MuhammedAli

In sha Allah I will start a index thread. In which all the articles including, topic of Hadhir Nazir will be cataloged accroding to topic. Then it will be easier to find the articles. It shouldn't be hard now because articles are titled appropriately but anyway I will start the index thread.

Introduction: Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) being Hadhir Nazir (i.e. Shahid/Witness) is contested between Muslims and Khawarij. Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the actions of Jinn and Mankind as they happen. And witnessed the deeds of nations before birth of Prophet (sallallahu alayhi wa aalihi was’sallam). In contrast the Khawarij disbelieve in this teaching of Islam and disbelieve in verses of Quran like the Qadiyaniyyah/Ahmadiyyah believe but in reality disbelieve in Khatamiyyah (i.e. finality) of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). Meaning they believe the Arabic word but reject the natural meaning associated with it. As an example; someone believes Allah (subhanahu wa ta’ala) is Rabb (i.e. Lord) but rejects the natural meaning of Rabb and disassociates from it all attributes/actions which indicate its natural meaning. Therefore they believe in Rabb but disbelie in it. A Khariji quoted a portion of article dedicated to presenting Islamic belief of Hadhir Nazir, here, and sought clarification from anti-Islamic website. Below their answer is being reproduced. To see which part was quoted click the link, here. There response was patently misguiding. If Allah (subhanahu wa ta’ala) permits a details refutation of their distortion will follow. Part One: IslamQA Material Related To Bashariyyah And Death: Someone enquired from the IslamQA team: “Is the Prophet peace and blessings of Allaah [be upon him] alive and present on the earth at this time?” And also submitted a portion of an article which seems to be written by a Muslim and which I am not quoting here. In response the IslamQA Mufti wrote and I quote the first part of it:“The Messenger (peace and blessings of Allaah be upon him) is the best and most perfect of creation, and the most beloved to Allaah and the most honoured by Him. But this does not mean that his human characteristics are to be denied, or that any of the duties of worship which are due only to Allaah should be directed to him. The Messenger (peace and blessings of Allaah be upon him) was a human being who suffered from sickness and real death the same as any other human being. Allaah said (interpretation of the meaning): “Verily, you (O Muhammad) will die, and verily, they (too) will die” (al-Zumar 39:30) “And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?” (al-Anbiyaa’ 21:34) The Messenger (peace and blessings of Allaah be upon him) died and was buried in his grave, hence al-Siddeeq Abu Bakr (may Allaah be pleased with him) said: “Whoever used to worship Muhammad, Muhammad has died, but whoever used to worship Allaah, Allaah is alive and will never die.” [Ref: IslamQA, Answered by: Shaykh Abd al-Kareem al-Khudayr, here.] Note the questioner did not correctly know the creed of Muslims because he assumed Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir (i.e. present) and living on earth. 0.0 - Agreement Between Khawarij And Muslims On Following Points: Muslims believe that Allah (subhanahu wa ta’ala) willed for death of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and he was burried in house of, mother of righteous Muslims, Aysha (radiallah ta’ala anha) and his grave is in garden of paradise which is stablished by following Hadith: “Narrated Abdullah bin Zaid Al-Mazini:Allah's Messenger said, "Between my house and the pulpit there is a garden of the gardens of Paradise." [Ref: Bukhari, B21, H286] Therefore his blessed grave is in a garden of paradise. In addition to this Muslims believe that worship is of Allah (subhanahu wa ta’ala) alone. And to worship a creation of Allah (subhanahu wa ta’ala) instead of Him, or to worship a creation of Allah (subhanahu wa ta’ala) as well as Him is major Shirk. And major Shirk invalidates belief in Islam. Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narrated Umar: I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle." [Ref: Bukhari, B55, H654] Note Christians praised Prophet Isa (alayhis salam) and exaggerated about Prophet Isa (alayhis salam) to such extent that they elevated him and his mother to status of gods beside Allah (subhanahu wa ta’ala). 0.1 - Prohibited And Permitted Mubalgha: In the above Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) as prohibited the Muslims to engage in mubalgha (i.e. exaggeration) about him to extent; we elevate him to status of an Ilah (i.e. god) beside Allah (subhanahu wa ta’ala). Please note Prophet (sallallahu alayhi wa aalihi was’sallam) has declared the boundary which his followers should not transgress while praising him. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) has informed the Muslims; any praise even if it is exageration, if it does not declare Prophet (sallallahu alayhi wa aalihi was’sallam) to be an Ilah/Rabb beside Allah (subhanahu wa ta’ala) then it is permissible. Note if there was prohibition on praising Prophet (sallallahu alayhi wa aalihi was’sallam) other then the prohibited level then Prophet (sallallahu alayhi wa aalihi was’sallam) would have informed the Muslims. Note even mubalgha regarding merits, qualities and character of Prophet (sallallahu alayhi wa aalihi was’sallam) is permissible but not to extent which elevates him to status of Ilah/Rabb beside Allah (subhanahu wa ta’ala). Yet we Muslims do not ask anything from the opponents of Islam but to believe in what Allah (subhanahu wa ta’ala) revealed. And believe in what is due right of Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) has revealed verses which establish; Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the deeds of Jinn and mankind, and there is no exaggeration in this. [See section 1.1 for Islamic view point and related evidence.] 1.0 - Life After Death Of Prophets: Muslims unanimously agree that Prophets are alive in their graves and perform Salah but their life is not of this world. Prophet (sallallahu alayhi wa aalihi was’allam) informed the companions to invoke blessings of Allah (subhanahu wa ta’ala) upon him on Friday because they will be submitted to Prophet (sallallahu alayhi wa aalihi was’sallam). Companions enquired the body would decay after death. To which Prophet (sallallahu alayhi wa aalihi was’sallam) responded; Allah (subhnahu wa ta’ala) has prohibited the earth to decompose their bodies: “The Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawud, B3, H1042] Note this indicates the companions believed Salat (i.e.blessings) can only be heard/received by Prophet (sallallahu alayhi wa aalihi was’sallam) if he was alive in the sense of Jism (i.e. body) and Prophet (sallallahu alayhi wa aalihi was’sallam) did not refute their undestanding. Meaning Prophet (sallallahu alayhi wa aalihi was’sallam) approved of their view that he will listen to Salat with his Jism. In fact another Hadith indicates Prophet (sallallahu alayhi wa aalihi was’sallam) directly listens to Salat of Muslims without need of angels presenting it to him – even after his death: “Abu Darda said, Rasoolallah said: On Friday recite copious amount of blessings upon me, for that is day of witnessing [actions]. That day angels visit [with deeds of people]. A person does not sends blessings upon me except that his voice reaches me, where ever he maybe. We said: Even after the death? He said: Even after my death. For Allah has prohibited the earth to consume the bodies of Prophets.”[1] [Ref: Jala'a Al-Afham, Page 63, Hadith 108, by Shaykh Ibn Qayyim al-Jawzia, here] Fact of matter is Prophet (sallallahu alayhi wa aalihi was’sallam) had view the deeds of his entire Ummah during his life time: “It was narrated from Abu Dharr that the Prophet said: "My nation was shown to me with their good deeds and bad deeds. Among their good deeds I saw a harmful thing being removed from the road. And among their bad deeds I saw sputum in the mosque that had not been removed." [Ref: Ibn Majah, B33, H3683] Another Hadith also makes it absolutely clear that all actions of Muslims are presented to Prophet (sallallahu alayhi wa aalihi was’sallam) after his death and if he sees righteousness he praises Allah (subhanahu wa ta’ala) and if he sees sin he seeks forgiveness for the sinner: “Narrated Sulayman bin Harb, Hammad bin Zaid, Ghalib al Qattan, Bakr bin Abdullah al-Muzani[2]: RasoolAllah (sallallahu alayhi wa aalihi was’sallam) said:My life is good for you [because] Hadith are narrated for you and you narrate them. When I die then in my death there is good for you [because] your actions are presented to me. If I see goodness I will praise Allah and if I see otherwise I will seek forgive for you from Allah.” [Ref: Khasa’is Ul Kubra, Imam Jalal ad-Deen Suyuti, pages 391/392] What this establishes is that Prophet (sallallahu alayhi wa aalihi was’sallam) has not lost connection with our world but he is in very much in contact with it due to permission and mercy of Allah (subhanahu wa ta’ala). 1.1 – Evil Of Enemy Of Allah And His Messenger: Sometimes enemies of Allah (subhanahu wa ta’ala) and His honourable Messenger (sallallahu alayhi wa aalihi was’sallam) highlight the death of Prophet (sallallahu alayhi wa aalihi was’sallam) and point to forever life of Allah (subhanahu wa ta’ala) to hint; Prophet (sallallahu alayhi wa aalihi was’sallam) could not be Hadhir Nazir over the actions of Ummah after his death because he is no longer alive but Allah (subhanahu wa ta’ala) is forever alive and observes the deeds of His creation. It cannot be denied that Prophet (sallallahu alayhi wa aalihi was’sallam) has departed from earthly life and it cannot be denied that he is alive in his grave. Despite this Prophet (sallallahu alayhi wa aalihi was’sallam) -; with permission and ability granted to him by Allah (subhanahu wa ta’ala) he observes the deeds of his Ummah. When it is not impossible for him to listen to Salat of his Ummah after his death and observing deeds after they are presetned to him in his grave then why do you disbelieve in witnessing of deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) when fact is; he was sent as a witness: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] “Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a messenger.” [Ref: 73:15] He was not just sent to Arabs of his time to entire mankind: “Whatever of good reaches you, is from Allah, but whatever of evil befalls you is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] Implication of which is; Prophet (sallallahu alayhi wa aalihi was’sallam) is directly witnessing the deeds of all to which he was sent as witness – i.e. mankind and Jinn-kind. Why is this impossible for you to believe? You’re from the group (i.e. Qarn) of Iblees which emerged from East – Najd - and Prophet (sallallahu alayhi wa aalihi was’sallam) informed the Muslims: "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of the religion as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (i.e. impossible becomes possible).” [Ref: Bukhari, B93, H651] It establishes that Khawarij will not be able to understand Quran and they are group of disbelievers. 2.0 - Finding Fault In Prophet Muhammad: Prophet Musa (alayhis salam) was very secretive about his private parts and he was very cautious about exposing them. The people spread rumour that Prophet Musa (alayhis salam) suffers from some defect result of which he is secretive: “He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect. ... so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; ...” [Ref: Bukhari, B55, H616] Allah (subhanahu wa ta’ala) obsolved him from their charge by making the stone running away with his clothes and when he chased after it the people saw he suffered from no such defect. This incident is hinted toward in the verse: Allah (subhanahu wa ta’ala) said: “O you who have believed, be not like those who maligned Moses; then Allah cleared him of what they said. And he in the sight of Allah was distinguished.” [Ref: 33:69] Meaning be like those who maligned Prophet Musa (alayhis salam) by maligning Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). Scholars have also interpreted the verse in context of following incident: “Narrated Abdullah: The Prophet divided something (among the Muslims) and distributed the shares (of the booty). A man said: "This division has not been made to please Allah." When I informed the Prophet about it, he became so furious that I noticed the signs of anger on his face and he then said: "May Allah bestow His Mercy on Moses, for he was hurt with more than this, yet he remained patient." [Ref: Bukhari, B75, H348] The implication of verse is do not find defects/faults in Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) goes on to say: “Indeed, those who malign Allah and His Messenger: Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.” [Ref: 33:57] Note the verse was revealed in context of historical events but the derived injunction is to not to malign Prophet (sallallahu alayhi wa aalihi was’sallam). The tool used to maligning Prophet (sallallahu alayhi wa aalihi was’sallam) does not necessarily be the ones mentioned in Ahadith. Any way in which Prophet (sallallahu alayhi wa aalihi was’sallam) can maligned is prohibited. 2.1 - The Way Hypocrites Maligned Prophet Of Allah: Prophet (sallallahu alayhi wa aalihi was’sallam) Prophecised that Muslims will conquer Syria, Iraq, and Yemen. And as result of these conquests Muslims will travel to these countries to settle but Madinah is better place for them to settle.[3] When Prophet (sallallahu alayhi wa aalihi was’sallam) was marching for battle to Tabuk the hypocrites were amongst the Muslims and one from them said: Does Prophet (sallallahu alayhi wa aalihi was’sallam) really think the Muslims will conquer Syria!Far be it! Meaning that he will not believe this happening.[4] Many other things were said and following verses were revealed about them: "They hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in their hearts. Say, "Mock; indeed, Allah will expose that which you fear." And if you ask them, they will surely say: "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" Make no excuse; you have disbelieved after your belief. If We pardon one faction of you - We will punish another faction because they were criminals." [Ref: 9:64/66] This indicates the hypocrites doubted/disbelieved Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) knowledge of Ghayb/Unseen and this became cause of their Kufr/Disbelief. The hypocrites were mocking the Ghayb/Unseen knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). One of them enquired where is my female camel? And Prophet (sallallahu alayhi wa aalihi was’sallam) informed him regarding it:“Narrated Ibn Abbas: Some people were asking Allah's Messenger questions mockingly. A man would say: "Who is my father?" Another man whose she-camel had gone astray would say: "Where is my she-camel? "So Allah revealed this Verse in this connection: ‘O you who believe! Ask not about things which, if made plain to you, may cause you trouble.’” [Ref: Bukhari, B60, H146] The man who enquired regarding his father was Sahabi, Abdullah Ibn Hudhafa (radiallah ta’ala anhu): “Narrated Anas bin Malik: "One day Allah's Apostle came out (before the people) and 'Abdullah bin Hudhafa stood up and asked (him) "Who is my father?" The Prophet replied, "Your father is Hudhafa." The Prophet told them repeatedly (in anger) to ask him anything they liked. 'Umar knelt down before the Prophet and said thrice, "We accept Allah as (our) Lord and Islam as (our) religion and Muhammad as (our) Prophet." After that the Prophet became silent." [Ref: Bukhari, B3, H93] Abdullah bin Hudhafa (radiallah ta’ala anh) was said to be illegitimate child therefore seeing the oppurtunity to find who his father was he enquired. This has established the hypocrites doubted/disbelieved in Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and often came up with ways to malign him. And it is evident those who disbelieve in Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) malign Prophet (sallallahu alayhi wa aalihi was’sallam) and therefore are disbelievers. 2.2 - The Way Disbelievers Maligned Prophet Of Allah: Allah (subhanahu wa ta’ala) states: “Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked.” [Ref: 6:10] “Mocked were (many) apostles before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!” [Ref: 13:32] There are many verses of Quran which indicate the disbelievers of pre-Islamic era said to their Prophets that you’re only human beings. While pointing to human-ness of Prophet (sallallahu alayhi wa aalihi was’sallam) they said: “When they see you then, deem you nothing but as a joker: "Is this the one whom Allah has sent as an apostle?" [Ref: 25:14] And they made it clear why they made the above statement in following verse: “Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?" [Ref: 21:3] In the following verse Allah (subhanahu wa ta’ala) explains why they pointed to human-ness of Prophet (sallallahu alayhi wa aalihi was’sallam) and what was result of their statement: “What kept men back from belief when Guidance came to them was nothing but this; they said: "Has Allah sent a man to be Messenger." [Ref: 19:94] In other words they pointed to human-ness of Prophet (sallallahu alayhi wa aalihi was’sallam) to deny his Prophet-hood. In another verse it becomes clear that they argued; if Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is truly Prophet of Allah then why isn’t an angel sent with him and Allah (subhanahu wa ta’ala) responded by saying: “Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle." [Ref: 19:95] Their objective was to say a human being is not good enough, not worthy enough to be given the office of Prophethood/Messengership. 2.3 - Highlighting Certain Aspects To Negate Merits Of Prophet: Alhasil it was habbit of the disbelievers to point out commanalities between the human nature of a Prophet to refute and undermine Prophet-hood. While the Khawarij highlight human nature of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) to negate/refute a merits of Prophet (sallallahu alayhi wa alaihi was’sallam). Note Muslims too affirm the Bashariyyah (i.e. human-ness) of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) but uniqueness of Khawarij is; they in most cases they affirm Bashariyyah when they wish to cast doubt on certain merit of Prophet (sallallahu alayhi wa aalihi was’sallam). In other words the objective of Khawarij is same as the disbelievers to imply that Prophet (sallallahu alayhi wa aalihi was’sallam) is not worthy enough to be granted this merit by Allah (subhanahu wa ta’ala). And in this context the Khariji Shaykh negates/refutes Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and witnessing of deeds (i.e. Hadhir Nazir). Part Two: IslamQA Material Related To Hadhir Nazir And Ilm Al Ghayb: “The fact that the Prophet (peace and blessings of Allaah be upon him) was a witness, a bringer of glad tidings and a warner, and that he will be a witness on the Day of Resurrection, does not mean that he is present among all nations, or that he (peace and blessings of Allaah be upon him) will remain alive until the Day of Resurrection, or that he sees and witnesses whilst he is in his grave. Witnessing does not only mean seeing. Rather he will testify against the nations by means of what Allaah tells him, for he does not know the unseen. Allaah says (interpretation of the meaning): “… and If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth…” (al-A’raaf 7:188) The Prophet (peace and blessings of Allaah be upon him) does not have the ability to be present in numerous places; he is in only one place, which is his grave, and this is according to the consensus of the Muslims.” [Ref: IslamQA, Answered by: Shaykh Abd al-Kareem al-Khudayr, here.] 3.0 - What Muslims Believe About Hadhir Nazir And What We Repudiate: Muslims believing Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid/Shaheed (i.e. Hadhir Nazir) upon the actions of Jinn and mankind. But we Muslims do not believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir (i.e. present) among all nations, or visits in multiple places on earth[5] to witness deeds, or he will be alive [in bodily sense] until the day of ressurection. Rather we believe he departed from this world and has been resting in his heavenly grave ever since. And from his heavenly resting place (i.e. grave) Prophet (sallallahu alayhi wa aalihi was’sallam) observes deeds of Jinn/Mankind with permission, ability, and power granted to him by Allah (subhanahu wa ta’ala) and on the day of judgment he will bear witness against people of his Ummah and others. In similar manner to which Allah (subhanahu wa ta’ala) made it possible for him to listen to voices of believers when they recite Salat upon him and just like during his life time Allah (subhanahu wa ta’ala) showed him the deeds of his entire Muslim Ummah. And this belief of Muslims is supported by the studentof Shaykh Ibn Taymiyyah and one of pillars on which Najdism is founded: “Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind: “Verily, We have sent to you a Messenger to be a witness over you, …” Meaning witnessing your deeds: “… as We did send a Messenger to Fir`awn. But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.” [Ref: Tafsir Ibn Kathir, 73:15, here.] Alhasil we Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) directly witnesses the deeds of Ummah as well as mankind due to which he will bear witnesses. 4.0 - The Meaning Of Being Sent As A Witness: Khariji Shaykh said: “… or that he sees and witnesses whilst he is in his grave. Witnessing does not only mean seeing. Rather he will testify against the nations by means of what Allaah tells him, for he does not know the unseen.” Being sent as a witness naturally means one who is sent as a witness is expected to witness events. If Shaykh of Najd was sent as a witness to Masjid Al Haram then it is imperative that Shaykh of Najd witness the events transpiring in Masjid Al Haram. Would anyone send blind, deaf, and mute as a witness! Ofcourse not because such a person does not possesses the required qualities to be a witness. Being sent as a witness implies being sent to observe to whom/which one was sent as a witness. Just as being sent as a manager, or guardian, or supervisor, implies that the one being sent has something to manage, guard, and supervise. And Allah (subhanahu wa ta’ala) sent the Messenger (sallallahu alayhi wa aalihi was’sallam) as a witness to Jinn and Mankind. Therefore natural meaning of verse is hearing/seeing type of Shahid/Shaheed (i.e. witness). 4.1 - Prophet Testifying After Being Informed – An Evil Innovation: Khariji Shaykh wrote: “… or that he sees and witnesses whilst he is in his grave. Witnessing does not only mean seeing. Rather he will testify against the nations by means of what Allaah tells him, for he does not know the unseen.” Note there is no proof that Prophet (sallallahu alayhi wa aalihi was’sallam) will testify in court of Allah (subhanahu wa ta’ala) after being informed by Allah (subhanahu wa ta’ala). This belief of disbelievers is flight of their fantasy and an evil innovation for which they have no warrant. Prophet (sallallahu alayhi wa aalihi was’sallam) warning about the evil innovations said: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] Allah (subhanahu wa ta’ala) states stated about who invents religion as he/she desires: “Have you seen; he who has taken his desire as his Ilah (i.e. god)? And Allah has sent him astray and has set a seal upon his hearing and his heart and put over his vision a veil. So who will guide him after Allah? Then will you not be reminded?” [Ref: 45:23] And Allah (subhanahu wa ta’ala) instructs the Muslims to say to people of innovation and Kufr: “Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." [Ref: 6:56] We Muslims are under no obligation to follow an evil innovation invented by Khariji Shaykh to protect and guard his sectarian position. We are Muslims and we believe in Allah (subhanahu wa ta’ala) and all that His Messenger (sallallahu alayhi wa aalihi was’sallam) commanded us to believe. 4.2 – Denial Of Ilm Al Ghayb An Evident Act Of Disbelief: Shaykh of Najdism writes: “… or that he sees and witnesses whilst he is in his grave. Witnessing does not only mean seeing. Rather he will testify against the nations by means of what Allaah tells him, for he does not know the unseen.” Shaykh of Khawarij has given a reason why he believes Prophet (sallallahu alayhi wa aalihi was’sallam) is not Witness (i.e. Hadhir Nazir) over the deeds. And his justification is that Prophet (sallalahu alayhi wa aalihi was’sallam) does not possess knowledge of Ghayb. Please note Shaykh has correctly deduced the topic of Hadhir Nazir is connected with Ilm al-Ghayb (i.e. knowledge of unseen). And it would stand to reason if it is established; Prophet (sallallahu alayhi wa aalihi was’sallam) does possess Ilm al-Ghayb then witnessing of deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) will be established. Allah (subhanahu wa ta’ala) stated in the following verse regarding knowledge of Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam): “And he is not withholder of (knowledge of) the Ghayb.”[6] [Ref: 81:24] “Allah would not leave the believers in that (state) you are in until He separates the evil from the good. Nor would Allah reveal to you the Unseen (i.e. Ghayb). Except Allah chooses His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and fear Him, then for you is a great reward.”[7] [Ref: 3:179] In another verse Allah (subhanahu wa ta’ala) categorically states Allah (subhanahu wa ta’ala) reveals Ghayb to approved/ Messengers whom He has chosen from mankind: "(He is Allah, the) Knower of the Ghayb, and He does not disclose His (knowledge of the) Ghayb to anyone. Except whom He has approved of Messengers, and indeed, He sends before each messenger and behind him observers."[8] [Ref: 72:26/27] Please bare in mind in section - 1.1 – it was demonstrated with Sahih Ahadith that Prophet (sallallahu alayhi wa aalihi was’sallam) does indeed possess knowledge of Ghayb and upon being challenged he demonstrated his capacity with permission and means provided by Allah (subhanahu wa ta’ala). 4.3 – Prophet Muhammad Revealing Portion Of His Knowledge Of Ghayb: When the hypocrites asked too many questions in order to test the Ghayb knowledg of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) he got angry and ascended the pulpit of Masjid Nabavi and said: “Narrated Anas: Once the people started asking Allah's Apostle questions, and they asked so many questions that he became angry and ascended the pulpit and said, "I will answer whatever questions you may ask me today." I looked right and left and saw everyone covering his face with his garment and weeping.” Then a righteous companion broke the ice, seeing this as opportunity for clarifiying the truth about his parentage: “Behold ! There was a man who, on quarreling with the people, used to be called as a son of a person other than his father. He said, "O Allah's Apostle! Who is my father?" The Prophet replied, "Your father is Hudhaifa." Umar (radiallah ta’ala anhu) saw how even the righteous companions have fallen into trap of Iblees and started to ask questions – when the right approach was to remain silent: “And then 'Umar got up and said, "We accept Allah as our Lord, and Islam as (our) religion, and Muhammad as (our) Apostle; and we seek refuge with Allah from the afflictions." Allah's Apostle said: "I have never seen a day like today in its good and its evil for Paradise and the Hell Fire were displayed in front of me, till I saw them just beyond this wall.” [Ref: Bukhari, B75, H373] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) made the following statement during the solar eclipse: has reported to have said: “Narrated Asma bint Abu Bakr: I came to Aisha during the solar eclipse. The people were standing and she too was standing and offering prayer. I asked: "What is wrong with the people?" She pointed towards the sky with her hand and said: Subhan Allah!'' I asked her: "Is there a sign?" She nodded with her head meaning yes. When Allah's Apostle finished (the prayer), he glorified and praised Allah and said: "There is not anything that I have not seen before but I have seen now from this place of mine even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of ad-Dajjal in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma' had said) he will say: ..." [Ref: Bukhari, B92, H390] That statement of Prophet (sallallahu alayhi wa aalihi was’sallam) reveals that he had seen everything except hell/paradise and on that day he saw these two as well. And Prophet (sallallahu alayhi wa aalihi was’sallam) seeing all the Ummah and their good and bad deeds is established from following Hadith - quoted earlier: “It was narrated from Abu Dharr that the Prophet said: "My nation was shown to me with their good deeds and bad deeds. Among their good deeds I saw a harmful thing being removed from the road. And among their bad deeds I saw sputum in the mosque that had not been removed." [Ref: Ibn Majah, B33, H3683] Lastly Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people of Uhud as he used to offer a funeral prayer for any dead person and then he ascended the pulpit and said: "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." [Ref: Bukhari, B59, H411] It was already established Prophet (sallallahu alayhi wa aalihi was’sallam) is witness over all of his Ummah. Those who lived during his time and those who were destined to be part of his Ummah after him –; till the day of judgment. Note he said in the Hadith; “… and I am witness upon you …” to indicate that he is witness upon his Ummah. For those who would negate his supernatural witnessing by saying: He only intended to say; “… and I am witness upon you …” -; in sense of watching the actions/deeds of those who were present around him. For such folk he coupled his statement with: “… and I am looking at my Tank just now …” -; so they have no excuse to disbelieve in his supernatural witnessing on account of it being impossible for human eyes. Alhasil Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is established from verses of Quran as well as countless Ahadith and witnessing of deeds of mankind is established from Quran and Hadith [which is related to topic of Ilm al-Ghayb and] evidence of which was presented in section 1.1. 5.0 – Contradicting 7:188 With 81:24 And 3:179: Shaykh of Kharijism quotes following verse to establish that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) does not know Ghayb: “Allaah says (interpretation of the meaning): “… and If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth…” (al-A’raaf 7:188)” Muslims believe the book of Allah (subhanahu wa ta’ala) is without contradiction and indeed there is no contradiction in speech of Allah (subhanahu wa ta’ala). With this in mind I quote the following: “And he is not withholder of (knowledge of) the Ghayb.” [Ref: 81:24] “Allah would not leave the believers in that (state) you are in until He separates the evil from the good. Nor would Allah reveal to you the Unseen (i.e. Ghayb). Except Allah chooses His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and fear Him, then for you is a great reward.” [Ref: 3:179] When it is evident both cannot be rejected and both cannot be believed on their apparent meanings then indepth understanding is required within boundary of Tawheed. 5.1 – Explaining Verse 7:188 In Context Of Tawheed: The verse quoted by Khariji Shaykh is not completely negating Ilm al-Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but in fact it is negating a part of Ilm al-Ghayb. And this part is Zaati knowledge. Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to deny possessing Zaati knowledge of Ghayb[9]. In the context of Zaati meaning of the verse is: If I Muhammad (sallallahu alayhi wa aalihi was’sallam) had ability to possess knowledge of Ghayb by myself and as I willed then I could have secured for my self abundance of wealth and no harm could have touched me because I would have known the events to unfold and would have manipulated them in my favour.[10] Prophet (sallallahu alayhi wa aalihi was’sallam) possessing Atahi (i.e. granted) knowledge of Ghayb following verse establishes this: "(He is Allah, the) Knower of the Ghayb, and He does not disclose His (knowledge of the) Ghayb to anyone. Except whom He has approved of Messengers, and indeed, He sends before each messenger and behind him observers." [Ref: 72:26/27] Readers should know to disbelieve in Prophet (sallallahu alayhi wa aalihi was’sallam) possessing Atahi knowledge of Ghayb – as it is established from above verses is Kufr, which invalidates belief in Islam. Conclusion: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) died and was/is burried in heavenly abode in Madinah. Prophets are alive in their graves but their life is not earthly life. Prophet (sallallahu alayhi wa aalihi was’sallam) from his heavenly abode witnesses deed/actions of all those to whom he was sent as a Nabi and Messenger. Angels present to him deeds of his believing Ummah and upon witnessing righteousness he praises Allah (subhanahu wa ta’ala), and if he observes a sinful act then he inovkes Allah (subhanahu wa ta’ala) for forgiveness of sins. In addition to this angels present to him [in form of gift] the Salawat invoked upon him by his Ummat and Prophet (sallallahu alayhi wa aalihi was’sallam) directly listens to recitation of Salawat also as established from Sahih Hadith recorded in Jala’a al-Afham of Shaykh Ibn Qayyim. And Prophet (sallallahu alayhi wa aalihiw as’sallam) is Hadhir in Madinah and from his heavenly abode witnesses deeds of Jinn and mankind. To believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on judgment day on account of being informed by Allah (subhanahu wa ta’ala) is an evil innovation for which there is no warrant in Quran and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). And to disbelieve in direct witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) on account of beliefe that he did not possess knowledge of Ghayb is heresy on one account and Kufr for rejecting/disbelieving in Ilm Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). The verse employed by enemy of Allah (subhanahu wa ta’ala) only instructs the Messenger (sallallahu alayhi wa aalihi was’sallam) to negate getting access to knowledge of Ghayb as desired and Zaati Ghayb. We Muslims believe Allah (subhanahu wa ta’ala) grants him knowledge of Ghayb and has granted him the ability and capacity to view events which ordinary eyes cannot grasp. And this includes seeing of many events in his life time and witnessing of deeds thereafter. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Prophet listens To Salawat recited by his Ummatis as they recite it, Ibn Hajr Haythmi (rahimullah) And Hafidh Sakhawi (rahimullah), here. - [2] All the narrators of this Hadith are reliable. Sulayman bin Harb is: ثقة إمام حافظ (i.e. Trustworthy, Imam and Hafidh), here. Hammad bin Zaid is also: ثقة ثبت فقيه إمام كبير مشهور (i.e. Established as reliable, Jurist and famous great Imam), here. Ghalib al-Qattan is indicated as: ثقة (i.e. Reliable), here. Lastly Bakr bin Abdullah al-Muzani is said to be: ثقة ثبت (i.e. Established as reliable), here. - [3] “Sufyan b. Abu Zuhair heard Allah's Messenger say: Yemen will be conquered and some people will go away (to that country) driving their camels and carrying their families on them and those who are under their authority, while Medina is better for them if they were to know it. Then syria will be conquered and some people will go away driving their camels along with them and carrying their families with them and those who are under their authority, while Medina is better for theni if they were to know it. Then lraq will be conquered and some people will go away (to that country) driving their camels and carrying their families with them and those who are under their authority while Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3201] - [4] “And if thou ask them they will say: We did but talk and jest…” [9:65]. Said Qatadah: “As the Messenger of Allah, Allah bless him and give him peace, was heading for the Battle of Tabuk, a hypocrite, who was ahead of him, said: 'Does this man really hope to conquer the castles and fortresses of Syria? Far be it! Far be it'. Allah, exalted is He, informed His Prophet about what they said, and so the Prophet ordered the troops to stop marching. He went to those hypocrites and informed them of what they said. They said to him in reply: 'O Messenger of Allah, we were just engaging in idle talk and jesting'. Allah, exalted is He, then revealed this verse”. Zayd ibn Aslam and Muhammad ibn Ka'b said: “One of the hypocrites said at the Battle of Tabuk: 'I have never seen anyone whose belly is more hungry, whose tongue lies more or who is more cowardly in fighting than these reciters of ours', meaning the Messenger of Allah and his Companions. 'Awf ibn Malik said to him: 'You lie; rather, you are a hypocrite! I will inform the Messenger of Allah, Allah bless him and give him peace, of what you have just said'. But 'Awf found that the Qur'an had already informed him. The man went to the Messenger of Allah when he had already mounted his camel and set off and said to him: 'O Messenger of Allah! We were but talking idly and jesting; we were talking the way riders do to make our travelling easy.' Abu Nasr Muhammad ibn Muhammad ibn Abd Allah al-Jawzaqi informed us, Bishr ibn Ahmad ibn Bishr, Abu Ja'far Muhammad ibn Musa al-Halwani, Muhammad ibn Maymun al-Khayyat, Isma'il ibn Dawud al-Mihrajani, Malik ibn Anas, Nafi, Ibn Umar who said: “I saw Abd Allah ibn Ubayy walking in front of the Prophet while being hit by stones and saying: 'O Messenger of Allah! We were only talking idly and jesting!’ And the Prophet: responded: “Was it at Allah and His revelations and His Messenger that ye did scoff ?” [Ref: Tafsir Asbab Al Nuzul, 9:65, by Ali Ibn Ahmad al-Wahidi.] - [5] The scholars of Ummah throughout the ages have reported to have said Prophet (sallallahu alayhi wa aalihi was’sallam) attends funerals of righteous (i.e. Awliyah-Allah) members of his Ummah. And Prophet (sallallahu alayhi wa aalihi was’sallam) performing funeral of Muslims is out of choice and not out of necessity. Maybe he attends with jism mithali (i.e. likeness of his body) or maybe roohani (i.e. spiritual) but definitely with permission and ability granted to him by Allah (subhanahu wa ta’ala). And cholars of Ahlus Sunnah are in agreement that jism haqiqi (i.e. real body) of Prophet (sallallahu alayhi wa aalihi was’sallam) does not leave the heavenly grave of Prophet (sallallahu alayhi wa aalihi was’sallam). - [6]“And he is not …” -: i.e. Muhammad peace be upon him. “… avid of the Unseen …” he is accused with regard to the revelation; and it is also said this means: He is not avaricious (i.e. greedy/miserly).” [Ref: Tafsir Ibn Al-Abbas, 81:24, enhanced by MAR.] “The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad is not following false conjecture about what Allah revealed. Others have recited this Ayah with the `Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy.'' Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad , and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it.'' `Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier.” [Ref: Tafsir Ibn Kathir, 81:24] “And he is not …” This is (referring to Prophet) Muhammad peace and blessing of Allah be upon him. “… upon Ghayb …” This is (referring to) which is hidden of revelation (i.e. Wahi) and news of heavens. “… stingy/miserly …” A variant reading for bi-zanīnin has bi-danīnin meaning that he is not ‘niggardly’ with the Unseen so as to reduce something of it and not disclose it.” [Ref: Tafsir Al Jalalayn, 81:24, distortion rectified by MAR, after comparing with Urdu translation.] - [7]“It is not God’s purpose to leave to abandon the believers in the state in which you O people are where the sincere are intermingled with those otherwise till He shall distinguish read yamīza or yumayyiza till He separates the evil one the hypocrite from the good the believer through the burdensome obligations that will reveal this distinction — He did this on the Day of Uhud. And it is not God’s purpose to apprise you of the Unseen so that you could recognise the hypocrites from the others before the distinguishing; but God chooses He selects of His messengers whom He will apprising him of some of His Unseen as when He apprised the Prophet s of the position of the hypocrites. So believe in God and His messengers; and if you believe and guard against hypocrisy then yours shall be a great wage.” [Ref: Tafsir Al Jalalayn, 3:179] “With regard to the idolaters saying to Muhammad: “You say to us that there are amongst us believers and unbelievers. Show us, O Muhammad, who believes among us and who does not.” Allah then said: “It is not (the purpose) of Allah to leave the believers …” and unbelievers “… in your present state …” of religion until the believer becomes an unbeliever and the unbeliever becomes a believer if it is so in His decree “… till He shall separate the wicked from the good …” the damned from the felicitous, the unbeliever from the believer and the hypocrite from the sincere. “And it is not (the purpose of) Allah to let you know …” O people of Mecca “… the unseen …” such that you know who believes and who does not. “But Allah chooseth …” selects “… of His messengers whom He will …” :- i.e. Muhammad, and informs him of some of the unseen through revelation. “So believe in Allah and His messengers …” believe in all the messengers and Scriptures. “If ye believe …” in Allah and all the Scriptures and messengers “... and ward off (evil) …” ward off disbelief and idolatry, “… yours will be a vast reward.” an abundant reward in Paradise.” [Ref: Tafsir Ibn Al-Abbas, 3:179] - [8] “(He is) the knower of the Unseen …” He knows when the chastisement will happen, “… and He revealeth unto none His secret. Save unto every messenger whom he hath chosen …” He reveals to them some instances of the Unseen, “… and then He maketh a guard …” angels “… to go before him …” before the messenger “… and a guard behind him …” to protect him from the jinn, devils and human beings so that they do not hear Gabriel reciting the revelations.” [Ref: Tafsir Ibn Abbas, 72:26/27] “Knower He is of the Unseen what is hidden from servants and He does not disclose He does not reveal His Unseen to anyone from mankind. except to a messenger of whom He approves. Then in addition to disclosing to him what He will to disclose of it by way of making it a miracle for him He despatches He appoints and sends forth before him namely the Messenger and behind him watchers angels to preserve him until He has conveyed it to him as part of the entire revelation.” [Ref: Tafsir Al Jalalayn, 72:26/27] - [9] Zaati Ilm al-Ghayb (i.e.Personal/Intrinsic Knowledge Of Ghayb): It is He who has the knowledge of Ghayb by His self. His Ghayb is His Own. None has taught Him, or revealed to Him, or shown Him. His Knowledge of Ghayb was inherently His Own. - [10] The implications have been inserted into following verse: If I Muhammad (sallallahu alayhi wa aalihi was’sallam) had ability to possess Zaati knowledge of Ghayb then I could have secured for my self abundance of wealth and no harm could have touched me because I would have known the events to unfold and would have manipulated them in my favour.

Introduction: Deobandi brother, Mustafvi, had private discussion on subject of Hadhir Nazir. When it was argued and substantiated with evidence that a witness must hear and see events to which he claims to be witness, otherwise claimant cannot be truthful witness. His defence was and refutation of Hadhir Nazir was; when a truthful Bakr is informed by another truthful Amr then Bakr can bear witness to events [and the witnessing would is acceptable in court of law]. He then employed a Hadith and implied Prophet (sallallahu alayhi wa aalihi was’sallam) too can and will bear witness on day of judgment on account of being informed by truthful/reliable witnesses. And I responded with material below. Note he did not spell out his point as I have expressed it but this is how he wished to refute the creed of Hadhir Nazir. My then response to his point is being presented for this article with improvements. It went unanswered and if Allah (subhanahu wa ta’ala) wills will remain, unchallenged. Brother Mustafvi Argued – Witnessing Upon Being Informed By Another: “It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases. One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy. And it is clear from the hadith you presented in your post that Ummat-e-Muhammadiyah (sallallahu alayhi wa aalihi was’sallam) will be witnessing over other ummats soley on the basis of being informed by Prophet (sallallahu alayhi wa aalihi was’sallam): “‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So Muhammad and his ummah will be called, and it will be said to them: ‘Did this one convey the message to his people?’ They will say: ‘Yes.’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’” That is the words of Allaah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” Than you said: … do you mean by the words " move from place to place " that Prophet (sallallahu alayhi wa aalihi was’sallam) can be hazir nazir at different places at different times and is not hazir nazir all the time at all the places?” [Ref: Mustafvi, Private Discussion, Publicised, Post 2.] Witness And Testimony Of Witness In Court: To begin with a truthful witness must possess qualities of witness to be a truthfull witness: Hadhir (i.e. present) and Nazir (i.e. observing) and ofcourse hearing. Prophet Isa (alayhis salam) said: I was witness whilst I was among them. Meaning he was witness when he was Hadhir among his Ummah:"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] Secondly a witness must see the events he is bearing witness to be truthful witness: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and brother of Yusuf (alayhis salam) said: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] Secondly, agreed that one can be a witness without being present phisically and actually without seeing the events he is bearing witness about but question is: Can a person be deemed a truthfull witness if he/she has not seen/heard the events to which he/she is bearing witness to? What is a man who bears witness in court of law without seeing/hearing and without being present at the events: Is he deemed unfit to testify and will he not be deemed a liar? And will someone receive punishment in court of law when the reality of alleged ‘witness’ not witnessing is known to judge? If mankinds judges will not then how will the grandest court of Allah (subhanahu wa ta’ala) and how the all-knowing Judge will accept such testimony? Witnessing Of Ummah In Defence Of Prophets: Ummah of Prophet (sallallahu alayhi wa aalihi was'sallam) clearly will declare that they are bearing witness just on the basis of being told by Prophet (sallallahu alayhi wa aalihi was'sallam). And this is clearly against the verses of Quran which emphatically state one has to be Hadhir: "and I was a witness over them whilst I dwelt amongst them; ..." and Nazir: "And one of her household saw (this) and bore witness, (thus):-" and upon being first hand witness and knowing the event one can bear witness: "... we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" Therefore the witnessing of the Ummah of Prophet (sallallahu alayhi wa aalihi was'sallam) will be testifying of their faith in Allahs Quran and Prophets teaching. Note Allah (subhanahu wa ta’ala) said: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Note this indicates Prophet (sallallahu alayhi wa aalihi was’sallam) specificly has been sent as a Witness. Here the verse clearly means seeing/hearing and present type of witness. Also note that the verse does not say you will be witness on the day of judgemnt, it says you are sent as a witness [in dunya]. If he was witness of type who bears witness after being told by another then would a witness be appropriate word in the verse or a Messenger - such as: O Prophet! Truly We have sent you as a Messenger, a Bearer of Glad Tidings, and Warner. And Messenger would fit the meaning you give because he has been told by Allah subhanahu wa ta’ala) and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) being Messenger passed the message to his Ummah - who then will be bearing witness against Ummats of previous Prophets. Yet the word Witness has been used. Either Allah (subhanahu wa ta’ala) didn’t know the meaning of witness or Allah subhanahu wa ta’ala) knows the meaning of word witness but you have not understood the verse as it should be understood.[1] Ummah Testified Due To Being Informed, Qiyas; So Will Prophet: You have reffered to the hadith and it states that Ummah will bear witness and Ummah will be questioned who told you they will say our Prophet (salllalahu alayhi wa aalihi was'sallam) has informed us. And on the basis of this you conclude that one can bear witness by being told by a reliable individual and in the context this would mean Ummah is bearing witness on account of what Prophet (salllalahu alayhi wa aalihi was'sallam) has told them because he is reliable, truthful. Even for sake of argument agree to this argument of yours. Would you like to quote me a single verse of the Quran or hadith which states that Prophet (salllalahu alayhi wa aalihi was'sallam) will bear witness on account of him being told by someone reliable. In your argument Ummah is bearing witness upon being told and on basis of reliability of Prophet (salllalahu alayhi wa aalihi was'sallam) but on who has informed Prophet (sallalahu alayhi wa aalihi was'sallam) and on whos reliability is Prophet (salllalahu alayhi wa aalihi was'sallam) bearing witness? You may reply; on being informed by Allah (subhanahu wa ta'ala) and on reliability of Allah (subhanahu wa ta'ala). Then I demand a verse, a Hadith, which states Prophet (salllalahu alayhi wa aalihi was'sallam) will be bearing witness upon being informed by Allah (subhanahu wa ta'ala).You should know that in matters of Aqeedah (i.e. creed), there is no Qiyas (i.e. analogy), no leap of faith, and no ijtihad. The requirement is definitive, explicit evidence and your argument hinges on Qiyas; Ummah will be bearing witness upon being told, so will Prophet (sallallahu alayhi wa aalihi was’sallam) bear witness upon being told, and this type of Qiyas is not acceptable. Believing Prophet (sallallahu alayhi wa aalihi was’sallam) is a witness and will be bearing witness on account of being informed by truthfull is akin to believing Allah (subhanahu wa ta’ala) is NOT witness upon the deeds of Jinn and mankind as the events transpire but he is witness/witnessing deeds based on being presented to Him by angels on Thursday and Monday.[2] Witnessing Of Prophet Is Inclusive Of All Ages: Your Qiyas is against the verse of Quran which explicitly states: O Prophet (salllalahu alayhi wa aalihi was'sallam) We have sent you as a Shahid: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Note being sent as a Shahid implies hearing, seeing type of Shahid and not blind, deaf type of Shahid because if a Shahid was blind, deaf he cannot be Shahid. And Prophet (salllalahu alayhi wa aalihi was'sallam) has been sent as a Shahid Mutliq (i.e. absolute Witness) -: Meaning Allah (subhanahu wa ta’ala) did not say: You’re currently witness over what you see/hear with your eyes and ears during your life. Instead Allah (subhanahu wa ta’ala) stated we have sent you as a Shahid and specified no detail to restrict its application. Prophet (sallallahu alayhi wa aalihi was’sallam) is witness over the nations of earlier Prophets as following Hadith indicates: “… It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and we know he will be bearing witness regarding earlier nations therefore natural conclusion is that he has witnessed the events due to which he has informed the Ummah and due to which he will support witnessing of his nation on judgement day. In other words, when Allah (subhanahu wa ta’ala) stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner."] He did not exclude the witnessing of deeds of earlier nations instead Allah (subhanahu wa ta’ala) declared; Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a hearing/seeing type of witness who has witnessed the past and is to witness the future. Conclusion: To reject actual witnessing of deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) is akin to believing Allah (subhanahu wa ta’ala) is Shahid but He is not directly witnessing the events as they transpire but Allah (subhanhu wa ta’ala) is witness via angels presenting Him actions on Thursday and Monday. In simple words one rejects direct witnessing of Allah (subhanahu wa ta’ala) via distortion of natural meaning, based on authentic evidence and sickness of heart. Prophet (sallallahu alayhi wa aalihi was’sallam) informing his Ummah and Ummah bearing witness in defence of Prophets is established from Ahadith. To believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness and will support the witnessing of his followers on account of being informed by another is without scriptural warrant and it is based on Qiyas and this is extremely heretical because this beliefe is against clear verses of Quran which state Prophet (sallallahu alayhi wa aalihi was’sallam) is sent as a Shahid/Witness. Instead of holding the obvious meaning -; the one whose heart is sick is inclined to distort the natural meaning of Shahid to mean Shahid-without-witnessing. Wama alayna ilal balaghul mubeen Muhammed Ali Razavi Footnotes: - [1] “My dear brother a truthful witness must possess two qualities of Hadhir, Isa alayhis salam said, I was witness whilest i was among them meaning he was witness when he was Hadhir among his Ummah:"Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." [Ref: 5:117] Secondly a witness must see the events he is bearing witness to be truthful witness: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!"[Ref: 12:26] and brother of Yusuf alayhis salam said: "Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" [Ref: 12:81] Agreed that one can be a witness without being present phisically and actually without seeing the events he is bearing witness about. But question is CAN A PERSON BE A TRUTHFUL WITNESS IF HE HAS NOT SEEN THE EVENTS HE IS BEARING WITNESS ABOUT? What is a man who bears witness in court of law without seeing, hearing and without being present at the events, is he not termed a liar? Also note the Ummah of Prophet (sallalahu alayhi was'sallam) clearly will declare that they are bearing witness just on the basis of being told by [Allah subhana wa ta'ala in the Quran and] Prophet (sallalahu alayhi was'sallam). And this is clearly against the verses of Quran which emphatically state one has to be hadhir: "and I was a witness over them whilst I dwelt amongst them; ..." and nadhir: "And one of her household saw (this) and bore witness, (thus):-" and upon being first hand witness and knowing the event one can bear witness: "... we bear witness only to what we know [from first hand experience], and we could not well guard against the unseen!" Therefore the witnessing of the Ummah of Prophet (sallalahu alayhi was'sallam) will be testifying of their faith in Allahs Quran and Prophets teaching. Note Allah (subhana wa ta'ala) said: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] this means he has been speificly sent as a Witness. Here the verse clearly means seeing, hearing, present type of witness. Also note that the verse does not say you will be witness on the day of judgemnt, it says you are sent as a witness [in dunya] and if he was witness of type who bears witness after being told by another then would a witness be appropriate word in the verse or a Messenger? And messenger would fit the meaning you give because he has been told by Allah who and he passed the message to his Ummah who is bearing witness against Ummats of previous Prophets. Yet the word Witness has been used. Either Allah (subhana wa ta'ala) didnt know the meaning of witness or Allah knows the meaning of word witness but you have not understood the verse as it should be understood.” [Ref: Discussion: Hadhir Nazir, Post 2.] - [2] “You have reffered to the hadith which states that Ummah will bear witness and Ummah will be questioned who told you they will say our Prophet (salllalahu alayhi was'sallam) has informed us. And on the basis of this you conclude that one can bear witness by being told by a reliable individual and in the context this would mean Ummah is bearing witness on account of what Prophet (sallalahu alayhi was'sallam) has told them because he is reliable, truthful. Lets even for sake of argument agree to this argument of yours. Would you like to quote me a single verse of the Quran or hadith which states that Prophet (sallalahu alayhi was'sallam) will bear witness on account of him being told by someone reliable. In your argument Ummah is bearing witness upon being told and on basis of reliability of Prophet (sallalahu alayhi was'sallam) but on who has informed Prophet (sallalahu alayhi was'sallam) and on whos reliability is Prophet (sallalahu alayhi was'sallam) bearing witness? You may reply; on being informed by Allah (subhana wa ta'ala) and on reliability of Allah (subhana wa ta'ala). Then I demand a verse, a hadith, which states Prophet (sallalahu alayhi was'sallam) will be bearing witness upon being informed by Allah (subhana wa ta'ala) and on the reliability of Allah (subhana wa ta'ala). You should know that in aqeedah there is no qiyas, no leap of faith, no ijtihad, definitive, explicit evidence is required and your argument hinges on Qiyas; Ummah will be bearing witness upon being told, so will Prophet bear witness upon being told. Your this Qiyas is against the verse of Quran which explicitly states O Prophet (sallalahu alayhi was'sallam) we have sent you as a Shahid. And being sent as a Shahid implies hearing, seeing type of Shahid and not blind, deaf type of Shahid because if a Shahid was blind, deaf he cannot be Shahid. And Prophet (sallalahu alayhi was'sallam) has been sent as a Shahid mutliq. Hence his witnessing on the day of judgement would be seeing, hearing type of witnessing. And verse 33:45 in reality is the key which explains in which meaning Prophet (sallalahu alayhi was'sallam) will being bearing witness i.e. a Shahid who was sent as a hearing seeing type of Shahid.” [Ref: Discussion: Hadhir Nazir, Post 11.]

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) was and is witness upon mankind observing the deeds of Muslims and non-Muslims. The anti-Islamic element disbelieves in this teaching of Quran and strives to refute this belief with distorted understanding of Quran and Hadith. This article will address an argument based on incorrect understanding of verse. And if Allah (subhanahu wa ta’ala) wills correct interpretation of the verse not only refute the argument of anti-Islam element but will establish Islamic belief. 0.0 - BackGround To Origin Of Argument: While ago I frequented IslamicAwakening forum [as SkippedPath] which was owned and run by Khawarij of Najd. Someone initiated discussion on topic of Hadhir Nazir seeking help from members on subject of Hadhir Nazir. Anti-Islamic members of the forum chipped-in and contributed a ‘refutation’ of Islamic belief. One members suggested the following: “Another argument against this statement can be verse 15 of Surah Muzzammil:- “Undoubtedly, We sent towards you a Messenger who is a witness over you, as We sent to Firawn a Messenger. “ (73:15) If by witness, Sufis and Barelvis mean Haazir wa Naazir, then they have to give the same status to Musa (alayhis salam). Will they accept the same for Musa (alayhis salam) as well?” At that juncture I was too busy to respond and decided save a random portion of content with link of thread. With intention that saved content will remind me of subject of content of discussion and when time becomes available I will respond to academic arguments in the thread. Unfortunately the forum has been closed over two years and I am unable to access the content leaving me with little material to work with. 0.1 - Tafsir Of Surah Muzammils Verse 15: Allah (subhanahu wa ta’ala) narrates the story of Prophet Musa (alayhis salam) and details how Prophet Musa (alayhis salam) was prepared by Allah (subhanahu ta’ala) to be sent as a witness to Fir’aun: "So when he reached it (the fire), he was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily I am Allah, the Lord of the Alameen! And throw your stick!" But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa! Draw near, and fear not. Verily, you are of those who are secure. "Put your hand in your bosom, it will come forth white without a disease; and draw your hand close to your side to be free from the fear. These are two proofs from your Lord to Fir'aun and his chiefs. Verily, they are the people who are rebellious." [Ref: 28:30/32] Then Allah (subhanahu wa ta’ala) instructed Prophet Musa (alayhis salam) to go to Fir’aun but Prophet Musa (alayhis salam) sought to excuse himself on account that his ability of speech is hampered and he isn’t fluent and elequent as his brother Prophet Haroon (alayhis salam). Allah (subhanahu wa ta’ala) appointed Prophet Haroon (alayhis salam) as a Prophet and instructed both of them to go to Fir’aun and ask him to let the Bani Israel go free: “Then We sent after them Moses with Our signs to Pharaoh and his establishment, but they were unjust toward them. So see how was the end of the corrupters. And Moses said, "O Pharaoh, I am a messenger from the Lord of the worlds. (And I am) obligated not to say about Allah except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel." [Ref: 7:103/105] "And (mention) when your Lord called Moses. (Saying): "Go to the wrongdoing people -: to the people of Pharaoh. (And say to them) Will they not fear Allah?" He said: "My Lord, indeed I fear that they will deny me. And that my breast will tighten and my tongue will not be fluent, so send for Aaron. And they have upon me a [claim due to] sin, so I fear that they will kill me." Said: "No! Go both of you with Our signs; indeed, We are with you, listening. Go to Pharaoh and say: 'We are the Messengers of the Lord of the worlds: 'Send with us the Children of Israel.'" [Ref: 26:10/17] Once Prophet Musa (alayhis salam) and his brother Prophet Haroon (alayhis salam) they reached Fir’aun they told him; they have been sent by Allah (subhanahu wa ta’ala), his Lord and Lord of his fore-fathers. But when Prophet Musa (alayhis salam) offered to give evidence of his Prophet-hood and Fir’aun accepted the challenge. After seeing the miracle he sought advice of his ministers and they advised him to postpone until he has gathered magicians to compete with Prophet Musa (alayhis salam). Fir’aun gathers his magicans and attempts to compete with Prophet Musa (alayhis salam): “(Pharaoh) said, "If you take a god other than me, I will surely place you among those imprisoned." (Moses) said, "Even if I brought you proof manifest?" (Pharaoh) said, "Then bring it, if you should be of the truthful." So (Moses) threw his staff, and suddenly it was a serpent manifest. And he drew out his hand; thereupon it was white for the observers. (Pharaoh) said to the eminent ones around him, "Indeed, this is a learned magician. He wants to drive you out of your land by his magic, so what do you advise?" They said, "Postpone (the matter of) him and his brother and send among the cities gatherers.Who will bring you every learned, skilled magician." So the magicians were assembled for the appointment of a well-known day. And it was said to the people, "Congregate will you?" [Ref: 26:29/39] Prophet Musa (alayhis salam) gives the magicians the first oppurtunity to demonstrate their skill and they throw the ropes and staffs and all seem to be snakes. Then Prophet Musa (alayhis salam) throws his staff and turns to snake and devours all the snakes. Fir’aun’s magician are defeated and they accept Islam. He threatens them with death but they remain firm on their faith. Fir’aun accuses Prophet Musa (alayhis salam) being the leader/teacher of the magicians: “Moses said to them, "Throw whatever you will throw." So they threw their ropes and their staffs and said, "By the might of Pharaoh, indeed it is we who are predominant." Then Moses threw his staff, and at once it devoured what they falsified. So the magicians fell down in prostration (to Allah). They said, "We have believed in the Lord of the worlds, the Lord of Moses and Aaron." [Ref: 26:43/48] Alhasil it is evident Allah (subhanahu wa ta’ala) sent to Prophet Musa (alayhis salam) and Prophet Haroon (alayhis salam) Fir’aun and they went to him in person. And this is what Allah (subhanahu wa ta’ala) mentioned in the following verse: "Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a Messenger. But Pharaoh disobeyed the messenger, so We seized him with a ruinous punishment." [Ref: 73:15/16] 1.0 - Fundamental Fact Regarding A Witness: Every witness is Hadhir (i.e. present) and Nazir (i.e. seeing/hearing). It is not important for a witness to be to witness absolutely everything of universe or everything of earth. Instead as long as the claimant has witnessed the events to which he/she bears witness in court he/she is truthful witness. And to be witness (in limited/resctricted sense as result of envoriment) one must be Hadhir and Nazir. If a witness is not Hadhir, or someone claims witness does not have to be Hadhir, then this would imply witness does not exist and something which doesn’t exist its Nazir cannot exist without it. Fundamental requirement for a witness is to be Hadhir Nazir. 2.0 - Prophet Musa Sent As A Witness To Fira’aun: Allah (subhanahu wa ta’ala) states: "Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a Messenger. But Pharaoh disobeyed the messenger, so We seized him with a ruinous punishment." [Ref: 73:15/16] Note he was sent as a witness to Fir’aun and Quran explains some of the events that transpired and some of events which Prophet Musa (alayhis salam) witnessed, Fir’aun say and do. Now coming to the question: “If by witness, Sufis and Barelvis mean Haazir wa Naazir, then they have to give the same status to Musa (alayhis salam). Will they accept the same for Musa (alayhis salam) as well?” The answer is emphatic: Yes! Prophet Musa (alayhis salam) was sent to Fir’aun as a Messenger and as a witnes. In simple words, Prophet Musa (alayhis salam) was Hadhir Nazir (i.e. witness) upon actions of Fir’aun. 2.1 - Prophet Musa Witnessing Deeds Of Fir’aun Is Essential Part Of Islamic Belief: We Muslims cannot deny and reject this fundamental fact of the verse nor any sane and reasonably educated Muslim would negate this. Even Kharijis of Najd cannot reject this factual teaching of Islam. The verse does not state prophet Musa (alayhis salam) is witness upon mankind but the verse says Prophet Musa (alayhis salam) was sent as a witness (i.e. Hadhir Nazir) upon deeds of Fir’aun. No one who recites, there is none worthy of worship except Allah, Muhammad is Messenger of Allah, will disbelieve in Prophet Musa (alayhis salam) being Hadhir and Nazir (i.e. witness) over deeds of Fir’aun except a Jahil. Prophet Musa (alayhis salam) is Hadhir Nazir (i.e. witness) upon to whom he was sent as a witness. 2.2 - Prophets Are Witnesses Over Their Own Nations: Allah (subhanahu wa ta’ala) stated, every nation was sent a Messenger: “And for every nation there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.“ [Ref: 10:47] And Allah (subhanahu wa ta’ala) in another verse states, every nation was sent a Messenger and he proclaimed one fundamental message – worship Allah (subhanahu wa ta’ala) and sinful activities encouraged by Satan: “And verily, We have sent among every nation a Messenger (proclaiming): "Worship Allah, and avoid Taghut (i.e. Satan)." Then of …“ [Ref: 10:36] In the following two verses it becomes evident that Allah (subhanahu wa ta’ala) will call from every nation a witness to be witness against nation which they were sent: “And on that day We shall raise from every nation a witness against them from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] “And We shall take out from every nation a witness, and We shall say: "Bring your proof." Then they shall know that the truth is with Allah (Alone), and the lies (false gods) which they invented will disappear from them.” [Ref: 28:75] Every nation being sent a Messenger and every nation having a witness against them on judgment day indicates; every nation was sent a Messenger to be witness over them and on the day of judgment Allah (subhanahu wa ta’ala) will call this Messenger to be a witness against his nation. Alhasil every nation, including Prophet Musa (alayhis salam), received a Messenger of Allah as a witness and therefore every Messenger was witness (i.e. Hadhir Nazir) over his nation. 3.0 – Prophet Muhammad A Witness Like Prophet Musa: Allah (subhanahu wa ta’ala) states, Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent to people of Makkah, Madinah, Arabia and world, as a Messenger and a witness, like Prophet Musa (alayhis salam) was sent to Fir’aun: "Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a Messenger. But Pharaoh disobeyed the messenger, so We seized him with a ruinous punishment." [Ref: 73:15/16] Prophet Musa (alayhis salam) went to deliver the message with miracles and he Hadhir Nazir witness over deeds of Fir’aun and this naturally too applies to Prophet (sallallahu alayhi wa aalihi was’sallam). He has been sent to Jinn and mankind as a Messenger and he is witness over us. 3.1 – The Commentators Of Quran And Chapter 73 Verse 15: Imam Jalal al-Din Suyuti (rahimullah) interpreted the verse that Prophet (sallallahu alayhi wa aalihi was’sallam) is witnessing the deeds of people of Makkah and on the day of ressurection he testify against them: “We have indeed sent to you O people of Mecca a Messenger namely Muhammad s to be a witness against you on the Day of Resurrection to any disobedience that you engage in just as We sent to Pharaoh a messenger namely Moses peace be upon him.” [Ref: Tafsir Al Jalalayn, 73:15, here.] And in this context the implication is Prophet Musa (alayhis salam) did too witness the deeds of his Ummah and Fir’aun and he will also bear witness against them on the day of judgment for their sins. Also note Imam Jalal al-Din Suyuti (rahimullah) only interpreted verse in the historical context, in which the verse was revealed. And it also can be interpreted in wider context Jinn and mankind because Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to entire Jinn and mankind. And before you let loose your horses of accusations hear-out what Hafidh Ibn Kathir (rahimullah) has stated in regards to this verse: “Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind: “Verily, We have sent to you a Messenger to be a witness over you, …” Meaning witnessing your deeds: “… as We did send a Messenger to Fir`awn. But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.” [Ref: Tafsir Ibn Kathir, 73:15, here.] Hafidh Ibn Kathir (rahimullah) interpreted the verse in context of Quraysh and mankind and specified that Prophet (sallallahu alayhi wa aalihi was’sallam) sent as a Messenger. And to be witness over Quraysh and Mankind in meaning witnessing of their deeds. This reveals Hafidh Ibn Kathir (rahimullah) believed in Islamic belief of Hadhir Nazir which partly consists of beliefe; Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is witnessing the deeds of Jinn/Mankind. Naturally in the context of entire verse meaning of witnessing the deeds of Fir’aun and Bani Israel is also being affirmed for Prophet Musa (alayhis salam). 3.2 - Uniqueness Of Prophet Muhammad’s Station Of Shahid: We the Muslims believe every nation was sent a Messenger and a witness. And their Prophet-hoods and their stations of witnessing were limited/restricted to the nations they were sent to. Hence their witnessing of deeds was limited/restricted to people to whom they were sent to and they will bear witness against the evil deeds of their nations on judgment day. The last and final Prophet, Muhammad the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam), has been sent to entire Jinn and Mankind as a Messenger and Witness. Therefore he is witness over the deeds every nation earth including those who have accepted Islam and those who rejected it. And on the day of judgment Allah (subhanahu wa ta’ala) will call him to bear witness over the deeds of nations which passed before his birth: “And on that day We shall raise from every nation a witness against them from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] Note to be witness over the nations passed before him for him to be truthful witness he must have observed the events unfold. And Prophets do not bare false testimony. Hadith reveals Prophet Nuh (alayhis salam) will call upon Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and his Ummah to be witness against his own nation. Prophet (sallallahu alayhi wa aalihi was’sallam) has informed his Muslim Ummah; Prophets delivered the message. Hence when testimony of his Ummah will be challenged then Prophet (sallallahu alayhi wa aalihi was’sallam) who witnessed the events as they unfolded will bear witness in defence of Prophets that they delivered the message. And he will testify that he has informed his Ummah that Prophets delivered the message. The station of Hadhir Nazir (Shahid/Witness) for Prophet (sallallahu alayhi wa aalihi was’sallam) is unique in sense that he is Witness over the Jinn and Mankind since his station of Witness was perfected in him. And he is witness over the deeds of nations passed before him. Conclusion: Witness must be Hadhir (i.e. present) and Nazir (i.e. observing, and hearing). Every Prophet is witness over his own nation and Prophet Musa (alayhis salam) is no different. He was sent to be witness over Fir’aun and Bani Israel. He will be called to bear witness against the sinful deeds of Fir’aun and his own nation. Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is unique in his station of Shahid/Witness because he was sent to entire Jinn and Mankind. And therefore his witnesses the deeds of both kinds. Also he is witness over the deeds of nations passed before him due to which Prophets will ask him to bear witness in their defence and ask him Ummah to bear witness also because RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has informed his Ummah that Prophets delivered the Message. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: We the Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the ability witnessing the deeds of Jinn and mankind. The anti-Islam element attempts to discredit this teaching of Islam by using various evidences from Quran and Hadith in hope of refuting Muslims. Some of their arguments are evidently convincing and anyone not aware of Islamic counter responses will be swayed by them. And reasoning based on Prophet (sallallahu alayhi wa aalihi was’sallam) repeating Prophet Isa’s (alayhis salam) statement is one such argument; I was Shaheed over them while I lived amongst them. When You raised me You was watcher over them, and you’re Shaheed over all things. Even though it has been explained convincingly by Muslim scholars but the porponents of anti-Islamism and those who have their hearts/minds poisoned by anti-Islam elements propaganda are unable to see past their argument unless the obvious implications of their evidence are refuted in light of clear and emphatic evidence. 0.0 - Anti-Islamic Element Argument Against Hadhir Nazir: A Khariji quoted following material from one of my articles: “… himself with permission and power granted by Allah (subhanahu wa ta’ala). Therefore natural conclusion would be; Hadhir Nazir ability is negated for Ummah, or in other words hearing/seeing type of witnessing is negated for Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but not for Prophet (sallallahu alayhi wa aalihi was’sallam).” [Ref: Hadhir Nazir Objection: If Prophet Is Hadhir Nazir Is His Ummah … here.] He said argued: Just as hearing/seeing of Ummah was negated of Ummah by Prophet (sallallahu alayhi wa aalihi was’sallam) in the very same manner hearing/seeing of actions of Ummah was negated by Prophet (sallallahu alayhi wa aalihi was’sallam). In support of his position he quoted the words of Prophet Isa (alayhis salam) which Prophet (sallallahu alayhi wa aalihi was’sallam) will also repeat: “Then I will say as the pious slave of Allah [Isa the son of Mary] said: ”And I was a Shaheed over them while I dwelt amongst them. When you took me up, you were the Watcher over them, and you are a Shaheed to all things." [Ref: Bukhari, B55, H568] On basis of this statement he argued Prophet (sallallahu alayhi wa aalihi was’sallam) negated being Shaheed over his own Ummah just like Prophet Isa (alayhis salam) will negate being Shaheed over his own Ummah. He argued; if he was witnessing the actions of his Ummah Muslimah, including apostates then he would not negate witnessing their deeds. Therefore only logical conclusion is that Prophet (sallallahu alayhi wa aalihi was’sallam) is not witnessing the deeds (i.e. is not Hadhir Nazir). Khariji was directed toward following two articles: i) here. ii) here, and was asked to contact me if he is not satisfied with the answers given in these two articles and he did. 1.0 - Shaheed In Meaning Of Witness And Its Implications: Prophet (sallallahu alayhi wa aalihi was’sallam) stated, regarding the apostates of his Ummah he will say what Prophet Isa (alayhis salam) said about apostates of his own Ummah: “… and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said: …” [Ref: Bukhari, B55, H568] And Prophet (sallallahu alayhi wa aalihi was’sallam) will say like Prophet Isa (alayhis salam) will said: “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb (i.e. Watcher) over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." [Ref: Bukhari, B55, H568] If the literal meaning is considered then in the context of question, Prophet Isa (alayhis salam) is negating knowledge of events that lead to him and his mother being elevated to status of gods. By denying his witnessing he is implying that he cannot be responsible for apostasy of his so called followers [because he was not guarding them and] when he is not even aware how they elevated him and his mother to status of gods beside Allah (subhanahu wa ta’ala). 1.1 - Shaheed In Meaning Of Supervisor And Watcher: Shaheed also means Raqeeb (i.e. supervisor) in this verse due to words Shaheed and Raqeeb being interchanged in: “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb (i.e. Watcher, or Supervisor) over them, and you are a Shaheed to all things…”. Following is example of how words can convey meaning of each other: You were night-watch of the town and you’re guardian over the lives and property of its resident folk. The sentence conveys the meaning that person was night-watch and currently is guardian (i.e. night-watch) with task of protecting the lives and property of resident of town because being guardian/night-watch results in protecting the lives and property. The same meaning could have been conveyed if guardian was replaced with night watch: You were night-watch of the town and you’re night-watch over the lives and property of its resident folk. In similar fashion Prophet Isa (alayhis salam) used the word Shaheed and then he used word Raqeeb to explain the intending meaning of Shaheed. The normal construct of sentence would have been if literal meaning of Shaheed was intended: “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Shaheed over them, and you are a Shaheed to all things…” But Prophet Isa (alayhis salam) replacing word Shaheed with Raqeeb revealed Prophet Isa (alayhis salam) used the word Shaheed in meaning of Raqeeb. In other words: “And I was a Raqeeb (i.e. watchful guardian) over them while I dwelt amongst them. When you took me up you were the Raqeeb over them, and you are a Shaheed to all things…” Coming to meaning of Raqeeb. Raqeeb has many meanings but guardian is part of following meanings: “... to look, watch, to be vigilant; to expect, anticipate, await; to keep an eye on, detect, observe; to be mindful of; to be a spy, scout, observer; to regard, hold in consideration, respect.” [Ref: Wahiduddin.net] Please visit the link and note, synonymous with Hafeez and Muhaymin. So in this context Prophet Isa (alayhis salam) is saying that he was vigilant guardian, supervising protector over his Ummah when he was living amongst the people. After you raised me up alive you was guardian/witness over them. In other words I am not responsbile for the apostates of my Ummah because I was responsible for protecting and guiding [and delivering the message] while I lived amongst them after I was raised, O Allah (subhanahu wa ta’ala), You was observing guardian over them. In this context he is saying that he is not responsible for actions of His Ummah because he was only tasked to be watchful guardian while he was alive. 1.2 - Shaheed In Meaning Of Hafeez/Guardian: In the Hadith it is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) would say regarding apostates: And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise.’" [Ref: 5:117] In a verse Allah (subhanahu wa ta’ala) says to Prophet (sallallahu alayhi wa aalihi was’sallam); he is not sent to be the guardian (i.e. Hafeez) over apostates: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] Therefore Prophet (sallallahu alayhi wa aalihi was’sallam) is negating what was negated for him by Allah (subhanahu wa ta’ala) in verse 4:80 by saying: And I was a Hafeez over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise.’" Note it was already established Raqeeb is also in meaning of Shaheed and Hafeez is also of similar meaning. So what Prophet (sallallahu alayhi wa aalihi was’sallam) meant is being presented in detail and with clear implications: O Allah! I was Raqeeb/Hafeez over them while I was alive amongst them (because then these apostates were actually Muslims hence I was Raqeeb/Hafeez over them) When You took me up (after my death then) You was Shaheed over them (i.e. people who later became apostates), and you are Shaheed to all things. 2.0 – Prophet Muhammad Witnessing The Deeds Of Muslims: It is recorded in a Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses our good and bad deeds: “Narrated Sulayman bin Harb, Hammad bin Zaid, Ghalib al Qattan, Bakr bin Abdullah al-Muzani: RasoolAllah (sallallahu alayhi wa aalihi was’sallam) said:My life is good for you [because] Hadith are narrated for you and you narrate them. When I die then in my death there is good for you [because] your actions are presented to me. If I see goodness I will praise Allah and if I see otherwise I will seek forgive for you from Allah.”[1] All the narrators of this Hadith are reliable. Sulayman bin Harb is: ثقة إمام حافظ (i.e. Trustworthy, Imam and Hafidh), here. Hammad bin Zaid is also: ثقة ثبت فقيه إمام كبير مشهور (i.e. Established as reliable, Jurist and famous great Imam), here. Ghalib al-Qattan is indicated as: ثقة (i.e. Reliable), here. Lastly Bakr bin Abdullah al-Muzani is said to be: ثقة ثبت (i.e. Established as reliable), here. In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “It was narrated from Abu Dharr that the Prophet said: "My nation was shown to me with their good deeds and bad deeds. Among their good deeds I saw a harmful thing being removed from the road. And among their bad deeds I saw sputum in the mosque that had not been removed." [Ref: Ibn Majah, B33, H3683] Same is also recorded in Sahih of Imam Muslim (rahimullah) but a different chain of narration: “Abu Dharr reported:The Apostle of Allah said: The deeds of my people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and the sputum mucus left unburied in the mosque among their evil deeds.” [Ref: Muslim, B4, H1126] This establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the deeds of his entire Ummah even before he departed from this world. These Ahadith establishe that Prophet (sallallahu alayhi wa aalihi was’sallam) could not have and did not use Shaheed in meaning of witness. In other words he did not say; I was not witness on my Ummah until I was amongst them. 2.1 - Witnessing To Guard Muslims From Hell-Fire: It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “My life is good for you (because) Hadith are narrated for you and you narrate them. When I die then in my death there is good for you (because) your actions will be presented to me. If I see goodness I will praise Allah and if I see otherwise I will seek forgive for you from Allah.”[2] This Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the actions of Muslims even after his death and seeks forgiveness from Allah (subhanahu wa ta’ala) on behalf of his followers. His invoking Allah (subhanahu wa ta’ala) is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) is Raqeeb/Hafeez over Muslims even after his death. It is my understanding that Allah (subhanahu wa ta’ala) made this arrangement so Prophet (sallallahu alayhi wa aalihi was’sallam) could intercede on behalf of his Ummatis and invoke Allah (subhanahu wa ta’ala) fulfilling the role of Shaheed and Raqeeb/Hafeez over Muslims. Some of the Arabs had abandoned religion of Islam after death of Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore he could not intercede for them and invoke Allah (subhanahu wa ta’ala) for their forgiveness because the actions were no longer presented to him and the verse states: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] Prophet (sallallahu alayhi wa aalihi was’sallam) could only intercede for them until they were Muslims and seek forgiveness for them even after their death but when they departed from religion of Islam their connection with him was severed. Hence their deeds were no longer presented to him for his intercession and they were no longer under guardianship of Prophet (sallallahu alayhi wa aalihi was’sallam) hence when they approach him he will initially be overwhelmed by the events unfolding and address the apostates as companions: “Then some of my companions will take to the right and to the left. I will say: 'My companions![3] 'It will be said, 'They had been renegades since you left them.'” And when he is reminded of what he already knew then in humility he will say: “I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " [Ref: Bukhari, B55, H656] 2.2 - Emulating The Sunnah Of Prophet Isa: Note Prophet Isa (alayhis salam) will say: “… when You did take me up …” in meaning of being raised alive, when You took me up alive. Yet if we apply absolutely every detail in which Prophet Isa (alayhis salam) made the statement then it necessciates that Prophet (sallallahu alayhi wa aalihi was’sallam) too was raised alive. My understanding is that Prophet (sallallahu alayhi wa aalihi was’sallam) will emulate the Sunnah of Prophet Isa (alayhis salam) without every aspect of statement applying to him. Even though entire statement of Prophet Isa (alayhis salam) will be uttered only a portion of it will truly be intended and that portion is indicated in the following Hadith:“I will say: 'O my Lord! My companions!' It will be said: 'You do not know what they innovated after you, they continued to be apostates since you parted from them.' So I will say as the righteous worshipper said: If you punish them, they are your slaves, and if You forgive them, indeed You, only You are the Almighty, the All-Wise." [Ref: Tirmadhi, B11, H2423] 3.0 - Untangling The Web Of Confusion: You argued: ‘If he was witnessing the actions of his Ummah Muslimah and apostates then he would not negate witnessing their deeds.’ You wrongly assumed the verse to be referring to entire Muslim Ummah on basis of its generality when in fact its generality was restricted by the context in which it was used, i.e. apostates. You stated that Prophet (sallallahu alayhi wa aalihi was’sallam) had said regarding the Muslim Ummah and apostates; he was not witnessing their deeds after his death. Yet it is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) did not say: He was not witness over the Muslim Ummah, including apostates, after his death but in fact he said I was not Shaheed over the apostates. And he did not say; he was not witnessing the actions of Muslim Ummah, including apostates, but he said that he was not Raqeeb/Hafeez over the apostates and Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) was Raqeeb/Hafeez over Muslims even after his death. In simple words, Prophet (sallallahu alayhi wa aalihi was’sallam) negated being Hafeez/Raqeeb over the apostates after his death. And he was not sent as Raqeeb/Hafeez over apostates, like the verse states: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] But he is witness and guardian over the Muslims even after his death which you cannot deny because Hadith establishes he witnesses the actions when the angels present them to him. Therefore natural conclusion would be that he was not negating witnessing of the actions of Muslims directly nor via angels presenting. Conclusion: Prophet (sallallahu alayhi wa aalihi was’sallam) will employ the words of Prophet Isa (alayhis salam) for those who became apostates after his death and not for his entire Ummah. Ignoring the witnessing of actions directly -; Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is Shaheed in meaning of witnessing the actions after his death and Shaheed in meaning of guarding the Muslims after his death. And witnessing the deeds of Muslim Ummah via deeds being presented to him, is established. He is merely negating being Shaheed over apostates and that too in meaning of Hafeez and Raqeeb because he is only Raqeeb/Hafeez over the Muslims during his life and after his death. And Prophet (sallallahu alayhi wa aalihi was’sallam) could not have been negating direct witnessing or via angels presenting him deeds of Muslims after his death because Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions via angels is established. And if he was truly negating witnessing of the actions by employing words of Prophet Isa (alayhis salam) then he would have been negating both: directly witnessing the deeds as they transpire and via angels.[4] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، قَالَ ّ ثنا حَمَّادُ بْنُ زَيْدٍ ، قَالَ: ثنا غَالِبٌ الْقَطَّانُ ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : حَيَاتِي خَيْرٌ لَكُمْ ، تُحَدِّثُونَ وَيُحَدَّثُ لَكُمْ ، فَإِذَا أَنَا مُتُّ كَانَتْ وَفَاتِي خَيْرًا لَكُمْ ، تُعْرَضُ عَلَيَّ أَعْمَالُكُمْ ، فَإِنْ رَأَيْتُ خَيْرًا حَمِدْتُ اللَّهَ ، وَإِنْ رَأَيْتُ غَيْرَ ذَلِكَ اسْتَغْفَرْتُ اللَّهَ لَكُمْ [Ref: Khasa’is Ul Kubra, Imam Jalal ad-Deen Suyuti, pages 391/392. Tabaqat-ul-kubra, by Ibn Sa’ad, 2: 194. Majma az-Zawaid, 9:24, by Ali bin Abu Bakr Haythami. Matalib ul Aaliyah, 4: 22-23, H3853, Narrated by Ibn Hajar al-Asqalani through Harith.] - [2] Please note the actions of Muslims are being presented to Prophet (sallallahu alayhi wa aalihi was’sallam) because this is how Allah (subhanahu wa ta’ala) willed it to be. Not to indicate that Prophet (sallallahu alayhi wa aalihi was’sallam) was not witnessing the events as they happen. Allah (subhanahu wa ta’ala) is also presented the actions by angels every Thursday and Monday: “' He said: 'Which two days?' I said: 'Monday and Thursday.' He said: 'Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting."' [Ref: Nisai, B22, H2360] “The deeds are presented on every Thursday and Monday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled.” [Ref: Muslim, B32, H6223] And we do not conclude on this basis that Allah (subhanahu wa ta’ala) is unaware of deeds of mankind and Muslims until their deeds are presented to Him. Despite the evidence we believe Allah (subhanahu wa ta’ala) witnesses the actions as they happen and actions are presented to Him also but behind the deeds being presented there is wisdom. Allah (subhanahu wa ta’ala) willed that actions are presented to Him and his Messenger and we believe without question. - [3] Foolish folk say Prophet (sallallahu alayhi wa aalihi was’sallam) will address the apostates as his companions because he would be unaware that his companions have became apostates. Yet they fail to realise, Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Then some of my companions will take to the right [to paradise] and to the left [side to hellfire].” Which indicates he was aware that some of his companions will become apostates but despite this he did not phrase the statement: “Then some of my companions will take to the right [to paradise] and [apostates] to the left [side to hellfire].” Even in his earthly life while narrating events of judgment day he counted them amongst companions when he knew too well that these people would abandon Islam and become apostates. So if he willed he would have specified. If his act of including the apostates amongst the companions during his life time does not indicate he was unaware of their apostasy then why should him adressing them as his companions mean he was unaware of their apostasy on judgment day? - [4] Readers should note that belief of Hadhir Nazir is based on defintive texts of Quran and in principle it cannot be refuted with inferred arguments and if such arguments could refute then very direct hearing/seeing and knowledge of Allah (subhanahu wa ta’ala) can be negated/refuted, here.

Salam alayqum, Meray bhai esi kohi baat nahin heh. Aap kissi naik aur mukhlis Shaykh say bayt ho jahen. Aap kay pesay mafooz hen fikr nah keren. Agar Peer Sahib kamil Peer huway toh aap ko Namaz, Roza, Zikr, Nawafil ka hee hokam keren gay. Agar aap khud un ko tofay mein kuch denh toh aap ki marzi.

Salam alayqum, England mein aaj Friday ko Eid thee jis waja say masroof raha. Allamah Saeed Ahmad Kazmi (rahimullah alayhi ta'ala) ka risala mein nay para huwa heh. Allah ta'ala un ko mehnat ki jaza e khair deh joh mujtahid ki shaan kay layk heh. Hazrat nay risalay mein hadith naqal ki: RasoolAllah nay qaan shareef band kar leeyeh musical instrument ki awaaz sun kar aur rasta badal leeya. Aur tabsra keeya kay agar haram hota toh phir RasoolAllah Sahabi ko bi sunnay say roktay. Khud qaan shareef ka band kar lena aur Sahabi ko nah rokna yeh mana rakhta heh kay muscial instrument haram nahin keun kay Nabi ki shaan kay layk nahin kay gunnah say Ummati ko nah rokay. Kuch istera ka matan thah, sahih yaad nahin raha. Ghazali e Zaman (rahimullah alayhi ta'ala) nay bilqul sahih mana akhaz keeya. Allamah Sahib (rahimullah) meri bhot aziz aur mehboob personality hen aur mujjay un say joh muhabbat heh us ka darja, Ala Hadhrat (rahimullah), Pir Mehr Ali Shah Golari (rahimullah), Maulana Hashmat Ali (rahimullah) aur phir Allama Syed Ahmad Saeed Kazmi (rahimullah) ki hasti hen, aur phir meray Peer o Murshid Mufti Akhtar Raza Khan, aur waghayra ... Magar mein samajta hoon kay Allamah Sahib (rahimullah) nay khata ki. Hadith ki tashri Sahih farmahi magar ihkam darja ba darja bartay gay. Pehlay sharab ka namaz mein peena haram huwa aur phir mutliqan haram huwi. Is'see tera musical instruments [illa daff] ko sunnay say RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ko parezgari ka hukum huwa aur phir tamam kay wastay haram honay ka. Is tabeer say haram honay wali Hadith bi qaim rehti hen aur deegir Ahadith jin mein musical instrument kay sunnay say RasoolAllah ka parez aur Sahabah ko mana nah karnay ki waja bi maloom hoti heh. Joh baat aap kay zehn mein aahi aur jis waja say aap nay upar likha ussay sabat karnay kay wastay nahin aur nah kissi ko us ka ilzam dena murad thah. Us hissay ko highlight karnay ka maqsid yahi thah kay agar ganay bajay achay hotay toh un ko woh sazza nah deeh jaati. Aur yeh maqsid bi nahin thah kay har kohi ganay bajay sunnay wala is sazza ka murtaqib hoga. Balkay us sazza ka ek qaum kay leyeh fix hona is waja say hoga kay woh is amal mein darja hadd say guzr jahen gay. Asal murad yahi thee kay Sharah mein musical instruments haram hen aur un ko sunnay wala sazza ka mustahiq heh agar woh taqleed mujtahid karta toh aur joh rukhsat huwi woh daff ki heh. Mera nazria yahi heh kay musical instruments illa daff kay saath shar'ri lehaz say jaiz ashaar wali qawali sab ka sunna haram heh aur gunnah heh. Magar sahib e Ijtihad ki khata say agar kohi sunta aur maqsid aur niyat sirf Allah subhanahu wa ta'ala ki qurbat heh toh phir rukhsat heh magar ussi waqt taq jab taq woh is maslay ko sahih tareekay say samja nah ho. Haq wazia honay par bi woh agar mujtahid ki khata par datta rahay aur apni tabiat ko shariat par tarjeeh deh toh gunna-gar heh. Agar kohi Qawali: sharab ki tareef ko sun kar apnay sharabi-pan ko taskeen dena, aur ashaar e Qawali ko kissi larki ki ashiqi mashooqi kay siyaq o sabaq mein tabeer karna aur sun'na, aur masti mein mashooqa kay wastay kuch bi kar janay kay khiyaal lana - us ki qabr ko Kabah aur tawaf-gah bananay kay jazboon mein doobna aur us ki shakal ko dekhnay ko jannat mein Allah kay jalway say tabeer karna, sakht gunnah karta heh balkay kuch kufr bi hen. Aur phir ahsaar kay likhnay waloon ka makhlooq ko Allah aur maghloob ul haal Sufiyoon kay ana ul haq jesay waqiat par ashaar garnay aur makhlooq ko khuda kehna, sharab ki tareef mein khoob likhna, ashiqi mashooqi kay ashaar likhna, jiss say aaj ka dawr ka kohi 'qawwaal' bi khaali nahin, yeh sab gunna aur waseela e Kufr o Shirk hen. Jis ka nateeja heh kay aaj darti Pakistan mein La ilaha ila Riaz [Gohar Shahi] ka zikr jaari heh. Jis ka nateeja yeh huwa kay esay kissay aur kahaniyoon say abh, la ilaha il Hasman Allah, ka vird kartay nazr aahen gay. Agar Sharah ka khauf dilaho toh, kanjri ban kay izzat nahin gat'di nach kay yaar maan deh sunatay hen magar Musalman ki izzat is qadr kay RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nay dor kar namaz ko pauchnay say bi roka. Aur Kafir, jesa kay Riaz Ahmad Gohar Shahi aur Hasmanullah ko Allah man-nay walay apnay Peer ki shakal mein Allah dekhnay ka jawab detay hen aur kitaben dekhatay hen. Jesay kay Shari'at esay pagal, jahil aur makhloob ul haal Sufiyoon kay baap dada ki jageer thi aur unneh izn illahi hasil heh kay in ka kehna aur amal kissi ko jaiz aur Islam tehrata heh. Joh baten paray likhay aur sahib e ilm shariat waloon kay leyeh theen bad-damagh qawwaloon nay aur bad-damagh Sufiyoon nay kitaboon mein likh likh kar chapeen hen aur awaam ko khoob gumra keeya heh. Aaman bey ikhlasan andar khasan di gal karni Mit'thi kheer paka Muhammad kuttayan agay dharni. Aaj kay dawr mein yahi Qawali mashoor heh jis mein Kufriat, khurafaat, baqwasat aur Shia nay nazriat ka parchaar heh. Aur woh Qawali joh Shari'at kay dairay mein ho aur shara'it e fiqha kay mutabiq [mazameer kay saath] ho aap ko kaheen nazr nahin ahay gi. Aap nay dekhi ho toh share karen. Aaj kal kay dawr mein Naat shareef bi kanjriyoon tawaifoon nay jis tarz par naach naach kay ganay gahay hen us tarz par paree janay lagi heh. Kis kis ko rohen aur kis kis ko haya dilwahen aur kis kis ko samjahen. Baqi raha meray asal jumlay par aap ko ihtiraaz aur meray mowaqif toh woh Towheedi Bhai (joh ghaliban moteram Khalil Rana Sahib hen) nay wazahat kar deeh aur joh mera nazria heh woh bi samaj gahay hen baqi aap logh rahay. Kia samjahoon aur kia samjen gay aap ki aqaloon par hee wazia heh.

Salam alayqum, @Bismillah Nah but'h khanay na Kabeh mein milla heh, Magar tootay huway dil mein milla heh. Alam ban kar ka'hi tooh chup gaya heh Kaheen toh hast ban kar aa gaya heh Nahi heh tooh toh phir inqaar kesa heh Nafi ki teray honay ka pata heh. Mein jis ko keh raha hoon apni hasti Agar woh tooh nahin toh aur kia heh Nahin aya khayaloon mein agar tooh, Toh phir mein kesay samja tooh khuda heh. Janab mein nay Nusrat Fateh Ali Khan ka kanjar khana suna aur joh un Aalim sahib nay farmaya bilqul sach aur haq heh kay is kay ashaar Kufria hen. In mein Kufr sar'ri heh. Aur jis nay is ko likha aur jis nay is ko mana woh Kafir heh.

"It was narrated from Abu Malik Ash’ari that the Messenger of Allah (ﷺ) said: “People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs." [Ref: Ibn Majah, B36, H4020] "Narrated Abu 'Amir or Abu Malik Al-Ash'ari: that he heard the Prophet (ﷺ) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection." [Ref: Bukhari, B69, H494] "It was narrated that Al-Awza'i said: "Umar bin 'Abdul-'Aziz wrote a letter to 'Umar bin Al-Walid in which he said: 'The share that your father gave to you was the entire Khumus,[1] but the share that your father is entitled to is the same as that of any man among the Muslims, on which is due the rights of Allah and His Messenger, and of relatives, orphans, the poor and wayfarers. How many will dispute with your father on the Day of Resurrection! How can he be saved who has so many disputants? And your openly allowing musical instruments and wind instruments is an innovation in Islam. I was thinking of sending someone to you who would cut off your evil long hair."' [Ref: Nisai, B38, H4140] Jab Allay kay Nabi nay farmaya:"From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful." Phir woh kon sa maulvi heh joh Allah aur us kay Rasool ki haram karda cheezoon ko halal kar kay Allah kay muqabileh mein apnay aap ko Rabb bana leh. Yahood kay mutaliq ayaat nazil huwi, tum nay apnay Rahbaroon ko Rabb bana leeya, RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nay wazahat ki kay Allah ki haram karda ko unoon nay halal keeya aur tum nay un ko maan leeya. Pehli baat, kay mein nay ek aam hukum bataya thah kay kanjar khana haram heh. Joh baat aap ko buri lagi aur jis waja say mein nay Sufiyoon ka mention keeya woh bi dekh lenh: Dosri baat kay sab ki ilm heh kay kanjar kissay kehtay hen. Aap ko bi toh pata hoga nah kay kanjar gana bajay walay ko kehtay hen. Ulamah nay jissay Qawali/sama bataya aur jissay janab nay upar sawal mein qawali tehraya woh aap ko qawali lagti heh? Yeh kanjar khana aap ki shahid qawali ho magar kutub e fiqa mein mazameer kay saath ganay bajay ko jaiz nahin tehraya gaya. Ihya Uloom ud-Din mein Imam Ghazali nay sama/qawali ka wazia farq kar deeya heh. Aur mazameer kay baghayr, yehni musical instrument kay baghayr ko jaiz tehraya aur us kay sunnay ki bi chand sharait bayan keenh jaa kar perh lena. Muscial instrument kay saath gana bajay ko ham kanjar khana hee kehtay hen. Aur Nusrat Fateh Ali Khan khandani kanjar thah aur nah us kay ganay bajay qawali thay. Is'see leyeh mein nay is kay ganay bajay ko kanjar khanay say tabeer keeya. ----------------------------------------------------- Mujjay pata heh aap ko yeh haq aap ko hazam nahin honay wala keun kay aap mein Peeriat aur Sufiat ka nasha ziyada heh aur Shariat ka ghalba kam. Is leyeh aap yeh keren, joh mein nay likha heh, ussay qabil e ihtiram bhai Khalil Rana Sahib aur moteram Saeedi Sahib ko meray ilfaaz pesh kar denh agar woh yeh fesla denh kay meray ilfaaz mein sakhti aur ghayr Islami baat thee ya woh mujjay yeh hee keh denh kay meray ilfaaz mein bad-tameez thee toh mein aap sab say maafi maang loon ga. Aur agar aap ki ghalti huwi toh pernay aur samajnay aur Islam ki aap ko bi tameez karni chahyeh. Is say behtr aap kay pass kohi tareeka heh toh woh aap pesh kar denh. -----------------------------------------------------

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Sabr keeya keren. Idhar banday farigh nahin bethay kay udhar aap likhen aur idhar aap ko jawab millay. Aur har kissi ko ilm nahin kay parh kar jawab deh. Fazool sabh likh saktay hen magar bura bolnay say behtr un ki khamoshi heh aur acha bolnay waloon ka intizar keeya keren.

Salam alayqum, Quran ki shaan jawami al kalim heh, yehni chand jumloom mein waseeh mana rakhna. Adam alayhis salam kay mutaliq joh kuch likha heh woh wesay hee heh jesay Quran mein likha heh. Magar joh un ki nasal say heh us ki pedaish nasal dar nasal heh aur woh bi peda matti aur pani say huway hen magar takhleeq ka tareeka mukhtalif heh. Yehni: Insaan matti aur pani donoon say bana heh. Pani wali ayaat ki tabeer, mard ka nutfa bi banta heh, aur pani say pani murad bi heh. Matti (minerals, vitamins, protiens) aur pani jama ho kar mukhtlif kism kay chemical banay. Aur phir mukhtalif chemicals say mukhtalif hissay banay. Phir matti, yehni calcium, say dancha bana. Evolution ek grey masla heh, jis kay khilaaf kohi wazia subut Quran o Hadith mein nahin, aur nah hi ta'eed mein kohi wazia subut heh. Bunyadi masla yahi heh kay Allah ta'ala nay jannat mein pehlay Adam aur Hawa alayhis salam ko banaya aur zameen par sab say pehlay insaan wohi thay. In ki nafi Kufr aur Islam say Kharij karti heh. Evolution yeh nahin keh, insaan bandar say peda huwa, balkay yeh heh kay, lakhoon karooroon saloon say thori thori zahiri aur batini changes hoteen rahi, aur har aynda wali nasal thori change hoti hoti mukhtalif stages par pounchi aur phir aista aista lakhoon karooroon saloon kay bad un tableediyon ki waja say insaan bana. Yeh evolution heh. Kaha jata heh kay ek lakh saal pehlay joh insaan thah woh hamaray jesa nahin thah magar thora mukhtlif thah. joh us say lakh saal pehlay thah woh mukhtlif thah ... etc. Joh masla evolution ka heh yeh grey masla heh. Aap ko samjanay ki khatir: jab jannat say zameen par behja gaya toh, ussee shakal o soorat mein behja gaya thah ya phir kohi aur wasail banay. Misaal kay tor par aap nay ek murghi dekhi. Abh us ka waseela anda heh. Abh anda kitnay marahil teh kar kay anda bana aur phir kitnay marahil teh kar kay murghi bana aap andaza kar saktay hen. Meray kehnay ka maqsid heh kay Adam (alayhis salam) ko jannat mein banaya gaya aur us ki tafseel Quran mein parh lenh. Magar zameen par kesay laya gaya? Shahid aap kahen kay direct behja gaya. Nabi bi toh Allah hi behjta heh. Magar woh asman say nahin utartay un kay bi maan baap zameen par hotay hen. Abh Allah nay agar behja toh zeroori nahin kay direct behja ho wasail kay zareeyeh behjna bi ho sakta heh. Yehni pehlay Allah ta'ala nay EVOLUTION kay saray stage set keeyeh aur phir ek khaas waqt evolution mein aya toh Allah ta'ala nay Adam alayhis salam kay genes dalay woh insaan peda huway yeh sab say pehlay insaan banay aur ham un ki nasal hen. Quran mein Adam alayhis salam ko Khalifah farmaya gaya heh aur Khalifah wohi hota heh jis jesa kohi pehlay ho. Misaal kay tor par, semi-insaan pehlay thay, magar Adam (alayhis salam) kamil insaan semi-insaan kay haan peda huway, woh walden kay khalifah huway. Evolution ko Islami talimat kay saath harmonise keeya ja sakta heh. Is mein kohi bara masla nahin lagta. Mein nay Quran o Ahadith aur mojooda dawr ki evolution ko para heh. Aur jahan taq mein nay para aur samja heh Islami talimat aur evolution ki scienci talimat mein kuch ikhtilaf nahin. Magar mein evolution par iman nahin rakhta. Mera nazria wohi, sab say pehlay Jannat mein insaan Adam alayhis salam thay aur dunya mein bi Adam alayhis salam thay. Is'see par imaan laya hoon aur is say ziyada tafseel nah Allah nay batahi aur nah meri najaat o bakshish kay wastay zeroori heh. Agar hoti toh Allah ta'ala zeroor tafseel zeroor bayan karta.

Salam alayqum, Bhai mein nay aap ki khatir likha kissi Deobandi ya Wahhabi ko motmin karnay ki khatir nahin likha. Jis banday Ismail Dehalvi ki ibaraat gustakhana nah lagen aur jis banday ka dil itna murda ho kay woh RasoolAllah ki shaan mein joh gustakhiyan ki gahi hen un ka difa karay aur taweelat karay. Us banday nay kia aqal ki baat man-neeh heh. Joh banda gustakhiyoon ko gustakhi nah manay us say is maslay par behas karna kay Ala Hadhrat nay Takfir ki heh ya nahin aur nahin toh keun nahin esa heh jesay kohi Kafir Quran ka munkir ho aur us say behas yeh kee jahay kay Arabi zuban mein Allah nay Quran ko kalam kar kay nazil keeya ya phir Arabi tarjumani heh Farishtay ki taraf say. Pehlay joh bunyadi behas heh woh honi chahyeh. Misaal kay tor par agar Ala Hadhrat nay Takfir ki toh kia Deobandi maan leh ga, aur agar nah keeh toh Ismail Dehalvi ki gustakhana ibaraat ayn Islam kay mutabiq ho jahen gi? Joh logh zidd par arh jahen unneh kohi bi kuch manwa nahin sakta. Esay logh aap ko faltooh behasoon mein ulja kar rakhna chahtay hen. Qadiyani kabi bi masla Khatam un Nabiyeen aur MIrza kay dawa e Nabuwat par behas nahin karna chahen gay sirf Nabi Isa zinda hen ya fawt ho chukay is par zor denh gay. Batil firqay kabi bi bunyadi ikhtilaf aur waja ikhtilaf par behas nahin kartay keun kay is say un ka bister gol ho jata heh. Un ki strategy yahi hoti heh kay qantoon ki jar'ri mein banday ko phenk doh kabi bi bahir nahin nikal pahay ga. Ala Hadhrat nay, Al-Kawkabatu’sh Shihābiyyah fī Kufriyyāti Abi’l Wahābiyyah, mein ihtiyaat kay tehat takfir nah karnay ka likha heh, note karyeh page ka aakhiri hissay mein Firqa Ismailia ka zikr heh, is say Ismail Dehalvi ki talimat ko mannay walay hi murad hen: http://www.alahazratnetwork.org/modules/booksofalahazrat/item.php?page=69&itemid=142 Aur joh is say agay wala page heh woh bi parh lenh. Kufr kay yaqeeni honay ka bi zikr heh magar ihtiyatan takfir nah karnay ka bi zikr heh. Magar kis waja say ihtiyatan Takfir nah keeh is ka zikr nahin. Aur rawayat mein toba ki mashoorgi ka zikr aya heh toh yahi heh.

Salam alayqum, Bhai mujjay is ka pata nahin kay likhi heh ya nahin. Mein nay is baat ka zikr munazroon aur kitaboon mein para heh magar direct Sayyidi Ala Hadhrat ki kutub mein nahin para. Is say murad yeh nah lenh kay likha nahin shahid likha ho aur meray ilm mein nahin. Mein kitabi ilm kam rakhta hoon mera ziyada waqt Quran/Hadith ko parnay samajnay mein guzrta heh is waja say tareekhi aur kitabi ilm waseeh nahin. Magar yeh waja tawatir say rawayat mein heh kay is waja say nahin keeh. Malfoozaat e Ala Hadhrat mein Shah Ismail Dehalvi ko Yazeed jesa tehraya gaya heh. Yehni nah Musalman kehtay hen aur na Kafir, aur joh Kafir kehta heh is par kohi jurm nahin. Aur zahir baat heh Ala Hadhrat kay ham asr Ulamah nay gustakhiyoon kay kufr honay kay bavjood Ala Hadhrat ka Takfir nah karnay ki waja poochi hogi. Aur is'see ko Ala Hadhrat nay hi biyaan keeya hoga. Aur is'see waja say yeh rawayat mein aahi heh. Aur yahi waja batahi jaati heh kay Ala Hadhrat nay is waja say Takfir nahin keeh. Zeroori nahin kay har baat ko tehreer mein laya gaya ho kuch baten seena ba seena rawayat hoti aahi hen aur teen chaar generation kay Ulamah nay is'see ko Ala Hadrat kay takfir nah karnay ki waja bataya heh. Theory Of Probability - kay mutabiq bi dekha jahay toh kuch toh waja hogi. Misaal kay tor par, ek professor ko hisaab/maths karna ata heh, us ko pata heh, yeh bi sabat ho kay woh jama aur tafreeq aur zarb kay asool o zawabat ko samajta heh aur mushkil say mushki tareen sawalat hal karta raha heh aur mathematics ki kitaboon ka musannaf bi heh. Abh kissi nay us say poocha keh 2 + 2 kitnay hen. Us nay jawab nahin deeya. Us nay tareeran bi jawab nahin deeya aur taqreeran bi. Mashoor heh kay kissi nay us say poocha kay bataho jawab keun nahin deeya. Woh professor kehta heh kay esay sawal ka jawab dena mein nay towheen jana. Aur yahi waja chaar generations say rawayat mein chaali aa rahi heh. Aab probability kay mutabiq yahi waja ho sakti heh keun kay professor ka itnay simple jawab, 4, ka nah dena la ilmi ki waja say toh ho nahin sakta. Aur jis nay professor say esa sawwal poocha ussay ka professor ka mazakh urana maqsood huwa hoga. Keun kay sawal professor ki shaan kay layk nahin poocha. Is'see tera Ala Hadhrat: - Gustakhi e Rasoolallah ko Kufr jantay hen - Gustakh joh toba nah karay us par hukum kufr, yehni Kafir kehna jaiz mantay hen - Ismail Dehalvi ki Ibarat ko gustakhana jantay hen - Ismail Dehalvi ki ibaraat ko Kufria jantay hen. Magar Ala Hadhrat: - Ismail Dehalvi ko Kafir nahin tehratay. Aur Mashoor yeh heh aur tawatir say rawayat mein heh kay: - Ismail Dehalvi ki toba mashoor thi jis waja say ihtiyatan Ala Hadhrat nay Ismail Dehalvi ki Takfir nah ki. Zahir heh kuch toh Shar'ri gunjaish toh dekhi hogi jis waja say Takfir nah ki. Aur probality yahi heh kay toba mashoor honay ki waja say nah ki, ya phir ihtimam e hujjat nah kar panay ki waja say, shahid agar ihtimam e hujjat ho jata toh tobah kar leta, kuch nah kuch waja hogi aur joh tawatur say raywat mein heh woh toba mashoor honay wali heh. Kuch masail ka hal tasalli baksh nahin deeya ja sakta, bunyadi haqaiq ko leh kar ek nateeja nikala ja sakta heh, kay kuch istera huwa hoga. Aur Ismail Dehalvi ki ibaraat aur un par Ala Hadhrat ka muwaqif, gustakhi ka kufr hona, gustakh ka kafir hona, toba ka mashoor hona ... in bunyadi haqaiq ko leh kar kam say kam yeh nahin ka ja sakta kay Ala Hadhrat nay gustakhi ko Kufr nahin jana aur Ismail Dehalvi ki ibaraat ku gustakhana aur kufria nahin jana.

Aap nay tawajoh nahin ki, aap ki dosri high light karda ibarat mein wazahat mojood heh kay kis baat ki toba qubul nahin aur kis ki qubul heh. Pehli ibarat sari peren aur dosri bi sari paren, sirf high lighted wali nahin balkay awal say aakhir taq. Mein joh kuch Ala Hadhrat alayhi rehma nay biyan keeya heh us ki wazahat apnay ilfaaz mein keeyeh deta hoon aap issay bi parh lenh. Ala Hadhrat nay toba ka aslan qubul honay ka inqaar heh. Joh toba aslan qubul ho us ki phir sazza nahin. Yehni kohi Mushrik thah, kalmah para aur musalman huwa. Phir us ko un amaal e Shirkia ki sazza nah deeh jahay gi joh Islam qubul karnay say pehlay keeyeh. Issay aslan maqbool toba tehraya gaya heh. Joh Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) ki towheen karay us ki toba aslan qubul nahin jesay Shirk ki qubul hoti heh keun kay toba kay baad bi ussay sazza zeroor millay gi. Gustakhi kay kufr ki toba maqbool heh magar gustakhi kay jurm ki toba qubul nahin. Kufr ki toba say akharat mein sazza nahin hogi, magar jurm ki toba lakh bar karay maafi nahin. Jistera ek qatil, qatil ki toba karta heh, Allah ta'ala ussay maaf karay ga, us kay gunnah ki toba maqbool hogi, magar joh Shar'ri jurm heh us ki toba qubul nahin, aur us ko sazza hogi agar maqtool kay waris dayit qubul nah karen aur qatal par bazid rahen toh. Is'see tera gustakh ki toba kufr maqbool ho kar Kufr ko door karti heh magar Shariat aur Qazi ki sazza ko nahin.

Ilzam yeh heh: Ala Hadhrat ka mowaqif heh kay gustakh ki toba qubul nahin hoti. Ala Hadhrat nay Ismail Dehalvi ko toba ki khabr ko mashoor pa kar takfir nah keeh. Jab toba qubul nahin hoti toh phir Ala Hadhrat apnay nazria, kafir kay kufr mein shak bi kufr heh, ki waja say apni hi talimat say khud kufr kay murtaqib huway. Wazahat: Ala Hadhrat (rahimullah alayhi ta'ala) ka mowaqif yeh nahin kay gustakhi kay Kufr ki toba qabil e qubul nahin. Ala Hadrat ka mowaqif unoon nay apnay hi ilfaaz mein biyaan kar deeya heh: Kabi Kabi Faqeeh es'si ibarat pesh karta heh jis mein ek juzz us kay nazriat kay mutabiq hota heh aur ek juzz us ki talimat kay khilaaf. Magar ibarat kay naqal say us ki talimat kay khilaaf wala nazria us Faqeeh ka nazria nahin tehraya ja sakta. Sayyidi Ala Hadhrat ka mowaqif thah us ka pehlay zikr keeya [surkh rang kay box walay material ko peren] aur phir Majma Ul Anwar ki ibarat pesh ki. Abh joh hissa un ki talimat kay mutabiq thah woh Ala Hadhrat ka heh aur joh khilaaf us ko Ala Hadhrat par nahin thompa ja sakta. Tobah na qubul honay ka mowaqif kissi aur Aalim ka heh. Magar keun keh Sahib Majma ul Anwar nay gustakh ki takfir ki aur phir toba kay qubul nah honay ka zikr keeya aur phir Kufr kay kufr mein shak walay ko bi Kafir tehraya. Yehni Sahib Majma Ul Anwar nay apni tehreer kay awal aur aakhir hissa mein Sayyidi Ala Hadhrat kay mowaqif ka zikr keeya thah; yehni gustakh kafir heh aur joh kafir honay mein shak karay woh bi kafir. Aur Sayyidi Ala Hadhrat nay Majma Ul Anwar ka woh hissa naqal keeya joh un kay mowaqif ki taeed mein thah. Magar Majma ul Anwar ki ibarat kuch istera likhi gai heh kay toba nah qubul honay wala hissa bi majbooran quote karna para. Magar jis waja say Sayyidi Ala Hadhrat nay Majma ul Anwar ki ibarat ko naqal keeya Ala Hadhrat nay ussay bilqul wazia ilfaaz mein do jagoon par bayan kar deeya; yehni gustakh kafir heh aur joh kafir honay mein shak karay woh bi kafir. Aur is ko aap uppar walay page mein hi check kar saktay hen. Sawal: Abh sawal aqal saleem walay say heh: Jab Ala Hadhrat ki talimat kay mutabiq, gustakh Kafir ki toba qubul heh, aur Ismail Dehlavi ki toba mashoor thi jis waja say ihtiyatan Ismail Dehalvi ki Takfir nah karna magar us ki ibaraat ko Kufr manna, kesay kufr ho sakta heh?

Salam alayqum, Jahan taq mein nay para heh us kay mutabiq Muhammad bin Bakr Kharijiyoon ki giro mein shamil thay aur qatal karnay waloon kay saath shareek thay. Phir jab Hadhrat Usman (radiallah ta'ala anhu) nay kaha kay tumara baap (i.e. Hadhrat Abu Bakr radiallah ta'ala anhu) esa nah pasand kartay toh dari mubarak chor deeh aur dewar phalang kar Hadhrat Usman (radiallah ta'ala anhu) kay gar say bahir nikal ahay. Peechay joh rahay unoon nay Hadhrat Usman (radiallah ta'ala anhu) ko Shaheed keeya.Yeh ilm nahin kay Kharijiat say toba kee ya Kharijiyoon kay nazriyat par Muhammad bin Bakr ko mawt aahi. Raha Imam Waqdi ki thiqahat ka toh joh jamhoor ka mowaqif heh wohi darust heh keun kay jamhoor Ulamah gumrah nahin ho saktay aur nah un ka mowaqif khata par ho sakta heh.

Agar sachay dil say toba kee jahay toh gustakhi kay kufr wali toba bi qubul heh yahi Sayyidi Ala Hadhrat ka mowaqif thah aur heh aur is'see waja say unoon nay kohi hazaar dafa Thanvi ko toba ki taraf bulaya agar esa nah hota toh phir keun ussay toba ki taraf bulatay. Is ibarat ko samajnay ki khatir asal ibarat ko parna paray ga aur Ala Hadhrat kay is puray bab ko. Baqi wazahaten ahle ilm keren gay joh kitaboon kay janjal mein paray aur samajtay hen.

Allah ta'ala aap ko jaza e khayr deh. Rawayat ki tadad ki ziyadti ki waja say zaeef hadith ka bi Hassan ho jana aur Muhaditheen ka daeef rawayat say istidlal karna bi darja Hassan par lata heh aur jamhoor ka nazria/aqeedah/mowaqif ka sahih hona Hadith say sabat heh is leyeh jamhoor nay toh is Hadith ko Sahih aur qabil e ihtibar jana is leyeh Hadith ki taleem gumrahi wala nazria nahin ho sakta. Abh mein itminan say article likh sakta hoon. Mazeed material ho toh share karyeh ga. Sirf rawiyoon ki kamzori ka ilzam kay mutaliq ilm hasil karna cha raha thah. Allah ta'ala aap ki deeni dunyawi zindgi mein tarraqi deh, ameen.

“My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you. [Ref:Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853] “Bakr bin ‘Abdullah (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-Zawaid (9:24)] Wahhabiyoon nay in rawayaat kay rawiyoon par jirah ki heh aur kaha heh kay jin jayyid Ulamah nay in Hadithsoon ko Sahih likha heh un say khata huwi. Agar in Ahadith ki sanad par Ahle Sunnat ki taraf say kohi material ho toh please share karen.

It was narrated that Wa’il bin Hujr said: “I saw the Prophet (ﷺ) making a circle with his thumb and middle finger, and raising the one next to it (the index finger), supplicating with it during the Tashah-hud.” حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ، عَنْ أَبِيهِ، عَنْ وَائِلِ بْنِ حُجْرٍ، قَالَ رَأَيْتُ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَدْ حَلَّقَ الإِبْهَامَ وَالْوُسْطَى وَرَفَعَ الَّتِي تَلِيهِمَا يَدْعُو بِهَا فِي التَّشَهُّدِ ‏.‏ Grade : Sahih (Darussalam) English reference : Sunan Ibn Majah, Vol. 1, Book 5, Hadith 912 Arabic reference : Book 5, Hadith 965

Salam alayqum, Janab kalmah parwana Kufr heh aur parnay wala bi Kafir heh. Jistera mazakh mein talaq doh toh talaq ho jati heh issee tera wesay hi kissi aur ko Rasool maan loh aur us kay naam ka Kalmah paro toh Kufr lazam ho jata heh. Jis nay Thanvi rasoolAllah para woh bi Kafir, Shibli rasoolAllah para woh bi Kafir, Chishti RasoolAllah para woh bi Kafir, aur Mirza RasoolAllah para woh bi Kafir. Parnay walay aur parwanay walay aur Muhammadur RasoolAllah kay bad kissi aur ko Rasool/Nabi manay walay bi Kafir. Aur joh itla e shar'ri o ihtimam e hujjat kay baad bi esoon kay kufr mein shak karay woh bi Kafir. Jab mamla itna sanjeeda aur clear cut heh toh yeh tawaqoh nahin kee ja sakti kay essi hasti yehni Khawaja Moin ad-Din Chishti (rahimullah) jis say Ulamah o Mushaykh sabhi raazi huway hoon unoon nay apna kalmah parwaya ho mureed say. Allah ka wali esi baat soch bi nahin sakta kalma parwa kar apnay aap ko Rasool manwana door ki baat.

Salam alayqum, @Munaam Allah ta'ala aap ko bhot bhot jaza e khair deh. Abhi hi Mufti Sahib nay matlooba kitab ki photo behji hen. Aur Hazrat nay wada keeya heh kay doh teen haftoon mein woh Muhammad Bin Abdul Wahhab Najdi kay nasab par article likhnay mein meri barpur madad keren gay. Abh dua keren kay Allah ta'ala hammen is maqsid mein kamyabi deh.

Salam alayqum, Jazakallah khair, abhi Mufti Yusuf Thaqafi hafizullah say abhi baat ho rahi heh.

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is witnessing the actions of mankind and had witnessed the actions of nations before him. This belief in nutshell is called Hadhir Nazir. When concept of Prophet (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets is coupled with belief; to be truthful witness hearing/seeing of events is a fundamental requirement then Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of nations before him is established. Anti-Islam element within Ummah disbelieves in this teaching of book of Allah (subhanahu wa ta’ala) and to refute it present various arguments. Brother Mustafvi’s Point Three -: Ummat Hadhir Nazir: “Assalmo alilum! I am going to make a quite brief comment on your a bit long post. (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’.[1/2] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat.[3] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid.[4] (iv) now come to that verse where Prophet(saw) has been called mutlaqan Shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: …” [Ref: Mustafvi, Private Discussion, Hadhir Nazir Discussion, Publicised, Post 3.] Explanation Of Evidence Of Anti-Islam Element: It is recorded in book of Allah (subhanahu wa ta’ala): “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] Prophet (sallallahu alayhi wa aalihi was’sallam) explained the verse with example of Prophet Nuh (alayhis salam) in following Hadith: “Allah's Messenger said: “‘Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?’ He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you will be brought and you will bear witness." Then the Prophet recited: 'And thus We have made of you a just and the best nation, that you might be witness over the nations, and the Apostle a witness over you.'” [Ref: Bukhari, B92, H448] On basis of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets would it be correct to conclude Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir? If not then Prophet (sallallahu alayhi wa aalihi was’sallam) was not witnessing the actions of nations before him. Ummah Will Bear Witness Upon Being Informed By Prophet: Hadith documented in Musnad of Imam Ahmad (rahimullah alayhi ta’ala) and Sunan of Ibn Majah indicates Prophet (sallallahu alayhi wa aalihi was’sallam) was intrepreting the same verse 2:143 and stated: “… It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Hadith reveals Ummah will be questioned on how do they know the Prophet delievered the Message and the just Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will respond that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has informed them that Prophets delivered the message. This establishes Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will negate being first hand witnesses to events. In light of this fact; belief of Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of previous nations on account of following verses cannot be challenged because Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has negated Hadhir Nazir, witnessing the actions of previous nations by themselves: “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] “Allah named you Muslims before and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people.” [Ref: 22:78] Instead the Ummah affirmed that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. And there is no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed his Ummah after being informed by Allah (subhanahu wa ta’ala). Or to suggest that he did not actually witness the events himself with permission and power granted by Allah (subhanahu wa ta’ala). Therefore natural conclusion would be; Hadhir Nazir ability is negated for Ummah, or in other words hearing/seeing type of witnessing is negated, for Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but not for Prophet (sallallahu alayhi wa aalihi was’sallam). Conclusion: Allah (subhanahu wa ta’ala) established in his book that Prophet (sallallahu alayhi wa aalihi was’sallam) and his Ummah is to be witness over nations before them. Prophet (sallallahu alayhi wa aalihi was’sallam) explained when the nations of earlier Prophets will deny receiving the Message given to their Prophets then the Prophets will say Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will bear witness in their defence. Ummah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will proceed to bear witness in defence of Prophets. Upon being questioned how the knows that Prophets delivered the message to their respective nations the Ummah will respond that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. Establishing the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was/is not; Hadhir Nazir, hearing/seeing type of witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’. “Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] In another verse the same is affirmed: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual seeing/hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as the Ummah will be called on day of judgment as witnesses to testify in defence of Prophets. To give statement of faith demonstrating their belief, in teaching of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and truthfulness of Prophets. And this witnessing would be in meaning of; affirming their faith as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims." [Ref: 5:111] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi] - [2] There is not a single verse in Quran in which Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has been called Ummat Shahidah (i.e. a witness nation). Or Allah (subhanahu wa ta’ala) said: You’re witness nation. Or said: We have sent you as a witness nation. Allah (subhanahu wa ta’ala) said - note the referrence to future -: “… you’re a just nation so that you will be shuhada alan – naas (i.e. witnesses over mankind) and the Messenger will be Witness over you.” This indicates Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is currently not witness but will be in future. And Prophet (sallallahu alayhi wa aalihi was’sallam) explained when he and his Ummah will be witness – i.e. day of judgment. On that day the Ummah will bear witness in defence of Prophets because they were informed by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the message given to them. The uniqueness of Prophet (sallallahu alayhi wa aalihi was’sallam) in being witness is that he was as a witness in earthly life: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] This gives meaning; Prophet (sallallahu alayhi wa aalihi was’sallam) has been witness since he was sent as a last and final Prophet and Messenger. - [3] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat. (ii) First of all Ummah RasoolAllah (sallallahu alayhi wa aalihi was’sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Prophet (sallalahu alayhi was'sallam) himself has also informed them. Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your Qiyas assumption: ‘Since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah.’ Please quote me a single Sahih, definitive meaning Hadith, or verse of Quran which states Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness – i.e. being told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallallahu alayhi wa aalihi was’sallam) bear witness against the previous nations? I make a educated guess and say your answers could be: (i)“On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” (ii)“Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Now if you say on the first one then my question which I have already asked: Allah (subhana wa ta'ala) used the word Shahid in following verse: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] If Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? If the apparent meaning of hearing/seeing type of Shahid/Witness is rejected then the word serves no purpose whatsoever. And if your choice is second then this is the paradox of witnessing because Prophet (sallallahu alayhi wa aalihi was’sallam) told the Ummat that Prophets delivered their messages to their nations. And now in hereafter, on the day of judgement, the one who informed his Ummah, will be told by the truthful and trusted Muslims, that Prophets delivered to their nations the message given to them.What a irrational, illogical, and irreligious innovation this concept of yours is. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallallahu alayhi wa aalihi was’sallam) Allah (subhanahu wa ta’ala) will then ask Prophet (sallallahu alayhi wa aalihi was’sallam) and he will affirm that he has told his Ummah that Prophets passed the Deen given to them by Allah (subhanahu wa ta’ala) to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallallahu alayhi wa aalihi was’sallam): Who told you prophets delivered the Deen given to them? Because Allah (subhanahu wa ta’ala) has stated He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a seeing/hearingwitness upon his Ummah and previous Ummahs. [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,] - [4] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid. (iii) I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge and assumptions. And neither of these two are source of Deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the Deen given to them it nesseciates Prophet (sallallahu alayhi wa aalihi was’sallam) will be bearing witness based on information given to him someone truthful and trusted. Yet there is no proof either of these. Ummat is indeed Hadhir Nazir. In fact entire mankind and Jinkind is Hadhir Nazir in their limited attributes and restricted evoriments but not Hadhir Nazir in the sense that every individual of Ummat is hearing/seeing every action of Jinn and Mankind. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,]