MuhammedAli

Hadhir Nazir Objection: By Saying, I Was Witness While I Dwelt Amongst Them, Prophet Negated Being Hadhir Nazir.

3 posts in this topic

Introduction:

We the Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the ability witnessing the deeds of Jinn and mankind. The anti-Islam element attempts to discredit this teaching of Islam by using various evidences from Quran and Hadith in hope of refuting Muslims. Some of their arguments are evidently convincing and anyone not aware of Islamic counter responses will be swayed by them. And reasoning based on  Prophet (sallallahu alayhi wa aalihi was’sallam) repeating Prophet Isa’s (alayhis salam) statement is one such argument; I was Shaheed over them while I lived amongst them. When You raised me You was watcher over them, and you’re Shaheed over all things. Even though it has been explained convincingly by Muslim scholars but the porponents of anti-Islamism and those who have their hearts/minds poisoned by anti-Islam elements propaganda are unable to see past their argument unless the obvious implications of their evidence are refuted in light of clear and emphatic evidence.

0.0 - Anti-Islamic Element Argument Against Hadhir Nazir:

A Khariji quoted following material from one of my articles:
… himself with permission and power granted by Allah (subhanahu wa ta’ala). Therefore natural conclusion would be; Hadhir Nazir ability is negated for Ummah, or in other words hearing/seeing type of witnessing is negated for Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but not for Prophet (sallallahu alayhi wa aalihi was’sallam).[Ref: Hadhir Nazir Objection: If Prophet Is Hadhir Nazir Is His Ummah … here.] He said argued: Just as hearing/seeing of Ummah was negated of Ummah by Prophet (sallallahu alayhi wa aalihi was’sallam) in the very same manner hearing/seeing of actions of Ummah was negated by Prophet (sallallahu alayhi wa aalihi was’sallam). In support of his position he quoted the words of Prophet Isa (alayhis salam) which Prophet (sallallahu alayhi wa aalihi was’sallam) will also repeat: Then I will say as the pious slave of Allah [Isa the son of Mary] said: And I was a Shaheed over them while I dwelt amongst them. When you took me up, you were the Watcher over them, and you are a Shaheed to all things." [Ref: Bukhari, B55, H568] On basis of this statement he argued Prophet (sallallahu alayhi wa aalihi was’sallam) negated being Shaheed over his own Ummah just like Prophet Isa (alayhis salam) will negate being Shaheed over his own Ummah. He argued; if he was witnessing the actions of his Ummah Muslimah, including apostates then he would not negate witnessing their deeds. Therefore only logical conclusion is that Prophet (sallallahu alayhi wa aalihi was’sallam) is not witnessing the deeds (i.e. is not Hadhir Nazir). Khariji was directed toward following two articles: i) here. ii) here, and was asked to contact me if he is not satisfied with the answers given in these two articles and he did.

1.0 - Shaheed In Meaning Of Witness And Its Implications:

Prophet (sallallahu alayhi wa aalihi was’sallam) stated, regarding the apostates of his Ummah he will say what Prophet Isa (alayhis salam) said about apostates of his own Ummah: “… and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said: …” [Ref: Bukhari, B55, H568] And Prophet (sallallahu alayhi wa aalihi was’sallam) will say like Prophet Isa (alayhis salam) will said: “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb (i.e. Watcher) over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." [Ref: Bukhari, B55, H568] If the literal meaning is considered then in the context of question, Prophet Isa (alayhis salam) is negating knowledge of events that lead to him and his mother being elevated to status of gods. By denying his witnessing he is implying that he cannot be responsible for apostasy of his so called followers [because he was not guarding them and] when he is not even aware how they elevated him and his mother to status of gods beside Allah (subhanahu wa ta’ala).

1.1 - Shaheed In Meaning Of Supervisor And Watcher:

Shaheed also means Raqeeb (i.e. supervisor) in this verse due to words Shaheed and Raqeeb being interchanged in:And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb (i.e. Watcher, or Supervisor) over them, and you are a Shaheed to all things…”. Following is example of how words can convey meaning of each other: You were night-watch of the town and you’re guardian over the lives and property of its resident folk. The sentence conveys the meaning that person was night-watch and currently is guardian (i.e. night-watch) with task of protecting the lives and property of resident of town because being guardian/night-watch results in protecting the lives and property. The same meaning could have been conveyed if guardian was replaced with night watch: You were night-watch of the town and you’re night-watch over the lives and property of its resident folk. In similar fashion Prophet Isa (alayhis salam) used the word Shaheed and then he used word Raqeeb to explain the intending meaning of Shaheed. The normal construct of sentence would have been if literal meaning of Shaheed was intended: And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Shaheed over them, and you are a Shaheed to all things…” But Prophet Isa (alayhis salam) replacing word Shaheed with Raqeeb revealed Prophet Isa (alayhis salam) used the word Shaheed in meaning of Raqeeb. In other words: And I was a Raqeeb (i.e. watchful guardian) over them while I dwelt amongst them. When you took me up you were the Raqeeb  over them, and you are a Shaheed to all things…” Coming to meaning of Raqeeb. Raqeeb has many meanings but guardian is part of following meanings: “... to look, watch, to be vigilant; to expect, anticipate, await; to keep an eye on, detect, observe; to be mindful of; to be a spy, scout, observer; to regard, hold in consideration, respect.” [Ref: Wahiduddin.net] Please visit the link and note, synonymous with Hafeez and Muhaymin. So in this context Prophet Isa (alayhis salam) is saying that he was vigilant guardian, supervising protector over his Ummah when he was living amongst the people. After you raised me up alive you was guardian/witness over them. In other words I am not responsbile for the apostates of my Ummah because I was responsible for protecting and guiding [and delivering the message] while I lived amongst them after I was raised, O Allah (subhanahu wa ta’ala), You was observing guardian over them. In this context he is saying that he is not responsible for actions of His Ummah because he was only tasked to be watchful guardian while he was alive.

1.2 - Shaheed In Meaning Of Hafeez/Guardian:

In the Hadith it is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) would say regarding apostates: And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed  to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise.’" [Ref: 5:117] In a verse Allah (subhanahu wa ta’ala) says to Prophet (sallallahu alayhi wa aalihi was’sallam); he is not sent to be the guardian (i.e. Hafeez) over apostates: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] Therefore Prophet (sallallahu alayhi wa aalihi was’sallam) is negating what was negated for him by Allah (subhanahu wa ta’ala) in verse 4:80 by saying: And I was a Hafeez over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed  to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise.’" Note it was already established Raqeeb is also in meaning of Shaheed and Hafeez is also of similar meaning. So what Prophet (sallallahu alayhi wa aalihi was’sallam) meant is being presented in detail and with clear implications: O Allah! I was Raqeeb/Hafeez over them while I was alive amongst them (because then these apostates were actually Muslims hence I was Raqeeb/Hafeez over them) When You took me up (after my death then) You was Shaheed over them (i.e. people who later became apostates), and you are Shaheed to all things.

2.0 – Prophet Muhammad Witnessing The Deeds Of Muslims:

It is recorded in a Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses our good and bad deeds: “Narrated Sulayman bin Harb, Hammad bin Zaid, Ghalib al Qattan, Bakr bin Abdullah al-Muzani: RasoolAllah (sallallahu alayhi wa aalihi was’sallam) said:My life is good for you [because] Hadith are narrated for you and you narrate them. When I die then in my death there is good for you [because] your actions are presented to me. If I see goodness I will praise Allah and if I see otherwise I will seek forgive for you from Allah.”[1] All the narrators of this Hadith are reliable. Sulayman bin Harb is: ثقة إمام حافظ (i.e. Trustworthy, Imam and Hafidh), here. Hammad bin Zaid is also: ثقة ثبت فقيه إمام كبير مشهور (i.e. Established as reliable, Jurist and famous great Imam), here. Ghalib al-Qattan is indicated as: ثقة  (i.e. Reliable), here. Lastly Bakr bin Abdullah al-Muzani is said to be: ثقة ثبت (i.e. Established as reliable), here.  In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “It was narrated from Abu Dharr that the Prophet said: "My nation was shown to me with their good deeds and bad deeds. Among their good deeds I saw a harmful thing being removed from the road. And among their bad deeds I saw sputum in the mosque that had not been removed." [Ref: Ibn Majah, B33, H3683] Same is also recorded in Sahih of Imam Muslim (rahimullah) but a different chain of narration: “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] This establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the  deeds of his entire Ummah even before he departed from this world. These Ahadith establishe that Prophet (sallallahu alayhi wa aalihi was’sallam) could not have and did not use Shaheed in meaning of witness. In other words he did not say; I was not witness on my Ummah until I was amongst them.

2.1 - Witnessing To Guard Muslims From Hell-Fire:

It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “My life is good for you (because) Hadith are narrated for you and you narrate them. When I die then in my death there is good for you (because) your actions will be presented to me. If I see goodness I will praise Allah and if I see otherwise I will seek forgive for you from Allah.”[2] This Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the actions of Muslims even after his death and seeks forgiveness from Allah (subhanahu wa ta’ala) on behalf of his followers. His invoking Allah (subhanahu wa ta’ala) is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) is Raqeeb/Hafeez over Muslims even after his death. It is my understanding that Allah (subhanahu wa ta’ala) made this arrangement so Prophet (sallallahu alayhi wa aalihi was’sallam) could intercede on behalf of his Ummatis and invoke Allah (subhanahu wa ta’ala) fulfilling the role of Shaheed and Raqeeb/Hafeez over Muslims. Some of the Arabs had abandoned religion of Islam after death of Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore he could not intercede for them and invoke Allah (subhanahu wa ta’ala) for their forgiveness because the actions were no longer presented to him and the verse states: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] Prophet (sallallahu alayhi wa aalihi was’sallam) could only intercede for them until they were Muslims and seek forgiveness for them even after their death but when they departed from religion of Islam their connection with him was severed. Hence their deeds were no longer presented to him for his intercession and they were no longer under guardianship of Prophet (sallallahu alayhi wa aalihi was’sallam) hence when they approach him he will initially be overwhelmed by the events unfolding and address the apostates as companions: “Then some of my companions will take to the right and to the left. I will say: 'My companions![3] 'It will be said, 'They had been renegades since you left them.'” And when he is reminded of what he already knew then in humility he will say: I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " [Ref: Bukhari, B55, H656]

2.2 - Emulating The Sunnah Of Prophet Isa:

Note Prophet Isa (alayhis salam) will say: “… when You did take me up …” in meaning of being raised alive, when You took me up alive. Yet if we apply absolutely every detail in which Prophet Isa (alayhis salam) made the statement then it necessciates that Prophet (sallallahu alayhi wa aalihi was’sallam) too was raised alive. My understanding is that Prophet (sallallahu alayhi wa aalihi was’sallam) will emulate the Sunnah of Prophet Isa (alayhis salam) without every aspect of statement applying to him. Even though entire statement of Prophet Isa (alayhis salam) will be uttered only a portion of it will truly be intended and that portion is indicated in the following Hadith:“I will say: 'O my Lord! My companions!' It will be said: 'You do not know what they innovated after you, they continued to be apostates since you parted from them.' So I will say as the righteous worshipper said: If you punish them, they are your slaves, and if You forgive them, indeed You, only You are the Almighty, the All-Wise." [Ref: Tirmadhi, B11, H2423]

3.0 - Untangling The Web Of Confusion:

You argued: ‘If he was witnessing the actions of his Ummah Muslimah and apostates then he would not negate witnessing their deeds.’ You wrongly assumed the verse to be referring to entire Muslim Ummah on basis of its generality when in fact its generality was restricted by the context in which it was used, i.e. apostates. You stated that Prophet (sallallahu alayhi wa aalihi was’sallam) had said regarding the Muslim Ummah and apostates; he was not witnessing their deeds after his death. Yet it is clear that Prophet (sallallahu alayhi wa aalihi was’sallam) did not say: He was not witness over the Muslim Ummah, including apostates, after his death but in fact he said I was not Shaheed over the apostates. And he did not say; he was not witnessing the actions of Muslim Ummah, including apostates, but he said that he was not Raqeeb/Hafeez over the apostates and Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) was Raqeeb/Hafeez over Muslims even after his death. In simple words, Prophet (sallallahu alayhi wa aalihi was’sallam) negated being Hafeez/Raqeeb over the apostates after his death. And he was not sent as Raqeeb/Hafeez over apostates, like the verse states: “Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent you to be their guardian (i.e. Hafeez).” [Ref: 4:80] But he is witness and guardian over the Muslims even after his death which you cannot deny because Hadith establishes he witnesses the actions when the angels present them to him. Therefore natural conclusion would be that he was not negating witnessing of the actions of Muslims directly nor via angels presenting.

Conclusion:

Prophet (sallallahu alayhi wa aalihi was’sallam) will employ the words of Prophet Isa (alayhis salam) for those who became apostates after his death and not for his entire Ummah. Ignoring the witnessing of actions directly -; Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is Shaheed in meaning of witnessing the actions after his death and Shaheed in meaning of guarding the Muslims after his death. And witnessing the deeds of Muslim Ummah via deeds being presented to him, is established. He is merely negating being Shaheed over apostates and that too in meaning of Hafeez and Raqeeb because he is only Raqeeb/Hafeez over the Muslims during his life and after his death. And Prophet (sallallahu alayhi wa aalihi was’sallam) could not have been negating direct witnessing or via angels presenting him deeds of Muslims after his death because Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions via angels is established. And if he was truly negating witnessing of the actions by employing words of Prophet Isa (alayhis salam) then he would have been negating both: directly witnessing the deeds as they transpire and via angels.[4]

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:


- [1] حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، قَالَ ّ ثنا حَمَّادُ بْنُ زَيْدٍ ، قَالَ: ثنا غَالِبٌ الْقَطَّانُ ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : حَيَاتِي خَيْرٌ لَكُمْ ، تُحَدِّثُونَ وَيُحَدَّثُ لَكُمْ ، فَإِذَا أَنَا مُتُّ كَانَتْ وَفَاتِي خَيْرًا لَكُمْ ، تُعْرَضُ عَلَيَّ أَعْمَالُكُمْ ، فَإِنْ رَأَيْتُ خَيْرًا حَمِدْتُ اللَّهَ ، وَإِنْ رَأَيْتُ غَيْرَ ذَلِكَ اسْتَغْفَرْتُ اللَّهَ لَكُمْ [Ref: Khasa’is Ul Kubra, Imam Jalal ad-Deen Suyuti, pages 391/392. Tabaqat-ul-kubra, by Ibn Sa’ad, 2: 194. Majma az-Zawaid, 9:24, by Ali bin Abu Bakr Haythami. Matalib ul Aaliyah, 4: 22-23, H3853, Narrated by Ibn Hajar al-Asqalani through Harith.]

- [2] Please note the actions of Muslims are being presented to Prophet (sallallahu alayhi wa aalihi was’sallam) because this is how Allah (subhanahu wa ta’ala) willed it to be. Not to indicate that Prophet (sallallahu alayhi wa aalihi was’sallam) was not witnessing the events as they happen. Allah (subhanahu wa ta’ala) is also presented the actions by angels every Thursday and Monday: “' He said: 'Which two days?' I said: 'Monday and Thursday.' He said: 'Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting."' [Ref: Nisai, B22, H2360] “The deeds are presented on every Thursday and Monday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled.” [Ref: Muslim, B32, H6223] And we do not conclude on this basis that Allah (subhanahu wa ta’ala) is unaware of deeds of mankind and Muslims until their deeds are presented to Him. Despite the evidence we believe Allah (subhanahu wa ta’ala) witnesses the actions as they happen and actions are presented to Him also but behind the deeds being presented there is wisdom. Allah (subhanahu wa ta’ala) willed that actions are presented to Him and his Messenger and we believe without question.

- [3] Foolish folk say Prophet (sallallahu alayhi wa aalihi was’sallam) will address the apostates as his companions because he would be unaware that his companions have became apostates. Yet they fail to realise, Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Then some of my companions will take to the right [to paradise] and to the left [side to hellfire].” Which indicates he was aware that some of his companions will become apostates but despite this he did not phrase the statement: “Then some of my companions will take to the right [to paradise] and [apostates] to the left [side to hellfire].” Even in his earthly life while narrating events of judgment day he counted them amongst companions when he knew too well that these people would abandon Islam and become apostates. So if he willed he would have specified. If his act of including the apostates amongst the companions during his life time does not indicate he was unaware of their apostasy then why should him adressing them as his companions mean he was unaware of their apostasy on judgment day?

- [4] Readers should note that belief of Hadhir Nazir is based on defintive texts of Quran and in principle it cannot be refuted with inferred arguments and if such arguments could refute then very direct hearing/seeing and knowledge of Allah (
subhanahu wa ta’ala) can be negated/refuted, here.

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Bro Kindly you Can Post All Material about this topic In One Thread "Hadhir Nazir Objection".. 
It will easy to search and read in one place..

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In sha Allah I will start a index thread. In which all the articles including, topic of Hadhir Nazir will be cataloged accroding to topic. Then it will be easier to find the articles. It shouldn't be hard now because articles are titled appropriately but anyway I will start the index thread.

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