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MuhammedAli

Hadhir Nazir Objection: If Prophet Is Hadhir Nazir Then Is It Appropriate To Lead Prayers In His Presence?

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Introduction:

Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir (i.e. hearing/seeing type of Shahid). The opponents of Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is not hearing/seeing type of Shahid (i.e. Hadhir Nazir). Commonly held misconception amongst the heretics is that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir (i.e. present) with body, or soul at every place. Yet the Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir with his body in his heavenly resting place in Madinah Prophet (sallallahu alayhi wa aalihi was’sallam). Due to their misconception the heretics construct various arguments to refute the Qur’anic belief. Objective of this article is to refute one such argument to establish the truth of Islam over falsehood.

Anti-Islamic Argument Against The Belief Of Hadhir Nazir:

It is recorded in a Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “Let the one who has most knowledge of the Book of Allah lead the people in prayer. If they are equal in terms of knowledge of the Qur'an, let the one who emigrated first (lead them). If they are equal in terms of emigration, let the one who has more knowledge of the Sunnah, (lead them). If they are equal in terms of knowledge of the Sunnah, let the one who is oldest (lead them).” [Ref: Sunan Nisa’i, B10, H781] Prophet (sallallahu alayhi wa aalihi was’sallam) is the most knowledgeable of Quran. Prophet (sallallahu alayhi wa aalihi was’sallam) is the most prominent immigrant because he has abstained from all Haram (i.e. prohibited).[1] Without doubt he is/was the foremost in knowledge of  his Sunnah. The opponents argue, considering the Hadith if Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir and Nazir then it is not correct for a Barelwi or any Imam on earth to lead prayers when Prophet (sallallahu alayhi wa aalihi was’sallam) is present amongst them. Alternatively if he is not Hadhir Nazir only then leading prayers can be legitimate. And Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to lead prayers hence he is not Hadhir Nazir.[2]

The Basis Of This Argument And Its Refutation:

The basis of argument against Hadhir Nazir is; out of the present, the one with most knowledge of Quran and Sunnah … should lead the prayers. The argument pre-supposes; the Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir (i.e. present) all over the earth. We Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is present in his heavenly resting place with his body in the city of Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore the argument against Hadhir Nazir is by default invalid on this account. The correct understanding of Hadith is; out of the ones present to perform prayers, the one with most knowledge of Quran and Sunnah … should lead the prayers.

Two Important Questions On Subject Of Prayers:

It would be appropriate to ask, if someone leading prayers in presence of Prophet (sallallahu alayhi wa aalihi was’sallam) and Prophet (sallallahu alayhi wa aalihi was’sallam) was to observe it, will the prayers be valid? If someone was leading the prayers and Prophet (sallallahu alayhi wa aalihi was’sallam) was to perform the prayers under leadership of one who is inferior to Prophet (sallallahu alayhi wa aalihi was’sallam) in knowledge of Quran and prophetic Sunnah, then would the prayers of Imam and the people involved and Prophet (sallallahu alayhi wa aalihi was’sallam) be valid? Note, answer to these two questions is important to explain the objection on Hadhir Nazir.

Answering The Two Questions:

Answering the first questions, it is recorded in the following Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) saw Hadhrat Abu Bakr (radiallah ta’ala anhu) leading the prayers and he instructed him to complete the prayers: “While Abu Bakr was leading the people in the morning prayer on a Monday, the Prophet came towards them suddenly having lifted the curtain of 'Aisha's house, and looked at them as they were standing in rows and smiled. Abu Bakr tried to come back thinking; Allah's Apostle wanted to come out for the prayer. The attention of the Muslims was diverted from the prayer because they were delighted to see the Prophet. The Prophet waved his hand to them to complete their prayer, then he went back into the room and let down the curtain. The Prophet expired on that very day.” [Ref: Bukhari, B22, H297] If the prayers were invalidated due to presence of Prophet (sallallahu alayhi wa aalihi was’sallam) then Prophet (sallallahu alayhi wa aalihi was’sallam) would have informed the companions of it and if it was absolutely compulsory that most senior in knowledge of Quran and Sunnah lead the prayers then Prophet (sallallahu alayhi wa aalihi was’sallam) would have led the prayers. Answering second question, it is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) performed prayer under leadership of companion: “… went to push his hands out of the sleeves of his garment, but could not do so because of their narrowness. So he brought them out from underneath his garment. Then he washed his arms, wiped his head and wiped over his leather socks. The Messenger of Allah returned and Abdar Rahman ibn Awf was leading the people in prayer, and he had already finished one Rakah with them. The Messenger of Allah prayed the remaining Rakah with them to everyone's concern. When the Messenger of Allah finished he said, 'You have acted correctly.'" [Ref: M.I.Malik, B2, H42] Hadhrat Abdur Rahman Ibn Awf (radiallah ta’ala anhu) leading the prayers and Prophet (sallallahu alayhi wa aalihi was’sallam) performing it under his leadership, did this effect the prayers of companions or Prophet (sallallahu alayhi wa aalihi was’sallam)?

Refutation Of Argument Against Hadhir Nazir:

The anti-Islamic elements argument is based on the following principle: out of present the one most knowledgeable should lead the prayers. Yet the Imams of Muslims lead prayers in Masajid (i.e. Mosques) so Prophet (sallallahu alayhi wa aalihi was’sallam) is not Hadhir Nazir. If he was Hadhir Nazir then Muslims would not lead prayers but follow the prayers lead by Prophet (sallallahu alayhi wa aalihi was’sallam). We say, when it is established the prayer was led by a companion and Prophet (sallallahu alayhi wa aalihi was’sallam) performed prayer under his leadership. Also Prophet (sallallahu alayhi wa aalihi was’sallam) witnessed Hadhrat Abu Bakr (radiallah ta’ala anhu) leading the prayer. Yet the prayers were not affected in anyway nor it became compulsory for Prophet (sallallahu alayhi wa aalihi was’sallam) to lead the prayers, nor did this negatively affected the status of Prophet (sallallahu alayhi wa aalihi was’sallam) then how can the belief of Hadhir Nazir be negated/refuted or even challenged with this anti-Hadhir Nazir argument? And this argument does not pose a valid challenge, nor it can negate, or refute the belief of Hadhir Nazir and one who believes contrary to this is ignorant of true teaching of Islam.

Refuting Anti Hadhir Nazir Argument With Rule Of Leading Prayers:

Being Hadhir (i.e. present), did and does, not necessitate the one Hadhir with most knowledge of Quran and prophetic Sunnah should lead the prayers. Rather one most knowledgeable about Quran and Sunnah should lead the congregation in prayers if he desires to worship with others but if he chooses to not to take part in prayers then most senior in knowledge from congregation should lead the prayers. We have example of Prophet (sallallahu alayhi wa aalihi was’sallam) who saw Hadhrat Abu Bakr (radiallah ta’ala anhu) lead the prayers but did not remove him from leadership nor told them that it was right of Prophet (sallallahu alayhi wa aalihi was’sallam) to lead the prayers because he was the most knowledgeable of Quran and prophetic Sunnah. Instead allowed Hadhrat Abu Bakr (radiallah ta’ala anhu) to complete the prayers because Hadhrat Abu Bakr (radiallah ta’ala anhu) was part of congregation performing prayers and he was the most knowledgeable of Quran and Sunnah. Note this establishes the position of Muslims that, out of ones present to perform prayers, the most knowledgeable should be leading prayers. And we the Muslims appoint the most knowledgeable one from amongst us as an Imam to lead us in prayer. Hence the principle, on which the argument of anti-Islamic element is invalid and the argument based upon it does not apply to Hadhir Nazir because Prophet (sallallahu alayhi wa aalihi was’sallam) is not present all over the earth. The Islamic principle is applied by Muslims and prophetic Sunnah of appointing most knowledgeable for prayers is adhered to.

The True Argument Against Anti-Islamic Element:

The argument against Hadhir Nazir is flawed for another reason because it is based on anti-Islamic elements misconception, which leads them to assume that, we Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) body/soul encompasses and permeates universe. We Muslims do not even believe that Prophet (sallallahu alayhi wa aalihi was’sallam) encompasses the earth or universe spiritually or bodily. Or his soul/body fills the earth/universe as a vessel is filled with water. In other words we do not believe that the soul/body of Prophet (sallallahu alayhi wa aalihi was’sallam) fills the earth/universe. Instead our belief is that blessed body of Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir in his blessed resting place in Madinah, and his soul is present in his body, and he is alive[3], and from there he sees the actions of mankind/Jinn-kind with powers granted by Allah (subhanahu wa ta’ala). It is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) is not Hadhir (i.e. present) upon every part of earth nor this is the belief of Muslims therefore the argument is invalid. The argument does not impact negatively upon the Muslims leading the prayers in congregation throughout the earth nor refutes creed of Hadhir Nazir.


Prophet (sallallahu alayhi wa aalihi was’sallam) As A Witness:

Allah (subhanahu wa ta’ala) addresses Prophet (sallallahu alayhi wa aalihi was’sallam) saying: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Allah (subhanahu wa ta’ala) states: "Whatever of good reaches you, is from Allah, but whatever of evil befalls you is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] Following Hadith also attests to messenger-ship of Prophet (sallallahu alayhi wa aalihi was’sallam) to be for entire mankind: … I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me. [Ref: Muslim B4, H1062] Allah (subhanahu wa ta’ala) states, saying to mankind: “Indeed, We have sent to you a Messenger as a witness upon you [mankind] just as We sent to Pharaoh a Messenger.” [Ref: 73:15] Ibn Kathir states Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent to witness the deeds/actions:  “Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind: “Verily, We have sent to you a Messenger to be a witness over you …” Meaning, witnessing your deeds.” [Ref: Tafsir Ibn Kathir, 73:15] Witnessing of deeds by Prophet (sallallahu alayhi wa aalihi was’sallam) is with seeing/hearing and being present. To be able to witness over deed one must be Hadhir (i.e. present) and Nazir (i.e. seeing). Without these two fundamental qualities one cannot be termed as a witness.


Witnessing Of Deeds Is Of Two Types:

Firstly, Prophet (sallallahu alayhi wa aalihi was’sallam) himself is sent as a witness, to mankind, to witness their deeds: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] His witnessing is connected with being sent and he was sent as a Prophet and Bashr (i.e. human) therefore the witnessing is of eyes/hearing. In his life time he saw with eyes and heard with ears therefore was witness upon actions in real. Allah (subhanahu wa ta’ala) states: “And We have sent you as a Messenger to mankind, and ..." [Ref: 4:79] “Indeed We have sent to you a Messenger as a witness upon you [mankind] just as We sent to Pharaoh a Messenger.” [Ref: 73:15] Prophet Musa (alayhis salaam) was sent as a witness to Pharaoh directly to guide him, with ability of hearing and seeing [with host of other abilities] and witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) has been likened to Prophet Musa (alayhis salaam). This implies, witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) upon mankind is as Prophet Musa (alayhis salaam) was hearing and seeing type of witness sent of Pharaoh. Hence the first type of witnessing is of direct hearing and seeing of actions of mankind this includes actions of Muslims and non-Muslims. Following Ahadith are circumstantial evidence of this type of Hadhir Nazir: “Abu Darda said, Rasoolallah said: On Friday recite copious amount of blessings upon me, for that is day of witnessing [actions]. That day angels visit [with deeds of people]. A person does not sends blessings upon me except that his voice reaches me, where ever he maybe. We said: Even after the death? He said: Even after my death. For Allah has prohibited the earth to consume the bodies of Prophets.”[4] “At the time of the Fajr prayer the Prophet asked Bilal: "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night …” [Ref: Bukhari, B21, H250] Narrated Anas bin Malik: The Prophet led us in a prayer and then got up on the pulpit and said, "In your prayer and bowing, I certainly see you from my back like I see you (while looking at you.)" [Ref: Bukhari, B8, H411] “Anas reported Allah's Messenger (may peace be upon him) as saying: I happened to pass by Moses as he was busy in saying prayer in his grave, and in the hadith transmitted on the authority of 'Isa there is an addition of these words:, I happened to pass on the occasion of the Night journey." [Ref: Muslim, B30, H5859] “Narrated Ibn 'Abbas: "Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)."  Prophet (sallallahu alayhi wa aalihi was’sallam) continued and informed the companions why they were being punished: “The Prophet then added, "Yes! Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with slanderous statements (to make enmity between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." [Ref: Bukhari, B4, H215] Now moving to second type of witnessing of deeds by Prophet (sallallahu alayhi wa aalihi was’sallam). Deeds of Muslims are presented to Prophet (sallallahu alayhi wa aalihi was’sallam) and following Hadith is evidence of it: “Abu Dharr reported: The Apostle of Allah said: The deeds of my people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and the sputum mucus left unburied in the mosque among their evil deeds.” [Ref: Muslim, B4, H1126] Another Hadith records how Prophet (sallallahu alayhi wa aalihi was’sallam) reacts to good and bad deeds of his followers: “My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.” [Ref: Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853] This establishes the second type of witnessing of deeds is connected with Muslims only and when the deeds are presented to Prophet (sallallahu alayhi wa aalihi was’sallam) by angels Prophet (sallallahu alayhi wa aalihi was’sallam) seeks forgiveness for sinners and praises Allah (subhanahu wa ta’ala) for good deeds of his followers.


Conclusion:

The Deobandi Aalim did not understand know what the belief of Hadhir Nazir. He assumed like typical Deobandi Maulvis that Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is believed to be Hadhir Nazir by Muslims in meaning of encompassing and permeating earth and due to this misconception presented an argument which does not apply to belief of Hadhir Nazir. We established with evidence Prophet (sallallahu alayhi wa aalihi was’sallam) not only instructed others to lead prayers but performed prayer behind a companion. This did not affect the prayer of Imam, the followers, and did not impact negatively upon the status of Prophet (sallallahu alayhi wa aalihi was’sallam) nor did this refute the Shahid status of Prophet (sallallahu alayhi wa aalihi was’sallam) which established in Quran. If it did not refute station of Shahid for Prophet (sallallahu alayhi wa aalihi was’sallam) at the when he was living amongst then there is no reason to believe it would affect his station of Shahid now. Note Oneness of Allah (subhanahu wa ta’ala) cannot be refuted with implied evidence[4] and just like this the belief of Hadhir Nazir cannot be refuted with implied arguments. Always the clear text of Quran will supersede interpretations which are derived from ambiguous text or contradict the obvious text of Quran. Belief of Hadhir Nazir was established from clear text of Quran and Ahadith and as Muslims we believe.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

- [1] “The Prophet said: "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (i.e. emigrant) is the one who gives up all what Allah has forbidden." [Ref: Bukhari, B2, H9] “The Prophet said, "A Muslim is the one who avoids harming Muslims with his tongue or his hands. And a Muhajir is the one who gives up (abandons) all what Allah has forbidden." [Ref: Bukhari, B76, H491]

- [2] Part One: Recently on basis of this argument against Hadhir Nazir question was directed toward me: Can someone lead prayers in presence of Prophet (sallallahu alayhi wa aalihi was’sallam)? Being bit more educated then regular Muslims and knowing the back ground of the person questioning me [he was Deobandi Aalim] helped me to put the question in perspective. Upon realizing he will construct argument against the Islamic belief of Prophet (sallallahu alayhi wa aalihi was’sallam) being hearing/seeing witness. I answered, during the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) Hadhrat Abu Bakr (radiallah ta’ala anhu) led the prayers in presence of Prophet (sallallahu alayhi wa aalihi was’sallam) and evidence of this as follows: ... out to lead the prayer. In the meantime the condition of the Prophet improved a bit and he came out with the help of two men one on each side. As if I was observing his legs dragging on the ground owing to the disease. Abu Bakr wanted to retreat but the Prophet beckoned him to remain at his place and the Prophet was brought till he sat beside Abu Bakr." Al A'mash was asked, "Was the Prophet praying and Abu Bakr following him, and were the people following Abu Bakr in that prayer?" Al-A'mash replied in the affirmative with a nod of his head. Abu Muawiya said, "The Prophet was sitting on the left side of Abu Bakr who was praying while standing." [Ref: Bukhari, B11, H633] Following Hadith makes clear that Prophet (sallallahu alayhi wa aalihi was’sallam) was Imam of Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Abu Bakr (radiallah ta’ala anhu) was Imam of companions: “The Prophet sat on his left side. Abu Bakr was praying while standing and Allah's Apostle was leading the prayer while sitting. Abu Bakr was following the Prophet and the people were following Abu Bakr (in the prayer).” [Ref: Bukhari, B11, H681] He questioned, why did he lead the prayers? I responded, it is said; Prophet (sallallahu alayhi wa aalihi was’sallam) appointed him Khalifah by doing so. He responded, yes it was only for purpose of appointing him Khalifah. [Considering his hot-headedness and my zealotry I abandoned the discussion. In short, the permissibility of leading prayers in presence of Prophet sallallahu alayhi wa aalihi was’sallam was established from Hadith and his position wasn’t refuting the established permissibility.] Part Two: Ahadith are clear that Prophet (sallallahu alayhi wa aalihi was’sallam) did not appoint Khalifah and evidence of this is here: “It has been reported on the authority of Ibn 'Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do you know that your father is not going to nominate his Khalifah (i.e. successor)? I said: He won't do that. She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning … more serious and grave. (The dying Caliph) was moved at my … God will doubtlessly protect His religion. If I do not nominate a successor; for the Messenger of Allah did not nominate his successor. And if I nominate one, for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned ...” [Ref: Muslim, B20, H4486] Prophet (sallallahu alayhi wa aalihi was’sallam) could have declared that Hadhrat Abu Bakr (radiallah ta’ala anhu) is to be his Khalifah and the Sahabah (radiallah ta’ala anhu) would have accepted and would have appointed him to be Khalifah. Prophet (sallallahu alayhi wa aalihi was’sallam) even did not deem appropriate to nominate Khalifah. Saying, Allah (subhanahu wa ta’ala) would not allow anyone else to be Khalifah instead of Hadhrat Abu Bakr (radiallah ta’ala anhu): “The Prophet said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise." [Ref: Bukhari, B70, H570] When Prophet (sallallahu alayhi wa aalihi was’sallam) appointed Hadhrat Abu Bakr (radiallah ta’ala anhu) as the Imam of companions in Masjid Nabvi Hadhrat Aysha (radiallah ta’ala anha) understood that he is being appointed as the Khalifah: "'A'isha, the wife of the Apostle of Allah said: I tried to dissuade the Messenger of Allah from it and my insistence upon it was due to the fact that I entertained apprehension in my mind that the people would not love the man who would occupy his (Prophet's) place (as Caliph) and I feared that the people would be superstitious about one who would occupy his place. I, therefore desired that the Messenger of Allah should leave Abu Bakr aside in this matter." [Ref: Muslim, B4, H835] Considering Prophet (sallallahu alayhi wa aalihi was’sallam) was nearing the end of life on earth, and Prophet (sallallahu alayhi wa aalihi was’sallam) strictly enforcing Hadhrat Abu Bakr (radiallah ta’ala anhu) to lead the Muslims in prayers, and that too in a Masjid where Prophet (sallallahu alayhi wa aalihi was’sallam) led the prayers, Hadhrat Aysha (radiallah ta’ala anha) deduced he is the successor of Prophet (sallallahu alayhi wa aalihi was’sallam), and this was correct. Prophet (sallallahu alayhi wa aalihi was’sallam) himself did not say Hadhrat Abu Bakr (radiallah ta’ala anhu) is leading prayers he is to be Khalifah it was valid understanding of Hadhrat Aysha (radiallah ta’ala anha). Part Three: Imamat at Masjid Nabvi (sallallahu alayhi wa aalihi was’sallam) was not sole purpose of being appointed as  Khalifah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) instructed Hadhrat Abu Bakr (radiallah ta’ala anhu) to lead the prayers and he led the prayers in presence of Prophet (sallallahu alayhi wa aalihi was’sallam) for number of reasons. Prophet (sallallahu alayhi wa aalihi was’sallam) wished to make clear to companions that he considered Hadhrat Abu Bakr (radiallah ta’ala anhu) most senior in knowledge of Quran, and prophetic Sunnah, and to make clear to them that Hadhrat Abu Bakr (radiallah ta’ala anhu) is most righteous amongst them, and to indicate indirectly his desire of appointing Hadhrat Abu Bakr (radiallah ta’ala anhu) as Khalifah. We can add to this list; Prophet (sallallahu alayhi wa aalihi was’sallam) established the permissibility of less capable leading the prayers even when seniors are present.

- [3] Body of Prophets do not decay and evidence of it is in the following Hadith: “Aws b. Aws reported the Messenger of Allah as saying: Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me. They (the Companions) asked: Messenger of Allah, how can our blessings be submitted to you, when your body has decayed? He said: Allah has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawood, B8, H1526]. Prophets are alive in their graves, following are evidences of this: “Narrated on the authority of Abu Darda: Allah's Messenger said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [Ref: Ibn Majah, B6, H1637] Life is with body and soul. Absence of soul is death. Hence life of Prophet (sallallahu alayhi wa aalihi was’sallam) as well as all the Prophets is of life of body.

- [4] Allah (subhanahu wa ta’ala) uses plurals for himself such as; We, Us and Our. Christians use these words to argue that Quran supports Trinity. They argue use of plurals indicates Allah (subhanahu wa ta’ala) is compound Unity (i.e. three make One) and not absolute One. Our response to them is, plurals are for majesty and are termed majestic plurals.

Edited by MuhammedAli

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