made clear to Musa the commandment,) meaning, `you — O Muhammad — were not on the western side of the mountain where Allah spoke to Musa from the tree which was to the east of it, in the valley.’ (and you were not among the witnesses.) `to that event, but Allah has revealed this to you,’ so that it may be evidence and proof of events which happened centuries ago, for people have forgotten the evidence that Allah established against them and what was revealed to the earlier Prophets.(And you were not a dweller among the people of Madyan, reciting Our Ayat to them.) meaning, `you were not living among the people of Madyan reciting Our Ayat to them, when you started to tell about Our Prophet Shu`ayb and what he said to his people and how they responded.'(end quote)

✔Above commentary of Ibn Katheer with Quranic verses are clearly against the aqeedah of Brelviya that Prophet peace be upon him is present and watching and living.
Ahmad yaar Khan Naeemi said
4 “There has come to you from amongst you that Rasool who dislikes adversity for you.”From this verse Prophets(sallalahu alayhi was’sallam) being Hadhir is established on three counts. One, ja’aqum (i.e. to you) is inclusive of all the Muslims till the day of judgment, meaning that Prophet has come to all of you. From this we understand that Prophet has come to all the Muslims and he is close to each and every Muslim and Muslims are all over the world therefore Prophet is all over the world too. Second, it has been uttered [by Allah] min anfosiqum [from your nafoos], meaning their coming to you, his moojoodgi (i.e. presence) [amongst you] is like life being mojood (i.e. present) in your hearts arteries and corners, deep [in your heart], and [life] is aware of everything. Like this Prophet is aware of every action of his Ummatis. [Ja Al Haq, Page 68, Urdu]

◆ This was the practice of Khawarij that they used to interpret Quranic verses with their own understandings and they left the understandings of Sahaba.
◆ You will see further how Ahmad yaar khan naeemi tried to paint the verses according to his own whims and desires.
◆ See the evidence how khawarij left the understandings of Sahaba and painted those with their own desire.
‘Ubaidullah b. Abu Rafi’, the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with ‘Ali b. Abu Talib (Allah be pleased with him) they said, (i.e. verse of Qur`an)” There is no command but that of Allah.” Upon this ‘Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause)... (Bukhari Book #005, Hadith #2334)

✔We ask brelvi clan to prove any single Sahabi, Tabiyee, Itteba Tabiyee or accepted muhaddith who understood this verse like Ahmad yaar.
Ahmad yaar Khan Naeemi said
5. ”And if when they do injustice unto their souls, then O beloved! They should come to you and then beg forgiveness of Allah and the messenger should intercede for them then surely, they would find Allah Most Relenting, Merciful.” Surah An-Nisaa : Ayat 64
This proves that the path of forgiveness for sinners is only for them to present themselves in the court of Prophet`s peace be upon him presence and ask for intercession, allowing him to intercede for mercy from the Most Merciful, Allah. 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 people reaches 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 close to you. You are not there still you can present yourself and recognize him.” [Ja al Haq page 69]


From this verse the classical sufis i.e. likes of as-Subki and Samhudi claimed the following:

As-Samhudi said:
والعلماء فهموا من الآية العموم لحالتي الموت والحياة، واستحبوا لمن أتى القبر أن يتلوها ويستغفر الله تعالى، وحكاية الأعرابي في ذلك نقلها جماعة من الأئمة عن العتبي
The scholars understood the general meaning from this verse, after the death (of Prophet peace be upon him) and in his life as well. And they considered it desirable act to recite this verse at the grave (of Prophet peace be upon him) and DO ISTIGHFAR FROM ALLAH, in this regard the group of scholars mentioned a story of a bedouin from al Utbi. [Wafa al Wafa 4/185]

Even though as-Samhudi states one should do Istighfar directly from Allah at his grave after reading this verse, but sufis now a days went to the next level, they started calling upon the Prophet peace be upon him for help in their house, roads and even in masajid as well and they present this verse as a proof. Allah’s aid is sought. For example,

Ahmad Yaar Khaan Naeemi Brailwi said:
(And if they had come to you) does not restrict him to come to Madina only, rather making your attention towards him is also coming towards him. [Noor ul Irfan under 4:64 page 137]

The tafsir presented by as-Subki and as-Samhudi was rejected by Ahlus sunnah, but this tafsir of Ahmad yaar khan is the innovative tafsir even according to classical sufis.

Just for the reference I want to quote as-Samhudi against the extreme sufis who kiss and bow in fornt of the graves of Auliyah. He said that Ibn Jama’ah said regarding practice of those people:
وليس عجبي ممن جهل ذلك فارتكبه، بل عجبي ممن أفتى بتحسينه مع علمه بقبحه ومخالفته لعمل السلف
I am not surprised by those who are doing this due to their ignorance. But I am surprised by those who give fatwa of it being a good act even after knowing this practice is ugly and against the practice of salaf.
[Wafa al Wafa of Samhudi 4/219]

as-Samhudi commented:
قلت: وقد شاهدت بعض جهال القضاة فعل ذلك بحضرة الملأ، وزاد عليه وضع الجبهة كهيئة الساجد، فتبعه العوام، ولا قوة إلا بالله.
I say: I saw some ignorant judges doing this in al Malaa, and they would bow like prostration and the lay people followed them. [Wafa al Wafa of Samhoodi 4/219]

So those who quote as-Samhudi should also accept his other quotes as well. Coming back to the fahm of as-Samhudi on 4:64, His fahm was answered by Imam Ibn Abdul Hadi more than 100 years before he was even born.

a) Imam Ibn Abdul Hadi(704 h-744h) said in refutation of as-Subki
من فهم هذا من سلف الأمة وأئمة الإسلام، فاذكر لنا عن رجل واحد من الصحابة أو التابعين أو تابعي التابعين أو الأئمة الأربعة أو غيرهم من الأئمة وأهل الحديث والتفسير أنه فهم العموم بالمعنى الذي ذكرته أو عمل به وأرشد إليه. فدعواك على العلماء بطريق العموم وهذا الفهم دعوى باطلة
Who from the Salaf of this ummah and scholars of Islam understood this meaning? Show us the meaning of generality you have taken from this verse from only one sahaba, tabiyeen, Taba Tabiyeen or four Imams (Abu Hanifa, Maalik, Shafiee, Ahmad) or others from the people of hadith or Tafseer? or he practiced on it (as you mentioned), or guided towards it (like the way you explained). Your claim that all the scholars took its generality is a false claim[as-Sarim al-Munki fe Radd al-Subki page 321]

Note: Ibn Abdul Hadi was not alone in refuting as-Subki rather

1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.

2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Eemani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.

b) Following is the Tafisr of 4:64 by Imam al Razi taken from Islamweb
Ar-Raazi may Allaah have mercy upon him interpreted the verse as meaning that, after they wronged themselves by referring to other than the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for arbitration and by evading his judgment, had they come to him and shown regret for what they did, repented and asked for his pardon, and then had he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked Allaah The Almighty to forgive them and accept their repentance, they would have found Him accepting of repentance and Ever-Merciful.Ar-Raazi may Allaah have mercy upon him posed a question: he wondered if it would have been sufficient for them to repent and ask Allaah The Almighty for forgiveness. Why did they have to ask the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to ask Allaah The Almighty to forgive them? Ar-Raazi may Allaah have mercy upon him answered this by saying, “When they referred to other than the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for arbitration, they contradicted the decree of Allaah The Almighty and offended the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). That saddened him sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )…” Ar-Raazi elaborated saying that they sinned against the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); hence, they had to apologize to him, and that was why they had to go to him and ask him to ask Allaah The Almighty to forgive them. (end quote from Islamweb)

This proves that even al Razi did not accept the general ruling as he is talking about only those hypocrite people who wronged and sinned at the time of Prophet peace be upon him.

Secondly, very Next verse says [004:065] “But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.”

Why don’t they take this verse in a general meaning? How many times these people take their disputes at the grave of Prophet peace be upon him and made him judge and how many times Prophet peace be upon him decided who is right and who is wrong? So, when it comes to asking help from dead, they use verse 64. But when it comes to making him judge i.e verse 65 they do interpretation, Like Ahmad Yaar Khan Naeemi said: “After the Prophet peace be upon him, The scholars are judge” [Noor ul Irfan under 4:65 page 138]

a) It is mentioned in Tafsir Jalalayn.

“O you who believe, obey God, and obey the Messenger and those in authority among you, that is, rulers, when they command you to obey God and His Messenger. If you should quarrel, disagree, about anything, refer it to God, that is, to His Book, and the Messenger, while he lives, and thereafter [refer] to his Sunna: in other words examine these [disputes] with reference to these two [sources], if you believe in God and the Last Day; that, reference to the two [sources], is better, for you than quarrelling or [adhering to] personal opinions, and more excellent in interpretation, in the end.”

Now here likes of brailwis accept what ahlus sunnah and tafsir al Jalalayn mentioned, they should also accept Sahaba and accepted mufassireen that verse 64 is regarding specific people.

Following verse clears the stance of Ahlus sunnah, Allah says in surah an-Nisa verse 110:
(And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful.)

Tafsir Jalalayn says:
Whoever does evil, [commits] a sin by which another is harmed, as when Tu‘ma falsely accused the Jew, or wrongs himself, committing a sin [the consequences of which are] limited to him, and then prays for God’s forgiveness, for it, that is to say, [and then] he repents, he shall find God is Forgiving, Merciful, to him.(end quote)

In short, going to the grave of Prophet peace be upon him to seek Istighfar is not necessary, rather Allah forgives anywhere anytime.

Following is response to Tahir ul Qadri by Br Bassam Zawadi, taken from Multaqa

First of all, the verse kind of makes it clear that it is talking about a certain group of them when it says “And if they had come to you”

Secondly, the Quranic commentators made it clear that it was referring to hypocrites…


يَعْنِي بِذَلِكَ جَلَّ ثَنَاؤُهُ : وَلَوْ أَنَّ هَؤُلَاءِ الْمُنَافِقِينَ الَّذِينَ وَصَفَ صِفَتهمْ فِي هَاتَيْنِ الْآيَتَيْنِ

and another opinion (that of Mujahid) was that it was referring to a specific Jew or Muslim…

وَقَالَ مُجَاهِد : عُنِيَ بِذَلِكَ : الْيَهُودِيّ وَالْمُسْلِم اللَّذَانِ تَحَاكَمَا إِلَى كَعْب بْن الْأَشْرَف


Says it was the hypocrites…

{ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ } بالتحاكم إلى الطاغوت { جاؤك } تائبين من النفاق متنصلين عما ارتكبوا

and Imam Razi says the same thing.
So this shows that the verse is not general if one looks at the asbaan al nuzool (reasons for the revelation of the verse and its historical context).(end quote of br bassam)

We can clearly see the the interpretation of classical sufis is even against extreme sufis like brailwiyah, leave a side tafasir of ahlus sunnah.

Ahmad yaar Khan Naeemi brelvi said
6. “And We have not sent you but as a mercy for the entire creation.”- Surah Ambiya, Verse 107
Allah then said,
“And My mercy encompasses everything.”- Surah Aaraaf. Verse 156
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.[Ja al-Haq page 69]


◆ As usual brelvis left the meaning of Mercy explained by the Prophet peace be upon him, It does not mean Prophet peace be upon him is present and watching.
◆ Abu huraira reported it was said to Allah’s Messenger (may peace be upon him): Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but” I have been sent as mercy.” (Muslim Book #032, Hadith #6284)
◆ The beautiful verse regarding the mercy of Prophet peace be upon him is distorted by brelvis, see another beautiful hadith on the mercy of Prophet peace be upon him

☛Ibn Katheer mentioned
Imam Ahmad recorded that ‘Amr bin Abi Qurrah Al-Kindi said: “Hudhayfah was in Al-Mada’in and he was mentioning things that the Messenger of Allah had said. Hudhayfah came to Salman and Salman said: ‘O Hudhayfah, the Messenger of Allah ﴿would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly. I know that the Messenger of Allah ﴾ addressed us and said: (Any man of my Ummah whom I have insulted or cursed when I was angry — for I am a man from among the sons of Adam, and I get angry just as you do. But Allah has sent me as a Mercy to the Worlds, so I will make that my anger﴾ into blessings for him on the Day of Resurrection.”) This was also recorded by Abu Dawud from Ahmad bin Yunus from Za’idah.(end quote from Tafsir Ibn Katheer 21: 107)

◆ Above two ahadith of Prophet peace be upon him are very clear in their meaning.
◆ No where any of the Companion of Prophet peace be upon him commented like Ahmad yaar khan,
◆ He quoted surah al-Araaf verse 156. But this is the full verse
“And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You.” [ Allah ] said, “My punishment – I afflict with it whom I will, but My mercy encompasses all things.” So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses”

◆ This verse is regarding the Mercy of Allah, Ibn Katheer collected some ahadith under the commentary of this verse.
He commented
﴾ Imam Ahmad recorded that Jundub bin `Abdullah Al-Bajali said, “A bedouin man came, he made his camel kneel and he tied it. Then he prayed behind the Messenger of Allah . When the Messenger of Allah finished the prayer, that man untied his camel mounted it and supplicated aloud, `O Allah! Grant Your mercy to me and to Muhammad, and do not give a share in it to anyone else.’ The Messenger of Allah commented (to his Companions), (Do you think that this man is more misguided or his camel Did you not hear what this man has said) They said, `Yes.’ He said, (You (the bedouin man) have restricted a vast mercy! Allah, the Exalted, the most Honored has created a hundred mercies and sent down one of them by which the creation, men, Jinn and animals, show mercy to each other. He left with Him ninety-nine mercies, so do you say that this man is more misguided or his camel) Ahmad and Abu Dawud collected this Hadith. Imam Ahmad recorded that Salman narrated that the Prophet said, (Allah, the Exalted and Most Honored, has a hundred mercies. With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring. He has kept ninety-nine mercies with Him for the Day of Resurrection.)(end quote)

✔ So, the verse shows how merciful is Allah but brelvis distorted the meaning MAY ALLAH SAVE US FROM INNOVATIVE COMMENTARIES AMEEN.

Ahmad yaar Khan Naeemi brelvi said
7.”Allah will not punish them until o beloved you are residing with them.”Para 9 Surah 8 verse 33 Meaning the punishment of Allah does not descend because He (peace be upon him) is present within them, and general punishment will not descend on any place until the day of judgment. This proves that the Holy Prophet aleh salat u was-salam is present at every place until the day of judgment. In fact it is said in Tafseer Ruh al-Byan that Prophet lives with every blissful (Saeed) and naughty (shaqqi). It will be quoted in third Fasal
Allah says.” And know that, among you there is the Messenger of Allah (saw). ”
This Khitab is for all the companions, and they lived in different places, This proves that Prophet is with them in all the places [Ref: Ja al Haq, Page 69, Urdu]

Above commentary of Ahmad yaar is against the commentary of Prophet peace be upon him, Companions and Muhadditheen

☛ Ibn Katheer commented on above verse
Ibn `Abbas commented, “They had two safety shelters: the Prophet , and their seeking forgiveness (from Allah). The Prophet went away, and only seeking forgiveness remained.” At-Tirmidhi recorded that Abu Musa said that the Messenger of Allah said,”Allah sent down to me two safe shelters for the benefit of my Ummah)(And Allah would not punish them”while you are among them, nor will He punish them while they seek (Allah’s) forgiveness.)(When I die, I will leave the seeking of forgiveness with them, until the Day of Resurrection.)what testifies to this Hadith, is the Hadith that Ahmad recorded in his Musnad and Al-Hakim in his Mustadrak, that Abu Sa`id narrated that the Messenger of Allah said, (Shaytan said, `By Your might, O Lord! I will go on luring Your servants as long as their souls are still in their bodies.’ The Lord said, `By My might and majesty! I will keep forgiving them, as long as they keep invoking Me for forgiveness.’)Al-Hakim, “Its chain is Sahih and they did not record it.”(end quote of Tafsir Ibn Katheer)

Allah says “and among you Lives the Messenger “(Al-Imran: 101)

☛ Imam Al Qurtubi’s commentary
وَيَدْخُل فِي هَذِهِ الْآيَة مَنْ لَمْ يَرَ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ; لِأَنَّ مَا فِيهِمْ مِنْ سُنَّته يَقُوم مَقَام رُؤْيَته . قَالَ الزَّجَّاج : يَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِأَصْحَابِ مُحَمَّد خَاصَّة ; لِأَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَانَ فِيهِمْ وَهُمْ يُشَاهِدُونَهُ . وَيَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِجَمِيعِ الْأُمَّة ; لِأَنَّ آثَاره وَعَلَامَاته وَالْقُرْآن الَّذِي أُوتِيَ فِينَا مَكَان النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِينَا وَإِنْ لَمْ نُشَاهِدهُ
“Included in this ayah are those who did not see Prophet(peace be upon him) because His SUNNAH stands in His place like you see Him. Zajaj said: Maybe, this ayah is specifically for Sahabah because the Prophet(saw) was living among them and they could see Him, and maybe it could be for the entire Ummah because his athaar and signs and the Qura’n stands in the place of Prophet(saw) even if we did not see Him.”

✔ So clearly this proves that these people are not understanding Quran with the understanding of Salaf as-Saliheen.

Ahmad yaar Khan Naeemi said
8. And thus We show to Abraham all the Kingdoms of heavens and earth and in Order that he might become of the convinced at sight. 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.[Ja al haq page 69]


Nowhere the verse say Ibraheem peace be upon him saw entire creation in fact Allah showed him his signs as it is cleared from the context of the verses
[006:074] And when Ibrahim said to his sire, Azar: Do you take idols for gods? Surely I see you and your people in manifest error.
[006:075] And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure.
[006:076] So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, he said: I do not love the setting ones.
[006:077] Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly be of the erring people.
[006:078] Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people! surely I am clear of what you set up (with Allah).

✔ The verses are clear in their meaning and we can see how Brelvis distorted the meaning.

Ahmad Yaar Khan Brelvi said
9. ‘O beloved! Have you not seen how your Lord dealt with the men of the Elephant? Surah Al-Fil : Ayat 1
10. Have you not seen, what did your Lord with Aad? Surah Al-Fajr : Ayat 6
The incidents of Ashaab-e-Feel and the nation of Aad occurred before the birth of Prophet peace be upon him yet it is said (ALAM TARA) ” Have you not seen” which means that he certainly did see. If someone say that Quran says regarding Kuffar that
“Have they not seen how many a generation We have destroyed before them?” Surah Al-An’am : Ayat 6
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.
[Ja al-Haq page 69-70]

This is response by brother Ali Hassan Khan from his article The Dalail of the Barailwis part II unet the Third daleel
“ It is mentioned in “Al-Jalalayn” about the second verse, Eng. Tran. Bewley:
“Do you not see what your Lord did with the companions of the elephant?” This is a question which implies wonder”
So this question is to imply wonder, and this question does not mean that the Prophet (saw) actually saw these events.

☛ Al-Qurtubi wrote in his “Tafsir”:
الأولى: قوله تعالى: { أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
“Have you not seen” meaning: were you not informed? It has been said: Don’t you know? Ibn ‘Abbas said: “Did you not hear about?”

☛ An-Nasafi wrote in his “Tafsir”:
والمعنى إنك رأيت آثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
“The meaning is: you have seen the results of Allah’s dealing with the Ethiopian and you heard the news about it in a Mutawatir way (abundant ways), and this is similar of being witness”

So for An-Nasafi, the Prophet (saw) heard the news of this event in a Mutawatir way, and this is similar to being witness of these events.

☛ Al-Baydawi said:
{ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ } الخطاب للرسول صلى الله عليه وسلم، وهو وإن لم يشهد تلك الوقعة لكن شاهد آثارها وسمع بالتواتر أخبارها فكأنه رآها،
“This speech is addressed to the Messenger (saw), and even if he did not witnessed this event, but he witnessed the consequences and heard its news in a Mutawatir way, so it is as if he saw it.”

☛Ar-Razi wrote:
الأول: لم قال: { أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد من الرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياً مساوياً في القوة والجلاء للرؤية،
“Why did He say: “Have you not seen” when this event occurred a long time before his sending? The Answer is: what is intended is seeing with knowledge and remembrance, and this is an indication towards the fact that the news about it are Mutawatir, so the knowledge obtained from them is certain (Dharuri) and similar in strength and clarity to the vision.”

✔ Can the Barailwis quote one scholar who said that this verse or similar verses mean that the Prophet (saw) saw such events and was a witness of these events?(end quote from the answer of Abu Alqama)

Ahmad Yaar Khan Brelvi said
Allah says in different places that “اذ” Allah says “And when your Lord said to the angels” – Surah Baqarah. Verse 30 “And when Moses said to his people” Surah Al-Baqara : Ayat 54 etc etc 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 of Adam علیہ السلام. This will be mentioned later on.
If someone say it is said to Bani Israel “And remember the time when we delivered you (0 Bani lsrael) from Firoun and his descendants. “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 is that The Jews knew the historical incidents by reading books of history. Their attention was directed towards this. Rasoolullah صلی اللہ علیہ وسلم did not learn 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.[Ja al-Haq page 70]

☛ Ibn Katheer Commented
This Ayah means, “O Muhammad ! Mention to your people what Allah said to the angels(end quote)

◆This is a proof that Allah is telling his Prophet peace be upon him the incident through Wahyy.
In fact Allah says in Surah Yusuf verse 102. “That is of the news of the Ghayb (Unseen) which We reveal to you. You were not (present) with them when they arranged their plan together, and (while) they were plotting.)”

☛ Imam Ibn Jareer Tabree said in the commentary of the above verse
يقول: وما كنت حاضراً عند إخوة يوسف، إذ أجمعوا واتفقت آراؤهم وصحّت عزائمهم علـى أن يُـلقوا يوسف فـي غيابة الـجبّ،
Allah says: You were not Present (Haazir) with the brothers of Yusuf Peace be upon him when they arranged their plan together, to throw Yusuf into the well..(end quote)

☛Ibn Katheer Commented
{ نُوحِيهِ إِلَيْكَ } ونعلمك به يا محمد؛ لما فيه من العبرة لك، والاتعاظ لمن خالفك { وَمَا كُنتَ لَدَيْهِمْ } حاضراً عندهم، ولا مشاهداً لهم
(which We reveal to you.) and inform you of, O Muhammad, because it carries a lesson, for you to draw from and a reminder to those who defy you.’ Allah said next ﴾`(You were not with them), you were not Haazir (Present) with them nor saw them.

☛Tafsir Jalayn says
{ ذٰلِكَ } المذكور من أمر يوسف { مِنْ أَنبَآءِ ٱلْغَيْبِ } أخبار ما غاب عنك يا محمد { نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ } لدى إخوة يوسف { إِذْ أَجْمَعُواْ أَمْرَهُمْ } في كيده أي عزموا عليه { وَهُمْ يَمْكُرُونَ } به أي لم تحضرهم فتعرف قصتهم فتخبر بها، وإنما حصل لك علمها من جهة الوحي.
That, which is mentioned of the matter of Joseph, is of the tidings, the tales, of the Unseen, what has been hidden from you O Muhammad (peace be upon him), which We reveal to you; for you were not with them, with Joseph’s brothers, when they agreed upon their plan, to plot against him, that is, [when] they resolved upon it, and schemed, against him; in other words, you were not present among them to know their story and so tell it to others: knowledge of it has come to you through revelation.(end quote)

✔Same thing is said by Baydawi, Ibn Jozi and Nafsi which goes against the self made tafsir of brailwis.
Ahmad Yaar Khan Naeemi said
12. “The Nabi is closer to the Believers than their own Iives.”- Surah Ahzaab, 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 Rasoolullah صلی 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.[Ja al-Haq page 70]

☛Ibn Katheer says
Allah tells us how His Messenger is merciful and sincere towards his Ummah, and how he is closer to them than they are to themselves. His judgement or ruling takes precedence over their own choices for themselves, as Allah says: ﴾(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept with full submission.) (4:65) In the Sahih it says: »(By the One in Whose Hand is my soul, none of you truly believes until I am dearer to him than his own self, his wealth, his children and all the people.) It was also reported in the Sahih that `Umar, may Allah be pleased with him, said: “O Messenger of Allah, by Allah, you are dearer to me than everything except myself.” He said, (No, O `Umar, not until I am dearer to you than yourself.) `Umar said: “O Messenger of Allah, by Allah, now you are dearer to me than everything, even myself.” He said,«الْآنَ يَاعُمَر»(Now, O `Umar ﴿you have got it right﴾.) Allah says in this Ayah:﴿ The Prophet is closer to the believers than themselves,) Concerning this Ayah, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Prophet said:  (There is no believer except I am the closest of all people to him in this world and in the Hereafter. Recite, if you wish: (The Prophet is closer to the believers than themselves.) If any believer leaves behind any wealth, let his own relatives inherit it, but if he leaves behind any debt or orphans, bring them to me and I will take care of them.) This was recorded only by Al-Bukhari, and he also recorded it in the Book of Loans.(end quote)

☛Tafsir Jalalayn says
The Prophet is closer to the believers than their [own] souls, in terms of what he calls them to and what their own souls have called them to contravene[Surah al-Ahzaab verse 6] ✔This is regarding loving Prophet peace be upon him more then ourselves and Prophet peace be upon him is sincere towards the believers but Brelvi mentality changed it to Omnipresence of Prophet peace be upon him.

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This is the end of First Part