Answer - These extracts from Bukhari and Aini are contrary to you as well because no Mujtahid imam, even until today, has ordered that the At- Tahiyaat be changed.

Imam Abu Hanifa رضی اللہ تعالٰی عنہ and Imam Shafee رضی اللہ تعالٰی عنہ. adopted the At- Tahiyaat narrated by Hadrat Ibn Mas'ood رضی اللہ تعالٰی عنہ and Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ.respectively, but "As-Salaamu Alaika" is present in both their narrations. Ghair-Muqallids (these who reject the Four Imams رضی اللہ تعالٰی عنہ) also read this At-Tahiyaat with addressing. This leads us to deduce that some Companions changed the At- Tahiyaat through their ijtihaad. However, in the presence of a morfoo Hadith, the ijtihaad of a Sahaabi is not accepted. These Sahaaba didn't change it because calling out to the unseen is Haraam. Otherwise, the ·Sahaaba who lived far away during the time of the Holy Prophet صلی اللہ علیہ وسلم" would not have recited it even during the Prophet's. life. Namaaz was being performed everywhere, e.g. Yemen, Khaibar, Makkah, Iraq, Najd, etc. and this very At- Tahiyaat was also read everywhere. Calling out to the unseen was continuously being made because the Holy Prophet صلی اللہ علیہ وسلم A was present in Hijaz whilst the At-Tahiyaat with addressing was being read everywhere. Neither did the Prophet. prohibit this nor did the Sahaaba object to it. When teaching the At-Tahiyaat, Rasoolullah رضی اللہ تعالٰی عنہ. dido't say that this At-Tahiyaat is to be read only during my lifetime and another must be read after my demise.

Maulwi Rashid Cangohi writes. 'Therefore, to change the wording of address is DOt necessary, and neither is making the Taqleed of some Saahaba in this matter.

Otherwise, the Holy Prophet صلی اللہ علیہ وسلم" himself would have said that addressing shouldn't be done after his passing away. In any case, to adopt the wording of address is better because it was originally taught in this manner. - Fatawa Rashidia, VoJ. J, Kitaabul-Aqaaid, Pg.17.

In short, this action of some Sahaaba is not a proof, otherwise it will mean that polytheism (shirk) was being made during the Holy Prophet’s صلی اللہ علیہ وسلم, time and he didn't stop it. Also, only some, not all of the Sahaaba, changed it afterwards. In fact, Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “قول ابن مسعود کنا نقول الخ فھو روایۃ ابی عوامۃ و روایۃ البخاری اصح فیھا بینت ان ذلک لیس من قول ابن مسعود بل من فھم الراوی عنہ و لفظھما فلما قبض قلنا ،سلام یعنی علی النبی فقولہ قلنا سلام یحتمل انہ اراد بہ استمررنا علی ما کنا علیہ فی حیاتہ۔ ” "­Mirqaat, Baabut-Tashabud, Last Section.

We know from this that the Sahaaba never did change the At-Tahiyaat. This is only the understanding of the narrator and is not what truly happened.

OBJECTION 4: It is polytheism to call out to a Prophet or Saint from afar, believing them to hear these callings, because hearing from far is only I quality of Allah عزوجل. Accepting this power to be possessed by someone other than Him is ascribing partners to Him. If this belief was Dot held, the saying, "Ya Rasoolallah صلی اللہ علیہ وسلمYa Ghaus رضی اللہ تعالٰی عنہ," etc. would be allowed just as how' it is permissible to call out to the winds, e.g. "0 wind!" Here, it is Dot believed that the winds hear. (Fataawa Rashidia and other books or Wahabis stress this point.)

The Prophet صلی اللہ علیہ وسلم said, "When the angels beneath the Arsh used to make tasbeeh, I used to hear it even though I was in the womb of my mother."

Answer - Hearing distant voices and callings is absolutely not the quality of Allah عزوجل, because only be who is far from the caller hears callings from afar. Allah عزوجل is closer to us than our own jugular veins. He Himself states, "We are more closer to him than his jugular vein (i.e. his life source)," ^5.19"When My servants ask you about Me, then say that I am close," ^5.20 and "We are more closer to him than you are but you don't see."^5.21Allah عزوجل hears all callings and voices because all voices are near to Him and He Himself is close also, even if it is accepted that hearing from a distance is Allah's عزوجل quality, then hearing from near is also His quality. So if we now believe that someone has heard something from near, will we be ascribing Partners to Allah عزوجل, Every should be believed 10 be deaf.

Just as how hearing distant voices is a quality (sifat) of Allah عزوجل, so too arc seeing distant things and objects and attaining a scent from afar. We have a read proven in the discussion of Knowledge of the Unseen and Haazir & Naazir that both far and near are equal for the Friends (Auiiya) of Allah عزوجل. When their eyes can see both far and near equally, why does it become polytheism for their ears to hear distant sounds? They have attained this ability through Allah's عزوجل bestowal. We now prove that the Prophets and Saints hear distant Sounds and callings:

While in Kinaan, Hadrat Yaqoob علیہ السلام attained the Scent of Hadral Yusurs علیہ السلام shirt and said, “انی لا جدریح یوسف ” ^5.22 Is this polYtheism or not?

While in Madina, Hadrat Umar رضی اللہ تعالٰی عنہ called called out to Hadrat Saaria رضی اللہ تعالٰی عنہ who was Present in Nawaahind during a jihad. The latter heard this call.- Mishlcoat, Baahu/·Karaamat, Section 3.

The eye of Hadrat Umar رضی اللہ تعالٰی عنہ saw from afar and the ear of Hadral Saaria رضی اللہ تعالٰی عنہ heard a distant calling. Commentating on the ayat, “و اذن فی الناس بالحج” ^5.23 Mufassireen State that when Hadrat Ibraheem رضی اللہ تعالٰی عنہ completed the construction of the Holy Kaaba, he ascended a mounlain and called out to all the souls, "O Servants of Allah عزوجل Come!" Everybody who will be born until Qiyaamat heard this. The soul that said "Labbaik" on this calling will definitely go for Hajj and the soul that remained silent shall never. Tafteer RoohUI-Bayaan, Jalaalain, Madaarik.

Here, nevermind being far, all souls heard the Calling of Hadrat Ibraheem علیہ السلام before even being born! Is this polytheism or not? Hadrat Ibraheem علیہ السلام also submitted. "O Allahعزوجل Show me how you give life to the dead." He was ordered to slaughter four birds and put their flesh on four mountains. "Then call them, they will come hastily towards you.-Surah Baqarah, Verse 260.