Al Qur'an wa Sunnah wa Ijma' wa Qiyas
Excerpt from Jaa al Haqq wa Zahaqal Batil
Hadhrat Mufti Ahmed Yar Khan Naemi (رضی اللہ تعالٰی عنہ)
Haazir literally means someone who is present in front (i.e. he is not unseen). Al-Misbaahul-Muneer.” حضر مجلس ای شھدہ وحضر الغائب حضور اقدم من غیبتہ states, “
It is stated in Muntahul-Irb, “There are a few meanings to Naazir, e.g., a person who sees, the pupil of the eye, vision, the vein of the nose, the liquid of the eye.”
Al-Misbaahul-Muneer states, “It is recorded in Qaamoosul-Lugaat, “Ibn Abi Bakr writes in Mukhtaarus Sihaah, “We are Naazir until where our sight ends, and Haazir until where our authority reaches. Due to us being able to see until the sky, we are Naazirs (people that can see) until it but are not Haazir until it because our reach does not extend to there. We are however Haazir in the rooms and homes we are present in because we can grasp them.”
According to the Shariah, the meaning of Haazir & Naazir in the creation is the spiritually strong person who sees the entire world as how he sees the-palm of his band, or the one who can also hear both near & far voices and sound equally and can travel through the whole creation assisting those with needs over thousands of miles. This speed can either be spiritually with a likeness in bodily structure [jism-e mithaali} or with that body that had been buried or is present somewhere. All of this is proven for the spiritual luminaries from the Qur’an, Hadith and rulings of the UJama.
Section 1
1. “0 Revealer of the Unseen! Verily we have sent you as Haazir & Naazir, I bearer of glad tidings, a warner, inviter towards Allah عزوجل with His consent and an illuminating sun. - Surah Ahzaab. Verses 45-6
‘Shaahid’ can mean witness as well as Haazir & Naazir. A witness is called Shaahid because he was present at the occasion. There are two reasons for addressing the Prophet صلی اللہ علیہ وسلم like this,
Similarly, he is Mubashir, Nazeer and Daaiyan ll Allahi as one who has seen. Other prophets have also performed these tasks but have done them by hearing. This is why only Rasulullahصلی اللہ علیہ وسلم went on Me’raj. ‘Siraajum-Muneer’ is the sun which is present everywhere in the world and in every home. The Holy Prophet صلی اللہ علیہ وسلم is also present every place. Thus, this entire ayat is proof that he is Haazir & Naazir.
These Qur’anic verses gesture towards the incident of Qiyaamat wherein the Ummahs of other prophets will say to Allah عزوجل “Your Messengers didn’t propagate Your commands to us.” The prophets though, will say that they did and present the Ummah of Sayyiduna Rasulullah صلی اللہ علیہ وسلم as proof. Their testimony will then be objected to due to the final Ummah not having been in the times of the prophets: “How do you bare witness whilst you have not seen?” They will reply, ‘The Prophet صلی اللہ علیہ وسلم told us.” Then, the testimony of the Noble Messenger صلی اللہ علیہ وسلم will be taken. He will testify to two things – that the prophets did indeed propagate (tableegh) and that his Ummah is worthy of bearing witness. This wil conclude the case and judgement will be passed in favor of the prophets. 1£ Rasulullah صلی اللہ علیہ وسلم did not witness the propagation of the previous prophets and the condition of his future Ummah by sight, why wasn’t his testimony disputed! the way his Ummah’s witnessing was? This proves that his testimony was by ~ and the Ummah’s was by being told. Confirming that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir.
2. “Verily a Messenger صلی اللہ علیہ وسلم from amongst you, who becomes grieved when you experience any difficulty, has come to you.” - Surah Tauba. Verse 28
This ayat proves that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir in three ways,
I. ‘Ja’akum’ is an address to Muslims that the Holy Prophet صلی اللہ علیہ وسلم has come to all of them. So he is with every Muslim, and they are spread out over the entire world. Thus, the Prophet صلی اللہ علیہ وسلم is also present at all places.
Rasulullah صلی اللہ علیہ وسلم is cognizant of every action of all Muslims. If this ayat only means “he is a human from amongst you”, then ‘Minkum’ would be sufficient. Why was ‘Min anfusikum’ used?
Excerpt from Jaa al Haqq wa Zahaqal Batil
By Hadhrat Mufti Ahmed Yar Khan Naemi (رضی اللہ تعالٰی عنہ)
In some places, Durood Sharif and some Tasbeeh are recited loudly after salaah. The opposition call doing so Haraam and try to stop it through numerous chicaneries.
One deception used by them is saying that loud Dhikr (Dhikr bil-Jahr) is an Innovation (Bid’at) and contrary to the principles (usool) of the Hanafi Fiqh. People in salaah are disturbed by it and consequently forget what they are reading. Thus, according to them, this Dhikr is Haraam. Insha-Allah, loud Dhikr being permissible (and even necessary at times) shall be proven by us.
Loud Dhikr is permitted and proven from the Qur’an, Hadith and rulings of the Learned. The Holy Qur’an states, “Remember Allahعزوجل just as how you remember your forefathers; and even more than their remembrance.” – Surah Baqarah, Verse 200
After completing the Hajj, the Kuffaar of Makkah used to speak about their family virtues and nationalistic greatness in gatherings, Doing so is prohibited in this ayat and making Allah’sعزوجل Dhikr instead has been ordered, It is evident that this Dhikr will be loud, which is why reading the talbiyah (“Labbaik”, “) loudly is Sunnah, especially when meeting crowds and gatherings of people, Allahعزوجل states, “When the Qur’an is recited, listen to it and remain silent.” We can deduce from this that reciting the Qur’an loudly is permitted. Only loud Dhikr can be heard, not silent {Dhikr-e-Khafi].” Tafseer Kabeer, under the abovementioned ayat.
Mishkaat Sharif states, “When the Holy Prophetصلی اللہ علیہ وسلم used to complete his Salaah, he would loudly recite, “Laa ilaaha Ill Allah wahdahu laa shareeka lahu.” Baabuz-Zikr bad’as-Salaah
Mishkaat also states, “Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states, “I used to know that the Holy Prophetصلی اللہ علیہ وسلم had completed his Salaah by the sound of Takbeer.” – Ibid
Due to his young age, Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ did not attend some salaah with jamaat. He says, “After Salaah, the Muslims used to recite the Takbeer so loudly that we at home would understand that they have completed it.”
Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ was a child at that time. That is why he was not punctual in attending Salaah with Jamaat. - Lam’aatu-Tanqeeh.
WAHHABISM AND ITS REFUTATION BY THE AHL AS-SUNNAH
Although they say they are Muslims, Wahhabis, also called Najdis, are one of the groups who have departed from the Ahl as-Sunnat. Ahmad Jawdat Pasha, a statesman, and Ayyub Sabri Pasha [d. 1308 (1890 A.D.)], Rear-Admiral during the time of the thirty-fourth Ottoman sultan 'Abd al-Hamid Khan II [1258-1336 (1842-1918), buried in the shrine of Sultan Mahmud in Istanbul] (rahmat-Allahi ta'ala 'alaihim), each wrote a history book, in which they explained Wahhabism in full detail.[34] The following is derived, for the most part, from the latter's book, who translated this information from Ahmad Zaini Dahlan's book "Fitnat al-Wahhabiyya." He passed away in 1308 (1890 A.D.).
Wahhabism was established by Muhammad ibn 'Abd al-Wahhab. He was born in Huraimila in Najd in 1111 (1699 A.D.) and died in 1206 (1791 A.D.). Formerly, he had been to Basra Baghdad, Iran, India and Damascus with a view to traveling and trade. He was in Basra when, in 1125 [1713 A.D.], he succumbed to a snare set by Hempher, who was only one of the numerous British spies, and served as a tool in the British plans to (destroy Islam). He published the absurdities prepared by the spy in the name of Wahhabism. Our book Confessions of A British Spy gives detailed information on the establishment of Wahhabism. There he found and read books written by Ahmad Ibn Taymiyya of Harran [661-728 (1263-1328), d. in Damascus], the contents of which were incompatible with the Ahl as-Sunnat. Being a very cunning person, he became known as ash-Shaikh an-Najdi. His book Kitab at-tawhid[35] ,which he prepared in cooperation with the British spy, was annotated by his grandson, 'Abd ar-Rahman, and was interpolated and published in Egypt with the title Fat'h al-majid by a Wahhabi called Muhammad Hamid. Muhammad ibn 'Abd al-Wahhab's ideas spread among villagers, the inhabitants of Dar'iyya and their chief, Muhammad ibn Su'ud. Those who accepted his ideas, which he termed Wahhabiyya, are called Wahhabis or Najdis. They increased in number, and he imposed himself as the Qadi and Muhammad ibn Su'ud as the amir (ruler). He declared it as a law that only their own descendants should succeed them.
Muhammad's father, 'Abd al-Wahhab, who was a pious Muslim and a scholar of Medina, apprehended from Ibn 'Abd al-Wahhab's words that he would start a perverted movement and advised everybody not to talk with him. But he proclaimed Wahhabism in 1150 (1737 A.D.). He spoke ill of the ijtihads of the 'ulama' of Islam. He went so far as to call the Ahl as-Sunnat "disbelievers." He said that he who visited the shrine of a prophet or of a wali and addressed him as "Ya Nabi-Allah!" (O Allah's Prophet) or as, "Ya 'Abd al-Qadir!" would become a polytheist (mushrik).
Read more: Fitnat al-Wahhabiyya: Wahhabism and it's Refutation
