Rasoolullaah (Sallallaahu Alaihi Wasallam) is a matchless personality whose reality only Allaahu Tha’alaa knows. We will never be able to comprehend what his true status and power is. However, we must make sure that we never utter words, which to us might not seem insulting due to our lack of understanding, but in reality would be an insult to Rasoolullaah (Sallallaahu Alaihi Wasallam). Allaahu Tha’alaa clearly tells us in the Holy Qur’an about the excellences of Rasoolullaah (Sallallaahu Alaihi Wasallam) and further warns us about the consequences of referring to Rasoolullaah (Sallallaahu Alaihi Wasallam) as just an ordinary man. Insha Allaah hereunder a few practical examples will be presented, which will surely kindle a spark of love and respect in the hearts of those who have love for Rasoolullaah (Sallallaahu Alaihi Wasallam), and will further affirm that no one can ever be like our Beloved Rasool (Sallallaahu Alaihi Wasallam).

The Prophets generally presented themselves as ordinary men so that we may know how to live our lives properly. If they simply acted on their knowledge without explaining anything (the way Hazrat Khidr (Alaihis Salaam) did with Hazrat Moosa (Alaihis Salaam)), what would we have learnt?

If Allaahu Tha’alaa were to send an angel instead of a man, then the followers would have legitimate reasons not to follow his example. They could claim that angels are made from divine light and are immune from sins, and therefore using them as a role model is impossible. Hence, Allaah ensured that all Prophets and Messengers were men so the disbelievers would have no reason not to follow them.

“Say, I am a man like you, I receive revelation that your God is one God, then whosoever hopes to meet his Lord, he should do noble deeds and associate not any one in the worship of his Lord. [Surah 18, Verse 110]

Some misguided people refer to the verse “Say, I am a man like you” to argue that Rasoolullaah (Sallallaahu Alaihi Wasallam) was simply “a man just like us”. There is a paramount difference between Rasoolullaah (Sallallaahu Alaihi Wasallam) saying it and others saying it.

Firstly, by using the command “say” it is hinted that in terms of expressing humility only you Oh Beloved Prophet (Sallallaahu Alaihi Wasallam) can call yourself human, no one else has the permission to call you in this way. For example, if a king says to his subjects that I am your servant, he does so out of humility, but if one of his subjects tells him, “you are my servant”, the same words becomes an insult and he becomes worthy of punishment in the court of the king. The same principle applies to referring to Rasoolullaah (Sallallaahu Alaihi Wasallam) as a man. When the Holy Prophet (Sallallaahu Alaihi Wasallam) himself said that he is a man, then this is seen in a virtuous manner. But if someone else calls him a man, it becomes a form of disrespect.

Secondly, the whole verse has to be read to fully understand what is being said. Allaahu Tha’alaa says, “Say, I am a man like you, I receive revelation that your God is one God, then whosoever hopes to meet his Lord, he should do noble deeds and associate not any one in the worship of his Lord. [Surah 18, Verse 110]. Do we receive revelations? No! So how can Rasoolullaah (Sallallaahu Alaihi Wasallam) be like us?

When we speak, the words can be truthful or false. But when Rasoolullaah (Sallallaahu Alaihi Wasallam) speaks, every word he utters is the divine revelation of Allaah. The Holy Qur’an confirms this fact clearly in the Verse, “And he speaks not of his own desire. That is not but the revelation that is revealed to him.” [Surah 53, Verse 3-4]

It is important to understand that Allaahu Tha’alaa speaks to His Beloveds the way He wants, and they present themselves in His Court the way they want. Sinners like us have no right to speak about the Prophets in the same way Allaahu Tha’alaa speaks to them, just as how a person would not like his children to speak to him in the same way he is spoken to by his elders.

The Holy Qur’an says that the people of Hazrat Nuh (Alaihis Salaam) said to him, “We see you a man like us” [Surah 11, Verse 27]. Obviously these people were not complementing but insulting him and soon earned the wrath of Allaah when the flood came.

This tells us that to call a Prophet an ordinary human being is a root to infidelity and a step towards misguidance. This was the very cause of Shaitaan going astray because he only looked at Hazrat Adam (Alaihis Salaam) as an ordinary human being. It should be remembered that the word ‘Bashr’ (human being) in respect of the Prophet has either been used by Almighty Allaah, the Prophets themselves or the infidels. Thus the one who now refers to Rasoolullaah (Sallallaahu Alaihi Wasallam) as “a man like us” is definitely not Allaah, nor is he a Prophet, so he must be an infidel. [Tafseer Noorul Irfaan]

The disbeliever’s in the time of Hazrat Saaleh (Alaihis Salaam) remarked “You are indeed a man like us” [Surah 26, Verse 154]. Another group of disbeliever’s remarked “He is not but a man like you, he eats of what you eat, and drinks what you drink” [Surah 23, Verse 33]. This tells us that to regard the Prophets as humans like us and to assess them on just their eating and drinking without understanding their hidden mystical nature, has been the work of the infidels from earliest times. Abu Jahl did not become a Companion, but Hazrat Abu Bakr Siddiq (Radhiyallaahu 'Anh) did. Although both looked at Rasoolullaah (Sallallaahu Alaihi Wasallam), Abu Jahl looked at the human side of the Holy Prophet (Sallallaahu Alaihi Wasallam) while Hazrat Abu Bakr Siddiq (Radhiyallaahu 'Anh) saw the light enveloped under human form. [Tafseer Noorul Irfaan]

Allaahu Tha’alaa states in the Holy Qur’an, “Make not the summoning of the Messenger amongst yourselves, like one calls the other amongst you.” [Surah 24, Verse 63] If Rasoolullaah (Sallallaahu Alaihi Wasallam) was “just like us” then why did Almighty Allaah prohibit us from summoning him like how we summon each other?

In another verse, Allaahu Tha’alaa warns mankind to refrain from referring to the Holy Prophet (Sallallaahu Alaihi Wasallam) without respect and honour. Allaahu Tha’alaa says “O believers! Raise not your voices above the voice of the Communicator of Unseen (the Prophet) and speak not aloud in presence of him as you speak loud to one another, lest your deeds become in vain while you are unaware.” [Surah 49, Verse 2].

This verse was revealed regarding Hazrat Thaabit bin Qais (Radhiyallaahu 'Anh) who was hard of hearing and loud in speech. When the verse was revealed that keep your voices low when in the presence and company of Rasoolullaah (Sallallaahu Alaihi Wasallam), he began to keep away from Masjid-e-Nabawi. When Rasoolullaah (Sallallaahu Alaihi Wasallam) noticed his absence, he enquired from Hazrat Sa’d (Radhiyallaahu 'Anh), the neighbour of Hazrat Thaabit bin Qais (Radhiyallaahu 'Anh), the reason for his absence. Hazrat Sa’d (Radhiyallaahu 'Anh) then asked his neighbour his reason for staying away from the company of the Blessed Prophet (Sallallaahu Alaihi Wasallam). Hazrat Thaabit (Radhiyallaahu 'Anh) replied that I have become an inmate of hell because of my loud voice. When Hazrat Sa’d (Radhiyallaahu 'Anh) conveyed this to Rasoolullaah (Sallallaahu Alaihi Wasallam), he replied, “Tell Thaabit not to fear, as he is from the inmates of Paradise.” [Tafseer Noorul Irfaan]

The purpose of this verse is to inform the believers not to talk in raised voice in the company of Rasoolullaah (Sallallaahu Alaihi Wasallam) and not to address him like we address each other. Do not address him as our father, brother or an ordinary human being, but rather address him as the Messenger of Allaah, the Intercessor of sinners etc. [Tafseer Noorul Irfaan]

There are two points to ponder over, regarding this Verse. Firstly, in Shariah, speaking loud is not regarded as an offence and there is no sin for it. Yet look at the respect Allaahu Tha’alaa commands us to have in the presence of Rasoolullaah (Sallallaahu Alaihi Wasallam) that even the acceptable actions become unacceptable in his court. And the same acceptable action becomes such a great offence that all of one’s good deeds are wiped out. Furthermore, we see from the Tafseer of this Verse that Rasoolullaah (Sallallaahu Alaihi Wasallam) knew that Hazrat Thaabit bin Qais (Radhiyallaahu 'Anh) is the inmate of Paradise. Does anyone’s good deeds get wiped out if they talk in a loud voice to us? Do we know who is going to Jannat or Jahannam? How then can we claim to be like Rasoolullaah (Sallallaahu Alaihi Wasallam)?!!!

Once, Rasoolullaah (Sallallaahu Alaihi Wasallam) started to keep continuous fasts, where he did not eat anything for days. When the companions found out they began to do the same, but due to not eating or drinking at all they became extremely weak after a few days. When Rasoolullaah (Sallallaahu Alaihi Wasallam) heard about this he forbade the Companions from keeping such fasts and asked them, “Ayyukum Misli?” (Who amongst you is like me?) [Bukhari Shareef]

From this we firstly learn that if the Sahaabah, who are the highest in status after the Ambiya, cannot be like Rasoolullaah (Sallallaahu Alaihi Wasallam), how can anyone today claim that Rasoolullaah (Sallallaahu Alaihi Wasallam) is just like us, and is like our big brother?

Secondly, let alone being like him, we cannot even fathom the true reality of Rasoolullaah (Sallallaahu Alaihi Wasallam). This is why Rasoolullaah (Sallallaahu Alaihi Wasallam) himself said, “O Abu Bakr! Oath on He Who has sent me with the Truth, no one knows my reality besides Allaah.” [Mataali’ul Musarraat]

Lastly, our beloved Rasool (Sallallaahu Alaihi Wasallam) proved in his perpetual fasting that he did not have to eat to survive. But instead of him explaining to us all of the etiquettes of eating, he simply ate himself and provided in this way a detailed, visual example for us to follow.

We share our quality of humanity with the Prophets, but within that category, they and we are worlds apart. Rasoolullaah (Sallallaahu Alaihi Wasallam) is a human unlike any other human, just like how a diamond is a stone unlike any other stone. Even though he said he is a human, he is one of a kind, unmatched and unparalleled, just like how a diamond is a stone, yet its characteristics place it in a league of its own.

Let us now look at a few incidents that will give us a glimpse of the status of Rasoolullaah (Sallallaahu Alaihi Wasallam). Hazrat Umme Saleem (Radhiyallaahu 'Anha), the mother of Hazrat Anas (Radhiyallaahu 'Anh) says that she collected the perspiration of the blessed Prophet (Sallallaahu Alaihi Wasallam) when he was asleep and mixed it into perfume. When he found out and asked her the reason for doing this she said that it smelt better than any perfume on this earth. [Bukhari Shareef, Mishkaat Shareef ]

Who amongst you is like him?! Our perspiration emits a bad odour whereas Rasoolullaah’s (Sallallaahu Alaihi Wasallam) perspiration was bottled as perfume! That is why Qutbul Mauritius Hazrat Maulana Muhammad Ibrahim Khushtar Siddiqi Qadri Razvi (Rahmatullah Alaih) says in a Naath Shareef:

Mareez Ke Liye Shaafi ‘Aroos Ko Kaafi, Ye Barkate Hain Tane Paak Ke Paseene Ki

Cure for the sick, sufficient for the bride, this is the blessings of the perspiration of the blessed body of Rasoolullaah (Sallallaahu Alaihi Wasallam)

After the conquest of Makkah, Rasoolullaah (Sallallaahu Alaihi Wasallam) was once talking with one of his servants somewhere and leaned on the wall of a house belonging to a non-Muslim woman. The woman noticed this from within and immediately closed every window of her house out of hatred for Rasoolullaah (Sallallaahu Alaihi Wasallam), not wanting to hear his voice while inside.

Hazrat Jibra’eel (Alaihis Salaam) then descended and said, “O Messenger (Sallallaahu Alaihi Wasallam), Allaahu Tha’alaa declares, “Even though this woman is a disbeliever, your rank is still elevated, and by you resting your back on her wall, I (Allaah) cannot allow her to burn in the Fire of Hell as a result. She may have closed the window to her house, but I have opened the window to her heart, purely from the blessings of your actions.””

As soon as Hazrat Jibra’eel (Alaihis Salaam) said this, the woman emerged from her house in restlessness, fell to the feet of Rasoolullaah (Sallallaahu Alaihi Wasallam) and proclaimed the Kalima. [Nuzhatul Majaalis]

Who amongst you is like him?! If we lean on anyone’s wall do they become Jannatis? How truly and severely misguided are those who slander Rasoolullaah (Sallallaahu Alaihi Wasallam).

When the time of Rasoolullaah’s (Sallallaahu Alaihi Wasallam) departure from this mundane world had neared, Hazrat Jibra’eel (Alaihis Salaam) descended with the Angel of Death (Alaihis Salaam) to his blessed house and said, “O Rasoolullaah (Sallallaahu Alaihi Wasallam), the Angel of Death is awaiting your permission to enter. He hasn’t taken permission from anyone before, nor will he ever again. If you grant him consent, he will come in and carry out his duty.”

Rasoolullaah (Sallallaahu Alaihi Wasallam) replied, “Let him in.” Hazrat Isra’eel (Alaihis Salaam) then entered the blessed house and said, “O Rasoolullaah (Sallallaahu Alaihi Wasallam), Allaahu Tha’alaa sent me here and ordered that I do whatever you command. If you allow me to take your soul, I will. Otherwise I will return.”

Hazrat Jibra’eel (Alaihis Salaam) then said, “O Rasoolullaah (Sallallaahu Alaihi Wasallam), Allaahu Tha’alaa wishes to meet with you.” Rasoolullaah (Sallallaahu Alaihi Wasallam) replied, “You have permission to take my soul.” Hearing this, Hazrat Jibra’eel (Alaihis Salaam) then concluded, “Now I will never again visit this earth, since you were the only reason I used to come.” The Angel of Death (Alaihis Salaam) then carried out the very work that Allaahu Tha’alaa had created him for. [Mishkaat Shareef; Mawaahibul Laduniya]

Who amongst you is like him?! Does the Angel of Death ask permission to enter any of our homes? Does he ask us permission to take our soul? How can any person who has the slightest intellect and even an atom of love for Rasoolullaah (Sallallaahu Alaihi Wasallam), say that he was an ordinary man like us?

Nearing the time of Rasoolullaah’s (Sallallaahu Alaihi Wasallam) demise, Hazrat Jibra’eel (Alaihis Salaam) presented himself to him and said, “O Messenger of Allaah (Sallallaahu Alaihi Wasallam), today the Heavens are in wait to welcome you. Allaahu Tha’alaa has said to the Keeper of Jahannam, “My Beloved’s soul will pass by today, so extinguish your fires in honour of him!” The Maidens of Jannah have also been ordered to adorn themselves, and every angel has been commanded to stand in rows in your respect. I (Hazrat Jibra’eel (Alaihis Salaam) too have been ordered to present myself in your service and convey the good news to you that no Ummah will enter Jannat until yours does. Furthermore, on the Day of Judgment, Allaahu Tha’alaa will bestow your Ummah with so much mercy and blessings because of you, that you will ultimately be satisfied with the outcome.” [Madaarijun Nubuwwah]

When the time for giving Ghusl to Rasoolullaah (Sallallaahu Alaihi Wasallam) had arrived, the Sahaabah were unsure of whether his clothes should be removed like everyone else’s or not and had a discussion amongst themselves regarding what to do about this. Without warning, all were then simultaneously overtaken by a deep sleep, and after lowering their heads onto their chests, they collectively heard a voice say to them, “Do you not know who this person is? Beware! This is the Messenger of Allaah. Give him Ghusl with his clothes still on him.”

After this, the eyes of every Sahaabi opened, and the Ghusl of our Beloved Rasool (Sallallaahu Alaihi Wasallam) was then given to him without anyone removing his clothes from his blessed body. [Mishkaat Shareef; Mawaahibul Laduniya]

Not in Ghusl, not in inheritance, not in Salaah, not in anything is the Beloved Rasool (Sallallaahu Alaihi Wasallam) similar to us. He is a human being, yes, but a matchless one at that. It is for this reason that A’la Hazrat Imam Ahle Sunnat Imam Ahmad Raza Khan (Radhiyallaahu 'Anh) states:

Theri Khulq ko Haqq ne Jameel Kaha Theri Khalq ko Haq ne Azeem Kaha

Koyi Thuj sa Huwa he na Hoga Shaha There Khaaliqe Husno Adaa ki Qasam

Allaah (Haqq) has said your mannerism to be beautiful, Allaah has said your creation to be great

Oath on Allaah, the Creator of your beauty and splendour, There was never, and shall never be anyone equal to you!

May Allaahu Tha’alaa grant us the Taufeeq to have true love and utmost respect our Beloved Master, Muhammad Mustafa Sallallaahu Alaihi Wasallam the way the AwliyaAllaah (Radhiyallaahu 'Anh) did, Ameen.

Following the article concerning the undisputable proof from the Holy Qur’an, the proof presented here from the Ahadith and the Awliya Allaah, would Insha Allaah further reinforce the belief that Rasoolullaah (Sallallaahu Alaihi Wasallam) is indeed Haazir and Naazir.

Rasoolullaah (Sallallaahu Alaihi Wasallam) has stated, “I see the entire world just as how I see the palm of my hand.” [Jaa’al Haqqu Wazahaqal Baathil]

It is stated in the Hadith that Munkar and Nakeer ask the deceased in the grave, “What did you used to say about this man (Muhammad Sallallaahu Alaihi Wasallam)?” [Mishkaat Shareef ]

The marginal notes of Mishkaat state regarding this Hadith, “It has been said that the veils are lifted for the deceased until he sees the Holy Prophet (Sallallaahu Alaihi Wasallam). This is indeed a grand glad-tiding.”

Hazrat Shaikh Abdul Haqq Muhaddith Dehlwi (Rahmathullaahi 'Alaih) writes in its annotation, “By ‘haazar rajul’ it is meant the praised being of Rasoolullaah (Sallallaahu Alaihi Wasallam). [Ashiatul Lam’aat]

Some people are of the opinion that ‘haazar rajul’ (this man) points to the person in the deceased person’s mind i.e. “What did you used to say about the person who is present in your mind?” However, this is incorrect because if that truly was the case, a deceased kaafir would not be asked this question because his mind is free from Rasoolullaah (Sallallaahu Alaihi Wasallam). Also, a kaafir would not reply “I don’t know” to this question, but ask, “Who are you referring to?” By him saying “Laa adri” (I don’t know) proves that he sees Rasoolullaah (Sallallaahu Alaihi Wasallam) with his eyes but does not recognize him.

This proves that Rasoolullaah (Sallallaahu Alaihi Wasallam) is present in the grave during the questioning by Munkar and Nakeer. That is why the Awliya Allaah and lovers of Rasoolullaah (Sallallaahu Alaihi Wasallam) cherish death, so that they may see their beloved.

Thousands of deceased people are buried at one time throughout the world. So if Rasoolullaah (Sallallaahu Alaihi Wasallam) is not Haazir and Naazir, how can he be present in all of these places? It is now proven that there are veils on our vision which will be removed when we leave this mundane world.

Once, Hazrat Umar Farooq (RadiyAllaahu 'Anh) sent Hazrat Saariya (RadiyAllaahu 'Anh) to Nawaahind as the commander of an army. While performing a Khutba in Madina Shareef, he began to proclaim, “Saariya! Take the mountain!” After some time, a messenger from that army arrived and said, “The enemies were just about to defeat us when we heard a voice say, “Saariya! Take the mountain!” So we put our backs towards the mountain and Allaah Ta’ala gave them defeat.” [Mishkaat Shareef]

If that is the state of the blessed companion of Rasoolullaah (Sallallaahu Alaihi Wasallam) that he can be at Madinatul Munawwarah and help Hazrat Saariya (RadiAllaahu Ta’ala Anh) and his army in Nawaahind, is it so difficult to accept that our Master Muhammad Mustafa (Sallallaahu Alaihi Wasallam) can be at several places at once, assisting his Ummah in times of need and difficulty?

Imam Ahmad Qastalaani (Rahmathullaahi 'Alaih) states, “There is no difference between the life and demise of Rasoolullaah (Sallallaahu Alaihi Wasallam). He sees his Ummah and knows their conditions, intentions and secrets at heart. All this is manifest for him with no obscurity.” [Mawaahibul Laduniya]

Hazrat Qaazi Ayaaz (Rahmathullaahi 'Alaih) writes, “Whenever there is nobody in the house to make Salaam to, say, “Salaam be upon you, Ya Rasoolullaah (Sallallaahu Alaihi Wasallam) and the Mercy and Blessings of Allaahu Tha’ala.” [Shifa Shareef ]

In the explanation of this extract, Mulla Ali Qaari (Rahmathullaahi 'Alaih) states, “This is because the soul (rooh) of Rasoolullaah (Sallallaahu Alaihi Wasallam) is Haazir in the homes of Muslims.” [Sharha Shifa]

Hujjatul Islam Hazrat Imam Ghazzali (Rahmatullahi 'Alaih) writes, “When you go into a mosque then send Salaam to the Holy Prophet (Sallallaahu Alaihi Wasallam) because Rasoolullaah (Sallallaahu Alaihi Wasallam) is present (Haazir) in the mosques.” [Mirqaat]

Discussing the internal conditions of Namaaz, during Tashahud, Hazrat Imam Ghazzali (Rahmathullaahi 'Alaih) states, “Deem the Noble Messenger (Sallallaahu Alaihi Wasallam) present and his being Haazir in your heart and say, “As-Salaamu Alaika Ayuhan Nabiyu wa Rahmatullaahi wa Barakaatuh.”[Ihya-ul-Uloom, Vol. 1]

Hazrat Imam Jalaaluddin Suyuti (Rahmathullaahi 'Alaih) writes, “It is proven from the Ahadith and traditions that Rasoolullaah (Sallallaahu Alaihi Wasallam) keeps an eye on his Ummah’s actions throughout the earth, makes Istighfaar for their sins, and Dua for their afflictions to be removed. He grants them Barkat and attends the Janaazah of a virtuous person who dies from his Ummah.” [Intibaahul Azkiya]

Imam-e-Azam Imam Abu Hanifa (Radiallaahu 'Anh) states, “Ya Rasoolullaah (Sallallaahu Alaihi Wasallam), whenever I listen, I hear only your remembrance, and when I look, I am able to see nothing besides you.” [Qaseeda Nu’maan] SubhaanAllaah! While living in Kufa Hazrat Imam Abu Hanifa (RadiAllaahu Ta’ala Anh) sees Rasoolullaah (Sallallaahu Alaihi Wasallam) everywhere.

Commenting on the Verse, And He has dominance over His servants, and He sends to you (angels as) guardians until when death approaches any of you, (then the angels) We send take his soul and they do not err (or default). [Al-Qur'an Surah Al-An‘ām , Verse 61],” Allama Ismail Haqqi (Rahmathullaahi 'Alaih) states, “Extracting souls is not difficult for the Angel of Death, even if there is an extensive amount of souls which are spread over several places.” [Tafseer Roohul Bayaan]
Tafseer Khaazin further states, “There is no person in a home or tent not visited by the Malakal Maut twice everyday.” If this is the condition of Malakal Maut, that he can be present at so many places at the same time, then what can be said about our Master Muhammad Mustafa (Sallallaahu Alaihi Wasallam), who is the highest creation of Allaah Ta’ala?

Huzoor Ghous-e-Azam Shaikh Sayyid Abdul Qadir Jilani (RadiyAllaahu 'Anh) states, “The soul of the Holy Prophet (Sallallaahu Alaihi Wasallam), is watching you. He is pained, at seeing your state.” [Sirral Asraar wa Mazharal Anwaar]

With proof from the Glorious Qur’an, Ahadith as well as consensus of the AwliyaaAllaah(Radhiyallaahu Anhum), only a person who is heedless of the truth could deny the fact that Rasoolullaah (Sallallaahu Alaihi Wasallam) is Haazir and Naazir. If one still does not believe, then it is one’s responsibility to search for the truth, because after one dies and realizes in the grave, when Rasoolullaah (Sallallaahu Alaihi Wasallam) will be visibly present in front of you, then it will be too late.

May Allaahu Tha’alaa grant us the Taufeeq to recognise the truth and to keep away from falsehood and those who spread falsehood, Ameen.

Allaahu Tha’alaa relents towards those who repent (make Tawbah) and He graciously bestows His Mercy upon those who turn away from sin. Hereunder we will Inshaa Allaah learn about the significance and necessity of repenting for our sins.

Hazrat Jaabir ibn Abdullah (Radhiyallaahu 'Anh) narrates that Rasoolullaah (Sallallaahu Alaihi Wasallam) delivered a sermon one Friday, in the course of which he said, “O people, repent to Allaah before you die. Set about the performance of righteous works without delay, before you are too preoccupied. Reconcile whatever differences you have with your Lord, for then you will prosper.”

The Beloved Rasool (Sallallaahu Alaihi Wasallam) also said, “When Iblees was sent down to the earth he said, “By Your Glory and by Your Majesty, I swear that I shall not cease to mislead the human being as long as he has a breath left in his body.” The Lord then said, “By My Glory and by My Majesty, I shall not refuse to accept his repentance, as long as he has not made that gurgling sound with his last breath.””

Hazrat Muhammad ibn Mutrif (Radhiyallaahu 'Anh) reports that Allaahu Tha’alaa has said, “Woe unto the son of Adam! He commits a sin, then he begs Me for forgiveness, and so I forgive him. Woe unto him! He promptly repeats the sin, then begs Me for forgiveness, and so I forgive him. Woe unto him! He will not give up his sin, but neither will he despair of My mercy. I call you to bear witness to the fact that I have indeed forgiven him.”

Hazrat Anas ibn Malik (Radhiyaallahu 'Anh) narrates that after the revelation of the Qur’anic Verse,“And that you ask forgiveness of your Lord then repent to Him [Surah 11, Verse 3]”Allaah’s Messenger (Sallallaahu Alaihi Wasallam) and his Blessed Companions would pray for forgiveness a hundred times every day, and they used to say, “We beg forgiveness of Allaah and we return to him in repentance, (Nastaghfirullaaha wa natubu ilaih).”

Hazrat Anas (Radhiyallaahu 'Anh) also reports that a man once came to Rasoolullaah (Sallallaahu Alaihi Wasallam) and said, “O Messenger of Allah, I am guilty of a sin.” When Rasoolullaah (Sallallaahu Alaihi Wasallam) told him, “You must ask forgiveness of Allah,” the man said, “I do repent, but then I commit the same sin all over again.” Rasoolullaah (Sallallaahu Alaihi Wasallam) then said, “However often you sin, you must always repent, so that Shaitaan will be the one who reaches the point of sheer exhaustion.” The man said, “O Prophet of Allah, in that case my sins are likely to be very numerous,” to which the Holy Prophet (Sallallaahu Alaihi Wasallam) replied, “Allah’s readiness to pardon is greater than your sins.”

Hazrat Hassan Basri (Radiyallaahu 'Anh) once said, “You must not entertain the wishful expectation of forgiveness without repentance (Tawba), nor of spiritual reward without good work.”

As Allaahu Tha’alaa states in the Glorious Qur’an, “And undoubtedly, I am the Most Forgiving to him who repents and believes and does good deeds, then remains on guidance [Surah 20, Verse 82]. The ambitious desire for Divine Mercy and the Garden of Paradise, without repentance and without devotion to piety, is therefore nothing short of folly, ignorance and delusion, because repentance and devotion to piety are both stipulated in the above verse of the Holy Qur’an.

Rasoolullaah (Sallallaahu Alaihi Wasallam) has said, “The true believer looks upon his sins as if he were standing at the foot of a mountain, afraid that it might topple down upon him. As for the shameless sinner, he looks upon his sins as if they were merely flies that had settled on his nose, so he assumes that they will buzz off as soon as he tells them to do so.”

Once, Rasoolullaah (Sallallaahu Alaihi Wasallam) said, “It may happen that the servant of Allah commits a sin, and that sin enables him to enter the Garden of Paradise.” The Blessed Companions then asked, “Ya Rasoolullaah (Sallallaahu Alaihi Wasallam), how can it possibly enable him to enter the Garden of Paradise?” The Beloved Rasool (Sallallaahu Alaihi Wasallam) then replied, “The sin keeps staring him in the eye, so he begs forgiveness for it. He feels remorse over it, and repents, so it actually enables him to enter the Garden of Paradise!”

Rasoolullaah (Sallallaahu Alaihi Wasallam) also said, “I have never seen a remedy that is more appropriate, or that takes effect more rapidly than a new good deed applied to an old sin.” As Allaahu Tha’alaa has stated in the Holy Qur’an, “No doubt, good deeds obliterate evil deeds. This is admonition for the persons accepting admonition [Surah 11, Verse 114].”

The Holy Prophet (Sallallaahu Alaihi Wasallam) said, “When the servant of Allah commits a sin, it takes the form of a black stain inside his heart. Then, if he repents, seeks refuge and begs for forgiveness, his heart will be cleansed of that stain. But if he does not repent, does not resort to humble entreaty and does not beg for forgiveness, sin will be added to sin, and blackness to blackness, until his heart becomes blind and he must die.”

Rasoolullaah (Sallallaahu Alaihi Wasallam) has stated, “Remorse is a form of repentance.” He also said, “When someone commits a sin, then feels remorse over it, his remorse becomes his expiation (kaffaarah) for the sin.”

Hazrat Ali ibn Abi Talib (Radhyallaahu 'Anh) has stated, “These words were inscribed around the Heavenly Throne (Arsh) four thousand years before Adam (Alaihis Salaam) was created: “And undoubtedly, I am the Most Forgiving to him who repents and believes and does good deeds, then remains on guidance.” [Surah 20, Verse 82]”

From this narration we can see the importance and significance of repenting, that the words relating to it are even inscribed on the Arsh of Allaahu Tha’alaa.

According to a report transmitted by Hazrat Yunus ibn Ubaidullah (Radhiyallaahu 'Anh) Rasoolullaah (Sallallaahu Alaihi Wasallam) once said, “There is not one servant of Allaah who does not have two angels watching over him, and the guardian angel of the right side is in command of the guardian angel of the left side. Whenever the servant does a bad deed, the guardian angel of the left side asks his commander, “Shall I write it down?” The guardian angel of the right side responds to this by telling him, “Leave it until he has committed five bad deeds.” Then, when the servant has in fact committed five bad deeds, the guardian angel of the left side will ask again, “Shall I write them down?” This time the other angel will reply, “Leave it until he does a good deed.” Then when the servant has in fact performed a good deed, the guardian angel of the right side will say to his subordinate, “We have been informed that one good deed should be multiplied by ten, so let us proceed to cancel five bad deeds with five good deeds, and then make sure that five of the good deeds are definitely recorded in his favour.” At this point Shaitaan will cry out in dismay, “When shall I ever catch up with the son of Adam?””

This Hadith is in harmony with the words of Allaah, “No doubt, good deeds obliterate evil deeds. This is admonition for the persons accepting admonition [Surah 11, Verse 114].”

In another narration Rasoolullaah (Sallallaahu Alaihi Wasallam) said, “If the servant of Allaah does a good deed, the guardian angel of the right side records ten good deeds in his credit column, and if he does a bad deed, the guardian angel of the left side is ready to record it in his debit column, but before he has time to do so, the guardian angel of the right side says, “Don’t do that just yet!” He is then obliged to restrain himself for six or seven hours of the day. During that time the servant may beg forgiveness of Allaah, in which case the angel will not record anything against him, or he may fail to beg forgiveness, in which case the angel will record one bad deed in his debit column.”

Hazrat Ibn Abbas (Radhiyallaahu 'Anh) reports that Rasoolullaah (Sallallaahu Alaihi Wasallam) said, “When the servant repents, and when Allaah relents towards him, Allaah causes that servant’s angelic custodians to forget the bad deeds he has committed. He also causes his physical limbs and organs to forget the sinful actions they have committed. So when he comes forth on the Day of Resurrection there will be nothing whatsoever to bear witness against him.”

Rasoolullaah (Sallallaahu Alaihi Wasallam) has stated, “He who repents his sin is like someone who is guiltless of that sin even if he has repeated it seventy times in a day.”

Rasoolullaah (Sallallaahu Alaihi Wasallam) also said, “What is meant by sincere repentance is that one repents and then does not go back to committing the sin he has repented for.”

Hazrat Ibn Mas’ood (Radhiyallaahu 'Anh) is reported as having said, “When a person first examines his record book on the Day of Resurrection, he will see his sinful acts of disobedience inscribed in the front part, and his good deeds towards the end. But when he turns back to the early pages of the book, he will see nothing but good deeds recorded there.”

This is in keeping with the words of Allaah, “But he who repents and believes and does good deeds, then Allah will change the vices of such persons with virtues. And Allah is Forgiving, Merciful.” [Surah 25, Verse 70] The recipient of this favour will be the repentant upon whose repentance Allah has set the seal of acceptance.

It is mentioned in the Hadith-e-Qudsi that Allaahu Tha’alaa has stated, “O son of Adam, even if you came to meet Me with sins as huge as the earth itself, I would come to meet you with a correspondingly enormous measure of forgiveness.”

From this we learn how important repentance is and how ready Allaahu Tha’alaa is to forgive us. Allaahu Tha’alaa is Most Merciful and wants to forgive us. He is so Merciful that he even wants the angels to delay recording our bad deeds so that we may have time to repent. It is we who need to make the effort in turning to Allaahu Tha’alaa and repenting for our sins. Do we not want Allaahu Tha’alaa to bestow His Gracious Mercy upon us? We should take heed of the above narrations and try to repent as much as possible so that Allaahu Tha’alaa may forgive us and convert our sins into good deeds. Insha Allaah with this practice we will start having hatred for sins and will eventually stop committing those sins.
May Allaahu Tha’alaa grant us the Taufeeq to continuously repent for our sins to attain the Mercy and Forgiveness of Allaahu Tha’alaa, Ameen.

[Compiled from Ghunyalit Taalibi Tareeqal Haqq by Hazrat Shaikh Abdul Qadir Jilani Radhiyallaahu Tha’alaa Anh]

Some people believe that Allaahu Tha’alaa is Omnipresent in that He is Present at every time and every place. They believe that only Allaahu Tha’alaa is Haazir and Naazir and to attribute this to Rasoolullaah (Sallallaahu Alaihi Wasallam) is Shirk. This is incorrect because Allaahu Tha’alaa is not bound by time and space. His Presence encompasses everything but He cannot be bound by any place or time. He is Present and Seeing without time and without space. Allaahu Tha’alaa’s Attributes always existed and will never cease to exist. There is a great difference between Allaahu Tha’alaa being Present and the souls of His creation being present. No one is present like Allaahu Tha’alaa being Present. Therefore referring to Rasoolullaah (Sallallaahu Alaihi Wasallam) as Haazir and Naazir will never be Shirk, and is in fact in accordance with the Holy Qur’an as we will learn below.

Haazir literally means someone who is present. The meaning of Naazir is one who sees (from near or far). According to the Shariah, the meaning of Haazir and Naazir in the creation is the spiritually strong person who sees the entire world as how he sees the palm of his hand, and can travel through the whole creation assisting those with needs over thousands of miles. [Jaa’al Haqqu Wazahaqal Baathil]

Allaahu Tha’alaa states in the Holy Qur’an, “And thus We made you an exalted community among all the nations that you may be a witness over the people and the Rasool (Messenger) will be a witness over you.” [Al-Qur'an Surah Al-Baqarah : 143]

In another Verse He says, “Then how shall it be, when We bring from every Ummah a witness. And (O Beloved Messenger) We will bring you as a witness against all of them.” [Al-Qur'an Surah An-Nisa : 41]

These Qur’anic verses gesture towards the incident of Qiyaamah wherein the Ummahs of other Prophets will say to Allaahu Tha’alaa, Your Messengers did not propagate Your commands to us.” The Prophets will say that they did and will present the Ummah of Rasoolullaah (Sallallaahu Alaihi Wasallam) as proof. Their testimony will then be objected to, due to the final Ummah not having been in the times of the Prophets: “How do you bare witness whilst you have not seen?” The final Ummah will reply, “Rasoolullaah (Sallallaahu Alaihi Wasallam) told us.” Then the testimony of the Noble Messenger (Sallallaahu Alaihi Wasallam) will be taken. He will testify to two things: that the Prophets did indeed propagate Allaahu Tha’alaa’s commands and that his Ummah is worthy of baring witness. This will conclude the case and judgment will be passed in favour of the Prophets. [Jaa’al Haqqu Wazahaqal Baathil].

Notice that Rasoolullaah (Sallallaahu Alaihi Wasallam) is being called a witness to all the nations that Allaah has put upon this earth. Therefore, the Holy Prophet (Sallallaahu Alaihi Wasallam) must have been present before his earthly appearance and is still present after this earthly demise, otherwise he cannot be called upon as a witness in the true sense of the word. There are many other verses of the Holy Qur’an that call upon Rasoolullaah (Sallallaahu Alaihi Wasallam) as a witness. And a witness can only be someone who is Haazir & Naazir.

To illustrate this point imagine a person sitting in his home and watching the news which shows footage of an accident that occurred earlier in the day. This person is Naazir since he is watching the accident as it occurred but he was not Haazir (present) at the scene when the accident actually took place, therefore he cannot stand witness in the court of law. Furthermore, if this person was at the scene of the accident, but his attention was somewhere else and he did not actually see the accident take place, he would be regarded as Haazir but not Naazir. In this case too, he will not be regarded as a witness in the court of law. Therefore it can be easily understood that when Allaahu Tha’alaa repeatedly refers to Rasoolullaah (Sallallaahu Alaihi Wasallam) in the Holy Qur’an as a witness for the entire Ummah as well as all the previous Ummahs and Prophets, then there is no doubt that Rasoolullaah (Sallallaahu Alaihi Wasallam) was Haazir and Naazir then, is still Haazir and Naazir, and Insha Allaah will be till the Day of Qiyaamah.

However, there will be a difference in the testimony of Rasoolullaah (Sallallaahu Alaihi Wasallam) and his Ummah. The testimony of the Ummah will be what they had heard from Rasoolullaah (Sallallaahu Alaihi Wasallam) whereas the testimony of Rasoolullaah (Sallallaahu Alaihi Wasallam) will be an eye witness account, having witnessed the deeds of all the Ummahs himself. [Tafseer Noorul Irfaan]

If Rasoolullaah (Sallallaahu Alaihi Wasallam) did not witness the propagation of the previous Prophets and the condition of his Ummah by sight, why wasn’t his testimony disputed the way his Ummah’s witnessing was? This proves that his testimony was by eye and the Ummah’s was by being told, thereby confirming that Rasoolullaah (Sallallaahu Alaihi Wasallam) is Haazir and Naazir.

In another Verse Allaahu Tha’alaa states, “Surely there has come to you a Messenger from among yourselves. Heavy upon him is your suffering and he ardently desires your welfare. To the believers he is most kind and merciful.” [Al-Qur'an At-Thowbah : 128]

The word ‘Jaa’akum’ in this verse is an address to Muslims that Rasoolullaah (Sallallaahu Alaihi Wasallam) has come to all of them. So he is with every Muslim and they are spread out over the entire world. Therefore Rasoolullaah (Sallallaahu Alaihi Wasallam) is also present at all places.

‘Azeezun Alaihi Maa Anitum’ means that Rasoolullaah (Sallallaahu Alaihi Wasallam) is distressed when you experience any trouble. This proves that he has information of our difficulties and ease at every moment, which is why his heart is sorrowed by our problems. If he had no information about us, how can he become distressed?

The concept of Haazir and Naazir is further proven from the following Verse, “And We have not sent any Messenger, but that he should be obeyed by the permission of Allaah. And if when they do injustice unto their souls, then O Beloved they should come to you, and then beg for forgiveness of Allaah, and the Messenger should intercede for them. Then surely they would find Allaah Most Relenting, Merciful.” [Surah 4, Verse 64]

This proves that the path of forgiveness for sinners is only for them to present themselves in the presence of the Holy Prophet (Sallallaahu Alaihi Wasallam) and asking for intercession, allowing him to intercede for mercy from the Most Merciful Allaah. It definitely does not mean that they should present themselves in Madina Shareef. Otherwise, what will be the means of forgiveness for poor sinners like us who are foreigners to the sacred city? Even the wealthy only reach Madina Shareef once or twice in their lives but commit sin day and night. Thus this would become a task beyond ability. So the meaning of this Aayat is that he is present by you. [Jaa’al Haqqu Wazahaqal Baathil]

Allaahu Tha'alaa further mentions, “And We did not send you but as a Mercy for all the worlds.” [Al-Qur'an Surah Al-Anbiya : 107]

Also Allaahu Tha'alaa mentions, “And know that the messenger of Allaah is among you.” [Al-Qur'an Surah Al-Hujurat : 7]

Allaahu Tha'alaa then says, “And My Mercy encompasses all things.” [Al-Qur'an Surah Al-A'raf : 156]

We can ascertain that Rasoolullaah (Sallallaahu Alaihi Wasallam) is the mercy to all the worlds and from the second Aayat that the worlds are enclosed with Allaah’s Mercy. Therefore Rasoolullaah (Sallallaahu Alaihi Wasallam) encompasses the worlds because he is Allaah’s Mercy.

The Glorious Qur’an further testifies, “The Prophet (Muhammad) is closer to the believers even more than their own selves.” [Al-Qur'an Surah Al-Azhab : Verse 6]

The word ‘Awla’ in this verse means dearer, nearer and more deserving and all three meanings are applicable to Rasoolullaah (Sallallaahu Alaihi Wasallam). This tells us that Rasoolullaah (Sallallaahu Alaihi Wasallam) is present (Haazir and Naazir) in the heart of every believer and he is nearer than the believer’s own soul. [Tafseer Noorul Irfaan]

Due to the earthly demise of Rasoolullaah (Sallallaahu Alaihi Wasallam), his being visible to everyone has ceased, but his august presence has not ended. He has come for all times. Just as the visibility of the sun ceases at night but not its existence, so too is it with the presence of Rasoolullaah (Sallallaahu Alaihi Wasallam).
May Allaahu Tha’alaa grant us the Taufeeq to understand the august station that He has granted to His Beloved Rasool (Sallallaahu Alaihi Wasallam) and to stay away from those who dare to insult the Beloved of Allaah (Sallallaahu Alaihi Wasallam).