Calling out, Ya Rasool Allah (صلی اللہ علیہ وسلم) (o prophet of allah عزوجل) | Ja-Al Haq
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CHAPTER FIVE
CALLING OUT, “YA RASOOLALLAH (صلی اللہ علیہ وسلم)
(O PROPHET OF ALLAH عزوجل)”
(O PROPHET OF ALLAH عزوجل)”
To call out to the Holy Prophet صلی اللہ علیہ وسلم is permissible. Whether it is done from far or near, during his visible life or after his demise, or by one person or a congregation collectively. This discussion is divided into two chapters.
PROOF OF PROCLAIMING "Y A RASOOLALLAHصلی اللہ علیہ وسلم
To call out to the Prophet صلی اللہ علیہ وسلم is proven from the Holy Quran, the actions of the angels and the practice of the Sahaaba رضی اللہ تعالٰی عنہ and Ummah. The Holy Quran has called out the Holy Prophet صلی اللہ علیہ وسلم in several places, e.g. "Ya Ayuhan-Nabi," "Ya Ayuhar-Rasool," etc. Calling to the Prophet صلی اللہ علیہ وسلم is proven from all of these ayats. Yes. other Ambiya were called by their names, e.g. "Ya Musa علیہ السلام," "Ya Esa علیہ السلام," "Ya Yaha علیہ السلام" etc. but our Beloved Master has been addressed with appreciative titles:
یاایھا النبی، یا ایھا الرسول، یا ایھا المزمل، یا ایھا المدثر
In fact the Holy Quran has even called out the general body of Muslims, "Ya Ayuhalazina Aamanoo," and has ordered Muslims to call out and address the Holy Prophet صلی اللہ علیہ وسلم with cherished titles, “یاایھا الذین امنوا لا تجعلوا دعاء الرسول بینکم کدعاء بعضکم بعضا ”5.1.This ayat doesn't disallow addressing the Holy Prophet صلی اللہ علیہ وسلم .Rather, it says that he shouldn't be addressed like ordinary people.
The Holy Quran states "Call and address them, relating them to their fathers 5.2"This verse allows calling out to Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ. However, he should not be addressed as "the son of Rasoolullah صلی اللہ علیہ وسلم ", but the son of Haaritha". Likewise, the Kuffaar have been allowed to call their helpers for assistance “واعوا شھداء کم من دون اللہ ان کنتم صدیقین”, 5.3.
In the first Hadith of Mishkaat Sharif, Hadrat Jibraeel علیہ السلامsubmitted “یا محمد اخبرنی عن الالسلام”, Calling out (nidaa) is found here. At the time of the Holy Prophet's صلی اللہ علیہ وسلم passing away, the Angel of Death علیہ السلام said, “یا محمد ان اللہ ارسلنی الیک” Mishkaat. Baabu Wafaatin-Nabi.
Calling out is proven here as well. Hadrat Uthman ibn Haneef رضی اللہ تعالٰی عنہ reports that a hlind person came to Rasoolullah صلی اللہ علیہ وسلم and requested a dua. Sayyiduna Rasoolullah صلی اللہ علیہ وسلم instructed him to make the following supplication, "O Allah عزوجل I ask from Thee and turn towards You with the Prophet of Mercy, Muhammad صلی اللہ علیہ وسلم. Ya Muhammad صلی اللہ علیہ وسلم I have turned towards my Lord using your means in this need of mine so that it is fulfilled.
Ya Allah عزوجل Accept the intercession of Rasoolullah صلی اللہ علیہ وسلم for me." Hadrat Abu Isbaaq رضی اللہ تعالٰی عنہ states that this Hadith is Sahib (sound)." Ibn Majah, Baabu Salaatil-Haaja.
This dua was taught to all Muslims until the Day of Qiyaamat. It proves that the permissibility of calling out, and help from the Prophet صلی اللہ علیہ وسلم was invoked in it.
Hearing distant voices and callings is absolutely not the quality of Allah عزوجل, because only he who is far from the caller hears callings from afar.
Alamghiri states, "Peace be upon you. 0 Nabi صلی اللہ علیہ وسلم! 1 testify that are the Messenger of Allah عزوجل Kitaabul-Hajj, Adaabu ZiyaaralilQabrin-Nabi صلی اللہ علیہ وسلم.
After this, the book further states, "Salaam to Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ must be made by saying the following, "Peace be upon you, the true successor of Rasoolullahصلی اللہ علیہ وسلم. Peace be upon you, the Companion of the Noble Messenger in the cave.’’5.7-Ibid
It also states, "The following should be said when presenting Salaam to Hadrat Umar Farooq-e-Azam رضی اللہ تعالٰی عنہ "Peace be upon you, O Leader of the Muslims. Peace be upon you, the Illuminator of Islam. Peace be upon you, the destroyer of idols."5.8_Ibid .
Calling out to both Rasoolullah صلی اللہ علیہ وسلم and the two Companions at his side. Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ is found in these extracts.
Superior and senior Saints (Auliya) and pious people of this Ummat used to say, "Ya Rasoolallah صلی اللہ علیہ وسلم in their supplications and religious recitals (wazifas).
Imam Busairi رضی اللہ تعالٰی عنہ writes. "O Greatest of Creation صلی اللہ علیہ وسلم! There is none besides you for me to take refuge in at the time of difficulties.5.9- Qasida Burda.
Imam Zainul-Abideen رضی اللہ تعالٰی عنہ states in his Qasida, "Ya Rahmatulil- صلی اللہ علیہ وسلم! Come and assist Zainul-Aabideen رضی اللہ تعالٰی عنہ because he is a prisoner at the hands or oppressors in this procession"5.10.
Maulana Jaami رضی اللہ تعالٰی عنہ states, "The life of the world is diminishing because of separation. Ya Nabi صلی اللہ علیہ وسلم Have mercy. Are you not Rahmatulil-Aalameen? Why then are we criminals distant from the attention of your mercy?"
Sayyiduna Irnam-e-Aazam Abu Hanifa رضی اللہ تعالٰی عنہ states, "O Leader of all leaders رضی اللہ تعالٰی عنہ I come to your august court with a heartfelt desire. I am hopeful of your pleasure (radaa) and hand myself over to your protection.5.12.
These extracts establish calling out to Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as well as seeking assistance (istiaanat) from him. All of the above calls were made from afar and after the Holy Prophet صلی اللہ علیہ وسلم demise.
Muslims say in namaaz “السلام علیک ایھا النبی و رحمۃ اللہ و برکاتہ "Addressing the Noble Messenger صلی اللہ علیہ وسلم at this juncture is compulsory (Waajib).
Extracts from the books Shaami and Ashiatul-Lam'aat, concerning At-Tahiyaat, have already been presented in the discussion of Haazir & Naazir. Refer to them there. All of the above was in regards to calling out "Ya Rasoolallah صلی اللہ علیہ وسلم" individually.
Many people collectively making a naraa (shout) of Risaalat (i.e. saying "Ya Rasoolallah صلی اللہ علیہ وسلم)” is also permissible because, if doing so individually is allowed, then surely nothing prohibits saying "Ya Rasoolallah صلی اللہ علیہ وسلم collectively. A few permissible things coming together cause its result and collection to be allowed. Just as how biryaani (a kind of food) is permissible because it is a collection of Halaal ingredients, so too is this also explicitly proven.
Hadrat Baraa رضی اللہ تعالٰی عنہ narrates that when the Holy Prophet صلی اللہ علیہ وسلم" entered Madina Sharif after migrating from Makkah, men and women ascended the roofs of their homes. The children and slaves went out to the streets and began to call out, "Ya Muhammad صلی اللہ علیہ وسلم! Ya Rasoolallah صلی اللہ علیہ وسلم Ya Muhammad صلی اللہ علیہ وسلم Ya Rasoolallah صلی اللہ علیہ وسلم! 5.13_ Muslim, Vol. 2, Baabu Hadeethil-Hijrat.
This Hadith of Muslim Sharif proves the permissibility of making the naraa of risaalat, and we also conclude that the blessed Sahaaba used to practice it. The narration further states that the Sahaaba organized a march (juloos) to welcome the Holy Prophet صلی اللہ علیہ وسلم to Madina. Whenever the Prophet صلی اللہ علیہ وسلم returned from a journey, the residents of the city used to march to welcome him. - Mishkaat, Bukhari, etc.
"Jalse" means sitting, and "juloos" is its plural. Namaaz is the jalsa of Divine remembrance (zikr) because it occurs at only one place while Hajj is the juloos of remembrance because it occurs in many places. It is proven from the Quran that the angels brought the Ark of the Covenant (Taaboot-e-Sakina} in a march (juloos). At the time of the Holy Prophet’s صلی اللہ علیہ وسلم birth and Me'raj, angels coordinated themselves in juloos. Emulating the good is a means of reward. Hence, the march (juloos) which we hold is an emulation of these practices and a means of attaining thawaab.
OBJECTIONS & ANSWERS
TO CALLING OUT ·YA RASOOLALLAH عزوجل"
OBJECTION 1: The Holy Quran states, "Besides Allah عزوجل, do no call out to anyone who can neither grant you benefit nor inflict barm." 5.13a. Surah Yusuf, Verse 106.
We can ascertain from this that to call out to anyone besides Auab a is prohibited and is the practice of idol-worshippers.
Answer - The word "dua" in this ayats and others like it doesn't mean to call, but 10 worship (ref. Tafseer Jalaalain and other Commentaries of the Holy Quran).
Therefore, the meaning of these ayats is that no one except Allah عزوجل should be worshipped. Other verses corroborate this meaning. Allah عزوجل states, "And who calls another to be worshipped (ma’bood) with Allah عزوجل ("calls" here meaning worship) " 5.13b-Surah Muminoon. Verse 117.
We now understand that deeming someone besides Allah عزوجل to be Allah عزوجل and calling out to him is polytheism (shirk) because this is worship of someone woo isn't Allah عزوجل. If this meaning was not asserted to these ayats, then all oftbe extracts we have produced from the Quran, Hadith and. rulings of the Ulama wherein calling to others besides Allah عزوجل was found will all prove to be polytheism. Then calling or addressing anyone, whether near or far, alive or deceased, will all equal polytheism. We daily address and call out to qur family and friends. Therefore, there will be no one in this world free from shirk. Also, shirk is termed as ascribing a partner to Allah عزوجل in His being and qualities. So. why would calling out to or addressing someone be taken as applying DilW attributes to that person? How can this be polytheism?
OBJECTION 2: Remember Allah عزوجل sitting, standing and while restil It is known from this that to respect the name of someone besides Allah عزوجل & while sitting or standing is polytheism. Only Allah's عزوجل remembrance should be made at all intervals.
Answer - Deeming remembering Rasoolullah صلی اللہ علیہ وسلم as Haraam or polytheism (shirk) based on this verse is ignorance. The ayat merely states that when you are finished with narnaaz, you may make Allah's عزوجل. zikr in every condition and state. In other words, namaaz has restrictions (e.g. it cannot be done without wudhu, Quran must not be recited during sajda, ruku or while sitting and that it (Salaah) should not be made sitting or lying down without a valid excuse) but when it is completed, these limitations are lifted. Now, you may make the remembrance of Allah عزوجل standing, sitting. Lying down or in any other condition.
After paying special attention to this ayat, the following points clearly emerge.
1. The imperitave "Remember Allah عزوجل is not for obligation (Wujoob) but for permissibility (jawaaz). Meaning, out of namaaz you have the choice to remember Allah عزوجل or others besides Him, or remain silent altogether. All of the above is allowed.
2. Even if this command was for obligation, still too would the remembrance of someone besides Allah عزوجل not be the abrogation of Allah's عزوجل remembrance (i.e. that by His remembrance becoming compulsory. remembering someone else besides Him becomes Haraam). Rather, the abrogation of Allah's عزوجل remembrance (zikr) is not making His remembrance at all.
3. The zikr of Rasoolullah صلی اللہ علیہ وسلم is indirectly the remembrance of Allah عزوجل. "Whoever is obedient to the Rasoola has shown obedience to Allah عزوجل."5.14a Surah Nisaa; Verse 80.
When the Holy Prophet’s صلی اللہ علیہ وسلم remembrance is included in the Kalima, Namaaz, Hajj, Durood, Khutba, Azaao - in short, all forms of worship and is necessary in them. how can this remembrance become Haraam if made out of Salaah, whether whilst standing or sitting? Whoever recites Durood Sharif of the Kalima while standing, sitting or in any other condition is making the zikr of Rasoolullah صلی اللہ علیہ وسلم and is worthy of thawaab.
4. Is reciting ayats that specifically mention the Kuffaar or idols, e.g. Surah Lahah, Surah Munafiqoon, etc. the remembrance (zikr) of Allah عزوجل or not? Surely it is because these are Quranic verses. There is reward for every word. Even though the subject of these verses is the Kuffaar or idols, the speeeh (kalaam) is definitely Allah's عزوجل. The remembrance of Allah's عزوجل speech is His remembrance.
5. However, according to you, the remembrance of the Mercy. Noor and Prophet of Allah. عزوجلMuhammadur-Rasoolullah صلی اللہ علیہ وسلم, cannot be the remembrance of Allah عزوجل How is this fair? The Holy Quran states, "Qaala Firaun." The reciter of "Qaala" attains 30 thawaab for this' and 50 for "Firaun", because the reward for every letter read is multiplied by I O. So 50 thawaab was attained from reading the name of Firaun in the Quran, but taking the name of Sayyiduna Rasoolullah, Muhammad صلی اللہ علیہ وسلم, is equal to polytheism? What kind of intelligence is this?
6. Due to being separated from Hadrat Yusuf علیہ السلام, Hadrat Yaqoob علیہ السلام used to repeat his name whether he was sitting or standing. He cried so much that his eyes became white. Likewise, when Hadrat Adam علیہ السلامwas separated from Sayyidah Hawa علیہ السلام and Imam zainul-Aabideen رضی اللہ تعالٰی عنہ from Imam Husain رضی اللہ تعالٰی عنہ they would both repeat the names of their loved ones sitting or standing. Tell us, will the ruling of polytheism (shirk) apply to them as well? If the answer is "No", why then will the lover of Rasoolullah صلی اللہ علیہ وسلم who takes his Nabi's صلی اللہ علیہ وسلم name at every turn become a mushrik today? Day and night a businessman talks and thinks of his business, while a student repeats his lesson to memorize it. This is also the repetition of someone or something besides Allah عزوجل. Will they also be labeled as Mushriks?
Note - A debate on this topic of calling out "Ya Rasoolallah صلی اللہ علیہ وسلم" occurred between Maulwi Thanaullah Amritsari and I in Deena Nagar, Punjab. Maulwi Sahib presented this very ayat. I asked him only three questions,
1. How many meanings does a command (amr) have in the Holy Quran and which one applies here?
2. Will one opposite (naqeed) becoming Waajib make the other Haraam?
3. What is the opposite of the remembrance of Allah عزوجل? Is it remembering someone besides Him, or not making His remembrance at all?
He replied, "You have brought Principles of Fiqh {Usool-e-Fiqh) and logic (Mantiq) into these questions. Both these Sciences are Innovated (Bidat)." (In other words, being an ignorant person is Sunnat, according to him). I then asked him to correctly define Innovation (Bidat), showing how gatherings of Meelad become Haraam according to him but taking out a magazine propagating the beliefs of the "Ahle-Hadith" is Sunnat. These questions still need to be answered by him (and today, remain unanswered by both him and his supporters).
OBJECTION 3: Hadrat Abdullah ibn Mas'ood رضی اللہ تعالٰی عنہ reports that the Holy Prophet صلی اللہ علیہ وسلم" taught them At-Tahiyaat in the following words, “السلام علیک ایھا النبی و رحمۃ اللہ و برکاتہ ” When the Prophet صلی اللہ علیہ وسلم " passed away, we read At-Tabiyaat in the following manner, “فلما قبض قلنا السلام علی یعنی علی النبی صلی اللہ علیہ وسلم ” Bukhari, Yol. 1, Kltaabul-Istizaan, Baabul-Akhz bil-Yadain. Imam Aini رضی اللہ تعالٰی عنہ writes under this Hadith, "The apparent meaning of this is that the Sahaaba used the 'kaat' for addressing the Prophet صلی اللہ علیہ وسلم in "As-Salaamu Alaika (Peace be upon you…..)” during his time. When he passed away, they stopped this and began to use the word for absence, saying, "As-Salaamu alan-Nab" (peace be upon the Prophet صلی اللہ علیہ وسلم …” 5.17- Aini Sharah Bukhari.
This Hadith and its annotation prove that "As-SaIaamu Alaika" was said in At-Tahiyaat during the time of Rasoolullah صلی اللہ علیہ وسلم, but after his demise, calling out to him in it was forsaken. Thus, when the Sahaaba omitted calling out to him in At-Tahiyaat, then the person who proclaims"Ya Rasoolallah صلی اللہ علیہ وسلم etc. out of Damaaz is a Musbrik indeed.
Answer - These extracts from Bukhari and Aini are contrary to you as well because no Mujtahid imam, even until today, has ordered that the At- Tahiyaat be changed.
Imam Abu Hanifa رضی اللہ تعالٰی عنہ and Imam Shafee رضی اللہ تعالٰی عنہ. adopted the At- Tahiyaat narrated by Hadrat Ibn Mas'ood رضی اللہ تعالٰی عنہ and Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ.respectively, but "As-Salaamu Alaika" is present in both their narrations. Ghair-Muqallids (these who reject the Four Imams رضی اللہ تعالٰی عنہ) also read this At-Tahiyaat with addressing. This leads us to deduce that some Companions changed the At- Tahiyaat through their ijtihaad. However, in the presence of a morfoo Hadith, the ijtihaad of a Sahaabi is not accepted. These Sahaaba didn't change it because calling out to the unseen is Haraam. Otherwise, the ·Sahaaba who lived far away during the time of the Holy Prophet صلی اللہ علیہ وسلم" would not have recited it even during the Prophet's. life. Namaaz was being performed everywhere, e.g. Yemen, Khaibar, Makkah, Iraq, Najd, etc. and this very At- Tahiyaat was also read everywhere. Calling out to the unseen was continuously being made because the Holy Prophet صلی اللہ علیہ وسلم A was present in Hijaz whilst the At-Tahiyaat with addressing was being read everywhere. Neither did the Prophet. prohibit this nor did the Sahaaba object to it. When teaching the At-Tahiyaat, Rasoolullah رضی اللہ تعالٰی عنہ. dido't say that this At-Tahiyaat is to be read only during my lifetime and another must be read after my demise.
Maulwi Rashid Cangohi writes. 'Therefore, to change the wording of address is DOt necessary, and neither is making the Taqleed of some Saahaba in this matter.
Otherwise, the Holy Prophet صلی اللہ علیہ وسلم" himself would have said that addressing shouldn't be done after his passing away. In any case, to adopt the wording of address is better because it was originally taught in this manner. - Fatawa Rashidia, VoJ. J, Kitaabul-Aqaaid, Pg.17.
In short, this action of some Sahaaba is not a proof, otherwise it will mean that polytheism (shirk) was being made during the Holy Prophet’s صلی اللہ علیہ وسلم, time and he didn't stop it. Also, only some, not all of the Sahaaba, changed it afterwards. In fact, Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “قول ابن مسعود کنا نقول الخ فھو روایۃ ابی عوامۃ و روایۃ البخاری اصح فیھا بینت ان ذلک لیس من قول ابن مسعود بل من فھم الراوی عنہ و لفظھما فلما قبض قلنا ،سلام یعنی علی النبی فقولہ قلنا سلام یحتمل انہ اراد بہ استمررنا علی ما کنا علیہ فی حیاتہ۔ ” "Mirqaat, Baabut-Tashabud, Last Section.
We know from this that the Sahaaba never did change the At-Tahiyaat. This is only the understanding of the narrator and is not what truly happened.
OBJECTION 4: It is polytheism to call out to a Prophet or Saint from afar, believing them to hear these callings, because hearing from far is only I quality of Allah عزوجل. Accepting this power to be possessed by someone other than Him is ascribing partners to Him. If this belief was Dot held, the saying, "Ya Rasoolallah صلی اللہ علیہ وسلمYa Ghaus رضی اللہ تعالٰی عنہ," etc. would be allowed just as how' it is permissible to call out to the winds, e.g. "0 wind!" Here, it is Dot believed that the winds hear. (Fataawa Rashidia and other books or Wahabis stress this point.)
The Prophet صلی اللہ علیہ وسلم said, "When the angels beneath the Arsh used to make tasbeeh, I used to hear it even though I was in the womb of my mother."
Answer - Hearing distant voices and callings is absolutely not the quality of Allah عزوجل, because only be who is far from the caller hears callings from afar. Allah عزوجل is closer to us than our own jugular veins. He Himself states, "We are more closer to him than his jugular vein (i.e. his life source)," 5.19"When My servants ask you about Me, then say that I am close," 5.20 and "We are more closer to him than you are but you don't see."5.21Allah عزوجل hears all callings and voices because all voices are near to Him and He Himself is close also, even if it is accepted that hearing from a distance is Allah's عزوجل quality, then hearing from near is also His quality. So if we now believe that someone has heard something from near, will we be ascribing Partners to Allah عزوجل, Every should be believed 10 be deaf.
Just as how hearing distant voices is a quality (sifat) of Allah عزوجل, so too arc seeing distant things and objects and attaining a scent from afar. We have a read proven in the discussion of Knowledge of the Unseen and Haazir & Naazir that both far and near are equal for the Friends (Auiiya) of Allah عزوجل. When their eyes can see both far and near equally, why does it become polytheism for their ears to hear distant sounds? They have attained this ability through Allah's عزوجل bestowal. We now prove that the Prophets and Saints hear distant Sounds and callings:
While in Kinaan, Hadrat Yaqoob علیہ السلام attained the Scent of Hadral Yusurs علیہ السلام shirt and said, “انی لا جدریح یوسف ” 5.22 Is this polYtheism or not?
While in Madina, Hadrat Umar رضی اللہ تعالٰی عنہ called called out to Hadrat Saaria رضی اللہ تعالٰی عنہ who was Present in Nawaahind during a jihad. The latter heard this call.- Mishlcoat, Baahu/·Karaamat, Section 3.
The eye of Hadrat Umar رضی اللہ تعالٰی عنہ saw from afar and the ear of Hadral Saaria رضی اللہ تعالٰی عنہ heard a distant calling. Commentating on the ayat, “و اذن فی الناس بالحج” 5.23 Mufassireen State that when Hadrat Ibraheem رضی اللہ تعالٰی عنہ completed the construction of the Holy Kaaba, he ascended a mounlain and called out to all the souls, "O Servants of Allah عزوجل Come!" Everybody who will be born until Qiyaamat heard this. The soul that said "Labbaik" on this calling will definitely go for Hajj and the soul that remained silent shall never. Tafteer RoohUI-Bayaan, Jalaalain, Madaarik.
Here, nevermind being far, all souls heard the Calling of Hadrat Ibraheem علیہ السلام before even being born! Is this polytheism or not? Hadrat Ibraheem علیہ السلام also submitted. "O Allahعزوجل Show me how you give life to the dead." He was ordered to slaughter four birds and put their flesh on four mountains. "Then call them, they will come hastily towards you.-Surah Baqarah, Verse 260.
Here, dead animals were called and they quickly carne forward. So are the Saints lesser than these animals? Sitting in Cape Town, a person can converse with someone in London with a phone. The former speaks to the latter with the belief that he can hear him through this instrument. Will this calling be polytheism (shirk) or not? So, if a Muslim who believes that the power of prophethood is more than the power of this telephone, and that the Nabi صلی اللہ علیہ وسلم, through this Divinely bestowed ability, his calling and thus calls out, "Ya Rasoolallah صلی اللہ علیہ وسلم Al-Ghiyaath," how can polytheism he made? While on a journey, Hadrat Sulaiman علیہ السلام heard the voice of an ant in the jungle from afar. It said, "Ants! Go into your homes lest Sulaiman علیہ السلام and his army crush you unknowingly,'5.23b -Surah Naml, Verse 18.
Under this ayat, Tafseer Roohul-Bayaan states that Hadrat Sulaiman علیہ السلام heard the voice of this ant from a distant of three mites. Think the voice of an ant and the distance of three miles!? Is this polytheism or not?
The Ahadith state that after burial, the deceased in the Qabr hears the sound of the feet of those outside. He also sees and recognizes those who visit the grave. This is why Salaam should be made to the inmates of the graves when entering the graveyard. - Mishkaat, Baabu Ithbaati Azaabil-Qabr.
Under so much of sand, being able to bear even a soft sound is definitely hearing from afar. Is this shirks or not? In the discussion acknowledge of the Unseen of the Prophets. We have already produced the Hadith which states that the Friend of Allah عزوجل sees bears and touches with divinely bestowed power. Mishkaot, Kitaabud-Dawaat.
If the person, whom Allah عزوجل has granted this ability to, hears from afar, how is this proving partnership to Allah عزوجل?
A trusted Aalim of the opposition, Maulwi Abdul-Hayy Lucknowi, records the following Hadith. Hadrat Ahbas رضی اللہ تعالٰی عنہ asked, "Ya Rasoclallah صلی اللہ علیہ وسلم ! What did the moon do when you were an infant of 40 days?" Sayyiduna Rasoolullah صلی اللہ علیہ وسلم replied. "My compassionate mother put my hands tightly together. When I began to cry due to some discomfort, the moon used to console me and stop me from crying." Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ asked, "At that time you were a baby of 40 days' old, so how do you know this? Rasoolullah صلی اللہ علیہ وسلم explained, "When the Pen (Qalam) used to write on the Protected Tablet (Lauhe-Mahfooz), I used to hear n even though I was in the womb of my mother. When the angels beneath the Arsh used to make tasbeeh, I used to hear it even though I was in the womb of my mother." Fataawa Abdul-Hayy, Kuaobut-Aqaaid,Pg.43.
This narration proves that the Prophet صلی اللہ علیہ وسلم used to hear all sounds of the heavens and earth from the time he was in his mother's womb. The Ahadith state the whenever a woman fights with her husband. the Maidens (Hoors) of Jannat cad out to her and curse her. We know from this that the Hoors see the fight within the confines of a home and hear it as well. They also have Knowledge of the Unseen with which they know the result of this man. Distant sounds lit heard by means of the radio or telephone. So, is the power of Sainthood (wilaayat) and Prophethood less than the power of wires? In the Me'raj, the Holy Prophet صلی اللہ علیہ وسلم" heard the footstep of Hadrat Bilal رضی اللہ تعالٰی عنہ, whereas the Sahaabi did not go for Me'raj but was at home. He must have been moving to perform Tahajjud Salaah here in the world, but the Holy Prophet صلی اللہ علیہ وسلم A heard his footsteps there in the Heavens! If it is accepted that Hadrat Bilal رضی اللہ تعالٰی عنہ also reached Jannat with a misaali body, then Haazir & Naazir is proven.
The dissenters will say to all of this, "Allah عزوجل made them hear. That is why they heard all of this." We too say that Allah عزوجل makes the Prophets and Saints hear distant callings and it is through this that they hear. This is Allah's عزوجل original (zaati) quality and this is their successive (ataa'i) quality. It is qadeem for Him but haadith for them. For Allah عزوجل, this quality is not controlled by anyone, but for the Prophets and Saints, it is controlled by Allahعزوجل. His listening is without the means of an.ear, etc. and their listening is through the means of the ear. With so many differences, how can there be polytheism (shirk) in this? Much can be written on this subject, hut we make do with the above.