Dars e Imam-Hazir o Nazir Ominpresent

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

The speed of Jibra’eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra’eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra’eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.The above events relate to an Angel and it’s abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asif ibn Barkhiya’s taking the throne of Bilqis (the Queen of Sheba) to Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, 27/39-40.

Ibn Hajar al-Haitami (ra) wrote in his Fatawa: “The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many.”

Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, “Ma kunta taqulu fi haqqi hazar rajul” (meaning : “What did you have to say about this person?” (i.e. the Prophet ﷺ When this question is asked the veil is removed from the dead person’s eyes so that he can see the Holy Prophet ﷺ who will be present (Haazir) in the grave. (Mishkaat Shareef; Bukhaari) From this Hadith we learn that the Prophet ﷺ is seen by the dead in person and not in some sort of mental thought, because the word “rajul” that is used in the question, in Arabic grammar refers to a real person made of flesh and bones.

“Omnipresent” is not the meaning of the words “Haazir and Naazir”. The word “omnipresent”, according to the Oxford dictionary means : “present everywhere”. When the words “Haazir” and “Naazir” are used for Almighty Allah they mean : “Knower” and “Seeir” and do not mean “present everywhere”. (See details in Fatawa Shaami, Vol.3, Page337).The meaning of the word “Haazir” in the Arabic dictionary is, “one who can be seen with the naked eye.” (for reference refer to “Sarrah”, Page 170; “Mukhtaarus Sihaah”, Page 159; “Mufradaat Imam Raaghib”, Page 372). The meaning of the word “Naazir” is, “blackness of the eyeball in which the pupil of the eye is”. Sometimes, the eye itself is called Naazirah (reference “Mukhtaarus Sihaah”, Page 691)

Hence, the words “Haazir” and “Naazir” according to its literal meaning are not suitable for Almighty Allah. Whenever it is used for Allah it is used with Ta’weel (re-interpretation), as explained above. [NB : The Urdu to English or modern Arabic dictionaries are not based on Qur’aanic Arabic and therefore can not be used for this subject matter].

The words “Haazir” and “Naazir” in its literal meaning is never used for Allah Ta’ala. Therefore, in the 99 Names of Allah, one would not find these words. No where in the Qur’aan, Ahaadith and books of Jurist Imams have these words been used for Allah.

Since the words “Haazir” and “Naazir” do not mean “omnipresent”, nor are their literal meanings suitable and applicable to Allah, the ‘Ulama have used the words “Haazir” and “Naazir” for Rasoolullah (ﷺ ).

The concept of “Haazir” and “Naazir” is summed up in the following passage by Hadhrat Sayed Ahmad Sa’eed Qazmi (ra) : “When the word Haazir-o-Naazir is used for Rasoolullah (ﷺ ), it does not mean that the physical body of Rasoolullah (ﷺ ) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body, similarly, the light filled reality of the soul of both the worlds (ﷺ ) exists in every atom of the worlds. Based on that, Rasoolullah (ﷺ ) arrives with his spirituality and lightfulness in many places at one time. Many times, the pious observe the beauty of Rasoolullah (ﷺ ) in a state of wakefulness with their physical eyes”. (Taskeenul Khawatir fi Mas’alatil Haazir wan Naazir. Page 13, Maktabah-e-Haamdya, Lahore)

Shah Wali-Allah ad-Dahlawi (ra) in his book Fuyoozul Haramain, Page 28, writes, “Certainly all the blooming flowers are filled with the spirit of the Prophet (ﷺ ) and the blessed spirit blows through them like a wind”.

Hadhrat Sheikh ‘Abd al-Haq Muhaddith Dahlawi (ra) writes, “Rasoolullah (ﷺ ) is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar, Page 155)

Hadhrat Sheikh Abd al-Haqq Muhaddith Dahlawi (rahmat Allahi ‘alaih) the Mujaddid (Reviver) has written,”In Attahiyat, the reason for reciting ‘Ayyohannabi’ is that Haqqiqat-e-Muhammadi (Reality [light] of the Holy Prophet [ﷺ ]) is present in every little thing. Therefore, it is present in the people praying Salaat, and those performing the Salaat should be fully aware of this fact and should not pay attention to anything except for the Holy Prophet’s (ﷺ ) presence (haaziri)”. (Madarijun Nabuwat Vol. 1 part 4 – Zikreh Fazaaileh Nabi)

Hujjat al-Islam, Imam Ghazaali (ra), referring to the position of Tashahudd (sitting), during Salaah and reciting “At -Tahiyyaatu”, says that on reciting the words “Ayyuhannabi” (Oh Prophet !) the reciter must behold the Holy Prophet (ﷺ ) as Haazir (Present). He says, “And believe in your hearts that the Holy Prophet (ﷺ ) is present (haazir) and then say Assalaamu ‘Alaika Ayyuhannabi” (Ihya ul Uloom, Vol. 1, Section 3)

Removal of Ana/I is called fana

Baqa- you will subsist in him/by him/for him (creator and creation both are present)

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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