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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]

Response:

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]

Imam Nawawi made the chapter with the name of "THE EXONERATION OF THE SLAVEGIRL OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM) FROM A FALSE CHARGE"

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]

Response

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]
Response

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]
Response:

From the answer of br Bassam Zawadi
the Quranic commentators made it clear that it was referringto hypocrites...
Tabari
يَعْنِي بِذَلِكَجَلَّثَنَاؤُهُ: وَلَوْأَنَّهَؤُلَاءِالْمُنَافِقِينَالَّذِينَوَصَفَصِفَتهمْفِيهَاتَيْنِالْآيَتَيْنِ
and another opinion (that of Mujahid) was that it wasreferring to a specific Jew or Muslim...
وَقَالَ مُجَاهِد: عُنِيَبِذَلِكَ: الْيَهُودِيّوَالْمُسْلِماللَّذَانِتَحَاكَمَاإِلَىكَعْببْنالْأَشْرَف
Zamakshari
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]
Response

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

Response

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]

Response

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]

Response

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]

Response:

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]

Response

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

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