Question
Some people teach a doctrine that the Prophet Muhammad (peace be upon him) is omnipresent (hâdir) and omniscient (nâzir). They argue that the Qur’ân says that the prophet (peace be upon him) is a witness to all humanity, and this means he has to be omnipresent. Is this doctrine true or false? Does it really mean that the Prophet (peace be upon him) is everywhere and can see and hear all things?
Answer
There is a doctrine, especially prevalent in the Indian subcontinent, that the Prophet Muhammad (peace be upon him) is omnipresent (hâdir) and omniscient (nâzir).
One of the leading proponents of this doctrine, Ahmad Raza Khan, explains it as follows [Jâ’ al-Haqq (1/160)]:
The Qur’ân and Sunnah Attest to the Falsehood of this Doctrine
The Qur’ân and Sunnah are clear in showing us the falsehood of the ideas set forth above.
Allah says: “Muhammad is no more than a messenger: many were the messenger that passed away before him.” [Sûrah Al `Imrân: 144]
Allah commands Prophet Muhammad (peace be upon him) to clarify to the people that he does not have knowledge of anything about the Unseen except what Allah reveals to him.
Allah says: “Say (O Muhammad): I do not say to you that I possess Allah’s treasures, nor that I have knowledge of the Unseen. I do not say to you that I am an angel. I follow only that which has been revealed to me.” [Sûrah al-An`âm: 50]
Allah also commands His Messenger (peace be upon him) to proclaim that he is a mere human being and cannot answer our prayers or grant superhuman help
Allah says: “Say (O Muhammad): I am none other than a human being like yourselves, but one who has been given revelation.” [Sûrah al-Kahf: 110]
Allah says: “I do not possess for myself any benefit or harm except what Allah wills. If I had known the Unseen, I would have brought on for myself a lot of good and nothing evil would ever befall me. I am but a giver of warnings and of glad tidings for a people who believe.” [Sûrah al-A`râf: 188]
How can anyone, after reading this verse, believe that Prophet Muhammad (peace be upon him) has the power to help them in distress or answer their prayers?
Allah says: “Say (O Muhammad): It is not in my power to cause you harm, or to bring you to right conduct.” [Sûrah al-Jinn: 21]
When the Prophet (peace be upon him) made a mistake in prayer, he said: “I am but a human being like yourselves. I forget things just like you do. So if I forget something, remind me.” [Sahîh al-Bukhârî (386) and Sahîh Muslim (889)]
The Prophet (peace be upon him) said: “Do not exalt me like the Christians exalted the Son of Mary. I am but a servant, so call me Allah’s servant and messenger.” [Sahîh al-Bukhârî (3189)]
Dispelling Some Misconceptions
The proponents of the doctrine of prophetic omnipresence cite certain verses of the Qur’ân as proof of their beliefs, especially those verses that refer to Prophet Muhammad (peace be upon him) as being a “witness”. They argue that this means the Prophet (peace be upon him) will have to be able to witness all people at all times in order to bear witness against them in the Hereafter.
However, when we look at how the Prophet Muhammad (peace be upon him) explained those verses himself, we see that they provide no evidence to support the doctrine of his omnipresence.
1. Allah says: “Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you.” [Sûrah al-Baqarah: 143]
The “witness” in this verse is with reference to communicating the message of Allah. This is how the Prophet (peace be upon him) explained to us the meaning of this verse.
Abû Sa`îd relates that Allah’s Messenger (peace be upon him) said [Sahîh al-Bukhârî (4127), Sunan al-Tirmidhî (2887), and Musnad Ahmad (10853)]:
Ibn Jarîr al-Tabarî relates in his Tafsîr (4/94) from `Abd Allah b. Mas`ûd that Allah’s Messenger (peace be upon him) explained this verse by citing another verse: “I was a witness upon them as long as I was among them. When You took Me up, then You are the Watcher over them, and You are witness to all things.” [Sûrah al-Mâ’idah: 117]
The Prophet Muhammad (peace be upon him) is referring to verses 116-117 of Sûrah al-Mâ’idah:
One of the leading proponents of this doctrine, Ahmad Raza Khan, explains it as follows [Jâ’ al-Haqq (1/160)]:
The Islamic meaning of being omnipresent and omniscient is that the one who possesses this holy power is able to see the world just like he can see his own hand, form the place where he is present. He can hear sounds from both near and far. He can go around the world in an instant to help those who are in distress and answer supplicants.It should be clear that this doctrine shows excessiveness with respect to the Prophet (peace be upon him), as well as polytheism with respect to both Allah’s lordship and Allah’s exclusive right to be worshipped.
The Qur’ân and Sunnah Attest to the Falsehood of this Doctrine
The Qur’ân and Sunnah are clear in showing us the falsehood of the ideas set forth above.
Allah says: “Muhammad is no more than a messenger: many were the messenger that passed away before him.” [Sûrah Al `Imrân: 144]
Allah commands Prophet Muhammad (peace be upon him) to clarify to the people that he does not have knowledge of anything about the Unseen except what Allah reveals to him.
Allah says: “Say (O Muhammad): I do not say to you that I possess Allah’s treasures, nor that I have knowledge of the Unseen. I do not say to you that I am an angel. I follow only that which has been revealed to me.” [Sûrah al-An`âm: 50]
Allah also commands His Messenger (peace be upon him) to proclaim that he is a mere human being and cannot answer our prayers or grant superhuman help
Allah says: “Say (O Muhammad): I am none other than a human being like yourselves, but one who has been given revelation.” [Sûrah al-Kahf: 110]
Allah says: “I do not possess for myself any benefit or harm except what Allah wills. If I had known the Unseen, I would have brought on for myself a lot of good and nothing evil would ever befall me. I am but a giver of warnings and of glad tidings for a people who believe.” [Sûrah al-A`râf: 188]
How can anyone, after reading this verse, believe that Prophet Muhammad (peace be upon him) has the power to help them in distress or answer their prayers?
Allah says: “Say (O Muhammad): It is not in my power to cause you harm, or to bring you to right conduct.” [Sûrah al-Jinn: 21]
When the Prophet (peace be upon him) made a mistake in prayer, he said: “I am but a human being like yourselves. I forget things just like you do. So if I forget something, remind me.” [Sahîh al-Bukhârî (386) and Sahîh Muslim (889)]
The Prophet (peace be upon him) said: “Do not exalt me like the Christians exalted the Son of Mary. I am but a servant, so call me Allah’s servant and messenger.” [Sahîh al-Bukhârî (3189)]
Dispelling Some Misconceptions
The proponents of the doctrine of prophetic omnipresence cite certain verses of the Qur’ân as proof of their beliefs, especially those verses that refer to Prophet Muhammad (peace be upon him) as being a “witness”. They argue that this means the Prophet (peace be upon him) will have to be able to witness all people at all times in order to bear witness against them in the Hereafter.
However, when we look at how the Prophet Muhammad (peace be upon him) explained those verses himself, we see that they provide no evidence to support the doctrine of his omnipresence.
1. Allah says: “Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you.” [Sûrah al-Baqarah: 143]
The “witness” in this verse is with reference to communicating the message of Allah. This is how the Prophet (peace be upon him) explained to us the meaning of this verse.
Abû Sa`îd relates that Allah’s Messenger (peace be upon him) said [Sahîh al-Bukhârî (4127), Sunan al-Tirmidhî (2887), and Musnad Ahmad (10853)]:
Noah will be summoned on the Day of Judgment and asked: “Did you convey the Message?”2. Allah says: “How will it be, then, when We bring from every people a witness and bring you as a witness against these?” [Sûrah al-Nisâ’: 41]
He will say: “Yes, I did.”
Then his people will be summoned and asked: “Did he convey to you the Message?”
They will answer: “We were never approached by any warner. We were approached by no one.”
So Noah will be asked: “Who will bear witness on your behalf?”
He will say: “Muhammad and his followers.”
And this is why Allah says: “Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you.”
The meaning of “middle” is to be just. Then you will be summoned you will bear witness will be born against them that they did receive the message. Then I will bear witness upon you.”
Ibn Jarîr al-Tabarî relates in his Tafsîr (4/94) from `Abd Allah b. Mas`ûd that Allah’s Messenger (peace be upon him) explained this verse by citing another verse: “I was a witness upon them as long as I was among them. When You took Me up, then You are the Watcher over them, and You are witness to all things.” [Sûrah al-Mâ’idah: 117]
The Prophet Muhammad (peace be upon him) is referring to verses 116-117 of Sûrah al-Mâ’idah:
And behold! Allah will say: “O Jesus the son of Mary! Did you say unto men, ‘worship me and my mother as gods in derogation of Allah’? He will say: “Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, You would indeed have known it. You know what is in my heart, while I do not know what is in Yours. For You know in full all that is hidden.Therefore, the Prophet (peace be upon him) made it clear that his being a witness over the people is not referring to something that takes place after his death.
I did not say to them aught save what You did enjoin me with: That serve Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when You took Me up, then You are the Watcher over them, and You are witness to all things.”
And Allah knows best.
-islamtoday.net
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