The Concept of Haazir-o-Nazir Used for the Prophet (S.A.W)

The Concept of Haazir-o-Nazir Used for the Prophet (S.A.W)
1. 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".
2. his 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.
3. Allah Ta'ala's Attributes, namely, Life, Knowledge, Power and
Speech, arewithout 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.
4. 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.
5. The Angels, the souls ofProphets, 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 iswith time and with place.
6. 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 (sallal laahu alaihi
wasallam).
7. It is the belief of the Ahle Sunnah Wal Jama'at that the Holy
Prophet Muhammad (sallal laahu alaihi wasallam) is given power by
Allah Ta'ala to be Haazir and Naazir.
8. Some persons say that the Ahle Sunnat Wa Jamaat believes that the
Holy Prophet Muhammad (sallal laahu alaihi wasallam) is present like
Allah Ta'ala is Present. This istotally false because the Ahle Sunnah
Wal Jama'at does not have such a belief.
9. The Ulema have used the words "Haazir-o-Naazir" for Rasoolullah
(sallal laahu alaihi wasallam).
10. Allah Ta'ala states in the Holy Quran: "How then if I brought
fromeach people a Witness and brought you (O Muhammad) asa 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 thosewho reject Him. It also proves that Sayyiduna Rasoolullah
(sallal laahu alaihi wasallam) 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 (sallallaahu alaihi wasallam) as a
Witness and he will testify because he was present there when they
were practising evil.
11. Imam Khaazin (radi Allahu anhu) states, "To be a witness means to
be 'Haazir' or present." (Tafseer Khaazin)
12. Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes:
"Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the
deedsof his Ummah". (Haashiya Akhbarul Akhyaar)
13. 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 (sallal
laahu alaihi wasallam) is a witnesssent 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?"
14. 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 (sallal laahu alaihi wasallam) is observing
everybody,knows their good and bad deeds, and knows the strength
ofImaan of every individual Muslim andwhat has hindered his spiritual
progress." (Tafsir Azizi)
15. 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 (sallal laahu
alaihi wasallam) to keep a close watch on those people who seek Him.He
is asked to observethem 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 (sallal
laahu alaihi wasallam) is watchingus 24 hours a day!
16. Allah Ta'ala states in the Holy Quran: "The Prophet (sallal laahu
alaihi wasallam) is closer to the Believersthan their own selves".
(Sura al-Ahzab: 6) Sayyiduna Rasoolullah (sallal laahu alaihi
wasallam) is with every Muslim. (N.B. Not every Muslim, but every
"Mu'min" among the Muslims). That is the reason why the
non-Mu'minsfeel that Sayyiduna Rasoolullah - sallal laahu alaihi
wasallam - is far from them. Butit is they who are far from the
beloved of Allah (sallal laahu alaihi wasallam). Sayyiduna Rasoolullah
(sallal laahu alaihi wasallam) is closer to them than they are totheir
own selves, irrespective of time and place. He is witnessing their
deeds. Allah Ta'ala gives this power to him.
17. It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma)
that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said:
"Indeed this entire world is in front of me so that I can observe
everything init. I can see everything in this world and everythingthat
will take place tillthe 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
(sallal laahu alaihi wasallam) is Haazir and Naazir.
18. 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 (sallal laahu alaihi wasallam)'". Writing a commentary on
this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says:
"This is so because the soul of the Prophet (sallal laahu alaihi
wasallam) is present in every Muslim home".
19. Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the
Messenger ofAllah (sallal laahu alaihi wasallam) 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 (sallal laahu
alaihi wasallam) 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 (sallal laahu alaihi wasallam) said: "The entire
earth has been made a Mosque for me". (Bukhari Shareef) Thus, the
Prophet (sallal laahu alaihi wasallam) is present everywhere on earth!
20. The Holy Prophet (sallal laahu alaihi wasallam) has stated,
"Whosoever sees me in his dream then he will soon see me while awake."
(Bukhari Shareef; AbuDawood) Commentating on thisHadith, Hazrat Sheikh
Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: "This is glad
tidings for those who see the Holy Prophet (sallal laahu alaihi
wasallam) 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 seeinghim just like the
Awliyah Allah who see him while awake.In this text, this Hadith proves
that it is possible and properto see the Holy Prophet (sallal laahu
alaihi wasallam) while awake." (Ash Atul Lam'aat)
21. The Holy Prophet (sallal laahu alaihi wasallam) said, "I have been
sent towards all the creation of Almighty Allah." (Sahih Muslim
Shareef; Mishkaat Shareef) This Hadith Shareef proves that t he
Prophet (sallal laahu alaihi wasallam) is being a witness for those
towards whom he was sent as a Prophet.
22. 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 withoutany doubt and illusion, the Holy
Prophet (sallal laahu alaihi wasallam) 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)
23. Hazrat Haji Imdaadullah MuhaajirMakki (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 (sallal laahu alaihi
wasallam) in the Meelad assembly is not wrong because the bodily world
is restricted to time andplace, but the spiritual world is free from
both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam) is
not far from being possible". (Shamaime Imdaadiya)
24. Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa'eed Qazmi (radi Allahu
anhu) states: "When the word Haazir-o-Naazir is used for Rasoolullah
(sallal laahu alaihi wasallam), it does notmean that the physical body
of Rasoolullah (sallal laahu alaihi wasallam) is everywhere and that
he is present in front of everybody. This in fact means that as
thesoul exists in every part of the body similarly the light filled
reality of the Soul of both the worlds (sallal laahu alaihi wasallam)
exist in every atom of the worlds. Based on thatRasoolullah (sallal
laahu alaihi wasallam) arrives with his spirituality and lightfulness
in many places at one time. Many times, the Pious observe the beauty
of Rasoolullah (sallal laahu alaihi wasallam) in a state of
wakefulness with their physical eyes". (Taskeenul Khawatir fi
Mas'alatil Haazir wan Naazir)
25. Thus we have learnt that Hazrat Muhammad (sallal laahu alaihi
wasallam), through the Light (Noor) of hisProphethood, knows the faith
of every faithful and the degree of his Imaan and also the
obstacleswhich stand in the way of a faithful's spiritual advancement.
The Holy Prophet (sallal laahu alaihi wasallam) knows our sins, and
our spiritual status, and our good and bad deeds, and our sincerity
and hypocrisy. His witnessis the most acceptablein favour of his
Ummah.
26. The Soul of Hazrat Muhammad (sallal laahu alaihi wasallam)
observes allthe souls and living beings. The deeds of the Ummah are
presented to Hazrat Muhammad (sallal laahu alaihi wasallam) every
morning and every evening and the Holy Prophet (sallal laahu alaihi
wasallam) recognizes (each member) of his Ummah through theiractions,
and hence, he would be a witness for them. Hazrat Muhammad (sallal
laahu alaihi wasallam) is a witnessfor the Believers over their faith,
for the non-Believers over their apostasy and forthe hypocrites over
their dual character.
27. There are some mislead individuals who feel it appropriate to
believe that Rasoolullah (sallal laahu alaihi wasallam) 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.
28. Allah Ta'ala sent all the Prophets to our Prophet (sallal laahu
alaihi wasallam) 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 (sallal laahu alaihi wasallam)
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 theblessed night of Mi'rajan-Nabi which occured
long after the Wisaal of the other Prophets.
29. Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states:
"Allah Ta'ala has given the Holy Prophet (sallal laahu alaihi
wasallam) 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 (sallal laahualaihi wasallam) connection
stays withhis own shrine.'' (Madarijun Nabuwat)
30. 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 (sallal laahu alaihi wasallam)".
(IntibahulAzkiyya)
31. 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 (sallal laahu alaihi
wasallam) is confined to his Blessed Grave while Shaitaan is freely
running up and down, and that too, at high speeds!
32. 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)
33. 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.
34. The above events relate to an Angel andit'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 alsoreported in the Holy Quran, Surah
Naml, Verses 39 and 40.
35. It is written in the book "Wahhabiyya": "Tayy al-masaafa, thatis,
traversing long distances in a moment, is a Karaama(miracle) bestowed
upon Awliya'. It is Waajib to believe in this."
36. Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: "The
number of thosewho 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 thesecond time at that place, are many."
37. 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 (sallal laahu alaihi wasallam)
When this question is asked the veil is removed from the dead person's
eyes sothat he can see the Holy Prophet (sallal laahu alaihi wasallam)
who will be present (Haazir) in the grave. (Mishkaat Shareef;
Bukhaari) From this Hadith we learn that the Prophet (sallal laahu
alaihi wasallam) 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 personmade of flesh and bones.
38. So it is established that every person that dies sees the
HolyProphet (sallal laahu alaihi wasallam) in hisgrave in person.
Now,at any given time thousands of people around the world are buried
and all these people see the Holy Prophet (sallal laahu alaihi
wasallam) at the same time and are asked the same question. This is
ample proof that the Holy Prophet (sallal laahu alaihi wasallam) by
the Grace of Allah Ta'ala can present himself inmany places at the
same time. All the 'Ulama of Ahl as-Sunna agree with this.

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Mistakes made during the Farewell tawaaf

What are the mistakes that some pilgrims makeduring the farewell tawaaf?.
Praise be to Allaah.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him) said:"It
was proven in al-Saheehayn that Ibn 'Abbaas (may Allaah be pleased
with him) said: "The people were commanded that the lastthing they
should do in Makkah was to circumambulate the Ka'bah, but an
exceptionwas made for menstruating women." Narrated by
al-Bukhaari,1755; Muslim, 1328.
So tawaaf should be the last action of Hajj that a person does.
People make several mistakes when performing the farewell tawaaf:
-1-
Some people do not make tawaaf the last thing that they do, rather
they go down to Makkah and do the farewell tawaaf when they still have
to stone the jamaraat, then they go out to Mina and stonethe jamaraat
and then leave. This is a mistake and that does not sufficeas the
farewell tawaaf inthis case, because it is not the last thing that the
person does in Makkah, rather the last thing that he does is stoning
the jamaraat.
-2-
Some people do the farewell tawaaf and then stay in Makkah after that.
This means that their farewell tawaaf is invalidated, and they must do
another one when they are going to leave. But ifa person stays in
Makkahafter doing the farewell tawaaf in order to buy something or to
load his luggage etc, there is nothing wrong with that.
-3-
Some people, when theydo the farewell tawaaf and want to leave the
Mosque, walk backwards, saying that they do not want to turntheir
backs to the Ka'bah. This is a bid'ah (innovation) which was not done
by the Messenger of Allaah (peace and blessings of Allaah be upon him)
or by any of his companions. The Messenger of Allaah (peace and
blessings of Allaah be upon him) venerated Allaah and HisHouse and if
this were indeed an act of veneration towards Allaah and His House,
theProphet (peace and blessings of Allaah be upon him) would have done
it. The Sunnah is, when a person has completed the farewell tawaaf, to
leave the Mosque walking forwards, even if he turns his back towards
the Ka'bah in this situation.
-4-
Some people, after doing the farewell tawaaf, stop at the door when
leaving the mosque and turn to face the Ka'bah, as if bidding farewell
to it, and they make du'aa' or say salaams and so on. This is also a
kind of bid'ah, because the Prophet (peace and blessings of Allaah be
upon him) did not do that. If it were something good the Prophet
(peace and blessings of Allaah be upon him) would have done it.
From Daleel al-Akhta' allati yaqa' fiha al-Haaj wa'l-Mu'tamir
(Mistakes made by pilgrims performing Hajj and 'Umrah).

Delaying stoning the Jamaraat during the days of Tashreeq for a necessary reason

I stoned the Jamaraat onthe second night at 10 p.m., but I had no
choicein the matter. Is there any sin on me in that or not? There were
two women and a man with me and they were all sick.
Praise be to Allaah.
Whoever delays stoning the Jamaraat on the eleventh day of
Dhu'l-Hijjah until night comes – and delays it for a legitimate shar'i
reason – and stones the Jamaraat at night, does not have to do
anything to expiate for that.
Similarly if a person delays the Ramiy (stoning of the Jamaraat) on
the twelfthday and does it at night, that is acceptable and there is
no sin on him, but he has to spend that night in Mina and do theRamiy
on the thirteenth day after noon, because he did not do it on the
twelfth day before the sun set. But to be on the safe side he should
try todo the Ramiy during the day in the future.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Iftaa' – Fataawa
al-Lajnah, 11/281.

Meaning of the verse “Whoever hastens to leave in two days”

My question is about hastening to leave during Hajj. Why does the one
who hastens leave depart on the twelfth (of Dhu'l-Hijjah) and the one
who stays departs on the thirteenth, when Allaah says "Whoever hastens
to leave in two days" [al-Baqarah 2:203]? Wouldn't that mean that the
one who hastens would leave on the eleventh?.
Praise be to Allaah.
The meaning of the verse is one who hastensto leave within two daysof
the days of al-Tashreeq, which are the eleventh, twelfth and
thirteenth. So hastening to leave means leaving on the twelfth.
Perhaps the questioner assumed thatthat first day was the day of Eid,
but this is incorrect.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
I would like to alert our brother pilgrims to this mistake, because
many pilgrims assume that what is meant by the verse "Whoever hastens
to leave in two days" [al-Baqarah 2:203 – interpretation of the
meaning] is leaving on the eleventh, so they count the two days as the
day of Eid and the eleventh of Dhu'l-Hijjah. But this is not the case,
rather this is a misunderstanding, because Allaah says (interpretation
of the meaning):
"And remember Allaah during the appointed Days. But whosoever hastens
to leave in two days, there is no sin on him"
[al-Baqarah 2:203]
The appointed days are the days of al-Tashreeq, and the first of the
days of al-Tashreeq is the eleventh. Based on this, the phrase
"whoever hastens to leave in two days" means in two daysof the days of
al-Tashreeq, which is thetwelfth. So people should make sure that they
understand this matter correctly, so that they will not make mistakes.
Fataawa Arkaan al-Islam, p. 566.

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