This excerpt is taken from Dr. Syed Shafiq ur Rehman Hafizahullah's book "Polytheistic Beliefs Under the Pretext of Love for the Prophet ﷺ".
If a person claims to love the Prophet ﷺ, but disobeys the beloved's commands, and brings out from his heart and carnal desires things that the beloved dislikes, then such love is not love but disobedience and rebellion.
The Messenger of Allah ﷺ declared that he has no control over any benefit or harm for himself or for you, yet the lovers of the Prophet ﷺ say that you are the sovereign of the entire universe, that from your door the whole world receives sustenance, offspring, love, and wealth. You warn your Ummah against polytheism, yet the lovers of the Prophet ﷺ are careless regarding the matter of polytheism.
After such ruthless opposition and violation of the commands and sayings of the Messenger of Allahﷺ, the claim of love for the Prophet (ﷺ) is a contradiction unparalleled. What a great deception is being played on people in the name of love for the Prophet (ﷺ). And those who truly love the Messenger of Allahﷺ and the advocates of the religion are being defamed by being called blasphemers of the Prophet (ﷺ). These people are so careless about Tawheed that they try to create some point to bring Allah Almighty and the Messenger of Allahﷺ to the same level, and if the distinction and difference between the servant and the Lord cannot be erased by some trick, then at least it should be made ambiguous.
① Muhammadﷺ is God:
Maulvi Muhammad Yar Ghari Wale is a special successor of Khawaja Ghulam Farid. He wrote a collection of poetry called Diwan Muhammadi. He exposed the theory of Wahdat al-Wujud as much as he could in his Diwan. One couplet from this Diwan is:
If Muhammad accepted Muhammad as God
Then understand that he is a true Muslim, not a deceiver
In the poem, the first Muhammad is the poet's pen name. The meaning of the poem is that if Muhammad, the friend of the watchmaker, accepted Muhammad Rasulullahﷺ as God, then understand that he is a true Muslim. If he does not accept Muhammadﷺ as God, then this is equivalent to betrayal of the Messenger. Someone asked Allama Syed Ahmad Saeed Kazmi Sahib this poem, questioning whether such a belief is correct in the Barelvi sect. He replied that such expressions are found in the books of Deobandi and Barelvi scholars. Their basis is the belief in Wahdat al-Wujud, which is the belief of Ibn Arabi. Then he provides arguments in favor of this belief, but neither presents any verse from the Holy Quran nor any saying of the Messenger of Allahﷺ.
Please observe Kazmi Sahib’s original statement:
If Muhammad accepted Muhammad as God
Then understand that he is a true Muslim, not a deceiver
Prescribed Salutation Prayer:
The couplet of Hazrat Qibla Maulana Muhammad Yar Sahib that you wrote, and other similar expressions (which are abundantly found in the books of Muslim scholars from both sects), are based on the issue of Wahdat al-Wujud. The summary of this is that regardless of the determinations, the true existent, i.e., the essence of existence, is nothing but Allah, the Glorified and Exalted. The condition of everything is that the determinations are removed. So, the reality is nothing but the Truth; in it, there is no distinction of Prophet, non-Prophet, or even Muhammad ﷺ. Rather, the common creatures are imperfect manifestations. The Awliya (saints), according to their ranks, are perfect manifestations, and the Prophets, peace be upon them, are more manifest than them. The most complete and superior manifestation of the entire universe is attained and established for the presence of Sayyid al-‘Alamin ﷺ. This is because the perfection of matters is through an increase in vision. See, the theme of Maulana Muhammad Yar Sahib’s couplet is in the words of Hazrat Sheikh Akbar Muhyiddin Ibn Arabi:
[أنت تحسبه محمد العظيم الشان كما تحسب السراب ماء وهو ماء في راىء العين فاذا جئت محمداً لم تجد محمدا وجدت انه في صورة محمديته ورايته برؤيته محمدیه]
That is, you consider Muhammad the Great ﷺ as Muhammad, just as you see a mirage from afar and think it is water. And it appears to be water to the eye but in reality, it is not water. Rather, it is a mirage. Similarly, when you come close to Muhammad ﷺ, you will not find the Noble Prophet ﷺ. Rather, in the form of Muhammad, you will find Allah Almighty. And in the vision of Muhammad, you will see Allah Almighty.
Reference: Futuhat Makkiyah, Volume Two, p.127
Similarly, in the poetry of Shah Waliullah Dehlvi, a similar theme is present. On page
Reference: 92
of his book "Intibah," he states: (The form of the Murshid that appears to the eye is the observation of Allah Almighty behind the veil of water and clay, and the form of the Murshid that appears in seclusion is the observation of Allah Almighty without the veil of water and clay). Consider this: the form of the Murshid is described as the observation of Allah Almighty, and water and clay, meaning corporeality and humanity, are considered merely a veil. Today, Deobandis deny Wahdat al-Wujud, even though those whom they consider their spiritual guides were very strict and zealous on this issue. See Anwar Shah Kashmiri in his
Reference: book Faiz al-Bari vol. 4, p. 428
, under the Hadith [ كنت سمعه الذي يسمع به], refuting the meanings stated by the Deobandis:[قلت وهذا عدول عن حق الالفاظ لان قوله كنت سمعه بصيغة المتكلم يدل على انه لم يبق من المتقرب بالنوافل الا جسده وشبهه وصار المتصرف فيه الحضرة الالهية فحسب وهذا الذي عناه الصوفيه بالفناء في الله تعالى اى الا نسلاخ عن دواعي نفسه حتى لا يكون المتصرف فيه الا هو وفي الحديث لمعة الى وحدة الوجود وكان مشائخنا مولعون بتلك المسئله الى زمن الشاه عبدالعزيز اما انا فلست بمتشدد فيها]
That is, explaining the meaning of [کنت سمعہ] that the servant's ears, eyes, and other organs do not disobey the divine command is an overstepping and distortion of the true words. Because saying كنت سمعه in the first person plural form of Allah Almighty indicates that the servant is close to Allah through voluntary acts of worship, meaning that nothing remains in the servant except the body and form. And only Allah Almighty is acting within it. And these are the very meanings that the noble Sufi saints express by فنا فی اللہ, meaning that the servant becomes completely free from the desires of the self to the extent that absolutely nothing except Allah Almighty remains active in that servant. And the mentioned hadith (كنت سمعه) is a shining indication towards the Unity of Existence (Wahdat al-Wujud). Our elders, up to the time of Shah Abdul Aziz Sahib, the Muhaddith of Delhi, were very strict and zealous regarding this issue of Wahdat al-Wujud. However, I am a believer in it but not strict.
From this statement, it is clearer than the sun that the issue of Wahdat al-Wujud is true according to the elders and teachers of Deoband. Now please observe the statement of Shah Waliullah Sahib.
Reference: Intibah p. 91
under لا إله إلا الله he says:There is no deity, no object of desire, and no existence except the Truth Almighty.
But the beginner, referring to the common people, says there is no deity;
the intermediate, referring to the select few, says there is no object of desire;
and the ultimate, referring to the most select few, says there is no existence.
Similarly, in
Reference: Anfas al-Arifeen
, Shah Waliullah's honorable father, Hazrat Shah Abdul Rahim Sahib, states: Disbelief in the Shariah is to consider two deities. Likewise, on
Reference: p.33
, there is a similar statement:Those who issue a fatwa of disbelief against our master Muhammad Yaar should open their eyes and see that Shah Waliullah Sahib and his honorable father are declaring disbelief in the true sense for those who recognize two real existences. After this, listen to the endorsement of Muhyiddin Ibn Arabi from the words of the Muslim elder Anwar Shah Kashmiri of the Deobandi school
Reference: Faiz al-Bari Vol. 1 p. 174
, who writes: [اما اهل العلم منهم فاكثرها تتعلق بحل مسائل الصفات وغيره و نعمت الكشوف هي]That is, among the venerable Sufi saints who are people of knowledge, most of them deal with divine matters related to the issues of essence and attributes. The endorsement of Shah Waliullah Sahib and Hazrat Sheikh Akbar has also been given by our esteemed jurists. See:
Reference: Dur Mukhtar Vol. 2 p. 30
, published by Nawal Kishwar Lahore, where while mentioning Sheikh Akbar, it states: [انه كان شيخ الطريقة حالا و علما وامام الحقيقته حقيقتا واسما ومحى رسوم المعارف فعلا واسما]In summary, the issue underlying Maulana Muhammad Yar Sahib's poetry is Wahdat al-Wujud (Unity of Existence). If Wahdat al-Wujud is called a polytheistic belief, then all the Deobandi scholars would be declared disbelievers and polytheists, because they all strongly adhere to Wahdat al-Wujud. This is proven by the above-quoted passage of Anwar Shah Kashmiri. Furthermore, if Maulana Muhammad Yar Sahib is declared an unbeliever based on these verses, then the quoted statements of Sheikh Akbar are exactly like those of the Maulana in question. Therefore, declaring both of them disbelievers becomes necessary. The fact that Shah Waliullah is considered a great Muslim scholar by his opponents is so clear that no proof is needed for it. And the endorsement of Sheikh Akbar is evident from the statements of Anwar Shah Kashmiri and Sahib Dar Mukhtar. Therefore, declaring Sheikh Akbar a disbeliever would imply declaring Anwar Shah Sahib and Sahib Dar Mukhtar disbelievers as well. Since declaring a disbeliever is obligatory and endorsing him is forbidden and even disbelief, the conclusion is clear: Maulana Muhammad Yar Sahib's association in this matter is with such great scholars of the Ummah before whom one has no choice but to bow in submission. واللہ اعلم بالصواب و تمت بالخیر
Reference: Muqaddimah Diwan Muhammadi:20
Dear readers! Tell me, can Muhammad ﷺ be considered God based on these arguments? نعوذ بالله من ذلك۔
② Muhammad ﷺ is the first creation:
In Pakistan, Syed Ahmad Saeed Kazmi became an imam of the Barelvi sect. Through his books, he popularized the theory of Muhammadan Reality. In his famous book
Reference: , "Taskin al-Khawatir," he has discussed the present and witnessing issue and has proven this issue based on the Muhammadan Reality. He presented a statement of Allama Jalal Dawani. He writes:
Muhaqqiq Dawani states: The research at this point is that all the scholars of observation and proof, and the masters of witnessing and perception, agree that by the means of the power and will of the Holy God ،،كن فيكون،،, the first sacred essence that came from the hidden realm of the unseen to the shore of the visible was the luminous entity which the philosophers (Greek philosophers) call the First Intellect. In some hadiths, it is referred to as the Pen of the Most High. The Imams of unveiling and investigation (i.e., Ibn Arabi and his fellow Sufis) call it the Muhammadan Reality. This luminous entity comprehended itself, its incomparable Creator, and all those individual existents which could be issued through this luminous entity’s incomparable Creator, just as they existed before these individual existents, exist now, and will exist in the future. It fully understood all of them with all their qualities and perfections, and all the realities of the existents were contained and hidden as a scientific essence within this luminous entity (the Muhammadan Reality). Just as a seed in a particular way contains branches, leaves, and fruits, all the individual existents in the same order, which are hidden within this luminous entity (i.e., the Muhammadan Reality), continuously manifest from the place of power as the place of action, and from behind the veil of the unseen into the field of the visible as external material forms.
Muhaqqiq Dawani states: The research at this point is that all the scholars of observation and proof, and the masters of witnessing and perception, agree that by the means of the power and will of the Holy God ،،كن فيكون،،, the first sacred essence that came from the hidden realm of the unseen to the shore of the visible was the luminous entity which the philosophers (Greek philosophers) call the First Intellect. In some hadiths, it is referred to as the Pen of the Most High. The Imams of unveiling and investigation (i.e., Ibn Arabi and his fellow Sufis) call it the Muhammadan Reality. This luminous entity comprehended itself, its incomparable Creator, and all those individual existents which could be issued through this luminous entity’s incomparable Creator, just as they existed before these individual existents, exist now, and will exist in the future. It fully understood all of them with all their qualities and perfections, and all the realities of the existents were contained and hidden as a scientific essence within this luminous entity (the Muhammadan Reality). Just as a seed in a particular way contains branches, leaves, and fruits, all the individual existents in the same order, which are hidden within this luminous entity (i.e., the Muhammadan Reality), continuously manifest from the place of power as the place of action, and from behind the veil of the unseen into the field of the visible as external material forms.
Reference: Ikhlaq-e-Jalali by Muhaqqiq Dawani, p. 256
Jalal Dawani has used terminology skillfully like the Sufis. And what else is his purpose other than that the Muslim Ummah finds the expressions of these Sufis difficult to understand and thus cannot recognize this great conspiracy. Through this, they are attacking the fundamental beliefs of Islam. These Sufis, through terms like Wahdat al-Wujud, Haqiqat Muhammadiyya, Qalam A'la, and Noorani Jawhar, try to give the color of Islam to shirk and kufr under the guise of love for the Prophet. But for the people of faith, understanding their disbelief is not difficult. By quoting Jalal Dawani's expressions, observe the beliefs that Syed Ahmad Saeed Kazmi is trying to establish. He writes: Besides confirming the above-mentioned explanations from this inspiring statement, the following matters have also become clear.
① The Prophet ﷺ is the first creation.
② The Prophet ﷺ is the First Intellect and the Qalam A'la.
③ The Prophet ﷺ is the simple luminous essence.
④ The Prophet ﷺ is the comprehensive reality of all the subtle truths of the universe.
⑤ The Prophet ﷺ knows Allah Almighty as well as all beings and creatures and their complete conditions perfectly. Nothing in the past, present, or future is hidden from the Prophet ﷺ in any state.
⑥ The manifestation of all external beings originates from the Muhammadan Reality, and even the order of manifestation is the same, which is concealed in the Muhammadan Reality.
Reference: Taskin al-Khawatir by Kazmi, p. 50
Dear readers! Tell me, is there any mention of the Muhammadan Reality in any verse of the Holy Quran or in the Hadith of the Prophet? Certainly not.
③ The Muhammadan Reality is neither included among the children of Adam nor is it human:
Mufti Ahmad Yar Khan Naeemi, who is counted among the Barelvi scholars, writes:
There is one Muhammadan person, and another is the Muhammadan Reality. This Muhammadan person is the name of that pure body which is from the children of Adam.
He was born from the womb of Bibi Amina and appeared in this world after all the Prophets. He is connected to all his relations in this world.
Being the beloved of Lady Amina. Being the crown of Lady Aisha, may Allah be pleased with them. Being the father of his children. All these relationships and kinships are included in the attributes of this human existence; the Muhammadan reality, in the terminology of the Sufi masters, is the name of the first determination of the Absolute Being.
The Holy Prophet ﷺ is the first manifestation of Allah Almighty, and all other creatures are manifestations of God's subsequent manifestations after the first manifestation. Regarding your existence in terms of elemental dimension, the Quran states: [قُلۡ اِنَّمَاۤ اَنَا بَشَرٌ مِّثۡلُکُمۡ] You say, "I am a human being like you." And about the Muhammadan Reality, the Prophet ﷺ himself said: I was a prophet when Adam was still manifesting in water and clay. This Muhammadan Reality is neither included among the descendants of Adam, nor is it human, nor is it a sect, and neither can it be called anyone's father nor anyone's offspring. Rather, this Muhammadan Reality is the origin of the entire universe; your light, the proof and evidence of the Lord, are attributes of this Muhammadan Reality. The explanation of the Muhammadan Reality has been elaborated in great detail in the Masnavi, and Maulvi Ashraf Ali Thanvi has also excellently established the Muhammadan Reality in Nashr al-Tayyib.
Reference: Tafsir Ruh al-Bayan
under [ہُوَ الَّذِیۡ خَلَقَکُمۡ مِّنۡ نَّفۡسٍ وَّاحِدَۃٍ] it is written that all souls were created from the Muhammadan soul; therefore, the Prophet is the father of all souls.
Reference: Risala Noor by Mufti Ahmad Yar Khan Naeemi
Tell me, is there any mention of the Muhammadan Reality in any verse of the Holy Quran or in any saying of the Prophet Muhammad ﷺ?
Also observe that these Barelvi scholars sometimes present the Muhammadan Reality separately from Muhammad bin Abdullah ﷺ. And sometimes they apply the Muhammadan Reality to the elemental existence of Muhammad bin Abdullah ﷺ, thus cloaking it in the guise of love for the Prophet ﷺ. In this way, they involve the majority of Muslims in shirk (polytheism) under the pretext of love for the Prophet ﷺ. May Allah grant us the ability to understand their shirk and disbelief, Ameen.
④ The entire universe is in need of the blessings of the Prophet ﷺ:
Syed Ahmad Saeed Kazmi explains this philosophy in a simplified manner as follows:
Our belief is that the Prophet ﷺ is the origin of the universe. The Prophet is the pride of the universe, and let me say that the Prophet ﷺ is the purpose of the universe. The author of
Reference: Ruh al-Ma'ani
has quoted a saying of the mystics asking why you are ،،رحمة للعالمین،،. He explains that the reason is that the Noble Prophet ﷺ is the root, and all the worlds are its branches. The root is called "asl" and the branch is called "far'." Tell me, if a tree has no root, will its branches remain? If the root of the tree dries up, will the branches remain green? If the root of the tree is burned, will the branches remain? No, absolutely not. The entire work depends on the root of the tree. The root provides nourishment to the trunk. First, it provides nourishment for growth, then the nourishment from the root reaches the thick branches through the trunk, then it reaches the smaller branches, then the leaves, then the flowers, and finally the fruits. From this, it is understood that the entire trunk depends on the root. When the root's blessing flows, the branches are green, and when the root's blessing ends, the branches wither. My Master ﷺ is the root for every particle of the entire universe, and every particle of this universe, whether it is beneath the earth, in the air, in the skies, below, above, on the Throne, on the floor, wherever there is life, is a branch of Mustafa's root. His blessing reaches every particle of the universe just as the root's blessing reaches every part of the branch. I have faith that if Mustafa were not present, the universe could not remain alive. If he were to die, how could we remain alive?
Reference: Zikr-e-Habib pp. 13,14
In this belief, Syed Ahmad Saeed Kazmi Sahib is not alone; other scholars of his sect also support him. Please observe.
Mufti Ahmad Yar Khan writes:
The Prophet ﷺ is the origin of the entire universe. [وكل الخلق من نوری] It is necessary for the origin to be found in its branch and for the substance to be found in all its derivatives as one is found in all numbers.
Each one is from Him, He is in each one
He is one in the science of arithmetic
He is the one who created the two worlds
He is not the one who was not created by Him
Reference: Jaa ul Haq p.144
Ahmad Raza Khan Barelvi explains this philosophy as follows: The entire universe and its existence are all due to His presence. Just as the world was dependent on Him at the beginning of creation [لولاک لما خلقت الافلاک], similarly it is dependent on Him for its continued existence. Today, if He were to remove His presence from the midst, the entire universe would immediately perish.
He who was not, nothing was
He who will not be, nothing will be
He is the life of the world
If there is life, then the world exists
Reference: Al-Aman wa al-Ali p.37
Dear readers! See how shirk is being spread under the pretext of love for the Prophet ﷺ. Allah Almighty says:
[قُلۡ لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ ضَرًّا وَّ لَا نَفۡعًا اِلَّا مَا شَآءَ اللّٰہُ]
Say: I do not possess for myself any benefit or harm except what Allah wills.
Reference: Yunus:49
[قُلۡ اِنِّیۡ لَاۤ اَمۡلِکُ لَکُمۡ ضَرًّا وَّ لَا رَشَدًا]
Say: I do not have control over any harm or benefit for you.
Reference: Al-Jinn:21
[قُلۡ اِنِّیۡ لَنۡ یُّجِیۡرَنِیۡ مِنَ اللّٰہِ اَحَدٌ وَّ لَنۡ اَجِدَ مِنۡ دُوۡنِہٖ مُلۡتَحَدًا]
Say: No one can protect me from Allah’s punishment, nor can I find refuge except in Him.
Reference: Al-Jinn:22
What answer do those who claim that the entire universe is dependent on the Messenger of Allah ﷺ have for these verses?
⑤ The meaning of "The Holy Prophet is Present and Observing" is that the Muhammadan reality is flowing and active in every particle of the universe:
Syed Ahmad Saeed Kazmi Sahib, while proving the issue of the present and observing, writes that we do not consider Muhammad bin Abdullah ﷺ to be physically present everywhere, rather we consider his Muhammadan reality to be flowing and active in every particle of the universe. Please observe:
The phrase "present and witnessing" used for the Holy Prophet ﷺ does not mean that His purified humanity is physically present before everyone everywhere. Rather, it means that just as the soul is present in every part of the body, similarly the reality of the soul and the universe (the Spirit of the Worlds) ﷺ is illuminated and flowing in every particle of the universe. Because of this, the Prophet ﷺ, with His spirituality and radiance, can be present in multiple places simultaneously.
Reference: Taskin al-Khawatir, p.13
We have already stated that we do not consider the Holy Prophet ﷺ to be present and witnessing in the physicality and purified humanity. Rather, considering the sacred reality of the Presence to be flowing and prevailing in the essence of the universe, we spiritually regard Him as present and witnessing.
Reference: Taskin al-Khawatir, p.80
There is no doubt that the command to say [السلام علیک ایھا النبی] in prayer is also based on this fact: that when the Muhammadan reality is present in all particles of the universe, it is necessary for every praying servant to find it within their inner self.
Reference: Taskin al-Khawatir, p.45
Kazmi Sahib proved the issue of present and observer based on the Spirit of the Universes, then explained the meaning of the Spirit of the Universes from the famous Sufi
Reference: Tafseer Ara'is al-Bayan
. Please observe:① The Creator of the universe first created in all His creations the blessed light of Prophet Muhammad ﷺ. Then Allah Almighty created all creatures from the Throne to the earth from a part of this light. Their origin and manifestation are from this light. Therefore, their existence is the existence of creation. And their presence is the cause of the existence of creation... The cause of all existence is the same...
② In the decree of power, all creatures were lying lifeless like created forms and waiting for the arrival of Prophet Muhammad ﷺ without the true spirit. When Prophet Muhammad ﷺ came into the world, the entire universe was enlivened by the Muhammadan existence. Therefore, the spirit of all creatures (Spirit of the Universes) is the very being of the Holy Prophet ﷺ.
Reference: Taskin al-Khawatir:43
Tell me, is there any evidence of these matters in the Quran and Sunnah?
⑥ Everyone has received life from the Sun of the Prophet’s ﷺ existence. Because he is the origin of the universe, therefore he is alive:
Observe how Syed Ahmad Saeed Kazmi explained this belief:
In this regard, the Prophet ﷺ is the origin of the universe. His sacred life is the shining sun of the sky of existence. All kinds and individuals of creatures are like mirrors. Each mirror, in its place, has a specific condition and a distinct kind of capacity. Therefore, every individual acquires life from this sun of life according to their state. Creation and command, bodies and souls, entities and meanings, earth and sky, below and above—all their light of life are the rays of this Muhammadan sun of life. However, the proximity and distance of the world of possibilities from this source of life, and the strength and weakness of capacity among the individuals of the universe, certainly cause differences in the degrees of life; the essence of life is found in all. But each one's life is appropriate to their condition. Whether believer or disbeliever, good or bad, the origin of grace for everyone is the existence of the Prophetic essence. And from the sun of life of the Prophet, every believer receives the light of life. If the sun of life sets, all mirrors will be deprived of their light. The presence of light in all these mirrors is proof of the sun’s shining. Similarly, the presence of the light of life in any particle of the world of possibilities is proof of the existence of the Muhammadan sun of life.
Reference: Hayat al-Nabi by Kazmi, p. 90
Ahmad Raza Khan Barelvi writes:
And the mutawatir texts have become clear from the noble saints, great Imams, and eminent scholars, that every blessing, whether small or large, minor or major, physical or spiritual, religious or worldly, apparent or hidden, from the time before eternity until now, from now until the Day of Judgment, from the Day of Judgment until the Hereafter, and from the Hereafter until eternity, whether believer or disbeliever, obedient or sinner, angel or human, jinn or animal, indeed everything except Allah that anyone has received, is receiving, or will receive, is distributed and will be distributed through their hands. They are the essence of existence and the original existence, the greatest vicegerent of Allah and the benefactor of the world.
Reference: Jaza Allah Adad, p. 23 with reference to Faisla Kin Munazara, p. 56
The Holy Prophet ﷺ is the absolute deputy of Allah Almighty. The entire universe has been placed under the control of the Prophet; He may do whatever He wishes, give to whomever He wishes, and take back from whomever He wishes. The entire Paradise is His estate [ملكوت السماوات والأرض]. The keys of Paradise and Hellfire have been placed in His sacred hands.
Reference: Bahar-e-Shariat: Vol. 1, p. 22
Qasim Nanotvi Sahib writes:
The reason for this difference is the same distinction in life. That is, the prophetic life is not perishable due to its accidental nature. And the life of the believers is perishable due to its accidental nature. Therefore, at the time of death, the prophetic life will not be extinguished, rather it will be concealed. And the life of the believers will be entirely or partially extinguished. So, in the case of comparing the number of faculties in this illumination of life, consider your own self like the sun. Because during an eclipse, according to the supposed scholars, its light becomes concealed by the veil; it is not extinguished. Or consider it like a candle or lamp. When it is placed inside a pot or jar and covered from above, its light initially becomes concealed, not extinguished. And again, consider the decline of the believers' life like the moon, whose light is extinguished during an eclipse. Or consider it like a lamp, which after burning out has no light at all. However, the oil or wick or some small fire at the tip of the wick remains for a short while.
Further writes: The fact that inheritance does not continue in the wealth of the Prophets, peace be upon them, but continues in the wealth of others, is evidence that the souls of the Prophets, peace be upon them, do not leave their bodies. Like the light of a lamp, which gathers around and in all directions. Souls of others, however, are expelled from their bodies. Therefore, hearing from the Prophets, peace be upon them, after death is mostly a matter of conjecture, and for this reason, their visitation after death is like visiting the living during their lifetime. And for this reason, one cannot say that visiting the Prophet ﷺ is like visiting a mosque or visiting a house with its inhabitants. And for this reason, [لا يشد الرحال] going there with great care is prohibited. Rather, it is the visitation of a house with its inhabitants.
Reference: Jamal Qasmi p.16
Like Barelvi scholars, Deobandi scholars also believe in the life of the Prophet ﷺ. You have observed the view of Qasim Nanotvi Sahib. Similar views are expressed by Muhammad Tahir Qasmi Sahib
Reference: Aqaid Islam Qasmi p.74
:This belief about the life of the Prophet ﷺ is included in the beliefs of the Deoband scholars
Reference: Al-Muhand ala Al-Mufand
. It is an authentic book of the beliefs of the Deoband scholars, endorsed by many Deoband scholars, in which this belief is written that the Prophet ﷺ is alive in his grave. And his life is like the worldly life, not a life of the Barzakh (intermediate realm).
Reference: Al-Muhand fi Aqaid Ulama Deoband, page 70
The well-known Deobandi scholar of ethics, Hussain Qasmi Sahib, writes:
Hazrat Maulana Qari Muhammad Tayyib Sahib, who is among our elders and an excellent explainer of the knowledge and teachings of Hazrat Muhammad Qasim Nanotvi, writes on this issue:
The presence of the Prophet is an intermediate life (Barzakh life), but it is so strong that in terms of effects, it is also worldly... This is the reason that after the Prophet's death, his lips moved, he spoke during the funeral, and he spoke in the grave, which some companions heard. This was immediately after death, when the soul had not yet completely left the body. But later, until the Day of Resurrection, the soul's connection with the body will remain the same, as it is proven by hadith that the bodies of the Prophets are forbidden to decay. If there were no soul in these bodies, they should have decomposed. Then this effect of life is in the Barzakh world, and in the worldly realm it is that inheritance does not continue in their property, their wives do not become widows, their marriages are forbidden—not only because of the greatness of the Prophets but truly because of their life, that they are not widows. Thus, the Prophets' Barzakh life is a bodily life of the worldly kind. Because there is sensation and movement in the bodies, worship in the graves, speech, attention towards the Ummah, and this life is of the Barzakh kind, hidden from the eyes. Their voice does not reach these ears, and their speech does not fall upon these sensory ears. Also, their attention and turning towards the condition of the Ummah is not visible to these eyes. Therefore, our weakness, that is, the weakness of the senses, is involved, not the absence or impossibility of these effects. In short, both lives are combined in such a way that the Barzakh life is the original, and the worldly life is subordinate to it, meaning it is exactly present and these effects are present. In this way, both lives are combined, not metaphorically but truly.
Reference: Hayat al-Nabi by Akhlaq Hussain Qasmi, p.13
Dear readers! Tell me, is there any verse in the Holy Quran or any saying of the Prophet Muhammad ﷺ that supports these ideas? Were the Companions, the Followers, and the Imams of the religion aware of the errors of personal life, worldly life, or Muhammadan reality? Certainly not. Then how can the beliefs that were not held by the Companions, may Allah be pleased with them, be considered Islamic today based on fabricated traditions following Ibn Arabi and other Sufis?
If the Prophet Muhammad ﷺ is alive in his grave, speaks in the grave, and his pure wives did not become widows, then what is the answer to these arguments?
① Abu Saeed Khudri, may Allah be pleased with him, said that the Prophet Muhammad ﷺ said:
Allah Almighty gave one of His righteous servants the choice to select for himself either the blessings of this world or what is with Allah (in the Hereafter). This servant chose what is with Allah. Upon this, Abu Bakr رضي الله عنه began to weep and said, "May our parents be sacrificed for you." (Abu Saeed رضي الله عنه says) We were amazed at Abu Bakr رضي الله عنه's weeping. Some people said, "Look at this elder; the Prophet ﷺ is informing us about a servant who was given the choice between the blessings of this world and what is with Allah, and he chose the latter. And he says, 'May our parents be sacrificed for you.' But the Prophet ﷺ himself was given the choice between these two things, and Abu Bakr رضي الله عنه was the most knowledgeable among us about this matter."
Reference: Bukhari: 3904, Muslim: 2382
If you have not passed away, then what is the meaning of Abu Bakr's weeping and this hadith?
② If the Messenger of Allah ﷺ speaks from the grave and also pays attention to the Ummah, then what is the meaning of the statement of the Companions, may Allah be pleased with them, that there was no day more radiant and better than the day the Messenger of Allah ﷺ arrived in Medina, and no day was darker than the day he passed away?
Reference: Ibn Majah:1631
③ If the soul of the Prophet of Mercy ﷺ did not leave the body, then why did the Messenger of Allah ﷺ whisper to Fatimah رضي الله عنهما and inform her that she would pass away from this illness? Why did Fatimah رضي الله عنهما start crying?
Reference: Bukhari:4433], [Muslim:2450
And after his death, why did Anas رضي الله عنه say in intense grief, "With what heart did you place soil on the body of the Prophet of Allah ﷺ?"
Reference: Sunan Ibn Majah:1630
④ If you have not died, then in response to Umar Farooq رضي الله عنه's announcement that, "You ﷺ will not die until Allah destroys the hypocrites," what is the meaning of Abu Bakr رضي الله عنه's famous sermon, in which he said:
[أما بعد ، فمن كان منكم يعبد محمدا، فإن محمدا قد مات، ومن كان منكم يعبد الله، فإن الله حي لا يموت]
After that: Whoever among you worshipped Muhammad ﷺ, know that Muhammad ﷺ has died. And whoever among you worshipped Allah, then indeed Allah is Ever-Living and will never die. Then Abu Bakr Siddiq رضي الله عنه recited this verse:
[وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَ مَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡئًا ؕ وَ سَیَجۡزِی اللّٰہُ الشّٰکِرِیۡنَ]
Muhammad is no more than a messenger; indeed, many messengers have passed away before him. So if he dies or is killed, will you then turn back on your heels? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.
Reference: Al-Imran:144
Why does Ibn Abbas رضي الله عنه say this after hearing this verse?
By Allah! It seemed as if people had never known before, that Allah Almighty had revealed this verse until Abu Bakr رضي الله عنه recited it, and then all the people took this verse and every person was reciting it.
And upon hearing this verse, why did Umar Farooq رضي الله عنه say?
By Allah! As soon as I heard Abu Bakr رضي الله عنه reciting this verse, I realized that it was true, so I was overwhelmed to the point that my legs could no longer support me, and I fell to the ground, and I knew that the Prophet ﷺ had passed away.
Reference: Bukhari:4454
⑦ The Prophet is the Knower of the Unseen:
Mufti Ahmad Yar Khan Sahib writes:
[هو عليه السلام لا يخفى عليه شيء من الخمس المذكورة في الآية وكيف يخفى ذلك والا قطاب السبعة من امته يعلمونها وهم دون الغوث فكيف بسيد الاوّلين والاخرين الذي هو سبب كل شيء ومنه كل شيء]
The Quran states that the knowledge of five things is known to no one. However, this knowledge is not hidden from the Holy Prophet ﷺ. Your status is very high; in fact, the seven poles of your Ummah also possess the knowledge of these five things. Although these poles hold a rank lower than that of the Ghawth, so tell me, what will be the status of the Ghawth in this knowledge? When the Ghawth and poles of your Ummah also possess the knowledge of these things, how can the knowledge of these five things be hidden from the Holy Prophet ﷺ? This is because you are the Master of the First and the Last. And your sacred existence is the cause of the creation of the universe. Not only the cause, but because you are the essence of the universe, the entire universe has manifested from your existence.
Reference: Jaa al-Haqq p.106
Why do Barelvi scholars not reflect on these verses?
Allah Almighty says: [قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰہُ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ]
Say, none in the heavens and the earth knows the unseen except Allah, and they do not perceive when they will be raised.
Reference: An-Naml:65
It was declared by the Master of mankind, Muhammad, the Messenger of Allah ﷺ:
[وَلَاۤ اَعۡلَمُ الۡغَیۡبَ] And I do not know the unseen.
Reference: Al-An'am:50
And He said: [وَلَوۡ کُنۡتُ اَعۡلَمُ الۡغَیۡبَ لَاسۡتَکۡثَرۡتُ مِنَ الۡخَیۡرِ وَ مَا مَسَّنِیَ السُّوۡٓءُ]
And if I knew the unseen, I would have gathered much benefit, and no harm would have touched me.
Reference: Al-A'raf:188
Associating others with Allah in His knowledge is shirk in knowledge. When Allah informed the Messenger ﷺ, he described many events including the signs near the Day of Judgment, the coming of the Dajjal, and the descent of Jesus. But when Allah did not inform:
① He sent seventy noble companions with this hypocrite, who had said that he needed preachers for the propagation of Islam. On the way, he deceitfully caused all the companions to be martyred.
Reference: Sahih Bukhari:4090, Muslim:677
② The Prophet ﷺ ate poisoned food at a Jew's house, which caused a companion to be martyred on the spot. The poison also affected the Prophet ﷺ at the time of his death.
Reference: Abu Dawood:4508, Muslim:2190
③ The hypocrites accused Aisha Siddiqah (may Allah be pleased with her). She remained very distressed for a month. After a month, Allah acquitted Aisha (may Allah be pleased with her) through revelation, and her distress was relieved.
Reference: Bukhari:4750
⑧ The Prophet of the Universe is merciful to every particle:
Syed Ahmad Saeed Kazmi bases his sect on the Quranic verse: [وَ مَاۤ اَرۡسَلۡنٰکَ اِلَّا رَحۡمَۃً لِّلۡعٰلَمِیۡنَ]
And We have not sent you, [O Muhammad], except as a mercy to the worlds.
Reference: Al-Anbiya:107
Explaining this verse, he writes:
The summary is that the Prophet Muhammad ﷺ is merciful to the entire creation of the universe, every single particle, every single drop, everything except Allah. For one who shows mercy, four things are necessary:
① First point: It is necessary that the one who shows mercy is alive, not dead, because the dead cannot show mercy. They themselves are in need and deserving of mercy. Therefore, if the Prophet ﷺ, God forbid, were not alive, he could not be [رحمة للعالمین]. When the Prophet’s ﷺ [رحمة للعالمین] is proven from the Quranic verse, then the Prophet’s ﷺ being alive is also proven.
② Second point: That merely being alive does not make one capable of showing mercy. The one who shows mercy must be aware of the condition of the deceased. Because how can someone who is unaware show mercy? In the light of the Quranic verse, the Prophet ﷺ [رحمة للعالمین] is. So until the Prophet ﷺ knows all the worlds except Allah, all the universe and creatures, and the knowledge of all [ما كان وما يكون] is with the Prophet ﷺ, then until that time the Prophet ﷺ [رحمة للعالمین] cannot be. Since it is established that the Prophet ﷺ is [رحمة للعالمین], it is also established that he is aware of the conditions of the entire universe.
③ Third point: That merely being knowledgeable does not make one capable of showing mercy. The one who shows mercy must have the power and authority to extend his mercy and blessings to the deceased. From this, it is understood that having power and authority is also necessary for showing mercy. When the Prophet ﷺ is absolutely merciful to all creatures and the entire universe, then the power and authority to extend mercy and blessings to every particle of the universe is also possessed by the Prophet ﷺ.
④ Fourth point: It is not enough to have power and authority alone. For someone who shows mercy, it is also necessary that the one who shows mercy be close to the deceased. This can be understood through an example: Suppose you are standing three furlongs away, and suddenly you see a bloodthirsty enemy attacking your sincere friend. He starts crying out to you for mercy. You run to help him and sincerely move forward to show mercy, but before you arrive, the enemy kills him. Now consider, you are alive and witnessing your friend's condition with your own eyes. You have the power and authority to show mercy, but you cannot do so simply because that sincere friend is far from you and you are far from him. Despite your life, power, and authority, you cannot show mercy on him. It becomes clear that for mercy to be shown, the one who shows mercy must be close to the deceased. When it is established from this Qur'anic verse that the Prophet Muhammad ﷺ is merciful to all worlds and every particle of creation, it also becomes clear that the Noble Prophet ﷺ, with his spirituality and radiance, is close to the entire universe, and the entire universe is close to him. If one doubts how a single entity can be close to all worlds—one individual may be close to one but far from the rest—how is it possible for a single individual to be close to every individual in the universe? The answer is that if the two entities between whom closeness is intended are both dense (material), then indeed it is impossible for a single individual to be close to many individuals simultaneously in time and space. But if both are subtle (spiritual) or one of them is subtle, then the subtle one can be close to all beings of the universe simultaneously, which involves no legal or rational impossibility. Therefore, the Prophet’s closeness to all possible beings is absolutely clear and evident. We may be dense, but the Prophet ﷺ is subtle, so his closeness to us is not a difficult matter. The subtlety of sound is such that it can reach as far as the air can carry it. But the Prophet ﷺ is subtler than sound and air. Air cannot go beyond its limited place, and sound cannot go beyond air. But where sound and air cannot reach, not even the passage of Angel Gabriel can be found, there the Prophet ﷺ reaches. Indeed, where time and space cannot be found, there the Prophet ﷺ is present. If you do not believe, consider the event of the Night of Ascension (Shab-e-Miraj), which will fully confirm our statement. Thus, from one verse, five matters have been clearly established: that the Prophet ﷺ is a mercy for all worlds; that he is alive and aware of the conditions and states of the entire universe; that he has the power and authority to extend mercy and blessings to every particle of every world; that he encompasses all worlds and is close to every entity in the universe; and that he is so spiritual, luminous, and subtle that his closeness to one thing does not necessitate distance from another, but rather he is equally close to all individuals of the world simultaneously.
Reference: Maqalat Kazmi, Vol. 1, p. 99
They also write: When he is [رحمة للعالمین], the soul of both worlds, then how is it possible that any individual or particle of the universe is devoid of this sacred mercy. Therefore, it must be accepted that the Prophet ﷺ, by being [رحمة للعالمین], is the soul of the universe, and in every particle of the world, the manifestations of Muhammadan spirituality are shining. And it is obvious that this manifestation of yours cannot be revealed through knowledge, perception, or sight. Because spirituality and illumination are the true perception and reality of sight. Therefore, it is proven that from the Throne to the earth, the Prophet Muhammad ﷺ is present and observing the subtle realities of all creatures and possibilities. After internalizing this subject, it becomes clear by itself that the scholars, mystics, and perfect saints who have described the Muhammadan reality as flowing and present in all particles of the universe, their original proof is this blessed verse.
Reference: Taskin al-Khawatir, p.44
Dear readers! Even the most basic student of the Seerah of the Prophet ﷺ knows that whatever Kazmi Sahib has stated are not the attributes of Muhammad bin Abdullah. Kazmi Sahib's assertion that it is definite among the Ummah of Muhammad that the term "كاف" in [وَمَاۤ اَرۡسَلۡنٰکَ اِلَّا رَحۡمَۃً لِّلۡعٰلَمِیۡنَ] refers to Muhammad Rasulullah ﷺ is absolutely correct. But which Muhammad Rasulullah ﷺ? According to the Ummah, Muhammad Rasulullah ﷺ refers to Muhammad bin Abdullah bin Abdul Muttalib. None of the Companions or the pious predecessors take it to mean the reality of Muhammadiyah. They explain the meaning of this verse as follows.
You have been sent as a mercy to all of humanity. Whoever accepts your message and believes, it is as if they have accepted this mercy. And they are blessed with the felicities of this world and the hereafter. And you are also a mercy for those who have not accepted your religion, in the sense that they will not be utterly destroyed like the people of Noah and the people of Lot. The companions, the followers, and the pious predecessors are free from beliefs such as Muhammadiyah and Wahdat al-Wujud.
The references from the Qur'anic verses regarding the Prophet Muhammad ﷺ not being the owner of benefit and harm for himself and others, and the proofs that you are not the Knower of the unseen, have already been mentioned. The mention of your ﷺ death has also been made with reference to Sahih Bukhari. May Allah grant these individuals the ability to believe in the Qur'an and Hadith, Ameen.
⑨ Before Prophethood, the Prophet ﷺ knew the knowledge of the Qur'an:
Please see the writing of Mufti Ahmad Yar Khan Naeemi Sahib:
Some individuals might have a doubt regarding our writing that when the Messenger of Allah ﷺ can directly receive everything from Allah Almighty, then why was the intermediary of Jibreel kept between him and the Lord, and why was the process of revelation established? The Lord Almighty says: [نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ]،[عَلٰی قَلۡبِکَ] Indeed, Jibreel has brought down this Qur'an upon your heart.
Reference: Ash-Shu'ara: 194, 193
From these verses, it is understood that just as we cannot receive anything directly from the Lord, similarly, the Messenger cannot receive anything directly from Him. Those gentlemen are in need of another Messenger, whom the language of Shariah calls the Holy Spirit or Jibreel. Therefore, the Holy Quran has referred to Hazrat Jibreel and his assisting angels as Messengers.
① Refutation of this doubt: The answer to this objection is that the arrival of revelation and the coming of Jibreel upon the Prophet ﷺ is for the implementation of the law. It is not for the knowledge of the Holy Prophet ﷺ, for Allah had already taught and instructed him in everything before sending him. However, the implementation of divine laws among the servants will occur when the law is revealed through revelation. Some evidences for this are: One is that the Lord of the Worlds has praised the Holy Quran in this way [هدی للمتقین] "This Quran is a guide for the pious." That is, O Beloved, you are not the guide; you are already guided. It did not say anywhere [هدى لك] that this Quran is guidance for you.
② Secondly, the revelation of the Quran began after the Prophet ﷺ was forty years old. However, the Prophet’s forty years of life were a model of truthfulness, trustworthiness, honesty, and purity. Even the disbelievers had given him the title [أمين و صادق الوعد]. If your guidance depended solely on the revelation of the Quran, then these forty years of yours would have passed according to the environment and customs of the common Arabs. It is also proven from the hadiths that during this long period, you never came near disbelief, polytheism, or even play, entertainment, alcohol, and lying.
③ Thirdly, when the first revelation was sent down, the Prophet was engaged in worship such as seclusion (i'tikaf), prostration (sajdah), and bowing (ruku) in the Cave of Hira for six months. Consider from whom the Prophet ﷺ learned these acts of worship at that time.
④ Fourth, it is believed that the gift of prayer was bestowed upon the Prophet ﷺ during the night of Mi'raj when he reached the realm of the impossible, and the Fajr prayer was not performed on the morning of Mi'raj. From the time of Zuhr, Angel Jibra'il kept appearing continuously for two days and taught the Prophet ﷺ the prayers of every time, after which the five daily prayers were established. But also consider that on the night of Mi'raj, while ascending from the earth to the Throne, the Prophet ﷺ led all the Prophets in prayer at Bayt al-Maqdis. In this way, he became the Imam, and all the Prophets were followers, some acting as the Mu'adhdhin (callers to prayer) and some as the Mubakkir (those who say Takbir). Reflect on this: they were going to perform prayer, but he led them in prayer first. And to whom did he lead the prayer? Not to the common people, but to those noble Prophets who used to teach, instruct, and guide their own communities in prayer. And it should be understood that the Imam in prayer, according to Shariah, is the one who is more knowledgeable about the issues of prayer than all the followers.
⑤ Fifth, the revelation to the Prophet ﷺ was not through Gabriel (Jibril) directly; most of the revelation was that which was inspired to the Prophet ﷺ without the intermediary of Gabriel. Allah the Exalted says: [وَمَا یَنۡطِقُ عَنِ الۡہَوٰی]،[اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی]
[Our beloved does not speak out of his own desire], [it is only a revelation revealed to him].
Reference: An-Najm: 4-3
And it is obvious that Gabriel, the trustworthy messenger of revelation, did not bring every word. Allah the Exalted says:
[ثُمَّ دَنَا فَتَدَلّٰی]،[فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی]،[فَاَوۡحٰۤی اِلٰی عَبۡدِہٖ مَاۤ اَوۡحٰی]
[Then our beloved drew near and came closer], [then he was at two bow lengths or nearer], [then the Lord revealed to His servant what He revealed].
Reference: An-Najm: 8-10
It is clear that at the time of this special closeness when the revelation was given, even the thought or presence of Gabriel the trustworthy did not reach. The buds ،،ما اوحی،، and the twigs ،،دنا،، from the garden to the nightingale of the lote tree are deprived of their fragrance. In any case, it must be accepted that the coming and going of Gabriel the trustworthy and the process of revelation between the Lord of the Worlds and the Beloved is for the enactment of laws, not merely for the knowledge of the Noble Prophet ﷺ. Otherwise, just as we are followers of the Prophet, the Prophet would be a follower of Gabriel, and just as we recite the Kalima of the Prophet ﷺ, we would recite the Kalima of Gabriel the trustworthy.
Reference: Rasa'il Naeema p.253
Dear Readers!
The story of the beginning of revelation is present in Bukhari and Muslim. Reflect on this story as it provides the best refutation of Mufti Naeemi Sahib's misunderstanding:
Umm al-Mu'minin Aisha رضي الله عنهما narrates: The Messenger of Allah ﷺ was in the Cave of Hira when Jibril عليه السلام came to him with revelation and said, "Read." He said, "I am not literate." He said: Then Jibril عليه السلام seized me and pressed me so hard that I became powerless. Then he released me and said, "Read." I said, "I am not literate (how can I read)?" He seized me again and pressed me a second time until my strength was exhausted. Then he released me and said, "Read." I said, "How can I read? I am not literate." He seized me a third time and pressed me, then released me and said: [اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ]،[خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ]،[اقْرَأْ وَرَبُّكَ الأَكْرَمُ] After hearing these verses, you returned from the mountain, your heart trembling with fear. You went to Khadijah رضي الله عنها and said, "Cover me with a cloth, cover me with a cloth." You were covered with a cloth. When your fear subsided, you narrated this incident to Khadijah رضي الله عنها and said, "I fear for my life." Khadijah رضي الله عنها said, "Never, by Allah, Allah will never disgrace you." Then she took you to Waraqah ibn Nawfal, who was Khadijah's paternal cousin, had become a Christian during the Jahiliyyah, and was old, weak, and blind. You told him what you had seen. Waraqah ibn Nawfal said, "That is indeed the angel of Allah, whom Allah sent down to Moses عليه السلام. I wish I were young and alive until the time your people would expel you from your city." The Messenger of Allah ﷺ said, "Will they really expel me?" Waraqah said, "Yes, they will surely expel you. Whenever anyone said such things as you say, people became his enemies."
Reference: Bukhari:3, Muslim:160
The Messenger of Allah ﷺ said: Once I was going on a path, when I heard a voice from the sky. I looked up and saw the same angel who had come to me in the Cave of Hira, sitting on a throne between the sky and the earth. Seeing this, I became afraid and returned home. I told my family, "Cover me with a cloth, cover me with a cloth."
Reference: Bukhari: 4, Muslim: 161
And if the revelation of the Holy Quran was only for the implementation of divine laws among the servants, and you were sent having already been taught everything, then what is the meaning of these verses?
[وَ کَذٰلِکَ اَوۡحَیۡنَاۤ اِلَیۡکَ رُوۡحًا مِّنۡ اَمۡرِنَا ؕ مَا کُنۡتَ تَدۡرِیۡ مَا الۡکِتٰبُ وَ لَا الۡاِیۡمَانُ وَ لٰکِنۡ جَعَلۡنٰہُ نُوۡرًا نَّہۡدِیۡ بِہٖ مَنۡ نَّشَآءُ مِنۡ عِبَادِنَا ؕ وَ اِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ]
And thus We have revealed to you an inspiration of Our command. You did not know what the Book was, nor what faith was, but We have made it a light by which We guide whom We will among Our servants. And indeed, you guide to a straight path.
Reference: Ash-Shura: 52
[وَمَا کُنۡتَ تَرۡجُوۡۤا اَنۡ یُّلۡقٰۤی اِلَیۡکَ الۡکِتٰبُ اِلَّا رَحۡمَۃً مِّنۡ رَّبِّکَ فَلَا تَکُوۡنَنَّ ظَہِیۡرًا لِّلۡکٰفِرِیۡنَ]
And you did not expect that the Book would be revealed to you, but out of mercy from your Lord, it was revealed. So never be an assistant to the disbelievers.
Reference: Al-Qasas:86
The verses of Surah An-Najm, which Mufti Naeemi Sahib uses as a basis to write that most of the revelation was directly inspired to the Prophet ﷺ by Jibra'il, were explained by Masrooq Rahimahullah who inquired from Aisha Radi Allahu Anha about the command of Allah Almighty:
[ثُمَّ دَنَا فَتَدَلّٰی]،[فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی]،[فَاَوۡحٰۤی اِلٰی عَبۡدِہٖ مَاۤ اَوۡحٰی].
Reference: An-Najm:8 to 10
Who is meant by this? Aisha Radi Allahu Anha explained that it refers to Jibra'il (Gabriel) Alayhis Salam.
Reference: Sahih Muslim:177
Umm al-Mu'minin Aisha Radi Allahu Anhuma states: Whoever thought that Muhammad ﷺ saw his Lord has lied about Allah Almighty. I was the first to ask the Messenger of Allah ﷺ about the interpretation of these verses, and he said: It refers to Jibra'il Alayhis Salam, whom I saw only twice in his original form.
Reference: Muslim:177
When here it also means Jibreel, it means that the entire Quran was revealed through Jibreel (peace be upon him). Allah Almighty says:
[وَ اِنَّہٗ لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ]،[نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ]،[ عَلٰی قَلۡبِکَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ]
[And indeed, it is a revelation from the Lord of the worlds], [which the trustworthy Angel has brought down], [upon your heart, so that you may be among the warners].
Reference: Ash-Shu'ara:192-194
Second Issue: The Prophet Muhammad ﷺ leading the Prophets in prayer during the Mi'raj. Mufti Naeemi Sahib's statement that you were going to receive the prayer during Mi'raj but you led the prayer before going is incorrect. After the beginning of prophethood, the first command given was the command of prayer. Jibreel (peace be upon him) came and taught the method of prayer and ablution, and commanded to pray two rak'ahs in the morning and two in the evening. In fact, in the early days of Islam, no worship other than prayer is known. During the Mi'raj, five prayers were made obligatory.
⑩ All the Prophets derived benefit from the Muhammadan reality and conveyed it to their nations, meaning the prophethood of all the Prophets is through your prophethood:
By considering Muhammad, the Messenger of Allah ﷺ, as the original universe and the means of all divine blessings from Allah Almighty, these Sufis concluded that your ﷺ prophethood is intrinsic. And the prophethood of all other prophets is extrinsic. All prophets are dependent on the Prophet ﷺ. All prophets have been receiving blessings from the Muhammadan reality and conveying them to their communities. Therefore, Muhammad ﷺ is also the Prophet of the Prophets. The explanation of this theory is heard from the Sufis of Deoband; Qasim Nanotvi Sahib writes: Now listen, there is also this division in the attribute of prophethood: sometimes prophethood is intrinsic, and sometimes it is extrinsic. So, the prophethood of the Messenger of Allah ﷺ is intrinsic, and the prophethood of all other prophets besides you is extrinsic.
The textual evidence for this is the verse: [وَاِذۡ اَخَذَ اللّٰہُ مِیۡثَاقَ النَّبِیّٖنَ] because if everyone's prophethood were original, then all would be equal in rank. In that case, the wisdom of the Absolute Wise One would have required that no one be subordinate or follower of another.
Reference: Aab-e-Hayat:252
In another place it is written: [و يتم نعمة علیک] so it is understood that the name 'Alim' is the nurturer of the Muhammadan soul ﷺ. This is because the completion of the blessing in Surah Fath is specifically for you. And in Surah Maidah [واتممت علیکم نعمتی] although the address is general, the intended one in essence is the Prophet ﷺ. And all are your dependents and you are the leader.
Reference: Aab-e-Hayat p.153
Consider the belief of Qasim Nanotvi Sahib: The detail of this summary is that the attribute of the described by accident (موصوف بالعرض) ultimately ends in the described by essence (موصوف بالذات). Just as the attribute of the described by accident is acquired from the described by essence, the attribute of the described by essence, which is to be intrinsic and [not acquired from another], is the very meaning of the word "by essence" (بالذات). It is neither acquired nor borrowed from another. If an example is needed, then take the earth, mountains, and walls of valleys; their light is the grace of the sun, but the sun’s light is not the grace of anyone else. And our purpose was only that the attribute is intrinsic. In the same way, consider the finality of the Messenger of Allah ﷺ, meaning that you are described by the attribute of prophethood by essence. And other prophets are described by the attribute of prophethood by accident. The prophethood of others is your grace, but your prophethood is not the grace of anyone else. The chain of prophethood ends with you. In short, there are [نبی الامتہ] like you and also [نبی الانبیاء]. This is the reason that this testimony [وإذ أخذالله میثاق النبین] and the prophets have taken the pledge of faith in you and your authority and following.
Reference: Tahdheer al-Nas:4
At another place, Qasim Nanotvi Sahib writes:
And the Prophets, peace be upon them, receive blessings from this Prophet ﷺ and convey them to their own communities. In short, they are intermediaries of blessings, not permanent in essence. The other Prophets are also like mirrors, intermediaries of blessings; in short, whatever exists between them and the Prophets is a shadow and reflection of Muhammadan qualities. There is no personal excellence.
Reference: Tahdheer al-Nas page:28
Qari Tayyib Sahib writes:
Your essential distinguishing characteristic is that you are the teacher of all the Prophets in the light of Prophethood, the source of blessings for them, and the origin of their lights and perfections. Therefore, essentially, you are the Prophet, and the other Prophets, peace be upon them, did not become Prophets by their own essence but through your grace. The status of the Prophet is not merely that of prophethood, but also that of the bestower of prophethood. Whoever possessed the capacity for prophethood and came before you became a Prophet. Thus, the light of prophethood originated from you and returned to you, and this is the status of the Seal (Khatam) — that from him the beginning of this special attribute starts and upon him it also ends. Therefore, we will not call you merely a Prophet in terms of the attribute of prophethood, but we will call you Khatam an-Nabiyyin (Seal of the Prophets), for upon you is the culmination of all the lights of prophethood.
Reference: Aftab-e-Nubuwwat page:81
It is also clearly acknowledged in the famous book Al-Muhannad by the scholars of Deoband that the prophethood of all other Prophets, peace be upon them, is through your prophethood.
Shah Abdul Haq Muhaddith Dehlvi explains this training in his treatise
Reference: Al-Taleef Qalb Al-Aleef bi Kitab Fehris Al-Tawaleef
as follows: All the Prophets descended and attended the school of the Prophet, becoming his students. Each Prophet studied a book of knowledge and a chapter of religion from the Prophet. After completing their studies there, they took their place on the pulpit of Prophethood to benefit the world and taught the creation the commands of Allah. Among these messengers, the first was Adam, who, despite being a father, sat respectfully on his knees in the school of his child. He learned all languages and the names of things from the Prophet, then took his place on the throne of divine caliphate and began instructing the close angels. This established the right of Prophethood of Adam over all the angels, who ultimately became his prostrators.
Reference: Risala Noor by Mufti Ahmad Yar Gujarati
Muhammad Manzoor Naumani Sahib expresses this matter as follows: You are a Prophet by essence, and the other Prophets, peace be upon them, are by association. In this terminology, not only Maulana Nanotvi is unique, but many later scholars and researchers also clarify this. We do not find it necessary to quote their texts to make the book more substantial. Because even Ahmad Raza Khan Barelvi has written about this issue in such a way that there is no need to quote anyone else's text afterward. Fazil Barelvi writes in his treatise
Reference: Haza Allah Aduh, page: 23
and it has been conclusively established from the mutawatir texts of the Awliya-e-Karam, great Imams, and eminent scholars, that every blessing, whether small or large, minor or major, physical or spiritual, religious or worldly, apparent or hidden, from the first day until now, and from now until the Day of Judgment, from the Day of Judgment until the Hereafter, and from the Hereafter until eternity, whether for a believer or a disbeliever, obedient or sinner, king or human, jinn or animal, indeed everything except Allah, whatever has been, is, or will be received, is distributed and created through their hands. They are the secret of existence and the essence of existence, the greatest Khalifa of Allah and the benefactor of the world.
Reference: Risala Jaza Allah Aduh by Ahmad Raza, p. 23
From Fazil Barelvi's statement, it is understood that whatever blessings exist in the world, whether spiritual or physical, religious or worldly, apparent or hidden, have been received as a result of your (the Prophet's) grace. And since prophethood is also a high degree of spiritual blessing, it was also granted to other Prophets, peace be upon them, through you. This reality is called Khatmiyat Dhati (Personal Finality) and Khatmiyat Martabi (Sequential Finality) in the terminology of Tanuvi Sahib.
Reference: Faisla Kun Munazra by Manzoor Numani, p.56
⑪ Even if, hypothetically, a prophet were to appear after the time of the Prophet, still there would be no difference in the Muhammadan Finality (Khatm-e-Nubuwwat).
Based on this altered meaning of the Seal of Prophethood, Qasim Nanotvi Sahib writes: The application of the Seal necessitates that the chain of all prophets ends with you, just as the previous prophets were dependent on you for the attribute of prophethood, and you are not dependent on anyone for this attribute. Whether they are previous prophets or anyone else, suppose there is a prophet in your time on this earth or any other earth or in the heavens, he would also be dependent on you for this attribute of prophethood.
Reference: Tahdheer-un-Naas, p.12
Elsewhere he writes:
In short, if the termination is understood in the broader sense, as I have mentioned, then your being the Seal would not be exclusive only in relation to the previous prophets. Even if, hypothetically, there is a prophet somewhere else in your time, your status as the Seal would still remain intact.
Reference: Tahdheer-un-Naas, p.13
Yes, if finality is taken to mean personal attributes in the sense of prophethood, as this humble one has stated, then no one except the Messenger of Allah ﷺ can be called a prophetic individual among the created beings. In fact, in this case, only the external individuals of the prophets will be proven superior to you. Moreover, even if, hypothetically, a prophet were to appear after the time of the Prophet ﷺ, still there would be no difference in the Muhammadan finality.
Reference: Tahdheer al-Naas, p.24
These misguided beliefs are proven neither by any verse of the Holy Quran nor by the sayings of the Messenger of Allah ﷺ. Even the Companions and the Imams of Ahl al-Sunnah were free from these ideas. The Quran refutes these ideas of the Sufis repeatedly:
[قُلۡ مَا کُنۡتُ بِدۡعًا مِّنَ الرُّسُلِ]
Say, "I am not something new among the messengers."
Reference: Al-Ahqaf:42
[وَمَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ]
And Muhammad (ﷺ) is only a messenger; indeed, many messengers have passed away before him.
Reference: Aal Imran:133
Meaning, just as many messengers have come before me, I am also a messenger like them. This verse refutes all their self-invented ideas.
If all the messengers, peace be upon them, are disciples of Muhammad, the Messenger of Allah ﷺ, and they learned the religion from him, then how can you be unaware of their conditions?
Allah Almighty says: [وَرُسُلًا قَدۡ قَصَصۡنٰہُمۡ عَلَیۡکَ مِنۡ قَبۡلُ وَ رُسُلًا لَّمۡ نَقۡصُصۡہُمۡ عَلَیۡکَ]
And We did not make the prophets to be witnesses over their people, nor did We send a book to any prophet to be studied by others, except that We revealed to you some of their stories and left out others.
Reference: An-Nisa:164
Qasim Nanotvi changed the very meaning of the finality of prophethood, which is why the followers of Mirza Ghulam Ahmad Qadiani present Qasim Nanotvi’s statement as evidence for Mirza’s false prophethood.
May Allah grant us all the ability to follow the truth and avoid falsehood, Ameen.
اللَّهُمَّ أَرِنَا الْحَقَّ حَقًّا وَّارْزُقْنَا اتِّبَاعَهُ وَأَرِنَا الْبَاطِلَ بَاطِلاً وَّارْزُقْنَا اجْتِنَابَهُ.
وَصَلَّى اللهُ عَلَى مُحَمَّدٍ وَآلِهِ وَاَصْحَابِهِ وَسَلَّمْ تَسْلِيمًا كَثِيرًا وَحَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ.
Ameen
