Chapter Four: Quran Confirms that Rasool Allah [saww] is seeing our actions

There is a verse in the Holy Quran, which confirms that Rasool Allah [saww] is Seeing our Actions.

[Yusufali 9:94] … It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.”

And another verse of the Holy Quran confirms that not only Rasool Allah [saww], but also the Momineen (believers) are also seeing our actions.

[Yusufali 9:105] And say: “Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers: Soon will ye be brought back to the knower of what is hidden and what is open: then will He show you the truth of all that ye did.”

The above verses prove beyond any shadow of doubts that Rasool Allah [saww] is not only able to hear us, but he can also see us (i.e. he [saww] has full knowledge and awareness of what’s happening in the world).

Salafi response to above verses

But the Salafies deny that Rasool Allah [saww] can see us. They claim that the word “Seeing” has not been used here in literal sense but it is an figurative expression (contrary to their normal claim that there is no Majaz (figurative expression) in The Holy Quran and it is whole literal). The Salafies further say that “Seeing” has been used here in the sense of “Knowing” i.e. ONLY Allah is Seeing our actions and as far as Rasool Allah [saww] is concerned, he [saww] knows it while angels bring him revelation.

Let us see their interpretation of the above verse:

” Seeing in the above verse means (only) “Knowing”. It means that not only Allah is seeing our actions, but Rasool Allah [saww] and other believers also get the knowledge of it through Revelation (Wahi). Same thing has been told in the previous verse of 9:94. Here there is an addition of believers too who get the knowledge while Rasool Allah [saww] tells them”.

Tafseer (in Urdu) of verse 9:95 in quran printed by Shah Fahad Printing Complex and distributed by the Saudi Government)

Our response to Salafi’s Interpretation

What difference does it make that how Rasool Allah [saww] gets Knowledge of our actions? Making things simple and without going into the discussion of what the means of his [saww] hearing and seeing our actions are(either so, like the normal human beings, or angels bringing him revelation), Main and Important thing is this that he [saww] has the Knowledge and Awareness of our actions.

In both the cases, the Salafies lose their point. How can then they say that:

  • Rasool Allah [saww] is dead and has no connection with this world.
  • Rasool Allah [saww] even does not hear our greetings at his grave.
  • Saying “as-salat o was-slam o alaika ya Rasool Allah” is not allowed, while saying “Ya Rasool Allah” is Shirk.
  • It is shirk to ask Rasool Allah [saww] for his help to intercede us, while he [saww] is now dead and even does not know of what is being asked from him.


Rasool Allah [saww] and Believers are Witness against whole of Mankind

Quran says that at the judgement day, believers from the Ummah of Rasool Allah [saww] will be brought as witness against whole of Mankind, and Rasool Allah [saww] will be a witness against them.

[Yusufali 2:143] Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves.

And at another place, quran says:

[Yusufali 4:41] How then if We brought from each people a witness, and We brought thee as a witness against these people!

How can be Rasool Allah [saww] and his nation bear this witness against whole mankind when they neither Know nor see them?

Souls of Companions of the Right Hand (i.e. the pious people) are seeing us

Quran says that souls of pious people are seeing us and greet us at moment when we die (if we are also the from the companions of Right Hand.

[Yusufali 56:83] Then why do ye not (intervene) when (the soul of the dying man) reaches the throat,-

[Yusufali 56:90] And if he be of the Companions of the Right Hand,

[Yusufali 56:91] (For him is the salutation), “Peace be unto thee”, from the Companions of the Right Hand.

May Allah, we be raised at judgement day as Companions of Right Hand. Amin.

Promise of Prophets to Help Muhammad (saw)

When we ask Salafies if the dead can help the living, whether they are Prophets or normal humans?

They answer NO!

Then they must see this verse of Surah Aal-e-Imran:

[Yusufali 3:81] Behold! Allah took the covenant of the prophets, saying: “I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help.” Allah said: “Do ye agree, and take this my Covenant as binding on you?” They said: “We agree.” He said: “Then bear witness, and I am with you among the witnesses.”



  1. Now the Prophets HAD to help Rasulullah (s) as a binding condition of their Prophethood. How could they do that if they were dead and (according) to Wahaby the dead can’t help the living?
  2. If we say that they can’t, then this means that these Prophets were Fasiq since their helping Rasul (s) was the condition of their Nubuwwath.
  3. We have to accept that Prophet’s whilst not physically alive can still help Rasulullah (s) and come to his aid when he calls them.
  4. If these Prophets can help Rasulullah (s) whilst dead then why is it Shirk to believe that the Chief of all Prophets can help us?
  5. If these Prophet’s can help Rasulullah (s) whilst in Ghaybah (as they were dead) then what’s wrong with us believing that Imam Mahdi (as) can help his Shi’a whilst in Ghaybah?
  6. If failure to help Rasulullah (s) renders a Prophet a Fasiq, then what’s the position of those Sahaba that failed to help the Sahaba in battles such as Uhud, Hunayn, and worse rather than help him openly objected to his request for writing materials on his death bed?


Instruction of Rasool Allah (saw) how to seek his intercession in his absence

In life of Rasool Allah (saw), Sahaba used to go to him and asked him to do Dua for them. But Rasool Allah (saw) also told us how to seek his intercession, and how to ask through his Wasila in his absence.

A blind man came to the Prophet and said: “Invoke Allah for me that he help me.” He replied: If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you).” He said: “Then invoke him.” The Prophet said to him: idhhab fa tawadda’, wa salli rak`atayn thumma qul — “Go and make an ablution, pray two rak`at, then say: “O Allah, I am asking you (as’aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O Muhammad (ya Muhammad), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih — another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (allahumma shaffi`hu fiyya).”
It is related by Ahmad (4:138 #17246-17247), Tirmidhi (hasan sahih gharib — Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), Nasa’i (`Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.

  1. The Prophet’s order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, Peace be upon him.
  2. The Prophet was not physically present at the assigned time of the invocation, since he said to the blind man: “Go and make ablution,” without adding: “and then come back in front of me.” With regard to physical absence, the living and the dead are exactly alike, namely: absent.
  3. Despite the Prophet’s physical absence, the wording (sigha) for calling upon his intercession is direct address: “O Muhammad.” Such a wording — “O So-and-So” — is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, Blessings and peace be upon him, could both be absent and at the same be addressed is that the first be understood in the physical sense and the second in the spiritual.

Salafies try their best to change the meanings of above hadith according to their wishes. But they cannot, as this hadith has been used by Sahaba (Uthman Ibn Hunayf) in same meanings as we do. Here is this 2nd hadith, which supports the above hadith.

A sound (sahih) hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf’s nephew Abu Imama ibn Sahl ibn Hunayf:

A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: “Go and make ablution, then go to the mosque and pray two rak`at, then say (this du`a),” and he mentioned the invocation of the blind man, “then go (to `Uthman again).” The man went, did as he was told, then came to `Uthman’s door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: “Tell me what your need is.” After this the man went out, met `Uthman ibn Hunayf again, and said to him: “May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him.” He replied: “I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight,” and he mentioned to him the substance of the previous narration.

 Encyclopedia of Islamic Doctrine

So, Salafies have no chance to distort the meanings of above hadith, and they are helpless.

Rasool Allah (saw) is aware of actions of Ummah, as they have been presented to him.

Another tradition records that the affairs of the Ummah are regularly presented to the Prophet who expresses his gratitude to Allah for their good deeds and prays to Allah to forgive their misdeeds. The words of the tradition are as follows:

“Your deeds are presented to me. If they are good, I express my gratitude to Allah, and if the deeds are not good, then I pray to Allah for your forgiveness”.

Haythami transmitted it in Majma’-uz-zawa’id (9:24) and said that that tradition had been reported by Bazzar (in his Musnad) and its sub-narrators are all of sahih (sound) hadith. ‘Iraqi has confirmed the soundness of its chain of transmission in his book Tarh-ut-tathrib fi sharh-it-taqrib (3:297). Ibn Sa’d has recorded it in at-Tabaqat-ul-kubra (2:194). Qadi ‘Iyad has inscribed this tradition in ash-Shifa (1:19); and Suyuti, recording it in al-Khasa’is-ul-kubra (2:281) and Manahil-us-sifa fi takhrij ahadith ash-Shifa (p.3), has commented that Ibn Abi Usamah in his Musnad has reproduced it through Bakr bin ‘Abdullah al-Muzani and Bazzar in his Musnad who have relied on its narration by ‘Abdullah bin Mas’ud with a sound chain of transmission. It has been endorsed by Khafaji and Mulla ‘Ali Qari in their commentaries on ash-Shifa, i.e. Nasim-ur-riyad (1:102) and Sharh ash-Shifa (1:36) respectively. Hadith-scholar Ibn-ul-Jawzi has reproduced it in al-Wafa bi-ahwal-il-mustafa (2:809-10) from Bakr bin ‘Abdullah and Anas bin Malik. Subki has copied this tradition in Shifa’-us-siqam fi ziyarat khayr-il-anam (p.34) from Bakr bin ‘Abdullah al-Muzani, and Ibn ‘Abd-ul-Hadi in as-Sarim-ul-munki (p.266-7) has authenticated its veracity. Bazzar’s tradition has also been recorded by Ibn Kathir in al-Bidayah wan-nihayah (4:257). ‘Asqalani narrated it through Bakr bin ‘Abdullah al-Muzani in al-Matalib-ul-’aliyah (4:22-3#3853). ‘Ali al-Hindi copied Ibn Sa’d's tradition in Kanz-ul-’ummal (11:407#31903) and from Harith (#31904). Nabhani related it in Hujjatullah ‘alal-’alamin fi mu’jazat sayyid-il-mursalin (p.713).

 ’Beseeching for Help’ by Dr.Tahir-ul-Qadri

The only answer given by Salafies is this that this hadith is weak. But it is only their Double Standards. How can they still declare it weak after so many hadith masters authenticated it? Their only standard for declaring it weak is this that it goes against their wishes and doctrine.

Another objection that they raise how Rasool (saw) is able to see the Deeds of millions of people?

A very silly objection and it comes to only those minds, who are suffering from disease of Literalism. Let us quote them only one hadith, which is even accepted by their Salafi Masters:

“Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it.” Abu al-Darda’ said: “Even after (your) death?” The Prophet replied: “Verily, Allah has forbidden the earth to consume the bodies of Prophets.”

Related by Ibn Majah with a sound chain through Abu al-Darda’. Also related with a sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places.


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