کمیونٹی میں تلاش کریں

Introduction: Subject of Prophet (sallallahu alayhi wa aalihi was’sallam) being appointed on the station of Shahid (i.e. Hadhir & Nazir) is a controversial one. Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is witness to actions of Jinn and mankind due to his appointment but the antagonists disbelieve in what Allah (subhanahu wa ta’ala) revealed about his station of Shahid. As such they argue against Muslims with their own evidences to refute Islamic belief. Potent Argument Against Hadhir Nazir: One of the antagonists during a with a Muslim presented the following verse of Quran: “Have you not considered that Allah knows what is in the heavens and what is on the earth? There is no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more than that except He is with them wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.” [Ref: 58:7] On basis of this he argued; if there is a private conversation between three then fourth is Allah (subhanahu wa ta’ala) and if the meeting is between five participants then sixth is Allah (subhanahu wa ta’ala). Now if Prophet (sallallahu alayhi wa aalihi was’sallam) was also witness to actions of Jinn-kind and mankind then the verse should have amounted to mean: If the meeting is between three fourth is Prophet (sallallahu alayhi wa aalihi was’sallam) and fifth is Allah (subhanahu wa ta’ala). Or it should have amounted to: When the secret meeting is between five participants then sixth is Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and seventh is Allah (subhanahu wa ta’ala). He also argued that the verse of Quran states: “… and no less than that and no more than that ...” therefore there can be no less present listeners nor greater than the mentioned in the verse. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) is not Hadhir Nazir because if he was Hadhir Nazir then he would be fourth and Allah (subhanahu wa ta’ala) would be fifth yet the verse states, no less than that and no more. The Methodology To Be Employed: The argument, there cannot be more or less listeners to a private meeting except those who are present and Allah (subhanahu wa ta’ala) will be dealt first. Then subject of other listeners listening to secret meeting will be discussed and if Allah (subhanahu wa ta’ala) permitted position of Muslims will established in light of Quran and Hadith. Interpreting No Less Than That And No More Than That Part Of Verse: Allah (subhanahu wa ta’ala) stated: “There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them …” Note the verse uses three and five as an example to illustrate the point. Then Allah (subhanahu wa ta’ala) states: “… and no less than that and no more than except that He is with them wherever they are.” The meaning of this part of verse can be best explained as following: If there are two people engaged in secret meeting third would be Allah (subhanahu wa ta’ala). Note, two is less than three and less than five hence the following verse applies to it: “… and no less than that (i.e. three and five) and no more than that except He is with them wherever they are.” If there are six people engaged in a secret meeting than seventh would be Allah (subhanahu wa ta’ala). Note, six is more than three and more than five hence the following part applies to it: “… and no less than that and no more than that (i.e. three and five) except He is with them wherever they are.” Or suppose, four people are in a secret meeting than fifth is Allah (subhanahu wa ta’ala). In this example four is greater than three and less than five hence following applies to it: “… and no less than that (i.e. five) and no more than that (i.e. three) except He is with them wherever they are.” Meaning Of Verse In Simple Words And Its Implications: Allah (subhanahu wa ta’ala) states: “There is no private conversation between three [people] but that He is the fourth of them, nor are there five [engaged in secret counsel] but that He is the sixth of them, and no less than that [i.e. three and five people] and no more than that [three and five people] except He is with them wherever they are.” [Ref: 58:7] After interpretation of this verse it should be evident to Muslims; the opponent of Muslims misconstrued the verse to mean that there cannot be more or less participant listeners to secret meeting. The verse merely means if there are more or less than three or five people engaged in secret meeting Allah (subhanahu wa ta’ala) is also part of it. The fundamental point of the verse is that Allah (subhanahu wa ta’ala) is fully aware of the secret meetings of people, as stated here: “Know they not that Allah knows their secret ideas, and their secret counsels, and that Allah is the All-Knower of the unseen.” [Ref: 9:78] Angels Also Are Part Of Secret Meetings: Allah (subhanahu wa ta’ala) stated: “Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more, except that He is with them wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.” [Ref: 58:7] Now read the following verse in which Allah (subhanahu wa ta’ala) stated: “And indeed [appointed] over you are keepers. Noble and recording they know whatever you do.” [Ref: 82: 10/12] In another verse of Quran Allah (subhanahu wa ta’ala) states: “[Remember] that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions).” [Ref: 50:17] In light of these two verses it is evident that the people present in the secret counsel, and Allah (subhanahu wa ta’ala), and the recording angels are witness to the events of secret counsels. This deduction is clearly stated in another verse of Quran: “Or do they think that We hear not their secrets and their private counsels and Our messengers are by them to record.” [Ref: 43:80] Potent Response To Potent Argument: It is clear that in a secret counsel apart from the, human participants, angels and Allah (subhanahu wa ta’ala) are aware of the proceedings. Yet Allah (subhanahu wa ta’ala) has stated: “There is in no private conversation between three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more, except that He is with them wherever they are.” This verse excludes the mention of angels being first hand witness to events of secret meeting. Hence question begs to be asked is the verse comprehensively stating who the witnesses to events of meeting or not? Of course not, the verse merely is stating that Allah (subhanahu wa ta’ala) is witness to the events of secret meetings without excluding others. Hence this verse of Quran cannot be used to refute Islamic belief of Hadhir Nazir because Allah (subhanahu wa ta’ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] In another verse Allah (subhanahu wa ta’ala) has stated: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) states that he has been sent as a Prophet to entire mankind: “… concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Hence he is witness upon entire mankind and he will be called as a witness to bear witness against the nations of previous Prophets because he is a witness: “One day We shall raise from all Peoples 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] The verse in discussion does not state Prophet (sallallahu alayhi wa aalihi was’sallam) is witness nor does it exclude witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Just like it does not include/exclude the angels witnessing the deeds and recording in the book of deeds. We as Muslims affirm both because these are established with other verses of Quran. Conclusion: Opponent of Islam had misconstrued the meaning of verse and arrived at the understanding; none apart from the participants of secret meeting and Allah (subhanahu wa ta'ala) witness the events but contrary to this distorted understanding of verse it is established from explicit teaching of Quran that angels and Prophet (sallallahu alayhi wa aalihi was'sallam) are witness upon deeds of mankind. Due to witnessing angels write the deeds of mankind and Jinn-kind into book of deed, and Prophet (sallallahu alayhi wa aalihi was'sallam) observes the deeds, and will be called as a witness on day of judgment. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi