6) AN EXPLANATION OF THE CHARACTERISTIC OF BEING HAAZIR AND NAAZIR AS ATTRIBUTED TO THE HOLY PROPHET (SALLALLAHU 'ALAIHI WASALLAM)

This Chapter is divided into six sections :
6.1) A general explanation of Haazir and Naazir
6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness (Shaahid)
6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing from afar
6.4) The Holy Prophet (sallallahu 'alaihi wasallam) traveling at high speeds and making himself physically present
6.5) The seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by the Awliya 
6.6) The Holy Prophet (sallallahu 'alaihi wasallam) present in many places at the same time

6.1) A general explanation of Haazir and Naazir

It is not the belief of the Ahl as-Sunnah wa 'l Jamaa'a that Rasoolullah (sallallahu 'alaihi wasallam) is "omnipresent". Rasoolullah (sallallahu 'alaihi wasallam) is "Haazir" and "Naazir."

"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, Val. 3, Page 337).

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 (reinterpretation), 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 Ulema have used the words "Haazir" and "Naazir" for Rasoolullah (sallallahu 'alaihi wasallam). Hadhrat Sheikh 'Abd al-Haq Muhaddith Dehelvi (rahmat allahi 'alaih) writes, "Rasoolullah (sallallahu 'alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar, Page 155)

The concept of "Haazir" and "Naazir" is summed up in the following passage by Hadhrat Syed Ahmad Sa'eed Kazmi (rahmat allahi 'alaih) : "When the word Haazir-o-Naazir is used for Rasoolullah (sallallahu 'alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallallahu 'alaihi wasallam) 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 (sallallahu 'alaihi wasallam) exists in every atom of the worlds. Based on that, Rasoolullah (sallallahu 'alaihi wasallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the pious observe the beauty of Rasoolullah (sallallahu 'alaihi wasallam) in a state of wakefulness with their physical eyes". (Taskeenul Khawatir fi Mas'alatil Haazir wan Naazir. Page 13, Maktabah-e-Haamdya, Lahore) 

"Truly, a light has come to you from Allah and an illuminated book" (Surah al-Maidah, Verse 15) The Qur'aanic verse clearly mentions two things which have been given by Allah to mankind :
(1)A Light (Noor), and
(2)An Illuminated Book (kitabum mubeen)

The first and foremost gift of Allah is the "Light" (Noor) of the final Prophet Muhammad (sallallahu 'alaihi wasallam). The second gift is the "illuminated book", namely the Holy Qur'aan. Both have come to us from Allah but mark the order in which they are mentioned. The "Light" (Noor) precedes and the "Book" (Kitab) follows. In the order of precedence we notice that Allah has mentioned His Beloved Messenger first.

The Holy Qur'aan is a "guidance for mankind" but it will be effectively understood only by those people, who accept the Last Messenger of Allah as "Light" (Noor). In other words, those people who do not accept the concept of Prophetic light and arrogantly insist on the Prophet (sallallahu 'alaihi wasallam) to be only an ordinary man, will not understand the Holy Qur'aan in it's deeper dimension and therefore will regard it as an "ordinary book". Rasoolullah's (sallallahu 'alaihi wasallam)existence is in two forms:
(1) Bashariyyat (Manhood) / Jismaniyyat (Physical Existence) 
(2) Roohaniyyat (Spiritual Existence) 

It is his Roohaniyyat that is the "Noor" that is described above. This "Noor" which is the essence of Rasoolullah (sallallahu 'alaihi wasallam) was created from the Noor of Allah Ta'ala. And from Rasoolullah's (sallallahu 'alaihi wasallam) "Noor", everything else was created. Rasoolullah's (sallallahu 'alaihi wasallam) "Noor" is still part of his attributes. 

It is this spiritual dimension of Rasoolullah's (sallallahu 'alaihi wasallam) attributes that enables Him to be spiritually present and seeing (Haazir and Naazir). That is : because creation was created from the Noor of the Holy Prophet (sallallahu 'alaihi wasallam) he is (in a spiritual sense) present in everything and at everyplace.

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 [sallallaahu 'alaihi wasallam]) 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 (sallallaahu 'alaihi wasallam) presence (haaziri)". (Madarijun Nabuwat Vol. 1 part 4 - Zikreh Fazaaileh Nabi)

Shah Wali-Allah ad-Dahlawi (rahmat allahi 'alaih) in his book Fuyoozul Haramain, Page 28, writes, "Certainly all the blooming flowers are filled with the spirit of the Prophet (sallallahu 'alaihi wasallam) and the blessed spirit blows through them like a wind".

Hujjat al-Islam, Imam Ghazaali (rahmat allahi 'alaih), 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 (sallallahu 'alaihi wasallam) as Haazir (Present). He says, "And believe in your hearts that the Holy Prophet (sallallahu 'alaihi wasallam) is present (haazir) and then say Assalaamu 'Alaika Ayyuhannabi" (Ihya ul Uloom, Vol. 1, Section 3)

There is also agreement of this point from the leading Scholars of Deoband:

Moulvi Qaasim Nanotwi explains the meaning of the verse, "An Nabi Yu Awla Bil Mu'minina Min Anfusihim..." by saying, "Rasoolullah (sallallahu 'alaihi wasallam) has such nearness with his Ummah that even their souls do not have, because in this verse the word 'Awla' is in the meaning of 'Aqrab' (nearest)."(Tahzeerun Naas, Page 14, Darul Isha'at, Karachi)

According to the explanation of Moulvi Nanotwi, the meaning of the verse will be, "The Nabi (sallallahu 'alaihi wasallam) is nearer to the Believers than their own lives". Our lives are present. Nobody can deny this fact because if the life is absent then it would mean that we are dead. So if our lives are present, then the one who is nearer to us than our own lives has to be present.

Moulvi Shabeer Ahmad Uthmaani says, regarding the same ayat : If a Believers's Imaan is considered seriously, then it is like a ray from the light of the Prophet (sallallahu 'alaihi wasallam). On this account, if a Believer ponders about his own reality, then, before he understands the state of his own Imaan, he has to first understand the wisdom of the Prophet (sallallahu 'alaihi wasallam). On this point it is true that the augustpresence of the Prophet (sallallahu 'alaihi wasallam)is closer to us than our own souls. (Marginal note in the Qur’aan)
Moulvi Rasheed Ahmad Gangohi says, "The disciple must accept that the soul of his Shaikh (Spiritual head) is not imprisoned in one particular place. Wherever the disciple is, far or near, the Shaikh's spirituality is not far. If this is accepted, then the disciple should always remember his Shaikh and keep a cordial link with him and thereby derive benefits at all times … " (Imdaadul Sulook, Page 10)

6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness (Shaahid)

Allah Ta'ala says in the Holy Qur'aan :

"And thus We made you exalted among all nations that you may be witnesses to the people and this Messenger your guard and witness.” (Surah al-Baqara, Verse 143)
“Undoubtedly, We sent towards you a Messenger who is a witness over you, … “ (Surah Muzammil, Verse 15)
“ And the day when We shall raise a witness in every community from amongst themselves that they may give evidence against them and (O beloved !)We shall bring you as a witness against all those.”(Surah Nahl, Verse 89)
"Then how shall it be, when We bring up a witness from every nation, and (O beloved Muhammad !) We will bring you as a witness and a guardian against all those. " (Surah al-Nisa, Verse 41)

The Almighty Allah ascribes to His beloved Nabi Muhammad Mustapha (sallallahu 'alaihi wasallam) the attribute of "Shaahid" (Witness). The qualifications of a witness in Shari'ah demands that the witness be present (Haazir), sees (Naazir) and hears before he is able to testify. Allah Ta'aala having created Rasoolullah (sallallahu 'alaihi wasallam) with numerous attributes and repeatedly addresses His beloved by this term (Shaahid) in the Holy Qur'aan. Every attribute ascribed to a Nabi of Allah in the Holy Qur'aan is an active attribute, i.e. that the Nabi has (presently) that power bestowed upon him by Allah Ta'aala. From the above verses it is clear that on the Day of Judgement the Holy Prophet (sallallahu 'alaihi wasallam) shall be a witness not only over his own Ummah, but shall testify before Almighty on behalf of the peoples of other Prophets. Now this testimony or evidence can only be given by the person who is an eye-witness to all events and incidents under scrutiny on the Day of Judgement.

Rasulullah (sallallahu 'alaihi wasallam) is the Shaahid of the Ambiya ('alaihmus salaam). This entails the period from Hadhrat Adam ('alaihis salaam) to Hadhrat Isa ('alaihis salaam) and this attribute is unceasingly active till the Day of Qiyaamah and beyond. This is the 'Ijma (Concensus) of the Ahl us-Sunnah pertaining to the term Shaahid. The doyen of the 'Ulama of Deoband, Shah Abdul Azeez Sahib (rahmat allahi 'alaih) in Tafseer-e-Azeezi, Page 636 says that the Prophet (sallallahu 'alaihi wasallam) by the light of his Prophethood knows the entire conditions of man - what religion he belongs to, to what degree he has reached in religion, what is the reality of his Imaan, what are his hindrances and progress. In short, the Prophet (sallallahu 'alaihi wasallam) knows your deeds and actions - the good and the bad. Thus, within the law, the Prophet (sallallahu 'alaihi wasallam) has been granted the right to be a witness of the world and it is of utmost importance.

Sayyidina 'Umar (radi allahu 'anhu), states, "In one Friday sermon, the Holy Prophet (sallallahu 'alaihi wasallam) informed us about everything which has happened or will happen from the very beginning of time until the Hereafter when some will inhabit Paradise while the others Hell." (Bukhaari Shareef)

Mu'adh (radi allahu 'anhu) reports that the Holy Prophet (sallallahu 'alaihi wasallam) said, "I saw Allah the Almighty. Allah put His Hand (of power) at my back and I felt it's coolness in my chest. The very moment, everything became known to me and I recognized everything." (Tirmidhi Shareef, Mishkaat)

The Hadith Shareef mentioned in Tirmidhi Shareef says,"I know everything which is in the Heavens and the Earth, from the East to the West." 

The Holy Prophet (sallallahu 'alaihi wasallam) is reported to have said, "Allah has shrunk the earth for me so I could see its Easts and Wests." (Mishkaat)

Muslim reports that the Apostle of Allah (sallallahu 'alaihi wasallam) said, "Allah has spread the entire universe in front of me and I have seen its Easts and Wests and my Ummah is expected to measure the length and breadth of the universe in the near future. I have been granted two measures, black and white."

The Holy Prophet (sallallahu 'alaihi wasallam) says, "My entire Ummah was presented before me with each individual's scroll of deeds, good as well as bad."(Muslim Shareef, Volume 1, Page 207, Musnad-i-Ahmad, Ibn Majah)

Rasoolullah (sallallahu 'alaihi wasallam) says, "One night my Ummah was presented before me at my hujrah and I know each of them as clearly as any one knows his colleague."(Ref : Anba al-Mustafa, Page 19, ref : Tibrani)

6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing from distance

It is the firm belief of the Ahl as-Sunnah wa 'l Jamaa'a that the Holy Prophet (sallallahu 'alaihi wasallam) hears the Salaat/Durood (Blessings) and Salaam (Salutations) that are sentto him. Furthermore, it is within His capabilities to see and hear events taking place far away. 

Imam Tibraani (rahmat allahi 'alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) : The Holy Prophet (sallallahu 'alaihi wasallam) said : "Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me, except that his voice reaches me from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)

Imaam Abu Hanifa (radi 'allahu 'anhu) writes that Haaris ibn La'man and Haarisa bin Na'man (radi allahu 'anhuma) have said that,"Once I went to the Prophet (sallallahu 'alaihi wasallam). The Prophet (sallallahu 'alaihi wasallam) asked me a question, 'Oh Haaris, in what state did you pass the day ?' I replied, 'As a true Muslim.' Then the Prophet (sallallahu 'alaihi wasallam) asked me the state of my Faith. I replied, 'I see the Throne of Allah and the people of Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their idols. I can recognise each individual just like a grinder can recognise wheat from barley that is, who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue to speak ?'" The Prophet (sallallahu 'alaihi wasallam) told him to stop and say no more. [Fiqah Akbar, Page 132 by Imam Abu Hanifa (radi allahu anhu)]

The above narration illustrates the sight of a Sahaabi (Blessed Companion of the Prophet). He could see the Throne of Allah, the Heavens, the Hells and their inmates ! 

It is recorded that Hadhrat 'Umar (radi allahu 'anhu) who was delivering a Khutba in Madina was able to see Hadhrat Sari’ah (radi allahu 'anhu) and the rest of the Muslim army who were in Persia. Hadhrat 'Umar (radi allahu 'anhu) called out a warning to Hadhrat Sari’ah (radi allahu anhu), who heard the calling of Hadhrath'Umar (radi allahu 'anhu). (Mishkaat Shareef - Babul Karaamat). This narration illustrates two points. Firstly, the Sahaabi was able to see what was happening hundreds of miles away. Secondly, the other Sahaabi was able to hear his call from hundreds of miles away.
The Hadith Shareef which states, "Beware the stare of the Mu'minfor he sees with the Light of Allah." (Mishkaat Shareef) tells us that the Mu'mineen (Spiritually elevated personalities) have been bestowed with Divine sight by Allah ta'aala. Allama Manawi (rahmat allahi 'alaih), explaining this Hadith states :

When the pious persons are diverted from human connection, they are adjoined with the superior assemblage (Angels); then they hear and see everything just like being present, whereupon it is evident that Almighty Allah has granted (this Bounty to) His favourites, ...

The following Hadith-e-Qudsi illustrates the point further, "My bondsman attains to My nearness through offering voluntary prayers to the extent that I make him My beloved. And then I become his hearing with which he hears, and I become his sight with which he sees, and I become his tongue with which he speaks, and I grant him whatever he asks of Me." (Bukhaari Shareef) [Also quoted in Fazaa'il-e-'Amaal by Moulvi Zakariyyah and Kamaalat-e-Ashrafiyya by Ashraf 'Ali Thanawi]

By way of explaining this Hadith-i-Qudsi, Imam Fakhruddeen Raazi (rahmat allahi 'alaih) says that eminence of a bondsman who becomes Allah's beloved is such that he sees and hears everything near or far and has sway over things, since according to Allah's command Allah's exclusive powers become such a bondsman's attributes.

This is the state of the Sahaaba, Mu'mineen and the Awliya (Saints). It is obvious that the status and powers of Rasoolullah (sallallahu 'alaihi wasallam) are much more superior than that of the Sahaaba, Mu'mineen and the Awliya (Saints). So, if the above can be accomplished by His blessed Companions we are sure that it can be accomplished by Him. Addressing the Sahaaba (radi allahu 'anhuma) Rasoolullah (sallallahu 'alaihi wasallam) proclaimed, "What I see you cannot see, and what I hear you cannot hear." (Tirmidhi Shareef) 

The Holy Prophet (sallallahu 'alaihi wasallam) is reported to have said, "I saw Prophet Moosa in the valley of Azraq, while passing from Makka to Madina. He was reciting 'Talbiah' in a loud voice. On another occasion I saw Prophet Yunus wearing a long woolen overcoat and riding a red camel."(Ibn Majah, pp 20, 208)

In another Hadith the Holy Prophet (sallallhu 'alaihi wasallam) is described witnessing the Paradise and the Hell (Muslim Shareef, Volume 2, Page 180)

Jabir bin Samura (radi allahu 'anhu) reported Allah's Messenger (sallallahu 'alaihi wasallam) as saying, "I know the stone in Makkah which used to pay me Salutations before my advent as a Prophet and I know that even now." (Sahih Muslim, Kitab al-Fada'il, Hadith 5654). The Holy Prophet (sallallhu 'alaihi wasallam) whilst in Madina, was able to see andhear the stone in Makkah paying him Salutations. The stone is an inanimate object. Yet, Rasoolullah (sallallahu 'alaihi wasallam) pays attention to even the stone's Salaam. We belong to His ummah. It is obvious that He recognises our Salaam !

Allama Imam Qastalani (rahmat allahi 'alaih) commentator of Bukhari Shareef, writes in his book Mawahib ul-ladunya and Imam Muhammad Ibn Hajar al-Makki (rahmatallahi 'alaih) writes in his book Madkhal, "There is no difference between the states of life and death of the Holy Prophet (sallallahu 'alaihi wasallam), in his seeing his entire Ummah and his recognising of their states, their intentions and their minds, and all this is clear to him; there is no secret thereof of him." (Mawahib ul-ladunya Page 32, Madkhal Page 21)

Al-'arifu bi 'llah Sayyid Muhammad 'Uthman al-Mirghani al-Makki al-Hanafi (rahmat allahi 'alaih) (d. Mecca, 1268 A.H./1852) said on page 14 of his work Akrab at-turuki ila 'l-haqq, "Think of Rasoolullah's (sallallahu 'alaihi wasallam) presence facing you, his seeing and hearing you! Even if you are far away, Allahu Ta'ala makes your voice be heard and displays you. Here, being near or distant is the same.”
In his work Ar-rawd an-nadir 'Allama 'Abd ar-Ra'uf al- Manawi (rahmat allahi 'alaih) wrote, "After pure souls depart this life and are promoted to their places, nothing is a curtain before them. They see, or learn from Angels, everything. This is so mysterious that only few people are informed with it. While blessed souls are such, how the most superior of them is, i.e. Rasoolullah,should be pondered and understood well!'"
All this proves that it is within the capability of Prophets ('alaihimussalaam) to see and hear afar.