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Introductory Article To Hadhir Nazir – Hadhir Nazir Cause Of Confusion And Way Of Resolution.

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After being disbeliever in creed of Hadhir Nazir and spewing years of anti-Hadhir/Nazir rhetoric Allah (subhanahu wa ta’ala) guided me and I became believer in Hadhir Nazir.[1] After much thinking about why subject of Hadhir Nazir turns into a mess I believe I kind of have my finger on the cause. And if Allah (subhanahu wa ta’ala) permits this article will educate the believers and disbelievers about it.

0.0 - Two Types Of Hadhir Nazir Beliefs:

There are two major parts of Hadhir Nazir: a) Hadhir Nazir Roohani/Noorani. b) Hadhir Nazir Bashari (i.e. human). Roohani/Noorani is connected with witnessing of events prior to birth. Bashari is related to after being sent as a Bashar Nabi/Rasool and witnessing of deeds Roohani/Noorani sense.

0.1 - Hadhir Nazir Roohani, Noorani, And Bashari:

Hadhir Nazir Noorani is connected with Haqiqat al-Muhammadiyyah (i.e. reality of Prophet Muhammad). It is belief of Ahlus Sunnah; first creation created by Allah (subhanahu wa ta’ala) was Noor of Prophet (sallallahu alayhi wa aalihi was’sallam). Hadhir Nazir Roohani is belief of Ahlus Sunnah; soul of Prophet (sallallahu alayhi wa aalihi was’sallam) observed the deeds of all mankind prior to being sent as Nabi/Rasool. Muslims believe due to this witnessing Allah (subhanahu wa ta’ala) refers to some of past incidents and says to Prophet (sallallahu alayhi wa aalihi was’sallam): “Have you not seen …” (i.e. أَلَمْ تَرَ) in numerous verses of Quran. Hadhir Nadir Bashari is belief that Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a witness and his supernatural capacity to witness deeds of mankind were perfected gradually as perfection of Quran came to an end. And after his departure from earthly life Prophet (sallallahu alayhi wa aalihi was’sallam) spiritually witnesses the deeds of Jinn/mankind.

1.0 - Discussing All Aspects Of Hadhir Nazir Simultaneously:


The biggest reason for debate on Hadhir Nazir not reaching conclusion is that both parties discuss all components of Hadhir Nazir subject simultaneously. Therefore the component of Hadhir Nazir being discussed should be pre-fixed. This will stop the discussion from widening too greatly and some kind of structure will be maintained and due to one part being discussed it will be easy to follow. Evidences for each part are different therefore care should be taken to not contaminate the discussion with evidence of other half of Hadhir Nazir.

2.0 - Overlapping Subjects Of Ilm Al Ghayb And Hadhir Nazir:

Ilm Al Ghayb topic can be classified into two main categories: Akhbar al-Ghayb (i.e. news of Ghayb) and Mushayda/Sama of Ghayb (i.e. viewing/hearing of the Ghayb).[2] This can be further divided into two types of Mushayda/Sama: i) Seeing/Hearing places (i.e. paradise, hell) with creatures whose actions are not to be judged. ii) Seeing/Hearing of places with good/bad deeds of Jinn and mankind which are to be judged. Topic of Hadhir Nazir is connected with second type, Mushayda/Sama of Ghayb.

2.1 - Broader Subject Of Ilm Al Ghayb Causes Confusion:

Suppose topic of Hadhir Nazir Bashari is being discussed. Generally Muslims quote key verses of Quran to support Hadhir Nazir followed by evidence of 1st and 2nd sub-category of Mushayda/Sama in order to establish circumstantially; Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the happenings of universe not just the Jinn/mankind. This is where the complications creep into discussion because the Khawarij in response will quote Ahadith which cast doubt onto 1st and 2nd sub-category of Mushayda/Sama. Also evidence of these two categories brings the discussion into subject of Ilm Al-Ghayb. At this point discussion also spills into topic of Ilm al-Ghayb willingly or unwillingly both subjects will be discussed. Simplicity beats complexity every time.

2.2 - Right Course Of Action - Presenting Circumstantial Evidence Of Hadhir Nazir:

Your primary proof for Hadhir Nazir are verses quoted in this section and related to it. No other deviation should be engaged and allowed to keep the discussion well tracked toward resolution. Muslim should quote traditional evidence - such as:
“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] “Indeed, We have sent to you (O mankind) a Messenger as a witness upon you just as We sent to Pharaoh a messenger.” [Ref: 73:15] “O Prophet! Truly We have sent you as a Witness (to mankind as) a Bearer of Glad Tidings, and Warner." [Ref: 33:45] And when it becomes absolutely essential then Muslim should employ proofs related to 2nd sub-category of Mushayda/Sama as circumstantial evidence to establish; Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses events. It should be spelt out that these are circumstantial proofs establishing witnessing not the foundational evidence.

3.0 - If Arguments And Their Worthless Worth:

The disbelievers attempt to refute Hadhir Nazir with ‘if’ arguments. If Prophet (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir then why would the angels take Salat (i.e. Durud Shareef) to him? This can be rebutted with counter question: If Allah (subhanahu wa ta’ala) is knower of Ghayb (i.e. hidden) and knower of Shahid (i.e. visible) then why do angels present our deeds to Him on Thursday and Monday?[3] There are many ‘if’ constructed arguments which the disbelievers put forward and none was more academically challenging then: If Prophet (sallallahu alayhi wa aalihi was’sallam) was/is Hadhir Nazir then why is he not mentioned as part of those who witness the secret meetings of hypocrites/disbelievers?[4] Two have been mentioned but there is no end to ‘if’ arguments if there is will to invent them. One can engage in such polemical argumentation all his life and the debate will never conclude for seeker of truth. Point to remember is; no if/implied argument can refute what is fundamentally established from Quran or Hadith, see here. Allah (subhanahu wa ta’ala) is Alim ul-Ghayb (i.e. knower of hidden) and Shahadah (i.e. apparent). He isn’t dependent upon anyone or a thing for His knowledge. He observes all by Himself. And no amount of implied/if reasoning can refute this and same applies to Shahid/Shaheed status of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). And my advice for those who engage in inventing such arguments, those who employ them, and those who respond to them, stop. Deal with the fundamental evidence head on.

4.0 - The Causes Of Difficulty In Resolving This Debate:

There are six major causes due to which discussion amongst scholars and academic students on topic of Hadhir Nazir does not bear any fruit: i) Difference in understanding of Tawheed/Shirk and in principle methodology of how to determine Shirk. ii) Not defining what aspect of belief of Hadhir Nazir will be discussed/debated out of two. iii) Then to further compound the mess Ilm Al Ghayb is topic brought into discussion of Hadhir Nazir. iv) Over whelming use of ‘if’ arguments regarding which the believers know, such arguments refute nothing, and disbelievers believe refute they everything. v) Statement of scholars are employed to either establish or refute creed of Hadhir Nazir.[5] This is incorrect methodology because it is stated in Quran; in disputes refer to Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam). This factor is one cause leading to never ending discussion, other being ‘if’ arguments. vi) Also participants of discussion have already decided what the TRUTH is and this TRUTH is without possibility of fault. As result they do not engage in debate/discussion to learn and with mind-set of changing position if they are proven wrong. Their effort is to WIN the debate/discussion in favour of their own sectarian position. And to achieve this they will gladly bring into question; matters which both parties have no dispute over but superficial level it serves purpose of refuting hence it has to be employed.

5.0 - The Reality Of Hadhir Nazir Dispute:

After being on two anti-Hadhir Nazir sides, Wahhabi, Deobandi, and then becoming Sunni, and fully being aware of teaching of all three sides on Tawheed and Shirk. My judgment regarding this topic is; it is an Ijithadi difference resulting from literalistic vs. modernist Tafsir of Quranic verses. Even though Khawarij – Deobandi/Wahhabi – judge Hadhir Nazir to be major Shirk and Kufr. Their verdict is clouded by their own flights of fantasy about our belief. If Khawarij were to judge justly, by passing verdict on, what we say, we believe, and not what they assume, what we believe, they will judge it, no more then deviation and innovation even in their own methodology, but their delusions are strong with them. It definitely is not serious enough, like Khawarij argue and believe: Hadhir Nazir warrants major Shirk. And it is not issue which takes Muslim into Kufr if one disbelieves it. One who disbelieves in Hadhir Nazir from perspective of Muslims is following an evil innovation and is out of Ahlus Sunnah Wal Jammah which is no different from true verdict of antagonists.


Hadhir Nazir is a complex subject with many components and each component requiring different evidence. It is linked with topic of Ilm al-Ghayb also. Resulting a very broad topic being discussed without limitation and restriction. In addition to this the parties involved are ignorant of actual belief which results in learning the belief as you go. While attempting to maintain and justify initial uneducated position. And foundation of this dispute is difference in understanding of methodology of determining major Shirk.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi


- [1] Please refer to the following link, here, and to sections forty-three to forty-five.

- [2] Maulvi Ismail Dehalvi - a claimed by Wahhabis of Pakistan and Deobandis – wrote book Taqwiayat al-Imam (i.e. strengthening of faith). In this book he wrote Prophet (sallallahu alayhi wa aalihi was’sallam) does not possess knowledge of Ghayb and one who believes so is Mushrik. The Muslim scholarship challenged him for debates. This is where the Ulamah of Islam presented evidence of Hadhir Nazir as proof of Ilm al-Ghayb. And as part and package of everything related to these debates topic of Hadhir Nazir became subject of dispute. Students of Maulvi Ismail Dehalvi took position against Hadhir Nazir in effort to refute Ilm al-Ghayb of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). In accordance with long tradition Islamic scholarship held to belief of Ilm al-Ghayb therefore employed it as proof of Ilm al-Ghayb. Note there is record going far back as Imam Bukhari’s (rahimullah) teacher Imam Qastallani (rahimullah); establishing early Islamic scholarship and succeeding generations, up till Maulvi Ismail Dehalvi’s time, Muslims believed in what we know as Hadhir Nazir.

- [3] They may respond: When deeds are presented to Allah (subhanahu wa ta’ala) then He forgives the sins except who has rancour against his brother/sister but this answer isn’t sufficient. This only answers half of the question: Why would the angels take Salat (i.e. Durud Shareef) to him? It does not fully consider the implication of question. Question is implying if Allah (subhanahu wa ta’ala) is aware of our deeds then there would be no need for the deeds to be presented to Him because He would already know them. Which is the same point the disbelievers attempt to make against Prophet (sallallahu alayhi wa aalihi was’sallam) being presented Salat. Obviously lack of knowledge isn’t established in both cases. Instead it only establishes this is how Allah (subhanahu wa ta’ala) willed it to be. He could have forgiven sins without having deeds of Jinn and mankind being presented to Him but He chose not to. This argument was comprehensively refuted in the following article, here.

- [4] The answer: While reading an account of debate between Allamah Hashmat Ali (rahimullah alayhi ta’ala) and Deobandi Aalim this objection was put forward and Allamah Hashmat Ali (rahimullah) explained it. Based on his explanation following article was written, here.

- [5] The focus should be what Allah (subhanahu wa ta’ala) revealed in His Book and His Messenger (sallallahu alayhi wa aalihi was’sallam) left in Sunnah. And when there is demand from the opponent to provide scholarly evidence to substantiate/discredit the belief of Hadhir Nazir only then it should be quoted. Even then in limited numbers of scholars.

Edited by MuhammedAli
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