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Old 03-14-2009, 03:40 PM
salafees_mainstream_muslims salafees_mainstream_muslims is offline
 
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Default IS THE PROPHET (S.A.W.) ALIVE IN HIS GRAVE?- translation of urdu book

What a fate of the Ummat-e-Muslimah [the followers of the prophet Muhammad Be his Blessing and peace Upon him] that the demise of the Prophet (S.A.W.) which is so clearly stated in Quran and HADITH (Prophet's traditions) and which has the consensus of SAHABA (the prophet’s companions) on it has now become a controversial issue! Majority of the ëUmmah’ believe that the prophet (S.A.W.) is alive in his grave in the room of Aysha (R.A.) and that if someone near his grave recites SALAT-O-SALAM, the prophet (S.A.W.) would hear and reply: and if it is recited at a distance there are angles who would convey and who would convey and present it to him [Belief of the Ulemma scholars ) Some of them even go to such an extent as to say that the prophet’s wives are presented to stay with him at nights (writings of Ahmed Raza Khan.)! This aspect of faith is further generalized and it is believed that everyone becomes alive in his worldly grave, looks at his visitor and recognizes him, hears and replies to the greetings of SALAM and even prays for him. Moreover they believe that the deceased is kept informed of the deeds of his relatives; he is pleased with their good deeds and for their evil deeds he prays to Allah for forgiveveness.(See writing of Imam Ibne Taimyah and Ibne Qayyum at the end of the booklet) These points of their faith have been shown at the end of this booklet. (belief of the Ulemma (Scholars of DEOBAND, BARELY AND AHL-E-ADITH schools of thought).

This indeed is a very serious matter as it provides ground for grave-worship---a big form of SHIRK. It deforms the basic faith TAUHEED (which implies worship of none but Allah only in any form whatsoever) Since TAUHEED is the foundation on which the structure of Islam is erected as whole, it has got to be completely clear form any kind of SHIRK. That is why the prophet (S.A.W.) always strictly prohibited his followers from any form of grave-worship and he seriously warned of its disastrous consequences even at his death bed.

Therefore, it is the prime Responsibility of true Muslims to take up this matter and fully explain it to the masses to enable one to live with the knowledge of truth and not to die in ignorance.

The Divine Book ( QURAN) and the prophet’s traditions (HADITH) provide the ultimate criteria to test and distinguish the true from the false. Let us first look into Quran. The following few verses clearly explain the idea:-

AL-QURAN

1. "You (O, Muhammad) will surely (die and ) they too will die". (Zumur-30)

2. "We appointed immortality for none before you. So, if you die, will thy be ever living? Every soul has to taste death".(Al-Umbia-34-35)

3. "Everything shall perish save Him".(Al-Qasus-88)

4. "Those (unto )whom they cry out for help besides ALLAH created nothing; they are created beings) they are totally dead and are not living at all and do not (even) know when they will be raised from their graves )".(Al -Nahl 20-21)

The last verse states a universal truth with no exception whatsoever, not even prophets and saints. It emphasizes that the death does not leave a spark of life. Then, how to expect a dead to see, listen or respond?

Many a prophets have been wrongly called out for help in the hours of need ad in misery. It can, however, be seen that if the prophets were any exception it would have been certainly indicated in Quran and such a categorical statement would not have been made.

Moreover:

"Then, after this, you shall surely die. Then on the Day o Resurrection only you shall be raised ."

(Al-Momninoon-15-16).

It is thus established that every dead person will be raised only on the Day of Resurrection and the belief in the revival of life in this worldly grave before the Day ofJudgement is evidently baseless.

Likewise:

"And behind (the dead ) is a Barrier until the Day they are raised (again). (Al-momninoon-100)

HADITH BURKHART

Imam Bukhari has brought a number of HADITH (Prophet's Sayings) which disapprove the notion of revival of Prophet’s life (in the grave).

From these HADITH it is established that the Prophet (S.A.W.) is of course alive, not in the worldly grave, but at the most exalted place in Burzakh. The last part of the lengthy saying which proves the above statement is given below:-

I said to them (i.e. my two companions), You have made me ramble all the night. Tell me all about that I have seen. ë They said, Yes. As for the one whose cheek you saw being torn away, was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Quran (i.e. Knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon it’s orders, instructions etc) by day; and so this punishment will go on till the Day of Resurrection. And those whom you saw in the hole (like an oven were adulterers (those men and women who used to commit illegal sexual intercourse). And those whom you saw in the river of blood were those dealing in Reba (usury). And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gate-keeper of the Hell-Fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I'm Gabriel and this is Michael. Raise your head. ë I raised my head and saw a thing like a cloud over me. They said, that is your place. ë I said let me enter my place.’ They said, you still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place. ë (The translation of the meaning of Sahih Al-Bukhari Vol II page 264-265 By Dr. Muhammad Muhsin Khan.

Imam Bukhari has thus proved that the Prophet (S.A.W.) after death is alive not in the worldly grave of MEDINA but at (AL WASEELAH) a place which is better than the Paradise of martyrs and is the highest place below the ARSH (the Divine Thorne). In order to emphasize this point further Imam Bukhari has brought another HADITH at several places in his book, AL-BUKHARI:

(82) CHAPTER. The last statement, the prophet (S.A.W.) spoke.

740. Narrated Aysha (R.A.): When the Prophet (S.A.W.) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option. (1) When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions. " (2) I said (to myself), "Hence, he is not going to chose us. " Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah ! the highest companion. "

(the translation of Bukhari Vol. V pages 527-528)

In the afore said traditions Imam Bukhari has clearly shown that those who believe that the Prophet (S.A.W.) is alive in the worldly grave mean to say that the Prophet (S.A.W.) has preferred the company of the worldly people to the company of Almighty Allah in order to listen to SALAT-O-SALAM and respond. This notion is evidently false and its supporters do not even care to see its reckless implication-the Prophet (S.A.W.) was buried alive in grave by his SAHABA!!

THE CONSENSUS OF SAHABA

There is full consensus among SAHABA on the above arguments of QURAN and HADITH. It is alleged that there was difference of opinion among them regarding Prophet’s life in the grave. It is even said that Abdullah Ibn Umar (R.A.) had difference with Aysha (R.A.) In this matter. A little pondering, however, repudiates the allegation completely. How could it be possible in any way when Abdullah Ibn Umar (R.A.) had himself witnessed that the difference between his father Umar Ibn Chattel (R.A.) and her father Abu Bkr (R.A.) on the occasion of the Prophet’s demise had resulted in the general consensus of SAHABA and all of them got convinced that the Prophet (S.A.W.) had died and he will not be alive again in this world before the day of resurrection. This has been narrated in AL-BUKHARI as under:

Narrated Aysha (R.A.) the wife of the Prophet (S.A.W.); Allah’s Apostle (S.A.W.) died while Abu Bakr was at a place called As-Sunnah (Al-Aliya) Umar stood up and said, "By Allah!

Nothing occurred to my mind except that. "He said, "Verily! Allah will resurrect him and he will

cut hands and legs of some men. " Then Abu Bakr came and uncovered the face of Allah’s Apostle (S.A.W.) kissed him and said, "Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice. " Then he went out and said, O oath-taker! Don’t be hasty.

Narrated Ibn Abbas (R.A.): Abu Bakr went out while Umar bin Al-Khattab was talking to the people. Abu Bakr said, "Sit down, O ë Umar" But Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, "To proceed. If anyone amongst you used to worship Muhammad (S.A.W.) then Muhammad (S.A.W.) is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:-

Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him... (till the end of the Verse).... Allah will reward to those who are thankful.’ (3:144)

By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then).

(Narrated Az-Zuhri) : Said bin Al-Musaiyab told me that Umar said, "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet (S.A.W.) had died." (Translation Bukhari Vol V12-13-533-524)

This HADITH has cleared many points: The address of Abu Bakr (R.A.) to the Prophet (S.A.W.) ë You have had the death that was destined for you and will not taste it the second time, " means that the Prophet’s life will not be revived in the world to experience death a second time until the Last Day (The Day of Judgment).

The notion of revival of Prophet’s life in this world is thus categorically rejected. If it was not the case, Abu Bakr (R.A.) would have exhorted Umar Farooq (r.a.0 to have patience until the body of the Prophet (S.A.W.) was buried in the grave and he would come to life again! After the address of Abu Bakr (R.A.) one and all the SAHABA (R.A) got convinced. Thus, the first and the greatest consensus of SAHABA (R.A.) on the most delicate issue of the Prophet’s death was held at a time when his dead body was yet to be buried.

History has never witnessed such a consensus of opinion on any other issue. It was only to resolve this issue of great importance that Almighty Allah put Umar (R.A.) in a difficult situation. It was then settled once for ever that whosoever dies will NOT become alive in this world before the Day of Resurrection. This completely does away with the real basis of SHIRK implied in the belief, "The dead are really not dead but alive in the graves".

Abdullah Ibn Umar (R.A.) may not have been a witness to "QALEEB-E-BADR" but he surely was an eye witness to the above consensus and had observed that all SAHABA were convinced that the Prophet (S.A.W.) had died and as such he was neither alive then (before burial) nor would be alive afterwards in the worldly grave. There is no justification, therefore, to assert that Ibne Umar (R.A.) was a believer of SIMA (hearing) for every dead, and hence of the revival of life after death (because it is inevitable for hearing).

By narrating the HADITH of QALEB-I-BADR, Imam Bukhari has proved the right point: the difference between Ibn Umar (R.A.) and Aysha (R.A.) regarding " QALEEB-I-BADR "is only this much : According to Aysha (R.A.) the word "ASMAO" (hear more than the alive) about the polytheists killed in BADAR implied experience" while Ibne Umar (R.A.) was of the view that the word implied its literal meaning and the dead could hear the Prophet (S.A.W) as a miracle and this was meant to humiliate and agonies them increasingly. Since miracle is not a usual feature, Ibne Umar (R.A.) never meant that all the dead hear in their graves. Bukhari has proved this by mentioning the elaboration given by Qatada (R.A.).

The belief in revival of life after death in the worldly grave is the Basis of SHIRK.

The belief in the revival of life in the grave is the real basis of SHIRK and as such Almighty Allah raised this issue immediately after the death of the Prophet (S.A.W.) It was magnificently resolved then and there. The words of the chief of AULIA-ALLAH (Allah’s friends), Abu Bakr Siddiq (R.A.) "Let one who worshipped Muhammad 9s.a.w) be aware that he is no more and one who worshipped Allah (alone) should know that Allah is immortal" , proved to be the final verdict in the matter. As such none of the SAHABA (R.A.) or their pupils even raised any doubt about it. The books of HADITH do mention the death of the Prophet (S.A.W.) in vario8s, forms but the revival of life after death is nowhere mentioned by any of the SAHABA and is not found in any book of HADITH.

Appearance of the Prophet (S.A.W) in dream.

In order to prove the view of revival of Prophet’s life in this world and ascribe in him the Divine attributes of "Knowing Unseen " and "disposing of events" it is said that the Prophet (S.A.W.) appeared to such and such person in dream and informed him such and such things. This view is supported by the wrong interpretation of the traditions of "Al-BUKHARI " and " AL-MUSLIM". For instance, Imam Bukhari has given the heading, "About one who saw the Prophet (S.A.W.) in dream" and then he has brought the following traditions:-

Abu Hurairah (R.A) says that he heard the Prophet (S.A.W.) saying, "One who saw me in dream will shortly see me while he is awake and the Satan cannot adopt my form. ë Bukhari says Ibn-i-Seereen has pointed out that it implies one who has seen the Prophet (S.A.W.) in his life time.

In the above HADITH the words "one who saw me" clearly indicate that it means those people who saw the Prophet (S.A.W.) during his life time and not those who know about the Prophet’s personality from the books of HADITH only. The second point that Satan cannot adopt Prophet’s form does not rule out the possibility that he (the Satan) cannot deceive in dream those who have not seen the Prophet (S.A.W.) in his life time. He may appear in dream in any other form and still impress upon them that he is their Prophet (S.A.W.) Now, to avoid this reasonable argument another way out has been discovered. It is said that if the person coming in dream tells something according to Quran and HADITH then he must be the Prophet (S.A.W) as the Satan cannot tell a right thing. This argument is also not correct. According to a HADITH in Al-Bukhari, the Satan told to Abu Hurairah (R.A.) the excellence of the Quran Verse "ayat-al-kursi" and the Prophet (S.A.W.) confirmed his statement in these words; (Surely he told you the right thing although he is a big lire). This shows that Satan can tell a right thing also. (or mix truth with falsehood).

As a matter of fact this dream affair has become a sort of business. Most of the "Professionals" invent dream stories to impress upon the people for their piety and seem to be careless about Prophet’s threat for inventors of false dreams. There are others who use this technique to snatch money out of people of weak faith by telling them that the Prophet (S.A.W.) visited them in dream and told them to go to such true lover of the Propjet (S.A.W.) and he will serve (your) need. Similarly it is sometimes announced that "such and such person is the most learned scholar of the time and biggest WALI (Favorite of Allah). They forget that believing in these dream stories implies ascribing to the Prophet (S.A.W.) the Divine Attributes of "Eternal Life" and "Supernatural disposing of events" which is evidently SHIRK as it amounts to the faith that the Prophet (S.A.W.) is alive in this world and is not only aware of the affairs of the "Ummat" but also informs people about these affairs. All this is evidently against Quran and clear SHIRK in the Divine Attributes of "Knowledge of Unseen" and "Supernatural Disposing of events". In the same way, the alleged appearance of Abraham (a.s.) to some one in dream to order him to address a congregation and then Abraham's admiration of the speech and subsequent use of this dream to establish the excellence and piety of the person who dreams this also belongs to the same class............ (May Allah protect us)

Thus, the belief that the Prophet (S.A.W.) is alive after death , and is aware of the affairs of "Ummat" and keeps informing some people about the affairs is entirely against Qur’an and clear SHIRK in the Divine Attributes of "Eternal Life" "Knowledge of the Unseen" and "Control and Disposing of events. "

The story of Sultan Nooruddin Zangi and the "Lead Walls" is also of the same class, and is totally false and baseless. As regards (MUBASHIRAT) (Good news in dreams), they can be considered genuine only when they eventually come true, other wise they are confused dreams. If on the basis of dreams some one announces that such thing is going to happen, then it is either a divine or a prophetic claim.

Mountain out of a Mole

How to provide an explanation to the innumerable stories of such frequent appearance of the Prophet (S.A.W.) in people’s dreams is really not understood. If it is argued that the Prophet (S.A.W.) is physically present beside the person who dreams, then it would be meaningless as the person is asleep and is unaware of what is happening besides him. Similarly the appearance of the prophet into one’s mind is merely psychological and cannot be termed as a physical reality. Do all of these employ that the Prophet (S.A.W.) is aware of the affairs and needs of the Ummah and, whenever and for whom so ever, he deems necessary he emerges out of the grave, personally reaches the spot, enters his mind or thoughts and tells him whatever he likes? And during this process, is the grave in Medina kept vacant? Its implication is note worthy. If many people at widely different places are simultaneously dreaming him, he has to be present at all the places at the same time? And moreover, how someone can claim that he has seen the Prophet (S.A.W.) himself in dream when he had not seen him (S.A.W.) in his life time?

In fact the HADITH of dream which is now being used for worldly gains only means to tell us that it is the exclusive specialty of the Prophet (S.A.W.) that Satan cannot assume his form. This specialty of the Prophet (S.A.W.) has been likewise stated in another HADITH in which the Prophet (S.A.W.) says, "Satan is accompanying every human being. " SAHABA enquired whether the Satan accompanies him (the Prophet also). The Prophet (s.a.w0 replied in the affirmative and added that "Almighty Allah has helped me (in the matter) and he has become submissive to me".

Just as Almighty Allah has protected the Prophet (S.A.W.) from the evils of Satan as a special case. He has likewise saved SAHABA (R.A.) from his (Satan’s) evil by means of another special characteristic, (of dream). For, otherwise, the Satan could have misguided them, particularly those in the position of governors at distant places, during the Prophet’s lifetime when Qur’an was still being revealed. For example, if he was allowed to appear in the Prophet’s form in dreams of Moaz Ibne Jabal (R.A.) in Yemen, he might have attempted to misguide him by telling him that the morning prayer was offered before sunrise in early days of Islam but now that the number of Muslims is quite large it should be offered after sunrise to provide facility to the vast majority. This would have evidently resulted in the confusion. Almighty Allah has saved respected SAHABA (R.A.) from such a difficult situation.

This shows how all this drams of dreams has been invented and the Prophet (S.A.W.) has been set as a partner to Allah by ascribing to him the Divine Attribute of "Eternal life", This drama must stop now.

The notion that the earth does not eat up the bodies of the Prophet’s.

This concept is based on a weak tradition and people try to use it to prove Prophet’s life in the grave although it only indicates that the soil eats up all dead bodies but not those of the Prophets (A.S.) even though they are also dead. This specialty of the dead bodies of Prophets (A.S) as indicated in this weak tradition has also been ruled out by elaborate traditions in AL-Bukhari, which shows that the (dead) body of UMAR (R.A.) and Abdullah Ibne Amr Ibne Haram (R.A.) has been found intact. (AL-BUKHARI, page#180, - 186).

The body of Umar Ibne Khattab.

The tradition about the body of Umar (R.A.) goes as follows: "Hisham bin Urwah narrates from his father that in the period of Waleed bin Abdul Malik a wall of the room of Aysha (R.A.) collapsed. During it’s repairs a foot of a buried body was uncovered and people were frightened. They took it to be the foot of the Prophet (S.A.W.) and they could not find any of the learned persons who could give authentic opinion about the foot, Ultimately Urea bin Zubair (R.A.) said, "Noby Allah, this is not the Prophet’s foot but rather it is the foot of Umar (R.A.)". (Al-Bukhari, Vol. I p#186ublished in Delhi)

Imam Bukhari has thus shown that since the dead bodies of other people have also been found preserved, there is no justification to ascribe this an exclusive specialty of Prophet (S.A.W.).

Look oh’ believers! Allah’s assertion in Qur’an, the prophet’s explanations and the grand consensus of SAHABA are all before you, but you still adamantly insist that the prophet (S.A.W) is not only alive in the grave but he is visiting this world of and on. Fie upon you! You have rejected Allah’s verdict and created for yourselves other "Immortals" besides Almighty Allah!

The prophet’s SAHABA were extremely dedicated to him. If they had the slightest idea that the prophet was "ever living" they would have never buried him, and would not have selected his successor. The need for IJTHAD (deduction) would not have arisen nor the investigation for authentic traditions of the prophet would have been need. For, at any moment of need one could directly go to the prophet’s grave and seek his advise. Abu Bakr (R.A) could have sought guidance in the time of IRTIDAD (apostasy) and Umar (R.A) would have turned to him at the time of draught. Similarly Usman (R.A) Ali (R.A) and Aysha (R.A) would have gone there for guidance at the time of crisis and battles of JAMAL and SIFFEEN could have been avoided!..
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Old 03-14-2009, 03:44 PM
salafees_mainstream_muslims salafees_mainstream_muslims is offline
 
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In fact, the degeneration started after a couple of Centuries later. The professionals in religious garbs exploited the situation. In order to accomplish their aims they exacted an army of deities and gradually built up a mythological structure around them like Hindus and Islamic MATHURA and KASHI came into being and Muslim GANESH and MURLI were born. Upright stones (idols) were replaced by lying stones (the graves) Consequently all the rituals and traditions of the Hindu mythological system were adopted here by islamisising names. Thus, by completely deforming Islam into mysticism these professionals have gradually brought about the new religion in the present form. This excited wrath of Almighty Allah and consequently thousands became captive, the chastity of hundreds of thousands was ruined, innumerable were massacred. The entire Ummah is now facing worst humiliation while the new religion is blooming without slightest realization to the basic cause of the degeneration.

Unfortunately no one has power enough to eradicate this evil from the ëUmmah’! it is the responsibility of the learned to come forward and proclaim, "Look O believers!, You claim to have accepted Allah’s deen (religion) the way of TAUHEED but still insist to keep following the ideology of SHIRK like all MUSHRIK nations since the time of the prophet NOAH (A.S). Then, you can not escape similar fate as those nations had been subjected to. Their main crime was that they did not let their prophet’s (A.S.) and saints remain dead after their actual death. And today you are doing the same thing with your prophet (S.A.W.) and saints on the basis of false traditions and baseless arguments.

The very notion of the revival of life in this grave and the related ideology has infect demolished the structure of faith. It is no doubt the real basis of SHIRK. This pervert ideology leads to such sinful actions as long confinements around the graves for the so called enlighten through spiritual communication with the dead. On the basis of the belief that the dead can hear and reply, they offer greetings to saints in their graves and wait for reply; some one claims to have shaken hand, with the dead and even embraced him! Some fraudulent have even pounded that after confinement in the vicinity of the grave of the prophet (S.A.W.) they have learnt directly from the prophet himself (S.A.W) the methodology of preaching. (we seek Allah’s protection!).

Antagonism with Aulia-Allah (Allah’s Favorites)

Let us now examine who are real enemies to AULIA-ALLAH (the favorites of Almighty Allah)

"And who is further astray than those who, besides Allah, invoke such deities as will not hear them until the Day of Resurrection and are totally unaware of their invocation. And when mankind are gathered (for the judgment) they will be antagonistic to them and deny of having been worshipped." (AL-QURAN: 46:5,6)

This shows that the real enemies of AULIA-ALLAH are those who ascribe them as partners to Allah and sanctify their abodes (the graves) like "BAITULLAH", the HOLY KA’BA and perform similar rituals around these graves as should exclusively be done around KA’BA as stated below:-

· Every year an URS day (associated with each of the shrines) is fixed like the HAJJ day and is celebrated there as such.

· Instead of AHRAM, they are ordered to walk bare-footed/ bare headed.

· TALBIAH that is LABBAIKA-ALLA’HUM-MA LABBAIKA (Here I am at your Service! Is replaced by such slogans as "{BAHU" "HAQBAHU" "BAISHAK BAHU".

· Sheet covers (on the graves) are used in resemblance with the GHILAF-e_KA-BA).

· The stones near the head and feet of the grave are kissed like HAJAR-E-ASWAD (Black stone in KA’BA).

· They go around the grave like perambulations of KA’BA,

· Bowing’ prostrating, prayers and supplications, are quite common.

· The doors and vestibules are embraced like MULTAZIM i KA’BA.

· The ritual of ëSAI" (Race) between SAFA and MARWA is replaced by a race from the place of mediation of the saint to his grave.

· The water used in washing the grave is considered blessed like ZAMZAM and as such it is collected for distribution and used like ZAMZAM.

· Like HADI (animal for sacrifice during HAJJ pilgrimage) a goat or camel is accompanied by a pilgrim to the shrine.

Thus, these fake KA’BAS are abundant today and heavily crowded by the so called Muslims with the deep faith and conviction that the dead saints are fully capable to help them, solve their problems and enable them to achieve their goals. Infect, it is the outcome of the various schools of thought that have been set up to compete with the system given by the Prophet’s Traditions and the Consensus of SAHABA. One can appreciate the gravity of the situation by looking at the enclosed translations of the some of the writings of the pioneers of the three main Sects, namely, Qasim Nanautvi of DEOBAND School, Syed Ahmad Raza Khan of BAREILLY School of thought. However, since despair from our Rubb is KUFR (disbelief), let us get together and make all possible efforts to propagate true Islam so that the world accepts and follows the Commands of Allah and His prophet’s teachings. We hope that Almighty Allah shall not let these efforts go as waste. Ameen...

Believes of Prominent Scholars of

Different Schools of Thought

Faith about Revival of Life of the Prophet (S.A.W.)

DEOBAND

The founder of DEOBAND, Qasim Nanautvi, Mahmoodul Hassan, Ashraf Ali Thanvi etc..

Q. What is your opinion about the life of Prophet of common Muslims or some special form of life.

A. According to us and our learned scholars, Prophet (S.A.W.) is alive in his grave very much the same way as in the world (excepts responsibilities) and this form of life is exclusive for the Prophet (S.A.W.), all other prophets (A.S) and the martyrs. This life is not isthmusal (Barzakhi) but worldly.

(AL-MOHANNUD Page 16, Quran Mahal)

BARIELY (BRAVELY)

The words of Ahmed Raza Khan, founder of Bariely School of Thought, Vol. 3, p#32 Pub Medina Pub. Co, Karachi.

Q. What is the difference between the isthmusal life of reverend AULIA and Prophets (A.S.).

A. The life of the Prophets (a.s) is worldly and totally physical. Death comes to them only for a moment to fulfill the Divine promise and then the original life is revived to them. On this life the same worldly Islamic laws apply, namely, "Their heritage is not distrubted, wedding of wives (IDDAT) for them. They eat and drink and offer prayers in their graves. In fact, respected Abdul Baqi Zarqani says that their wives are presented to the Prophets (A.S.) in graves and they spend night with them."

TABLEEGHI JAMAAT

This party not only believes that the Prophet (S.A.W.) is alive in the grave but it goes further to say that:

---- The Prophet (S.A.W.) remains informed of all the affairs of the Ummah.

---- looks at and recognizes the visitors of the grave.

---- listens to the greetings of SALAM and other conversations, understands it and

even responds.

---- Extends his hand out of the grave to shake hand with the visitors.

---- whenever deems necessary comes out of the grave and visits people for helping them out in their difficulties and in resolving their problems and then promptly returns to the grave to listen and respond to the SALAM of visitors. But what happens to SALAT-O-SALAM recited near the grave while the Prophet (S.A.W.) is out and away from his grave, is not clear,. This aspect of faith of this party is illustrated by and extract from their literature:

Syed Ahmed Rifai is an outstanding saint. His popular story is as follows:

He visited the Prophet’s (S.A.W.) grave in the year 555 A.H. after Hijra and recited two verses near the grave. (Translation is given below)

"When I was at a distance, I used to send my soul to visit your honor and it used to kiss your auspicious grave on my behalf. Now that physical presence has been possible, Kindly extend your hand to enable my lips to kiss it."

In response to the request the Prophet’s (S.A.W.) hand emerged out of the auspicious grave and he kissed it. (Al-Havi Le-Sauti)

It is said that this event was witnessed by a crowd of ninety thousand in the Prophet’s (S.A.W.) Mosque they observed the Prophet’s (S.A.W.) hand. The name of ABDUL QADIR GILANI is also included among them. (AL-BANYAN AL-MUSHAIYAD)

(FADHAIL-E-HAJJ P#151, Pub. Maktaba Imdadiyah Multan. Author -- Sheikh-ul-Hadith. Mohammad Zakariya). (all these scholars have brought beliefs, which contradict Qur’an and Sunna).

"The Prophet (S.A.W) Emerges from Grave to help a Young Recitor of Salat-o-Salam in his Difficulty"

Hafiz Abu Naeem quotes Sufiyan Sauri (R.A.), as under. "Once upon a time while I was going out at every step. I enquired him whether there was any at every step. I enquired him whether there was any religious basis for his action ( or it was his opinion). He enquired about me. I told him I am Sufyan Sauri of Iraq. He then asked me whether I had knowledge about Allah. On my affirmation, he asked me as to how I got this knowledge. I told him that it is based on the observation that Allah brings out the day from night and night from the day and that He creates a baby in the mother’s womb. He remarked that I had no knowledge at all. I then asked him as to how he recognized Allah. He said, "I determine to do some thing but some how I have to cancel it. Some times I am bent upon doing something yet I fail to do it.

This lead me to the recognition of Some Other Power Who is doing things for me. "On my enquiry about his ritual of SALAT-O-SALAM, he narrated the story as follow:-

"I had gone for Hajj along with my mother. She expired there, her face turned black and belly swelled. I guessed that some big sin seems to have been committed by her. So I raised my hands for prayer to Almighty Allah. I observed that a cloud patch moved from Tahama(Hijaz)

and person emerged out of it. He moved his blessed hand on my mother’s face and it brightened. He then moved the hand on her belly and the swelling disappeared altogether. I thanked him for helping out in my difficulty and asked him to disclose his identity. He told me that he was our Prophet, Muhammad (S.A.W.) I requested him for some advice. He told him to recite at each stop. (NUZHAH)

(FADHAIL-E-DARUD P#121-122, Chap-V pub. Maktabe-e-Ashrafiah, Ralwind, Lahore)

And Now The Grandeur of Aulia-Allah

A group of Arabs went on pilgrimage to visit the grave of a generous person. It was a long journey and they stayed there over-night. One of them saw in dream that the (dead) generous person was asking him if he was willing to exchange his camel for his BUKHTI Camel (a high class of camel left by the generous person in heritage). The person settled the deal in dream. The "dead" person got up and slaughtered the visitor’s camel. So, when the visitor woke up he found his Camel bleeding. Thinking that there was no chance of survival, he immediately slaughtered it and distributed the meat amongst themselves. They cooked the meat and ate it. Then, they started back. At the next halt they met a person riding a BUKHTI Camel and looking for a person with the same name as the visitor’s. Then the person who had dreamed introduced himself, When asked about the deal, the dream story was narrated. The rider of BUKHTI Camel revealed that it was the grave of his father to whom this BUKHTI Camel belonged. He further told them that his father also came in his dream and told him that if he was his true son, he should hand-over the BUKHTI Camel to such and such person, naming the visitor who saw the dream. After saying this he handed-over the camel and went away (ITTIHAF). This is the limit of generosity that even after death guests were treated by disposing of a costly camel. The question as to how all this happened after death is not impossible in imagine. Such occurrences are possible in the "World of Spirits".

(FADHAIL-E-SADQAT Vol-2, p#294) ( Pub:Maktaba Imadadia, MULTAN)

This shows that the powers of AULIAH-ALLAH (the saints) are not less. From inside the grave they can also look out at the visitors, recognize them, have super-natural contact and communicate with the living beings, issue them certain instructions and go back into the grave! This is one of AULIA-ALLAH!! What a grandeur and glory of AULIA-ALLAH!! Praise be to Allah.

MAULANA MAUDUDY

The Question of Prophet’s Life

"Some one without pre-notions, faith or opinion about it will not be questioned on the Day of Judgment and his ultimate fate would be affected because of lack of faith or opinion on this issue. But in real danger is one who frames and opinion on this issue, sets up a faith and preaches it. For, there is equal probability of it being right or wrong".

(RASAIL-O-MASAIL. Vol-3, p#440)

Thus such an important and sensitive issue, which is stated in Qur’an, HADITH and which has consensus of SAHABA on it has been treated by MAULANA Maududi as a side issue. Moreover’ by saying, "some one who believes in it and preach it is in danger" he has put Abu Bakr (R.A.) and all other SAHABA (R.A.) in danger.

Imam Ahmad Bin Hambal

Imam of AHL-E-SUNNAH, Ahmad bin Hambal (died in 241 A.H.) says in his letter to MusaddadIbn-e- Muharhad in TABQAT-E-HANABILAH which was subsequently added to the book "Kitabus-Salah" (the Book of Prayer):-

" It is necessary to have faith in the TANK of KAUSAR, on the angels MUNKAR and NAKEER, punishment in the grave, the act of taking out of the soul by MALIKUL MAUT -the angel of death, and it’s return to the bodies in the grave. It is also essential to believe in the questioning in the graves about "faith" and "TAUHEED".

(Tabaqatul-Hanabilah-Life-History of Musaddad Ibnu-Musarhad)

Imam Ibn-u-Taimyah (Hanbali)

This belief has been adopted by Ibne Taimiyah, Ibn-u-Qaiyim and majority of scholars of Ummat-e-Muslimah (the Muslim Community in the World) because Ahmed Bin Hanbal believed in the revival of life of the dead in the worldly grave as indicated in his above verdict:-

"Well know HADITH prove that the dead is aware of the activities of his friends and relatives living in the world and their worldly affairs are presented to them, there in the grave.

Moreover, the HADITH say, the dead can see and is conscious of the activities in the vicinity of his grave. Good actions pleas them and bad actions hurt them. The spirits of the dead have assemblies also. But the spirits of the higher rank descend to the lower ranks and not vice-versa".

Al-Fatawa-al-Kubra (By Ibn Taimyah Vol-4p#446-447)

Abdullah Bin Mohammad Bin Abdul Wahab

Abdullah Bin Mohammad Bin Abdul Wahab of Najd says: What we believe in is as follows: The status of the Prophet (S.A.W.) is absolutely above the entire creation and he has been bestowed with the eternal life in his grave which is over and above that of the martyrs which is evidenced in the QUR’AN. This is because the Prophet (S.A.W) is undoubtedly more exalted than the Martyrs and he listens to the DARUD-O-SALAM in the vicinity of his grave.

(Ithaf-ul-Nabala p#415)

Mian Nazeer Founder of Ahl-e-Hadith School of Thought

"And it is wrong to say that the spirit of the Prophet (S.A.W.) goes around through all houses and places. For a HADITH (tradition) in MISHKAT in the Chapter of "Prayer" as narrated by Ibn-i-Masud (R.A.) says, that the Prophet (S.A.W.) has said, "Almighty Allah has appointed some angels to go around the world and convey to me the "SALAT-O-SALAM" of my Ummah". And another HADITH by Narrated by Abu Hurairah (R.A.) says, "if some one recited "SALAT-O-SALAM" near my grave. I would listen to it and if some one recited at a distance, it would be conveyed to me (by the angels). Thus, the prophet’s (S.A.W.) spirit is not moving around all places otherwise it would have been stated in the HADITH like this, "I am present and hear SALAT-O-SALAM wherever it is recited" thus there would be no need of the angels to convey it to him".

FATAWA NAZIRIA Vol.1, page#6-7 Pub:Ahl-e-Hadith Academy, Lahore

It is evident that Miam Nazeeer wants to prove through the Prophet (S.A.W.) is not omnipresent but he is very much present in the grave in MEDINA and he listens to the "SALAT-O-SALAM" recited in the vicinity of the grave and that recited elsewhere angels is conveyed and presented to him right there by the angels roaming around the world.

Nawab Siddiqul Hassan Khan (Ahl-i-Hadith)

Nawab Siddiqul Hassan Khan writes:

"All dead whether believers or non-believers are equal in respect of knowledge, perception, consciousness, hearing, presentation of deeds and responding to greetings of SALAM from the visitors. This is not the exclusive specialty of Prophets (A.S.) and the saints only. (DALEEL-AL-TALIB page#840)

Waheeduz Zaman (Ahl-i-Hadith)

Hafiz Ibn-e-Qaiyam, the leader of Ahl-i-Hadith has elaborately proved the "hearing of the dead" and it is also proved by many traditions stated by Imam Sayuti in his book "SHARAH-AL-SUDUR" and it has consensus of the predecessors on it. Only AYSHA (R.A.) is said to have rejected it but her saying is regarded as anomalous like the saying of Ma’avia (R.A.) that "MIRAJ" (Accent) was a dream. (Lughat- Al-Hadith Vol. 3,p#166)

(Peer Jhanda) Badiouddin Rashidi (Ahl-i-Hadith)

Peer Jhanda while rejecting the arguments of the believers of "hearing of dead" writes:- Reasoning based on the HADITH of "Sound of Shoes" "In the same way they deduce from the HADITH in Al-Bukhari but that too does not serve their purpose as it is narrated there Vo. 1p#187 as under.

It is narrated by Anas (R.A that the Prophet (S.A.W.) has said, "when a dead is put in the grave and his friends and relatives move away the dead hears the sounds of their shoes, two angels come, make him sit and inquire as to what he used to say about this person, the Prophet (S.A.W. ) Peer Sahib’s reply: it is evident here that this revival is not for all times but only for the moment when people are returning after the burial of the dead and the angels make him sit for questioning. At another place in the HADITH narrated by Bira-bin-Azib (R.A) the revival of soul is clearly mentioned:

In the HADITH of ASHAB-E-SUNAN which has been authenticated by Abu Iwana etc.. it goes like this, "His soul is revived in the body, two angels come to him, make him sit, ask him as to who is his Rubb (Lord.... Similarly the soul of a KAFIR (non-believer) is revived in his body, two angels come to him and make him sit."

Thus, this HADITH does not apply here as there is no controversy regarding the "hearing of living" but the dispute is whether the dead hears or not and this tradition is not concerned with this issue. It only indicates a momentary revival for questioning. (Tauheed-i-Khalis, page#666 written by Bedridden Rashdi)

Perhaps Peer Sahib wants to prove that every dead is turned alive in his worldly grave and starts hearing! Then what about Allah’s Command. " You can not make the dead to hear". MAY ALLAH PROTECT US FROM THIS KUFR AND SHIRK THAT HAS BEEN INVENTED AND HAS BEEN MADE A PART OF DEEN BY OUR SCHOLARS, BELIEFS WHICH CLEARLY CONTRADICT WITH QURAN AND SUNNA. AND IF WE FOLLOW THOSE WHO HAVE INVENTED THIS OR ARE ONLY PROPAGATED THAT WHICH CONTRADICTS QURAN AND SUNNA, THEN ON THE DAY OF JUDGMENT WE WILL NOT HAVE ANY EXCUSES AND THE FIRE WILL BE OUR ABODE FOREVER. IF WE WANT TO BE GUIDED THEN WE MUST MAKE QURAN AND SUNNA AS OUR WAY OF LIFE. AND THROW THAT WHICH CONTRADICTS WITH THE QURAN ON THE WALL. AND WE SHOULD KNOW THAT NO DEED OF ANYONE OF US WILL BE ACCEPTED IF OUR AQEEDAH (BELIEF) IS NOT IN ACCORDANCE WITH QURAN AND SUNNA. MAY ALLAH PROTECT US ALL.. AMEEN....
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  #3  
Old 02-23-2012, 01:46 AM
peace peace is offline
 
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But how can we deny those ahadiths in which prophet says Allah has forbidden soil to consume prophet's body when some one sends salam on me Allah return my soul to my body and I answer the salam.
My point is if this hadith is sahih then it gives the notion that prophet is alive in his grave because all the time some body on earth and heavens is sending salam to him. It seems wrong that Allah will take away his soul more than once because death is only once in the life. pl try to understand I am highly confused in this matter I want to reach at sahih aqeeda. I have read arguments of both parties and have found some truth in both. You spared no scholar from ahlussunnah who doesnt beleive in prophet being alive in grave. How can Imam Ahmad , ibne Taymia and ibne qayyim kind of people make such grave error since it is a matter of aqeeda we can not take it lightly. pl some one throw more light by taking all the hadiths in consideration.Jazak Allah in advance for ur support.
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Old 02-23-2012, 08:58 AM
ISLAMDEFENDER ISLAMDEFENDER is offline
 
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Below is the response by akhi Al-Boriqee


a. Anas ibn Malik narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The Prophets are alive in their graves performing Salat” (Recorded by al-Bayhaqi in his ‘Hayat al-Anbiya’ and Abu Ya’la in his Musnad).
The response to a, is multi-faceted.
->. Not all of the hufaadh authenticated this riwayaah and haafidh ibnul-Qayyim mentions the defects of the narration in question.
-> Secondly, if the narration was authentic, it would not mean that their life is like the life of ours in this world. narrations are understood in light of others
As for praying in the grave, then that is not only applicable to the prophets, but in fact applicable to all.

Al-Tabari in his Tafsir, Al-Hakim in his Mustadrak and Ibn Hibban in his Sahih narrate a Hadeeth with the following chain:

حدثنا مجاهد بن موسى والحسن بن محمد قالا ثنا يزيد قال أخبرنا محمد بن عمرو عن أبي سلمة عن أبي هريرة

The sanad is well connected and the men are all thiqat, except Muhammad bin ‘Amr bin ‘Alqama who is Saduq whose Ahadeeth are Hasan.

The Hadeeth is long and in the text it states that the angels say to the dead in the grave:

أخبرنا عما نسألك فيقول دعوني حتى أصلي فيقول إنك ستفعل

‘Inform us about what we ask you’, he would say: ‘let me first make Salah’. They will say: ‘That you surely will’

So does this mean none of us actually die and that we are all brought back to life in our graves as we are alive in this worldly sense? Rather, the life being referred to here, is in terms of the Barzakh the nature of which we do not know. The same goes for return of the soul to the body for the Prophets and others.

As for the reply to b, then
-> Abu Bakr said to the companions "Whoever used to worship Muhammad, then indeed Muhammad is dead!"
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  #5  
Old 03-03-2012, 03:06 AM
peace peace is offline
 
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Deobandi's Beliefs Regarding the
life of the Holy Prophet (S.A.W)
Bismillahir-rehmanir-raheem
Alhamdulillahi was-salaatu was-salaamu 'ala
rasulehil-kareem
Amma ba'ad.
The belief of the Ulama-e-Deoband that the Holy
Prophet (sallahu alaihi wasallam) is alive in his
holy grave and can listen to the Salutation paid
to him at his holy grave is not new, and this is
proved by many Scholars from the Ahadith and
Ijma-e-Ummah. The Mazhab of the Ulama-e-
Deaband is no other than the Mazhab of the
Ahle Sunnat wal Jam'ah which was the Mazhab
of the Sahabah (radhiallu anhum). Few Ahadith
on this subject are mentioned below :
Abu Hurairah (radhiallahu anhu) reported that
the Prophet, peace be upon him, said, "Do not
turn my grave into a site of festivities, but send
greetings to me for your greetings are raised to
me wherever you might be." (Reported by Abu
Daw'ud with a sound chain of authorities)
Aus (radhiallahu anhu) reported that the
Prophet, peace be upon him, said, "The best of
your days is Friday, so send more and more
greetings to me on it, for your greetings are
presented to me." They asked, "How are our
greetings presented to you while you are dead
and your body is turned into dust?" He replied,
"Allah has forbidden the earth to consume the
bodies of the prophets." (Abu Daw'ud and
Nasa'i)
Abu Hurairah (radhiallahu anhu) reported that
the Prophet, peace be upon him, said, "When
any Muslim sends greetings to me, Allah returns
my soul to me so that I may respond to his
greetings." (Reported by Abu Daw'ud with a
sound chain of authorities)
Further more Hadhrat Shaikhul Hadith Maulana
Muhammad Zakariya (rahmatullahi alaih) in his
famous work "Fazail-e-Amal" mentioned some
Ahadith along with their commentary on this
subject.
Excerpts from "Fazail-e-Amal", section Virtues
of Darood Sharif :
Ibn Mas'ud (radhiallahu anhu) reports that the
Holy Prophet (sallahu alaihi wasallam) said,
"There are many angels of Allah who walk about
the world and carry the Salam to me which is
sent by my Ummah (People). " [An-Nasai]
There are several Ahadith of the same meaning
narrated by different Companions of the Holy
Prophet (sallahu alaihi wasallam). 'Allamah
Sakhawi (rahmatullah 'alaihi) has quoted the
same lines narrated by Hadhrat Ali (radhiallahu
anhu) that the Holy Prophet (sallahu alaihi
wasallam) said, "Some angels of Allah walk
about the world and bring Darud to me which is
sent by my Ummah." It is quoted in Targhib that
Imam Hasan (radhiallahu anhu) narrated the
saying of the Holy Prophet (sallahu alaihi
wasallam): "Send Darud upon me at whatsoever
place you may be because your Darud reaches
me." Hadhrat Anas (radhiallahu anhu) has also
reported the same lines from the Holy Prophet
(sallahu alaihi wasallam): "Whosoever sends
Darud upon me, it reaches me, in return of
which I also send Darud upon him, and ten
virtues are also added in his account." In
Mishkat it is reported by Hadhrat Abu Hurairah
(radhiallahu anhu) that the Holy Prophet (sallahu
alaihi wasallam) said, "Send Darud upon me
abundantly because it reaches me."
Hadhrat 'Ammar bin Yasir (radhiallahu anhu)
narrates that the Holy Prophet (sallahu alaihi
wasallam) said, "Allah has appointed an angel at
my grave who has a power to hear the talks of
all the creation (of Allah). When a person asks
blessing upon me the angel conveys it to me
telling the name of that person and the name of
his father."
'Allamah Sakhawi (rahmatullah 'alaihi) has
quoted this Hadith in his book Qaul-i-Badi'.
In another Hadith it has been reported that the
Holy Prophet (sallahu alaihi wasallam) said,
"Allah has given power to one of His angels to
hear the talks of all the creation. That angel has
been appointed on my grave till the Day of
Judgement. When a person sends Darud upon
me the angel tells me his name and his father's
name. Allah has promised me to send ten Darud
on the person who sends one Darud upon me."
Hadhrat Abu Hurairah (radhiallahu anhu)
narrates that he heard the Holy Prophet (sallahu
alaihi wasallam) saying: "I hear my self the
blessings asked upon me nearby my tomb; and
the blessings asked upon me from a distant
place are conveyed to me." [Bahiqi, Mishkat]
'Allamah Sakhawi (rahmatullah 'alaihi) has
quoted a number of narrations of similar
meaning in Qaul-i-Badi, that the angels are
appointed to carry the Darud, sent by the
distant person, to the Holy Prophet (sallahu alaihi
wasallam), and the Holy Prophet (sallahu alaihi
wasallam) hears himself the Darud sent near his
holy tomb. Besides the fact of conveyance of the
Darud to the Holy Prophet (sallahu alaihi
wasallam), this Hadith also points out a more
glorified and pleasurable event that the Holy
Prophet (sallahu alaihi wasallam) himself hears
the Darud sent on him near his holy tomb.
Mulla Ali Qari (rahmatullahi 'alaihi) says: "There
is no doubt that to send Darud near the holy
tomb is superior that to send it from a distant
place because humility, presence and
concentration of mind is more in nearness."
Commenting on the above Hadith the compiler
of Mazahir-i-Haque Shaikh Abdul Haque
(rahmatullahi 'alaihi) writes: "It is clear due to
this Hadith that the Holy Prophet himself listens
the Darud sent close to his tomb without any
other agency, but the Darud sent on him from a
distant place is carried by the angels. The
Salaam is replied in both the cases." This also
marks the importance of the Salam and signifies
those persons who send it abundantly. It is,
really, a great honour to have only one reply of
all the Salams sent in our whole life then what
to say about all the replies.
No doubt the Holy Prophet (sallahu alaihi
wasallam) himself hears the Darud sent close to
his tomb because all the prophets are alive in
their graves. 'Allamah Sakhawi (rahmatullah
'alaihi) writes in his book Qaul-i-Badi': "We
firmly believe and confirm that the Holy Prophet
(sallahu alaihi wasallam) is alive in his grave. This
is one of the unanimous beliefs (on which there
is Ijma') of the theologians." Imam Behaqi
(rahmatullah 'alaihi) has written a book on the
belief of "Hayat-i-Ambiya" (i.e. the prophets are
alive in their graves) Hadhrat Anas (radhiallahu
anhu) narrates the Hadith: "All the prophets are
alive in their graves and they offer there the
Salat"
'Allamah Sakhawi (rahmatullah 'alaihi) has
mentioned this Hadith from a number of Isnad
(Charters). Imam Muslim (rahmatullah 'alaihi)
has mentioned another Hadith narrated by
Hadhrat Anas (radhiallahu anhu) that the Holy
Pophet (sallahu alaihi wasallam) said, "In the
night of Ascention (Lailat-i-Mi'raj), I passed by
prophet Musa and saw him offering the Salat in
his grave." Imam Muslim has mentioned another
Hadith that Holy Prophet (sallahu alaihi
wasallam) said, "I saw myself with a group of the
prophets and observed that Hadhrat 'Isa and
Hadhrat Ibrahim (alaihumas salam) were in
standing posture while offering Salat." Imam
Bukhari (rahmatullah 'alaihi) has reported that
after the sad demise of the Holy Prophet (sallahu
alaihi wasallam) Hadhrat Abu Bakr (radhiallahu
anhu) visited the holy corpse and uncovered the
holy face from the sheet. He then said, 'O
Prophet of Allah! May my parents be sacrificed
for you, Allah has not caused two deaths for
you. The death which was destined for you has
been caused."
'Allamah Suyuti (rahmatullah 'alaihi) has also
written a book on "Hayat-i-Ambiya" (i.e. the
prophets are alive in their graves). It is
forbidden to earth to spoil the body of a
prophet.
Hadhrat Abu Darda (radhiallahu anhu) narrates
that the Holy Prophet (sallahu alaihi wasallam)
said, "Ask blessings upon me abundantly on
Fiday because the angels visit abundantly on
this day. And as soon as a person asks blessings
(upon me), those are carried to me." Abu Darda
says: "I asked the Holy Prophet (sallahu alaihi
wasallam): even after the death?" The Holy
Prophet (sallahu alaihi wasallam) replied, "Yes, of
course. Allah has forbidden the earth to spoil
the (holy) bodies of the prophets ('alaihumas
salam) . [Ibn Majah] [So the Prophet of Allah is
alive (in his grave) and he is fed.]"
Mulla 'Ali Qari says: "Since Allah has forbidden
the earth to spoil the bodies of the prophets,
there is not much difference in their lives on the
earth and in the graves." This Hadith also points
out that the Darud (blessings) is presented both
to the body and the soul. The last part of the
Hadith: 'The Prophet of Allah is alive in his
grave and he is fed', seems to refer the Holy
Prophet (sallahu alaihi wasallam). But because of
its common meaning it may be taken for all the
prophets.
In another Hadith it is stated: "The Prophets
offer the Salat in their graves"; this is a Sahih
(authentic) Hadith. The food (given to the
prophets in their graves) may be of worldly kind
or it may be a simile.
'Allamah Sakhawi has quoted this Hadith
through a number of Isnad. He has quoted a
similar Hadith narrated by Hadhrat Aws
(radhiallahu anhu) according to which the Holy
Prophet (sallahu alaihi wasallam) said, "Friday is
the most excellent day among
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Old 03-03-2012, 03:16 AM
peace peace is offline
 
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Allamah Sakhawi has quoted this Hadith
through a number of Isnad. He has quoted a
similar Hadith narrated by Hadhrat Aws
(radhiallahu anhu) according to which the Holy
Prophet (sallahu alaihi wasallam) said, "Friday is
the most excellent day among all of your (week)
days. On this very day Hadhrat Adam ('alaihis
salam) was created and also died. Both the first
and second Trumpets will be resounded on this
day. I ask you, therefore, to recite Darud
abundantly on fridays, because your Darud is
presented to me." On this point the Companions
(radhiallahu 'anhum) asked, 'O Prophet of Allah!
How will our Darud be presented to you in the
grave where your (Holy) body would be rotten?"
The Holy Prophet (sallahu alaihi wasallam)
replied, "Allah has forbidden the earth to spoil
the (holy) bodies of the prophets ('alaihumus
salam) ."
One more thing I would like to mention at this
point, that, the Ulama's of Ahle Hadith group
also supports the above mentioned views and for
that I had put up a website in Urdu
www.geocities.com/badr_313/hayat-nabi.htm so
if anybody really interested to know about this
please visit the site.
By mentioning all this I just wanted to clear out
the stand of the Deobandis, which is not
baseless. I am not at all interested in any kind of
debate nor I want to criticize anybody. It is
incorrect for non-scholars and non-academics to
pass a judgment especially on such learned
people. They should fear Allah and abstain from
engaging themselves in such discussions.
Rasulullah (sallallahu-alayhi-wasallam) prayed:
"O Allah! let me not be alive and may you (O
Sahabah!) also not be alive at such a time when
the Aalim will not be followed, and when no
respect will be shown to the wise-learned ones.
The people of that time will have hearts like
kuffaar and their tongues will be eloquently
sweet like the tongue of the Arabs." - Targheeb
(al-I'tidaal of H.Shaikh)
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Old 03-03-2012, 01:41 PM
Mahyar Mahyar is offline
 
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It's obvious to say that if the prophet (as) is alive in a worldly sense. Then we have been misguided since the time of Abu Bakr (ra) by leaving him there. It would be highly recommended that we dig him up and solve the problems of the Ummah. Seeing that , that is not the case, obviously the Prophet is alive not in a worldly material blood flowing heart beating sense, but rather in the life of barzukh, which we don't have much knowledge of.

Similar to the soul, we know little of it, but fail to understand it's reality.

To say the prophet being alive in barzakh and therefore one can make Dua to him, for him to fulfill needs. (Direct istigatha) is ridiculous. It goes against Muhkam verses in the Qur'aan..
To say , since the prohpet is alive in barzakh, he therefore see's everything and is present everywhere, is simply a suggestion without evidence. Which goes againts tawheed, and is making the prophet similar to Allah.
Allah is not literally by his essence everywhere, He is distinct from the creation, yet his knowledge is everywhere.
So are we to say the prophet is physically literally everywhere? If his knowledge is everywhere then what is the difference between he and Allah?
That's shirk, and tamtheel.

So the prophet from what is clear has died in the worldly material sense. And is live in the spiritual Barzakh sense...
We have little knowledge of the barzakh and can not just assume things, or leave Muhkam verses in the Quran
"There is none like unto Him"
"Say (O Muhammad) I do not have knowledge of the unseen"
"You (O, Muhammad) will surely (die and ) they too will die


And how could one imagine that any Human would be able to hear and respond to so many invocations at the same time?
For example if you are at work serving a customer and 10 customers at the same time are yelling orders at you, could you manage? Of course not you are human, but Allah can hear all Dua at the same time without being weary/tired/unable.
Any other created being does not have this ability (as far as I know) and to attribute it to the prophet would be shirk?
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