Friday, February 24, 2012

Refutation of Ja al-Haq Chapter of Haazir Naazir,2nd Fasal

Ahmad Yaar Khan Naeemi quoted ten ahadith in this chapter to prove his false stance of Prophet peace be upon him being Omnipresent

Ahmad Yaar KhanNaeemi said
1. “Munkar and Nakeer ask the deceased in thegrave, “What did you used to say about this man (Muhammad صلی اللہ علیہوسلم )?”
It is mentioned in– Ashiatul-Lam,aat “Haza ar-Rajul” means thepraised being of the prophet peace be upon him. Same hadith is in Ashiatul Lama,aat, ‘’Or in the grave theypresent the visible self of prophet peace be upon him In this manner thelikeness of the prophet peace be upon him is being presented in the grave it isglad tiding to the sorrowful and those who yearn to look at the Beloved صلی اللہ علیہوسلم to lineally seehim.” –Ibid
The marginal notes of Mishkaat state on this Hadith, “It issaid that the veils are lifted for the deceased until he sees the Holy Prophet صلی اللہ علیہوسلم. This is indeed agrand glad-tiding.”
Imam Qastalani رضیاللہ تعالٰی عنہ writes, It has been said that the veils areremoved from the deceased until he sees Rasoolullah صلی اللہعلیہ وسلم. This is an enormousglad-tiding for believers if it is done: oJ.12 - Imam Qastalaani's رضی اللہ تعالٰیعنہ Sharah of Bukhari,Kitaabut Janoaiz, Vol. 3, Pg. 390[Ja al-Haq Page 71]
Scan: http://www.alahazrat.net/library/UrduBooks/Ja-Al-Haq/index.php?page=71

Ahmad yaar misquotes Qastalani, here is his statement, Qastalani Said
قيل: يكشف للميت حتي يري النبي صلي الله عليه وسلم وهي بشري عظيمة للمؤمن ان صح ذالك ولا اعلم حديثا مرويا في ذلك والقائل به انما استند بمجرد ان الاشارة لا تكون الا للحاضر لكن يحتمل ان يكون الاشارة لمافي الذهن فيكون مجازا

It has been said that the veils are removed from thedeceased until he sees Rasoolullah صلیاللہ علیہ وسلم. This is an enormous glad-tiding forbelievers if it is done I have not seenany narration supporting this view ..the indication of the pronoun is towards theinformation present in the mind…. [Sharah of Bukhari, Kitaabut Janoaiz, Vol. 3,Pg. 390, Tohfa til Hawdhi hadith no: 1071]

So it is clear that it is the deceiving statement in Ja alHaq. Jalal ud din Suyuti said that IbnHajar asqalani was asked
و سئل هل يكشف له حتى ير النبى صلى الله عليه وسلم فاجاب انه لم يرد حديث وانما ادعاه بعض منلا يحتج به بغير مستند سوى قوله فى هذا الرجل و لا حجة فيه لان الا شارة الى الحاضرفى 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]

Shaykh Mubashar Ahmad Rabbani said
Apart fromthis there are many examples in the Quran and books of ahadeeth that the word“Haza” demonstrativepronoun is used in the meaning of far and The word Haza is not always used forsomeone who is physically present and close.It is mentioned in the Quran whenAngels came to destroy the people of Lut peace be upon him, they first came toIbraheem Peace be upon him and when Ibraheem peace be upon him asked the reasonof coming. Angels replied

انا مهلكوا اهل هذهالقرية ان اهلها كانواظالمين [029:031]
"We are indeed going to destroy the people of this township: for truly they are (addicted to) crime."
Lut peace be upon him was in Sadom and Ibraheem peace beupon him was in Palestine. Sadom was not near but the Angels used “HAZA”because sadom was in the mind of Angels and Ibraheem peace be upon him. Also itis mentioned in Saheeh Bukhari when Heraclius asked Abu Sufiyan May Allah be pleased withhim regarding Prophet Muhammad peace be upon him. He asked

أيكم أقرب نسبا بهذا الرجل "Whoamongst you is closely related to this man(HazaAr-Rajul)"[Sahih Bukhari Hadeeth no: 7]

The narration alsosays إني سائل هذا عن هذا الرجل “I AM ASKING ABOUT THIS MAN”(HAZA AR-RAJUL)” Meaning the word (HAZA) was used for Prophet peace be upon himin Bayt al Maqdam when they were talking about him. And Bayt al Maqdas is 810Miles away from Madinah. So we have to agree that the word (HAZA) … is used forthe information present in mind. Because He (peace be upon him) was not presentwhile they were talking. Likewise at the time of Treaty of Hudabiya Badeel binWarqa came from the side of Polytheists as an ambassador with the terms andconditions of treaty and after talking when he went back to Makkah he said

انا قد جئناكمن عند هذا الرجل
we came to you (after meeting) this man (Haza ar-Rajul)[Musnad Ahmad bin Humbleno: 18166]

When Abu Zar Al-Ghifari heard about the Prophet (saw), hesent his brother to Makkah to inquire about the Prophet (saw), and said:

رْكَبْ إِلَى هَذَا الْوَادِي فَاعْلَمْلِي عِلْمَ هَذَا الرَّجُلِ

“Go to this valley andinform me about the news of this man (haza Ar-Rajul)”[Sahih Bukhari Kitabal-Manaqib, chapter the Islam of Abi Dhar al-Ghifari hadeeth no: 3861]

There are many examples mentioned in the books of hadeeththat Haza is used for the information present in the mind. (Ahkam wa Masail by ShaykhMubashar Ahmad Rabbani Page 45-47]

Jalal ud din Suyuti quoted from Qadi Iyad that he Said: that there is a possibility that the name of Nabī Sallallāhu Alaihi Wa Sallam will be taken during the interrogation. Thereafter,the demonstrative pronoun will be used to question the deceased [al-Deebaj alsaheeh Muslim bin al-Hajjaj vol 2 page 4 91 Dar Ibn Affan]

Proof of above claim is mentioned in hadith itself

Imam Haakim in al-Mustadrak narrated
فيقال له : ما تقول في هذا الرجل الذي كان فيكم ، وماذا تشهد به عليه ؟ فيقول : أي رجل ؟ فيقولون : الرجل الذي كان فيكم . قال : فلا يهتدي له ، قال : فيقولون : محمد فيقول : سمعت الناس قالوا فقلت كما قالوا ، فيقولون
“It will be said to him: what did you say about this man that was present among you and what do you affirm about him? He will say: which man? They will say: the man that was among you. He will not guess who it is and they will say:Muhammad. He will say: I heard the people something so I said as they said.” Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=74&ID=1314

Response of scholars is enough but there are other answers to it. It is mentioned in Sahih Bukhari

Narrated Abu Huraira: A black man or a black woman used to sweep the mosque and he or she died. The Prophet asked about her (or him). He was told that she (or he) had died. He said, "Why did you not inform me? Show me his grave (or her grave)." So he went to her (his) grave and offered her (his) funeral prayer." (Bukhari Book#8, Hadith #448)

If it is true that the Prophet peace be upon him visits every grave when the question is being asked then why would he ask "Why did you not inform me? Show me his grave (or her grave)." This is very easy to understand that obviously Prophet peace be upon him was not in the grave.

Ahmad Yaar Khan Naeemi said
2. One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed!.[Mishkaat, Baabut-Tahreer alaa Qiyaamil-lail]
This proves that he peace be upon him is watching the fitnas of future with his eyes.[Ja al-Haq page 72]

It is strange that Ahmad Yaar Khan is using this hadith to prove Prophet peace be upon him present and watching. Below is the full hadith

Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter. "[Mirqaat al Mafateeh no: 1222]

So the Prophet peace be upon him was told through wahyy that what is going to happen. Miracles have nothing to do with Omnipresence of Prophet peace be upon him.

Ibn 'Abd al-Barr said: what the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality. Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.

Ahmad Yaar Khan Naeemi said
3. Anas ibn Malik رضی اللہ تعالٰی عنہ states that the Holy Prophet صلی اللہ علیہ وسلم informed people about the martyrdom of Jafar, Zaid and Ibn Rawaaha رضی اللہ تعالٰی عنہ before news ortbis could reach. He said, "The nag was just taken by Zaid until he became sbabeed. Then by ... (etc.) until the sword of Allah عزوجل, Khalid ibn Walid., took hold of it and Allah عزوجل granted him victory." - Mishkaat, Baabul-Mu 'jizaat
It is ascertained from this that whatever was happening at Beere-Maoona, which is quite some distance from Madina, was being witnessed by the Holy Prophet صلی اللہ علیہ وسلم whilst he was in Madina.[Ja al-Haq page 72]

This is again a Miracle as it is clear from the chapter of Mishkaat and as said by Mullah Ali Qari in Miraqaat. Plus this is an evidence that Prophet Muhammad peace be upon him is Messenger of Allah. He peace be upon him was not Aware of Unseen except what Allah Ta`ala told him

Narrated Um Salama: Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire." (Bukhari Book #89, Hadith #281)

Ibn Hajar Asqalani Commented
لِأَنَّهُ أَتَى بِهِ رَدًّا عَلَى مَنْ زَعَمَ أَنَّ مَنْ كَانَ رَسُولًا فَإِنَّهُ يَعْلَم كُلّ غَيْب حَتَّى لَا يَخْفَى عَلَيْهِ الْمَظْلُوم
As this statement was said in response to those who claimed that being a Messenger of Allah must mean complete (Kul) knowledge of the unseen to the extent that a messenger should even know who is being oppressed.(end quote)
Online Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=13140&idto=13142&bk_no=52&ID=3957

Scan: http://images.orkut.com/orkut/photos/PQAAAH7ZCeQzIF6i_w-5n_-TlEJEZsQ4cqpwxsSkng53j9cl7oYK8dxeGrOiFFxMANWMsAotIaFLR3-hbiYbhqJe7sYAm1T1UBewaJC2wpUSkKRXraHuZEXJY6bd.jpg

Narrated Khalid bin Al-Walid:
Allah's Apostle and I entered the house of Maimuna. A roasted mastigure was served. Allah's Apostle stretched his hand out (to eat of it) but some woman said, "Inform Allah's Apostle of what he is about to eat." So they said, "It is mastigure, O Allah's Apostle!" He withdrew his hand, whereupon I said, "O Allah's Apostle! Is it unlawful?" He said, "No, but this is not found in the land of my people, so I dislike it." So I pulled the mastigure towards me and ate it while Allah's Apostle was looking at me.[Bukhari,Volume 7, Book 67, Number 445]

Ibne Hajar Asqalani RA said
وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى . ‏
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy) [Fath ul Bari 9/668]

Online source: http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=3098&BookID=33&PID=10116

Scan: http://images.orkut.com/orkut/photos/PQAAAFcdCoh0n4JlR3g7F4x9R94k0_yEz83tpTPn-fHmB5P_asIEZrz9eX7ZnR98FJY-RUwePuWcGG747cjpC7UVvWIAm1T1UK0SFwUaLNEB1B-ofYrx7hIRucun.jpg

Ahmad Yaar Khan Naeemi said
4. "The Holy Prophet صلی اللہ علیہ وسلم bas said, "hawd eKauthar is the meeting place (for us) and I see it from here.” Mishkaat, Vol. 2. Baabul-Karaamat, Baabu Wafaatin-Nabi صلی اللہ علیہ وسلم[Ja al-Haq page 72]

Again a Miracle has nothing to do with Omnipresence of Prophet peace be upon him, There are many ahadith in the chapter of Hawd which negates the idea of Omnipresence for example

Narrated Anas: The Prophet said, "Some of my companions will come to me at my Lake Fount (al-Hawd), and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you."[Bukhari Volume 8, Book 76, Number 584]

Another hadith says
”And, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the pious servant (Hadrat 'Isa) said: “I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118). And it would be said to him: They constantly turned to their heels since you left them. This Hadith has been transmitted on the authority of Waki' and Mu'adh (and the words are): "What new things they fabricated."[ Sahih Muslim Book 040, Number 6847]

Imam Nawawi Said
والثاني : أن المراد من كان في زمن النبي - صلى الله عليه وسلم - ثم ارتد بعده ، فيناديهم النبي - صلى الله عليه وسلم - وإن لم يكن عليهم سيما الوضوء لما كان يعرفه - صلى الله عليه وسلم - في حياته من إسلامهم فيقال : ارتدوا بعدك ،
The second (saying): The people meant are those who (were Muslim) at the time of the Prophet (saw) then became apostate after him, and the Prophet (saw) will call them even if they did not have the marks of Wudhu as he knew them to be upon Islam in his life, and he will be told: they turned apostate after you.[Commentary of Sahih Muslim under the hadith 247]
Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=53&ID=106&idfrom=638&idto=825&bookid=53&startno=36

So it is clear that Whenever Allah showed the Prophet peace be upon him the unseen the Prophet peace be upon him saw that but whenever Allah did not show the Prophet peace be upon him did not see.

Ahmad Yaar Khan Naeemi quoted
5. "Make your rows straight for I can see you behind my back”- Mishkaat, Baabu Taswiyatis-saff
6. "We were with the Noble Messenger صلی اللہ علیہ وسلم when be looked towards the sky and said, "This is the time when knowledge will be sutched away from people to the extent that they will not be able to have any control over it - Ttrmidhi, Vol. 2, Baabu Zihaabil-Ilm
Annotating on this narration. Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes. "When the Prophet صلی اللہ علیہ وسلم looked towards the slcy, the proximity of his demise became manifest, so he revealed this.Mirqaat, Kitaabul-Rm[Ja al Haq Page 72]

Sometimes Allah make the Prophet peace be upon him to see behind and sometimes not for example it is mentioned in Mawatta Imam Maalik

Malik related to me from Nuaym ibn Abdullah ibn al-Mujmir from AIi ibn Yahya az-Zuraqi from his father that Rifaa ibn Rafi said, "One day we were praying behind the Messenger of Allah, may Allah bless him and grant him peace, when the Messenger of Allah, may Allah bless him and grant him peace, raised his head from ruku and said, 'Allah hears the one who praises Him' (Sami Allahu liman hamidah). A man behind him said, 'Our Lord, praise belongs to you - blessed, pure and abundant praise' (Rabbana wa laka'l hamd kathiran tayiban mubarakan fihi). When the Messenger of Allah, may Allah bless him and grant him peace, had finished, he said, 'Who was it who spoke just now?' The man said, 'I did, Messenger of Allah,' and the Messenger of Allah, may Allah bless him and grant him peace, said, 'I saw more than thirty angels rushing to it to see which one of them would record it first.' " (Maalik`s Mawatta Book #15, Hadith #15.7.25)

Again the ahadith quoted by Ahmad yaar are totally different in their meaning and have nothing to do with Omnipresence of Prophet peace be upon him. Ahmad Yaar has quoted Mulla Ali Qari

Mulla Ali Qari himself mentioned in Sharah Fiqh al Akbar
إن الأنبياء لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى 27 65 65 قل لا يعلم من في السماوات والأرض الغيب إلا الله كذا في المسايرة
The Prophets did not know the unseen from the things except which Allah informed them sometimes. Ahnaaf clearly states; it is Kufr(disbelief) if someone has a creed that Prophets know knowledge of Unseen, because it is against the verse of Quran Surat An-Naml [verse 65] - Say, "None in the heavens and earth knows the unseen except Allah” [المسايرة مع المسامرة page 235, Mullah Ali Qari in Sharah fiqh al-Akbar, Azeemabadi quoted this in Awn al-Mabood under the hadeeth no: 4240]

Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=7373&idto=7430&bk_no=55&ID=1601

Note: Ahmad Yaar Khan Naeemi said "Prophet peace be upon him was given the knowledge of the Day of judgment that when it will happen"[Ja al-Haq page 12]

Mulla Ali Qari severely condemns those scholars who claim that the Prophet (sallallahu alayhi wa sallam) was given the knowledge of the hour. It mentions clearly in al-asrar al-marfu'a fi akhbar al-mawdu'a that such people are lying.
It is stated after quoting the work of Suyuti on the duration of the umma:

"He said: Some people in our time who claim to have knowledge openly uttered the lie (jahara bi l-kadhib) that the Prophet (may Allah bless him and give him peace) knew the time of the Hour." It is said to them. He said in the narration of Jibril: "The one who is asked the question those not know more than the questioner." So they distorted it from it's place and said: "Its meaning is: you and I know [the Hour].This is from the greatest ignorance and filthiest distortion."

See page 431-432, fasl 10. He refutes the whole concept of knowing everything in that fasl until p. 435. He calls such people extremists who claim that the Prophet knew the reality of the case when Sayyida Aisha was slandered. In the end he compares people with such beliefs with Christians. The book of Mulla Ali Qari can be downloaded here: http://uqu.edu.sa/files2/tiny_mce/plugins/filemanager/files/4290561/7/

Above translation is taken from: http://barelwism.wordpress.com/2012/02/11/mulla-ali-qari-and-the-knowledge-of-the-hour/

So according to the fatwa of Mulla Ali Qari, Ahmad Yaar Khan Naeemi was greatest ignorant, Filthiest distorter and a Kadhib (Liar).

Ahmad Yaar Kahn Naeemi said
7. "Once, the Holy Prophet صلی اللہ علیہ وسلم stood on a bill of Madina and asked the Sahaaba, "Do you see what 1 see?" They submitted "No." He replied, "I see fltna on your homes just as how rain faUs on them. Mishkaat, Baabul-Fitna. Section 1
This establishes that he was seeing the fitna of Yazeed and Hajjaj ibn Yusuf which were to occur after some time.
These Ahadith prove that Rasoolullah صلی اللہ علیہ وسلم sees the futurity, near and far occurrences, Hauze-Kauthar, Jannat, Jahannam, etc. with his blessed eyes..[Ja al-Haq page 72]

I don’t know why in the chapter of Omnipresence of Prophet peace be upon him He is quoting the ahadith regarding the things and fitan which Allah showed to Prophet peace be upon him. Ahlus Sunnah do believe in Miracles. It only Happened at the specific period of time, The Prophet peace be upon him did not say that i can always see fitan and everything. There is no proof of the continuity of this vision.

Qadhi Ayaad said commenting on hadith like this
هذا مما لا يمكنه منه - عليه السلام - أن يقوله إلا عن وحى ، إذ لا يعلم من أمور المغيبات إلا ما علمه الله
This is from what the Prophet peace be upon him cannot say except from the wahyy, for he does not know from the matters of unseen except what Allah taught Him.[ Ikmal Al Mu'alim Sharh Sahih Muslim]

Imam Qadhi Khan Hanafi (d 529h) said
وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت
He (peace be upon him) did not know the knowledge of unseen when he was alive, so how would he then have it after his death[Fatawa Qazi Khaan, Kitab as-seyar 4/468]

Abdul Hai Laknavee was asked
It is the habit of the people of this city that during a calamity they call upon the prophets and awliyaa for help and they believe they are haadhir naadhir (omnipresent and watching), and that when they call upon them, they listen and supplicate for their needs, so is this permissible or not?
This is unlawful rather it is clear and manifest shirk because in this someone other than Allaah is considered to have knowledge of the unseen and such a belief is clear Shirk. According to the Sharee'ah of Islaam shirk is to give and consider someone other than Allaah to have Allaah's attributes and qualities and having knowledge of the unseen is one such attribute, as the books of Aqeedah have clearly mentioned. As a summay we will just mention one quote,

Mulla Alee Qaaree wites in the Explanation of Fiqh ul-Akbar,
"Knowledge of the unseen is such affair which is for Allaah alone and humans are informed by means of insights miracles or signs inorder to bring evidence,from those things in which this is possible and doing this in way that is not possible for them. This is the reason why the books of verdicts mention that if someone by looking at the clouds, claims to have knowledge of the unseen and says today it will rain, then this is disbelief and the hanafiyyah have declared the people to be disbelievers who believe the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) had knowledge of the unseen because it contradicts the saying of Allaah, "Say no one knows the unseen of the heavens and the earths, except Allaah" this is how it is mentioned in Masaa'irah (a hanafee book of aqeedah)."

So believing that the prophets and the awliyaa are haadhir naadhir and to believe they hear our calls of need all the time in every situation, even if they are far away, is clear Shirk because this attribute is specific and solely for Allaah and no one is equal to him in this.

Fataawa Bazaaziyyah mentions, "Someone married (ie did a nikah) without witnesses and said, "I make Allaah, his Messenger and his Angels my witnesses" then he becomes a disbeliever (Kaafir) because he held the belief that the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) and the Angels know the unseen."
Bazzaaziyyah also mentions. "Similarly our scholars (ie the hanafee scholars) said about those people who believe the souls of the Maashaykh are haadhir, then they are disbelievers (Kaafirs)."

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Ahmad Yaar Khan Naeemi said
Through his blessings, Allah عزوجل endows his slaves withthis power and knowledge as well.
8."HadratUmar رضی اللہ تعالٰی عنہsent Hadrat Saariya رضی اللہ تعالٰی عنہto Nabaawind as the commander of an army. While performing a Kbutba in Madfna,he began to proclaim, "Saariya رضیاللہ تعالٰی عنہ' Take the mountain!"[Ja al Haq page 72]

Shaykh al-Albaani (may Allaahhave mercy on him) said:
There can be no doubt that thecall mentioned was inspiration from Allaah to ‘Umar. That is nothing strange,because he was “muhaddath” (inspired) as was narrated from the Prophet (peaceand blessings of Allaah be upon him), but that does not mean that ‘Umar was shownthe situation of the army or that he saw them with his own eyes. The use ofthis as evidence by some of the Sufis for the claims that they make about theawliya’ (“saints”) having kashf and that they can see what is in people’shearts is utter falsehood. How can it be otherwise, when that is one of theunique attributes of the Lord of the Worlds Who alone has knowledge of theunseen and sees what is in people’s hearts?

I wonder, how can they make sucha false claim when Allaah says in His Book “(He Alone is) the AllKnower of the Ghayb (Unseen), and He reveals to none HisGhayb (Unseen). Except to a Messenger (from mankind) whom He haschosen”[al-Jinn 72:26-27]?

Do they believe that thoseawliya’ are Messengers of Allaah so that it may be said of them that they canknow the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! Thisis a great lie (al-Noor 24:16).

This story is saheeh and isproven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by meansof which the Muslim army was saved from capture or destruction. But it does notmean that he had knowledge of the unseen, as the Sufis claim. Rather it was akind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy,which is not infallible. It may be correct, as in this incident, or it turn outto be wrong, as usually happens to people. Hence every close friend of Allaah(wali) must adhere to sharee’ah in everything that he does or says, lest he dosomething that goes against sharee’ah and thus lose the status of being afriend of Allaah, which Allaah has described in comprehensive terms when Hesaid

“No doubt! Verily, the Awliyaa’of Allaah, no fear shall come upon them nor shall they grieve.
Those who believed, and used tofear Allaah much (by abstaining from evil deeds and sins and by doing righteousdeeds)”[Yoonus 10:63]

And the poet said:
“If you see a man flying throughthe air or walking on the water, but he does not adhere to the limits ofsharee’ah,then you should realize that this is a temptation which is leadinghim astray, and he is a man of bid’ah.”[Al-Silsilah al-Saheehah, 3/102-104]

Al-Shanqeeti said:
Al-Qurtubi (may Allaah have mercyon him) said:
Our Shaykh, Abu’l-‘Abbaas, said:some heretics who followed batiniyyah (esoteric teachings) wanted to follow apath that did not enjoin these shar’i rulings. They said: these general shar’irulings are obligatory upon the Prophets and the masses only. As for theawliyaa’ and the elite, they do not need those texts. Rather what is requiredof them is what they receive in their hearts through intuition and the thoughtsthat dominate their minds. They said: this is because their hearts are free ofanything that may cause distraction and of thoughts of anything other thanAllaah. In this manner divine knowledge becomes manifest to them, and theydiscover the secrets of creation and learn the rulings concerning minor issues,thus they are no longer subjected to the holistic shar’i rulings. This is whathappened in the case of al-Khidr who, by means of the knowledge that was mademanifest to him was rendered independent of the knowledge that Moosa had. Oneof the things that they narrated was the words: “Consult your heart, no matterhow many people give you fatwas and advice.”

Our shaykh (may Allaah be pleasedwith him) said: These are the words of heresy and kufr; the one who says themshould be executed without being asked to repent, because he has denied thatwhich is known from the sharee’ah. For Allaah has set up the system by Hiswisdom in such a way that His rulings can only be known through His Messengerswho are ambassadors between Him and His creation. They are the only ones whoconvey His Message and His words from Him, explaining His laws and rulings, andHe has chosen them for that purpose.

Allaah says
“Allaah chooses Messengers fromangels and from men. Verily, Allaah is All-Hearer, All-Seer”[al-Hajj 22:75]
“Allaah knows best with whom toplace His Message”[al-An’aam 6:124]
“Mankind were one community andAllaah sent Prophets with glad tidings and warnings”[al-Baqarah 2:213]
and there are other similaraayahs.

In conclusion, we know definitelyand for certain, and the consensus of the earlier and later generations stateslikewise, that there is no way to learn the rulings of Allaah, which have to dowith His commands and prohibitions, except through His Messengers. Whoever saysthat there is another way through which His commands and prohibitions may beknown, independently of the Messengers, is a kaafir who should be executedwithout asking him to repent; there is no need to question him. For this isstating belief in Prophets after our Prophet (peace and blessings of Allaah beupon him), whom Allaah has made the Seal of the Prophets and Messengers, afterwhom there is no Prophet or Messenger.

What that means is that whoeversays that he has taken the ruling of Allaah from his heart or from what hereceived in his heart through intuition, and that he acts upon that and thushas no need of the Qur’aan or Sunnah, has claimed for himself the uniquequalities of Prophethood, because this is like what the Prophet (peace andblessings of Allaah be upon him) said: “The Holy Spirit [i.e., Jibreel] told mein my heart…”(From Tafseer al-Qurtubi).

What he quoted from his shaykh,that the heretic should not be asked to repent, is the view of Maalik and thosewho agreed with him. We have explained the views of the scholars and theirevidence, and what is most correct according to the evidence, in our book Daf’Ayhaam al-Idtiraab ‘an Ayaat al-Kitaab, in the chapter on Soorat Aal‘Imraan.[Adwaa’ al-Bayaan, 4/174, 175.] (source: http://islamqa.info/en/ref/22245/)

Ahmad Yaar Khan Naeemi said
9. Imam Abu Hanifa رضی اللہ تعالٰیعنہ has recorded this inFiqhe-Akbar and Imam Jalaatuddin Suyuli'" in Jaame-Kabeer."Hadrat Haarlth ibn Nu'maan رضیاللہ تعالٰی عنہ narrates that once, when he went to the HolyProphet صلی اللہ علیہ وسلمhe was asked, "Haarith رضیاللہ تعالٰی عنہ,In what conditIon have you found yourday?" The SahaabI replied, "As a true believer (mu'min)." The'Prophet صلی اللہ علیہ وسلمfurther enquired, "'What is the reality of your Imaan?" He answered,"It's as if I am visibly seeing the Divine Arsh, the inmates of Jannatmeeting one another and the Jahaooamis making noise in Jahanoam.
The above incident is also cited in MathnawiSharif in the following manner, "The Eight Heavens and Seven Hells are asvisible before me as an idol before an idol-worshipper. I recognize everysingle creation as if they were wheat and barley in a grinding mill. The oneswho are Jannati or Jahannami are like fish and ants before me. Should I remainsilent or say more?" Rasoolullah صلیاللہ علیہ وسلم held his mouth and said, "Enough."
When this is the level of sightpossessed by the Holy Propbet's رضیاللہ تعالٰی عنہ slaves, that they can see Jannat, Jahannam,the AJSh, the earth, etc. with their eyes, what can be said of his vision![Jaal-Haq page 73]

Above incident is weak as said byIam al-Uqayli in Duafa al-Kabeer 4/455
Ibn al Qaysarani in Tadhkara tulHuffaadh 251, Muarifatul Tadhkara 180
Ibn Tamiyah in al-Isteqamah 1/194
Imam ad-Dahabee in Meezanal-Aitedaal 1/90,3/29,4/469
Ibn Hibban in Al-Majroheen 1/164
So, Weak and rejected ahadith cannot be used in the matters of aqeedah.

Ahmad Yaar Khan Naeemi said
10. Prophet peace be upon himlead the prayer of eclipse and stretched his hand in the prayer as if he wantedto take something, After the prayer companions asked what was that?. He peacebe upon him said: paradise was shown tome I wanted to catch hold of its fruits but I left so that the belief of peopleon the knowledge of unseen will remain had I taken it, you would have eatenfrom it till the day of judgment. From this we come to know that Prophet isstanding in Madina, raised his hand and it reached to heaven but the body is inMadina and hand is on the fruits of the garden in Jannat al Firdous. This isthe meaning of Omnipresence of Prophet peace be upon him. Likewise the hand ofProphet peace be upon him can save our drowning boat from Madina.[Ja al Haqpage 73]

It is very clear in the hadiththat Prophet peace be upon him said “paradisewas shown to me” means Allah showed him Paradise. He peace be upon him did notwatch willfully because Miracles are in hands of Allah. For example there is another hadith which says

Paradisewas brought to me till (I was so close to it) that if I (had intended) to plucka bunch (of grapes) out of it. I would have got it, or he (the Holy Prophet)said: I intended to get a bunch (out of that) but my hand could not reach it.[Sahih Muslim Book #004, Hadith #1975]

Ahmad Yaar saysProphet peace be upon him can save us from Madina but here we can see Allahonly showed Prophet peace be upon him the paradise and Prophet peace be uponhim was not able to reach a bunch of fruits because Allah did not want that.There are many Miracles which Allah granted to Prophet peace be upon him likeMeraaj, Splitting of the Moon, Water coming forth from his blessed fingers etcall these are in the hands of Allah because there are many cases mentioned inahadith where Prophet peace be upon him did not know what is happening forexample It is mentioned in Ash-Shifa” of Qadi ‘Iyad, translated by AishaBewley, p 348-351 SECTION 3:The Prophet's states with respect to worldlymatters.

Qadi Iyad said
We willexamine the Prophet's worldly states with respect to his beliefs, reports andactions. As for worldly beliefs, one aspect of his state in this regard is thatit was possible for him to believe something concerning the matters of thisworld based on one interpretation when the opposite was true, or to be subjectto doubt or supposition regarding them. These matters are not the same asmat­ters of the Shari'a.
Rafi' ibnKhadij said that the Messenger of Allah came to Madina while they werepollinating the dates and asked, "What are you doing?" They told himand he said, "Perhaps it would be better not to do it." So they leftit and there were less dates. They mentioned that to him and he said, "Iam a man. If I command you to do something in your deen, then do it. If I tellyou something from opinion, I am but a man."' Anas added, "You knowbetter the affairs of your world." Another variant has, "I had anopinion, so do not blame me for having an opinion."
In the hadithfrom Ibn 'Abbas we find, "I am a man. What I tell you from Allah is true.In what I say from myself, I am but a man. I can err and I can be right."This is what he said about himself regarding his opinions about the affairs ofthis world. That is not the case with any words which came from him or his ijtihadwhen laying down the Shari'a or making a sunna”(end quote)

After the clarification of Imam Qadi Iyad it is clear that Prophet peace be upon him did not know whatever Allah did not want to show. If the Prophet (saw) was Omnipresent since the beginning of the creation why would he was unable to know that Uthman ra was alive but He peace be upon him thought Uthman ra is dead, Prophet peace be upon him did not know the case of Aisha ra but then Allah revealed the verses on the innocence of Aisha ra and there are many other case. Brelvis brought something new to Islam i.e the creed of Omnipresence of Prophet peace be upon him.

Monday, February 20, 2012

Refutation of Ja al-Haq Chapter of Haazir Naazir, 1st Fasal

Ahmad Yaar Khaan Naeemi quoted twelve Quranic verses to prove that Prophet peace be upon him is Omnipresent or Haazir o Naazir. Below is the response to his quotes showing NOT a single Sahabi, Tabiyee, Itteba Tabiyee or accepted muhaddith understood verses like Ahmad yaar.

Ahmad yaar KhanNaeemi said (this is his distorted translation of Quran)
1.'O prophet! The Communicator of unseen news, no doubt, Wehave sent you as a present beholder and bearer of glad tiding and a warner. Andan inviter towards Allah by His command and a brightening sun. (33:45-46)
The meaning of “Shaahid” can be Witness as well as presentbeholder. Witness is called “Shaahid”Because he was present on the spot. Prophet peace be upon him was called“shaahid” because He bares testimony in the world by being the knower of theUnseen and the one who sees it. Otherwise, all prophets were witness. Prophetpeace be upon him will be an eye-witness for the Prophets on the Day of judgment.This witnessing cannot be without having seen. Similarly, he is “Mubashir,Nazeer and Daaiyan llaUah” as one who has seen. Other prophets have alsoperformed these tasks but have done them by hearing. That is why only prophetpeace be upon him went on Me'raj. 'Siraajum-Muneer' is the sun which is presenteverywhere in the world and in every home. Prophet peace be upon him is alsopresent in every place. Thus, this wholeverse is a proof that he is present and hearing. [Ja al-Haq page 68]


First of all this is the correct Translation (45. O Prophet! Verily, We have sent you as witness, and abearer of glad tidings, and a warner,) (46. And as one who invites to Allah byHis leave, and as a lamp spreading light.)

Secondly, the claim of Ahmad yaar that Prophet peace be uponhim is witness because he is watching us is false because even companion ofProphet peace be upon him witnessed but he was not actually present there.

Narrated Uncle of Umarah ibn Khuzaymah: The Prophet(peace_be_upon_him) bought a horse from a Bedouin. The Prophet(peace_be_upon_him) took him with him to pay him the price of his horse. TheApostle of Allah (peace_be_upon_him) walked quickly and the Bedouin walkedslowly. The people stopped the Bedouin and began to bargain with him for thehorse as and they did not know that the Prophet (peace_be_upon_him) had boughtit. The Bedouin called the Apostle of Allah (peace_be_upon_him) saying: If youwant this horse, (then buy it), otherwise I shall sell it. The Prophet(peace_be_upon_him) stopped when he heard the call of the Bedouin, and said:Have I not bought it from you? The Bedouin said: I swear by Allah, I have notsold it to you. The Prophet (peace_be_upon_him) said: Yes, I have bought itfrom you. The Bedouin began to say: Bring a witness. Khuzaymah ibn Thabit then said: I bear witness that you have bought it.The Prophet (peace_be_upon_him) turned to Khuzaymah and said: On what (grounds)do you bear witness? He said: By considering you trustworthy, Apostle of Allah(peace_be_upon_him)! The Prophet (peace_be_upon_him) made the witness ofKhuzaymah equivalent to the witness of two people. (Abu Dawood Book #24, Hadith #3600)

It is clear that Khuzaymah bin Thabit was not present atthat time but still he witnessed by considering Prophet peace be upon him as atrustworthy person.

Thirdly if we agree with the false interpretation of brelvis that Prophet peace be upon him iswatching us that’s why he will bear witness then it means all the community ofProphet peace be upon him is present everywhere because Allah says

Thus, haveWe made of you an Ummat justly balanced, that ye might be witnesses over thenations, and the Apostle a witness over yourselves; (2:143)

Allah says

He has chosen you (to convey His Message of IslamicMonotheism to mankind), and has not laid upon you in religion any hardship: itis the religion of your father Ibrahim. It is He (Allah) Who has named youMuslims both before and in this (the Qur'an), that the Messenger (Muhammad )may be a witness over you and you be witnesses over mankind!) (22:78)

So according to the analogy of Ahmad yaar this verse meansUmmah of Prophet peace be upon him was/is/will be present everywhere till theday of judgment and then Ummah would bear witness over mankind and then Prophetpeace be upon him will only bear witness FOR his ummah. It is obvious that thisanalogy is false according to understanding of Prophet peace be upon him andhis companions.

fourthly it is mentioned in the hadith that Narrated An-Nu'man bin Bashir: My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet . He said to the Prophet, "His mother, bint Rawaha, requested me to give this boy a gift." The Prophet said, "Do you have other sons besides him?" He said, "Yes." The Prophet said, "Do not make me a witness for injustice." Narrated Ash-Shabi that the Prophet said, "I will not become a witness for injustice." (Bukhari Book #48, Hadith #818)

And according to Brelvis our deeds are presented to Prophet peace be upon him. (And they quote weak hadith and i have quoted its weakness in another article). According to this hadith mentioned in Bukhari it is clear that Prophet peace be upon him will not become witness for injustice. And we know that injustice is going on now a days/at the time of Prophet peace be upon him/before the time of Prophet peace be upon him. Prophet peace be upon him clearly rejected the idea the brelvis present.

Fifthly Anas reported that a person was charged with fornication with the slavegirl of Allah's Messenger (may peace be upon him). Thereupon Allah's Messenger (may peace be upon him) said to 'Ali: Go and strike his neck. 'Ali came to him and he found him in a well making his body cool. 'Ali said to him: Come out, and as he took hold of his hand and brought him out, he found that his sexual organ had been cut. Hadrat 'Ali refrained from striking his neck. He came to Allah's Apostle (may peace be upon him) and said: Allah's Messenger, he has not even the sexual organ with him.[ Sahih Muslim Chapter 11, Book 37, Number 6676]


So here we come to know that Prophet peace be upon him was not witnessing or Present that is why Prophet peace be upon him did not know about the case of slave girl. Next hadith clears this issue. When Ali ra told Prophet peace be upon him that he has not sexual organ, Prophet peace be upon him said to Ali RA:
الشاهد يرى ما لا يرى الغائب
The absent can not see what the witness see. [Musnad Ahmad 1/83, Ziaa in al-Mukhtarah 1/248, Silsilah as-Saheeha no: 1904]

Prophet peace be upon him himself cleared this issue in another hadith

Narrated Um Salama: The Prophet heard the voices of some people quarreling near his gate, so he went to them and said, "I am only a human being and litigants with cases of disputes come to me, and maybe one of them presents his case eloquently in a more convincing and impressive way than the other, and I give my verdict in his favor thinking he is truthful. So if I give a Muslim's right to another (by mistake), then that (property) is a piece of Fire, which is up to him to take it or leave it." [Sahih Bukhari Book #89, Hadith#295]

See how Allah clears the aqeedah from the words of Prophet Peace be upon him.

Ahmad yaar has commented on 'Siraajum-Muneer' that it is the sun which is presenteverywhere in the world and in every home. Prophet peace be upon him is alsopresent in every place

This again is false interpretation let us see whatCommentators say

Ibn Katheer commented
(and as a lamp spreading light.) means, `the Message thatyou bring is as clear as the sun shining brightly, and no one can deny it exceptthose who are stubborn.'(under the chapter 33 verse 46)

Tafsir Jalalayn says
and as a summoner to God, to obedience to Him, by His leave,by His command, and as a illuminating lamp, in other words, the equivalent ofit, in terms of one’s being able to find guidance therewith.(under the chapter33 verse 46)

So the commentary of the brelvis is nothing but a distortedmeaning of the verse.

Ahmad yaar KhanNaeemi said
2. “And thus We made you exalted among all nations that youmay be witnesses to the people and this Messenger your guard and witness.” Surah Al-Baqara : Ayat 143
3. “Then how shall it be, when We bring up a witness fromevery nation, and O beloved Muhammad! We will bring you as a witness and aguardian against all those.” SurahAn-Nisaa : Ayat 41
These Quranic verses gesture towards the incident of the dayof judgment wherein the Nations of other prophets will say to Allah "YourMessengers didn't propagate Your commands to us." The prophets will say that they propogated and they will presentthe nation of Mustafa peace be upon him as proof. Their testimony will be objected becausethey were not in the times of theprophets: "How do you bare witness whilst you have not seen?" Theywill reply, 'The prophet peace be upon him told us." Then, the testimonyof the Prophet peace be upon him will be taken. He will testify to two things -that the prophets did indeed propagate and that his Ummah is worthy of baringwitness. This will conclude the case and the judgment will be passed in favorof the prophets. If Prophet peace be upon him did not witness thepropagation of the previous prophets and the condition of his future Ummah bysight, why wasn't his testimony disputed! he way his Ummah's witnessing was?This proves that his testimony was by sight and the Ummah's was by being told. Itis confimed that Prophet peace be upon him is Present and watching.[Ja al Haqpage 68]


let us see what Quran says on this topic

“And [beware the Day] when Allah will say, "O Jesus,Son of Mary, did you say to the people, 'Take me and my mother as deitiesbesides Allah ?'" He will say, "Exalted are You! It was not for me tosay that to which I have no right. If I had said it, You would have known it.You know what is within myself, and I do not know what is within Yourself.Indeed, it is You who is Knower of the unseen.
I said not to them except what You commanded me - to worshipAllah , my Lord and your Lord. And I was a witness over them as long as I wasamong them; but when You took me up, You were the Observer over them, and Youare, over all things, Witness.”[5:116-117]

It is the aqeedah of Ahlus Sunnah that Eesa Peace be uponhim was raised up alive, still he will say “And I was witness over them as longas I was among them” same will be said by Prophet Muhammad peace be upon him.

Ibn Jareer al-Tabari said in his commentary:
فمعنى ذلك : وكذلك جعلناكم أمة وسطا عدولا [ لتكونوا ] شهداء لأنبيائي ورسلي على أممها بالبلاغ ، أنها قد بلغت ما أمرت ببلاغه من رسالاتي إلى أممها ، ويكون رسولي محمد صلى الله عليه وسلم شهيدا عليكم ، بإيمانكم به وبما جاءكم به من عندي
What this means is that just as We have made you a just nation, bearing witness for My Prophets and Messengers against their nations, that they conveyed the message to them that I commanded them to convey, so too My Messenger Muhammad (peace and blessings of Allaah be upon him) will be a witness for you, that you believed in him and in what he brought to you from Me. http://www.islamweb.net/newlibrary/display_book.php?idfrom=443&idto=443&bk_no=50&ID=448 .

Imam Ibn Katheer commented
Abu Dawud At-Tayalisi recorded that Ibn `Abbas said,"The Messenger of Allah stood up once and gave us a speech in which hesaid, (O people! You willbe gathered to Allah while barefooted, naked and uncircumcised;(As We began the first creation, We shall repeat it.) The first among the creation who will be covered withclothes will be Ibrahim. Some men from my Ummah will be brought and taken tothe left (to the Fire) and I will yell, `They are my followers!' It will besaid, `You do not know what they innvovated after you (in religion).' So I willsay just as the righteous servant (`Isa) said (And I was a witness over them while I dwelled amongst them,but when You took me ﴿up, You were the Watcher overthem, and You are a Witness to all things. If You punish them, they are Yourservants, and if You forgive them, verily You, only You are the Almighty, theAll-Wise.) (It will further be said, `These people kept reverting backon their heels after you left them.')'' Al-Bukhari also recorded this Hadith inthe explanation of this Ayah(from tafsir Ibn Katheer Surah al-Maaidah verse117)

It is mentioned in the hadith that A black man or a blackwoman used to sweep the mosque and he or she died. The Prophet asked about her(or him). He was told that she (or he) had died. He said, "Why did you notinform me? Show me his grave (or her grave)." So he went to her (his)grave and offered her (his) funeral prayer." (Bukhari Book #8, Hadith #448)

This proves the creed of Sahaba is different then thebrelviya If Prophet peace be upon him was already present and watching then hewould never ask them "Why did you not inform me? Show me his grave (or hergrave)." Let me quote the aqeedah of Companions of Prophet peace be uponhim

Narrated Abu Huraira: Allah's Apostle sent out ten spiesunder the command of 'Asim bin Thabit Al-Ansari, the grand-father of 'Asim bin'Umar Al-Khattab. When they reached (a place called) Al-Hadah between 'UsfanandMecca, their presence was made known to a sub-tribe of Hudhail called BanuLihyan. So they sent about one hundred archers after them. The archers tracedthe footsteps (of the Muslims) till they found the traces of dates which theyhad eaten at one of their camping places. The archers said, "These datesare of Yathrib (i.e. Medina)," and went on tracing the Muslims' footsteps.When 'Asim and his companions became aware of them, they took refuge in a(high) place. But the enemy encircled them and said, "Come down andsurrender. We give you a solemn promise and covenant that we will not killanyone of you." 'Asim bin Thabit said, "O people! As for myself, Iwill never get down to be under the protection of an infidel. O Allah! Informyour Prophet about us." Sahih Bukhari Book #59, Hadith #412)

It clears the aqeedah of companions of Prophet peace be uponhim, They believed only Allah can hear/ help from anywhere not the Prophetpeace be upon him,and Prophet peace be upon him is not watching them neither heis with them(that is creed of omnipresence of Prophet(Hadir nadir).

Quran also rejects the idea of Prophet peace be upon himbeing present and watching, Allah says in Surah al-Qasas addressing the Prophetpeace be upon him

(44. And you were not on the western side (of the Mount),when We made clear to Musa the commandment, and you were not among thewitnesses.) (45. But We created generations, and long were the ages that passedover them. And you were not a dweller among the people of Madyan, reciting OurAyat to them. But it is We Who kept sending (Messengers).) (46. And you werenot at the side of At-Tur when We called. But (you are sent) as a mercy fromyour Lord, to give warning to a people to whom no warner had come before you,in order that they may remember or receive admonition.)

Ibn Katheer commented
Similarly, Allah told him about Maryam and her story, asAllah said:
(You were not with them, when they cast lots with their pensas to which of them should be charged with the care of Maryam; nor were youwith them when they disputed) (3:44), meaning, `you were not present then, butAllah has revealed this to you.' Similarly, Allah told him about Nuh and hispeople, and how He saved Nuh and drowned his people, then He said: (This is of the news of the Unseen which We reveal unto you; neither you nor your people knew it before this. So, be patient. Surely, the(good) end is for those who have Taqwa) (11:49). And at the end of the sameSurah (Hud) Allah says: (That is some of the news of the towns which We relate untoyou) (11: 100). And here, after telling the story of Musa from beginning to endand how Allah began His revelation to him and spoke with him, Allah says: (And you were not on the western side (of the Mount), whenWe made clear to Musa the commandment,) meaning, `you -- O Muhammad -- were noton the western side of the mountain where Allah spoke to Musa from the treewhich was to the east of it, in the valley.' (and you were not among the witnesses.) `to that event, butAllah has revealed this to you,' so that it may be evidence and proof of eventswhich happened centuries ago, for people have forgotten the evidence that Allahestablished against them and what was revealed to the earlier Prophets.(And you were not a dweller among the people of Madyan,reciting Our Ayat to them.) meaning, `you were not living among the people ofMadyan reciting Our Ayat to them, when you started to tell about Our ProphetShu`ayb and what he said to his people and how they responded.'(end quote)

Above commentary of Ibn Katheer with Quranic verses areclearly against the aqeedah of Brelviya that Prophet peace be upon him ispresent and watching and living.

Ahmad yaar KhanNaeemi said
4 "There has come to you from amongst you that Rasoolwho dislikes adversity for you."From this verse Prophets(sallalahu alayhiwas'sallam) being Hadhir is established on three counts. One, ja'aqum (i.e. toyou) is inclusive of all the Muslims till the day of judgment, meaning thatProphet has come to all of you. From this we understand that Prophet has cometo all the Muslims and he is close to each and every Muslim and Muslims are allover the world therefore Prophet is all over the world too. Second, it has beenuttered [by Allah] min anfosiqum [from your nafoos], meaning their coming toyou, his moojoodgi (i.e. presence) [amongst you] is like life being mojood(i.e. present) in your hearts arteries and corners, deep [in your heart], and[life] is aware of everything. Like this Prophet is aware of every action ofhis Ummatis. [Ja Al Haq, Page 68, Urdu]

This was the practice of Khawarij that they used tointerpret Quranic verses with their own understandings and they left theunderstandings of Sahaba. You will see further how Ahmad yaar khan naeemi triedto paint the verses according to his own whims and desires. See the evidence howkhawarij left the understandings of Sahaba and painted those with their owndesire.

'Ubaidullah b. Abu Rafi', the freed slave of the Messengerof Allah (may peace be upon him), said: When Haruria (the Khwarij) set out andas he was with 'ali b. Abu Talib (Allah be pleased with him) they said,"There is no command but that of Allah." Upon this 'Ali said: The statementis true but it is intentionally applied (to support) a wrong (cause)... (BukhariBook #005, Hadith #2334)

We ask brelvi clan to prove any single Sahabi, Tabiyee,Itteba Tabiyee or accepted muhaddith who understood this verse like Ahmad yaar.

Ahmad yaar Khan Naeemisaid
5. ”And if when they do injustice unto their souls, then Obeloved! They should come to you and then beg forgiveness of Allah and themessenger should intercede for them then surely, they would find Allah MostRelenting, Merciful.” Surah An-Nisaa :Ayat 64
This proves that the path of forgiveness for sinners is onlyfor them to present themselves in the court of Prophet`s peace be upon him presenceand ask for intercession, allowing him to intercede for mercy from the Most Merciful,Allah. It definitely doesn't mean that they should present themselves in MadinaSharif. Otherwise, what will be the means of forgiveness for poor sinners likeus who are foreigners to the city? Even the wealthy people reaches Madina onceor twice in their lives but commit sin day and night. Thus, this would become atask beyond ability. So the meaning of the ayat is, "He is present closeto you. You are not there still you can present yourself and recognize him." [Ja al Haq page 69]

From the answer of br Bassam Zawadi
the Quranic commentators made it clear that it was referringto hypocrites...
يَعْنِي بِذَلِكَجَلَّثَنَاؤُهُ: وَلَوْأَنَّهَؤُلَاءِالْمُنَافِقِينَالَّذِينَوَصَفَصِفَتهمْفِيهَاتَيْنِالْآيَتَيْنِ
and another opinion (that of Mujahid) was that it wasreferring to a specific Jew or Muslim...
وَقَالَ مُجَاهِد: عُنِيَبِذَلِكَ: الْيَهُودِيّوَالْمُسْلِماللَّذَانِتَحَاكَمَاإِلَىكَعْببْنالْأَشْرَف
Says it was the hypocrites...
{ وَلَوْأَنَّهُمْإِذظَّلَمُواْأَنفُسَهُمْ} بالتحاكمإلىالطاغوت{ جاؤك} تائبينمنالنفاقمتنصلينعماارتكبوا
and Imam Razi saysthe same thing.
So this shows that the verse is not general if one looks atthe asbaan al nuzool (reasons for the revelation of the verse and itshistorical context)[End quote of Bassam Zawadi]. Source: http://www.ahlalhdeeth.com/vbe/showpost.php?p=8385&postcount=1

It is clear that not a single commentator said this verse isregarding omnipresence of Prophet peace be upon him, let me provide the verse ofsame Surah which says

[004:065] But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.

I ask brelvis for how many times they refer their disputesto Prophet peace be upon him and make him judge? If they believe that the verse 64 provesProphet peace be upon him is present everywhere then why can’t they take theirdisputes to Prophet peace be upon him if He really is Omnipresent?

Ahmad yaar KhanNaeemi brelvi said
6. "And We have not sent you but as a mercy for theentire creation."- Surah Ambiya, Verse 107
Allah then said,
"And My mercy encompasses everything."- SurahAaraaf. Verse 156
We can ascertain that Rasoolullah صلی اللہعلیہ وسلم is the Mercy to all theWorlds and. from the second ayat, that the worlds are enclosed with it (mercy).Therefore, the Holy Prophet صلیاللہ علیہ وسلم encompasses the worlds.Bear in mind that Allah عزوجلis the Lord of all Worlds (Rabbul-Aalarneen) and the Prophet صلی اللہ علیہوسلم the Mercy to allWorlds (Rahmatulil-Aalarneen). This proves that the Prophet صلی اللہ علیہوسلم rahmat ofeverything. Allah عزوجلis the Rubb.[Ja al-Haq page 69]

As usual brelvis left the meaning of Mercy explained by theProphet peace be upon him, It does not mean Prophet peace be upon him ispresent and watching. Abu huraira reported it was said to Allah's Messenger(may peace be upon him): Invoke curse upon the polytheists, whereupon he said:I have not been sent as the invoker of curse, but" I have been sent asmercy." (Muslim Book #032, Hadith #6284)

The beautiful verse regarding the mercy of Prophet peace be uponhim is distorted by brelvis, see another beautiful hadith on the mercy ofProphet peace be upon him

Ibn Katheer mentioned
Imam Ahmad recorded that 'Amr bin Abi Qurrah Al-Kindi said:"Hudhayfah was in Al-Mada'in and he was mentioning things that theMessenger of Allah had said. Hudhayfah came to Salman and Salman said: 'OHudhayfah, the Messenger of Allah ﴿wouldsometimes be angry and would speak accordingly, and would sometimes be pleasedand would speak accordingly. I know that the Messenger of Allah addressed us and said: (Anyman of my Ummah whom I have insulted or cursed when I was angry -- for I am aman from among the sons of Adam, and I get angry just as you do. But Allah hassent me as a Mercy to the Worlds, so I will make that my anger into blessings for him on theDay of Resurrection.'') This was also recorded by Abu Dawud from Ahmad binYunus from Za'idah.(end quote from Tafsir Ibn Katheer 21: 107)

Above two ahadith of Prophet peace be upon him are veryclear in their meaning. No where any of the Companion of Prophet peace be uponhim commented like Ahmad yaar khan, He quoted surah al-Araaf verse 156. Butthis is the full verse

(Surah al-Araaf 156. "And ordain for us good in thisworld, and in the Hereafter. Certainly we have Hudna unto You.'' He said: (Asto) My punishment I afflict therewith whom I will and My mercy embraces allthings. That (mercy) I shall ordain for those who have Taqwa, and give Zakah;and those who believe in Our Ayat.)

This verse is regarding the Mercy of Allah, Ibn Katheercollected some ahadith under the commentary of this verse.

He commented
ImamAhmad recorded that Jundub bin `Abdullah Al-Bajali said, "A bedouin mancame, he made his camel kneel and he tied it. Then he prayed behind theMessenger of Allah . When the Messenger of Allah finished the prayer, that manuntied his camel mounted it and supplicated aloud, `O Allah! Grant Your mercyto me and to Muhammad, and do not give a share in it to anyone else.' TheMessenger of Allah commented (to his Companions), (Do you think thatthis man is more misguided or his camel Did you not hear what this man hassaid) They said, `Yes.' He said, (You (the bedouinman) have restricted a vast mercy! Allah, the Exalted, the most Honored hascreated a hundred mercies and sent down one of them by which the creation, men,Jinn and animals, show mercy to each other. He left with Him ninety-ninemercies, so do you say that this man is more misguided or his camel) Ahmad andAbu Dawud collected this Hadith. Imam Ahmad recorded that Salman narrated thatthe Prophet said, (Allah, the Exalted and Most Honored, has a hundred mercies.With one of them, the creations show mercy to each other, and even the beastsshow kindness to their offspring. He has kept ninety-nine mercies with Him forthe Day of Resurrection.)(end quote)

So, the verse shows how merciful is Allah but brelvisdistorted the meaning MAY ALLAH SAVE US FROM INNOVATIVE COMMENTARIES AMEEN.

Ahmad yaar KhanNaeemi brelvi said
7."Allah will not punish them until o beloved you areresiding with them."Para 9 Surah 8 verse 33 Meaning the punishment ofAllah does not descend because He (peacebe upon him) is present within them, and general punishment will not descend on any place until the day ofjudgment. This proves that the Holy Prophet alehsalat u was-salam is present at every place until the day of judgment.In fact it is said in Tafseer Ruh al-Byan that Prophet lives with every blissful(Saeed) and naughty (shaqqi). It will be quoted in third Fasal
Allah says.” And know that, among you there is the Messengerof Allah (saw). ”
This Khitab is for all the companions, and they lived in different places, Thisproves that Prophet is with them in all the places [Ref: Ja al Haq, Page 69,Urdu]

Scan from Brelvi website: http://www.alahazrat.net/library/UrduBooks/Ja-Al-Haq/index.php?page=69


Above commentary of Amhad yaar is against the commentary ofProphet peace be upon hm and Companions and Muhadditheen

Ibn Katheer commentedon above verse
Ibn `Abbas commented, "They had two safety shelters:the Prophet , and their seeking forgiveness (from Allah). The Prophet wentaway, and only seeking forgiveness remained.'' At-Tirmidhi recorded that AbuMusa said that the Messenger of Allah said,"Allah sent down to me two safeshelters for the benefit of my Ummah)(And Allah would not punish them”while youare among them, nor will He punish them while they seek (Allah's)forgiveness.)(When I die, I will leave the seeking of forgiveness with them,until the Day of Resurrection.)what testifies to this Hadith, is the Hadiththat Ahmad recorded in his Musnad and Al-Hakim in his Mustadrak, that Abu Sa`idnarrated that the Messenger of Allah said, (Shaytan said, `By Your might, OLord! I will go on luring Your servants as long as their souls are still intheir bodies.' The Lord said, `By My might and majesty! I will keep forgivingthem, as long as they keep invoking Me for forgiveness.')Al-Hakim, "Itschain is Sahih and they did not record it.''(end quote of Tafsir Ibn Katheer)

Allah says "andamong you Lives the Messenger "(Al-Imran: 101)

Imam Al Qurtubi'scommentary
وَيَدْخُلفِي هَذِهِ الْآيَة مَنْلَمْ يَرَ النَّبِيّ صَلَّىاللَّه عَلَيْهِ وَسَلَّمَ ; لِأَنَّ مَا فِيهِمْمِنْ سُنَّته يَقُوم مَقَامرُؤْيَته . قَالَ الزَّجَّاج : يَجُوزأَنْ يَكُون هَذَا الْخِطَابلِأَصْحَابِ مُحَمَّد خَاصَّة ; لِأَنَّ رَسُول اللَّهصَلَّى اللَّه عَلَيْهِ وَسَلَّمَكَانَ فِيهِمْ وَهُمْ يُشَاهِدُونَهُ. وَيَجُوز أَنْ يَكُون هَذَاالْخِطَاب لِجَمِيعِ الْأُمَّة ; لِأَنَّ آثَاره وَعَلَامَاتهوَالْقُرْآن الَّذِي أُوتِيَ فِينَامَكَان النَّبِيّ صَلَّى اللَّه عَلَيْهِوَسَلَّمَ فِينَا وَإِنْ لَمْنُشَاهِدهُ
"Included in this ayah are those who did not seeProphet(saw) because His SUNNAH stands in His place like you see Him. Zajajsaid: Maybe, this ayah is specifically for Sahabah because the Prophet(saw) wasliving among them and they could see Him, and maybe it could be for the entireUmmah because his athaar and signs and the Qura'n stands in the place ofProphet(saw) even if we did not see Him."(Source: http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=5&tSoraNo=3&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=1
So clearly this proves that these people are notunderstanding Quran with the understanding of Salaf as-Saliheen.

Lastly Quran says in Surah an-Nisa 102. "When you (O Messenger Muhammad ) are among them, and lead them in Salah.."

How many Brelvis make the Prophet peace be upon him Imam in their prayers and prayers of fear (because above verse is regarding fear prayer).

Ahmad yaar KhanNaeemi said
8. And thus We show to Abraham all the Kingdoms of heavensand earth and in Order that he might become of the convinced at sight. SurahAnaam. Verse 75
This establishes that Allah عزوجلmade Hadrat Ibraheem علیہالسلام see the entirecreation with his eye and vision. Rasoolullah صلیاللہ علیہ وسلم has a loftier rank than him. As a result, itnecessitates that he also saw the entire world. This ayat has already beendiscussed in the section of Knowledge of the Unseen.[Ja al haq page 69]


Nowhere the verse say Ibraheem peace be upon him saw entirecreation in fact Allah showed him his signs as it is cleared from the contextof the verses

[006:074] And when Ibrahim said to his sire, Azar: Do youtake idols for gods? Surely I see you and your people in manifest error.
[006:075] And thus did We show Ibrahim the kingdom of theheavens and the earth and that he might be of those who are sure.
[006:076] So when the night over-shadowed him, he saw astar; said he: Is this my Lord? So when it set, he said: I do not love thesetting ones.
[006:077] Then when he saw the moon rising, he said: Is thismy Lord? So when it set, he said: If my Lord had not guided me I shouldcertainly be of the erring people.
[006:078] Then when he saw the sun rising, he said: Is thismy Lord? Is this the greatest? So when it set, he said: O my people! surely Iam clear of what you set up (with Allah).

The verses are clear in their meaning and we can see howBrelvis distorted the meaning.

Ahmad Yaar KhanBrelvi said
9. 'O beloved! Have you not seen how your Lord dealt with themen of the Elephant? Surah Al-Fil :Ayat 1
10. Have you not seen, what did your Lord with Aad? Surah Al-Fajr : Ayat 6
The incidents of Ashaab-e-Feel and the nation of Aadoccurred before the birth of Prophet peace be upon him yet it is said (ALAMTARA) " Have you not seen" which means that he certainly did see. Ifsomeone say that Quran says regarding Kuffar that
“Have they not seen how many a generation We have destroyedbefore them?” Surah Al-An'am : Ayat 6
The Kulfaar didn't see how the previous disbelievers weredestroyed, so how does it prove that Rasoolullah صلیاللہ علیہ وسلم saw these things?
The answer is that the ayat refers to looking at the ruinedkingdoms of these Kuffaar and their destroyed homes. That is why it was said,"Why don't they take heed after seeing these things?" Neither did theProphet صلی اللہ علیہ وسلمvisibly travel through the world nor did he see the ruins of the nation of Aad,etc. Thus, we have to conclude that seeing through the noor of prophethood ismeant here.
[Ja al-Haq page 69-70]


This is response by brother Abu Alqama Ali Hassan Khan fromhis article The Dalail of the Barailwis part II unet the Third daleel

“ It is mentioned in “Al-Jalalayn” about the second verse,Eng. Tran. Bewley:
“Do you not see whatyour Lord did with the companions of the elephant?” This is a questionwhich implies wonder”
So this question is to imply wonder, and this question doesnot mean that the Prophet (saw) actually saw these events.

Al-Qurtubi wrote inhis “Tafsir”:
الأولى: قوله تعالى:{ أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
“Have you not seen” meaning: were you not informed? It hasbeen said: Don’t you know? Ibn ‘Abbas said: “Did you not hear about?”

An-Nasafi wrote inhis “Tafsir”:
والمعنى إنك رأيتآثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
“The meaning is: you have seen the results of Allah’sdealing with the Ethiopian and you heard the news about it in a Mutawatir way(abundant ways), and this is similar of being witness”

So for An-Nasafi, the Prophet (saw) heard the news of thisevent in a Mutawatir way, and this is similar to being witness of these events.

Al-Baydawi said:
{ أَلَمْ تَرَ كَيْفَفَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ} الخطاب للرسول صلى اللهعليه وسلم، وهو وإنلم يشهد تلك الوقعةلكن شاهد آثارها وسمعبالتواتر أخبارها فكأنه رآها،
“This speech is addressed to the Messenger (saw), and evenif he did not witnessed this event, but he witnessed the consequences and heardits news in a Mutawatir way, so it is as if he saw it.”

Ar-Razi wrote:
الأول: لم قال:{ أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد منالرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياًمساوياً في القوة والجلاء للرؤية،
“Why did He say: “Have you not seen” when this eventoccurred a long time before his sending? The Answer is: what is intended isseeing with knowledge and remembrance, and this is an indication towards thefact that the news about it are Mutawatir, so the knowledge obtained from themis certain (Dharuri) and similar in strength and clarity to the vision.”

Can the Barailwis quote one scholar who said that this verseor similar verses mean that the Prophet (saw) saw such events and was a witness of these events?(end quote fromthe answer of Abu Alqama)

Ahmad Yaar KhanBrelvi said
Allah says in different places that “اذ” Allah says “And when your Lord said to theangels” - Surah Baqarah. Verse 30 “And when Moses said to his people” Surah Al-Baqara : Ayat 54 etc etc In suchplaces, the Commentators of the Quran state that the word “Remember” is omitted(mahzoot). Only that which had already been seen, even with attention Dot paidto it, is remembered. This proves that all past occurrences have been seen.Roohul-Bayaan states that the Prophet صلیاللہ علیہ وسلم even witnessed the entire incident of Adam علیہ السلام. This will be mentioned later on.
If someone say it is said to Bani Israel “And remember thetime when we delivered you (0 Bani lsrael) from Firoun and his descendants.“This was said to the Jews of the Holy Prophet’s صلیاللہ علیہ وسلم time. However, they were not present at thetime of this incident but still too do the Commentators say that “Remember” isomitted here.
Answer is that The Jews knew the historical incidents byreading books of history. Their attention was directed towards this.Rasoolullah صلی اللہ علیہ وسلمdid not learn from anyone, study history books, sit in the company of ahistorian or grow up in an educated society. So, the only means of knowledgefor him now is his noor of prophethood.[Ja al-Haq page 70]


Ibn Katheer Commented
This Ayah means, "O Muhammad ! Mention to your peoplewhat Allah said to the angels(end quote)

This is a proof that Allah is telling his Prophet peace beupon him the incident through Wahyy. In fact 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 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 Kather Commented
{ نُوحِيهِإِلَيْكَ } ونعلمك به يامحمد؛ لما فيه منالعبرة لك، والاتعاظ لمنخالفك { وَمَا كُنتَ لَدَيْهِمْ} حاضراً عندهم، ولا مشاهداًلهم
(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`(Youwere not with them), you were not Haazir (Present) with them nor saw them.

Tafsir Jalayn says
{ ذٰلِكَ} المذكورمنأمريوسف{ مِنْأَنبَآءِٱلْغَيْبِ} أخبارماغابعنكيامحمد{ نُوحِيهِإِلَيْكَوَمَاكُنتَلَدَيْهِمْ} لدىإخوةيوسف{ إِذْأَجْمَعُواْأَمْرَهُمْ} فيكيدهأيعزمواعليه{ وَهُمْيَمْكُرُونَ} بهأيلمتحضرهمفتعرفقصتهمفتخبربها،وإنماحصللكعلمهامنجهةالوحي.
That, which is mentioned of thematter of Joseph, is of the tidings, the tales, of the Unseen, what has beenhidden from you O Muhammad (s), which We reveal to you; for you were not withthem, with Joseph’s brothers, when they agreed upon their plan, to plot againsthim, that is, [when] they resolved upon it, and schemed, against him; in otherwords, you were not present among them toknow their story and so tell it to others: knowledge of it has come to youthrough revelation.(end quote)

Same thing is said by Baydawi, IbnJozi and Nafsi.

Ahmad Yaar Khan Naeemi said
12. “The Nabi is closer to theBelievers than their own Iives.”- Surah Ahzaab, Verse 6
The founder’ of Madrassah Deoband,Maulwi Qasim Nanautwi, writes that the meaning of aula is colosest of all.Tahzeerun-Naas, Pg.10
Hence, the ayat, “The Prophet صلی اللہ علیہوسلم closer to theMuslims than their own lives” means that Rasoolullah صلی اللہعلیہ وسلم is the closest to us, ourlives and even more so. Anything very close is obscured, and it is for thisreason that he is not seen.[Ja al-Haq page 70]


Ibn Katheer says
Allah tells us how His Messenger is merciful and sinceretowards his Ummah, and how he is closer to them than they are to themselves.His judgement or ruling takes precedence over their own choices for themselves,as Allah says:﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىيُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْثُمَّ لاَ يَجِدُواْ فِىأَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَوَيُسَلِّمُواْ تَسْلِيماً (But no, by your Lord, theycan have no faith, until they make you judge in all disputes between them, andfind in themselves no resistance against your decisions, and accept with fullsubmission.) (4:65) In the Sahih it says:«وَالَّذِينَفْسِي بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْحَتَّى أَكُونَ أَحَبَّ إِلَيْهِمِنْ نَفْسِهِ وَمَالِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِين»(By the One in WhoseHand is my soul, none of you truly believes until I am dearer to him than hisown self, his wealth, his children and all the people.) It was also reported inthe Sahih that `Umar, may Allah be pleased with him, said: "O Messenger ofAllah, by Allah, you are dearer to me than everything except myself.'' Hesaid,«لَا، يَا عُمَرُ حَتَّىأَكُونَ أَحَبَّ إِلَيْكَ مِنْنَفْسِك»(No, O `Umar, notuntil I am dearer to you than yourself.) `Umar said: "O Messenger ofAllah, by Allah, now you are dearer to me than everything, even myself.'' Hesaid,«الْآنَ يَاعُمَر»(Now, O `Umar ﴿you have got it right.) Allah says in this Ayah:﴿النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْأَنْفُسِهِمْ﴾(The Prophetis closer to the believers than themselves,) Concerning this Ayah, Al-Bukharinarrated from Abu Hurayrah, may Allah be pleased with him, that the Prophetsaid:«مَا مِنْ مُؤْمِنٍ إِلَّاوَأَنَا أَوْلَى النَّاسِ بِهِفِي الدُّنْيَا وَالْآخِرَةِ، اقْرَؤُوا إِنْ شِئْتُمْ:﴿النَّبِىُّأَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾(There is no believer except I am theclosest of all people to him in this world and in the Hereafter. Recite, if youwish: (The Prophet is closer to the believers than themselves.)فَأَيُّمَا مُؤْمِنٍ تَرَكَ مَالًا فَلْيَرِثْهُعُصْبَتُهُ مَنْ كَانُوا، وَإِنْتَرَكَ دَيْنًا أَوْ ضِيَاعًافَلْيَأْتِنِي فَأَنَا مَوْلَاه»If any believer leaves behind any wealth,let his own relatives inherit it, but if he leaves behind any debt or orphans,bring them to me and I will take care of them.) This was recorded only byAl-Bukhari, and he also recorded it in the Book of Loans.(end quote)

Tafsir Jalalayn says
The Prophet is closer to the believers than their [own]souls, in terms of what he calls them to and what their own souls have calledthem to contravene[Surah al-Ahzaab verse 6]

This is regarding loving Prophet peace be upon him more thenourselves and Prophet peace be upon him is sincere towards the believers butBrelvi mentality changed it to Omnipresence of Prophet peace be upon him.

This is the end of First Part