Hadhir Nazir Objection – To Believe Prophet Is Shahid Upon Actions Of Mankind, Or Ummah Is Shirk.

[MuhammedAli]

Introduction:

Deobandis and Wahhabis believe the miraclous ability granted to Prophet (sallallahu alayhi wa aalihi was’sallam) to witness deeds of entire mankind during and after his life popularly known as Hadhir Nazir is major Shirk. Member of Deobandi sect, and a staunch follower of rabid Deobandi Mufti, Zar Wali Khan attempted to educate me that according to mentioned Mufti Hadhir Nazir is Shirk. I questioned him to find out: How it is Shirk? He gave me link of edict issued by a Deobandi Mufti, Waseem Khan, from Dar ul-Uloom Trinidad and Tobago. This enemy of Allah (subhanahu wa ta’ala),  like all the staff, are exports of India/Pakistan. Deobandi instructed me to read the article to find out reason why it is Shirk. I responded saying I rather not read such a long article and have you tell me. He didn’t/couldn’t answer my question so I decided to share with him an article which explains why creed of Hadhir Nazir cannot be considered Shirk, here. And then decided at a later stage I will look into the article to his justification of Shirk. Not surprisingly the poor sod of Mufti didn’t justify his charge of Shirk which is a typical of Deobandi and Wahhabi academia. They preferr to tell you it is Shirk, religiously illiterate folks believe them, and both don’t need to learn principles of determining Tawheed and Shirk.

0.0 - Typical Inadequate Knowledge Of Tawheed And Shirk:

This article was based on age old lies told to students of Deobandi Madrassas. Most of them never investigate the beliefs of opponents independently and trust the information provided to them by their teachers. And these Muftis live and die issuing edicts of Mushrik and Kafir based on information given to them. Those who do venture out in field of research they are inhibited by sense of loyalty to SECT and preconcieved notions therefore it is tainted by preconcieved notions. To compound the problem these Muftis during their student days are not taught in-depth methodology of determining Tawheed and Shirk. Instead they are taught basic Tawheed/Shirk and then given general guidance in form of rules to determine Tawheed and Shirk. The student is told Shirk is affirmation of Ilahiyyah and equality in attributes of Allah (subhanahu wa ta’ala). But student is not taught thirteen principles which explain how equality is to be established for Shirk to be warranted. Instead something like the following is taught: If a belief, or practice, is composed of x, y, and z then it is Shirk. And if in according to a, b, c, d then Tawheed is affirmed.

0.1 Principles Primed For Declaring Beliefs And Practices Shirk:

It is worthy pointing out principles taught to them are geared to make a belief/practice Shirk and its practioner Mushrik. And to achieve this Mushrik/Shirk making effort the fundamental methodology of determining Shirk/Tawheed with aid of thirteen principles is by-passed. Instead invented principles are taught which have no backing from Quran or Ahadith. Almost all such Wahhabi/Deobandi principles are invented to target specific beliefs and practices of rival sects. And therefore have little to, nothing to do, with educating students about methodology of Tawheed/Shirk. Instead the principles taught are primed for one objective only to defend the sect and to prepare a soilder for cause of the sect. Islamic methodology in comparision to their methodology of determining Shirk/Tawheed is such that even the opponents cannot and will not challenge. The problem with Wahhabi/Deobandi principle methodology is that it does not allow the student to understand how and why Shirk has occurred? Or in which attribute there is equality and which principle out of thirteen has established the equality if at all? As such they are ill-equipped to judge matters not explicitly mentioned in Quran or in books of Ahadith as Tawheed/Shirk. Result of which is they issue edicts of Shirk and Mushrik when there is no justification to do so. Mufti Waseem Khan is just another programmed parrot to regurgitate what he has swallowed during his student days and currently is soildering for Deobandism.

0.1 - Essential Read On Islamic Methodology Tawheed And Shirk:

Those unaware of in-depth understanding of methodology of determining Tawheed and Shirk should read following two basic articles, here, here. And once these two are grasped then following should be attempted, here, it is bit more complex but is the most important out of all linked articles. It demonstrates twenty-six principles which are employed to determine equality/inequality between Allah (subhanahu wa ta’ala) and His creation; half of which are for the Creator and other half for His creation. These first three articles would suffice for reader to correctly understand and determine methodology how belief can be in accordance with teaching of Tawheed or Shirk. In this case belief of Hadhir Nazir. The following two articles are not important but will address two key points which confuse the opponents of Islam, here, here. If  all of these articles are studied then, if Allah wills, the response to Deobandi Mufti’s drivel would be easily accessible.

1.0 - Brief Detail Of Tawheed And Shirk:

Tawheed fundamentally is there is no Ilah except Allah (subhanahu wa ta’ala). He is Alone, without mother, father, wives, sons, and daughters, and without as His Ilah partners. He is the One and the Only in His Essence and Attributes. In principle Shirk is fundamentally diametric opposite of mentioned Tawheed. To believe Allah (subhanahu wa ta’ala) has a partner Ilah, or to believe a creation is Allah (subhanahu wa ta’ala) is Shirk. To believe a creation possesses, one or more attributes, like Allah (subhanahu wa ta’ala) possesses His attribute or attributes is Shirk.

1.1 - Demonstration Of Detail In Which Shirk Is Warranted:

Allah (subhanahu wa ta’ala) is Living. Without being dependent upon any means or anyone. He was Living from eternity and will be Living to eternity. And this is Tawheedi belief. To believe Jesus has lived from eternity is Shirk. To believe Jesus will live to eternity is Shirk. To believe Jesus live independent;of Allah (subhanahu wa ta’ala) and of means created by Allah (subhanahu wa ta’ala) is Shirk. In all these cases a creation has been made partner of Allah (subhanahu wa ta’ala) in attribute of Living and major Shirk as occurred. This is a small sample out of great detail all which establishes uniqueness of Allah (subhanahu wa ta’ala).

1.2 - Equality In Detail Is Reason Of Shirk Not Similarity Of Name, Or Attribute:

If it is believed Prophet Isa (alayhis salam) was born in six hundered years before Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and will eventually die and will be burried next to final resting place of Prophet (sallallahu alayhi wa aalihi was’sallam). He had a beginning and an apparent end then no Shirk has occurred. The reason for this is that Living of Allah (subhanahu wa ta’ala) and living of Prophet Isa (alayhis salam) is different in detail even though the words are same. The conclusion is that Shirk is not warranted on similarity of name of attriubte but equality in detail. Even though the He is Living and he is living yet their living is not same therefore no Shirk. And this is general rule for all attributes of creation and Creator.

2.0 – Two Routes To Major Shirk:

Shirk can be determined from: i) Direct and explicit affirmation of Ilahiyyah: Verbally affirming some creation is an Ilah -; i.e. Amr is Ilah instead, or Amr is Ilah besides, Allah (subhanahu wa ta’ala). ii) Indirect and implicit affirmation of Ilahiyyah: Amr believes that in certain attribute/attributes a creation equals Allah (subhanahu wa ta’ala) in a particular attribute/attributes -; i.e. Allah (subhanahu wa ta’ala) was the Living from eternity past and Amr was living from Eternity past. There is no other route of major Shirk and all principles legitimate and illegitimate establish major Shirk via these two routes. So if we Muslims are guilty of major Shirk it will be due to one of it or not at all.

2.1- Muslim Teaching Regarding Affirming Ilahiyyah For Creation:

With regards to the 1^st, we Muslims do not affirm Ilahiyyah for Prophet (sallallahu alayhi wa aalihi was’sallam). And as Muslims believe; to hold belief that Prophet (sallallahu alayhi wa aalihi was’sallam) is the Ilah, or a Ilah partner of Allah (subhanahu wa ta’ala) is major Shirk which invalidates belief in Islam. The 2^nd category, indirect and implicit affirmation of Ilahiyyah in this regard position of Ahlus Sunnah is same as before: One who affirms Ilahiyyah indirectly, by assigning to a creation, attribute/attributes in meanings which are unique for Allah (subhanahu wa ta’ala), has committed major Shirk. As a result belief in Tawheed and Islam has been nullified and person is no longer Muslim.

3.0 - Hadhir Nazir In Nutshell And Attributes Connected With It:

i) Shahid/Shaheed have popular meaning of witness but linguistically words Shahid/Shaheed are also unsed in meaning of Hadhir and Nazir. Another way of understanding it is: Every witness must be Hadhir (i.e. present) and Nazir (i.e. seeing). Words Shahid/Shaheed do not linguistically denote hearing but it is inclusive of hearing. Muslims believe the blessed body of Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir all times in his heavenly final resting place but spiritualy witnesses the deeds of Jinn and mankind as they take place. In addition to this the angels also present deeds of his Ummatis to Prophet (sallallahu alayhi wa aalihi was’sallam). We believe witnessing by Prophet (sallallahu alayhi wa aalihi was’sallam) is a miraclous merit conffered to him by Allah (subhanahu wa ta’ala). In a nutshell belief of Hadhir Nazir is in accordance with thirteen principles related to creation of Allah (subhanahu wa ta’ala). ii) There are three key attributes connected with Hadhir and Nazir: a) Hadhir, b) Nazir, c) Sama’at. Hadhir means presence and correlates with existance. Presence means existance and existence means presence. No presences means no existance. Nazir with ability of seeing. As mentioned Arabic words connected with Hadhir Nazir are Shahid (i.e. witness) and Shaheed (i.e. witness). A witness is not always required to see but sometime hear. Due to this Sama’at (i.e. hearing) is naturally part and parcell of Shahid/Shaheed, and therefore of Hadhir Nazir. We Muslims believe Allah (subhanahu wa ta’ala) has a: a) al-Wujud and also is possessor of following two attributes: b) al-Sami, c) al-Baseer. We believe in the existance (i.e. wujud) and presence of Allah (subhanahu wa ta’ala) in accordance with all His attributes. Al-Baseer (i.e. the seeing) correlates with Nazir (i.e. seeing). And He is al-Sami (i.e. the hearing) which correlates with Sama’at (i.e. hearing).

4.0 – Tawheed And Shirk Of al-Shahid, al-Sami, And al-Baseer:

i) Tawheed is to believe in such a degree of perfection that His attributes cannot be improved. His attributes of al-Shahid (i.e. present), al-Sami, and al-Baseer are perfect beyond improvement. Allah (subhanahu wa ta’ala) is, al-Shahid, al-Sami and al-Baseer from eternity. He is not dependent upon eyes and light to see. He hears without ears, without dependency on waves. He is not dependent upon means which any of His creation is dependent upon to see and hear. His Hearing and Seeing encampases all. His Hearing and the Seeing are His Own and not conferred by another. Nor He requires permission from of a superior to employ them. Nor there is an equale to Him, or a superior then Him. There is no before Him and there is no after Him. There is no with Him and there is no without Him. He Hears all and Sees all. ii) Shirk is to give this unimprovably perfected attribute to a member of His creation. That is to say that a being was hearing and seeing from eternity. And example of this would be Trinitarian Christians who believe Prophet Isa (alayhis salam) is the God and son of God since eternity. This is major Shirk on three accounts: They explicitly affirmed Ilahiyyah for a creation, believed a creation to have existed from eternity as God. And finally affirmed all attributes of Prophet Isa (alayhis salam) existed from eternity and these are inclusive of hearing and seeing. In short to believe a creation of Allah (subhanahu wa ta’ala) sees all, hears alll without any of means which His creation is dependent upon is Shirk. Or a creation employs hearing/seeing without being subject to permission of Allah (subhanahu wa ta’ala), and both these attributes are creation’s own, and not conferred by Allah (subhanahu wa ta’ala) is also Shirk.

5.0 - Tawheed And Shirk In al-Shahid: al-Hadhir, al-Nazir, and al-Sami:

i) Once there was no creation and there was the Only, the One Ilah, except Him there was no Ilah, or creation. Prophet (sallallahu alayhi wa aalihi was’sallam) did not exist. Then Allah (subhanahu wa ta’ala) created him. He created his Noor, his soul, and through his righteous mother sent him as a last and final Prophet to mankind as a Shahid and Shaheed. Our this belief is in accordance with Tawheed because through this belief we have negated existance of Prophet (sallallahu alayhi wa aalihi was’sallam) from eternity. Attributes and actions all are dependent upon existance of essence and without essence these cannot pre-exist. In other words if we had affirmed belief; the very essence of Prophet (sallallahu alayhi wa aalihi wa’sallam) was from eternity then naturally all his attributes/actions would have been believed to have existed from eternity. By negating eternal existance of prophetic essence we by default negate eternal attributes for Prophet (sallallahu alayhi wa aalihi was’sallam). ii) We Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses (via hearing, seeing) actions of Jinn and mankind. Allah (subhanahu wa ta’ala) also sees/hears actions of Jinn and mankind but He also sees/hears actions of angels and every spec and atom, everything smaller then and greater then these. Shirk is equality with Allah (subhanahu wa ta’ala) in His attributes and clearly there is no equality in quantity of hearing/seeing by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Is there equality between the Creator and Prophet (sallallahu alayhi wa aalihi was’sallam)? If not then how can the charge of major Shirk be justified? iii) Allah (subhanahu wa ta’ala) granted to Prophet (sallallahu alayhi wa aalihi was’sallam) the extra-ordinary capability of witnessing (via hearing, seeing) the deeds of Jinn and mankind. And his witnessing is dependent upon permission from Allah (subhanahu wa ta’ala) and whenever He will desire Prophet (sallallahu alayhi wa aalihi was’sallam) will cease to witness them. This is consistent with belief of Tawheed because Muslims none granted to Allah (subhanahu wa ta’ala) the ability of witnessing and He requires permission of none to witness nor His witnessing will come to an end.

Conclusion:

Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid, it gives meaning of Hadhir Nazir, and we believe he sees actions of Jinn and mankind because he was sent to be witness over. His this ability is with permission of and with power granted to him by Allah (subhanahu wa ta’ala). It is limited and restricted. It had a beginning and he will cease to be Hadhir Nazir over Jinn and Mankind when Allah (subhanahu wa ta’ala) wills it so. In nutshell we Muslisms do not affirm any belief explicitly or implicitly which can be construed to warrant charge of Shirk. As Muslims we believe Allah (subhanahu wa ta’ala) is the Only, the One Ilah, and none beside Him deserves worship. Allah (subhanahu wa ta’ala) is al-Shahid, al-Sami, al-Baseer without equal. He was al-Shahid, al-Sami, al-Baseer from eternity and will remain to eternity. There was no beginning to His station of al-Shahid, al-Sami, al-Baseer and nor there will be an end. He is al-Shahid, al-Sami, al-Baseer unlimitedly and unrestrictively. And He was and is al-Shahid, al-Sami, al-Baseer without permission of another. There is no equality in belief of Muslims in station of Shahid of Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Without exlicit affimration of Ilahiyyah or equality in attributes there is no Shirk nor charge of Shirk against those who say la ilah-ha il-allah is legitimate. And this Mufti, described in 68:5/15, and his ilk can say what they wish. The reality is, his Takfir of Muslims returns upon him, invalidating his own Islam, as per prophetic teaching.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.