Moulvi Shabeer Ahmad Uthmaani says, regarding the same ayat : If a Believerss Imaan is considered seriously, then it is like a ray from the light of the Prophet (sallallahu alaihi wasallam). On this account, if a Believer ponders about his own reality, then, before he understands the state of his own Imaan, he has to first understand the wisdom of the Prophet (sallallahu alaihi wasallam). On this point it is true that the augustpresence of the Prophet (sallallahu alaihi wasallam)is closer to us than our own souls. (Marginal note in the Qur’aan) Moulvi Rasheed Ahmad Gangohi says, The disciple must accept that the soul of his Shaikh (Spiritual head) is not imprisoned in one particular place. Wherever the disciple is, far or near, the Shaikhs spirituality is not far. If this is accepted, then the disciple should always remember his Shaikh and keep a cordial link with him and thereby derive benefits at all times … (Imdaadul Sulook, Page 10) 6.2) The Holy Prophet (sallallahu alaihi wasallam) as being a Witness (Shaahid) Allah Taala says in the Holy Quraan : And thus We made you exalted among all nations that you may be witnesses to the people and this Messenger your guard and witness.” (Surah al-Baqara, Verse 143) “Undoubtedly, We sent towards you a Messenger who is a witness over you, … “ (Surah Muzammil, Verse 15) “ And the day when We shall raise a witness in every community from amongst themselves that they may give evidence against them and (O beloved !)We shall bring you as a witness against all those.”(Surah Nahl, Verse 89) Then how shall it be, when We bring up a witness from every nation, and (O beloved Muhammad !) We will bring you as a witness and a guardian against all those. (Surah al-Nisa, Verse 41) The Almighty Allah ascribes to His beloved Nabi Muhammad Mustapha (sallallahu alaihi wasallam) the attribute of Shaahid (Witness). The qualifications of a witness in Shariah demands that the witness be present (Haazir), sees (Naazir) and hears before he is able to testify. Allah Taaala having created Rasoolullah (sallallahu alaihi wasallam) with numerous attributes and repeatedly addresses His beloved by this term (Shaahid) in the Holy Quraan. Every attribute ascribed to a Nabi of Allah in the Holy Quraan is an active attribute, i.e. that the Nabi has (presently) that power bestowed upon him by Allah Taaala. From the above verses it is clear that on the Day of Judgement the Holy Prophet (sallallahu alaihi wasallam) shall be a witness not only over his own Ummah, but shall testify before Almighty on behalf of the peoples of other Prophets. Now this testimony or evidence can only be given by the person who is an eye-witness to all events and incidents under scrutiny on the Day of Judgement. Rasulullah (sallallahu alaihi wasallam) is the Shaahid of the Ambiya (alaihmus salaam). This entails the period from Hadhrat Adam (alaihis salaam) to Hadhrat Isa (alaihis salaam) and this attribute is unceasingly active till the Day of Qiyaamah and beyond. This is the Ijma (Concensus) of the Ahl us-Sunnah pertaining to the term Shaahid. The doyen of the Ulama of Deoband, Shah Abdul Azeez Sahib (rahmat allahi alaih) in Tafseer-e-Azeezi, Page 636 says that the Prophet (sallallahu alaihi wasallam) by the light of his Prophethood knows the entire conditions of man - what religion he belongs to, to what degree he has reached in religion, what is the reality of his Imaan, what are his hindrances and progress. In short, the Prophet (sallallahu alaihi wasallam) knows your deeds and actions - the good and the bad. Thus, within the law, the Prophet (sallallahu alaihi wasallam) has been granted the right to be a witness of the world and it is of utmost importance. Sayyidina Umar (radi allahu anhu), states, In one Friday sermon, the Holy Prophet (sallallahu alaihi wasallam) informed us about everything which has happened or will happen from the very beginning of time until the Hereafter when some will inhabit Paradise while the others Hell. (Bukhaari Shareef) Muadh (radi allahu anhu) reports that the Holy Prophet (sallallahu alaihi wasallam) said, I saw Allah the Almighty. Allah put His Hand (of power) at my back and I felt its coolness in my chest. The very moment, everything became known to me and I recognized everything. (Tirmidhi Shareef, Mishkaat) The Hadith Shareef mentioned in Tirmidhi Shareef says,I know everything which is in the Heavens and the Earth, from the East to the West. The Holy Prophet (sallallahu alaihi wasallam) is reported to have said, Allah has shrunk the earth for me so I could see its Easts and Wests. (Mishkaat) Muslim reports that the Apostle of Allah (sallallahu alaihi wasallam) said, Allah has spread the entire universe in front of me and I have seen its Easts and Wests and my Ummah is expected to measure the length and breadth of the universe in the near future. I have been granted two measures, black and white. The Holy Prophet (sallallahu alaihi wasallam) says, My entire Ummah was presented before me with each individuals scroll of deeds, good as well as bad.(Muslim Shareef, Volume 1, Page 207, Musnad-i-Ahmad, Ibn Majah) Rasoolullah (sallallahu alaihi wasallam) says, One night my Ummah was presented before me at my hujrah and I know each of them as clearly as any one knows his colleague.(Ref : Anba al-Mustafa, Page 19, ref : Tibrani) 6.3) The Holy Prophet (sallallahu alaihi wasallam) Seeing and Hearing from distance It is the firm belief of the Ahl as-Sunnah wa l Jamaaa that the Holy Prophet (sallallahu alaihi wasallam) hears the Salaat/Durood (Blessings) and Salaam (Salutations) that are sentto him. Furthermore, it is within His capabilities to see and hear events taking place far away. Imam Tibraani (rahmat allahi alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu anhu) : The Holy Prophet (sallallahu alaihi wasallam) said : Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me, except that his voice reaches me from wherever he is. The Companions asked even after your departure ? He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets. (Jila-ul Ifhaam, by Ibn Qayyim) Imaam Abu Hanifa (radi allahu anhu) writes that Haaris ibn Laman and Haarisa bin Naman (radi allahu anhuma) have said that,Once I went to the Prophet (sallallahu alaihi wasallam). The Prophet (sallallahu alaihi wasallam) asked me a question, Oh Haaris, in what state did you pass the day ? I replied, As a true Muslim. Then the Prophet (sallallahu alaihi wasallam) asked me the state of my Faith. I replied, I see the Throne of Allah and the people of Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their idols. I can recognise each individual just like a grinder can recognise wheat from barley that is, who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue to speak ? The Prophet (sallallahu alaihi wasallam) told him to stop and say no more. [Fiqah Akbar, Page 132 by Imam Abu Hanifa (radi allahu anhu)] The above narration illustrates the sight of a Sahaabi (Blessed Companion of the Prophet). He could see the Throne of Allah, the Heavens, the Hells and their inmates ! It is recorded that Hadhrat Umar (radi allahu anhu) who was delivering a Khutba in Madina was able to see Hadhrat Sari’ah (radi allahu anhu) and the rest of the Muslim army who were in Persia. Hadhrat Umar (radi allahu anhu) called out a warning to Hadhrat Sari’ah (radi allahu anhu), who heard the calling of HadhrathUmar (radi allahu anhu). (Mishkaat Shareef - Babul Karaamat). This narration illustrates two points. Firstly, the Sahaabi was able to see what was happening hundreds of miles away. Secondly, the other Sahaabi was able to hear his call from hundreds of miles away. The Hadith Shareef which states, Beware the stare of the Muminfor he sees with the Light of Allah. (Mishkaat Shareef) tells us that the Mumineen (Spiritually elevated personalities) have been bestowed with Divine sight by Allah taaala. Allama Manawi (rahmat allahi alaih), explaining this Hadith states : When the pious persons are diverted from human connection, they are adjoined with the superior assemblage (Angels); then they hear and see everything just like being present, whereupon it is evident that Almighty Allah has granted (this Bounty to) His favourites, ... The following Hadith-e-Qudsi illustrates the point further, My bondsman attains to My nearness through offering voluntary prayers to the extent that I make him My beloved. And then I become his hearing with which he hears, and I become his sight with which he sees, and I become his tongue with which he speaks, and I grant him whatever he asks of Me. (Bukhaari Shareef) [Also quoted in Fazaail-e-Amaal by Moulvi Zakariyyah and Kamaalat-e-Ashrafiyya by Ashraf Ali Thanawi] By way of explaining this Hadith-i-Qudsi, Imam Fakhruddeen Raazi (rahmat allahi alaih) says that eminence of a bondsman who becomes Allahs beloved is such that he sees and hears everything near or far and has sway over things, since according to Allahs command Allahs exclusive powers become such a bondsmans attributes. This is the state of the Sahaaba, Mumineen and the Awliya (Saints). It is obvious that the status and powers of Rasoolullah (sallallahu alaihi wasallam) are much more superior than that of the Sahaaba, Mumineen and the Awliya (Saints). So, if the above can be accomplished by His blessed Companions we are sure that it can be accomplished by Him. Addressing the Sahaaba (radi allahu anhuma) Rasoolullah (sallallahu alaihi wasallam) proclaimed, What I see you cannot see, and what I hear you cannot hear. (Tirmidhi Shareef) The Holy Prophet (sallallahu alaihi wasallam) is reported to have said, I saw Prophet Moosa in the valley of Azraq, while passing from Makka to Madina. He was reciting Talbiah in a loud voice. On another occasion I saw Prophet Yunus wearing a long woolen overcoat and riding a red camel.(Ibn Majah, pp 20, 208) In another Hadith the Holy Prophet (sallallhu alaihi wasallam) is described witnessing the Paradise and the Hell (Muslim Shareef, Volume 2, Page 180) Jabir bin Samura (radi allahu anhu) reported Allahs Messenger (sallallahu alaihi wasallam) as saying, I know the stone in Makkah which used to pay me Salutations before my advent as a Prophet and I know that even now. (Sahih Muslim, Kitab al-Fadail, Hadith 5654). The Holy Prophet (sallallhu alaihi wasallam) whilst in Madina, was able to see andhear the stone in Makkah paying him Salutations. The stone is an inanimate object. Yet, Rasoolullah (sallallahu alaihi wasallam) pays attention to even the stones Salaam. We belong to His ummah. It is obvious that He recognises our Salaam ! Allama Imam Qastalani (rahmat allahi alaih) commentator of Bukhari Shareef, writes in his book Mawahib ul-ladunya and Imam Muhammad Ibn Hajar al-Makki (rahmatallahi alaih) writes in his book Madkhal, There is no difference between the states of life and death of the Holy Prophet (sallallahu alaihi wasallam), in his seeing his entire Ummah and his recognising of their states, their intentions and their minds, and all this is clear to him; there is no secret thereof of him. (Mawahib ul-ladunya Page 32, Madkhal Page 21) Al-arifu bi llah Sayyid Muhammad Uthman al-Mirghani al-Makki al-Hanafi (rahmat allahi alaih) (d. Mecca, 1268 A.H./1852) said on page 14 of his work Akrab at-turuki ila l-haqq, Think of Rasoolullahs (sallallahu alaihi wasallam) presence facing you, his seeing and hearing you! Even if you are far away, Allahu Taala makes your voice be heard and displays you. Here, being near or distant is the same.” In his work Ar-rawd an-nadir Allama Abd ar-Rauf al- Manawi (rahmat allahi alaih) wrote, After pure souls depart this life and are promoted to their places, nothing is a curtain before them. They see, or learn from Angels, everything. This is so mysterious that only few people are informed with it. While blessed souls are such, how the most superior of them is, i.e. Rasoolullah,should be pondered and understood well! All this proves that it is within the capability of Prophets (alaihimussalaam) to see and hear afar. 6.4) The Holy Prophet (sallallahu alaihi wasallam) travelling at high speeds and making himself physically present This chapter deals with the (physical) arrival of the blessed souls of Prophets and Awliya at particular places. It must first be noted that this physical presence is a temporary presence. It is the appearance of the blessed soul of the Prophet (sallallahu alaihi wasallam) wherever he wants to be and for how long he wants to be. The physical presence is limited by time, place, etc. Therefore, it cannot be labelled with the word Omnipresence, because only Allah Taala is continuously Present without time and space. This means that Allah Taala has always been present, is always present and will always be present everywhere whereas the presence of the soul of a Nabi or Wali was absent, then it became present, and will be absent again (physically) from a particular place. You have already read in the first part of this chapter that Rasoolullah (sallallahu alaihi wasallam) is spiritually Haazir and Naazir. However, besides being Haazir and Naazir, Rasoolullah (sallallahu alaihi wasallam) can make his blessed soul (physically) present in a particular place. There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallallahu alaihi wasallam) has been restricted to his Blessed Grave till the day of Qiyaamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases. Let the following be an eye-opener for such narrow minded persons : We will firstly, like to quote an example of the arrival of the soul of a leader of the Deobandi group (after his demise) at Darul Uloom Deoband. Qari Tayab Sahib, Rector of Darul Uloom Deoband narrates that in that period when Moulvi Rafiuddeen was Principal of the Madressa, controversy existed between senior teachers of the Darul Uloom. At a later stage a senior teacher of the Madressa, Moulvi Mahmood Hassan also got involved in the controversy and the controversy extended. Now listen to the incident after this as explained by Qari Tayab. He writes : During that period one day, very early in the morning after Fajr Namaaz, Moulana Rafiuddeen Sahib called Moulana Mahmoodul Hassan Sahib in his room. Moulana came and opened the door and entered. Moulana Rafiuddeen Sahib firstly said, See this woollen cloak of mine. Moulana saw the cloak and it was moist and very wet. He said, The incident is this : that MOULANA NANOTWIHAD COME TO ME IN HIS ORIGINAL BODY, due to which I was sweating very much and my cloak became wet and he said this: tell Mahmood Hassan not to get involved in this dispute. Thus I have called you to convey this message. Moulana Mahmood Hassan Sahib said, I am repenting on your hands that after this, I will have nothing to do with this dispute. (Arwaha-e-Salasa, Page 242) The leader of the Deobandi group, Moulvi Ashraf Ali Thanwi, in his footnote while corroborating writes : This incident was a parable of the soul and it could be in two forms. Firstly, that it was like a body but resembling external body. Secondly, it could have been that the soul itself, changing in elements produced an external body. (Arwaha-e-Salasa, Page 243) It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty six miles away and returns in an instant after the completion of the Adhan (Mishkaat - Chapter Adhan). We ask these mislead individuals to please explain to us, how can it be,that Allah Taalas Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallallahu alaihi wasallam) is confined to his Blessed Grave while Shaitaan the cursed is freely running up and down, and that too, at high speeds ! Besides Shaitaan, even Angels have this ability. The Holy Quraan says, ...when death comes to any of you, Our Angels take his soul and they do not fail (Surah al-Anaam, Verse 61). Relating to this it is written that, For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places ! (Tafseer Kabir Khazeen and Ruh-ul-Bayaan) The speed of Jibraeel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well Jibraeel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck ofNabi Ismail (alaihis salaam), Jibraeel,travelled from Sidratul Muntaha to the earth with a Ram. The above events relate to an Angel and its abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiyas taking the throne of Bilqis [the Queen of Sheba] to Sulaiman (alaihis salaam) is also reported in the Quran al-karim, Surah Naml, Verses 39 and 40. It is written in the book Wahhabiyya: Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya. It is Waajib to believe in this. This fact is also written in An-Nasafi, Al-fiqh al-Akbar, As-siwaad al-azam, Wasiyyatu Abi Yusuf, Mawaaqif and Maqaasid and commentaries on them [and in Radd al-muhtaar]. It is written also at the end of the chapter about Thubat an-nasab in Ibn Abidins (rahmat allahi alaih) work that some Awliya travelled long distances in a short time. As matter of fact, this became the subjects of masalas (matters) in books of Fiqh in the Shafii and Hanafi Madhhabs. Ibn Hajar al-Haitami (rahmat allahi alaih) wrote in his Fatawa, The number of those who said that if a Wali (saint) goes to a very distant place in the West [in a short time] after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many. Shams ad-din Muhammad ar-Ramli (rahmat allahi alaih) said that he should perform it. It is written in the Sahihain of al-Bukhaari and Muslim, Allah Taala sent all the Prophets to our Prophet on the Miraj night. He became the Imam, and they performed two rakas of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallallahu alaihi wasallam) being the Imam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Miraj an-Nabi which occured long after the Wisaal of the other Prophets. It was declared in the Hadith shareef quoted in the book Mishkaat, Section on the Miraj, Chapter one, on the authority of Muslim, Near the Kaba, the disbelievers of the Quraish asked me how the Bait al-Muqaddas was. I had not looked at it carefully. I became very stressful. Allah Taala showed me. I saw myself among Prophets. Moosa (alaihis salaam) was performing Salaah standing up. He was thin, his hair was not untidy or drooping. He was like a brave young man of the Shana tribe [of Yemen]. Isa (alaihis salaam) looked like Urwah ibn Masood as-Saqafi. The Salaah includes bowing (ruku) and prostration (sajda). And this shows that they performed Salaah corporally, with their bodies. This Hadith proves that Prophets are alive in Allahs audience. Their bodies have become ethereal like their souls. They are neither dense nor solid. They become visible in material and spiritual worlds. It is for this reason that Prophets can be seen in soul and body. Imam al-Baihaki (rahmat allahi alaih) wrote in his book Itiqad, Prophets souls are given back to their bodies after they are put into their graves. We cannot see them. They become invisible like Angels. Only the distinguished to whom Allah Taala has bestowed it as a Karaama (miracle) can see them. Imam Suyuti (rahmat allahi alaih)said so, also. Also, Imam Nawawi, Imam Abu l-Hasan Ali as-Subki and Imam Muhammad al-Qurtubi (may Allah be pleased with all of them) relate the same from their masters. Ibn Qayyim al-Jawziyyah, a Hanbali alim wrote exactly the same in his Kitab ar-rooh. Ibn Hajar al-Haitami, Shams ad-din Muhammad ar-Ramli and Qadi Muhammad Zakariyya; the Hanafi scholars Akmal ad-din Muhammad al-Barbarti and ash-Sharnblaali Hasan; the Maliki scholars Abdullah ibn Abi Jamra and his disciple Muhammad ibn al-Haji; and Ibrahim al-Laqani in the book Jawharat at-tawhid, and many other Ulama narrated the same. Ibn Qayyim al-Jawziyyah in his Kitab ar-Rooh writes, What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah an-Naziat, for example, interpretation of al Baidawi : The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in Paradises gardens. He keeps a relation with his body, too, and influences it. It is reported [in the Sahihain] of al-Bukaari and Muslim that Prophets performed Hajj after they died. Hadhrat Sheikh Abd al-Haqq Muhaddith Dahlawi is unanimously accepted as a great Aalim and a Mujaddid (Reviver of Religion) of his time. Shaikh Abd al-Haqq Muhaddith Dahlawi states, Allah Taala has given the Holy Prophet (sallallaahu alaihi wasallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophets (sallallaahu alaihi wasallam) connection stays with his own shrine. (Madarigun Naboowat - Volume 2 Part 4 Wasleh Hayaateh Ambiya) In the bookAshatul lamaat he says that the issue of the lives of the Prophets in their graves after their momentary Wisaal is agreed unanimously and no one differs from it. This is genuine, physical, worldly life and not just the spiritual, metaphorical life. Imam Jalaaludeen Suyuti (rahmat allahi alaih), in his book, Amba-ul-azkia fi hayatil-ambiya, after reviewing a number of Traditions and authenticated references concludes the issue of the life of the Prophet (sallallahu alaihi wasallam) after his momentary Wisaal as follows, Indeed the Prophet is alive with his body and soul, and exercises his powers at his disposal, and every part of the world is in his access, and he is in the very original form as he was before his momentary Wisaal without any changes. Shah Wali-Allah ad-Dahlawi (rahmat allahi alaih), one of the great Ulama of India, wrote in his work Hujjatullahi l-baligha (vol. 1, p. 35), When a human being passesaway, no relation is left between his soul and the world of matter. The souls return to their origin, become like Angels, and, like them, give inspiration and help to men. They help in the dissemination and strengthening of Allahu Taalas religion. They rush to help those who work for this path. It has been witnessed that they come to help in groups. Ibn al-Kharrat in al-Aqiba, Ibn al-Qayyim in al-Rooh, al-Qurtubi in al-Tadhkira, Ibn Abi al- Dunya in al-Quboor, al-Suyuti in Shar al-Sudoor, and others relate from many of the Salaf that the souls of the Believers in Barzakh are free to come and go anywhere they please. This is all the more possible for our Prophet (sallallahu alaihi wasallam). Imam Jalaaluddeen as-Suyuti (rahmat allahi alaih) says, To keep watch of his own followers work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (Sallal Laahu Alaihi Wasallam) (Intibahul Azkiyya) Haji Imdadullah Muhajir Makki (rahmat allahi alaih) writes, The possibility of arrival of Rasoolullah (sallallahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallallahu alaihi wasallam) is not far from being possible. (Shamaime Imdaadiya, Page 50, Madani Qutub Khana, Multan) 6.5) The Seeing of the Holy Prophet (sallallahu alaihi wasallam) by the Awliya Firslty, we quote a Deobandi Aalim for his opinion on the matter. Sheikh Anwar Shah Kashmiri Deobandi writes, According to me, it is possible to see Rasoolullah (sallallahu alaihi wasallam) in the awakened state. As it is reported from Imam Suyuti that he saw Rasoolullah (sallallahu alaihi wasallam) twenty-two times and he asked Rasoolullah (sallallahu alaihi wasallam) regarding some Ahadith. He amended those Ahadith after Rasoolullah (sallallahu alaihi wasallam) rectified them. (Faizul Baari, Volume 1, Page 304, Cairo) Concerning the transmitted proof for the possibility of seeing the Prophet (sallallahu alaihi wasallam) while one is awake, it is established by the authentic Hadith narrated from him by Imam Ahmad (rahmat allahi alaih) in his Musnad and others with a chain of sound narrators as stated by al-Haithami (rahamat allahi alaih) in Majma al-Zawaid, that a certain man Salman al-Farisi (radi allahu anhu) had seen in al-Quds was actually Hadhrat Isa (alaihis salaam). If Isa (alaihis salaam) can be seen in full physicality after leaving this material world, then the more so can our Prophet (sallallahu alaihi wasallam) ! The following is quoted from Ibn Hajar al-Haitamis (rahmat allahi alaih) Fatawa Hadithiyya : Question: “Is it possible to meet the Prophet (sallallahu alaihi wasallam) while awake in our time?” Answer: “Yes, it is possible. It has been asserted as part of the miracles of Saints (Karaamat al-Awliya) by Ghazaali, al-Barizi, al-Taj al-Subki, and al-Yafii (may Allah be pleased with all of them) among the Shafiis, and by al-Qurtubi and Ibn Abi Jamra (may Allah be pleased with them) among the Malikis. It has been narrated that one of the Awliya was sitting in the assembly of a Jurist (faqih) while the latter related a Hadith, whereupon the Wali said: This Hadith is false. The Jurist said: How do you know that? The Wali replied: There is the Prophet (sallallahu alaihi wasallam) standing right next to you, and he is saying: I never said this. When he (the Wali) said this, the sight of the Faqih was unveiled and he could see the Prophet (sallallahu alaihi wasallam)!” A Hadith Shareef declares, The one who sees me in his dream sees me as he would see me when he is awake. This is why Imam Nawawi (rahmat allahi alaih) said, Seeing him in a dream is really seeing him. As a matter of fact, it was declared, Anyone who has seen me in his dream has seen me truly, for the devil cannot appear in my form, in a Hadith Sharif reported in the book Kunuz ad-daqaiq by al-Imam al-Manawi on the authority of al-Bukhari and Muslim. We would not see Rasoolullah (sallallahu alaihi wasallam) truly if we saw his likeness in a dream. It is written in the book Mizan-ul-kubra that Abul-Hassan Ali Shadhili (rahmat allahi alaih) said, Every moment the blessed face of our Prophet (sallallahu alaihi wasallam) is present before my eyes. 6.6) The presence of Rasoolullah (sallallahu alaihi wasallam) in many places at the same time As for the claim that Rasoolullah (sallallahu alaihi wasallam) cannot make himself Haazir (Present) in many places simultaneously we ask you to carefully read the following : Moulvi Ashraf Ali Thanwi writes, Muhammad al-Hazrami Majzoob was a possessor of amazing qualities and miracles. Once, he performed Jummah and gave Khutbah in 30 cities at the same time. He could be present in many cities in the same night. (Jamalul Awliya, Page 188, Maktaba Islamia, Lahore) So it is seen that Moulvi Ashraf Ali Thanwi makes reference to the above incident thereby accepting the fact that it is possible to be present in many place at the same time. Muhammad al-Hazrami was the servant of Rasoolullah (sallallahu alaihi wasallam). So one can imagine what is the status of the blessed soul of Rasoolullah (sallallahu alaihi wasallam) if his servant could achieve all this. Khwaja Azeezul Hassan has written a book by the name of Ashraful Sawaneh in three volumes on the occurrences of Ashraf Ali Thanawis life which has been published by Khangah Imdadiya Thana Bhoon District Muzaffarnagar. He has copied a very peculiar incident of Thanawi Sahib in his book. He writes : “After a long period of time a merchant narrated personally to me of his incident that, though as seen, Hadhrat (Ashraf Ali Thanawi) is sitting here yet who knows where he is at this very moment. Because, once despite Hadhrat being in Thana Bhoon I saw him in Alighar where there was an exhibition and was in heavy flames. I also hada shop in that exhibition. On the day when it was going to catch on fire, that very day against my usual habits there was a feeling of fear in my heart from the time of Asr. The effect of which was that despite it being a busy period for business I took all the fittings and merchandise of my shop before time and began packing them into boxes. After Maghrib when there was chaos and confusion of the fire breaking up, then as usual being alone and the boxes being rather heavy I became alarmed that Oh God ! How am I to take these boxes out from the shop. Meanwhile what I saw was suddenly Hadhrat appeared and going to each and every box and said me to quickly pick them up. Accordingly he lifted on one side and I on the other side. In a short while each and every box was placed outside. The other merchants lost heavily from this fire, but with Gods blessings all my goods were saved. On hearing this incident I (meaning the author of the book) asked him that you did not question Hadhrat as to how he is here ? At that moment I was not in my right frame of mind to ask, and was engrossed in my own problems. (Ashrafus Sawaneh, Volume 3, Page 71) Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, Ma kunta taqulu fi haqqi hazar rajul (meaning : What did you have to say about this person? (i.e. the Prophet (sallallahu alaihi wasallam)). When this question is asked the veil is removed from the dead persons eyes so that he can see the Holy Prophet (sallallahu alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Shareef, Bukhaari Kitaabul Janaaiz, Hadith 422) From this Hadith we learn that the Prophet (sallallahu alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word rajul that is used in the question, in Arabic grammar refers to a real person made of flesh and bones. So it is established that every person that dies sees the Holy Prophet (sallallahu alaihi wasallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (sallallahu alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallallahu alaihi wasallam) by the grace of Allah Taala can present himself in many places at the same time. All the Ulama of Ahl as-Sunna agree with this, and the following comment regarding this issue is the fatwa of Ahmad ibn Hajar al-Haitami (rahmat allahi alaih), which is written on the ninth page of the second volume of Fatawa al-kubra: Question : Does a person, when he commends his soul, see Rasoolullah (sallallahu alaihi wasallam)? It is said that, when he (Rasoolullah)is seen, he (the person) is asked what he (the person) would say about this person (ie. Rasoolullah). This person is used for the person who is at his presence. Many people die at the same time. Since the words this person are used for all of them (dead people), it is understood that he (Rasoollullah) is seen at many places at the same time. How can this happen? Answer: It is true that Rasoolullah (sallallahu alaihi wasallam) is seen by everybody who is about to die, and he (the dead person) is asked, What did you have to say about this person? This shows the Supremacy of Allahu Taalas Power. The word this is used for pointing to the person who is at his presence (i.e. Rasoolullah). This word is the answer to the person who does not believe that Rasoolullah (sallallahu alaihi wasallam) can be seen in various ways at various places at the same moment. In fact, this can be believed through intellect, also: adh-dhat ash-Sharif (honorable person) of his becomes like a mirror, and everybody sees the image of his own beauty or ugliness in this mirror. There takes place no change in the beauty of the mirror. The life in grave and that in the Hereafter do not resemble to worldly life. Each person has a single figure in the world. It has been witnessed many times that Awliya have taken various figures in this world, also. It is famous that Kadeeb al-ban Hasan al-Musuli and others have been seen as such. Imam Mullah Ali Qari states that, Imam Ghazaali (rahmat allahi alaih) has said,When you go into a mosque then say Salaam to the Holy Prophet (sallallahu alaihi wasallam) because the Holy Prophet (sallallahu alaihi wasallam) is present (Haazir) in mosques. (Naseemu Riaz Sharah Shifa in the end of third Vol) Now, consider how many mosques there are throughout the world and the Holy Prophet (sallallahu alaihi wasallam) is present in all of them! Qadhi Iyad (rahmat allahi alaih), the eminent scholar of the Ahl as-Sunnah, in his book Shifa, writes, Whenever there is nobody present in the home and you enter the home recite, Assalaamu Alaika Ayyuhannabi Warahmatullah Wa Barakatahoo. Meaning, Peace be upon you Oh Holy Prophet (sallallahu alaihi wasallam) of Allah and Allahs mercy and blessings be upon you. (Shifa Shareef) Substantiating the above, the great Islamic scholar, Mulla Ali Qari (rahmat allahi alaih) in his Sharh Shifa writes, The reason is that the Holy Prophets (sallallahu alaihi wasallam) soul is HAAZIR (present) in every Muslim home. Sayyid Ahmad al-Hamawi (rahmat allahi alaih), noted in his book, Nafakhaat al-qurb wa l-ittisaal bi-ithbaati t-tasarrufi li awliyaaillaahi taaalaa wa l-karaamati bad al-intiqaal that the Ruhaniyya (spirituality) ofAwliya (saints) was more powerful than their Jismanniyah (physical existence), and they therefore could be seen in different places at the same moment. He quoted the following Hadith Shareef as a document for his words : There are people who will enter Paradise through every gate. Each gate will call them to itself, upon which Abu Bakr as-Siddeeq (radi allahu anhu)asked, Will there be anyone to enter through all the eight gates, Oh Rasoolullah? and Rasoolullah (sallallahu alaihi wasallam) answered, I hope you will be one of them. One can appear in different places at the same moment when his soul aquires the power of having connection with his original position in aalam ul-amr. Since the souls interest in the world decreases when a man dies, his soul becomes more powerful. It becomes easier for him to appear in different places at the same moment.
Posted on: Thu, 10 Oct 2013 15:31:09 +0000
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