11. “’Vhen your Rubb said to the angels ... “3.lI

- Surah Baqarah. Verse 30

“When Musa said to his people….”, etc. 3.lm

- Surah Baqarah. Verse 54

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In such places, the Commentators of the Quran state that the word “Remember” is omitted (mahzoot). Only that which had already been seen, even with attention Dot paid to it, is remembered. This proves that all past occurrences have been seen. Roohul-Bayaan states that the Prophet صلی اللہ علیہ وسلم even witnessed the entire incident ofHedrat Adam علیہ السلام. This will be mentioned later on.

OBJECTION:” And remember the time when Ve delivered you (0 Bani lsnel) from Firoun and his descendants. “3.5 This was said to the Jews of the Holy Prophet’s صلی اللہ علیہ وسلم time. However, they were not present at the time of this incident but still too do the Commentators say that “Remember” is omitted here.

Answer – The Jews knew the historical incidents by reading books of history. Their attention was directed towards this. Rasoolullah صلی اللہ علیہ وسلم did not leam from anyone, study history books, sit in the company of a historian or grow up in an educated society. So, the only means of knowledge for him now is his noor of prophethood.

12. “The Nabi is closer to the Believers than their own Iives.”3.1n

- Surah Ahsaab, Verse 6

The founder’ of Madrassah Deoband, Maulwi Qasim Nanautwi, writes that the meaning of aula is colosest of all. Tahzeerun-Naas, Pg.10

Hence, the ayat, “The Prophet صلی اللہ علیہ وسلم closer to the Muslims than their own lives” means that Rasoolullah صلی اللہ علیہ وسلم is the closest to us, our lives and even more so. Anything very close is obscured, and it is for this reason that he is not seen.

OBJECTION: You (the Ahle-Sunnah wal-Jamaat) are follwers of the Four Imams (Muqalllds) and so it isn’t allowed for you to take proofs from the Quran and Hadith. You are to present only verdicts of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.

Answer – This can be answered in four ways,

1. You (the opposition) do not hold the belief of Haazir & Naazir. So you present a verdict of Imam Abu Hanifa رضی اللہ تعالٰی عنہ as proof of your belief as well.

2. In the discussion of Taqleed, we have already discussed that Taqleed is not allowed in rules of Beliefs (aqaaid). Taqleed occurs only in rules of Ijtihaadi Fiqh, and this is a case of Beliefs.

- A Muqallid can draw proofs from explicit Ayats and Hadith. Yes, be cannot deduce Fiqhi rules (masaail) from them.

Tahtaawi states, “Those commands which are understood from tbt evident wording (nasse-zaahir) and elucidated (mufassar) are not specific to the Mujtahid. Rather, the general Ulama have ability upon them IS well.”3 ·6

Musalarnus- Thaboot states, “Also, taking proofs from general ayats is prevalent in the fonner and latter Ulama without any objection:’ 3.7

The Holy Quran Slates, “Ask the people of zikr if you do not know.” 3.7a

_ Surah Nahl, Verse 43

We don’t know rules of Ijtihaad so we make Taqleed of the Imams. However, we do know the meaning of explicit ayats, and so do not make Taqleed in this.

- Verdicts of the Islamic Jurists (Fuqahaa), Muhadditheen and Mufassirecn follow in later sections. After pondering over them, it is known that this belief ofHaazir & Naazir is held hy all Muslims.

Section 2

HAAZIR & NAAZIR IN THE HADITH

All Ahadith regarding Knowledge of the Unseen which we have presented apply here, especially Hadiths 6, 7,18 and 19. The Prophet صلی اللہ علیہ وسلم has said in them, “I sec the entire world just as how I sec the palm of my hand,” ‘’My Ummah was presented to me,” “I know their identities, names, names of their fathers”, etc. Their annotations, which were also produced (especially by Mirqaat, Zarqaani, etc), apply here as wen. Besides these narrations, the following are also presented,

1. “Munkar and Nakeer ask the deceased in the grave, “What did you used to say about this man (Muhammad صلی اللہ علیہ وسلم )?” 3.8

- Mishkaat, Boob lthbaati Azaabi/-Qabr

Shaikh Abdul-Haqq Muhaddith Dchlwi رضی اللہ تعالٰی عنہ writes in its annotation, “By ‘haazar­IijuJ’, it is meant the praised being of the Holy Prophet صلی اللہ علیہ وسلم – Ashiatul-Lam,aat

And further on, ‘’Or in the grave they present the visible self of Rasoolullah صلی اللہ علیہ وسلم In this manner the likeness of the Holy Prophet صلی اللہ علیہ وسلم being presented in the grave is glad·tiding to the sorrowful and those who yearn to look at the Beloved صلی اللہ علیہ وسلم to linaIly sec him.” –Ibid

The marginal notes of Mishkaat state on this Hadith, “It has been said that the veils arc lifted for the deceased until he sees the Holy Prophet صلی اللہ علیہ وسلم. This is indeed a grand glad-tiding.” 3.II