Some say you can, some say you can’t say: ‘Ya Rasoolallah!’.
A Bid’ati molvi narrates the following episode in support of the belief that Rasulullah (sallallahu alayhi wasallam) is omnipresent.
“There’s another incident inside this war which Ibn Kathir writes in his famous ‘al-Bidayah wal-Nihayah’:
‘If someone came in front of you in the war, you have to make him realise that you’re a true servant (follower) of the Prophet ﷺ Khalid ibn al-Walid (radhiAllahuanhu) was the Area Commander of Yamama. When the war started and the necks started to twirl in the battlefield, the bodies started to get hurt and streams of blood started to flow. Now the circumstances were such that if the war did not turn in the Companions favour soon then the situation would deteriorate further. Hazrat Khalid ibn al-Walid (radhiAllahuanh) went to a mountain which was in the front. I have gone to Yamama myself and identified the area of the war. I had the necessary papers with me so I measured the area and worked out which area is which. The war is taking place here (on the ground) and Khalid ibn al-Walid (radhiAllahuanh) went to there (to the mountain which is opposite).
He goes there to the mountain which is in the front and faces himself towards Madina Munawwarah and calls out ‘YA MUHAMMADA ﷺ !’
The omnipresence of the Prophet ﷺ is proven by this act of Khalid ibn al-Walid (radhiAllahuanh) right? If Khalid ibn al-Walid (radhiAllahuanh) had said ‘Ya Muhammada (ﷺ) just when he came face to face to someone in the battlefield, then one can say it was so the opponent recognises him. In Khalid ibn al-Walid’s hand is the flag, he is the flag holder, so he does not need any identification. To climb the peak of the mountain and then facing himself towards Madina and saying ‘Ya Muhammada (ﷺ) It means that he said it as a request for help, a beseech for help, that ‘Ya RasoolAllah’ (ﷺ) I have bought your mission therefore keep me safe in the battlefield (i.e. grant us victory) as we are fighting for your mission.”
(End of the Bid’ati’s atrocity – errors and all included in his stupid paraphrasing.)
ANSWER (by Mujlisul Ulama):
Firstly, the Bid’ati buffoon is not a Mujtahid. The moron has no right to extract a narration from a history book or from a Hadith book, then subject it to his stupid opinion to formulate an Aqeedah. Such is the methodology of Bid’atis who are termed in the Hadith, Kilaabun Naar (Dogs of the Fire). We have to follow the Shariah as it reached us from above. No one in this age has the right to dig out narrations and submit these to his defective opinion for deduction of masaa-il, leave alone Aqaa-id.
An Aqeedah (Belief) is established on the solid basis of Daleel Qat’i (Qur’aan and Ahaadith-e-Mutawaatarah). The Bid’ati moron ascribes the shirki belief of omnipresence to Rasulullah (sallallahu alayhi wasallam) on an episode which transpired in a battle after the demise of Rasulullah alayhi wasallam). Belief is what Rasulullah (sallallahu alayhi wasallam) taught and what is categorically affirmed by the Qur’aan Majeed.
The Bid’ati latches on to the term ‘Ya Muhammadaah!’ which was the Battle Cry of the Sahaabah in the Battle of Yamaamah. In all their battles the Sahaabah had battle cries. In the battle against the Romans, the battle cry was: ‘Ya Mansoor!’ During the battle in the conquests of Iraq, the battle cry was: ‘Ya Mansoor!’ During the battle in the conquests of Iraq, the battle cry was: ‘Ya Aala Ibaadillaah!’ In the Battle of Yarmuk, the battle cry of Khalid Bin Walid (radhiyallahu anhu) was: ‘Ya Hizballaah!’ The battle cry of the Tribe of Abas was: ‘Ya La Abas!’. The battle cry of the Yemeni fighters was, ‘Ya Ansaarallaah!’. The battle cry of Humair was ‘Al-Fatah!’ The battle cry of Bani Muraad was: ‘Ya Nasrallaah Anzil!’, etc., etc.
These battle cries had no relationship whatsoever with the Divine Attribute of Omnipresence, which the mushrik Qabar Pujaari seek to ascribe to Rasulullah (sallallahu alayhi wasallam) in the same way as the Nasaara had attributed divinity/godhood to Nabi Isaa (alayhis salaam). Thus, warning the mushrikeen of all hues, the Qur’aan Majeed states:
“Do not commit excess (ghulu’) in your Deen.”
Battle cries are not the substance for structing Aqeedah. It is ridiculous and downright stupid to base omnipresence for Rasulullah (sallallaahu alayhi wasallam) on the battle cry of Hadhrat Khalid (radhiyallahu anhu). Utilizing this battle cry of Hadhrat Khalid for forging a belief of shirk is the shenanigan of only grave-worshippers and Dogs of the Fire.
There is not the slightest iota of evidence to prove that Hadhrat Khalid Bin Walid (radhiyallahu anhu) had ascribed to the belief of omnipresence for Rasulullah (sallallaahu alayhi wasallam). Those who claim omnipresence for Rasulullah (sallallahu alayhi wasallam) on the basis of Hadhrat Khalid’s call are morons. Their ignorance is stark and lamentable. The believer in the omnipresence of Rasulullah (sallallahu alayhi wasallam) is guilty of shirk. This was NEVER the belief of Hadhrat Khalid (radhiyallahu anhu).
When Hadhrat Umar (radhiyallahu anhu) called from the mimbar of the Musjid: “Ya Saariyah!” who was in a battle in a distant land, directing him to take certain measures in the battle, he (Hadhrat Umar) did not believe in Hadhrat Saariyah’s omnipresence. Nevertheless, his voice reached Saariyah (radhiyallahu anhu). Now on this basis the moron Bid’ati qabar pujaari can believe in the omnipresence of Saariyah (radhiyallahu anhu) as well.
The claim of omnipresence on the basis of Hadhrat Khalid’s call is stupid and drivel leading to shirk. Why should Hadhrat Khalid (radhiyallahu anhu) face Madinah and seek help, when he was well aware of Allah Ta’ala being very near to him. Why should he supplicate for aid from Rasulullah (sallallahu alayhi wasallam) who had departed from the dunya when Allah Ta’ala commands:
“When My servants ask you (O Muhammad!) about Me, (then say to them), ‘Verily I am NEAR. I answer the call of the one who calls when he calls Me…”
When Hadhrat Khalid Bin Walid (radhiyallahu anhu) was fully aware of the closeness of Allah Azza Wa Jal, and when he was fully aware that Allah Ta’ala has commanded him and us all to call Him, and when he was fully aware that Allah Azza Wa Jal answers the caller, then why did he have to go far away for assistance? Why did he have to climb on to the peak of a mountain to locate assistance, when he was fully aware that Allah Ta’ala is QAREEB *extremely close by? According to the Qur’aan Majeed, Allah Ta’ala is closer to man than even his own jugular vein. So why did Hadhrat Khalid (radhiyallahu anhu) go to a far off place to seek assistance, when he knew that the most powerful Being and Provider of aid, Allah Azza Wa Jal was omnipresent and right by him, closer than his own jugular vein?
Furthermore, if Hadhrat Khalid (radhiyallahu anhu) had ascribed to the shirk of omnipresence for Rasulullah (sallallaahu alayhi wasallam) as is the belief of the jaahil, bid’ati pir who authored the stupid article bereft of any Ilmi (academic) value, then why did he have to climb on to the peak of the mountain to search for the ‘omnipresent’ being? Why did he not call on Rasulullah (sallallaahu alayhi wasallam) from wherever he was? Why make a special trip climbing on to the peak of a mountain when Rasulullah (sallallahu alayhi wasallam) in terms of the belief of shirk of the Qabar Pujaaris is right at your service in front of you, close by just as is the Omnipresent Allah Azza Wa Jal?
When calling on Allah Azza Wa Jal, The Omnipresent Being, we need not climb on to mountain peaks, He is Omnipresent, right in front of us, right with us, hence He says in the Qur’aan: “I am Qareeb.” The Bid’ati talks palpable bunkum.
The other falsehood or lie disgorged by the qabar pujaari pir is that Ibn Kathir does not narrate the version of Hadhrat Khalid Bin Walid climbing on to the peak of the mountain.