The Omnipresence of the Prophet (s)

The Prophet, sall-Allahu `alayhi wa sallam,  said: “My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see good­ness I will praise Allah, and if I see evil I will ask forgiveness of Him for you.” (Hayâtî khayrun lakum tuhaddithûna wa yuhad­dathu lakum wa wafâtî khayrun lakum tu‘radu a‘malukum ‘alayya famâ ra’aytu min khayrin hamidtu Allâha wa mâ ra’aytu min shar­rin istagh­fartu Allâha lakum.)[5]

(2)    The authentic narration of “the Supernal Company” (al-mala’u al-a‘lâ) from Mu‘adh ibn Jabal (RA) and others

The Prophet, sall-Allahu `alayhi wa sallam,  said: “My Lord came to me in the best form” – the narrator said: “I think he said: ‘in my sleep’” – “and asked me over what did the Higher Assembly (al-mala’ al-a‘lâ)[6] vie; I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and knowledge of all things between the East and the West came to me.”[7]

(3)    The staying back of Sayyidina Gibril, `alayhis salaam,  at the point the Pro­phet, sall-Allahu `alayhi wa sallam,  went beyond the Lote-Tree of the Farthermost Boundary (sidrat al-muntaha) and heard the screeching of the pens writing the Foreor­dained Decree then saw his Lord,[8] although Gibril is the closest of all crea­tures to Allah U and the angels do see Him according to Ahl-al-Sunna.[9]

Al-Qadi ‘Iyad in al-Shifa, in the section titled “Concerning the places where it is desirable to in­voke blessings and peace upon him” cited from ‘ Amr ibn Dinar al-Athram (d. 126) the explanation of the verse [when you enter houses salute one another] (24:61): “If there is no-one in the house then say: ‘as-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh.’”[10]

Al-Qari said in his commentary on al-Shifa’: “Meaning, because his soul, sall-Allahu `alayhi wa sallam,  is present in the house of the Muslims (ay li’anna rûhahu ‘alayhi al-salâmu hâdirun fî buyûti al-muslimîn).”[11]

What ‘Iyad cited from al-Athram is only narrated by al-Tabari in his Tafsir from Ibn Jurayj, from ‘Ata’ al-Khurasani (d. 135):

Hajjaj narrated to me from Ibn Jurayj: I said to ‘Ata’: “What if there is no-one in the house?” He said: “Give salâm! Say, al-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh, al-salâmu ‘alaynâ wa ‘alâ ‘ibâdillah al-sâlihîn, al-salâmu ‘alâ ahli al-bayti wa rahmatullâh.” I said: “This statement you just said about my entering the house in which there is no-one, from whom did you receive it?” He replied: “I heard it without receiving it from anyone in particular.”[12]

‘Ata’ was a pious muhaddith, mufti, and wâ‘iz from whom  Yazid ibn Samura heard the statement: “The gatherings of dhikr are the gatherings of [teaching] the halâl and the harâm.”[13] His trustworthiness and/or memory were contested by al-Bukhari, Abu Zur‘a, Ibn Hibban, Shu‘ba, al-Bayhaqi, al-‘Uqayli, and Ibn Hajar, but he was nevertheless declared thiqa by Ibn Ma‘in, Abu Hatim, al-Daraqutni, al-Thawri, Malik, al-Awza‘i, Ahmad, Ibn al-Madini, Ya‘qub ibn Shayba, Ibn Sa‘d, al-‘Ijli, al-Tabarani, and al-Tirmidhi, while Ibn Rajab concludes he is “thiqa thiqa.”[14]

A Deobandi’s False Assertion against Mullah Ali al-Qari

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