“Haazir Naazir”(Omnipresent) and “Alimul Ghayb “

It is incorrect to believe that the Prophet (SalAllahu Alahi Wasalaam) has the ability to be present everywhere. Rather, Allah (Subhanah WaTa’ala) is the only One who has the ability to witness all things at one time. To believe the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir is completely disrespectful to Allah (Subhanah WaTa’ala) and the Prophet (SaAllahu Alahi Wassalaam).

For example, some have the belief that the Prophet (SalAllahu Alahi Wassalaam) actually attends gatherings where Durood is recited upon him Rather, the correct belief is that the Prophet (SalAllahu Alahi Wassalaam) is informed of our actions and Salaams are conveyed to him through angels, not that he actually comes to the gatherings. It is mentioned in Hadith by the Prophet (SalAllahu Alahi Wassalaam)

The Prophet (SalAllahu Alahi Wassalaam) said: “Verily, Allah has angels that travel the Earth and convey my Ummah’s salutations to me” (al-Darami)

The Prophet (SalAllahu Alahi Wassalaam) said: “My life is good for you [since] you commit acts and its verdicts are given to you [through me]. And my death is [also] good for you [since] your deeds are presented to me. I praise Allāh for the good I see and I ask Him for your forgiveness for the evil I see” (al-Ahādīth al-Muntaqāh)

These two Ahadith clearly show that our Salaams and actions are presented to the Prophet (SalAllahu Alahi Wassalaam) through angels, not that he actually comes to the gatherings. Therefore, it will be incorrect to believe that the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir.

3.) Is the Prophet (SaAllahu Alahi Wassalaam) Alim ul-Ghayb?

The Prophet (SalAllahu Alahi Wassalaam) was given knowledge of many things of the unseen, yet his knowledge was still limited. The ability to have complete knowledge of everything is the characteristic of Allah (Subhanah WaTa’ala) alone and no one else. This is proven through many Ayaat of the Quran a few of them are as follows:

Say: “None in the Heavens and the earth knows the Ghayb (Unseen) except Allah” (Quran 27: 65)

Say (O Muhammad SalAllahu Alahi Wassalam): I do not tell that with me are the treasures of Allah, nor (that) I know the Unseen (Quran 6: 50)

Say (O Muhammad SalAllahu Alahi Wassalaam): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. (Quran 7: 188)

And with Him (Allah) are the keys of the Ghayb (all that is hidden), none knows them but He (Allah). (Quran 6: 59)

Clearly, these aayaat prove that no one other than Allah (Subhana WaTa’ala) has the knowledge of the Ghayb. Furthermore, in one incident, Aishah (Radhi Allahu Anhaa) was falsely accused of indecency and, thus, the Prophet (SalAllahu Alahi Wassalaam) was worried for a long period of time. Until Allah (Subhanah WaTa’ala) sent down the Wahy to inform him of the truth. If he was knowledgeable of the Ghayb, then he would have known the reality of the situation. Many other instances, besides this one, have clearly shown that the beloved Prophet (SalAllahu Alahi Wassalaam) did not have knowledge of the Ghayb.

The following Kitabs may be read for more information:

1.) Ilm Ghayb by Hazrat Maulana Qari Muhammed Tayyab Sahab

2.) Mutala’a Barelwiyat by Dr. Allama Khalid Mahmood Sahab

3.) Ankhonki Tahandak by Hazrat Maulana Muhammed Sarfaraz Khan Sahab

4.) Barelwi Fitna Ka Naya Roop by Maulana Muhammed Arif Nadwi Sahab

(Fatawa Mahmoodiya, 1/278, 345-358, 471-591, Farooqiya)

(Nizam ul-Fatawa, 1/191-192, Taj)

(Bahisti Zewar, 1/26-30, Zam Zam)

(Fatawa Rahimiya, 2/115-116, 248, Isha’at)

And Allah knows best