Response to Ja al-Haq Prophet being Omnipresent Part III

In this chapter Ahmad Yaar Khan Naeemi quoted the quotes of the scholars which according to him are the proofs of Prophet peace be upon him being Omnipresent. Below is the response of his quotes.

prophet_omnipresent_01

Ahmad Yaar Khan Naeemi said

It is mentioned in Durr e Mukhtaar Vol 3 chapter Murtaddeen under Karamaat al-Auliyah
يا حاضر يا ناظر ليس يكفر
“To say, “0 present, 0 witness,’ is not infidelity (kufr).” Shaami writes in the commentary of this extract. “…Because Hudboor means acquainted knowledge. The Holy Quran states, “In any secret meeting of three people, Allah the fourth,” ‘Nazr’ means to see. Allah states, “Do you not know that Allah عزوجل sees?” Hence, the meaning is, “0 Knower (Aalim), 0 person who sees.”[Ja al-Haq page 73] Response:
Here Ahmad yaar Khan is playing with the words because nowhere this proves that Prophet peace be upon him is present and watching. If I say to someone who is present with me “O present O witness” that does not means it is Kufr. Yes if i say with the creed that so and so person is witnessing each and everything in the world and he is present that is for sure Kufr according to Fuqaha.

For example Allah says: Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.[76:2]

Now here Allah says Man is hearer and seer. Does that mean everyone can see everything and everyone can hear everything?

In fact It is mentioned in Fatawa Alamgiri (this is Majmoo fatawa of 500 Hanafi scholars):
تزوج رجل امرأة ولم يحضر الشهود وقال خدائے را ورسول را گواه كردم او قال
خدائے راوفرشتگان راه گواه كردم يكفر ولم قال فرشته دست راست را گواه كردم
وفرشته دست چپ راه گواه كردم لا يكفر
“If a man did nikah without any witnesses and he said ‘I make Allah and his Messenger (Allah bless him and give him peace) my witnesses,’ or he says “I make Allah’s Messenger my witness,’ or he says “I make Allah and his angels my witnesses,’ then such an individual will become a kafir. If he says I make the angels on my right and left sides (Kiraman Katibin) as my witnesses then he will not be a kafir[Fatawa Alamgeeri Vol 2 page 412, almost same is mentioned in Al Bhr Raqaiq 3/88, 5/120]

Ibn Nujaym (known as Abu Hanifa thani) said
وفي الخانية والخلاصة لو تزوج بشهادة الله ورسوله لا ينعقد ويكفر لاعتقاده أن النبي يعلم الغيب
It is mentioned in (Hanafi Fatawa books) al Khaniya and al Khulasah that If a man did nikah by saying ‘I make Allah and his Messenger (Allah bless him and give him peace) my witnesses, then Nikah will not take place and he did kufr because his creed is that Prophet peace be upon him knows the unseen.[Al Bhr Raqaiq 5/120]

Imam Qadhi Khan al-Hanafi said
وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت
He (peace be upon him) did not know knowledge of unseen when he was alive, how can he know knowledge of unseen after his death?[Fatawa Qazi Khaan, Kitab as-seyar 4/468, Fatawa Al-Hindiyah 2/226, Bazzaziyah 6/325, Al Bhr Raqaiq 3/88, 5/120]

Hanafi Scholars are clrear If one says I make the angels on my right and left sides (Kiraman Katibin) as my witnesses then he will not be a kafir because both of these angels are present. And who ever says Prophet peace be upon him is my witness in Nikah then he is not a Muslim because he thinks that Prophet peace be upon him knows the unseen even after his blessed death.

 

Ahmad Yaar Khan said
It is mentioned in Durr e Mukhtar, “Originating should be intended with the words of At tahiyaat, It will be as if the namaazi himself sends praise for Allah عزوجل and salaam upon Rasoolullah صلی اللہ علیہ وسلم – Vol. I. Baabu Kaifiyatis-Salaah

Allam Shaami رضی اللہ تعالٰی عنہ stales in the explanation of the above, “In At-tahiyaat, intention should not be made to relate this kalaam that was said on the night of Me’ raj between Allah عزوجل, the Noble Messenger صلی اللہ علیہ وسلم and angels.

These extracts of the Jurists prove that to address someone else besides Allah عزوجل as Haazir & Naazir is not infidelity (kufr), and salaam to Rasoolullah صلی اللہ علیہ وسلم should be made in At-tahiyaat with perception towards him.[Ja al-Haq page 73] Response:
Nowhere extract says Prophet peace be upon him is Present and witness.

It is mentioned in Qur`an

[Musa (Moses)] said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth (as clear evidence i.e. proofs of Allah’s Oneness and His Omnipotence.). And I think you are, indeed, O Fir’aun (pharaoh) doomed to destruction (away from all good)!”[ Al-Isra, Chapter #17, Verse #102] Whenever we read this verse we say O Pharoah, does that mean Pharoah is present and listening (May Allah forbid).

Quran also says “say: O unbelievers!” [ Al-Kafiroon, Chapter #109, Verse #1] Now we can not say whenever we recite this verse it means all the Kaafirs are present May Allah forbid.

Let us see What was the aqeedah of companions of Prophet Muhamad Peace be upon him in this matter.

1) It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: إن لله ملائكة سياحين في الأرض يبلغوني من أمتي السلام
“Allaah has angels who go around on earth, conveying to me the salaam of my ummah.” Narrated by al-Nasaa’i, 1282; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1664.

So according to this hadeeth it is clear that our salaam reaches to the Prophet peace be upon him wherever we are, if Prophet peace be upon him is present then He (peace be upon him) must have said “I hear every salaam presented to me”. Ibn Masood ra (who is the narrator of this hadeeth) knew that our salaam reaches Prophet peace be upon him through Angels but still he did not used the mode of Khitaab in Tashah-hud, see this hadith

2) Narrated Ibn mas’ud: Allah’s Apostle taught me the Tashah-hud as he taught me a Sura from the Quran, while my hand was between his hands. (Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah’s slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet , but when he had died, we used to say,( As-salamu ala’n-nabiyyi) “Peace be on the Prophet.” (Bukhari Book #74, Hadith #281)

It is mentioned in Siffat Salat al-Nabi by Shaykh al-Albani

3) Ibn Mas`ood’s statement, “We said: Peace be on the Prophet” clarifies that the Companions (radi Allaahu `anhum) used to say, “Peace be on you, O Prophet” in tashahhud while the Prophet (sallallaahu `alaihi wa sallam) was alive, but when he died, they ceased to do that, instead saying, “Peace be on the Prophet”. Undoubtedly, this was with the endorsement of the Prophet (sallallaahu `alaihi wa sallam); this is supported by the fact that `Aa’ishah (radi Allaahu `anhaa) would similarly teach the tashahhud in prayer with “Peace be on the Prophet”, as transmitted by Siraaj in his Musnad (9/1/2) & Mukhlis in al-Fawaa’id (11/54/1) with two saheeh isnaads from her.

Ibn Hajar Asqalani says , “This addition shows clearly that they(the companions) used to say ‘Peace be on you, O Prophet’, addressing him directly during his life, but when the Prophet (sallallaahu `alaihi wa sallam) died, they stopped addressing him and mentioned him in the third person instead, saying ‘Peace be on the Prophet’.” He also says in a different place, “Subki said in Sharh al-Minhaaj, after mentioning this narration from Abu `Awaanah only, ‘If this is authentically-reported from the Companions, it proves that after his time, it is not compulsory to address the Prophet (sallallaahu `alaihi wa sallam) directly in the greeting of peace, so one says: Peace be on the Prophet.’ (Ibn Hajar continues:) This is authentic without doubt (i.e. because it is established in Sahih al-Bukhaari ), and I have also found strong support for it:- `Abdur Razzaaq said: Ibn Juraij informed me: `Ataa’ informed me that the Companions used to say ‘Peace be on you, O Prophet’ while the Prophet (sallallaahu `alaihi wa sallam) was alive, but after he died, they would say ‘Peace be on the Prophet’, and this is a saheeh isnaad.[Fath ul Bari 2/314 under the hadeeth 831 Taken from Siffat Salat al-Nabi]

4) This is also the view of Ibn Umar:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, “In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah.”
“Bismillah, at-tahiyatu lillah, as-salawatu lillah, az-zakiyatu lillah. As-salamu ala’n-nabiyyi wa rahmatullahi wa barakatuhu. As-salamu alayna wa ala ibadi’llahi’s-salihin. Shahidtu an la ilaha illallah. Shahidtu anna Muhammadu’r-rasulu’llah.”
He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him. When he had completed the tashahhud and intended to say the taslim, he said, “Peace be on the Prophet and His mercy and blessings. Peace be upon us and on the slaves of Allah who are salihun.” “As-salamu ala’n-nabiyyi wa rahmatu’llahi wa barakatuhu. As-salamu alayna wa ala ibadi’llahi’ssalihin .” He then said, “Peace be upon you” to his right, and would return the greeting to the imam, and if anyone said “Peace be upon you” from his left he would return the greeting to him. [Mawtta Malik Book 3, Number 3.14.57]

5) Tawus (Tabiyee) used to say “As-salamu ala’n-nabiyyi” [Musnad as-Siraaj hadith no: 852 authenticated by Shaykh Zubiar Ali Zaee in Fazaail Durood o Salam page no: 10]

Note:Both are Correct (As-salaamu ‘alayka ayyhu’l-nabiyyu) And (As-salaamu`Alan-Nabiyyu) because both are proven from Sahaba and no one ever said Prophet peace be upon him is present and witness when we say As-salaamu ‘alayka ayyhu’l-nabiyyu. It is a supplication for him (peace and blessings of Allaah be upon him), not calling upon him. Lastly when we say in Tasha-hud “Peace be on us and on the pious slaves of Allah” that does not mean all the pious slaves of Allah are listening and witnessing rather it is a supplication.

 

Ibn Hajr asqalani said
فقد ثبت في التشهد مخاطبة النبي فهو لا يسمع جميع ذلك قطعا فخطاب الموتى بالسلام في قول الذي يدخل المقبرة السلام عليكم أهل القبور من المؤمنين لا يستلزم أنهم يسمعون ذلك بل هو بمعنى الدعاء فالتقدير اللهم اجعل السلام عليكم كما تقدر في قولنا الصلاة والسلام عليك يا رسول الله فإن المعنى اللهم اجعل الصلاة والسلام على رسول الله فقد ثبت في الحديث الصحيح في أن العبد إذا قال السلام علينا وعلى عباد الله الصالحين أصاب كل عبد صالح فهو خبر بمعنى الطلب فالتقدير اللهم سلم عليهم والله أعلم
Khitab with Prophet peace be upon him is proven in tashahud But Prophet peace be upon him does not hear the salam of everyone Likewise the meaning of saying salam to the momin in the graveyard is that O Allah may peace be upon them as it is the meaning of (Assalatu was-salamu aliyka ya Rasool Allah) Oh Allah, make peace and blessings be upon the Messenger of Allah. It is proven in authentic hadith that whenever a man says “Peace be upon us and on the righteous slaves of Allaah” the dua reaches to every righteous slave of Allah . so this khabr is in the meaning of dua, so the meaning is “Oh Allah send peace be upon them.[الامتاع الأربعين المتباينة السماع لابن حجر page 86]

Ahmad Yaar Khan Naeemi says
There are other extracts regarding At-tahiyaat which we now also produce.
Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “The Prophet صلی اللہ علیہ وسلم is informed of the actions and conditions of his Ummat. He grants guidance to those who visit him and is Haazir & Naazir.” _ Mujmaul-Barkoat

Shaikh Abdul-Haqq also writes, “Even though there are many disagreements and madahib but there is no conflict between the Learned of the Ummah that the Holy Prophet صلی اللہ علیہ وسلم is alive and remains with actual life without any possibility of interpretation or figuration of his existence. and he is present and witnessing over his ummah’s doings and He bestows guidance to those who seek and who are present in his court. He is also their developer.
Shaykh Abdul Haq also says “The Prophets peace be upon them all are alive and exist with actual physical life. They also possess authority. There is absolutely no objection to this.” – Sharah Futooh al ghuyuub. Pg. 333 [Ja al-Haq page 74] Response
Ahmad Yaar has quoted Shaykh Abdul Haq many times; I have seen some criticism of scholars on Shaykh Abdul Haq like
Obaidullah Sandee (1289 – 1363هـ) said
طائفة منهم تؤول الاحاديث الصحيحة الى اقوال الفقهاء واراء امامهم منهم فى بلادنا الشيخ عبدالحق الدهلوى
Some of them make taweel of authentic ahadeeth so that they can make them with the opinion of their Imam, Shaykh Abdul Haq Dehalwi is among them in our city [Ilhaam al Rahman page p 129, quoted by shaykh badi ud din shah in his tanqeeq e sadeed page 65.]

On the other hand shaykh Nazeer Husayn Muhaddith dehalwi said that Abdul Haq Muhaddith Dehalwi said in his book Tehseel at-Taruf fe Muarifat al fiqh wal Tasawwuf “it is allowed to be a hanafi in one issue and shafiee in another issue, and it is not wajib to make taqleed of one particular imam [Miyaar al haq page 128-129]

This is another issue whether Shaykh Abdul Haq is reliable source or not, let me quote Shaykh Abdul Haq himself

Shaykh Abdul Haq Dehlawi said regarding Tasha-hud (As-salaamu ‘alayka ayyhu’l-nabiyyu)

اگر گويند کہ خطاب حاضرابود و آنحضرت صلى الله عليه وسلم دریں مقام نہ حاضر است پس توجیہ ایں خطاب چہ باشد جوابش آنست کہ چوں وردو ایں کلمہ دراصل یعنی شب معراج بصيغہء خطاب بود ويگر تغيرش ندادند دبرہما اصل گزاشتند
“If someone says that Khitab (address) is to the present and the Prophet (saw) is not present in this place, so what is the meaning of this Khitab? The answer is that these words were said on the night of Mi’raj with this syntax of Khitab, and this remained as such (in the Tashahud) and it was not altered.” [Maktoobaat Shaykh Hashiyah AkhbarAl-Akhyar page 316, Quoted by Sarfaraz Khan Safdar deobandi Hanafi in Tabreed al-Nawazir fe tehqeeq al-Haazir wal-Naazir page 162, English translation by Ali Hassan Khan]

Regarding the life of Prophet peace be upon him in grave; Ahlus sunnah say that the life of Prophet peace be upon him in his grave is the life of Barzakh which has no similarity to the life of this world

1) Imam Ad Dahabee Said
وهو حي في لحده حياة مثله في البرزخ
And He (peace be upon him) is alive in his grave like the life in Al Barzakh(Seyar Ailam Al Nubala Vol 9 Page 161)
Scan-page: http://images.orkut.com/orkut/photos/OwAAALJFXddLthKjUAEmeICX7U8pKHsiG0LUJ0aH3grDDDruIT9dA7E6RjKyDKiSWE0pJF7gUiKgVOxl1IV_xTpQxoAm1T1UP9IVtAvP4ocuheFp_dRxoEtXAT6.jpg

2) Hafidh Ibne Hajar Asqalani said
لِأَنَّ سِيَاقه يُشْعِرُ بِأَنَّ ذَلِكَ كَانَ فِي آخِرِ حَيَاتِهِ صَلَّى اللَّه عَلَيهِ وَسَلَّمَ , وَأَمَّا تَوْدِيعُ الْأَمْوَاتِ فَيَحْتَمِلُ أَنْ يَكُونَ الصَّحَابِيُّ أَرَادَ بِذَلِكَ اِنْقِطَاعَ زِيَارَتِهِ الْأَمْوَاتَ
بِجَسَدِهِ , لِأَنَّهُ بَعْدَ مَوْتِهِ وَإِنْ كَانَ حَيًّا فَهِيَ حَيَاةٌ أُخْرَوِيَّةٌ لَا تُشْبِهُ الْحَيَاةَ الدُّنْيَا , وَاَللَّهُ أَعْلَمُ
“The context shows that it was in end of life of the Prophet (saw), as for Tawdi’ (saying goodbye) to the dead, it is possible that the Sahabi meant stopping his visit of dead people with his body, because after his death, although he is alive (after death), but it is next life (Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best” (Fath ul Bari Book of Maghazi (Ghazwah) Chapter Uhud)

3) Imam Behaqy Said
الأنبياء عليهم السلام أرواحهم فهم أحياء عند ربهم كالشهداء
Souls of Prophets are alive with their lord like Martyrs. (Hiyat ul anbiya of Imam Behaqy page 21)

 

Ahmad Yaar Khan says
It is mentioned in Mirqaat, باب ما يقال عند من حضره الموت
“Auliya can be in several different places at one moment and can even have a few likenesses of body simultaneously”[Ja al-Haq page 74]

Response: Firstly, There is nothing in the quote by Mulla Ali al Qari which states we can ask help from Auliyah after their passing away. Secondly, Can Awaliya be in several different places at one moment & even have likeness of body simultaneously?
1) Below is the hadith of Mirqaat
وعنه عن أبيه : أنه كان يحدث : أن رسول الله صلى عليه وسلم قال : إنما نسمة المؤمن طير تعلق في شجر الجنة حتى يرجعه الله في جسده يوم يبعثه . رواه مالك ، والنسائي ، والبيهقي في كتاب البعث والنشور
(Kab ibn Malik) used to relate that the Messenger of Allah, may Allah bless him and grant him peace, said, “The ruh of the mumin is a bird that sits in the trees of the Garden until Allah returns it to his body on the day He raises him . Narrated by Maalik, Nisaai, Beyhaqi Fe Kitaab Ba`ath wan-Nushoor.[Mirqaat Hadeeth no: 1632]

Some scholars say that souls of Auliyah with Mithali bodies (not original body in grave) can visit this world, this creed needs evidence. The authentic stance is with the hadith itself (mentioned above) that soul of Momineen (Martyrs) are birds who sits in the trees of the Garden until Allah returns it to his body on the day He raises him .

 

2) Ibn Rajab al-Hanbali (may Allaah have mercy on him)said,in Ahwaal al-Quboor under the heading: Chapter on the location of the souls of the dead:
وأما الشهداء فأكثر العلماء عل أنهم في الجنة وقد تكاثرت بذلك الأحاديث
ففي صحيح مسلم عن مسروق قال : سألنا عبدالله بن مسعود ن عن هذه الآية : { ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون } قال : أما إنا قد سألنا عن ذلك فقال : [ أرواحهم في جوف طير خضر لها قناديل معلقة بالعرش تسرح من الجنة حيث شاءت ثم تأوي إلى تلك القناديل فاطلع إليهم ربهم إطلاعة فقال : هل تشتهون شيئا ؟ قالوا : أي شيء نشتهي ونحن نسرح من الجنة حيث شئنا ففعل ذلك بهم ثلاث مرات فلما رأوا أنهم لن يتركوا من أن يسألوا قالوا : يارب نريد أن ترد أرواحنا في أجسادنا حتى نقتل في سبيلك مرة أخرى فلما رأى أن ليس لهم حاجة تركوا ] وخرج الإمام أحمد و أبو داود و الحاكم من حديث سعيد بن جبير عن ابن عباس قال : قال رسول الله صلى الله عليه و سلم ـ : [ لما أصيب إخوانكم بأحد جعل الله أرواحهم في أجواف طير خضر ترد أنهار الجنة وتأكل من ثمارها وتأوي إلى قناديل من ذهب معلقة في ظل العرش فلما وجدوا طيب مأكلهم ومشربهم ومقيلهم قالوا : من يبلغ عنا إخواننا أنا أحياء في الجنة نرزق لئلا ينكلوا عن الحرب ولا يزهدوا في الجهاد قال : فقال الله تعالى : أنا أبغلهم عنكم فأنزل الله تعالى : { ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون } ] As for the martyrs, most of the scholars are of the view that they are in Paradise. There are many ahaadeeth which speak of that.
In Saheeh Muslim (1887) it is narrated that Masrooq said: We asked ‘Abd-Allaah ibn Mas’ood about this verse: “Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision” [Aal ‘Imraan 3:169]. He said: We also asked about that, and he (the Prophet (peace and blessings of Allaah be upon him)) said: “Their souls are in the crops of green birds, which have lamps hanging from the Throne, and they roam freely wherever they want in Paradise, then they return to those lamps…”
Imam Ahmad, Abu Dawood and al-Haakim narrated, in a report from Sa’eed ibn Jubayr, that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When your brethren were slain at Uhud, your Lord put their souls in the crops of green birds that go to the rivers of Paradise and eat of its fruits, then they go back to lamps of gold that are hanging in the shade of the Throne. When they find their food and drink and abode they said: Who will convey to our brethren that we are alive in Paradise and receiving provision, so that they will not give up fighting or turn away from jihad? And Allaah said: I shall tell them about you. Then Allaah, may He be exalted, revealed the verse: ‘Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision’ [Aal ‘Imraan 3:169].”[Ahwaal al-Quboor (p. 92-104)] Source: http://www.islamport.com/w/akh/Web/2804/29.htm

3) Imam Ibn Kathir brought another hadith in his tafsir
Abu Bakr Ibn Marduwyah recorded that Jabir bin ‘Abdullah said, “The Messenger of Allah looked at me one day and said, ‘O Jabir! Why do I see you sad’ I said, ‘O Messenger of Allah! My father was martyred and left behind debts and children.’ He said, (Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, ‘Ask Me and I will give you.’ He said, ‘I ask that I am returned to life so that I am killed in Your cause again.’ The Lord, Exalted He be, said, ‘I have spoken the word that they shall not be returned back to it (this life). ‘ He said, ‘O Lord! Then convey the news to those I left behind.’)(end quote)
Source of Tafsir:http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web/3.9857.html
So, ahadith brought by Imam Ibn Rajab and Ibn Kathir are evidence that souls of Auliya (Martyrs) in paradise are free to go anywhere in paradise but they cannot visit this world as they were unable to tell their brothers regarding their situation.

Another hadith says
4) Narrated Jubair bin Mutim: A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.”[Bukhari Volume 5, Book 57, Number 11:] Above hadith is clear that after the blessed death of Prophet peace be upon him one can not see him neither can he visit this world.

 

5) Hafiz Ibn Hajar Asqalani said
ونقل عن جماعة من الصالحين أنهم رأوا النبي – صلى الله عليه وسلم – في المنام ثم رأوه بعد ذلك في اليقظة وسألوه عن أشياء كانوا منها متخوفين فأرشدهم إلى طريق تفريجها فجاء الأمر كذلك .
قلت : وهذا مشكل جدا ولو حمل على ظاهره لكان هؤلاء صحابة ولأمكن بقاء الصحبة إلى يوم القيامة ، ويعكر عليه أن جمعا جما رأوه في المنام ثم لم يذكر واحد منهم أنه رآه في اليقظة وخبر الصادق لا يتخلف .
وقد اشتد إنكار القرطبي على من قال من رآه في المنام فقد رأى حقيقته
About some reports that some Salihoon (pious people) saw him in dreams and then saw him (sallallaho’alaihiwasallam) while awake too and asked him of various things, I (Ibn Hajar) say: “This is very problematic (muskil jiddan). If it were really like that, then these people would have been Companions (sahabah), and it would be possible that there would be Companions (Sahabah) right uptil the Day of Judgment! What unsettles this claim is that numerous people saw him in dream, but never reported seeing him when awake, but the news given by the truthful (i.e. the Prophet ‘alaihi salam) does not remain unfulfilled. As we mentioned earlier, Al-Qurtubi was very severely against the notion.”[Fath al-Baari, 12/385]

6. Another hadith states

When a Momin see his good deeds in his graves
فيقول: رب أقم الساعة حتى أرجع إلى أهلي ومالي
He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’ [Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1676]

This is a proof that He will not come to this world before the day of judgment.

7. Musannif Abdul Razzaq hadith no: 6744 states when The Momin sees his place is Jannah, He said “Should I tell this good news to my household? The Angels say “Stay here This is your place (untill day of judgment)”
Ahmad Yaar Khan Naeemi said
Shifaa Sharif states, “When there is no one in the house to make salaam to, say, “Salaam be upon you, Ya Rasoolallah صلی اللہ علیہ وسلم and the mercy and blessings of Allah عزوجل ”
Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in this extract’s explanation, ‘…This is because the soul (rooh) of the Prophet صلی اللہ علیہ وسلم Haazir in the homes of Muslims,”).
Response

Before quoting the opinions of Mulla Ali Qari. Let me provide the stance of Prophet peace be upo him and Abu Bakr ra regarding this issue. Prophet peace be upon him said:
فأتاني أبو بكر رضي الله تعالى عنه ، فقال : يا رسول الله ، أين كنت الليلة ، فقد التمستك في مكانك ؟ فقال : أعلمت أني أتيت مسجد بيت المقدس الليلة
Abu Bakr came to me and asked: Where were you last night O Messenger of Allah? I tried to find you at your home. I (Prophet peace be upon him) said: Do you know i went to bayt al maqdas?[Al-Moajam alKabeer atTabrani 7/283 hadeeth: 7142, Tehdeeb alAthaar of Tabree no: 2775, Dalaail an-Nabuwwah 2/109 authenticated by AlBayhaqi]

Comment: It is clear that when Pophet peace be upon him went to bayt al maqdas that was a miracle but still he was not in his own house, leave a side house of Momineen.

Below are few statements of Mulla Ali Qari against the creed of Omnipresence of Prophet peace be upon him.
Mulla Ali Qari said under the hadeeth

Narrated umar ibn al-Khattab: The Apostle of Allah (peace_be_upon_him) commanded us one day to give sadaqah. At that time I had some property. I said: Today I shall surpass abubakr if I surpass him any day. I, therefore, brought half my property. The Apostle of Allah (peace_be_upon_him) asked: What did you leave for your family? I replied: The same amount. abubakr brought all that he had with him. The Apostle of Allah (peace_be_upon_him) asked him: What did you leave for your family? He replied: I left Allah and His Apostle for them. I said: I shall never compete you in anything.[Mirqaat hadeeth no:6030]

Mulla Ali Qari commented
فقال : أبقيت لهم الله ورسوله ) . أي رضاهما
(What did you leave for your family? He replied: I left Allah and His Apostle for them.) Meaning their Radhaa
Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=79&ID=&idfrom=11893&idto=12525&bookid=79&startno=51
Comment: This is clear statement of Mulla Ali Qari, If he was on the opinion that Prophet peace be upon him is in the house of every Momin then he would never interpret like that.

 

Mawlana Sarfaraz Khan Safdar Hanafi Deobandi said in his book Mulla ‘Ali al-Qari aur masala hazir wa Nazir (Mulla Ali Qari and the issue of Omnipresence of Prophet peace be upon him) that Mawlana Muhammad Yahya Kandhalvi said that a “la” is dropped from the manuscript. The original statement was “one should say peace be upon his soul, not because his soul is present”. He must say as a prayer

Then Sarfaraz Khan safdar made a point; it cannot be possible that Mulla Ali Qari holds the view of Prophet being omnipresent as well as he holds the view that It is kufr to believe Prophet peace be upon him is Omnipresent and knows the knowledge of unseen.

Sarfaraz Khan Safdar made another point that it can be possible that previously Mulla Ali Qari used to say Prophet peace be upon him is omnipresent and then he changed his stance, because in Sharah Shifa vol 3 page 464 (according to brelvis) he said the soul of Prophet peace be upon him is present in the houses of Momineen but in same Sharah Shifa Vol 3 page 500 he said the durood which is recited far from grave reaches to the Prophet peace be upon him through Angels i.e if Prophet peace be upon him is present at the homes of Believers then why can’t He peace be upon him listen himself? And in same book Vol 4 page 438 Mulla Ali Qari said with a proof that whoever believes Prophet peace be upon him had knowledge of unseen has done Kufr. [Mulla ‘Ali al-Qari aur masala hadhir wa Nazir pg.36-40]

Mulla Ali Qari said under the hadith
Rafi’ b. khadij reported that Allah’s Messenger (may peace be upon him) came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Holy Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being.He commented[Mirqaat hadith no: 147]

Mulla Ali Qari Commented
( فقال : إنما أنا بشر ) ، أي : فليس لي اطلاع على المغيبات ، وإنما ذلك شيء قلته بحسب الظن
(His saying: I am only human) Meaning I am not aware of unseen but that is something I said according to my own opinion

He said on the same page
وفي الحديث دلالة على أنه عليه الصلاة والسلام ما كان يلتفت غالبا إلا إلى الأمور الأخروية . وفي ” المصابيح ” فقال عليه الصلاة والسلام : أنتم أعلم بأمر دنياكم ! . ( رواه مسلم ) .
…and in the Narration of Masabeeh it says “”You know better the affairs of your world.”
Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=79&ID=304

Mulla Ali Qari also said
فاما ماتعلق منها بامر الدنيا فلا يشترط في حق الانبياء العصمت من عدم معرفة الانبياء ببعضها كما توهمت الشيعة
As for the worldly beliefs, It is not essential in the right of Prophets infallibility that they don’t know some of the affairs, as it is the wahm of Shias[Sharah Shifa Vol 4 page 55] So we come to know that it is the belief of Shias that Prophets must possess all the knowledge of unseen.

 

Mulla Ali Qari commented under the hadith
Umm salama, the wife of Allah’s Apostle (may peace be upon him), reported that Allah’s Messenger (may peace be upon him) heard the clamour of contenders at the door of his apartment. He went to them, and said: I am a human being and the claimants bring to me (the dispute) and perhaps some of them are more eloquent than the others. I judge him to be on the right, and thus decide in his favcur. So he whom I, by my judgment, (give the undue share) out of the right of a Muslim,. I give him a portion of fire; he may burden himself with it or abandon it.

He commented
فَأَقْضِي لَهُ اى فاحكم عَلَى نَحْوِ بالتنوين مَماأَسْمَعُ اى مِنْهُ كما فى نسخة يعنى من كلامه حيث لم اعرف حقيقة مرامه وفى نسخة على نحو ما اسمع بالاضافة فمن قضيت له من حق اخيه بشئ فيما ظهر على وجح يكون الامرنى الواقع بخلافع
Sharah Shifa Vol 4 page 261

In Modhuaat al-Kabeer page 120 Mulla Ali Qari strongly condemned those people who claim that Prophet peace be upon him knew regarding the Slander against Aisha ra, Mulla Ali Qari said these people are against the teachings of Prophet peace be upon him and they resemble christians
He also condemned those who claim that Prophet peace be upon him knew when the day of judgment will come, and note that Brelvis do claim Prophet peace be upon him knows when the day of judgment will come.

 

Ahmad Yaar Khan Naeemi said
In Madaarijun-Nubuwah, Shaikh Abdul-Haqq صلی اللہ علیہ وسلم writes, “Remember Rasoolullah صلی اللہ علیہ وسلم send Durood upon him and when remembering him, remain as if he was physically present before you and that you are seeing him.

Remain with adab, respect and humility and know that the Noble Messenger صلی اللہ علیہ وسلم sees you and hears your speech, because he is a reflection of superior qualities, one of which is, “I am present by the person who remembers me.”
Response
The above quote is from Madaarijun-Nubuwah, Ahmad Raza Khan Brelvi said regarding this book that “Madaarijun-Nubuwah is not the book of fiqh neither this hikayah has any of the interpretation and approval of any shaykh” [Fatawa Rizwiya vol 4 page 76 Kitab al Janaiz]

Abdul Haq Dehalwi mentioned the narration of a Qadhi in his book Madaarijun Nubuwah , Ahmad Raza Khan brelvi said regarding that in anger “Don’t you feel shy by presenting the Hikayah of the Faadhil Qaadhi of 11th century against all the clear Nusoos and all the authentic books and Consensus of all the Imams of Madaahib” [Fatawa Rizwiya qadeem Vol 2 page 75]

Ahmad Raza Khan himself criticized Abdul Haqq Dehalwi by saying
ومن العجب ما وقع فى الاشعة
This is strange what is mentioned in Al-Ashat.[Fatawa Rizwiya vol 2 page 418 baab al adhaaz wal iqaamah](Refrences are Taken from Molana Abu Ayyub Qadri Hanafi`s article. “A glimpse on Shaykh Abdul Haq Muhaddith dehelwi and the maslak of Al Hadrat (Ahmad Raza Khan) in response to Hunayf Qureshi Qadri Hanafi”] So this is clear that whatever suits their (brelvis) desire they accept and whatever goes against their aqeedah they reject. We say Abdul Haq Dehalwi said things whatever wrong information reached him. He is not evidence in any case rather scholars criticize him.

 

Ahmad Yaar Khan Naeemi said
Imaam Ibnul-Haaj and Imaam Qastalaani write, “Our Ulama have stated that there is no difference between the Prophet’s صلی اللہ علیہ وسلم life and demise. He sees his Ummah and knows their conditions.
Intentions and secrets at heart. All this is manifest for him with no obscurity.” – Madkhal, Mawaahib. Vol. 2, Pg. 387
Response

Shaykh Shams ud din Afghani Rahimullah in his book Jahood Ullama al-Hanafiya fe abtaal Aqaaid al-Qabooriya criticized these things mentioned in these books because these are not proven from Qur`an and Sunnah neither from Sahaba and Tabiyeen.

The quote of Qastalani.

a) He is same Qastalani who wrote against extreme sufis that one can see Prophet peace be upon him while awake, and the sufis leave him there.

Qastalani said that My teacher said regarding seeing Prophet peace be upon him while awake
لم يصل إلينا ذلك عن أحد من الصحابة، ولا عن من بعدهم.
وقد اشتد حزن فاطمة عليه- صلى الله عليه وسلم- حتى ماتت كمدا بعده بستة أشهر- على الصحيح- وبيتها مجاور لضريحه الشريف، ولم ينقل عنها رؤيته فى المدة التى تأخرت عنه.
Such things doesn’t reach him from the companions or those who came after them. As an example he gives Fatima (r.a) who died due to feeling lonely after her fathers death, and yet she didn’t see him after his death while she was awake.[Qastalani quoted in Mawahib li-duniya 2/371]

b) He is same Qastalani who said Prophet peace be upon him is not aware of the state of those people who sinned after him, clearly refuting the claims of Barailwis that the Prophet (peace be upon him) is Hazir and Nazir.

Qastalani said in his “Irshadul Sari li Sharh Sahih Al-Bukhari” in Kitab Ar-Riqaq, Bab Fil Hawd, Hadith n 6576 9/336 about some people being removed from Prophet’s peace be upon him hawd and he will say they are his companions, and angels will reply: you have no knowledge of what they innovated after you:
(فيقال: إنك لا تدري ما أحدثوا بعدك) من الردة عن الإسلام أو المعاصي
“(You have no knowledge of what they innovated after you) from apostasy from Islam or sins” (end quote, taken from the article by Ali Hassan Khan)

c) He is same Qastalani who said It is Juzz of Deen that ONLY ALLAH knows the knowledge of the hour and no one else. But extreme sufis leave him there.

Qastalani said
ذلك كله دينا ) يدخل فيه اعتقاد وجود الساعة وعدم العلم بوقتها لغير الله تعالى لأنهما من الدين)
(Bukhari said){All of this is Deen} The Creed of existence of the Hour and Not knowing about its Time except Allah Talah. Both of these are included in Deen [Irshad al Saree Sharah Saheeh al Bukhari Kitab al Eeman 1/138]

The Quote by Ibn al Haaj Maliki

a) He is same Ibn al Haaj who talked about sufis and there practices in detail, He said regarding dancing in dhikr:

وَقَدْ ذُكِرَ أَنَّ بَعْضَ النَّاسِ عَمِلَ فَتْوَى، وَكَانَ ذَلِكَ فِي سَنَةِ إحْدَى وَسِتِّينَ، وَسِتِّمِائَةٍ، وَمَشَى بِهَا عَلَى الْأَرْبَعِ مَذَاهِبَ، وَلَفْظُهَا: مَا تَقُولُ السَّادَةُ الْفُقَهَاءُ أَئِمَّةُ الدِّينِ، وَعُلَمَاءُ الْمُسْلِمِينَ – وَفَّقَهُمْ اللَّهُ لِطَاعَتِهِ، وَأَعَانَهُمْ عَلَى مَرْضَاتِهِ – فِي جَمَاعَةٍ مِنْ الْمُسْلِمِينَ، وَرَدُوا إلَى بَلَدٍ فَقَصَدُوا إلَى الْمَسْجِدِ، وَشَرَعُوا يُصَفِّقُونَ، وَيُغَنُّونَ، وَيَرْقُصُونَ تَارَةً بِالْكَفِّ، وَتَارَةً بِالدُّفُوفِ، وَالشَّبَّابَةِ فَهَلْ يَجُوزُ ذَلِكَ فِي الْمَسَاجِدِ شَرْعًا؟ أَفْتُونَا مَأْجُورِينَ يَرْحَمُكُمْ اللَّهُ تَعَالَى.
فَقَالَتْ الشَّافِعِيَّةُ: السَّمَاعُ لَهْوٌ مَكْرُوهٌ يُشْبِهُ الْبَاطِلَ مَنْ قَالَ بِهِ: تُرَدُّ شَهَادَتُهُ – وَاَللَّهُ أَعْلَمُ – وَقَالَ الْمَالِكِيَّةُ: يَجِبُ عَلَى وُلَاةِ الْأُمُورِ زَجْرُهُمْ وَرَدْعُهُمْ وَإِخْرَاجُهُمْ مِنْ الْمَسَاجِدِ حَتَّى يَتُوبُوا وَيَرْجِعُوا، وَاَللَّهُ أَعْلَمُ، وَقَالَتْ الْحَنَابِلَةُ: فَاعِلُ ذَلِكَ لَا يُصَلَّى خَلْفَهُ، وَلَا تُقْبَلُ شَهَادَتُهُ، وَلَا يُقْبَلُ حُكْمُهُ، وَإِنْ كَانَ حَاكِمًا، وَإِنْ عُقِدَ النِّكَاحُ عَلَى يَدِهِ فَهُوَ فَاسِدٌ، وَاَللَّهُ أَعْلَمُ، وَقَالَتْ الْحَنَفِيَّةُ: الْحُصُرُ الَّتِي يُرْقَصُ عَلَيْهَا لَا يُصَلَّى عَلَيْهَا حَتَّى تُغْسَلَ، وَالْأَرْضُ الَّتِي يُرْقَصُ عَلَيْهَا لَا يُصَلَّى عَلَيْهَا حَتَّى يُحْفَرَ تُرَابُهَا وَيُرْمَى، وَاَللَّهُ أَعْلَمُ، وَقَدْ قَالَ الشَّيْخُ الْإِمَامُ أَبُو عَبْدِ اللَّهِ الْقُرْطُبِيُّ – رَحِمَهُ اللَّهُ – فِي تَفْسِيرِهِ حِينَ تَكَلَّمَ عَلَى قِصَّةِ السَّامِرِيِّ فِي سُورَةِ طَهَ سُئِلَ الْإِمَامُ أَبُو بَكْرٍ الطُّرْطُوشِيُّ – رَحِمَهُ اللَّهُ – مَا يَقُولُ سَيِّدُنَا الْفَقِيهُ فِي مَذْهَبِ الصُّوفِيَّةِ حَرَسَ اللَّهُ مُدَّتَهُ أَنَّهُ اجْتَمَعَ جَمَاعَةٌ مِنْ الرِّجَالِ يُكْثِرُونَ مِنْ ذِكْرِ اللَّهِ، وَذِكْرِ مُحَمَّدٍ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، ثُمَّ إنَّهُمْ يُوقِعُونَ أَشْعَارًا مَعَ الطَّقْطَقَةِ بِالْقَضِيبِ عَلَى شَيْءٍ مِنْ الْأَدِيمِ، وَيَقُومُ بَعْضُهُمْ يَرْقُصُ، وَيَتَوَاجَدُ حَتَّى يَخِرَّ مَغْشِيًّا عَلَيْهِ، وَيُحْضِرُونَ شَيْئًا يَأْكُلُونَهُ هَلْ الْحُضُورُ مَعَهُمْ جَائِزٌ أَمْ لَا؟ أَفْتُونَا يَرْحَمُكُمْ اللَّهُ.
وَهَذَا الْقَوْلُ الَّذِي يَذْكُرُونَهُ
يَا شَيْخُ كُفَّ عَنْ الذُّنُوبِ … قَبْلَ التَّفَرُّقِ وَالزَّلَلْ
وَاعْمَلْ لِنَفْسِك صَالِحًا … مَا دَامَ يَنْفَعُكَ الْعَمَلْ
أَمَّا الشَّبَابُ فَقَدْ مَضَى … وَمَشِيبُ رَأْسِك قَدْ نَزَلْ
فَأَجَابَ بِقَوْلِهِ يَرْحَمُكُمْ اللَّهُ مَذْهَبُ هَؤُلَاءِ بَطَالَةٌ، وَجَهَالَةٌ، وَضَلَالَةٌ، وَمَا الْإِسْلَامُ إلَّا كِتَابُ اللَّهِ، وَسُنَّةُ رَسُولِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَأَمَّا الرَّقْصُ، وَالتَّوَاجُدُ فَأَوَّلُ مَنْ أَحْدَثَهُ أَصْحَابُ السَّامِرِيِّ لَمَّا اتَّخَذَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ قَامُوا يَرْقُصُونَ حَوَالَيْهِ، وَيَتَوَاجَدُونَ فَهُوَ دِينُ الْكُفَّارِ، وَعُبَّادِ الْعِجْلِ، وَأَمَّا الْقَضِيبُ فَأَوَّلُ مَنْ أَحْدَثَهُ الزَّنَادِقَةُ لِيُشْغِلُوا بِهِ الْمُسْلِمِينَ عَنْ كِتَابِ اللَّهِ تَعَالَى، وَإِنَّمَا كَانَ يَجْلِسُ النَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – مَعَ أَصْحَابِهِ كَأَنَّمَا عَلَى رُءُوسِهِمْ الطَّيْرُ مِنْ الْوَقَارِ فَيَنْبَغِي لِلسُّلْطَانِ وَنُوَّابِهِ أَنْ يَمْنَعَهُمْ مِنْ الْحُضُورِ فِي الْمَسَاجِدِ وَغَيْرِهَا، وَلَا يَحِلُّ لِأَحَدٍ يُؤْمِنُ بِاَللَّهِ، وَالْيَوْمِ الْآخِرِ أَنْ يَحْضُرَ مَعَهُمْ، وَلَا يُعِينَهُمْ عَلَى بَاطِلِهِمْ.
هَذَا مَذْهَبُ مَالِكٍ وَأَبِي حَنِيفَةَ وَالشَّافِعِيِّ وَأَحْمَدَ بْنِ حَنْبَلٍ، وَغَيْرِهِمْ مِنْ أَئِمَّةِ الْمُسْلِمِينَ، وَبِاَللَّهِ التَّوْفِيقُ.
“It was mentioned that some people asked for a fatwa in the year 661 H, and sought and collected the opinions of the four Mazhabs in this matter, and its wording is:

“What is the opinion of the masters of Fiqh, the Imams of this Religion, and the Scholars of the Muslims – May Allah grant them success to His obedience, and assist them in what Pleases Him – in a group from among the Muslims, who arrived to a city and headed to the Masjid, and started clapping, singing, and dancing, once with their hands and in another time using Doufs and Shababah. Is such an act Islamically permissible in a Masjid, answer us – May Allah the Exalted reward you and have mercy on you?

The Shafi’is said: Samaa’ (Listening [to the above mentioned]) is a Detested form of play which is similar to Batil (Falsehood), and whoever says by it (i.e. agrees on it and accepts it), his testimony would be rejected (Turad Shahadatuh), and Allah knows best.

The Malikis said: The rulers and the ones responsible should restrain and prevent them [from this], and eject them (expel them) from the Masjids until they Repent and Return [to Allah], and Allah knows best.

The Hanbalis said: Whoever does this, one should not pray behind him, and his testimony should not be accepted, and his ruling should not be accepted even if he was a judge/ruler, and if he performs a marriage ‘Aqd (contract) then it is Fasid (Void), and Allah knows best.

The Hanafis said: The rug that they dance on is not to be prayed on until it is washed, and the earth that they dance on is not to be prayed on until its sand is dug and thrown away, and Allah knows best.”

Imam Abu Abdullah al Qurtubi said in the tafsir of the verse of Surah Taha: Al-Imam Abu Bakr Al-Tartoushi al Maliki (d. 520 H.) [May Allah have mercy on him] was asked:

What does our knowledgeable master say about the mazhab of the Sufis?

And know – May Allah preserve your time – that a group of men gather, and then increase in the mentioning of Allah the Exalted, and the mentioning of Muhammad peace be upon him, after which they hit with a rod on an Adeem, and some of them stand up and dance and Yatawajad, until he falls unconscious, and then they get something to eat.

Is attending with them permissible or not?

Answer us, May Allah have mercy on you.

The answer:

May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.

As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiri, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.

As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.

Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.

It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi’y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.[al Madkhal Ibn al Haaj 3/99-100]

b) He is same Ibn al Haaj who states in his “Al-Madkhal” regarding the Mawlid,specifically in regards to when it is devoid of any evil actions which contradict the Shari’ah (for those who claim it is permissible if nothing haram or evil is carried out as part of the celebrations)

وهذه المفاسد مركبة على فعل المولد إذا عمل بالسماع. فإن خلا منه وعمل طعاماً فقط ونوى به المولد، ودعا إليه الإخوان، وسَلِم من كل ما تقدم ذكره فهو بدعة بنفس نيته فقط؛ إذ إن ذلك زيادة في الدين، وليس من عمل السلف الماضين واتباع السلف اولى
“Even if none of the aforementioned evil or haram actions take place, it is still in and of itself a bid’ah (innovation) because of the same intention only. This is because that is making an increase in the religion and also it is was not from the conduct of the pious predecessors (As-Salaf). It has not reached us that a single one of them ever celebrated it nor intended to do so. Thus following in the footsteps of the Salaf is paramount, rather it is obligatory.”[Al-Madkhal 2/312]

c) He is same Ibn al Haaj who said:
فَتَرَى مِنْ لَا عِلْمَ عِنْدَهُ يَطُوفُ بِالْقَبْرِ الشَّرِيفِ كَمَا يَطُوفُ بِالْكَعْبَةِ الْحَرَامِ وَيَتَمَسَّحُ بِهِ وَيُقَبِّلُهُ وَيُلْقُونَ عَلَيْهِ مَنَادِيلَهُمْ وَثِيَابَهُمْ يَقْصِدُونَ بِهِ التَّبَرُّكَ، وَذَلِكَ كُلُّهُ مِنْ الْبِدَعِ؛ لِأَنَّ التَّبَرُّكَ إنَّمَا يَكُونُ بِالِاتِّبَاعِ لَهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَمَا كَانَ سَبَبُ عِبَادَةِ الْجَاهِلِيَّةِ لِلْأَصْنَامِ إلَّا مِنْ هَذَا الْبَابِ
I.e. Doing tawaf of the blessed grave as it is done for Kaba is haram, and it is not allowed to touch it, kiss it, throwing the clothes over it to seek blessings, ALL OF THAT is innovation, Tabarruk is taken by following prophet peace be upon him. These things are the reason of worshiping idols at the time of jaahiliyah. [al Madkhal 1/263] d) He also said regarding kissing the Mushaf (Qur`an).
فَتَعْظِيمُ الْمُصْحَفِ قِرَاءَتُهُ، وَالْعَمَلُ بِمَا فِيهِ لَا تَقْبِيلُهُ وَلَا الْقِيَامُ إلَيْهِ كَمَا يَفْعَلُ بَعْضُهُمْ فِي هَذَا الزَّمَانِ، وَكَذَلِكَ الْمَسْجِدُ تَعْظِيمُهُ الصَّلَاةُ فِيهِ لَا التَّمَسُّحُ بِجُدْرَانِهِ.
Veneration of Mushaf is to read it, practicing upon it, NOT kissing it… Veneration of Masjid is to praying in it NOT to touch its walls. [al Madkhal 1/263]

 

Now what should we do about the good and false statements mentioned in these books?

Shaykh Jamaal Zarabozo said
All praise be to Allah. One can find such statements found in books of the past. However, every scholar makes mistakes. Imam Malik once said, “Everyone will have some of his opinions rejected except for this person,” and he pointed to the grave of the Prophet (peace and blessings of Allah be upon him). Whether a statement is related to matters of belief or fiqh, it is not considered correct or acceptable unless it is consistent with and substantiated by the Quran and Sunnah. With respect to the first statement, the Prophet (peace and blessings of Allah be upon him) is being attributed with characteristics that are true of Allah alone. What the Prophet (peace and blessings of Allah be upon him) knows is limited to that knowledge which Allah bestows upon him and there is no evidence that the Prophet (peace and blessings of Allah be upon him) has been bestowed with the knowledge of what is in the people’s hearts…..[Amjaonline fatwa no: 86948]

Let us see what the Hanafi Imam says regarding this matter.

It Is mentioned in Ahkam al-Quran by Imam Abu Bakr Jassaas (370 h)
Narrated by Aqba bin Amir Ra
جَاءَ خَصْمَانِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ : ” اقْضِ بَيْنَهُمَا يَا عُقْبَةُ ” قُلْتُ : يَا رَسُولَ اللَّهِ أَقْضِي بَيْنَهما وَأَنْتَ حَاضِرٌ
Two rivals came to Prophet peace be upon him, He said “O Aqba resolve the issue between them.” I said O Messenger of Allah be judge between them you are present.[Ahkam al-Quran Vol 2 page 213, Imam Hakim Narrated these words with different chain from Abdullah bin Amr in al-Mustadrak Kitab al-Ahkam]

Imam al-Jassaas said
فأما الحالان اللتان كانتا يجوز فيهما الاجتهاد في حياة النبي صلى الله عليه وسلم فإحداهما في حال غيبتهم عن حضرته , كما أمر النبي صلى الله عليه وسلم معاذا حين بعثه إلى اليمن
As for these two situations Ijtehad is allowed in the life of Prophet peace be upon him. One of the situation is when Prophet peace be upon him is not present there, like Prophet peace be upon him ordered Muaadh (ra) to Yemen. [Ahkam ul Qur`an Vol 2 under Surah an-Nisa] http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=4120&pid=555204
The Creed of Imam Abu Bakar Jassas (370 h) is clear that Prophet peace be upon him is not present and witnessing. The Prophet peace be upon him was not present and witnessing when he sent Muaadh ra to Yemen.

 

Allah says in Surah Yusuf verse 102. “That is of thenews of the Ghayb (Unseen) which We reveal to you. You were not (present) withthem when they arranged their plan together, and (while) they were plotting.)”
Imam Ibn JareerTabree (224 – 310 AH) said in the commentary of the above verse

يقول: وما كنت حاضراًعند إخوة يوسف، إذأجمعوا واتفقت آراؤهم وصحّتعزائمهم علـى أن يُـلقوايوسف فـي غيابة الـجبّ،
Allah says:You were not Present (Haazir) with the brothers of Yusuf Peace be upon him whenthey arranged their plan together, to throw Yusuf into the well..(end quote)

Ibn Katheer Commented

{ نُوحِيهِإِلَيْكَ } ونعلمك به يامحمد؛ لما فيه منالعبرة لك، والاتعاظ لمنخالفك { وَمَا كُنتَ لَدَيْهِمْ} حاضراً عندهم، ولامشاهداًلهم
(which We reveal to you.) and inform you of, O Muhammad,because it carries a lesson, for you to draw from and a reminder to those whodefy you.’ Allah said next﴾`(You were not with them), you were not Haazir (Present) with them nor saw them.

al Qurtubi Commented

يا محمد من أمر يوسف من أخبار الغيب «نُوحِيهِ إِلَيْكَ» أي نعلمك بوحي هذا إليك. { وَمَا كُنتَ لَدَيْهِمْ } أي مع إخوة يوسف { إِذْ أَجْمَعُوۤاْ أَمْرَهُمْ } في إلقاء يوسف في الجبّ. { وَهُمْ يَمْكُرُونَ } أي بيوسف في إلقائه في الجبّ. وقيل: «يَمْكُرُونَ» بيعقوب حين جاؤوه بالقميص مُلطَّخاً بالدم؛ أي ما شاهدت تلك الأحوال، ولكن الله أطلعك عليها.
O Muhammad (peace be upon him) the news of unseen regarding Yusuf (peace be upon him) “which We reveal to you” we have let you know about this through the wahyy, “You were not with them” with the brothers of Yusuf “when they arranged their plan together” when they agreed to throw Yusuf into the well. “and (while) they were plotting” i.e. when they were plotting to throw Yusuf into the well, it is also said: “they were plotting” means they were plotting with Yaqoob (peace be upon him) by showing him the shirt filled with blood, YOU WERE NOT WITNESSING THESE THINGS, RATHER WE HAVE REVEALED THIS TO YOU. [Tafsir al Qurtubi under Surah al Yusuf verse 102]

al Baydawi said

أن هذا النبأ غيب لم تعرفه إلا بالوحي لأنك لم تحضر إخوة يوسف
These are news of unseen which you were not aware of untill we have revealed wahyy, you were NOT HAAZIR (Present) with the brothers of Yusuf. [Tafsir al Baydawi under Surah al Yusuf verse 102]

 

So, the aqeedah of Mainstream scholars of Ahlus Sunnah is not what the later people have said.

 

Ahmad Yaar Khan said
In Mirqaat, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, “Imam Ghazzali رضی اللہ تعالٰی عنہ has said, “When you enter the musjids, send salaam to Rasoolullah صلی اللہ علیہ وسلم because he is present in the mosques.”

Allama Khifaaji رضی اللہ تعالٰی عنہ writes, “Outwardly and physically, the prophets are with men but their concealed and spiritual strengths are angelic. This is why they see the easts and wests of the earth, hear the peevishness and complaints of the heavens and the fragrance of Hadrat Jibraeel علیہ السلام when he would descend to them.”) Naseemur-Riyaadh Sharah Shifaa, Vol. 3
Response:
Hafiz Ibn Jawzi said (he criticized al-Ghazali on his statements)

Then there came Abu Haamid Al-Ghazali who wrote the book ‘ Ihyaa ‘Uloom-ud-Deen’ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘ Al-Mufsih bil-Ahwaal’: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).[Talbees Iblees pg. 162-163] Note: Al-Ghazali repented from Sufism see here: http://islamqa.info/en/ref/13473

So there is no use of quoting Abu Hamid al-Ghazzali Rahimullah because scholars criticized him when he erred, then al-Ghazzali repented.

As for Khafaji, There is nothing wrong in his saying because we say It happened through a Miracle, if the Prophet peace be upon him was omnipresent since the beginning of the creation, why would he need the earth to be leveled to see its eastern and western parts at the time of Meraaj?

 

Shaykh ul Islam Ibn Tamiya said

وأما رؤيته ورؤية غيره من الأنبياء ليلة المعراج في السماء لما رأى آدم في السماء الدنيا ورأى يحيى وعيسى في السماء الثانية ويوسف في الثالثة وإدريس في الرابعة وهارون في الخامسة وموسى في السادسة وإبراهيم في السابعة أو بالعكس فهذا رأى أرواحهم مصورة في صور أبدانهم .

وقد قال بعض الناس : لعله رأى نفس الأجساد المدفونة في القبور ; وهذا ليس بشيء . [ ص: 329 ] لكن ” عيسى ” صعد إلى السماء بروحه وجسده وكذلك قد قيل في ” إدريس ” . وأما ” إبراهيم ” ” وموسى ” وغيرهما فهم مدفونون في الأرض . والمسيح – صلى الله عليه وسلم وعلى سائر النبيين – لا بد أن ينزل إلى الأرض على المنارة البيضاء شرقي دمشق فيقتل الدجال ويكسر الصليب ويقتل الخنزير كما ثبت ذلك في الأحاديث الصحيحة ; ولهذا كان في السماء الثانية مع أنه أفضل من يوسف وإدريس وهارون ; لأنه يريد النزول إلى الأرض قبل يوم القيامة بخلاف غيره .

وآدم كان في سماء الدنيا لأن نسم بنيه تعرض عليه : أرواح السعداء – والأشقياء لا تفتح لهم أبواب السماء ولا يدخلون الجنة حتى يلج الجمل في سم الخياط – فلا بد إذا عرضوا عليه أن يكون قريبا منهم . وأما كونه رأىموسى قائما يصلي في قبره ورآه في السماء أيضا فهذا لا منافاة بينهما فإن أمر الأرواح من جنس أمر الملائكة . في اللحظة الواحدة تصعد وتهبط كالملك ليست في ذلك كالبدن
With regard to the Prophets praying behind the Prophet (peace and blessings of Allaah be upon him) on the night of the Isra’ (Night Journey), they prayed behind him in spirit, but their bodies were in their graves. The same applies to his seeing the Prophets during the Mi’raaj (ascent into heaven), when he saw Adam in the lowest heaven, and ‘Eesa and Yahya in the second heaven, and Yoosuf in the third, and Idrees in the fourth, and Haroon in the fifth, and Moosa in the sixth, and Ibraaheem in the seventh, or vice versa. He saw their souls appear in the shape of their bodies.
Some people say that he saw the same bodies that are buried in the graves, but this view does not carry any weight.
But ‘Eesa ascended into heaven body and soul, and the same is said of Idrees.
But with regard to Ibraaheem, Moosa and others, they are buried on earth.
The Messiah (may the blessings and peace of Allaah be upon him and all the other Prophets) will inevitably descend to earth, to the white minaret in the east of Damascus; he will kill the Dajjaal (“Antichrist”), break the cross and kill the pigs, as is proven in the saheeh ahaadeeth. Hence he is in the second heaven even though he is superior to Yoosuf, Idrees and Haroon, because he will descend to the earth before the Day of Resurrection, unlike the other Prophets. And Adam is in the lowest heaven because the souls of his descendants who are blessed (i.e., destined for Paradise) will be shown to him. As for the souls of the doomed (i.e., those who are destined for Hell) the gates of heaven will not be opened for them and they will not enter Paradise until the camel passes through the eye of the needle. So if they will be shown to him, he has to be near them. There is no contradiction in the fact that they (may be blessings and peace of Allaah be upon them) prayed behind the Prophet (peace and blessings of Allaah be upon him) then he met some of them after he was taken up into the heavens, because the souls are like the angels, they may ascend and descend in an instant; they are not like bodies. [Majmoo’ al-Fataawa by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), 4/328-329] All that was a Miracle and Khifaji is talking about Miracles not about Omnipresence of Prophet peace be upon him.

 

Imam al-Qaraafi (684 h) said:

” من المحرم الذي لا يكون كفرا أن يسأل الداعي من الله تعالى المستحيلات العادية ، إلا أن يكون نبيا ، فإن عادة الأنبياء عليهم الصلاة والسلام خرق العادة ، فيجوز لهم ذلك ، كما سألوا نزول المائدة من السماء ، وخروج الناقة من الصخرة الصماء .
أو يكون وليا له مع الله تعالى عادة بذلك ، فهو جار على عادته ، فلا يعد ذلك من الفريقين قلة أدب .
أو لا يكون وليا ، ويسأل خرق العادة ، ويكون معنى سؤاله أن يجعله وليا من أهل الولاية حتى يستحق خرق العادة .
فهذه الأقسام الثلاثة ليست حراما .
وأما المحرم فله أمثلة : – منها – أن يسأل الله تعالى الاستغناء عن التنفس في الهواء ليأمن الاختناق على نفسه ، وقد دلت العادة على استحالة ذلك . – ومنها – أن يسأل الله تعالى الولد من غير جماع أو الثمار من غير أشجار وغراس ، وقد دلت العادة على استحالة ذلك فطالب ذلك مسيء الأدب على الله تعالى
One of the haraam actions which do not constitute kufr is asking Allah for things that are ordinarily impossible, unless one is a Prophet, because what is the norm for the Prophets (peace be upon them) is the extraordinary, so it is permissible for them to ask for that, as they asked for the table to come down from heaven and for the camel to come out of a solid rock. For one who is a wali (close friend of Allah) and usually has these miracles (karaamaat), then it is permissible for him to carry on with that, in the case of these two categories of people, it is not regarded as poor etiquette.
A third category is the person who is not a wali but he asks for a miracle, and the meaning behind his asking for that is that so Allah might make him a wali who is close to Him, so that he will deserve these miracles.
For these three types of people it is not haraam.
As for that which is haraam, it includes for example, asking Allah to make one have no need of breathing air so that he can be sure that he will not be suffocated. The norm indicates that this is impossible. Other examples include asking Allah for a child without having intercourse or for fruits and crops without trees and plants. The norm indicates that this is impossible, so the one who asks for that is showing poor etiquette towards Allah, may He be exalted. [Anwaar al-Burooq fi Anwaa’ al-Furooq, 4/268]

 

Ahmad Yaar Khan Naeemi said
The following narration appears in the khutba of Dalaailul-Khairaat, ‘The Holy Prophet صلی اللہ علیہ وسلم was asked about the condition of the Durood sent to biro by people far away and by those who are still to come. He replied, “I personally hear the Durood of those with love and recognize [them]. These Duroods are presented to me.
Response
Where is the chain from the author of Dalaail who is Muhammad bin Sulemaan Jazooli (d 870 h) up to Prophet Muhammad peace be upon him? There are centuries between them.

The authentic ahadeeths says:

1) It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has angels who go around on earth, conveying to me the salaam of my ummah.” Narrated by al-Nasaa’i, 1282; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1664.

2) t was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not take your houses as graves and do not take my grave as a place of festivity (which you visit repeatedly). Send blessings upon me for your greeting will reach me no matter where you are.” Narrated by Abu Dawood, 2042; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7226.

3) Another hadith says “For your salaam will reach me no matter where you are.” Narrated by Abu Ya’la, 469.
So, Angels convey our Salaam to the Prophet peace be upon him. This is against the fabrication quoted by Ahmad Yaar Khan.

 

Ahmad Yaar Khaan Naeemi said
Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ records the following. “It is narrated that Hadrat Alqamah رضی اللہ تعالٰی عنہ. States, “When I enter the musjid, I say, “Salaam be upon you, O Prophet صلی اللہ علیہ وسلم, and the mercy and blessings of Allah عزوجل –
This is supported by the Hadith mentioned in Abu Dawood and Ibn Majah under Baabud-Dua inda Dukhoolil-Musjid.
Response
The athar is weak as said by Shaykh Nassir ud din alBani and Shaykh Zubair Ali Zai in their tehqeeq of Fadal Salaat al-Nabi by Ismaeel bin Ishaq Al-Qadhi hadeeth no:85
The narrator of the hadith is Saeed bin zee-hadaan who is unknown [Taqreeb:2300]

Secondly the hadith of Abu Dawood says
It was narrated that Abu Humayd and Abu Usayd said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you enters the mosque, let him greet the Prophet (peace and blessings of Allaah be upon him) with peace, then let him say, ‘Allaahumma aftah li abwaab rahmatika (O Allaah, open to me the gates of Your Mercy).’ And when he leaves, let him say, ‘Allaahumma inni as’aluka min fadlika (O Allaah, I ask You of Your Bounty).’”(Narrated by Abu Dawood, 466).

So, this is how we should send Salam on Prophet peace be upon him which nowhere means Prophet peace be upon him is present and witnessing. The reason of sending Salaam on Prophet peace be upon him is mentioned in the ahadeeth, some of them are:

1) Al-Tirmidhi (484) narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The closest of people to me on the Day of Resurrection will be those who send the most blessings on me.” Classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb.

2) The Prophet (peace and blessings of Allaah be upon him) said: “whoever sends blessings upon me, Allaah will send blessings upon him tenfold.” Narrated by Muslim (384).

3) It was narrated that Ubayy ibn Ka’b (may Allaah be pleased with him) said: When two-thirds of the night had passed, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say: “O people, remember Allaah, remember Allaah. The first Trumpet is about to sound, and will soon be followed by the second; death has come with all that it entails, death has come with all that it entails.” Ubayy said: I said: O Messenger of Allaah, I send blessings upon you a great deal; how much of my prayer (du’aa’) should be for you? He said: “Whatever you wish.”
I said: One quarter? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Half? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Two thirds? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of and your sins will be forgiven.” Narrated by al-Tirmidhi (2457); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

So sending Salaams has nothing to do with Omnipresence of Prophet Peace be upon him.

Then Ahmad Yaar Khan Naeemi discussed about (Assalamu Aliyka) which we already discussed before even from the verdicts of Abdul Haqq dehalvi, then he said
Allama Shaami رضی اللہ تعالٰی عنہ writes, “To cover long distances is also a karaamat due to the saying of the Prophet صلی اللہ علیہ وسلم, “The earth has been folded for me.” This ~ corroborated by the role the Jurists have made, that if a person is in the east and makes Nikah to a woman who lives in the west, who thereafter gives birth to I child, the child will be connected towards him. Taataar Khaaniya slates, “This role supports this karaamat to be permissible:’ 3.46 – Raddul-Muhtaar, Vol. J. Baabul-Murtad, Matlabu Karaamaate-Auliya

He further writes, “The just statement about this is what Imaam Nasafi رضی اللہ تعالٰی عنہ has said. He was asked, “Is it allowed to say that the Kaaba went to visit one SaintT” He answered, “The AhIe-Sunnah wal-Jamaat believe miracles (karaamats) by the Saints that defy normality to be corrcct.”

This extract proves that even the Kaaba travels the earth to visit the Friends of Allah .

Response

First of all the Nasfi Mentioned above is not the famous Imam Nasfi the author of Tafsir al Madarak Abul Barakaat Abdullah bin Ahmad Nasfi. Rather he is Abu Hafs Muhammad bin Ahmad bin Luqmaan al-Nafsi. The scholars of Islamweb states his book contain many mistakes

see here http://www.islamweb.net/fatwa/index.php?page=showfatwa&Id=2352878&Option=QuestionId&lang=A

Hafiz ad-Dahabee mentioned in Meezan al Aitedaal (as i mentioned above) regarding him that Imam Sam-aani said
فلما وافيت سمرقند استعرت عدة كتب من تصانيفه فرأيت فيها أوهاما كثيرة خارجة عن الحد فعرفت أنه كان ممن أحب الحديث ولم يرزق فهمه.
… I saw his books in which i saw MANY MISTAKES which were beyond understandings, then i came to know he is the one who love ahadith but don’t know the meaning of them. [end quote]

Shaykh Jamaal Zarabozo said
All praise be to Allah. One can find such statements found in books of the past. However, every scholar makes mistakes. Imam Malik once said, “Everyone will have some of his opinions rejected except for this person,” and he pointed to the grave of the Prophet (peace and blessings of Allah be upon him). Whether a statement is related to matters of belief or fiqh, it is not considered correct or acceptable unless it is consistent with and substantiated by the Quran and Sunnah…. it is true that miraculous events do occur. However, it has never been proven or demonstrated in any way that the Kaabah has left its place on behalf of anyone. In fact, such never occurred with respect to the Companions and one should not then expect that it would occur for anyone after the time of the Companions (may Allah be pleased with them).[Amjaonline fatwa id: 86948]

Imam at-Tahawi Hanafi said
111: We do not believe in diviners and fortune tellers, nor do we believe in those who expound ideas incompatible with the Quran, the Sunnah and the Consensus of the Ummah

Imam Ibn Abi al-Izz Hanafi commented
وكذا من يقول بأن الكعبة تطوف برجال منهم حيث كانوا ! ! فهلا خرجت الكعبة إلى الحديبية فطافت برسول الله صلى الله عليه وسلم حين أحصر عنها ، وهو يود منها نظرة ؟ !
Those who say that the Kabah circumambulates some of their leaders, wherever they maybe are no better. I would ask them a simple question: How is it that the Kabah did not go to the Hudabiyah and circumambulate the Prophet peace be upon him when he was prevented from entering Makkah and looking upon it when Prophet peace be upon him wanted to see it (Kabah)? [Sharah Aqeeda Tahawiyah Page 478]

Ahmad Yaar Khan Naeemi quoted
Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the ending of Swab Mulk’s commentary. “Imam Ghazzali رضی اللہ تعالٰی عنہ states, “The Holy Prophet صلی اللہ علیہ وسلم bas the power to travel the earth accompanied the souls of his Sahaaha. Many Friends of Allah عزوجل bave seen him (do this). – Tafseer Roohul-Bayaan.

Allama Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, Rasoolullah صلی اللہ علیہ وسلم keeps an eye on his Ummah’s actions. makes istigfaar for their sins and dua for their afflictions to be removed. He grants them barkat and attends the janaazah of a virtuous person who dies from his Ummah these are mashaghil of Prophet as there are ahadith and athaar in this matter-lntibaahul-Azkiya Hayaati/-Auliya. Pg. 7.

Imam Ghazzaliرضی اللہ تعالٰی عنہ writes, “Those with insight of the heart see the prophets and angels while awake and even speak to them.” – Al-Munqis: minad-Dalaal.[Ja al-Haq page 76]

Response

As for the statements of al-Ghazzali Rahimullah then i have already mentioned that Ibn Jawzi criticised his statemens and al-Ghazzali Rahimullah repented (see quotes of scholars i quoted before on this issue).

Regarding the first statement of Jalal ud din Suyuti rahimullah then he is talking about the matters of al-Barzakh as he said in the end فإن هذه الأمور من جملة أشغاله في البرزخ كما

His some statements are correct in this paragraph and few are wrong, He said this due to some weak and authentic ahadith as he said وردت بذلك الأحاديث والآثار Jalal ul din as-Suyuti was Haatib al-Lail according to scholars of hadeeth. And he said this because according to him one can see Prophet peace be upon him while awake

Manawi said in Faydh al Qadeer Sharah Jame al Sagheer
وقد أكثر المؤلّف في هذا من الأحاديث الضعيفة”
Many of the times the author (of Jame sagheer who is as-Suyuti) mentioned weak Ahadeeth in it [Fayd al Qadeer sharah Jame al Sagheer 1/40] scan: http://ia600208.us.archive.org/BookReader/BookReaderImages.php?zip=/3/items/faytheelkadir/faytheelkadir_jp2.zip&file=faytheelkadir_jp2/faytheelkadir_0040.jp2&scale=4&rotate=0

Mahmoud Shukri al Alusi quoted Shaykh badr al din Halbi from his book al Irshad wal Taleem
“وفي تنوي الحلك لجلال الدين السيوطي الذي رد به على منكري رؤيته -صلى الله عليه وسلم- بعد وفاته في اليقظة طرف من ذلك [ أي من القصص التي فيها التقاء بعض الناس بالنبي -صلى الله عليه وسلم- بعد موته ] ، وكل ما أتى به لا دليل فيه، وأطال الكلام في ذلك ثم قال: “وقد ذكر عن السلف والخلف وهلم جرا ممن كانوا رأوه في اليوم، فرأوه بعد ذلك في اليقظة، وسألوه عن أشياء كانوا منها متشوشين فأخبرهم بتفريجها، ونص لهم على الوجوه التي منها فرجها، فجاء الأمر كذلك بلا زيادة ولا نقص، انتهى المراد منه.

وليت شعري لم كان عثمان يطلب شاهدين من كل من أتاه بآية يشهدان على أنها من القرآن، وهلا رأى النبي -صلى الله عليه وسلم- يقظة وسأله عن تلك الآية، وهو وسائر الصحابة أحق ممن ذكر بهذه الفضيلة،

وقد وقع بينهم من الاختلاف لم يره أحد منهم ويدفع إشكاله!

والسيوطي -رحمه الله- كان فيما ألفه من الكتب حاطب ليل في كل كتاب له مذهب ومشرب، وما أتى به في كتابه هذا لا يعول عليه كما سيرد عليك مردودا”
“And Suyuti while refuting those who deny the possibilty of seeing Rasulullah salalhualihiwaslm in a state of awakening has mentioned some fables wherin people have met Rasulullah sallahualihiwaslm after his death.Whatever he has come up with is not based on any proof and he has en lengthened the discussion on this issue and then said “It has been reported from Salaf and khalaf of those who saw Rasululah sallahualihiwaslm while asleep that after this they saw him (sallahualiohiwaslm) while being awake and asked him regarding ambigious issues and he sallahualihiwaslm solved their ambiguity, he sallahualihiwaslm solved their ambiguity and informed them of measures to overcome the difficulty and it occured as such without an iota of incremenet or decrement.. End what he meant.”

And I do not comphrehend why Syedna Usman used to ask for two witnesess from anyone who came to him with an ayah of Quran.Why didnt he see the Prophet while awake and ask him salalhualihiwaslm regarding the ayah.Syedna Usman and all the Sahabah are more worthy of this virtue (i.e seeing the Prophet in wakeful state) than those mentioned.Differeneces occured betrween the Sahaba and no one saw him salalhualihiwaslm and clear the ambiguity.And Suyuti rahimahullah in his books is like the gatherer of the wood in the dark,in his every book he has a specific method and taste and whatever he has come up in his book he would write without checking it as he had recorded rejected things.[al Nafe Ghayatul Imani 1/51]

Let us examine his statements one by one.

He said
“Rasoolullah صلی اللہ علیہ وسلم keeps an eye on his Ummah’s actions. makes istigfaar for their sins and dua for their afflictions to be removed.”

The most can be said that among our actions the durood is presented to Prophet peace be upon him according to the authentic hadith, as for saying Prophet peace be upon him makes istighfaar then he said this due to the hadith “Your deeds are presented to me. If they are good, I express my gratitude to Allāh, and if the deeds are not good, then I pray to Allāh for your forgiveness”

1. Critique on Chain

a) Hafiz al-Bazzar himself said after quoting the hadeeth

وهذا الحديث آخره لا نعلمه يروى عن عبد الله إلا من هذا الوجه بهذا الإسناد.

“We don’t know the end of this Hadeeth to have been narrated from ‘Abdullah except from this angle through this specific chain of narration”. [Musnad al Bazzar]

b) Hafiz Ibne Kathir endorsed the wordings of Hafiz al-Bazzar in Al Bidaya wal Nihaya 5/275

Note: These people need mutwatir hadeeth to prove their false creed, above hadith is weak leave a side mutwatir.

c) Hafiz al ‘Iraqee, shaykh of Ibn Hajr asqalani said:

ورجاله رجال الصحيح إلا عبدالمجيد بن عبدالعزيز بن أبي رواد، وإن أخرج له مسلمٌ، ووثَّقه ابن معين والنسائي؛ فقد ضعَّفه كثيرون،”
Men are men of Saheeh, except that Abdel Majeed ibn Abi Ruwad although Muslim narrated from him, and Ibn ma’een and Nassai declared him thiqqah, And Many of them declared him weak” Takhreej Al Ihya ( 4/128)

d) The chain is also weak according to alHafiz Ibn Hajar asqalani because he mentioned the narrator Abdel Majeed ibn Abi Ruwad in his Tabqaat al-Mudalliseen 3/82 in third Tabqa. And students of hadeeth know that according to Ibn Hajar if the third tabqa narrates from (an) then the chain is weak.

e) Shaykh Zubair Ali Zai said:
This chain is weak because of three reasons
1- Sufiyan at-Thawri is Mudallis and this narration is from (AN)
2- Abdel Majeed ibn Abi Ruwad is Mudallis and this narration is from (AN) see al Fath-ul Mubeen fe tahqeeq Tabqaat ul Mudalliseen 3/82
3- Abdel Majeed is Weak according to Majority see al Fath ul Mubeen fe tahqeeq Tabqaat ul Mudalliseen page 55 and Tohfa tul Aqwiya fe tahqeeq Duafa al Bukhari page 242[In the tahqeeq of Fadal Salat an Nabi by Imam Ismaieel bin Ishaq al Qadhi page 69]

2. Critique on the text

a) Prophet peace be upon him said “‏ لَعَلِّي لاَ أَرَاكُمْ بَعْدَ عَامِي هَذَا ‏” “Perhaps I will not see you after this year.” [Jame Tirmidhi Book 9, Hadith 895 authenticated by Imam Tirmidhi]

This authentic hadith is a proof that Prophet peace be upon him will not see his ummah.

b) Shaykh Al-Albani said:
The first part : ” Allah has (appointed) angels wandering on earth, they bring me the salam of my Ummah” has been transmitted by Nassai ( 1/189) from many asaneed from Sufyan Thawree from Abdallah ibn Saib, and from Al A’mash in Mu’jam Kabeer of Tabaranee ( 3/81/2) , Akhbar Asbahan of Abu Nu’aym ( 2/205) and Ibn Asakir ( 9/189/2)

Shaykh Albani said : ” The agreement of a Jama’at of thiqah on this narration from Sufyan without mention of end of hadeeth ” My life…”, and A’mash following him in that shows for me the Shuzooz of this addition ( meaning the addition is shaadh), because Abdel Majeed ibn Abdel Azeez is alone in reporting it, and how not when he his mutakalam fihi ( talked about) because of his memory, despite his being from narrators of Muslim, a Jama’at has declared him thiqqah, and other have declared him weak, and some mention reason ( of weakening).
Khalili said : ” He is Thiqqah, but he makes mistakes in Ahadeeth”
Nassai said : ” He is not Qawee, his hadeeth are written”
Ibn Abdil Barr said : “He narrated from Malik Ahadeeth in which he made mistakes”
Ibn Hibban said in ” Al Majroohin” ( 2/152) : ” Munkarul Hadeeth Jidan, he mixes akhbar, he narrates manakeer from famous ( people), and he deserves to be abandoned” I say : this is why Hafiz said in Taqreeb : ” Sadooq he makes mistakes”(end quote)

3. Deeds are only presented to Allah

a) Allah says in Surah al Hajj Ayah 76 “He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters.”

b) Allah says in Surah al Baqrah ayah 210 ” They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.”

c) Allah says in Surah Al-e-Imran Ayah 109 “And whatever is in the heavens and whatever is in the earth is Allah’s; and to Allah all things return”

d) Allah says in Surah al-Hadeed ayah 5 “His is the kingdom of the heavens and the earth; and to Allah are (all) affairs returned”.

a) Abu Huraira reported it as a marfu’ hadith (and the words are):

The deeds are presented on every Thursday and Monday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled[Muslim Book 32, Hadith 6223]

b) Abu Hurairah narrated that:
the Messenger of Allah said: “Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.” [Jami` at-Tirmidhi 747]

4.This is not Mutwatir hadith

Brelvis need mutwatir hadith for their creed but here they are accepting this weak narration for their one of the main creed.

5. If cahin is authentic that does not necessarily mean text is authentic

Haythamee said regarding the hadeeth of Ibne Masood: “tradition had been reported by al- Bazzār and its sub-narrators are all of sahīh” [Majma’-uz-zawā’id (9:24)]

Response is that

Hafiz Noor ud din al-Haythamee himself endorsed the verdicts of Hafiz Al-Bazzar in Kashf al-Astar hadith no: 793
قَالَ الْبَزَّارُ : لا نَعْلَمُهُ يُرْوَى عَنْ عَبْدِ اللَّهِ إِلا بِهَذَا الإِسْنَادِ )

Secondly Hafiz Ibn Katheer says:
” الحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن ، إذ قد يكون شاذاً أو معللاً ”
The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). Ikhtisaar ‘Uloom al-Hadeeth (p. 43).

Comment: It is already proven above that the text is odd

6. The hadith is not proving any kind of istegatha

It is not evidence for istighathat because it says that our deeds like Durood is presented to him (peace be upon him), it says nothing about us making duaa to them, asking them for forgiveness or help.

So In short

1. Sufiyan is mudallis narrating from (an)
2. Abdul Majeed is mudallis and had very weak memory. Imam Muslim brought him only in mutab’iat not for Ihtijaj.
3. Text of the hadith is very odd(Shadh) and against authentic ahadith.
4. If the chain is authentic that does not mean hadith is authentic plus this hadith is not mutwatir.
5. Hadith has nothing to do with Istegatha

and This is clearly against the sayings of scholars like Ibn Hajar asqalani. Jalal ud Din Suyuti himself went against this stance asit is mentioned in Tafsir Jalalayn p 840, Surah Al-Qasas Ayat 44-46:

وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ

وَلَكِنَّا أَنْشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنْتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَكِنَّا كُنَّا مُرْسِلِينَ

وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

“You, Muhammad, were not on the western side of the mountain or the valley when We gave Musa the command: the Message to Pharaoh and his people. You were not a witness so that you could know it.

Yet We produced further generations after Musa, and ages passed — so they forgot their contract with Allah, many knowledges disappeared, and Revelation ceased. Therefore We brought you as a Messenger and revealed to You the news of Musa and others. Nor did you live among the people of Madyan and recite Our Signs to them, enabling you to learn their story and report it, yet We have sent you news of them. We sent the Message to you with news of those who went before.

Nor were you on the side of the Mount when We called Musa to take hold of the Book with vigour; yet it is a mercy from your Lord that He sent you so that you may warn a people (the people of Makka) to whom no warner came before, so that perhaps they will pay heed.”

It is mentioned in Jalalayn P 518, Surah Yusuf, Ayah 102,

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ

Hafiz Suyuti wrote:

102. This — what has been narrated about Yusuf — is news of the Unseen that was unknown to you, Muhammad, before — which We reveal to you. You were not with them (the brothers of Yusuf) when they decided what to do — and plotted and resolved on it — and devised their scheme about him. You were not with them to know his story and be aware of it. Your knowledge of it comes from Revelation.

The hadith states

A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.” [Sahih Bukhari Volume 5, Book 57, Number 11]

So, according to above hadith it is not possible to see Prophet peace be upon him after his blessed death
Al-Haafiz ibn Hajar al-‘Asqallaani to whom Jalal ud din as-Suyuti Rahimullah admire, He stated that Ibn Abi Jamrah narrated from some of the Sufis that they saw the Prophet (peace and blessings of Allaah be upon him) in a dream, then they saw him after that when they were awake, and they asked him about some things which they were worried about, and he told them how to deal with them, and they followed his advice and achieved the desired results. Then al-Haafiz commented on that by saying:

قلت: وهذا مشكل جدا ولو حمل على ظاهره لكان هؤلاء صحابة ولأمكن بقاء الصحبة إلى يوم القيامة، ويعكر عليه أن جمعا جما رأوه في المنام ثم لم يذكر واحد منهم أنه رآه في اليقظة وخبر الصادق لا يتخلف
I say: This is very odd. If we interpret it as it appears to be, then these people would be Sahaabah, and there could be Sahaabah until the Day of Resurrection. But this may be refuted by the fact that many people see him when they are asleep but no one says that that they saw him when they were awake, so there is an inconsistency.[Fath al-Baari, 12/385 (translation taken from Islam QA fatwa no: 70364)]

Ahmad Yaar Khan quoted
Imam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, “If people hold the belief that the soul of Rasoolullah صلی اللہ علیہ وسلم or his likeness attends gatherings wherein the Quran is recited. Ramadaan is concluded or Meelad Sharif is read, it is permissible.” Sharah- Sudoor.[Ja al-Haq page 76]

Response:

If someone can provide exact reference and orignal scan page then it would be very helpful because i asked scholars and they did not find “EXACT” statement in sharah as-sudoor. Maybe it is there (please send us through e.mail if someone have the exact reference and quote)

For now i want to quote the student of Jalal ud din suyuti Rahimullah, Muhammad bin Yusaf as-Saalihi who (allowed only charity and dhikr in mawlid) but still he said
جرت عادة كثير من المحبين إذا سمعوا بذكر وضعه صلى الله عليه وسلم أن يقوموا تعظيما له صلى الله عليه وسلم، وهذا القيام بدعة لا أصل لها
“It has become a habit amongst many of the (false) lovers of the Prophet peace be upon him that whenever they organise a gathering in his (peace be upon him) remembrance they stand up in his veneration, whereas this standing is an innovation which has no basis.”[Subl al-Hudaa War-Rishaad (1/415 under the heading of Alerts, Alert no: 2)]

Abdul Hai Lakhnavi said

ومنها ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً.
وهذا أيضا من الأباطيل لم يثبت ذلك بدليل، ومجرد الاحتمال والإمكان خارج عن حد البيان

They say that Prophet peace be upon him himself visits the majais and preaching in Mawlid.. This is also falsehood and it is not proven..[Athaar alMarfooa fe akhbaar alModhua page 46]

Ibn Hajar al Haytamee said
ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص
And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don’t know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]

Qadhee Naseer ud deen said in ‘Tareeqtus-Salaf,’
وقد احدث بعض جهال المشائخ امورا كثيرة لا نجد لها اثر فى كتاب و لا فى سنة منها القيام عند ذكر ولادت سيدا لانام عليه التحية والسلام
“Some of the Jaahil (ignorant) Shaikhs have invented many new things which have no basis in the Quraan or the Sunnah, from these affairs is the standing in the celebrations of the Prophets Birthday.”[Quoted by Allama Shams ul Haq Adeemabadi (1273/1857ce-1329/1911ce) in his Fatawa page 166]

Qadi Shihab ud din Dolat Abadi (d 894 h) said:
وما يفعله الجهال على رأس كل حول وشهر ربيع الأول ليس بشىء ويقومون عند ذكر مولده صلى الله عليه وسلم ويزعمون ان روحه يجيء و حاضر فزعمهم باطل وهذا الاعتقاد شرك

On the start of year and in the month of Rabi ul Awwal in the name of Mawlid of peace be upon him Ignorants do something then this is something that has no value). They claim that his (peace be upon him) soul comes and (he peace be upon him is) present. This is False and this creed is shirk.

[Majmoo Fatawa 1/27, Tohfa tul Qadha of Qadi Shihab ud din, Taken from Tasheeh al Aqaid of Muhammad Raees Nadwi page 190 and Fatawa Shaykh Shams al Haq Adeemabadi page 166]

Note: He (أحمد بن أبي القاسم عمر الزاولي شهاب الدين الدولة آبادي الهندي الحنفي ) was one of the great muftis of ahnaf, and he was Judge as it can be seen in the books سبحة المرجان فى آثار هندوستان page no: 39 and نزهة الخواطر)

Note: We can see now a days Brailwis stand in mawlid un Nabi and think thet Prophet peace be upon him is present, according to the student of Jalal ud din Suyuti this is an innovation and has no basis.

Note:Few quotes of Jalal ud din suyuti against the mainstream aqeeda of Brailwiyah sect.

Jalal ud din Suyooti in his work :الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter تعظيم الأماكن التي لا تستحق التعظيم (Veneration of those places which are not applicable for veneration)
First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying
وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك
محظوراً

Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden [Page 124 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م]

On page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
أنيب

For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them,…….. so Why didn’t they come to the grave of Prophet of Allah? Why they didn’t request him (peace be upon him) for rain? Why they didn’t call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah

In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain(prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”) (end)

Comment: This book is publish by مكتبة القرآن بولاق Qahirah with the Tahqeeq of Mustafa Ashoor Also دار الكتب العلمية للنشر with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book Published by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م Suyuti ra is clear in his stance some people may quote suyuti where He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) and also he quoted the tawassul of jews in his book.but this is only he has narrated not that those were his own wrdings and 2ndly Hafiz As-Suyuti himself weakened the narration of jews in his “Dur ul Manthur. and weakened the narration of Adam peace be upon him in Sharah As shifa.
It is mentionned in Tafsir of Jalalayn under Surah al-Araf verse 188
Say: ‘I have no power to bring benefit, to attract it to, myself, or hurt, to repel it, except as God wills. Had I knowledge of the Unseen — that which is hidden from me, I would have acquired much good, and adversity, in the way of impoverishment and otherwise, would not touch me, since I would take precautions against such [adversity] by avoiding what is harmful. I am but a warner, to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’.

Tafsir Jalalayn says
[I have power to bring you] only a communication (illā balāghan is excepted from the direct object clause of amliku, ‘I have power [to bring]’, that is to say, I have power only to communicate [the Message] to you, from God, that is, on His behalf, and His Messages (wa-risālātihi is a supplement to balāghan, ‘a communication’; what comes between the excepted clause and the clause from which it is excepted is a parenthetical statement intended to emphasise the preclusion of [the Prophet’s] ‘ability [to bring them anything else]’).[Tafsir of surah al Jinn verse 23]

Jalal ud din Suyuti said that Ibn Hajar asqalani was asked
و سئل هل يكشف له حتى ير النبى صلى الله عليه وسلم فاجاب انه لم يرد حديث وانما ادعاه بعض من لا يحتج به بغير مستند سوى قوله فى هذا الرجل و لا حجة فيه لان الا شارة الى الحاضر فى الذهن
“He (Hafiz ibn Hajar) was asked: does some unveiling occur for him (the dead person) so he can see the Prophet peace be upon him? He replied: this is not mentioned in any Hadith, this is only claimed by some people who have no other proof to rely upon except the saying “this man (haza Ar-Rajul)”, and there is no proof in it as it is an indication (isharah) to the one who is present in the mind”[Sharah as-Sudoor page 145]

 

See also”Tafsir Jalalayn” refuting the Bralwi creed” http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=126

Ahmad yaar Khan Naeemi said
Maulana Abdul-Hayy رضی اللہ تعالٰی عنہ states that a person who was a Naath reciter used to smoke huqqa. He saw a dream in which Rasoolullah صلی اللہ علیہ وسلم said to him. “I attend the gathering in which you recite Maulood Sharif but immediately leave it when huqqa is brought.” – Taraweehul-Jinaati bi Tashreehi Hukmi Shurbid-Dukhaan

These extracts prove that the vision of Rasoolullah صلی اللہ علیہ وسلم is fixed on every particle of the creation at all times. He attends gatherings of Tilaawat, Meelad Sharif, Neat-recitals and the janaazahs of especially the virtuous with his blessed physical self.

Response

How weak is the proof of Ahmad Yaar Khan, Dreams are not evidence in deen, and that also a dream of an unknown person who used to smoke. If this dream is evidence then what about this one?

Imam Muhammad bin Hammad Rahimullah said
” رَأَيْتُ النَّبِيّ صلى الله عليه وسلم فِي المنام، فَقُلْتُ: يَا رَسُولَ اللهِ، مَا تَقُولُ فِي النظر في كلام أبي حنيفة وأصحابه، وأنظر فيها وأعمل عليها؟ قال: لا، لا، لا، ثلاث مرات. قلت: فما تقول في النظر في حديثك وحديث أصحابك، أنظر فيها وأعمل عليها؟ قال: نعم، نعم، نعم ثلاث مرات. ثم قلت: يَا رَسُولَ الله ، عَلّـِمْــنِي دُعَاءً أَدْعُو بِهِ، فعـلمني دعاء وقاله لي ثلاث مرات، فلما استيقظت نسيته.”
I saw Prophet peace be upon him in my dream. I asked O Messenger of Allah: What do you say regarding the seeing the kalam of Abu Hanifa and his companions? Can i see and practice that? He (peace be upon him) said three times NO, NO, NO. Then i asked what do you say regarding seeing your hadith and hadith of your companions? Can i see and practice upon that? He (peace be upon him) said three times, YES, YES YES. Then i asked that teach me a prayer so that i can pray that. Then he taught me a dua and repeated three times but when i woke up I forgot the dua.[Tareekh Baghdad 13/403]

I hope the matter is clear for those who are seeking the truth.. Now regarding the stance of Shaykh Abdul Hai regarding Omnipresence, thes below fatwa is clear cut response to Brailwis.

Fatwa of Abdul Hai Lakhnawi Hanafi
Question: What is the stance for that person who believes that Auliyah knows and they can listen the one who is invoking from far and near and he talks with them(auliyah) like he talks with the person who is present and he makes vows for them and says that i made vows for them(auliyah)
.
Answer: The Creed of this person is Invalid in fact there is a danger of Kufar because listening of Invocations by Auliyah is not proven and in all the periods it is speciality of Allah that he has all the knowledge of unseen for all the things, It is mentioned in Fatawah Bazaziyaah

“”And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing”.” and same book says

“If someone married by making Allah and his Prophet witness he is kafir because he thought that Prophet has a knowledge of Unseen. And vows are prohibited if they are for others then Allah. And the vows which has been made is also Prohibited like it is mentioned in Durre Mukhtar and Bahr Al Raiq and Allah knows best

Majmoo Fatawa Abdul Hai Urdu Translation Vol 1 Book of Aqaid page 46 and 47 Translated by Mufti Mohammad Barkatullah al-Hanafi

 

Abdul Hai Lakhnavi Hanafi also said

ومنها ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً.
وهذا أيضا من الأباطيل لم يثبت ذلك بدليل، ومجرد الاحتمال والإمكان خارج عن حد البيان

They say that Prophet peace be upon him himself visits the majais and preaching in Mawlid.. This is also falsehood and it is not proven..[Athaar alMarfooa fe akhbaar alModhua page 46]

These fatawas of Abdul Hai lakhnawi are clear and against the creed of Ahmad yaar khan.After that Ahmad yaar quoted Ismaeel Haqqi the sufi Batini shaykh of 11th century, who even said Pharoh was friend of Moosa Aleh salam Naudhubillah, here is the quote. He said in his book Lubbu-l-Lubb page P22 (translated by Rauf Bulent and is published by Beshara)
“A man who is on the way becomes Man when he reaches the Total Intellect. This is called the Reality of Muhammed. That which is mentioned in the hadith applies to this: “First of all God created my Intellect.” The man of the Way at this station is colourless and finds Oneness.

The colourless imprisons even the colour:
Moses makes war with Moses.
One who does not enter a colour finds a sweet way.
Moses and Pharoah become friends.

on page 25 he said
“The particulars mentioned above are the established known meaning of this verse from the Quran: “Your Lord’s decree is this that you do not be a servant to any but Him.” That is to say: Oh Prophet, your Lord’s apprreciation and decree is this that in love, in praise, and in exaltation, you should know no other than Him, see no other than Him, and be a servant to no other than Him. In any case, it is absolutely impossible to worship other than Him. Even the worship of an idol results in the worship of God, because the existence of the idol is also of God. To be able to understand this it is necessary to understand and to know that all existence is of God. These words of ours are a mirror to what has been said before.

Thus the gnostic, after having understood this meaning, neither enters into nor denies anybody else’s belief, because he understands there is no other existent but Him and because he saw the All linked together in a chain of order, and understood that he himself is nothing other than an order and a will. Again, the gnostic sees every person according to the manifestation of a Name, and thereby their beliefs and their behavior are as they should be.”(end quote)

Once can see that from whom Brailwis take their self made aqeedah i.e. from those who supported the stance of Hinduism regarding God. May Allah guide them ameen.

Response of the part three ends here.

prophet_omnipresent_02