The Prophet (sallal Laahu Alaihi Wasallam) Has The Power Of Giving Benefit And Loss

Objections & Anwers





ANSWERS:-



THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)
HAS THE POWER OF GIVING BENEFIT AND LOSS

Some misguided persons believe that the Holy Prophet (sallal laahu alaihi wasallam) is powerless, that he does not possess the power to give benefit or cause loss to anybody. The belief of the Ahle Sunnah Wal Jama'at is that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) has been blessed by Allah Ta'ala with the powers to give benefit or loss to anybody if he wishes.


The following verses of the Holy Quran prove this. Allah Ta'ala states in the Holy Quran:


· "And if when they do injustice unto their souls, then O Beloved! They should come to you and then beg forgiveness of Allah and the Messenger should intercede for them, then surely, they would find Allah Most Relenting, Merciful." (Para 5, Ruku 6)


· "And what they felt bad, only this that Allah and His Messenger has enriched them out of His grace;" (Para 10, Ruku 16)


· "And O Beloved! Remember when you did say to him whom Allah bestowed a favour and you have bestowed a favour." (Para 22, Ruku 2)


Allah Ta'ala says in the Holy Quran: "And O Beloved, I have sent you not as mercy unto the worlds." (Part 17 Ruku 7)


Commentating on this verse of the Holy Quran, Allama Aaloosi (radi Allahu anhu) has stated, "And the Holy Prophet (sallal laahu alaihi wasallam) being mercy unto the worlds is in this context that throughout the entire universe, his control is present through the Blessing of Allah Ta'ala. This is why the Noor of the Prophet (sallal laahu alaihi wasallam) was the first thing to be created and it is in the Ahadith, ' O Jaabir! Almighty Allah had first created the Noor of your Nabi (sallal laahu alaihi wasallam)' and in the next Hadith it is said that, 'Almighty Allah is the Giver and I am the distributor. The explanation of the Soofia is more than that of mine in this matter." (Tafseer Roohul Muaani)



It is mentioned in the Holy Quran that Hazrat 'Isa (alaihis salaam) made a bird out of clay, blew into it, and then, with the Command of Allah Ta'ala, it began to fly. The Holy Quran also mentions that Hadrat 'Isa (alaihis salaam) cured the blind, the lepers and brought back the dead back to life with the Command of Allah Ta'ala.


6. All these incidents prove that Nabi 'Isa (alaihis salaam) was able to give benefit to those who sought his assistance. How can one dispute that our Nabi Muhammad Mustapha (sallal laahu alaihi wasallam), who is superior to Nabi 'Isa (alahis salaam), is not in control of giving benefit or loss to anyone?


It is also stated in the Holy Quran that through the Barakah of Hazrat Yusuf (alaihis salaam), Hazrat Yaqoob (alaihis salaam) regained his sight. Is the returning of the sight of Hadrat Yaqoob (alaihis salaam) not a benefit and advantage? Verily it is! Thus, if benefit can be gained through the other Ambiya (alaihimus salaam), how then can a Muslim say that the Holy Prophet (sallal laahu alaihi wasallam) cannot give us benefit or loss?


Once, Hazrat Maghir (radi Allahu anhu) committed a grave sin so he went to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and asked him to purify him. Although the Sahabi-e-Rasool had sinned against Allah Ta'ala, he asked the Holy Prophet (sallal laahu alaihi wasallam) to purify and cleanse him because he knew that the Holy Prophet (sallal laahu alaihi wasallam) would give benefit to him.

The Holy Prophet (sallal laahu alaihi wasallam) said, "I am the one who distributes and Almighty Allah is the One who gives." (Bukhari; Umdatul Qari)

Hazrat Rabia (radi Allahu anhu) said in the court of the Holy Prophet (sallal laahu alaihi wasallam): "I ask from you that I may be in Jannah with you." (Mishkaat; Mirkaat)

It is obvious from these Ahadith that the Holy Prophet (sallal laahu alaihi wasallam) is the one who distributes throughout the universe and he who is a distributor in the entire universe definitely has the power of giving benefit.


From the above narrations, those who are Muslims will always accept that the Holy Prophet (sallal laahu alaihi wasallam) has the power of giving benefit. He will think of him as the one to turn to in the times of need.




THE HOLY PROPHET MUHAMMAD (Sallallahu Alaihi Wa Aalihi Wa Sallam) IS ALIVE

Some people do not accept the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) to be alive. They say that he is dead and mixed with the soil. Allah forbid! The Ahle Sunnah Wal Jama'at Maslak e Aala Hazrat believes that the Holy Prophet (sallal laahu alaihi wasallam) is "Hayaatun Nabi", that is, he is alive both physically and spiritually.


Regarding the Martyrs (Shuhada), those who are slain in the path of Allah, Allah Ta'ala says in the Holy Quran: "And say not those who have been slain in the path of Allah to be dead for they are alive and you do not know." (Part 2, Ruku 3)


Since it is evident from the Holy Quran that the Martyrs are alive, then it follows that the Ambiya (alaihimus salaam), whose status are much greater than that of the Martyrs, are also alive. (Fathul Baari Sharah Bukhari)



Allah Ta'ala states in the Holy Quran: "And say not of those who are slain in the Way of Allah 'They are dead'. Nay, they are living, though you perceive it not". (al-Baqarah: 154)


"Think not of those who are slain in Allah's Way as dead. Nay, they are alive, finding their sustenance in the Presence of their Lord". (al-Ale' Imraan: 169)


The above two Ayahs were revealed after the Battle of Badr. The Ashaabs (radi Allahu anhum) used to feel sorry for those who lost their lives in the battle, and used to say: "Alas, so and so has lost his life and has missed the pleasures of this world!" Allah Ta'ala revealed these Ayahs clarifying that the Shuhada (Martyrs) are not "dead" but are transferred from one place to another where they live and are fed by the Bounteous Lord who is not deficient of anything.


If the Shuhada are not "dead", how can we say that the greatest Apostle, Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam), is no more amongst us?



Referring to the Messengers, Allah Ta'ala says in the Holy Quran: "And ask those of our Mesengers, whom we sent before you, 'Did We appoint any other god except the All-Affectionate, to be worshipped'?" (Part 25, Ruku 10)



This verse proves that the Ambiya (alaihimus salaam) are alive because Allah Ta'ala commands us to ask the Messengers about all matters. If they had passed away and mixed with the soil, surely, we would not have been commanded to ask them about anything. (Tafseer Dur Manthur; Tafseer Roohul Muaani)



Another proof supporting that the Ambiya are alive is that on the night of Me'raj, the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) passed by Hazrat Moosa (alaihis salaam). He saw him in his grave standing and reading his Salaah.


The Holy Prophet (sallal laahu alaihi wasallam) said, "Recite Durood upon me in abundance on a Friday since it is a respected day. On that day the Angels are present and whosoever sends Durood upon me on that day, then his Durood is placed before me till the time when they have completed sending Durood and Salaam". (Hazrat Abu Dardah radi Allahu anhu says), "I asked, 'Huzoor! Will you even hear (the Salaam) after your demise?'"


The Prophet (sallal laahu alaii wasallam) said, "Verily Almighty Allah has made it Haraam upon the earth to devour the bodies of the Ambiya (alaihimus salaam). Thus, all the Nabis of Allah are alive and they are given sustenance." (Ibn Majah; Jame Sahgeer; Mishkaat Shareef)



We learn from this Hadith Shareef that the Ambiya (alaihimus salaam) are alive and they have only been hidden from us. We cannot understand their position, like those of the Angels that they are alive and present but we cannot obtain (see) them. Yes! Those whom Allah has blessed, they can even see them. This has been confirmed that the Ambiya (alaihimus salaam) are alive. (Umdatul Qaari Shara Bukhari)




Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) wrote: "There is no death for the Ambiya (alaihimus salaam). They are alive and existing. For them is that one death that has come only once. After this, their souls are put back into their bodies and the life that they had on earth is given back to them." (Takmeelul Imaan)



The greatest proof concerning the Ambiya (alaihimus salaam) being alive is that they make Ibaadah in their graves. They perform their Salaah and they are well provided with food and drink. Like the Angels who are alive, but do not eat and drink. (Mirkaat Shar Mishkaat)



Allah Ta'ala states in the Holy Quran: "And how would you deny faith while unto you are rehearsed the Signs of Allah and among you lives the Prophet". (Sura al- ale'Imraan: 101)


This is a typical Ayah proving Hayat-un-Nabi - "among you lives the Prophet". The word "lives" has cleared all doubts. "Among you" has been generalised, meaning with every individual, wherever he or she may be regardless of time. Man's vision and power of hearing is restricted, but it is not so in the case of Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam). His powers are far beyond imagination.



If somebody says, "Where is the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)? I cannot see him! Why must I stand and read Salaam?" Surely, this statement is absurd because none of us has seen Allah Ta'ala and the Angels. Kiraaman Katibeen are two Angels constantly present with every individual. Can we deny their existence merely because we did not see them?



It was declared in a Hadith, "When a person greets me, Allahu Ta'ala sends my soul to my body and I hear his greeting." Some people quoting this Hadith say that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam

) is not alive since his soul returns to his body only when he is greeted.



Imam Jalaal'uddeen as-Suyuti (radi Allahu anhu) said in the book "Anba' al-adhkiya' fi hayat il-anbiya" that "radda" means "ala al-dawam", i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) permanently, and the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is alive permanently, not intermittently as some ignorant people have suggested.



Another explanation of this Hadith is that Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is in the ecstasy of seeing Jamaal-Allah (Allah's Beauty) and forgetful of his bodily senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can someone who is in ecstasy of contemplating Jamaal of Allah hear any sound ?


Thus, we have proved from authentic sources that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is alive both physically and spiritually.




THE INTERCESSION OF THE HOLY PROPHET
(Sallallahu Alaihi Wa Aalihi Wa Sallam)


Some people believe that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) does not have the power to intercede. The belief of the Ahle Sunnah Wal Jama'at, Maslak e Aala Hazrat is that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is an Intercessor and that he will intercede on the Day of Qiyamah by the permission of Allah Ta'ala.

Allah Ta'ala says in the Holy Quran: "Who is he that would intercede with him except with His permission. He knows what is before them and what is behind them." (Part 3, Ruku 1)

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) has been given the station of Maqaam-e-Mahmood. Maqaam-e-Mahmood is that point on intercession where all will praise and honour the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam). (Tafseer Khaazin; Tafseer Jalalain) The Holy Quran states: "It is near that your Lord may make you stand at a place where all should praise you." (Part 15, Ruku 9)


The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "I will intercede for my Ummah until my Creator summons me, 'O Muhammad! Have you been pleased?' I will say, 'O my Creator! I am pleased'". (Durr Manthur; Roohul Bayaan)


Hazrat Abi bin Ka'ab (radi Allahu anhu) reports that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "On the Day of Qiyamah, I will be the Leader and Khatib of all the Ambiya (alaihums salaam) and I will be the master of their intercession. I do not say this out of arrogance." (Mishkaat Shareef; Ash'atul Lam'aat)


The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) stated: "On the Day of Qiyamah, I will be the leader of the children of Hazrat Adam (alaihis salaam). I will be the first to rise from my grave. I will be the first to start interceding and my intercession will be the first to be accepted." (Mishkaat Shareef; Sahih Muslim Shareef)


The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment.

Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is not permissible to ask the creation for assistance but only from Allah Ta'ala, then how will these above-mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not wrong to ask them for help in this world also!


On the Day of Qiyamah, all the people will congregate and they will say among themselves, "We wish we could find some one to intercede for us in the Court of Allah Ta'ala so that He may give us comfort at this point." They will go to Hazrat Adam (alaihis salaam) and ask him to intercede for them. He will tell them to go to Hazrat Nooh (alaihis salaam) as he is the first Nabi that Allah Ta'ala sent towards the people on earth.


Hazrat Nooh (alaihis salaam) will tell them to go to Hazrat Ibrahim (alaihis salaam) as he is the Friend of Allah Ta'ala. He in turn will tell them to go to Hazrat Moosa (alaihis salaam) as he is a special servant of Allah Ta'ala. He will say to them to go to Hazrat 'Isa (alaihis salaam) as he is the special servant and Rasool of Allah Ta'ala, and His Kalma and His Rooh.

The people will then present themselves before Hadrat 'Isa (alaihis salaam) who will say, "This is not my job. Go into the court of Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) who is a unique servant of Almighty Allah Ta'ala and it is through him that Almighty Allah has forgiven those before and after him."

Then the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "They will come to me. I will ask for permission in the Court of Almighty Allah and permission will be granted. When I see Almighty Allah, I will make Sajdah and Almighty Allah will say, 'O Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam)! Lift up your head, ask, request and it will be given, and intercession will be accepted'." (Bukhari Shareef; Ibn Majah)


The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) will then intercede. After him, the great Prophets and Saints will intercede. Those who say that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) cannot intercede, how will it be permissible on the Day of Judgment?





THE HOLY PROPHET IS A UNIQUE HUMAN BEING



Some people believe the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) to be a human being just like any other human being. The Ahle Sunnah Wal Jama'at,Maslak e Aala Hazrat believes that besides being Noor (light), the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is a most unique and perfect human being.

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is "Rahmatul lil Alameen". He is the only creation of Allah Ta'ala who has been given this title and no other creation can be given this title.

Allah Ta'ala says in the Holy Quran: "And I have not sent you but as Mercy unto the Worlds". (Part 17 Ruku 7) the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) has stated: "Every Nabi only comes towards his people and I have been sent unto all nations. I have been sent as a Messenger unto the entire creation." (Mishkaat Shareef; Sahih Muslim Shareef)

In the Holy Quran it has been stated that the women who married the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) are the most unique women amongst all the women. If just by marrying the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) they are considered to be so great, then who can compare or be more unique than the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)?

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "I am not like any one of you". (Tirmidhi; Sahih Bukhari)

Hazrat Ali (radi Allahu anhu) said: "I have not seen anybody similar to the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) either before of after." (Tarikhe Kabeer; Tirmidhi Shareef)

The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) stopped his Sahaba from keeping continuous fasting without partaking in Sehri and Iftaar. When the Sahaba-e-Ikram insisted that they also fast in the manner as Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) kept his fasts, he told them: "I am not like (similar to) you. I am given food and water." (Sahih Bukhari; Sahih Muslim)


None of the Sahaba-e-Ikram (radi Allahu anhum) ever told Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) that he is a human being like them, that he has two hands and feet like them, that he eats and drinks like them and that he has wives and children like them.
Concerning the blessed face of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam),

Hazrat Aisha Siddiqa (radi Allahu anha) states: "I was sewing something at the time of Sehri and the needle fell down. I searched very much for it, but it could not be found. Just then the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) entered and, through the brightness of his face, I found the needle." (Khasaais Kubra; Al-Qaulul Badi'lisaqawi)

The saliva of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is not unclean nor does it cause any illness, but it is the cure for illnesses.

On the day of Khaibar, the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) put his blessed saliva into Hazrat Ali's (radi Allahu anhu) eyes and he was completely cured. (Mishkaat Shareef; Masnade Imam Ahmed) The well at Hazrat Ali's house (radi Allahu anhu) was very bitter. When the Holy Prophet (sallal laahu alaihi wasallam) put his saliva into the well, the water became so sweet that no water in the entire of Madinah Munawwarah tasted sweeter than that. (Madarijun Nubuiwat; Anwaarul Muhammadiyah)


The blessed perspiration of Hazrat Muhammad Mustafa (Sallallahu Alaihi Wa Aalihi Wa Sallam) possessed a sweet smelling fragrance. Hazrat Umme Salim (radi Allahu anha), the mother of Hazrat Anas (radi Allahu anhu), said that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) used to go to the house of Hazrat Umme Salim (radi Allahu anha) to make Qailula (rest after lunch).

Hazrat Umme Salim (radi Allahu anha) used to lay for him a bedspread made from skin. He used to lie on that skin and he perspired very much. Hazrat Umme Salma (radi Allahu anha) used to collect the blessed perspiration of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) and mix it in perfume.

The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)
asked, "O Umme Salma! What is this?" She said, "Ya Rasoolallah ( Sallallahu Alaihi Wa Aalihi Wa Sallam)! It is your blessed perspiration. I mix it in my perfume because your blessed perspiration is the best perfume amongst all perfumes." (Mishkaat Shareef; Bukhari Shareef)


The blessed blood of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is Paak (pure). During the Battle of Uhud, the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was wounded.

Hazrat Malik bin Sunaan (radi Allahu anhu), the father of Hazrat Abu Saeed Khudri (radi Allahu anhu), began to suck out the blood from the wound of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) and it began to look white. The Sahaba asked him to spit it out. He refused to do so and said, "I swear by Allah that I will never spit this blood out of my mouth."

He then drank the blessed blood of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam).

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Whichever one of you wishes to see a Jannati man, you should look at him (Hadrat Malik bin Sunaan)". (Shifa Shareef; Madarijun Nabuiwat)

Hazrat Allama Ahmad Qistilaani (radi Allahu anhu), the commentator of Bukhari Shareef, states: "Make yourself aware that the physical body of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was created in such a way that no one was created similar to him before and nor will their be any one similar who will be born after him." (Muwahibul Ladaniyah)


After examining the authentic narrations from distinguished books, we see that the Aqeeda of the Sahaba-e-Ikram and of the great Scholars was that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is a unique human being and there is no one that is like him, equal or similar to him. He is the most unique amongst the creation of Allah Ta'ala.





KNOWLEDGE OF THE UNSEEN POSSESSED BY THE PROPHET
(Sallallahu Alaihi Wa Aalihi Wa Sallam)


Some people do not accept that the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) has been blessed by Allah Ta'ala with Ilm-e -Ghayb (Knowledge of the Unseen).

The Ahle Sunnah Wal Jama'at believes that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam), after being informed by Allah Ta'ala, is aware of everything that happened and will happen.

"Ghayb" is that hidden thing which cannot be perceived by human senses nor can be known through human wisdom. The Holy Quran has mentioned Ilm-e-Ghayb in several verses and has declared that this Knowledge is one of the Attributes of Allah.

"Say thou, (O Muhammad)! The Knowledge of Unseen belongeth unto Allah alone." (Surah Yunus, 10:20) See also Surah Ana'm 6:59; Surah Baqarah, 2:33; Surah Hud, 10:31.

These verses indicate that the Knowledge of Unseen belongs to Allah Ta'ala Alone. Nobody on his own has this knowledge nor can anybody possess this Divine Treasure. However, these verses have nowhere indicated Allah Ta'ala to say that He does not grant this Knowledge of Unseen to anybody.


Allah Ta'ala says: "Allah Alone is the Knower of the Unseen. He never grants the Knowledge of his Ghayb to anyone but to His chosen Messengers and appoints guard before them and behind them." (Surah Jinn, 72:26-27).

The Holy Quran has mentioned at various places that Allah Ta'ala has granted the Knowledge of Unseen to His exalted Prophets. See Surah Baqarah, 2:31; Surah Baqarah, 2: 251; Surah Naml, 27:16; Surah Ambiya, 21:74; Surah Yusuf, 12:68; Surah Yusuf, 12:96; Surah Qasas, 28:14.

The Knowledge of Unseen was also given to the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam). This was his biggest miracle. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was granted the knowledge equivalent to the knowledge which was given to 124 000 or more Prophets.


The Quran say: "And, O Beloved (Prophet)! If there had not been the Grace and Mercy of Allah upon you, then some people of them had wished to defraud you. And they are misleading themselves only and they will not hurt you in anything. And Allah has sent down to you the Book of Wisdom and has taught you what you did not know and great is the Grace of Allah upon you." (Surah Nisa 4:113)

This verse proves that not a single thing in both worlds is left excluded from the knowledge of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam). The word "Great Grace" verifies this fact. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was taught by Allah Ta'ala.

The Holy Quran say: "These are the tidings of Unseen that We reveal to you in secret. And you were not with them when they drew lots with their pen that under those guardianship Maryam should be given and you were not with then when they were disputing." (Surah Ale Imraan, 3:44)

In this verse, the Holy Quran gives the reason of mentioning the episodes of the past Prophets. Allah Ta'ala says: O Beloved One! These episodes are not mentioned as mere tales of the past. We have mentioned these events to prove your Prophethood. The Knowledge of Unseen will become the testimony of your special status as the Apostle of Allah Ta'ala. O Prophet! These is among those events of which the accurate records are now obliterated altogether, and there is no means of knowing in full and exact details except by Revelation.

The phrase "tidings of the Unseen" indicate that Allah Ta'ala has given the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) the knowledge of those things, which happened long before him or to happen in the distant future.

The Holy Quran, which was revealed to Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) contained everything that he would need in religion and in world affairs as well. The Holy Quran says that Allah Ta'ala taught His Beloved the Quran. He created Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) the soul of the Mankind and taught him the knowledge of the past and the present.

The Holy Quran says: "And taught you that which you knew not. And this is a great favour of Allah Ta'ala upon you."
Tafseer-e-Jalalain says Allah Ta'ala taught His Apostle (Sallallahu Alaihi Wa Aalihi Wa Sallam) the commandments and the Unseen.

Tafseer-e-Kabir observes that Allah Ta'ala revealed to Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) the Holy Quran, and the knowledge, and taught him the Divine Secrets, and implications.

Tafseer-e-Jalalain says that Allah Ta'ala taught the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) the Shari'ah Laws and the religion, and taught him the Unseen, which he knew not, and gave him the knowledge of that which was hidden in the human mind, and disclosed to him the evil doings of the Hypocrites.

Tafseer-e-Hussaini Bahrul Haqaeq says that the above verse refers to the absolute knowledge of all Unseen which Allah Ta'ala granted to Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) during the Me'raj. The Hadith of Me'raj reports the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) as saying: "I was beneath the Arsh when Allah put a drop into my throat and (with that) I attained the knowledge of the past and the future."

Commentators observe that Allah Ta'ala has created Lauh-e-Mahfooz, a Tablet on which the Destinies of the world since it's creation are written. It contains the Knowledge of all possible things. The knowledge of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) encompasses the Lauh. The Holy Quran contains whatever is written in the Lauh and since the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) has been taught the Quran, he has the Knowledge of the Lauh-e-Mahfooz.

Allah Ta'ala showed Hazrat Adam (alaihis salaam) all His creatures in person and made him learn the things by their names. Allah Ta'ala taught him the names of those who would be in his generation and also taught him all the languages. Allah Ta'ala also taught him the Names of Angels and all human beings who would belong to his generation, and the names of animals and vegetation, and taught him to manufacture things, and taught him the names of the cities and towns, and trees, and the names of those whom He will create until Doomsday, and taught him the names of all the gifts in Paradise.

The knowledge of Adam (alaihis salaam), who is first Khalifa (vicegerent) of Prophet Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam), is a drop in the ocean when compared with the knowledge that Allah Ta'ala gave to his beloved Prophet Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam).
When the knowledge of a Khalifa is so vast and overwhelming, one can well estimate the magnitude of the knowledge of the original person.Commentators say that the knowledge of Awliya if compared with the knowledge of the Prophets is just like a drop in seven seas, and the knowledge of Prophets is like the same when compared with the knowledge of Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam); and the knowledge of Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) when compared with that of Allah is just like a drop out of seven seas.

The fact that Allah Ta'ala has granted Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) the Knowledge of Unseen, can be explained in three dimensions:

1. Firstly, he was given the Knowledge of the Unseen directly: Surah Hud, 11:49 - "These tidings of Unseen, We reveal to you. Neither you did know nor your people before this. Then be patient. No doubt there is good for the duty-bound." See also Surah Yusuf, 12:102; Surah Takvir, 81:24.

2. He was given the Quran, which is the treasure house of the Knowledge of the Unseen: "O People of the Book! Undoubtedly, Our Messenger has come to you who makes clear to you much of that which you had hidden in the Book and pardons much. Undoubtedly, there has come to you from Allah a Light and a Book Luminous." (Surah Maidah, 5:15)
See also Surah Nahl, 16:89; Surah Yusuf, 12:111; Surah An'am, 6:38; Surah Naml, 27:75; Surah An'am, 6:59.
3. He was sent as a witness. A witness can only be that person who is present at the place and time of happening and sees everything by himself. "Surely we have sent you as a witness (present and seeing) and a bearer of Glad Tidings and a Warner." (Surah Fath, 48:8) See also Surah Nisa, 4:41; Surah Muzzammil, 73:15. These verses prove that Hazrat Muhammad (sallal laahu alaihi wasallam) will stand witness on the Day of Judgement. He will not only bear witness for his own Ummah but also for the Ummah of other Prophets.

The following Traditions of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) also indicate that Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) has been granted comprehensive Knowledge of Unseen:

1. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "I can see at my back in the same manner as I can see in my front." (Sahih Muslim)
2. The Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) saw Nabi Musa (alaihis salaam) loudly reciting the Tasbih in the valley of Azraq.
3. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was going from Medina to Mecca. Then he saw Hazrat Yunus (alaihis salaam) wearing a woollen garb and riding a red she-camel in the valley of Hersh. (Ibn-e-Majah)
4. Another Hadith reports Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) beholding the Paradise and the Hell. (Muslim)
5. Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) knows the name of each inmate of the Heaven and the Hell. (Miskhat)
6. Another Hadith reports that a man asked the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) whether he would go to Paradise or the Hell. The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said that he would go to Hell. (Bukhari)
7. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "My Ummah has been presented to me along with its good and bad deeds." (Muslim)
8. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "Last night my Ummah was presented to me near my house. I know each and every person more intimately than you know about your colleagues." (Anba-el-Mustafa)
9. Hazrat Uthman ibn-e-Khattab (radi Allahu anhu) narrates: "The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was camping with us at a place where he gave us information about the creation of the world."
10. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is reported to have said: "Allah has shrunk the earth for me so I could see its easts and wests." (Mishkat)
11. Hazrat Abdullah bin Umar (radi Allahu anhu) has narrated that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Allah has put the entire earth before me. I can see the Universe and the things which are going to happen here till the Doomsday like I see my palm."
12. Hazrat Huzaifa (radi Allahu anhu) has reported: "The Apostle of Allah, Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam), informed us about three hundred or more persons who would appear on the face of the earth and generate tension and crises among the Muslims. The Apostle of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam) told us their names along with their father's names and their tribe as well." (Mishkat)
13. Hazrat Ayesha (radi Allahu anha) asked the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam), "O Prophet! Is there any person in the world whose virtues are equal to the number of stars?" The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Yes, and he is Umar (radi Allahu anhu)". This Hadith shows that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) has the knowledge of all apparent and hidden actions of people and also the knowledge of stars.
14. Hazrat Huzayfah Ibn-e-Usayd (radi Allahu anhu) reported that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Last night my Ummah was presented to me from beginning to the end." The companions asked, "O Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam), how could you see those who were not even created so far." He said, "Allah created the faces of my Ummah in water and soil and I could recognise each of them better than that you know your colleagues."
15. And, finally, what can be hidden from the person who could see Allah Ta'ala! The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) says: "I saw Allah the Almighty. Allah put His Hand at my back and I felt it's coolness in my chest. The very moment, everything became known to me and I recognized everything." (Tirmidi; Mishkat)


There are some other instances indicating that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was granted the Knowledge of the Unseen:

1. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Ubai bin Khalaf will be killed in my hands".
2. Suraqah bin Malik will wear the gold bangles of Khosroes.
3. Informing about the Martyrdom of Imam Hussain (radi Allahu anhu) years before his assassination at Karbala.
4. Informing about the split in the Muslim nation into 73 Sects, with one Sect following the righteous path.
5. During the Uhud battle, he informed that the Angels have taken away the body of Hazrat Hunzulah (radi Allahu anhu) to give him the last bath.
6. Informing that his wife with long arms (Hazrat Zainab - radi Allahu anha) would be first among his wives to join him after his demise.
7. He said that Abu Bakr (radi Allahu anhu) is the inmate of the Paradise.
8. Hussain and Hasan (radi Allahu anhuma) are the Chief of Youths in the Heaven.
9. Fatima Zahra (radi Allahu anha) is the Chief of Women in the Paradise.




THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM) IS NOOR


Some persons believe that the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) is only a human being and not Noor (light). They say so based on the reason that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) had wives, had children, and he used to eat and drink. The Aqeeda of the Ahle Sunnat Wa Jama'at is that he is both Noor and a human being.
The being and existence of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is even before that of human beings, but when he came into this world he came in the garb of a human being.
The Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) has stated, "The very first thing which Almighty Allah created was my Noor." (Tafseer Roohul Bayaan; Madarijun Nabuiwat)
Once Hazrat Jaabir (radi Allahu anhu) asked the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) whom Allah Ta'ala created before anything else. The Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) stated: "O Jaabir! Verily, before the creation of anything else, Almighty Allah created the Noor of your Nabi from His Noor." (Muwahibul Laduniya; Zirkani Shareef)
The Sahaba of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) lived with him and observed him with his wives and children. They saw him eating, drinking, talking, etc. but still accepted him to be Noor.
We know that Hazrat Jibraeel (alaihis salaam) is made of Noor but when he used to appear before Hazrat Maryam (radi Allahu anha) he used to appear in the form of a human being. Allah Ta'ala states in the Holy Quran: "Thus he used to appear before her in the form of a healthy (well-built) man." (Part 16, Ruku 5)

Hazrat Umar Farouk (radi Allahu anhu) narrates that once a person came before them. The Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) asked him if he knew who that person was, he replied: "Allah Ta'ala and His beloved Rasool (Sallallahu Alaihi Wa Aalihi Wa Sallam) know better." The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said that it was Jibraeel (alaihis salaam). (Mishkaat; Bukhari Shareef) This Hadith proves that although the Sahaba referred to Hazrat Jibraeel (alaihis salaam) as a man since they saw him in the form of a human being, yet they accepted that he was in actual fact an Angel made from Noor. On many instances, he came in the form of Sahabi-e-Rasool named Hazrat Wahia Kalbi (radi Allahu anhu).
Sayyida Halima Sa'adiya (radi Allahu anha), the wet-nurse of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam), believed the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) to be Noor. She said that when she used to feed the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) milk in his infancy, she never felt the need for a light in her house. (Bayaanul Miladun Nabwi; Tafseer Mazhari).

Sayyida Safiya (radi Allahu anha), the aunt of the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) states that on the eve of the birth of the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) she was present in his house. She said that she saw his Noor became more powerful than the light from the lamp. (Shawaahidun Nubuiwat)

Hazrat Ali Murtuza (radi Allahu anhu) said that when the Beloved of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam) spoke, Noor (light) used to be seen emerging from between his blessed teeth. (Muwahibul Laduniya; Anwaarul Muhammadiyah)
Hazrat Abu Hurairah (radi Allahu anhu) states that when the beloved Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) smiled, then the walls use to glow with his Noor. (Muwahibul Laduniya; Shifa Shareef)

Hazrat Anas (radi Allahu anhu) states that the day in which the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) arrived in Madinatul Munawwarah, everything in Madinatul Munawwarah became bright through his Noor. (Tirmizi Shareef; Ibn Majah)

Ummul Mo'mineen, Sayyida Aisha Siddiqa (radi Allahu anha) is recorded to have said: "In total dark nights, I used to put the thread into a needle with the help of the Noor of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)." (Shara Shifa Bar Hashia Naseemur Riaz)

Hazrat Imam-e-Azam Abu Hanifa (radi Allahu anhu) praises the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) in the following poem: "You are that Noor that the full Moon is brightened by your Noor and you are with your beauty and elegance a shining sun." (Qasidaul Nu'maan)

Hazrat Jabir bin Abdullah Ansari (radi Allahu anhu) reports: I asked: "O Prophet of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam), What did the Almighty Allah first create?" The Prophet (sallal laahu alaihi wasallam) replied: "Allah first created my Noor (Light) of His Noor. This Noor travelled about according to the Will of Allah. At that time, there was no Heaven, Hell, Lawh (Divine Tablet), Pen, Earth, Skies, Sun, Moon, Jinn or Human Beings. When He decided to create, He divided that Noor into four parts. From one part He created the Pen, from the second, the Lawh and from the third, he made the Arsh (Throne).

"He divided the fourth part into a further four parts. From one, He created those Angels who carry the Arsh, from the second, the Kursi (Divine Chair) and from the third, He created the Angels.
"He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created.
"Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Marifat. From the third, He created in the tongues of the Believers, Noor, so that they can read the Kalima of Tauheed". (Dalaa'il-un-Nubuwwat, Imam Baihaqi)

This astonishing Hadith Shareef proves that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is the life of this world and everything in it. When he is the life of this world, then everything that happens in it is clear to him and nothing is concealed from him. Who then can deny that he is not Noor (light)?


THE CONCEPT OF "HAAZIR-O-NAAZIR" USED FOR RASOOLULLAH
(Sallallahu Alaihi Wa Aalihi Wa Sallam)

Some people believe that Allah Ta'ala is "Omnipresent", that is, Allah Ta'ala is Present and Over-looking at every time and at every place. They believe Allah Ta'ala to be "Haazir" and "Naazir". This is not true, as Allah Ta'ala is not bound by time and space. Allah Ta'ala is Present and Seeing from eternity without time and without space.

Allah Ta'ala's Attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Ta'ala's other attributes. Allah Ta'ala's Attributes always exists and will continue to exist till eternity. There is a great difference between Allah Ta'ala being Present and the souls of His creation being present. No one is present like Allah Ta'ala being Present.

The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place. Now that we have explained the concept of Allah Ta'ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam).


It is the belief of the Ahle Sunnah Wal Jama'at that the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) is given power by Allah Ta'ala to be Haazir and Naazir. Some persons say that the Ahle Sunnat Wa Jamaat believes that the Holy Prophet Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) is present like Allah Ta'ala is Present. This is totally false because the Ahle Sunnah Wal Jama'at does not have such a belief. The Ulema have used the words "Haazir-o-Naazir" for Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam).

Allah Ta'ala states in the Holy Quran: "How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people". (Sura al-Nisa: 41)

This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta'ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) was present before each Ummah, witnessing their deeds.

On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta'ala will bring the Final Messenger (Sallallahu Alaihi Wa Aalihi Wa Sallam) as a Witness and he will testify because he was present there when they were practising evil. Imam Khaazin (radi Allahu anhu) states, "To be a witness means to be 'Haazir' or present." (Tafseer Khaazin) Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes: "Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar)

Allah Ta'ala states in the Holy Quran: "O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner". (Sura al-Ahzab: 45)

Here Allah Ta'ala says that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is a witness sent by Him concerning men's doings and how they receive Allah Ta'ala's Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, "Did you see the incident taking place?"


Allah Ta'ala states in the Holy Quran: "And the Apostle is a Witness over yourselves." (Sura al-Baqarah: 144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: "The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress." (Tafsir Azizi)

Allah Ta'ala states in the Holy Quran: "And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them." (Sura Kahaf: 28)

In this verse Allah Ta'ala is asking Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed - "observe them during your life and after you assume a veil of departure". This is another proof that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is watching us 24 hours a day!


Allah Ta'ala states in the Holy Quran: "The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is closer to the Believers than their own selves". (Sura al-Ahzab: 6)

Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is with every Muslim. (N.B. Not every Muslim, but every "Mu'min" among the Muslims). That is the reason why the non-Mu'mins feel that Sayyiduna Rasoolullah - Sallallahu Alaihi Wa Aalihi Wa Sallam- is far from them. But it is they who are far from the beloved of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam). Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Ta'ala gives this power to him.

It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahle Sunnah that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is Haazir and Naazir.

Hazrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his "Shifa" that Hazrat Amr bin Dinar (radi Allahu anhu), a Taba'in and Faqih of Makkatul Mukarramah, said: "If you enter a house and find that there is nobody there, say 'May Peace and Blessings of Allah be upon the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)'". Writing a commentary on this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says: "This is so because the soul of the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is present in every Muslim home".


Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "If any of you enters the Mosque, send Salaams to me, followed by this Du'a: 'O Allah! Open your Door of Blessing for me'". (Abu Dawud, Ibne Majah, Baihaqi) This Hadith proves that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is present in every Mosque of this world and according to Islam, the entire earth is a Mosque for the Muslims, as reported by Hazrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "The entire earth has been made a Mosque for me". (Bukhari Shareef) Thus, the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is present everywhere on earth!

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) has stated, "Whosoever sees me in his dream then he will soon see me while awake." (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: "This is glad tidings for those who see the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)while awake." (Ash Atul Lam'aat)

The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "I have been sent towards all the creation of Almighty Allah." (Sahih Muslim Shareef; Mishkaat Shareef) This Hadith Shareef proves that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is being a witness for those towards whom he was sent as a Prophet.
It is written in an authentic Kitaab: "Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is continuosly alive and he is Haazir and Naazir in the A'mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them." (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)

Hazrat Haji Imdaadullah Muhaajir Makki (radi Allahu anhu) writes: "Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah - sallal laahu alaihi wasallam - is born now). The possibility of the arrival of Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is not far from being possible". (Shamaime Imdaadiya)

Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa'eed Qazmi (radi Allahu anhu) states: "When the word Haazir-o-Naazir is used for Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam), it does not mean that the physical body of Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds (Sallallahu Alaihi Wa Aalihi Wa Sallam) exist in every atom of the worlds. Based on that Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) in a state of wakefulness with their physical eyes". (Taskeenul Khawatir fi Mas'alatil Haazir wan Naazir)
Thus we have learnt that Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam), through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful's spiritual advancement. The Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah.
The Soul of Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) observes all the souls and living beings. The deeds of the Ummah are presented to Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) every morning and every evening and the Holy Prophet (sallal laahu alaihi wasallam) recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hazrat Muhammad (Sallallahu Alaihi Wa Aalihi Wa Sallam) is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character.
There are some mislead individuals who feel it appropriate to believe that Rasoolullah (Sallallahu Alaihi Wa Aalihi Wa Sallam) has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases.
Allah Ta'ala sent all the Prophets to our Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) on the Mi'raj night. He became the Imaam, and they performed two rak'ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) being the Imaam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Mi'raj an-Nabi which occured long after the Wisaal of the other Prophets.

Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states: "Allah Ta'ala has given the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet's (Sallallahu Alaihi Wa Aalihi Wa Sallam) connection stays with his own shrine.'' (Madarijun Nabuwat)
Imam Jalaaluddeen as-Suyuti (radi Allahu anhu) says, "To keep watch of his own followers' work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam)". (Intibahul Azkiyya)
It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty-six miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta'ala's Beloved, Huzoor-e-Aqdas Muhammad Mustafa (Sallallahu Alaihi Wa Aalihi Wa Sallam) is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds!

Besides Shaitaan, even Angels have this ability. The Holy Qur'aan says: "...when death comes to any of you, Our Angels take his soul and they do not fail " (Surah al-Anaam: 61). Relating to this it is written that, "For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !" (Tafseer Kabir Khazeen; Ruh-ul-Bayaan)
The speed of Jibra'eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra'eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra'eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.
The above events relate to an Angel and it's abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya's taking the throne of Bilqis (the Queen of Sheba) to Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, Surah Naml, Verses 39 and 40.
It is written in the book "Wahhabiyya": "Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya'. It is Waajib to believe in this."
Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: "The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many."

Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, "Ma kunta taqulu fi haqqi hazar rajul" (meaning : "What did you have to say about this person?" (i.e. the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) When this question is asked the veil is removed from the dead person's eyes so that he can see the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) who will be present (Haazir) in the grave. (Mishkaat Shareef; Bukhaari) From this Hadith we learn that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) is seen by the dead in person and not in some sort of mental thought, because the word "rajul" that is used in the question, in Arabic grammar refers to a real person made of flesh and bones. So it is established that every person that dies sees the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) by the Grace of Allah Ta'ala can present himself in many places at the same time. All the 'Ulama of Ahl as-Sunna agree with this.




TAWASSUL (definition)

Supplicating Allah by means of an intermediary, whether it be a living person, dead person, a good deed, or a name or Attribute of Allah Most High. The scholar, YUSUF RIFA'I, says: I here want to convey the position, attested to by compelling legal evidence, of the orthodox majority of Sunni Muslims on the subject of supplicating Allah through an intermediary (tawassul), and so I say (and Allah alone gives success) that since there is no disagreement among scholars that supplicating Allah through an intermediary is in principle legally valid, the discussion of its details merely concerns derived rulings that involve interschool differences, unrelated to questions of belief or unbelief, monotheism or associating partners with Allah (shirk); the sphere of the question being limited to permissibility or impermissibility, and its ruling being that it is either lawful or unlawful. There is no difference among groups of Muslims in their consensus on the permissibility of three types of supplicating Allah through an intermediary (tawassul):

(1) TAWASSUL through a living righteous person to Allah Most High, as in the hadith of the blind man with the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) as we shall explain;

(2) The TAWASSUL of a living person to Allah Most High through his own good deeds, as in the hadith of the three people trapped in a cave by a great stone, a hadith related by Imam Bukhari in his "Sahih;"

(3) And the TAWASSUL of a person to Allah Most High through His entity (dhat), names, attributes, and so forth.

Since the legality of these types is agreed upon, there is no reason to set forth the evidence for them. The only area of disagreement is supplicating Allah (tawassul) through a righteous dead person. The majority of the orthodox Sunni Community hold that it is lawful, and have supporting hadith evidence , of which we will content ourselves with the Hadith of the Blind Man, since it is the central pivot upon which the discussion turns.


THE HADITH OF THE BLIND MAN

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:

"Oh Allah, I ask You and turn to You through my Prophet Muhammad Sallallahu Alaihi Wa Aalihi Wa Sallam, the Prophet of mercy; O Muhammad (Ya Muhammad),Sallallahu Alaihi Wa Aalihi Wa Sallam I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."

The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) added, "And if there is some need, do the same."

Scholars of Sacred Law infer from this hadith the recommended character of the "prayer of need," in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of "tawassul" through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma'na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words "O Muhammad" are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of "tawassul," be it through a living or dead person.


THE HADITH OF THE MAN IN NEED

Moreover, Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the wisal of the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say:

'O Allah, I ask You and turn to You through our Prophet Muhammad,Sallallahu Alaihi Wa Aalihi Wa Sallam the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,' and mention your need. Then come so that I can go with you [to the caliph Uthman]." So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and

Uthman accomplished it for him, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Sallallahu Alaihi Wa Aalihi Wa Sallam) and complain to him of the loss of his eyesight. The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't
part company or speak long before the man returned to us as if nothing had ever been wrong with him."

This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.



AUTHENTICITY OF THE HADITH OF THE BLIND MAN

Tirmidhi has stated that the hadith of the blind man is "a hadith that is well or rigorously authenticated but singular, being unknown except through his chain of narrators, from the hadith of Abu Ja'far, who is not Abu Ja'far Khatmi," which means that the narrators of this hadith, despite Abu Ja'far being unknown to Tirmidhi, were acceptable to the degree of being well or rigorously authenticated in either case.

But scholars before Tirmidhi established that Abu Ja'far, this person unknown to Tirmidhi, was Abu Ja'far Khatmi himself. Ibn Abi Khaythama said: "The name of this Abu Ja'far, whom Hammad ibn Salama relates from, is 'Umayr ibn Yazid, and is the Abu Ja'far that Shu'ba relates from," and then he related the hadith by the channel of transmission of 'Uthman from Shu'ba from Abu Ja'far.

Ibn Taymiya, after relating the hadith of Tirmidhi, said: "All scholars say that he is Abu Ja'far Khatmi, and this is correct."

Reflect on this.

The hadith master, Ibn Hajar, notes in "Taqrib al-tahdhib" that he is Khatmi, and that he is reliable (saduq).

Ibn 'Abd al-Barr likewise says that he is Khatmi, in "al-Istii'ab fi ma'rifa al-ashab." Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the hadith master Dhahabi confirmed, and Shawkani cited as evidence. Dhahabi and Shawkani, who are they? The meaning of this is that all the men of the hadith's chain of transmission are known to top Imams of hadith such as Dhahabi (and who is severer than he?), Ibn Hajar (and who is more precise, learned, or painstaking than he?), Hakim, Baihaqi, Tabarani, Ibn 'Abd al-Barr, Shawkani, and even Ibn Taymiya.

This hadith was recorded was recorded by Bukhari in his "al-Tarikh al-kabir", by Ibn Majah in his "Sunan", where he said it was rigorously authenticated (SAHIH), by Nasa'i in "Amal al-yawm wa al-layla", by Abu Nu'aym in "Ma'rifa al-Sahaba", by Baihaqi in "Dala'il al-nubuwwa", by Mundhiri in "al-Targhib wa al-tahrib", by Haythami in "Majma' al zawa'id wa manba' al-fawa'id", by Tabarani in "al-Mu'jam al-kabir", by Ibn Khuzayma in his "Sahih", and by others. Nearly 15 hadith masters ("huffaz", hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih). As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked ("Adilla Ahl al-Sunna wa al-Jama'a , 79-83).

It is well to review some salient features of the proof that was given , such as:

(1) that there are 2 hadiths, Tirmidhi's hadith of the "blind man" and Tabarani's hadith of the "man in need" to whom Uthman ibn Hunayf related the story of the blind man, teaching him tawassul that the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) had taught the blind man.

(2) Tirmidhi's hadith is rigorously authenticated (sahih), being the subject of the above investigation of its chain of narrators, the authencticity of which is established beyond a reasonable doubt and attested to by nearly 15 of the foremost hadith specialists of Islam. The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since:

The Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) told the blind man to go perform ablution (wudu) pray two rak'as, and then make the supplication containing the words, "O Muhammad, I seek your intercession with my Lord for the return of my eyesight," which is a call upon somebody physically absent, a state of which the living and the dead are alike.

Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author's words, "not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.

And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) ordered to be done during his lifetime was "legislation" valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Sallallahu Alaihi Wa Aalihi Wa Sallam), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter.

(3) The authenticity of Tabarani's hadith of the man in need during the caliphate of Uthman (Allah be well pleased with him) is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for 'Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma'), were legally upright ('udul), and are above being impugned with teaching someone an act of disobedience, much less idolatory (shirk). The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his "al-Mu'jam al-saghir." The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu'ayb Arna'ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh 'Abdullah Muhammad Ghimari, who characterized the hadith as "very rigorously authenticated," and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously
authenticated (sahih). The upshot is that the recommendedness of tawassul to Allah Most High - through the living or the dead - is the position of the Shafi'i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his "Al-Adhkar (281-282)", and "al-Majmu" explicitly record that "tawassul" through the Prophet (Sallallahu Alaihi Wa Aalihi Wa Sallam) and asking his intercession are recommended. A final article below by a Hanafi scholar concludes the discussion.


CALLING UPON THE RIGHTEOUS

The Hanafi scholar, Muhammad Hamid says: As for calling upon (nida') the righteous (when they are physically absent, as in the words "O Muhammad" in the above hadiths), tawassul to Allah Most High through them is permissible, the supplication (du'a) being to Allah Most Glorious, and there is much evidence for its permissibility.

Those who call on them intending "tawassul" cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam - Allah be our refuge! This then, and a certain person has written an article that tawassul to Allah Most High through the righteous is unlawful, while the overwhelming majority of scholars hold it is permissible, and the evidence the writer uses to corrobrate his viewpoint is devoid of anything that demonstrates what he is trying to prove. In declaring tawassul permissible, we are not hovering on brink of idolatory (shirk) or coming anywhere near it, for the conviction that Allah Most High alone has influence over anything, outwardly or inwardly, is a conviction that flows through us like our very lifeblood. If tawassul was idolatory (shirk), or if there were any suspicion of idolatory in it, the Prophet (Allah bless him and grant him peace) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make "tawassul" to Allah through him. And the notion that tawassul is permissible only during the lifetime of the person through whom it is done but not after his death is unsupported by any viable foundation from Sacred Law ["Rudud 'ala abatil wa rasa'il al-Shaykh Muhammad al-Hamid]

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