6.4) The Holy Prophet (sallallahu 'alaihi wasallam) travelling at high speeds and making himself physically present

This chapter deals with the (physical) arrival of the blessed souls of Prophets and Awliya at particular places.

It must first be noted that this physical presence is a temporary presence. It is the appearance of the blessed soul of the Prophet (sallallahu 'alaihi wasallam) wherever he wants to be and for how long he wants to be. The physical presence is limited by time, place, etc. Therefore, it cannot be labelled with the word "Omnipresence", because only Allah Ta'ala is continuously Present without time and space. This means that Allah Ta'ala has always been present, is always present and will always be present everywhere whereas the presence of the soul of a Nabi or Wali was absent, then it became present, and will be absent again (physically) from a particular place.

You have already read in the first part of this chapter that Rasoolullah (sallallahu 'alaihi wasallam) is spiritually Haazir and Naazir. However, besides being Haazir and Naazir, Rasoolullah (sallallahu 'alaihi wasallam) can make his blessed soul (physically) present in a particular place.

There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallallahu 'alaihi wasallam) has been restricted to his Blessed Grave till the day of Qiyaamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases. Let the following be an eye-opener for such narrow minded persons :

We will firstly, like to quote an example of the arrival of the soul of a leader of the Deobandi group (after his demise) at Darul 'Uloom Deoband.

Qari Tayab Sahib, Rector of Darul 'Uloom Deoband narrates that in that period when Moulvi Rafi'uddeen was Principal of the Madressa, controversy existed between senior teachers of the Darul 'Uloom. At a later stage a senior teacher of the Madressa, Moulvi Mahmood Hassan also got involved in the controversy and the controversy extended. Now listen to the incident after this as explained by Qari Tayab. He writes :

"During that period one day, very early in the morning after Fajr Namaaz, Moulana Rafi'uddeen Sahib called Moulana Mahmoodul Hassan Sahib in his room. Moulana came and opened the door and entered. Moulana Rafi'uddeen Sahib firstly said, 'See this woollen cloak of mine.' Moulana saw the cloak and it was moist and very wet. He said, 'The incident is this : that MOULANA NANOTWIHAD COME TO ME IN HIS ORIGINAL BODY, due to which I was sweating very much and my cloak became wet and he said this: tell Mahmood Hassan not to get involved in this dispute.' Thus I have called you to convey this message. Moulana Mahmood Hassan Sahib said, 'I am repenting on your hands that after this, I will have nothing to do with this dispute.'" (Arwaha-e-Salasa, Page 242) 

The leader of the Deobandi group, Moulvi Ashraf Ali Thanwi, in his footnote while corroborating writes : This incident was a parable of the soul and it could be in two forms. Firstly, that it was like a body but resembling external body. Secondly, it could have been that the soul itself, changing in elements produced an external body." (Arwaha-e-Salasa, Page 243)

It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty six miles away and returns in an instant after the completion of the Adhan (Mishkaat - Chapter Adhan). We ask these mislead individuals to please explain to us, how can it be,that Allah Ta'ala's Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallallahu 'alaihi wasallam) is confined to his Blessed Grave while Shaitaan the cursed is freely running up and down, and that too, at high speeds !

Besides Shaitaan, even Angels have this ability. The Holy Qur'aan says, "...when death comes to any of you, Our Angels take his soul and they do not fail " (Surah al-Anaam, Verse 61). Relating to this it is written that, "For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !" (Tafseer Kabir Khazeen and Ruh-ul-Bayaan)

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 ofNabi Ismail ('alaihis salaam), Jibra'eel,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. Asaf ibn Barkhiya's taking the throne of Bilqis [the Queen of Sheba] to Sulaiman ('alaihis salaam) is also reported in the Qur'an al-karim, Surah Naml, Verses 39 and 40. 

It is written in the book Wahhabiyya: "Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya'. It is Waajib to believe in this." This fact is also written in An-Nasafi, Al-fiqh al-Akbar, As-siwaad al-a'zam, Wasiyyatu Abi Yusuf, Mawaaqif and Maqaasid and commentaries on them [and in Radd al-muhtaar].

It is written also at the end of the chapter about Thubat an-nasab in Ibn 'Abidin's (rahmat allahi 'alaih) work that some Awliya' travelled long distances in a short time. As matter of fact, this became the subjects of mas'alas (matters) in books of Fiqh in the Shafi'i and Hanafi Madhhabs. Ibn Hajar al-Haitami (rahmat allahi 'alaih) 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." Shams ad-din Muhammad ar-Ramli (rahmat allahi 'alaih) said that he should perform it.

It is written in the Sahihain of al-Bukhaari and Muslim, "Allah Ta'ala sent all the Prophets to our Prophet on the Mi'raj night. He became the Imam, and they performed two rak'as of Salaah." 

It is thus seen that all the Prophets ('alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallallahu 'alaihi wasallam) being the Imam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets ('alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Mi'raj an-Nabi which occured long after the Wisaal of the other Prophets. 

It was declared in the Hadith shareef quoted in the book Mishkaat, Section on the Mi'raj, Chapter one, on the authority of Muslim, "Near the Ka'ba, the disbelievers of the Quraish asked me how the Bait al-Muqaddas was. I had not looked at it carefully. I became very stressful. Allah Ta'ala showed me. I saw myself among Prophets. Moosa ('alaihis salaam) was performing Salaah standing up. He was thin, his hair was not untidy or drooping. He was like a brave young man of the Shan'a tribe [of Yemen]. 'Isa ('alaihis salaam) looked like Urwah ibn Mas'ood as-Saqafi." The Salaah includes bowing (ruku) and prostration (sajda). And this shows that they performed Salaah corporally, with their bodies. 

This Hadith proves that Prophets are alive in Allah's audience. Their bodies have become ethereal like their souls. They are neither dense nor solid. They become visible in material and spiritual worlds. It is for this reason that Prophets can be seen in soul and body. Imam al-Baihaki (rahmat allahi 'alaih) wrote in his book I'tiqad, "Prophets' souls are given back to their bodies after they are put into their graves. We cannot see them. They become invisible like Angels. Only the distinguished to whom Allah Ta'ala has bestowed it as a Karaama (miracle) can see them." Imam Suyuti (rahmat allahi 'alaih)said so, also. Also, Imam Nawawi, Imam Abu 'l-Hasan 'Ali as-Subki and Imam Muhammad al-Qurtubi (may Allah be pleased with all of them) relate the same from their masters. Ibn Qayyim al-Jawziyyah, a Hanbali 'alim wrote exactly the same in his Kitab ar-rooh. Ibn Hajar al-Haitami, Shams ad-din Muhammad ar-Ramli and Qadi Muhammad Zakariyya; the Hanafi scholars Akmal ad-din Muhammad al-Barbarti and ash-Sharnblaali Hasan; the Maliki scholars 'Abdullah ibn Abi Jamra and his disciple Muhammad ibn al-Haji; and Ibrahim al-Laqani in the book Jawharat at-tawhid, and many other 'Ulama narrated the same. 

Ibn Qayyim al-Jawziyyah in his Kitab ar-Rooh writes, "What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah an-Nazi'at, for example, interpretation of al Baidawi : 'The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in Paradise's gardens. He keeps a relation with his body, too, and influences it.'"

It is reported [in the Sahihain] of al-Bukaari and Muslim that Prophets performed Hajj after they died.

Hadhrat Sheikh Abd al-Haqq Muhaddith Dahlawi is unanimously accepted as a great 'Aalim and a Mujaddid (Reviver of Religion) of his time. 

Shaikh Abd al-Haqq Muhaddith Dahlawi states, "Allah Ta'ala has given the Holy Prophet (sallallaahu 'alaihi wasallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet's (sallallaahu 'alaihi wasallam) connection stays with his own shrine.'' (Madarigun Naboowat - Volume 2 Part 4 Wasleh Hayaateh Ambiya)

In the bookAshatul lama'at he says that the issue of the lives of the Prophets in their graves after their momentary Wisaal is agreed unanimously and no one differs from it. This is genuine, physical, worldly life and not just the spiritual, metaphorical life.

Imam Jalaaludeen Suyuti (rahmat allahi 'alaih), in his book, Amba-ul-azkia fi hayatil-ambiya, after reviewing a number of Traditions and authenticated references concludes the issue of the life of the Prophet (sallallahu 'alaihi wasallam) after his momentary Wisaal as follows, "Indeed the Prophet is alive with his body and soul, and exercises his powers at his disposal, and every part of the world is in his access, and he is in the very original form as he was before his momentary Wisaal without any changes."

Shah Wali-Allah ad-Dahlawi (rahmat allahi 'alaih), one of the great 'Ulama of India, wrote in his work Hujjatullahi 'l-baligha (vol. 1, p. 35), "When a human being passesaway, no relation is left between his soul and the world of matter. The souls return to their origin, become like Angels, and, like them, give inspiration and help to men. They help in the dissemination and strengthening of Allahu Ta'ala's religion. They rush to help those who work for this path. It has been witnessed that they come to help in groups."

Ibn al-Kharrat in al-'Aqiba, Ibn al-Qayyim in al-Rooh, al-Qurtubi in al-Tadhkira, Ibn Abi al- Dunya in al-Quboor, al-Suyuti in Shar al-Sudoor, and others relate from many of the Salaf that the souls of the Believers in Barzakh are free to come and go anywhere they please. This is all the more possible for our Prophet (sallallahu 'alaihi wasallam).

Imam Jalaaluddeen as-Suyuti (rahmat allahi 'alaih) says, "To keep watch of his own followers' work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (Sallal Laahu Alaihi Wasallam)" (Intibahul Azkiyya)

Haji Imdadullah Muhajir Makki (rahmat allahi 'alaih) writes, "The possibility of arrival of Rasoolullah (sallallahu 'alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallallahu 'alaihi wasallam) is not far from being possible". (Shamaime Imdaadiya, Page 50, Madani Qutub Khana, Multan)

6.5) The Seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by the Awliya

Firslty, we quote a Deobandi 'Aalim for his opinion on the matter.

Sheikh Anwar Shah Kashmiri Deobandi writes, "According to me, it is possible to see Rasoolullah (sallallahu 'alaihi wasallam) in the awakened state. As it is reported from Imam Suyuti that he saw Rasoolullah (sallallahu 'alaihi wasallam) twenty-two times and he asked Rasoolullah (sallallahu 'alaihi wasallam) regarding some Ahadith. He amended those Ahadith after Rasoolullah (sallallahu 'alaihi wasallam) rectified them". (Faizul Baari, Volume 1, Page 304, Cairo) 

Concerning the transmitted proof for the possibility of seeing the Prophet (sallallahu 'alaihi wasallam) while one is awake, it is established by the authentic Hadith narrated from him by Imam Ahmad (rahmat allahi 'alaih) in his Musnad and others with a chain of sound narrators as stated by al-Haithami (rahamat allahi 'alaih) in Majma' al-Zawa'id, that a certain man Salman al-Farisi (radi allahu 'anhu) had seen in al-Quds was actually Hadhrat 'Isa ('alaihis salaam). If 'Isa ('alaihis salaam) can be seen in full physicality after leaving this material world, then the more so can our Prophet (sallallahu 'alaihi wasallam) !

The following is quoted from Ibn Hajar al-Haitami's (rahmat allahi 'alaih) Fatawa Hadithiyya :

Question: “Is it possible to meet the Prophet (sallallahu 'alaihi wasallam) while awake in our time?”
Answer: “Yes, it is possible. It has been asserted as part of the miracles of Saints (Karaamat al-Awliya') by Ghazaali, al-Barizi, al-Taj al-Subki, and al-Yafi'i (may Allah be pleased with all of them) among the Shafi'is, and by al-Qurtubi and Ibn Abi Jamra (may Allah be pleased with them) among the Malikis. It has been narrated that one of the Awliya' was sitting in the assembly of a Jurist (faqih) while the latter related a Hadith, whereupon the Wali said: "This Hadith is false." The Jurist said: "How do you know that?" The Wali replied: "There is the Prophet (sallallahu 'alaihi wasallam) standing right next to you, and he is saying: 'I never said this.'" When he (the Wali) said this, the sight of the Faqih was unveiled and he could see the Prophet (sallallahu 'alaihi wasallam)!”
A Hadith Shareef declares, "The one who sees me in his dream sees me as he would see me when he is awake." This is why Imam Nawawi (rahmat allahi 'alaih) said, "Seeing him in a dream is really seeing him." As a matter of fact, it was declared, "Anyone who has seen me in his dream has seen me truly, for the devil cannot appear in my form," in a Hadith Sharif reported in the book Kunuz ad-daqa'iq by al-Imam al-Manawi on the authority of al-Bukhari and Muslim. We would not see Rasoolullah (sallallahu 'alaihi wasallam) "truly" if we saw his likeness in a dream. 

It is written in the book Mizan-ul-kubra that Abul-Hassan Ali Shadhili (rahmat allahi 'alaih) said, "Every moment the blessed face of our Prophet (sallallahu 'alaihi wasallam) is present before my eyes."