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Hazrat

Ala Hazrat Barelvi Ya Hanfi .... ?

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Assalamau Alaikum ...  Mujhe koi bataye ga k ALA HAZRAT Barelvi thay ya Hanfi ... ? Hum apne ap ko Barelvi kiyu kehte hain ... ALA HAZRAT ki nisbat ki waja se ... ? Agar esa hai to ALA HAZRAT ne apni khud ki books me aj tak apne ap ko Barelvi mention nahin kiya ... Hanfi hi mention hai ... to hum ziyada Hanfi hain ya Barelvi ... ? Jab k Barelvi koi maslak nahin hai , hum ne isse maslak bana diya hai , esa kiyu ? koi bata sakta hai please ? 

jawab ka intizar rahay ga ,

Thanks 

 

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Barelvi koi maslak nai hy Barelvi sunni ki sahi pehchan k naam hy 

 

Nahmaduhu wanu salli ala Rasoolihil kareem
Bismillahir rahmanir raheem 

Alhumdulillah, Jahaan Ahle Haq ne Har daur me Baatil ka Asli chehra Logon ke Samne Pesh kiya hai Vahin Deen-e-Haq ki Sachhi Raah bhi logon ko Bataya hai. Apni Buzurgane ke faizo karam se Aur Unke tarike par Amal karte hue Jahan Sunni Tableegi Jamaat Batil Ke Chehre Se Naqaab utha kar logon ke Samne unka Parda Fash kar rahi hai Vahin Insha Allaho Ta'ala Raah-e-Haq, Yani Sirat-e-Mustaqeem ki Raah bhi Musalmano ke Samne Zaroor Pesh karegi. 


nekbande.gif 

(Hadees-e-pak Mafhum)
Rasoolallah(Salllalaho Alaihiwasallam) Ki badi Maroof aur Mashhoor Hadees-e-Pak hai Jisme Sarkar (Alaihisalam) ne Sahaba Ikram(Ridwanullahi ta�ala alaihim ajmaeen) se Farmaya: 
� Meri Ummat me 73 firke Honge..! 72 Jahannam me Jayenge..! Sirf ek Jannat me Jayega..!� Sahaba Ikram ne Jab Arz kiya � Ya Rasoolallah(Salllalaho Alaihiwasallam), Vo Jannati firka Kaun hai, Uski Pehchan kya hai � Huzoor(alaihisalam) ne Farmaya: �Jis par main hun Aur mere Sahabi hain� (Subhan Allah).

Huzoor (Salllalaho Alaihiwasallam) Ka ye Mubarak Javaab Kaabil-e-gaur hai, Aur Isme Beshumar Hikmate bhari hui hai. Aur Agar Koi shaks Is Hadees-e-Pak Ko Muhabbat Aur Sachhe Dilse Se Samajh le to Zarur Haq Aur Batil Ko Pehchaan lega..(Insha allah) 

Jab Sahaba Ikram(Ridwanullahi ta�ala alaihim ajmaeen) ne Savaal Kiya to Huzoor(Salllalaho Alaihiwasallam) Ka itna farma dena hi Kaafi tha ke �Jo Mere Raste Par chale,Vo Jannati hai� Lekin Huzoor(Alaihisalam) ne Ye kyu Farmaya � Jis Par Main hun Aur mere Sahabi hai�. 
Isse Saaf Zahir Hogaya ke Huzoor(Salllalaho Alaihiwasallam) ne Apni Deen-e-Haq ki Pehchaan ke Liye Apne Sachhe Ghulamon ka Intekhaab Farmaya..Tamam duniya walon ko Zehen Diya Ae Logon, Mere Parda Farmane ke Baad agar Deen-e-haq Sikhna Ho to Mere Sahaba se Sikhna Aur Jo unke Khilaf ho to Vohi Gumraah aur Badmazhab hai. 
Isse Pata Chalta hai ke Deen e Haq ki Pehchan ke Liye Allah Ta�ala Aur Uske Pyare Habeeb ne Har Daur me Apne Sachhe Ghulamon ka Intekhaab Farmaya.

Jab Huzoor(Salllalaho Alaihiwasallam) ne Hamari Ankho se Parda farmaya 
�to Jannatiyon ki Pehchaan Sahaba Ikraam hue,
Ek Daur Aya Jab Kalma Padne walon ne Zakat ka Inkaar karna shuru kiya� To Haq ki Pehchan Abu Bakr Siddiq hue�, Farooque Azam Hue, Usman-e-Zunnurain Hue, Maula Ali Hue(Ridwanullahi ta�ala alaihim ajmaeen) 

Yahi Nahi Jab Karbala Ka wakiya Pesh Aaya Yazidi Bhi Usi Nabi ka kalma Padte the,Bazahir Hukumat bhi Yazid ki thi, Tadaad Yazid ke Paas thi �
Lekin Haq ki Pehchaan Husain-e-Azam Aur unke 72 Afraad ke lashkar se hui� 

Jab Sahaba Ikram ne Is Duniya-e-fani se Parda Farmaya 
to Jannatiyon ki Pehchaan �Tabaeen Hue� ( Yani Jinhone Sahaba Ikram se Deen Ko sikha)

Isi Tarah Se Kabhi Ek Daur me Deen �e-Haq ki Pehchan Sarkar Gaus-e-Azam Huey, Kabhi Sarkar Gareeb Nawaz Huey, Kabhi Sarkar Mujaddid Alf-e-Saani Huey. 
Allah Ta�ala ne apne Fazl se Zarurat ke Waqt me Apne Deen ki Hifazat ke liye Apne Mehboob Bando ko Paida Farmaya Aur unhi ke Naam Se us Daur Me Deen-e-Haq ki Pehchaan Hoti Rahi� 


gustakzahoor.gif 


14vi Sadi me Jab Hind me Kuch gustakh firqon ne Rasool-e-Azam ,Tamam Nabiyon ke Sardar Muhammadur Rasool allah(Sallalaho Alaihiwasallam) Ki Shaan me Gustakhiyan karna Shuru kiya, 
Aur Logon ko Ye Napak Zehen Dena Shuru Kiya ke Nabi ka khayal Namaz me aaye To Vo Namaz me Zina ke Khayal se bhi Badtar hai(Ma�azallah).

Aur Un Gustakhon ne yahan tak kaha ke Nabi Marke Mitti me Mil gaye, Aur Nabi ka ILM-e-Ghaib to Aisa hai Jaise Pagalon, Janwaro Ka hai..(Ma�az Allah)
Logon ko Ye zehen diya ke sirf Allah Ta�ala ko mano Rasooallah(Sallalaho Alaihiwasallam) ki Tazeem ki koi Zarurat nahi!�(Ma�azallah) 

Jabke Sach to ye hai ke Sahaba Ikram ka to Ye Amal tha Jab vo Namaz me Hote Aur Huzoor(alaihisalaam) Unhe Bulate to Namaz Chor Kar Huzoor Ki Bargah me Hazir Hote, Aur Phir Lautne Par vahin se Rakat Padte jahan se vo gaye the, Aur Unhe Aisa karne Ka Hukum Khud Allah Ta�ala ne Quran Sharif me Diya hai� 


Jabke Hadees �e-Pak me Hai Huzoor(sallalaho Alaihiwasallam) Ne Farmaya: �Allah Ta�ala Ne Mitti Par ye Haram kar diya hai ke vo Nabiyon ke Jism ko khaye, Allah ke Nabi Zinda Hai Aur Rizq Diye Jate Hain.� 


Aur Aisi Beshumar Gustakhiyan Jo Koi khula Kafir bhi na kare, Vo Bazahir Kalma Padne Wale Wahabi/Deobandi ne kiya. 
Aisa Badtar Mahol Paida hogaya tha, koi (Ma�azallah) Allah Ta�ala ko Jhoot bolne par qadir keh kar Allah Subhanwata�ala ki Shaan me gustakhi kar raha tha�
Koi shia Bankar Sahaba Ikraam Ki shaan me gustakhi kar raha tha, Koi Wahabi/Deobandi kehlakar Ahle Bait Ki shaan me gustakhi Kar raha tha, Koi Nabiyon aur waliyon ke Ikthiyarat ka Inkaar kar raha tha, 
Jab Aise Jhoote Kalme Padne Wale, Jhooti Namaz Padne Wale�Logon ka Imaan Barbaad Kar rahe the Aur Allah ke mehboob bandon Ki Azmat Aur Muhabbat Logon ke dilon se Nikal rahe the� 
To Allah Tabarak wa Ta�ala ne Phir Hum Par Karam Farmaya Aur Apni Nabi Ki Azmat ka Parcham Buland Farmane k Liye, Bareilly Shareef ki Sar-Zameen SeIMAM AHMED RAZA Ko Paida Farmaya�(Subhan Allah) 

Vo IMAM AHMED RAZA Jisne Tamam Gustakhon Ko ,Tamam Munkiron ko Quran Sharif Aur Hadees-e-Pak Se Unke Jhoote Aqeede ka Muh tod Javaab Diya, Aur Rasoolallah (Sallalaho Alaihi Wasallam) ki shaan me Gustakhi ki bina par Unka Kufr Saabit kiya.Aur Sunniyat ki Haqqaniyat ka parcham lehrayaa. Aur Rasoolallah (Sallalaho Alaihi Wasallam) ki Azmate Bayan Karte Hue Ilm ka Darya Baha Diya�.. 

Aur Apne Aqa ki Bargah me Yu Arz Kiya :

�Tu Zinda Hai Valla Tu Zinda Hai Valla, 
�Tu Zinda Hai Valla Tu Zinda Hai Valla, 
Meri Chasme Alam Se chup Jaane Wale�


Aur Farmaya:
Ya RasoolAllah(Sallalaho Alaihiwasallam)
�Aur Koi Gaib kya,Tumse Niha ho Bhala
Jab na khuda hi chupa..Tum Pe Karodon Durood� 

Aur Hum Jaise Karodon Musalamano Ke Imaan o Aqeede Ki Hifazat ki Aur Unki Is Khidmat aur Baatil ko Benaqaab Karne par, Arab-o-Ajam Yani Saari duniya ke Ulma-e-Karam Ne aapko 14vi Sadi Ka Mujaddid Karar Diya Aur Aapko �ALAHAZRAT� Ke Mubarak Alqab se Nawaza.

Ye us waqt ke Arab ke Ulma-e-Kiram the Jab 1200 saal se Harmain Sharifain me Sunniyon ki Hukumat thi, Aj kal ke Najdi/wahabi ki zalim hukumat jo zabardasti kabza karliya hai usko sirf 200 saal hue hain. Jab In gustakho ki Asliyat samne Agayee to ab ye Gustaakh bhi Apne Aapko sunni kehne lage the , Ahle Sunnat Wal Jamaat kehne lage the�. 


Zaroorat thi ke Sachhe Sunni Aur Jhoote Naam ke Sunni Ko Pehchanne ke liye koi tarika mukarar kiya jaye: Us waqt ke Ulama Farmate the Ke �Hind Se Jab koi Musalmaan Ata Hai to hum Usse Ahmed Raza Ke Bare Me Poochte hai, Agar Vo Unki Taarif Karta tha to Hum Samajh Jate the ke Ye Sunni Imaan Wala hai, Aur Agar Hind se Aanewala Ahmed Raza Ki Burai karta tha to hum samajh lete the ke ye Ahle-Biddat hai, Gustakh hai�

Us waqt se Sari Duniya Me Imaan Wale Sunniyon ki Pehchaan IMAM AHMED RAZA ban gaye. 

Isliye Ulma-e-Arab-o-Ajam ne Imaan wale aur gustakhon ki Pehchan ke Liye MASLAK-E-ALAHAZRAT kehna shuru kiya. Aur Allah ta�ala aur Uske Pyare Habeeb (sallalahoalaihiwasallam) ki Raza bhi Isi me thi warna Aaj duniya ke Har kone me Maslak-e-Alahazrat ki gunj na hoti�Ye Sabse bada saboot hai Ke Allah ta�ala jise chahta hai Izzat bakshta hai. 

Isliye shaayar ne kya khub kaha

Sab Unse Jalne walon ke gul hogaye charaag
Ahmed Raza ki shamma faroza hai aaj bhi. 

Aur Ab Is Daur Me �MASLAK-E-ALAHAZRAT � hi Deen-e-Haq ki Pehchaan Hai.
MASLAK-E-ALAHAZRAT hi vo Maslak hai Jo Is Hadees-e-pak Par Sahi mana me Amal Kar raha hai
�Jo Mere Aur Mere Sahaba Ke Tarike Par ho�(Hadees-e-Pak)


Aaj agar koi Banaam Sunni Is �Maslak-e-Alahazrat� ke Naare Par Aitraz karta hai to Use Sochna Chahiye Ke Allah Ta�ala aur Uske Pyare Habeeb ne Har Daur me Kisi na Kisi Ko Apne Deen Ki Pehchaan Ke liye Chuna, Is Daur me ALAHAZRAT Ko Is Khidmat se Nawaza, Lihaza Isme kisi ko koi Hasad Ya Jalan Nahi Rakhna Chahiye. Balke Hume ALAHAZRAT ka Shukr Manna Chahiye ke Agar Vo Hamare Imaan Ki Hifazat Na karte aur In Wahabi, Deobandi, Ahle Hadas! ke Kalma Aur Namaz ke Piche Chupe hue Kufr Ko Benaqab na karte, To Kya Hota? 

Yaad Rakho Jisne Allah Ta�la ke Bando Ka Shukr Na Mana, Goya Usne AllahTa�ala ka Shukr Na mana..!

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    • By MuhammedAli
      Introduction:

      Allah (subhanahu wa ta’ala) has stated in Quran; Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid/Shaheed (i.e. witness). One sent as a witness is sent to witness with eyes/ears. And Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to mankind hence natural conclusion is that he witnesses deeds of entire mankind. Deobandis/Salafis believe he indeed is sent as a witness to mankind but does not see/hear the actions of mankind. In other words they believe he is witness but ascribe no quality to him which establish that he is witness. Its like believing Allah (subhanahu wa ta’ala) is Rabb (i.e. Lord) without qualities of Rububiyah. Or believing Allah (subhanahu wa ta’ala) is Khaliq (i.e. Creator) without believing He creates. Affirmation of word but without believing the natural meaning. Muslims believe in the word and its implications. And as result we believe Prophet (sallallahu alayhi wa aalihi was’sallam) fullfils the criteria which he needs to be a witness. To put it simply he sees and hears the actions of those whom he was sent as a witness – i.e. mankind.

      Heretical Reasoning For Their Belief:

      I had stated in a discussion: “Prophet (sallalahu alayhi wa aalihi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi wa aalihi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which …” With regards to underlined a Deobandi brother with the name of Mustafvi wrote the following while discussing with me on topic of Hadhir Nazir: “It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases. One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” [Ref: Mustafvi, Private Discussion, Publicised, Post 1.] Mustafvi brother in context of my evidences is attempting to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) does not need to directly witness events as they happen rather he can/will bear witness upon being informed by truthful/reliable witnesses of his Ummah. This establishes hearing/seeing is not essential to be a witness rather receiving news of event is enough to bear witness. If Allah (subhanahu wa ta’ala) wills this position would be criticised within Shar’ri boundaries. Note arleady this quote was addressed in another response, here, and this response will focus another aspect.

      The Baseless Deobandi/Salafi Position:

      Neither Allah (subhanahu wa ta’ala) and nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated in Quran or Sunnah that a witness is one who has been informed by another nor said witness can bear witness upon being informed by another. This principle of heretics is based on elevating their self to status of gods beside Allah (subhanahu wa ta’ala): “Have you seen the one who takes as his god his own desire?[1] Then would you be responsible for him?” [Ref: 25:43] And are worshiping their own whims and desires instead of submitting to Allah (subhanahu wa ta’ala). Making religion of Islam how they want it to be instead of making themselves into image of Islam. There is no evidence whatsoever which establishes or suggests - in Dunya or Aakhira - that if Zayd saw x y z happening and Zayd truthfully informs Amr of x y z then Amr would also become a witness of the event. Nor there is evidence which establishes or suggests - in Dunya or Aakhira - that Amr would be deemed as first hand witness due to receiving news from Zayd. Belief that Prophet (sallallahu alayhi wa aalihi was’sallam) will qualify to be a witness upon being told by his Ummatis can only be valid if the mentioned rule can be established from Quran and Sunnah.

      Witnessing Of No-Witness And Its Worth:

      Take the following scenario into account: Zayd has been accused of murder. Amr and Bakr hear the news from Khalid that Zayd has murdered Akhtar. Amr and Bakr are truthful and upstanding members of community. Amr and Bakr testify in court Zayd has killed Akhtar. Note the two witnesses criteria has been met by witnessing of Amr and Bakr. In court of Shari’a will Zayd receive capital punishment or any punishment due to witnessing of Amr and Bakr? Well in light of following the head of Zayd would role like a football: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” A intelligent person even with basic understanding of Islamic judicial system will know; Zayd will not be charged or punished because of Amr and Bakr’s testimony unless Khalid bear witness and then takes an oath [to fulfill the criteria of two witnesses] that he saw Zayd committ the murder. Amr and Bakr’s testimony is nill and void in murder case. Same scenario but different dispute, with addition of Uthman: Khalid and Uthman both saw the murder taking place. Khalid wasn’t aware that Uthman witnessed the murder and saw Khalid at the crime scene. Khalid denies being at the crime scene in court. Uthman claims Khalid also witnessed the murder. In this case Amr and Bakr can truthfully testify that Khalid informed them of the murder. In other words Amr and Bakr would be coroborating the account of Uthman. Once truth of matter is established that Khalid was afraid of bearing witness but he was witness. Supportive evidence of Amr/Bakr will establish Khalid was also witness to murder then Zayd will receive punishment. But Amr’s and Bakr’s witnessing to murder on account of being informed by Khalid is nill and void. Their testimony will only become cause for Khalid to be summoned by court to give testimony but it will not serve basis for judgment of murder case. Apart from following Deobandi/Salafi rule being completely and absolutely against the established procedures of Islamic legal system: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” This rule opens door injustice: Truthful/Trustworthy members of community end up believing in town gossip [and without verifying it] report the incident to police and when incident is presented to Qadhi they testify Akhtar stole x y z. The result would be Akhtar getting his hand chopped off. Firstly in this judgment Islamic requirements of eye-witnesses werent met. Secondly being truthful/trustworthy is not sole requirement for witnessing rather the fundamental requirement is witnessing the events with eyes/ears. Islamic judicial systems first requirement is witnessing and then truthfulness trustworthiness would be considered. Thirdly the victim of crime has to exist and his complain has to be genuine. Mere testimony of truthfull and trustworthy bearded Arabic speaking Tasbih rolling Muslims is not enough against another believer/disbeliever.

      Prophets Will Testify Against Their Own Nations:

      Truthful Prophets will testify in court of Allah (subhanahu wa ta’ala) that they delivered the message given to them but Allah (subhanahu wa ta’ala) will ask them to produce witness. It is recorded in Hadith that Prophet Nuh (alayhis salam) will testify in court of Allah (subhanahu wa ta’ala) that he delivered the message given to him by Allah (subhanahu wa ta’ala) to his nation. And his Ummah will negate this and Allah (subhanahu wa ta’ala) will ask Nuh (alayhis salam) to bring forth witness in his own defence: “Allah's Messenger said, "Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?" He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you …” [Ref: Bukhari, B92, H448] The above Hadith only gives example of Prophet Nuh (alayhis salam) and his Ummah. In actuality Ummah f every Prophet will be questioned and every single one of them would deny reicieving the message from their Prophet and we the Muslims and Prophet (sallallahu alayhi wa aalihi was’sallam) will testify they delivered the message:“So how (will it be) when We bring from every nation a witness and we bring you (O Muhammad) against these (people) as a witness?” [Ref: 4:41]“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.” [Ref: 2:143] Please note these truthful and trustworthy Prophets of Allah (subhanahu wa ta’ala) are testifying in court of Allah (subhanahu wa ta’ala) that they have delivered the message given to them by Him. If following rule was true then wouldn’t Allah (subhanahu wa ta’ala) accept the testimony of His trustworthy and truthful servants:“One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” Allah (subhanahu wa ta’ala) asking His truthful and trustworthy servants the Prophets to produce a witness in support of their claim is suffient evidence to refute the invented innovated principle. There are roughly hundered twenty-four thousand Prophets/Messengers and this amounts to roughly same numbers of reasons why this principle is wrong.

      Conclusion:

      Brother Mustafvi’s statement is completely without basis. There are no textual evidences which support bearing witness without seeing/hearing the event. Islamic legal system will not use the testimony of two truthful witnesses who haven’t seen the events to which they bear witness even if they claim they have been informed by two more first hand witnesses. And the greatest evidence against brother Mustafvi’s understanding is witnessing of Prophets against their own nations and Allah (subhanahu wa ta’ala) demanding witness from them. If truthful/trustworthy person bearing witness was legitimate concept then who would be more truthful/trustworthy then the Prophets? But despite their truthful/trustworthiness Allah (subhanahu wa ta’ala) will not accept their testimony and will demand witnesses to coroborate his testimony. Alhasil this concept of brother Mustafvi is invalid and against established teaching of Islam.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] “Then Allah tells His Prophet that if Allah decrees that someone will be misguided and wretched, then no one can guide him except Allah, glory be to Him: “Have you seen him who has taken as his god his own vain desire?” Meaning whatever he admires and sees as good in his own desires becomes his religion and his way.” [Ref: Tafsir Ibn Kathir, 25:43]
    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. The opponents of Islam assume that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir as well as Nazir on every spec of Earth. And this misconception has lead the opponents to present few rational arguments as refutation of Hadhri Nazir without even realising their argument does not apply to Islamic belief. So objective of this article is to explain what Hadhir Nazir mean and how Hadhir Nazir is to be understood.

      Meaning Of Hadhir Nazir And Its Application:

      Hadhir Nazir is employed instead of Shahid (i.e. witness). Hadhir is linguistically means present and means presence with a body, in line with creation’s characteristic – i.e. material and dimensions. Hadhir when it referrs to Jism (i.e. body) of RasoolAllah (sallallahua layhi wa aalihi was’sallam) then it is in literal/linguistical meanings – present with clay body. When it referrs to Ruh (i.e. soul) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) then it referrs to presence of Ruh with material which Ruh is made (i.e. Noor). Nazir means seeing and it referrs to seeing of eyes. When Nazir is used for bodily eyes of Prophet (sallallahu alayhi wa aalihi was’sallam) then it is referring to sight dependent upon sunlight. When it is used for Rooh of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) then it is not it is not literal/lingustical but spiritual sight and this sight is dependent upon Noor from Allah (subhanahu wa ta’ala) and not sunlight. Also bare in mind Shahid is inclusive of hearing and even though hearing is not indicated linguisitcally in words Hadhir Nazir hearing should be implied by default. In context of Prophet (sallallahu alayhi wa aalihi was’sallam) supernatural and natural hearing of Jism (i.e. body) and Rooh (i.e. soul).

      Manner In Which One Can Be Shahid/Shaheed (Hadhir Nazir) :
       
      A person is Hadhir as far as his hands can reach and on the spot he is standing, or sitting, or resting on but he is Nazir at ranges beyond his physical reach. Therefore it would be accurate to say person is Hadhir in a place but Nazir as far his vision reaches or he can hear. Consider radar as an example it is present in a place – suppose Manchester Airport - yet it can track planes which are hundreds of miles from its physical location – suppose – France, Germany, and Spain. Even though the radar may not be at the place where the plane is currently flying but its capability of tracking the plane miles away would make it a ‘witness’. Witness in the sense; the information acquired from it will be trusted and will be used to make judgments for air traffic. Just as a actual witnesses testimony would be relied upon to make a judgment in court. Point is that a witness does not need to, and is not Hadhir, in every place with body. Rather being in close proximity to the event, or being in a position from where one can see/hear the events unfold is sufficient to be witness. And within limited capacity all living and hearing/seeing creatures are Hadhir Nazir (i.e. witness). In context of Prophet (sallallahu alayhi wa aalihi was’sallam) it means Prophet (sallallahu alayhi wa aalihi wa’sallam) is Hadhir where his body/soul is Hadhir and Nazir/Sami as far as he can see and hear. In context of belief of Hadhir Nazir this translates to; Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing (i.e. seeing, and hearing) of good/bad deeds of all nations before his birth and witnessing of good/bad deeds of Muslim Ummah and Jinn/Mankind. For details please see following article; here.

      Conclusion:

      Linguistic meaning of Hadhir Nazir is present and observing. It is derivative of Shahid/Shaheed (i.e. witness) hence it would be inclusive of hearing. Hadhir Nazir have different meanings depending upon what it referrs to. It is not essential for a Hadhir Nazir (i.e. witness) to be Hadhir at every where with body. Rather presence at a location and observing the event unfold would be suffient to fullfill the criteria of a witness. Implication of which is that Prophet (sallallahu alayhi wa aalihi was’sallam) does not need to be present physically/spiritually all over the earth rather he can witness the deeds being at a location.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi
    • By MuhammedAli
      Introduction:

      Typically it is assumed that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Hadhir Nazir with jismani (i.e. bodily) sense. But reality is Ahlus Sunnah believe him to be Hadhir Nazir in number of ways. And this article will shed some light on the details.

      Hadhir Nazir And Its Categories:

      Hadhir Nazir is another way of saying witness. Every kamil (i.e. perfect) witness in essences and attributes is Hadhir (i.e. present), Nazir (i.e. observing) and hearing. There are four ways in which Prophet (sallallahu alayhi wa aalihi was’sallam) is believed to be Hadhir Nazir: i) Nooraniyyah, ii) Roohaniyyah, iii) and Jismaniyyah. Nooraniyyah and Roohaniyyah involve continously witnessing deeds before and after birth. Jismaniyyah is connected with witnessing of the deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) around him and supernaturally witnessing deeds of all of his Ummat to come till the day of judgment.

      Hadhir Nazir Nooraniyyah:

      Nooraniyyah, for lack of better word, means LIGHT. Please note, every Noor is visible light. Angels are Noor but not visible light and they are a form of  light which cannot be detected and will never be detected with instruments. Nooraniyyah is referring to Haqiqat al-Muhammadiyyah – the reality of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) – which according to scholars of Ahlus Sunnah and Hadith is; Noor of Prophet (sallallahu alayhi wa aalihi was’sallam) was the first creation created by Allah (subhanahu wa ta’ala). It was divided into four parts one was kept and other three were used to create the remaining creation. And in this sense the living and the dead matter [dead from our perception of life but in reality it is also alive and worships Allah subhanahu wa ta’ala] are all connected with their source [the Noor from where they were seperated]. Ulamah explain just as a limb is connected with body and body/soul knows what the limb does in the similar sense Prophet (sallallahu alayhi wa aalihi was’sallam) is connected with the creation and he was/is aware of actions of Jinn and mankind. As well as all the happenings in the universe.

      Hadhir Nazir Jismaniyyah:

      Jismaniyyah referrs to body (i.e. jism) of Prophet (sallallahu alayhi wa aalihi was’sallam) and is related to his earthly life. There are two types of witnessing: i) Natural, ii) and supernatural. Natural witnessing is seeing with eyes hearing with ears of events which take place around the person. Supernatural, as evidenced by Ahadith, is seeing all the good/bad actions of his entire Muslim Ummah during in his life time.

      Hadhir Nazir Roohaniyyah:

      Roohaniyyah is related to Ruh (i.e. soul) of Prophet (sallallahu alayhi wa aalihi was’sallam). It has two components: i) Before birth, ii) and after death. First -: Soul of Prophet (sallallahu alayhi wa aalihi was’sallam) existed after its creation and it observed the good/bad actions of all nations before birth of Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) while adressing Prophet (sallallahu alayhi wa aalihi was’sallam) about past events questions: Have you not seen? Did you not see? Ulamah have explained this is because soul of Prophet (sallallahu alayhi wa aalihi was’sallam) has seen good/bad actions of nations before his birth. And Allah (subhanahu wa ta’ala) refferences so Prophet (sallallahu alayhi wa aalihi was’sallam) can recall events so he can closely relate the verses to events which the verses referr to. Second -: It involves observing the deeds iia) of believing Ummah iib) and Ummah to which he was sent to guide – i.e. mankind. In the case of (iia) Rooh of Prophet (sallallahu alayhi wa aalihi was’sallam) without middle observes good/bad deeds and as evidenced by Ahadith angels also present to him good/bad deeds of his Ummah after his departure from earth. With regards to (iib) Prophet (sallallahu alayhi wa aalihi was’sallam) directly observes their good/bad deeds [just like the first group] because he has been sent to mankind as a witness (i.e. Shahid/Shaheed) which nessceiates witnessing of good/bad actions to be a truthful witness.

      Conclusion:

      Prophet (sallallahu alayhi wa aalihi was’sallam) is believed to be witness (i.e. Hadhir Nazir) over the actions of Jinn and mankind in three ways. Nooraniyyah is connected with being personally aware of deeds of mankind as one is aware of one’s limbs. Roohaniyyah is connected with witnessing of soul of Prophet (sallallahu alayhi wa aalihi was’sallam) of events before and after his birth and death. And Jismaniyyah is related to earthly life of Prophet (sallallahu alayhi wa aalihi was’sallam) where he ordinarily and supernaturally witnessed the good/bad deeds of his Ummah. Note the evidences for each is different and if Allah (subhanahu wa ta’ala) wills all three categories will be explained in light of relating evidences.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi
    • By MuhammedAli
      Introduction:

      Aqeedah of Hadhir Nazir is a disputed subject amongst the various factions of Muslims. A group of Muslims believe it is fully in accordance with teaching of Quran and Sunnah. The disbeleiving faction holds to position that it is against teaching of Quran/Sunnah and to believe in Hadhir Nazir is Kufr and major Shirk. And their this judgment is extremism and it only invalidates their own Islam. If Allah (subhanahu wa ta’ala) wills the legal rulings regarding disbeliever of Hadhir Nazir from Islamic perspective will be presented along side its status in Islamic theology.

      Being Sent As A Witness And It’s Implications and It’s Ruling:

      Allah (subhanahu wa ta’ala) has stated that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has been sent as Shahid (i.e. witness) in following verses: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Fundamentally this verse means Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a hearing and seeing type of witness during his earthly life. And following verse without interpretative modifiers (i.e. other verses of Quran and Ahadith) fundamentally means Prophet (sallallahu alayhi wa aalihi was’sallam) was sent to people of his time as a hearing/seeing witness: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] In his earthly life’s context negating his hearing and seeing of his immediate surroundings would be Kufr. With interpretative modifiers these verses expand the hearing and seeing to Muslim Ummah and mankind. Fundamental requirement to be Muslim when these verses are quoted is to affirm hearing/seeing in limited sense.

      Status According To Islamic Scholarship:

      First and foremost it is important to point out that Hadhir Nazir related to Fadhail (i.e. merits) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and it is established by Zanni evidences. It is principle of Muhaditheen to employ Daif (i.e. weak) Ahadith for Fadhail along side fair and authentic Ahadith. And this is not to say that Hadhir Nazir is established from Daif Ahadith. Rather to point out that in principle even Daif Ahadith can be used. As such it is not part of fundamental creed and it is not from essentials of Islam.

      The Ruling For One Who Disbelieves:

      Therefore rejection of Hadhir Nazir will not expel a disbeliever from Islam. But it is established soundly and it is deemed valid teaching/belief by Jamhoor (i.e. majority) of Ummah regarding which Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Abu Dhār (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, “Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not unite on misguidance, so if you see them differing,  follow the great majority.’” [Ref: Ibn Majah, B36, H3950] These two Ahadith instruct the Muslims to follow the majority. Therefore by virtue of majority holding to this belief of Hadhir Nazir it is further strenthened. And this majority is of Ahlus Sunnah Wal Jammah (i.e. people of Prophetic Sunnah and of group). And rejection of it therefore will lead to misguidance and expulsion Jammah into heresy.

      Conclusion:

      Belief that Prophet (sallallahu alayhi wa aalihi was’sallam) is hearing and seeing witness and had witnessed events (i.e. deeds) that had taken place before his birth. And continues to oberserve the deeds of Muslims and mankind is established from Zanni and Tafsiri evidences as such rejection of it is not Kufr and does not invalidate Islam of an individual who dispbelieves in it. But Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a witness means he was hearing and seeing the events taking place around him. Rejection of this results in natural meaning of being sent as Shahid and therefore it is Kufr and it would invalidate beliefe in Islam.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi.