Hazir Nazir...

[Ibn Ali Asghar]

Is RasoolAllah (saw) Haazir and Naazir? what is the evidence for or against it??

[fahid]

From my understanding this has been a large topic of debate (especially from the two major hanafi groups) that in the end should be left to the scholars.

Think about it...

It can depend first on what class the Prophet (salalahu alahi wasalam) falls in, either his passing was natural or it was through poison bringing his status to Martyr. Allah in fact did remind us if he had died "or" was slain (meaning the possibility was there) would we turn our backs? Martyrs are alive (but we perceive not) according to Allah (and are like green little birds in Paradise in present time according to Sahih Hadith).

Prophets are also not like us (but are Human).

For example his beloved Body cannot decay (we have proof from Egypt where his hair has not degenerated after 1400 years) in the earth and non-Bukhari/Muslim hadith reveals that he provides a response for blessings/salams sent to him by an individual from his grave (I can at least say he is in a state of Barzakh).

What we also have to think about is the fact of Isra and Miraj, the Prophet (salalahu alahi wasalam) did in fact lead the prayer infront of all Prophets (may Allah be pleased with them) and met many of them. Many may use the "hadiths" of Aisha to prove it was a "dream" or a spiritual journey of sorts, yet the hadith is likely to be wrongly attributed to her as the fact remained that she was NOT married to the Prophet (salalahu alahi wasalam) when the Isra and Miraj took place. This should be noted to those deniers of wasila.

We also know that the Prophet (salalahu alahi wasalam) did not suffer the regular pain of agony of death as we would as he was given ease.


Allah knows best.

[abdulwahhab]

From my understanding this has been a large topic of debate (especially from the two major hanafi groups) that in the end should be left to the scholars.

Think about it...

It can depend first on what class the Prophet (salalahu alahi wasalam) falls in, either his passing was natural or it was through poison bringing his status to Martyr. Allah in fact did remind us if he had died "or" was slain (meaning the possibility was there) would we turn our backs? Martyrs are alive (but we perceive not) according to Allah (and are like green little birds in Paradise in present time according to Sahih Hadith).

Prophets are also not like us (but are Human).

For example his beloved Body cannot decay (we have proof from Egypt where his hair has not degenerated after 1400 years) in the earth and non-Bukhari/Muslim hadith reveals that he provides a response for blessings/salams sent to him by an individual from his grave (I can at least say he is in a state of Barzakh).

What we also have to think about is the fact of Isra and Miraj, the Prophet (salalahu alahi wasalam) did in fact lead the prayer infront of all Prophets (may Allah be pleased with them) and met many of them. Many may use the "hadiths" of Aisha to prove it was a "dream" or a spiritual journey of sorts, yet the hadith is likely to be wrongly attributed to her as the fact remained that she was NOT married to the Prophet (salalahu alahi wasalam) when the Isra and Miraj took place. This should be noted to those deniers of wasila.

We also know that the Prophet (salalahu alahi wasalam) did not suffer the regular pain of agony of death as we would as he was given ease.


Allah knows best.

I'm afraid you have misunderstood.

Hazir and nazir doesn't have to do with whether the Prophet is alive in his grave or not. It has more to do with him being omnipresent, in your company, everywhere. Correct belief is that the Prophet is alive in his grave. What is the status of this life is where there is ikhtilaf (whether it is this worldly life or the life of barzakh). Hazir and nazir goes way beyond that.

It is mostly based on the belief of whether the Prophet is nur. The bid'atis who hold the belief that he is hazir and nazir say "Ya Muhammad (saw)" with the belief that he is there listening to them whereas it is malaika who take our salams to his blessed grave.

[NNoor]

The Prophet said, "My life is an immense good for you: you bring up new matters and new matters are brought up for you. My death, also, is an immense good for you: your actions will be shown to me; if I see goodness I shall praise Allâh and if I see evil I shall ask forgiveness of Him for you."

Narrated from Ibn Mas`ûd by al-Bazzâr in his Musnad

http://www.livingislam.org/k/hklh_e.html

I remember seeing a lecture by Shaykh Muhammad al Yaqoubi where he mentions this hadith as well.

Based on this it seems he could definitely be aware of what you say if you speak with the intention of addressing him without being at his grave, by Allah's will.

Don't know about him being omnipresent though...also, depends what you mean by omnipresent.

As for the Prophet being noor, it was discussed in this thread already:

http://www.sunniforum.com/forum/showthread.php?t=1204

[abulayl]

The Prophet said, "My life is an immense good for you: you bring up new matters and new matters are brought up for you. My death, also, is an immense good for you: your actions will be shown to me; if I see goodness I shall praise Allâh and if I see evil I shall ask forgiveness of Him for you."

as long as i can remember this hadith is weak. gotta check later.

[abdulwahhab]

The Prophet said, "My life is an immense good for you: you bring up new matters and new matters are brought up for you. My death, also, is an immense good for you: your actions will be shown to me; if I see goodness I shall praise Allâh and if I see evil I shall ask forgiveness of Him for you."

Narrated from Ibn Mas`ûd by al-Bazzâr in his Musnad

http://www.livingislam.org/k/hklh_e.html

I remember seeing a lecture by Shaykh Muhammad al Yaqoubi where he mentions this hadith as well.

Based on this it seems he could definitely be aware of what you say if you speak with the intention of addressing him without being at his grave, by Allah's will.

Don't know about him being omnipresent though...also, depends what you mean by omnipresent.

As for the Prophet being noor, it was discussed in this thread already:

http://www.sunniforum.com/forum/showthread.php?t=1204

Pending the strength of that hadith, we can only see that our actions will be shown to Rasoolullah , not that he will be able to hear our cries for him.

Also, many of the ahadith in that latter thread were shown to be weak or extremely weak faltering on mawdhoo in one of the later threads (it was about what the first creation was; Mufti Husain saheb responded in that thread).

[Saad]

Belief that Prophet (Allah bless him and give him peace) or any of the awliya are hadir nadhir and are aware of every single thing that goes on in the Universe is kufr.

Imam Hasan ibn Mansor al-Ma`rof bi Qadi Khan (d: 592H / may Allah have mercy on him) writes:

"A man did nikah with a woman without any witnesses and at the time of the nikah he said to the woman "We make Allah and his Messenger our witnesses." The fuqaha [Islaamic jurisprudents] have said that this statement of the man is disbelief [kufr], because he held the belief that the Messenger of Allah [sal- Allahu 'alayhe wa sallam] had the knowledge of the unseen whereas he didn't have the knowledge of the unseen when he was alive so how would he then have it after his death."

[Fatawa Qadi Khan, p.883]

Imam ibn Nujaym (may Allah have mercy on him) has mentioned same ruling in Bahr al-Raiq:

لو تزوج بشهادة الله ورسوله لا ينعقد ويكفر لاعتقاده أن النبي يعلم الغيب

http://feqh.al-islam.com/Display.asp...23%23%23%23%23

[fahid]

.....because he held the belief that the Messenger of Allah [sal- Allahu 'alayhe wa sallam] had the knowledge of the unseen whereas he didn't have the knowledge of the unseen when he was alive so how would he then have it after his death."

Shouldn't that be rephrased as the Prophet (salalahu alahi wasalam) had knowledge of the Unseen only to what Allah had taught him by inspiration when he was alive? After all a Messenger reveals Unseen knowledge to us through Allah

[Saad]

Shouldn't that be rephrased as the Prophet (salalahu alahi wasalam) had knowledge of the Unseen only to what Allah had taught him by inspiration when he was alive? After all a Messenger reveals Unseen knowledge to us through Allah

In reality, hadhir nadhir and ilm-e-ghayb is the same concept. If one is proved, so is the other. If one is disproved, so it the other. If one beliefs that Prophets and awliya are hadhir nadhir, ever present, and everything that goes on in the Universe is in their eye-sight, then it also means they have complete knowledge of ghayb. There is nothing that is hidden from them.

This can be understood better from a fatwa in Fatawa Alamgeeri, vol II p294:

تزوج رجل امرأة ولم يحضر الشهود وقال خدائے را ورسول را گواه كردم او قال
خدائے راوفرشتگان راه گواه كردم يكفر ولم قال فرشته دست راست را گواه كردم
وفرشته دست چپ راه گواه كردم لا يكفر

"If an individual did nikah to a woman without any witnesses and he say, "I make Allah and his Messenger [sallallaahu ’alayhi wa sallam] my witnesses,” or he say “I make Allah’s Messenger my witness,” or he says “I make Allah and His angels my witnesses.” then such an individual will become a kafir. If he says I make the angels on my right and left sides [kiraman-katibeen] as my witnesses then he will not be a kafir [because both these angels are present with us]."

[fahid]

Once knowledge of the Unseen is given it well isn't unseen anymore is it? As we know such knowledge is given to Messengers:

"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,- Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him." (Qur'an 72-26-27)

Allah is the only one who knows the Unseen, however he provides limited knowledge (the secrets, mysteries, but no the full "keys" to the Unseen) to a Messenger. It doesn't mean complete and full knowledge is given such as when the Last Day arrives.