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Hadhir Nazir Objection: Hadith Of Injustice Is About Legal And Not Witnessing Of Good Deed.

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Muslims believe companions requested Prophet (sallallahu alayhi wa aalihi was’sallam) to witness their good deeds because they held the notion; Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a Shahid/Shaheed (i.e. witness). Connected to this belief was that being sent as a witness entails sent to observe and hear. This witnessing is inclusive of good and bad deeds of those whom he has been sent to. And they also believed whatever Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses he will testify in court of Allah (subhanahu wa ta’ala) on the day of judgment.

Deobandi Brother Argued Witnessing In The Hadith Was Legal:

Deobandi with login name of Haq3009 at IslamiMehfil forum presented following Hadith as evidence:
“Narrated An-Nu`man bin Bashir: My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet  was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet . He said to the Prophet, "His mother, bint Rawaha, requested me to give this boy a gift." The Prophet said: "Do you have other sons besides him?" He said: "Yes." The Prophet said: "Do not make me a witness for injustice." Narrated Ash-Shu`bi that the Prophet said: "I will not become a witness for injustice." [Ref: Bukhari, B48, H818] In response to him a comprehensive answer was given which can be read, here. A Deobandi brother contacted me in IslamiMehfil via PM and quoted the following portion out of my explanation: “Why did the companion wanted to make him Witness for the event in the first place? The answer is they believed Prophet (sallallahu alayhi was’sallam) is witness upon their deeds as a result they wanted to make him eye witness to act of father being good to his son. Then on the judgment day he will testify to Allah (subhanahu wa ta’ala) that they did good deeds. Father wanting to gift his son is good deed but to ignore the others is sinful and injustice. As a result when Prophet (sallallahu alayhi was’sallam) would be bearing witness against these people in the court of Allah (subhanahu wa ta’ala). It was for this reason Messenger (sallallahu alayhi was’sallam) said: "Do not make me a witness for injustice.” He wrote that this witnessing was of legal type: “This Hadith is evidence for making others a witness to transactions which Allah (subhanahu wa ta’ala) instructed in verse 2:282 of Quran. There is nothing in the Hadith from which you can deduce companion believed what I have underlined in your quote, this is just your assumption. If it was witnessing of deeds then why would Prophet (sallallahu alayhi wa aalihi was’sallam) refuse to be witness over it! Your interpretation of data does not agree with Hadith.” A detailed response was given to him to establish why the Hadith was request to be witness over a good deed. And it established that indeed companion held to the belief ascribed to them.

Witnessing Of Prophet (sallallahu alayhi wa aalihi was’sallam):

If it was legal type of witnessing then two witnesses would have been called and not just Prophet (sallallahu alayhi wa aalihi was’sallam) as the Quranic verse instructs: And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence).” [Ref: 2:282] This is enough to refute your point. Also if the witnessing was legal type then companion and his wife would have asked family members of recepient to be witness and more likely brothers and sisters of recipient. Why particular about Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the bestowal of gift? Also Prophet (sallallahu alayhi wa aalihi was’sallam) did not refuse to be witness but he said do not make me witness to injustice. And this was on the grounds; on the day of judgment I will be witness against you and will testify that you committed this injustice. Ibn Kathir (rahimullah) stated and quoted verses relating to topic: “’… as witness …’ means; a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection. [Allah subhanahu wa ta’ala] said: “… and We bring you as a witness against these people …” (4:41) This is like the Ayah: “… that you be witnesses over mankind and the Messenger be a witness over you.” (2:143) [Ref: Tafsir Ibn Kathir, 33:45] However you play the end result is that Prophet (sallallahu alayhi wa aalihi was’sallam) instructed them to not to make him witness over a injustice because he is sent as a witness to witness their deeds and on judgment day he will be witness against them.

Truth Of Matter And Justified Argument:

You’re right in saying that there is nothing in the Hadith which explicitly establishes what the companion believed. Yet my assumption of their belief was best possible understanding based on teaching that Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a witness to witness, confidence that they believed in what was revealed, and habbit of companions making Prophet (sallallahu alayhi wa aalihi was’sallam) witness over their good deeds,
here. And absence of two witnesses, companion being particular about Prophet (sallallahu alayhi wa aalihi was’sallam), and most probable cause for inviting him to be witness over the affair.

Reasonable Assumption And Best Opinion About Companions:

The Hadith in discussion employs the word Prophet while referring to Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) but not Rasool. Would it be correct to assume the companion and his wife believed Prophet (sallallahu alayhi wa aalihi was’sallam) was Rasool also? And that Allah (subhanahu wa ta’ala) is only worthy of worship and there is nothing like Him? If Hadith explicitly had to state Rasool for you to believe that companion and his wife believe he is Rasool of Allah (subhanahu wa ta’ala) then you have to agree there is no indication they believed he was Rasool of Allah (subhanahu wa ta’ala). Are you going to accuse them of disbelieving in Messenger-ship of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam)? Or will you do what is reasonable and just, and assume they believe all that is in Quran until proven otherwise? I am Muslim and I have best opinion of followers of Prophet (sallallahu alayhi wa aalihi was’sallam). They were/are the best of Ummah raised from amongst mankind. They believed as they suppose to believe and acted as they should have acted. Even though you cannot comprehend I am justified in assuming and attributing beliefs to companions based on what is established from Quranic text.


Companions in general including the parents of Numan Ibn Bashir (radiallah ta’ala anhu) requested Prophet (sallallahu alayhi wa aalihi was’sallam) to be witness over their good deeds because they believed he will witness for them in hereafter. In the case of Hadith in discussion the parents were depriving of their other children of property and giving one child preferential treatment which Prophet (sallallahu alayhi wa aalihi was’sallam) said was injustice and asked them to not to make him witness it. Reason being that he will testify in court of Allah (subhanahu wa ta’ala) that they committed a transgression to which he is witness.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

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