MuhammedAli

Hadhir Nazir Objection: If He Is Hadhir Nazir Why Would He Not Know They Are Innovators And The Innovations They Introduced?

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Introduction:

Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the deeds of entire mankind till the day of judgment and having knowledge of Ghayb of all that is in preserved tablet is disputed by Khawarij. This is despite the fact these teachings are fundamentally taught in clear/emphatic text of Quran. They advance many reasoned arguments to refute these firmly grounded beliefs of Islam. But their efforts are without sense and without in-depth understanding of fundamental dispute; reasoned arguments cannot and will not refute what is fundamentally established from text of Quran, here. Yet they devise strategies and make schemes against Messenger (sallallahu alayhi wa aalihi was’sallam) to negate his merits and honor.

Comprehensive And Improved Version Of Khariji Argument:

You believe Prophet (sallallahu alayhi wa aalihi was’sallam) came to know all the knowledge of Ghayb in Law al-Mafooz after completion of Quran and you believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was, is, and will be Hadhir Nazir till the judgment day is established. Indicating you believe he witnessed all the deeds that will happen till judgment day. If it can be proven that Prophet (sallallahu alayhi wa aalihi was’sallam) did not know one or few matters of Earth on judgment day then logically both beliefs would be refuted. It is recorded in Hadith: “Narrated Ibn Abbas: The Prophet delivered a sermon and said: "You will be gathered before Allah bare-footed, naked and uncircumcised." (The Prophet then recited): 'As We began the first creation We shall repeat it. (It is) a promise We have undertaken and truly We shall do it.' And added: "The first man who will be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and taken towards the left side, whereupon I will say: 'O Lord my companions!' It will be said: 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave Jesus said: 'I was a witness over them while I dwelt among them ... and You are the Witness to all things.' (5.117) Then it will be said: 'These people never stopped to apostate since you left them." [Ref: Bukhari, B65, H4740] “It was narrated that Ibn Abbas said: … The first one to be clothed on the Day of Resurrection will be Ibrahim, peace be upon him. Then some men from among my Ummah will be brought and will be taken toward the left. I will say: 'O Lord, my companions.' It will be said: 'You do not know what they innovated after you were gone.' And I shall say what the righteous slave said: 'And I was witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, … the All-Wise.' And it will be said: 'These people kept turning away since you left them.'" [Ref: Nisai, B21, H2089] These Ahadith without doubt refute your belief of Hadhir Nazir and Prophet (sallallahu alayhi wa aalihi was’sallam) having all knowledge of Lawh al-Mafooz. If you disagree with my conclusion please answer my following questions with evidence: Did Prophet (sallallahu alayhi wa aalihi was’sallam) know the people being turned away from Hawd al-Kauthar are innovators? And did he know the innovations they created after him?

0.0 - Leaders Of Innovators Taken Toward The Fire:

The Ahadith you quoted use the following words states when the people are taken toward hell-fire (i.e. left) Prophet (sallallahu alayhi wa aalihi was’sallam) will say they are his companions. Allah (subhanahu wa ta’ala) will respond: “… whereupon I will say: 'O Lord my companions!' It will be said: 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave Jesus said: 'I was a witness over them while I dwelt among them ..." [Ref: Bukhari, B65, H4740] “Then some men from among my Ummah will be brought and will be taken toward the left. I will say: 'O Lord, my companions.' It will be said: 'You do not know what they innovated after you were gone.' And I shall say what the righteous slave said: …” [Ref: Nisai, B21, H2089] Note the Qaideen (i.e. leaders) of innovators invented innovation. And Allah (subhanahu wa ta’ala) saying: “You don’t know what they innovated after you were gone.”, in both Ahadith is evidently establishing the people being taken to left were Qaideen and not ordinary followers of innovation.

0.1 - Prophet Of Allah Knew Everything Relating To Innovators:

Prophet (sallallahu alayhi wa aalihi was’sallam) informed the companions about the Qaideen (i.e. leaders) of innovators to appear in the Ummah till the day of judgment: “Narrated Hudhayfah ibn al-Yaman: I swear by Allah, I do not know whether my companions have forgotten or have pretended to forgot. I swear by Allah that the Apostle of Allah (sallallahu alayhi was’sallam) did not omit a leader of a wrong belief (fitnah,) up to the end of the world, whose followers reach the number of three hundred and upwards but he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] And Hadith establishes these innovating leaders would number more then three hundred and Prophet (sallallahu alayhi wa aalihi was’sallam) informed them of name of innovating leader, his fathers name, and the tribe to which he will belong.

0.2 - Prophet Will Recognize Leaders And They Will Recognize Him:

Following two Ahadith establish Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize the Qaideen of innovators and they will recognize Prophet (sallallahu alayhi wa aalihi was’sallam): Narrated Anas: The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you." [Ref: Bukhari, B76, H584] " The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them." Abu Hazim added: An-Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I said, …" [Ref: Bukhari, B76, H585] Those Qaideen of innovators whom Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize they will not be just the ones lived during his time but they will be inclusive of all till the day of judgment. And note he was shown his entire Ummah with their good bad actions during and after his earthly life. So his recognition of Qaideen of innovators would be unique in the sense that he would recognize them personally and individually due to their innovations. With regards to: “There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” The Qaideen of innovators are aware Messenger (sallallahu alayhi wa aalihi was’sallam) will be seated on station of Hawd al-Kauthar. Therefore some will recognize him by looks because they lived during the life time of Prophet -: leaders of Khawarij (i.e. Dhil Khuwaisirah) and Musaylmah the liar etc. And others will recognize Prophet (sallallahu alayhi wa aalihi was’sallam) via knowledge because they have been informed Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was will be on Hawd al-Kauthar. They are those who were born after him and therefore they could not have the opportunity to see him.

0.3 - Ummat And Actions Shown In Life And After Departure From Earth:

Good and bad deeds of entire Muslim Ummah were presented to Prophet (sallallahu alayhi wa aalihi was’sallam) during his life:
“It was narrated from Abu Dhār 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] Abu Dhār reported: The Apostle of Allah said: My nation was presented to me with their good and bad, 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] The Ummat being shown to Prophet (sallallahu alayhi wa aalihi was’sallam) and their good/bad deeds being presented was not limited to his life only. In fact the good/bad deeds will continued to be presented to Prophet (sallallahu alayhi wa aalihi was’sallam) after his death: “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. [Ref: Khasa’is Ul Kubra, Imam Suyuti, pages 391/392.] He will seek forgiveness for Muslims for sinful actions and praise Allah (subhanahu wa ta’ala) for righteous deeds of Muslims even after his death.

0.4 – Prophet Of Allah Sees All Till The Day Of Judgment:

Allah (subhanahu wa ta’ala) states: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as witness to mankind: "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] Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: I have been given superiority over the other prophets in six respects: 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] And he has been sent as a witness to mankind like Prophet Musa (alayhis salam) was sent to Fir ’awn: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Implications all this is that he has been sent as a hearing seeing witness upon mankind like Prophet Musa (alayhis salam) was sent as a hearing/seeing witness from Allah (subhanahu wa ta’ala). Concerning the witnessing Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from his Lord: "It states that when this verse was recited then Prophet peace be upon him shivered and said "O Allah I am witness upon the people in which i am (living). How can I be witness of those to whom I have not seen?" [Ref: Tafsir Ibn Abi Haatim 3/956, Tabrani is Mojam alKabeer 19/243, Wahidi in his Tafsir 2/55, Abu Nuyeem in Muarifa tul Sahaba no: 63] Ahadith record how Allah (subhanahu wa ta’ala) demonstrated His power to establish; He is able to do everything. It is recorded in Ahadith: "Narrated Abdur Rahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed His palm between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirmadhi, Vol5, H3245, Tafsir Surah Sad] "Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirmadhi, Vol5, H3246, Tafsir Surah Sad] How much was known to Prophet (sallallahu alayhi wa aalihi was’sallam) and how much capability he was granted is established from following Hadith: "Narrated Hakim Bin Nafi, Saeed Bin Sinan, narrated Abu Zahriyat, Kathir Bin Murra Abu Shajara al-Hadhrami, Ibn Umar said: Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". [Ref: Kitab al-Fitan, 1st Chapter, Hadith No. 2, by Hafidh Naeem Bin Hammad al-Marwazi] Other chains of narration are quoted in the following,
here. Alhasil -: Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the deeds of entire Jinn and mankind. Everything was illuminated for him and he came to see the present and saw everything that was to take place till the day of judgment.

1.0 - A Concise Account Of What Was Established Previously:

It was established the Ahadith you quoted refer to leaders of innovators and not ordinary people following the innovations. And it was also established Prophet (sallallahu alayhi wa aalihi was’sallam) knew the names of these Qaideen, names of their father, and the tribes to which these Qaideen of innovators will belong. Prophet (sallallahu alayhi wa aalihi was’sallam) knew these details about every Qaid of innovation to appear till the judgment day. Note the apostate leaders of people of innovation are amongst part leaders of innovation whose names Prophet knew etc. Ahadith also establish these Qaideen will recognize Prophet (sallallahu alayhi wa aalihi was’sallam) at Hawd al-Kauthar and he will recognize them too. It is also established Prophet (sallallahu alayhi wa aalihi was’sallam) is hearing/seeing type of witness upon mankind and thus his witnessing of deeds of apostates and their innovations are witnessed by him. And he was shown everything like Prophet Ibrahim (alayhis salam) was shown everything. Prophet (sallallahu alayhi wa aalihi was’sallam) saw everything in the present and saw everything that was to happen till the day of judgment – even though it is yet to transpire. And this is includes apostasy of some of his companions and their Kufria innovations. Not ignoring those Qaideen of innovation who remained part of Ummah Muslimah despite their innovations: Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time was shown his entire Ummah and their good and bad deeds. And after his departure from earthly life he will continuously be shown the good and bad deeds of his Ummatis. When he will see righteousness he will praise Allah (subhanahu wa ta’ala) and when he will see sin he will seek forgiveness from Him on our behalf. And introducing innovations into religion of Islam is blameworthy act, sinful act.

1.1 - Prophet Knew They Are Leaders Of Innovators And Knew Innovations:

When RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is sent as a witness to mankind to witness their actions and saw like the palm of his hand events to transpire till the day of judgment which is inclusive of apostasy of some Muslims. And he knows the names of Qaideen of Muslim/Kafir innovators, their fathers names, the tribe to which they will belong. And is aware of the innovations of Muslims because they were shown to him during his life time and will also be shown to him as the events transpire. Then how can a sane person say: Prophet (sallallahu alayhi wa aalihi was’sallam) will not know they are innovators nor will he have knowledge of the innovations they invented? It is evident that Prophet (sallallahu alayhi wa aalihi was’sallam) will be aware what they have done and that they are innovators.

2.0 - He Witnessed All The Events Then Why Hadith Negates His Knowledge:

If we believe; Prophet (sallallahu alayhi wa aalihi was’sallam) had full knowledge of events that transpired on earth even then this would not solve the issue of why the following words were used: “You do not know what they innovated after you were gone.” On the face of it -; Allah (subhanahu wa ta’ala) negates Prophet (sallallahu alayhi wa aalihi was’sallam) knowing the innovations Qaideen of innovators. Yet we already have established that Prophet (sallallahu alayhi wa aalihi was’sallam) does recognize the innovators. And good/bad actions are presented to him therefore he would have known the innovations they created after him. There is obvious discrepancy and you don’t have to be expert to note this discrepancy. To resolve this problem in accordance with findings. It should be realized the translation relevant part is incorrect. And the blame isn’t entirely upon the translators because,
ہمزہ (ء) استفہام , is only found in Sahih Muslim version of Hadith. Now even though the incident is same there are many narrations regarding it and almost all are without, ہمزہ (ء) استفہام , except few: “I would say: My Lord, they are my followers and belong to my Ummah. And it would be said to me: أَمَا شَعَرْتَ مَا عَمِلُوا بَعْدَكَ وَاللَّهِ مَا بَرِحُوا بَعْدَكَ يَرْجِعُونَ عَلَى أَعْقَابِهِمْ.” [Ref: Muslim, B30, H5684]

2.1 - Logical Deduction And Natural Meaning Of Hadith:

It was and is standard practice for ,
ہمزہ (ء) استفہام , to be omitted in some cases and considered invisibly present - to be implied - and there are many examples of this. Following few will suffice to prove my point; 2:106, 2:107, and 94:1.When we consider the fact it is standard orthographic practice to omit in places, ہمزہ (ء) استفہام , where it should be, and it exists at least in a single narration of same incident, and Prophet (sallallahu alayhi wa aalihi was’sallam) knows the innovators and their innovations then logical conclusion should be that Imam Bukhari (rahimullah) or later generation Hadith transcribers have deliberately omitted it. The Ahadith you quoted are not without, ہمزہ (ء) استفہام , but in these Ahadith it is omitted and Hadith should be translated in accordance with it. Grammatically,  ہمزہ (ء) استفہام , serves as a rhetorical device. Usage of which indicates a statement made to make someone realize or remind of something already known. In other words effect of,  ہمزہ (ء) استفہام , is that sentence without it is read as: “You do not know what they innovated after you were gone.” But where it is part of the text, instead of negating the knowledge, it is rhetorically implies the person is aware of it: “Don’t you know what they innovated after you were gone!” Allah (subhanahu wa ta’ala) is reminding Prophet (sallallahu alayhi wa aalihi was’sallam) with this rhetorical device which implies; you’re aware that they are innovators and they created innovations. It is similar to saying to someone who was nearly electrocuted: Don’t you know this is electricity! What is being implied is: You know this is electricity and you should be careful with it. In the context of Hadith implication is: You know they are innovators and created innovations after you and yet you call them companions/Ummatis. Once realizing he would say in humility, and submission, what righteous servant, and Prophet, Isa (alayhis salam) would have said: “And I shall say what the righteous slave said: 'And I was Shahid over them while I dwelt amongst them, but when You took me up, You were the Raqeeb (i.e. Watcher) over them, … the All-Wise.' And it will be said: 'These people kept turning away since you left them.'" [Ref: Nisai, B21, H2089] In other words Prophet (sallallahu alayhi wa aalihi was’sallam) will say: O Lord! I was Shahid/Shaheed [as Raqeeb/Hafeez – guardian watcher] over them when I was amongst them [because they were Muslims] but when you took me up You was Raqeeb over them [during Your Guardianship they became apostates] and you did not make me Raqeeb/Hafeez over the apostates. For a detailed study of last part of Hadith please refer to following article, here.

3.0 – Temporary And Permanent Forgetfulness:

It is not uncommon for people to forget past events momentarily or permanently. Temporary forgetfulness can be helped if another shares the details of event. Sometimes the stress of an unexpected traumatic event can cause the person to loose awareness of his surroundings or causes individual to forget what is known to them. And in such circumstances it would be irrational to conclude unawareness or impute fault upon the individual. Following are examples from Quran and Ahadith which put this into perspective.

3.1 - Forgetfulness Is Not Proof Of Not Knowing:

To begin with your saying, if Prophet (sallallahu alayhi wa aalihi was’sallam) had truly knowledge of events via Law al-Mafooz and directly witnessing them then he would know what transpired on earth, is not definitive. Let me illustrate my point with a verse from Quran. Allah (subhanahu wa ta’ala) states: “And remember when your Lord brought forth the generations from the backs of the descendants of Adam, and made them their own witness: ‘Am I not your Lord?’ They all said: ‘Yes surely You are! We testify!’ You may say on the Day of Resurrection that: ‘We were unaware of this.’" [Ref: 7:172] Allah (subhanahu wa ta’ala) states; soul every descendent of Adam (alayhis salam) was brought to testify and affirm; Allah (subhanahu wa ta’ala) is Rabb/Sustainer and this includes me and you. So when you was in Alam al-Arwah (i.e. world of souls) Allah (subhanahu wa ta’ala) via an appointed angel enquired from you: “Am I not your Rabb?” And you affirmed Allah (subhanahu wa ta’ala) is your Lord. Can you recall event from your memory? Or do you have visual and audial memory of event? You not remembering it is that proof the event never transpired involving you? And your lack of remembrance should only lead to one conclusion; the event mentioned in the Quran never transpired? See how you retreat in haste to protect yourself from deviation! It has transpired but you have forgotten. Your forgetfulness is proof of your forgetfulness, and not proof of event not taking place, or you not ever being witness to the events that took place in world of souls.

3.2 – Umar’s (radiallah ta’ala anhu) Grief And Its Effect:

Prophet (sallallahu alayhi wa aalihi was’sallam) passed away and Umar (radiallah ta’ala anhu) had this to say about his death:
“… Umar stood up and said: "By Allah! Allah’s Messenger is not dead!" 'Umar (later on) said: "By Allah! Nothing occurred to my mind except that." He said: "Verily! Allah will resurrect him and he will cut the hands and legs of some men." [Ref: Bukhari, B57, H19] Abu Bakr (radiallah ta’ala anhu) came back from journey and kissed the forehead of Prophet (sallallahu alayhi wa aalihi was’sallam) and said: “Then Abu Bakr came and uncovered the face of Allah's Messenger, kissed him, and said: "Let my mother and father be sacrificed for you. You are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice." Then Abu Bakr (radiallah ta’ala anhu) and recited verses of Quran in to remind Umar (radiallah ta’ala anhu) and companions about departure of Prophet (sallallahu alayhi wa aalihi was’sallam) from earthly life: “Then he went out and said: "O oath-taker! Don't be hasty." When Abu Bakr spoke: 'Umar sat down. Abu Bakr praised and glorified Allah and said: No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die." Then he recited Allah's Statement: "Verily you (the Prophet) will die, and they also will die." He also recited: "Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful." [Ref: Bukhari, B57, H19] Another Hadith reveals why Umar (radiallah ta’ala anhu) sat down when Abu Bakr (radiallah ta’ala anhu) spoke: “Narrated Az-Zuhri: Sa`id bin Al-Musaiyab told me that Umar said: "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet had died." [Ref: Bukhari, B59, H733] Alhasil –: We can see Umar (radiallah ta’ala anhu) was so over come by grief; he did not believed death of Prophet (sallallahu alayhi wa aalihi was’sallam) was possible nor recall the verses of Quran relating to his death. It was only after Abu Bakr (radiallah ta’ala anhu) recited the verses that reality sunk in his heart resulting his legs giving way.

3.3 – Uthman (radiallah ta’ala anhu) Lost In Thoughts:

It is recorded in a Hadith that after death of Prophet (sallallahu alayhi wa aalihi was’sallam) the companions were so deeply pained; they were not aware of what was happening around them. Following Hadith quotes the words of Uthman (radiallah ta’ala anhu) and a incident involving him: “It was narrated that Zuhri said: A man among the Ansar who was a man of knowledge told me that he heard Uthman bin Affan narrated when the Prophet died some of the companions of Prophet grieved so much that some of them were almost unaware of what was going on around them. Uthman said: I was one of them. Whilst I was sitting in the shade of a small fort Umar passed me and greeted me and I did not realize that he had passed me or had greeted me. Umar when to Abu Bar and said to him: Do you think it is right that I passed by Uthman and greeted him and he did not return my greeting? When Abu Bakr had been appointed Khalifah then he and Abu Bakr came and both greeted me. Then Abu Bakr …” [Ref: Musnad Ahmad, Msnd Abu Bakr, H20] The Hadith goes on to detail, Abu Bakr (radiallah ta’ala anhu) and Umar (radiallah ta’ala anhu) visiting Uthman (radiallah ta’ala anhu) and seeking clarification. In response to which Uthman (radiallah ta’ala anhu) takes oath that he did not hear his greetings nor saw him pass by.

3.4 - Prophet Knew But Why Would He Say -: Companions And Ummatis:

There is no definitive answer to what caused Prophet (sallallahu alayhi wa aalihi was’sallam) to refer to the apostates as Ashabi/Ummati (i.e. my companions/my followers) only speculative answers to this question. i) Allah (subhanahu wa ta’ala) will allow the leaders of innovating apostates to reach Hawd al-Kauthar to torment physiologically before the actual punishment in hell-fire. ii) Realizing people brought the Hawd will enter hell-fire Prophet (sallallahu alayhi wa aalihi was’sallam) was extremely distressed and this resulted him forgetting who they were. iii) The mercy of Prophet (sallallahu alayhi wa aalihi was’sallam) will over-whelm Prophet (sallallahu alayhi wa aalihi was’sallam) and he will forget these people became apostates. Note there is only doubt on what caused him to intercede for the apostates but there is no question regarding Prophet (sallallahu alayhi wa aalihi was’sallam) being already aware of their apostasy.

3.5 - Prophet Forgot Due To Over-Whelming Of Mercy:

Prophet (sallallahu alayhi wa aalihi was’sallam) was/is rahmat ul-lil alameen (mercy upon universe). When Prophet (sallallahu alayhi wa aalihi was’sallam) will see ex-Ummatis and ex-companions, being taken toward hell, after being allowed to visit him at Hawd al-Kauthar, his mercy will over over-whelm him and the emotional stress of events unfolding in his very sight cause him forgot who these people really are. And in this over-whelming of mercy he will attempt to save them from hell-fire. End. This is what I believe would be the cause of momentary forgetfulness. Only folk who cannot imagine the monumental event and do not understand the love Prophet (sallallahu alayhi wa aalihi was’sallam) had for his followers and the way he cared for us will understand it and interpret it to prove his lack of knowledge.

Conclusion:

Ahadith establish Prophet (sallallahu alayhi wa aalihi was’sallam) was aware of number of leaders of tribulation, their names, their father’s names, the tribe they belong to, and Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize them. Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Witness upon mankind therefore it is imperative that he sees their actions. And Ahadith establish Allah (subhanahu wa ta’ala) made it possible for him to see everything including the present and all that was to happen till the day of judgment. Note he saw then all that was to happen till the day of judgment and this is similar to Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) heard the footsteps of Bilal (radiallah ta’ala anhu) in paradise. Therefore he saw the apostasy and the reasons they left Islam and knew who they were. In addition to this Ahadith establish he was informed shown the good and bad actions of his Ummah during his life and he is presented the good and bad actions after his departure from earthly life. He seeks forgiveness for the sins and praises Allah (subhanahu wa ta’ala) for the righteous deeds of his followers. Introducing reprehensible innovations into Islam is amongst the sinful deeds and therefore he would have seen these actions as well. Considering all the evidence in support of Islamic understanding a just and reasonable believer would agree that Prophet (sallallahu alayhi wa aalihi was’sallam) knew but was over-whelmed and therefore forgot momentarily. And, 
ہمزہ (ء) استفہام , is not for any other sake then to indicate that Prophet (sallallahu alayhi wa aalihi was’sallam) knows the reason why they are being sent to hell.

Wama alayna ilal balaghul mubeen
Muhammed Ali Razavi

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