Abu Haneefah and Ahnaaf on dead not hearing from Neylwi Deobandi

[Lahori12]

Shaykh Albani weakened hadeeth of Prophet saw hearing from his grave Silsilah Da’eefah vol 1 n 203.

Secondly, the difference of Hayati and Mamati is not on the Prophet saw being alive in his grave or not, because both affirm Prophet saw is dead and death touches every body as established from Quran that Prophet saw will die. Sarfraz Khan said that Prophet saw being touched by death is dharoori belief in Taskeen Sudoor.

But then after death then they differ on the next life in grave wether it is duniyawi like life before death or barzakhi life that is different from the life of Duniyah.

For Hayati, it is same life like Duniyah, the Soul is in the Prophet's body. Prophet saw hears people next his grave, in fact his death is just like him being hidden, nothing changed from life of this world.

For Mamati, the Prophet soul is in higher company with Allah and separated from soul. And it does not return except on Judjement day.

For Salafee, then there is a link between Soul and body, generally the Soul of Prophet saw is in Higher company of Allah, and Allah turns it back to the body to answer Salam brought by angels, and it might turn in other times, but the link between them is not like the life of Duniyah, Allah told in Quran that death is not like life.

[OneLife]

Please stop, you're making yourself look like a fool, and no one is reading these copy/paste, i can assure of that.

your brother in Islam

[Sword Of Allah]

Shaykh Albani weakened hadeeth of Prophet saw hearing from his grave Silsilah Da’eefah vol 1 n 203.

Akhi if you dont mind can we look at a real Muhaddith who has ijaaza: Imam Ibn Hajar Al Asqalani (RaheemAllah):

بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته
[ فتح الباري ]

Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it.

[ Fath Al Bari Sharh Sahih Al Bukhari Volume 6 page 426 ]

Also in Imam Bayhaqi (RaheemAllah)'s book ما ورد في حياة الأنبياء بعد وفاتهم

In regrads with Prophets (Alayhis salam) being alive, your best friend albani says it is sahih check this:

الأنبياء _ صلوات الله عليهم _ أحياء في قبورهم يصلون . صحيح

The Prophets are alive in their graves, praying to their Lord

[ Silsila Sahih]
قال الألباني في "السلسلة الصحيحة
الكتاب سلسلة الأحاديث الصحيحة المجلد الثاني Volume 2 page 124 # 621

[Lahori12]

Shaykh Irshadul Haqq Al Athari mentionned the madhab of Daraqutnee , as well of Ahnaaf on Mastoor.

He said p 338 of latest edition of Tawdeeh ul Kalam ( p 365 of old) that what Sakhawi attributed to Daraqutnee, and we also find that in Raf wa takmeel and Qawaid Tahdeeth is wrong.

Daraqutnee said in his Sunnan v 3 p 174 : “ If two people of more narrate from him, the name if Jahalah is finished ( irtafa’a) from him, and if that is his sifat the name of Jahalah is finished from him and he becomes Ma’roof”

But it is not proven that majhool Hal is also finished, and there is difference between what is quoted in Fathjul Mugheeth and what is in Daraqutnee. In Sunnan there is : “ It two people or more narrate from him” while in Fath Mugheeth there is : “ If two thiqah narrate “ and in Sunan there is : “ The name of Jahalah is finished ( irtafa’a)” while in Fathul Mugheeth there is the addition : “ and ‘Adalah is established”, and it is clear that in Sunnan Daraqutnee there is mention of name of Jahalah being finished, meaning he is not majhool Ayn and becomes ma’roof, but Jahalah of Hal is not finished, and this is the maslak of jumhoor Muahditheen as Hafiz ibn Hajar and other wrote.

Khateeb Baghdadi wrote : “At least two or more from mashoor narrate from him, then Jahalah is finished…Abu Zakariyah Yahya ibn Muhammad ibn Yahya said I heard my father saying that if two people narrate from a Muhadith, the name of Jahalah is finished, I say : except that hukm of ‘Adalah is not established for him with narration of two from him”

So like Khateeb, Daraqutnee said that Jahalah is finished, but there is no mention of him that the narrator becomes ‘adil or thiqah with that.

And Irshadul Haqq Athari mentioned some narrators from which two or more mashoor narrators mentioned, and despite this Daraqutnee said they were majhool like Abu Ghatfan Mari that is a narrator of Saheeh Muslim.

This is why Ibn Hajar in Talkhees ul habeer v 3 p 10 said about Zayd ibn Ayash who was declared majhool by Tahawi, ibn hazm, Tabari, Abdel Haqq : “ The answer is that Daraqutnee said Thiqah Thabat”

And Shawkani in Naylul Awtar agreed with Hafiz bn Hajar ( vol 5 p 99)

So Shaykh Irshadul Haqq Athari said that Imam Darqutnee’s tawtheeq of Majhool is M’utabir and Nafi’ ibn Mahmood is thiqah. So his narration about Qiraah Khalful Imam is Saheeh.

Then Irshadul Haqq Athari like Mamati also blamed Sarfraz Khan to use this rule with Al A’raj in first edition of Taskeen Sudoor, and to reject it for Naf’i ibn mahmood in Ahsanul Kalam.

Then shaykh Irshad mentioned maslak of Ahnaf about mastoor :

Hafiz ibn Hajar said in Sharh Nukhbah : “ A Jama’ah has accepted narration of Mastoor without condition”

And Mulla Ali Qari said in Sharh of that : “ And among them Abu Haneefah and ibn Hibban followed him”

It is written in Husami : “ The Mastoor is like Fasiq, his khabar is not Hujjah in chapter of hadeeth until his ‘Adalah is established except in Sadr Awal ( first generations)” ( Husami with Nami p 143 v 1)

Shabeer Ahmad Uthmani said about Mastoor in Muqaddimah Fathul Mulhim p 63: “ Among them Abu Bakr AL Fawrak and same Abu Haneefah accepted them contrary to Shafii”

Zafar Ahmad Thanvi said in Anha Sakkan p 53 : “ Our Ashab did ikhtilaf in mastoor. It is known from words of Amidi and Ali Qari mentioned before that it is acceptation mutlaqan. And it is said in “Qafwul Athar” : “ As for Mastoor, it is for us one who is ‘adil in Thahir and his ‘Adalah is not known in Batin, and it is same whether one narrates from him or two or more, and the hukm of its hadeeth is inqita’ in Batin and lack of acceptation except in Sadr Awal, meaning three first generations witnessed with good as explained in chapters of Inqita’ and it is told in introduction of Musnad Al Imam from Al Qari as well…and the conclusion of khilaf in Mastoor is that it is accepted from Sahabah Tabi’een and their followers because of his saw Shahadah : The best generation is mine, then one who followed them then one who follows them” and for others it is not accepted except with tawtheeq and this tafseel is Hassan”

And same way in I’la Us Sunnan v 4 p 341 : “The narration of Mastoor is accepted for us if it is in Quroon Thalathah”

Maulana Muhibullah Bahari said in Muthalam Ath Thuboot p 191 : “ And from Abu Haneefah is its acceptation and ibn Hibban chosed it”

Abdel Azeez Bukhari said in Kashful Asrar v 2 p 386 : “Know that khabar majhool is mardood for Shafii…and for us khabar Majhool from Quroon Thalatha is maqbool because ‘Adalah is the asl in this Zaman”

And Ali ibn Muhammad said in Usool Bazdawi p 177 : “ And the Saheeh what is told by Muhammad, is that Mastoor is like Fasiq, his khabar is not Hujjah until his ‘adalah is not thahir, and this is without ikhjtilaf in chapter of hadeeth by Ihtiyat, except for Sadr Awal”

So shaykh Irshadul Haqq Atahri mentioned there is ikhtilaf for Ahnaaf about Mastoor and many favored its acceptation for three first generations, so Nafi’ ibn Mahmood should be accepted according to standards of these Ahnaaf.

Yet Sarfraz Khan favored to refuse Mastoor Mutlaqan and quoted as well from many Ahnaaf like ibn Humam and others in his Ahsanul Kalam, that there rajih position for Ahnaaf is rejection Mutlaqan.

So Malik Dar can be accepted according to Uthmani and Zafar Thanvi and rejected according to Ibn Humam and others, but Al A’raj is not in first three generations, so his khabar is mardood with ittifaq of Ahnaaf like the Khabar of Fasiq.

As for Malik Dar, the majority ( Shafii, hambali...) refuse tawtheeq with two or more thiqah narrating, and Ahnnaf have ikhtilaf.

And yet, the matn of the text, as told by Peer Tareeqat Hussain Ali Deobandi is not a prove because it is the action of a majhool man, and there is no mention of Umar knowing what he did on the grave. And it is opposing Ijma of Sahabah as told by Nu’man Aloosi…and also Mutawatir ahadeeth make isharah in not doing I’tikaf on graves as Jews and Christians, not making it a place of Idd and an Idol. Then for Malik dar being Sahabi or not, then these are possibilities and it is difficult to make tarjeeh and do istidlal in muhtamal things.

[Lahori12]

Shaykh Albani said in tawassul that Prophet saw is alive, but life of barzakh, whose reality is not known to us. As Prophet saw chosed higher company before his death.

As for Prophets praying in their graves, then does it mean they pray like in this world, if yes, then does it mean that it necesscates body having same link to rooh that the link of this world, and it is known that we cannot make qias between this world and the other.

We cannot say they pray in their grave means they pray in same way, same relation soul-body as this life,

Because the barzakh has others rules, like Deobandi also affirm Prophet at sam time cannot answer many salam, yet in barzakh it is possible, so the rules of barzakh are different of this world, and there is no Qias.

There is no Qat'i nass about Hayat Anbiyah being like of Duniyah, this is why Qasim Nanotwi said in Abe Hayat that this aqeedah is not Dharoori...And this is why Hayati accepted Qadhi Shamsudeen as teacher in Darul Ulum Deoband while he was a mamati.

Yet, about Ibn Hajar and having Ijazah, then you can see what some Hayati said about him, that he makes bid mistakes which no human is free of.

Yet for people taking his words for a law, then I can tell you, let me just find exact quotes, he said that life of Prophet is barzakh is different from the life of the world.

He also told in Fathul Bari that dead not listening is the maslak of majority like Aishah.

[Lahori12]

Also Neylwi mentionned that in Saheeh Bukhari and others, chapter of inheritance, Fatimah came to ask for the inheritance of Prophet saw, and Abu Bakr did not give her saying that Prophets do not leave inherterance.

Yet Fatimah did not say, my Father is alive like before, if she belived that she would never came to ask about inherterance.

And ABu Bakr did not mention for reason of refusing, that you father is alive like before death, but just hidden, but because he has been touched by death once, then there is no inheriterancew for you.


And Neylwi rejected what Qasim Nanotwi said, quoting from main Hanafi scholars like Ayni, Jassas, Nassafi and others and none of them mentionned that reason of not leaving inheriterance or viwes being forbidden was because the Prophet saw is alive like life of Duniyah.

[Sword Of Allah]

Shaykh Albani said in tawassul that Prophet saw is alive, but life of barzakh, whose reality is not known to us. As Prophet saw chosed higher company before his death.

As for Prophets praying in their graves, then does it mean they pray like in this world, if yes, then does it mean that it necesscates body having same link to rooh that the link of this world, and it is known that we cannot make qias between this world and the other.

We cannot say they pray in their grave means they pray in same way, same relation soul-body as this life,

Who the hell are you to speculate about how the Prophets (Alayhis Salam) pray? You just contradicted yourself above, you write that your best-mate albani say's that "Albani said in tawassul that Prophet saw is alive, but life of barzakh, whose reality is not known to us." and now your trying to deduce how they pray SubhanAllah, now your a greater scholar than albani (not that he's hard to beat). Now let me to box you out with this hadith:

حدثنا هداب بن خالد وشيبان بن فروخ قالا: حدثنا حماد بن سلمة عن ثابت البناني وسليمان التيمي، عن أنس بن مالك؛
أن رسول الله صلى الله عليه وسلم قال "أتيت - وفي رواية هداب: مررت - على موسى ليلة أسري بي عند الكثيب الأحمر. وهو قائم يصلي في قبره".

[ صحيح مسلم ]

Anas b. malik reported Allah's Messenger (may peace be upon him) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him standing) saying his prayer in his grave.

[ Sahih Muslim Volume 4 Hadith # 2375 Page: 105 Darul Kutub Al Ilmiyya ]

It looks like RasoolAllah answered you deviants along time ago.

[Lahori12]

Hafiz Ibn Hajar on the Prophet’s life after death.

Hafiz ibn Hajar said in Fathul Bari on sharh of hadeeth 3816 of Saheeh Bukhari in which Prophet saw prayed on people of Uhud before his death :

“ The context shows that it was in end of life of Prophet saw, as for Tawdi’ of dead, it is possible that the Sahabi meant inqita’ of his visiting dead with his body, because after his death, although he is alive, but it is next life ( Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best”

Neylwi also in Nidae Haqq v 1 p 664 quoted from his teacher Mufti Kifayatullah

“ Hudhoor saw had wafat after completing his age, and doing Ta’beer of his wafat with death is Saheeh, in Quran there is : “ If he dies or is killed” and “ And you will die and they will die”. The meaning of being created from Allah’s noor is not saheeh for anybody to mean that his bashariyat with its consequences and others was created from Noor, and nor his life meant that natural death cannot happen to him, that he is alive now as he was alive before, this saying is Sareeh Butlan. Allah knows best” ( Kifayatul Mufti v 1 p 74 and 75)

Also in Kifayatul Mufti v 1 p 77 : “Prophets are given a makhsoos and Mumtaz life that is more mumtaz that life of Martyrs, and the life of martyrs is more mumtaz than life of Awliyah, but these lives are different from life of Duniyah because the lawazim of life of Duniyah is not found in them”

Also in Kifayatul Mufti v 1 p 91 : “ Majority of Ummat Muhammadiyah say that An Hadhrat saw in his noble grave is alive with maskhsoos life. And then what is the reality of this life, then hadhrat only knows Haqq, and this life of Hudhoor saw is not munafi with Itlaq of death. Allah said in the Quran doing khitab to Hudhoor saw : “ You will die and they will die” and in another place He said : “ If he dies or is killed” and Hadhrat Abu Bakr after his wafat said doing Khitab to the group of Sahabah : “ the one who was worshiping Muhammad, then Muhammad has died”

Else Neywli brought many daleel from Saheeh Hadeeth, that Sahabah did not consider life of Prophet as that of Duniyah.

Among them Ibn Mas’ood and others changed Tashahud “ Salam Aleyka Ya Ayuha Nabiyu” and they said as ibn Mas’ood said in words of Bukhari : “ When he was seized ( Qubidha) we said : Salam ‘ala meaning Nabi saw””

So it is a clear daleel that they saw a difference between life and death.

Also Abbas and Fatimah came to ask inheriterance of Prophet saw as in Saheeh Bukhari.

Also about Mi’raj, Prophet saw was elevated with his body, but other prophets except Issa, then there souls prayed behind Prophet saw with Mutashakil bodies, and this explanation was given by many scholars like Baydawi in tafseer of yata of Isra, Ibn Hajar in fath, Suyuti in Sharh Sudoor, Muhammad Idrees kandhalwi in Taleequs Sabeeh v 2 p 229 all said that Souls of Prophets were there with Mathali bodies.

Also there is a Saheeh Hadeeth in Bukhari that Mussa disputed with Adam, and Ayni said in Umdatul Qari that this hadeeth is mushkil as said by Qadhi ‘Iyad, and when did this happen, or will it happen on judgment day. And Ayni mentioned in one possible opinion, that it happened in life of barzakh and two souls talked. And he did not said two bodies talked, if bodies could meet, where would be the difficulty of this hadeeth.

Also Prophet saw as in Saheeh Bukhari said that if Mussa was alive he would follow me.

Ibn Umar said in Saheeh Bukhari that Sahabah used to say while Prophet saw was alive that the best is Abu bakr, then Umar then Uthman and after that they did not say anything.

So ibn Umar did not say that when Prophet saw was alive in his first life, rather he said when he was alive.

Also Adu Dawood brought a chapter that it is permissible to do Sacrifice for dead, and he brought a hadeeth that Ali did a sacrifice for the Prophet saw after his death. So Abu Dawood did qias, as Ali did sacrifice for Prophet saw after his death, then for other as well sacrifice for death is permissible. And if Prophet saw was alive, then the qias would not be saheeh.


And Neylwi brought sayings of many scholars saying that souls of Prophets are in higher places, in Iliyeen.

But Neylwi also explained the ikhtilaf between Ahul Kalam on how that Prophetie of Nabi Saw was Baqi after his death.

And Neywli mentioned from Asha’irah that they say Nubauwah is baqi Hukman not Haqiqatan after Prophet’s death, and Maturidi like Abu Mu’een Nassafi and others answered to the Ahs’ari claim that Nubuwah is linked with Sifah and the Rooh and the Rooh is Baqi so there is no problem.

So none of them mentioned Prophet saw being alive like before death was the reason of Nubuwah being Baqi, and the first to say that Prophet saw being alive like before is the reason of Nubuwah being Baqi was ibn Fawrak, and Subkee followed him, and Suyutee, Qastallani, Zarqani and Haytami took from him and called their view the creed of Ahle Sunnah.

So know Ash’ari and Maturidi should look at their original books like that of Baqillani and Nassafi, instead of choosing madhab of ibn Fawrak and Subkee.

For Ash’ari it would be more acceptable, but for Maturidi to turn to Ashari, this is quite strange…

[Lahori12]

Here is where you can find words of Ibn Hajar, in hcpater of Maghazi, Ghazwah Uhud, second hadeeth.

http://hadith.al-islam.com/Display/D...Doc=0&Rec=5985

As for praying in grave, then it is not said that he prayed with same link sould body that this life, and their is no qias between this world and Barzakh.

And if praying meant that sould is in body, does it necessicate that it is always in bodies, or sometimes inside or sometimes in higher company of Allah, sometimes in other level, as Prophet saw met Prophet Mussa in other level...so one occurence does not prove istimrar and continiuity and or the genral rule...

So doing simple qias, this is not proper, it would be better to do qias in duniawi things where Faqih can know Ilah of a hukm, not for after death.

Allah A'lamu

[sunnimale]

Assalam Alaikum

Why is that everything said by Sheikh Albani is taken as daleel?

This thread is interesting , but I have less time , because my port stay at this brazilain port is too small and I do not have much references with me right now to support my point . Insha Allah after few months, refutation of Sheikh Albani on this issue by Ahle sunnah scholars will be posted .

PROOF-TEXTS OF THE LIFE OF THE PROPHET IN HIS GRAVE

inn-Allaha qad Harrama `ala al-arDi an ta'kula ajsâd al-anbiyâ'.

"Allah has defended the earth from consuming the bodies of Prophets".

A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed Hâkim's grading, and Nawawi in the Adhkar.
Another version in Ibn Maja has this addition:

"And the Prophet of Allah is alive and provided for."
fa nabiyyallahi Hayyun yurzaq
Bayhaqi mentions it also in the Sunan al-kubra.

al-anbiyâ'u aHyâ'un fi qubûrihim yuSallûn

"The Prophets are alive in their graves, praying to their Lord".
A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahihah (#621).

Suyuti adds: "The life of the Prophet, may Allah bless him and give him peace, in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."

(laylata usra bi) marartu `ala Mûsa wa huwa qâ'imun yuSalli fi qabrihi

"(The night I was enraptured to my Lord) I saw Mûsa standing in prayer in his grave".
A sound (sahih) tradition related on the authority of Anas and others by Muslim, Nasa'i, and Bayhaqi in the dala'il al-nubuwwa and the Hayât. Some mention the beginning (in parentheses), while others omit it. Nawawi said in his explanation of this hadith: "The work of the next world is all dhikr and du`a" (sharH SaHeeH Muslim 1/73/267).

ma min aHadin yusallimu `alayya illa radda ilayy-Allahu rûHi Hatta arudda `alayhi al-salâm

"No-one greets me except Allah has returned my soul to me so that I can return his salâm".
From Abu Hurayra, in Abu Dawud with a sound (SaHeeH) chain. This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet , although the hadith does not mention the necessity of physically visiting the Prophet in Madina.

A note about the translation of "has returned": Suyuti said that "radda" means `ala al-dawâm," i.e. permanently, and not temporarily: in other words, Allah does not return the rûH and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.

Sakhawi, Ibn Hajar al-`Asqalâni's student, said: "As for us (Muslims) we believe and we confirm that he is alive and provided for IN HIS GRAVE" (al-qawl al-badee` p. 161). Ibn al-Qayyim said in al-RûH p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied:

'Allah has defended the earth from consuming the flesh of Prophets,'
and if his body was not in his grave he would not have given this answer."
Ibn Hajar al-Haythami wrote in al-jawhar al-munaZZam (?):

"tawâtarat al-adillatu wa al-nuqûlu bi anna al-MuSTafa Hayyun Tariyyu... wa Sawmun thumma Hajjun kulla `âmin yaTTahhiru li al-Salâti bi mâ'i ghaythi" which means:

"The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him."

.
Hayâti khayrun lakum tuHaddithuna wa yuHaddathu lakum fa idha muttu kânat wafâti khayran lakum tu`raDu `alayya a`mâlukum fa in ra'aytu khayran hamidtu allaha wa in ra'aytu ghayra dhâlik istaghfartu Allaha lakum

"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain."

It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation],
where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his bûk. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484.

.


6th Hadith
Man Salla `alayya `inda qabri sami`tuhu, wa man Salla `alayya nâ'iyan bullightuhu

"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."
Ibn Hajar says in FatH al-Bâri 6:379: "Abu al-Shaykh cites it with a good chain (sanad jayyid)," and Bayhaqi mentions it in Hayât al-anbiyâ with "ublightuhu" in the end.

7th Hadith
Man zara qabri wajabat lahu shafa`ati.

"Whoever visits my grave, it becomes incumbent upon me to intercede for him."
Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiy, Tabarani, and Ibn Khuzaymah in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar.

Dhahabi declared this chain hasan (fair) as narrated, in "Mizan al- i`tidal," vol. 4, p. 226: "Huwa salih al-hadith" which means:"He -- Musa ibn Hilal -- is good in his narrations." Al-Sakhawi confirmed him in the "Maqasid al-hasana", while al-Subki declared it sahih according to Samhudi in Sa`adat al-dârayn 1:77. Ibn `Adiyy said: "He [Musa ibn Hilal] is most likely acceptable; other people have called him 'unknown' and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." al-Kamil fi al-Du`afa (6:2350). Albani declared him "thabit al-riwaya" (of established reliability) in his Irwa' 4:338. About `Ubayd Allah ibn `Umar al-`Umari: - Dhahabi calls him "saduq hasan al-hadith" [truthful, of fair narrations] al-Mughni 1:348; - Sakhawi says of him "salih al-hadith" [of sound narrations] al-tuhfat al-latifat 3:366; - Ibn Mu`in said to Darimi about him: "salih thiqat" [sound and reliable] al-kamil 4:1459.

This is one of the prûf-texts adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as "wasilat" (intermediary/means). See the chapter on visiting the Prophet's grave in Nawawi's bûk "al-Adhkar" and in Qadi `Iyad's bûk "al-Shifa." Sakhawi said in "al-qawl al-badee`" p. 160: "The emphasis and encouragement on visiting his noble grave is mentioned in numerous ahadith, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this is among the best acts of drawing near to Allah."

Blessings and Peace on the Prophet, his Family, and his Companions


SALAFI REFERENCES


IBN AL-QAYYIM AL-JAWZIYYA ,the foremost disciple of Taqi al-Din Abu al-‘Abbas Ahmad ibn ‘Abd al-Halim ibn Taymiyya al-Harrani (d. 728). His bookBook of the Soul” (Kitab al-Ruh) ranks among the best books on the subject of the Islamic understanding of life after death according to the Qur’an, the Sunna, and the doctrine of the Salaf and the Four Imams, establishing without doubt that the dead hear the living and know of them.


Since this hearing of the dead is a contradiction of the fun*da*men*tal Wahhabi tenet that the dead cannot hear the living, mumblings are sometimes heard about the authenticity of his authorship of the book among the “Salafis.”

SHEIKH ALBANI ... TRIES TO MAKE ANOTHER FALSE CLAIM TO SUPPORT HIS POINT OF VIEW

Albani’s remark in his notes on al-Alusi al-Ayat al-Bayyinat (p. 22): “See the book al-Ruh attributed to Ibn al-Qayyim, for it contains the strangest and oddest narrations and opinions”! But there is virtually nothing in al-Ruh which cannot also be found or confirmed in al-Qurtubi’s al-Tadhkira, Ibn Rajab’s Ahwal al-Qubur, ‘Abd al-Haqq ibn al-Kharrat’s al-‘Aqiba, al-Suyuti’s Sharh al-Sudur, Ibn Abi al-Dunya’s al-Qubur, etc

However, the book is undoubtedly by Ibn al-Qayyim and is attributed to him by over two dozen scholars both in his time and after.

REF :

Al-Dhahabi (d. 748) in al-Mu‘jam al-Mukhtass bi al-Muhaddithin (fo 145), al-Safadi (d. 764) in A‘yan al-‘Asr (fo 129) and al-Wafi bi al-Wafayat (2:170-172), al-Husayni (d. 765) in Dhayl al-‘Ibar (5:282), Ibn Kathir (d. 774) in al-Bidaya wa al-Nihaya (14:234), Ibn Rafi‘ (d. 774) in al-Wafayat (2:6-7), Ibn Rajab (d. 795) in Dhayl Tabaqat al-Hanabila (2:447), Ibn Nasir al-Din (d. 842) in al-Radd al-Wafir (p. 68), Ibn Hajar (d. 852) in al-Durar al-Kamina (3:400), al-Biqa‘i (d. 885) in Sirr al-Ruh (introduction), etc


It also contains internal proofs of his authorship, such as his mention of his own book – now lost – entitled Ma‘rifa al-Ruh wa al-Nafs.

REF
We mentioned this in our large book, Ma‘rifa al-Ruh wa al-Nafs…” Ibn al-Qayyim, al-Ruh (1975 ed. p. 38=1998 ed. p. 125).

and his identifying two of his direct teachers as Abu al-Hajjaj (al-Mizzi), and Ibn Taymiyya:

“Our shaykh Abu al-Hajjaj, the hadith master, used to say that.
REF
Ibn al-Qayyim, al-Ruh (1975 ed. p. 37=1998 ed. p. 122).

“I heard Shaykh al-Islam, Ibn Taymiyya stress this.

REF
Ibn al-Qayyim, al-Ruh (1975 ed. p. 83=1998 ed. p. 227).

“Our shaykh said: ‘The sun itself does not descend from the heaven, and the sunrays that are on earth are neither the sun nor its attribute, but an accident (‘arad) caused by the sun and the mass (jirm) opposite it.’

REF

Ibn al-Qayyim, al-Ruh (1975 ed. p. 45=1998 ed. p. 141).

An*other internal proof of Ibn al-Qayyim’s authorship of Kitab al-Ruh is his lapsing into excessive criticism of Ash‘aris and misattributions of spurious positions to them as is typical of his school,although in much of his book he cites from al-Tadhkira, a book by the Ash‘ari scholar al-Qurtubi

REF

This is a position rejected by the Book, the Sunna, the Consensus of the Compan*ions, as well as the evidence given by reason, common sense, and primordial nature, and is the position of one who does not know his own soul let alone the souls of others.” Ibn al-Qayyim, al-Ruh (1975 ed. p. 111=1998 ed. p. 286).


Some Other References

Abu Umama al-Bahili said: Allah's Messenger said: "When one of you dies and you have settled the earth over him, let one of you stand at the head of his grave and then say: O So-and-so, son of So-and-so [name of the mother]! for he will hear him even if he does not reply. Then let him say a second time: O So-and-so, son of So-and-so [name of the mother]! whereupon he will sit up (in his grave). Then let him say: O So-and-so, son of So-and-so [name of the mother]! At this the other one will say: Instruct me, and may Allah grant you mercy! even if you cannot hear it (wa lakin la tasma`un) -- or [in Ibn Hajar's narration]: even if you cannot notice it (wa lakin la tash`urun). Then let him say: Remember the state in which you left this world, which is your witnessing that there is no god except Allah, and that Muhammad is His servant and messenger; that you are pleased with Allah as your Lord, Islam as your religion, Muhammad as your Prophet, and the Qur'an as your book. At that Munkar and Nakir [the angels of the questioning in the grave] hold each other back, saying: Let us go; there is no need for us to tarry here, for he has been instructed his argument. [In Tabarani's and Ibn Qudama's narration:] And Allah will accept his argument without the two of them." A man said: O Messenger of Allah, what if his mother's name is not known?" He replied: "Then let him say: Son of Hawwa' [Eve]."

It is narrated by Ibn Qudama in al-Mughni (1994 ed. 2:319) who mentions that Ibn Shahin narrates it in Kitab dhikr al-mawt with his chain. Ibn Hajar in Talkhis al-habir (2:143) said that Tabarani narrates it with an adequate chain (isnaduhu salih) which, despite its weakness, is consolidated by the witnessing of sound hadiths, and that Dia' al-Din declared it strong (qawwah) in his Ahkam. Shawkani also narrates it in Nayl al-awtar (4:89-90) from the narration of Sa`id in his Sunan from Rashid ibn Sa`d and Damara ibn Habib, and he mentions that `Abd al-`Aziz al-Hanbali also narrated it in his Shafi. Shawkani's citation of Sa`id's narration is not traced back to the Prophet and its wording is: "They used to like (kanu yastahibbun) that it be said to the dead...", "they" referring to the Companions, and Shawkani added that Shafi`i's companions also considered it mustahabb -- desirable.

Among the Hanafis Ibn `Abidin stated in his Hashiyat al-durr al-mukhtar that instructing the deceased after burial is lawful and that it is useful to make him firm and keep him company with a reminder according to what has been mentioned in the reports. Hasanayn Muhammad Makhluf mentioned it in his Fatawa shar`iyya (2:272). See also Ibn `Abidin's Shifa' al-`alil.

Nawawi in al-Adhkar (Ta'if ed. p. 212-213 #494) said:

A very large number of our companions [i.e. of the Shafi`i school] declared that it is desirable -- mustahabb -- to instruct the deceased after burial, and among those who prescribed it are Qadi Husayn in his Ta`liq, his companion Abu Sa`d al-Mutawalli in his book al-Tatimma, the Shaykh, the Imam, the Zahid Abu al-Fath Nasr ibn Ibrahim ibn Nasr al-Maqdisi, Imam Abu al-Qasim al-Rafi`i, and others... The Shaykh and Imam Abu `Amr ibn al-Salah was asked about this instruction to the dead and he said in his Fatawa: "The talqin is what we choose and what we practice."

Ibn Qudama in al-Mughni (1994 ed. 2:319) cites among those who practiced talqin al-amwat or declared it desirable -- mustahabb:

Abu al-Mughira
Abu Bakr ibn Abi Maryam al-Tabi`i
Rashid ibn Sa`d al-Tabi`i
Hamza ibn Jundub al-Tabi`i
Hakim ibn `Umayr al-Tabi`i
The shuyukh of the above-named, i.e. among the Companions
Ibn `Iyash
al-Qadi Abu Ya`la ibn al-Farra'
Abu al-Khattab
Ibn Qayyim al-Jawziyya adds Imam Ahmad to the above list of those who consider it good to instruct the deceased, as stated in the following passage of his Kitab al-ruh (Madani ed. p. 20-21):

Another proof of this [the dead hearing the living] is also the practice of people (`amal al-nas) formerly and to the present time of instructing the dead in his grave (talqin al mayyit fi qabrihi). If the dead did not hear that and did not benefit by it there would be no advantage in it and it would be done in vain. Imam Ahmad was asked about it and he considered it good (istahsanahu) and adduced for it a proof from usage (ihtajja `alayhi bi al-`amal).

There is also related on this subject a weak narration which al-Tabarani related in his Mu`jam from Abu Umama, who said:... [see above]. Although this hadith has not been established (lam yathbut), nevertheless the continuity of its practice in every country and time without objection is sufficient warrant for its performance. For Allah certainly never caused a custom (`ada) to persist so that a people who encompass the eastern and western parts of the earth, and who are the most perfect of peoples in intelligence, and the most comprehensive of them in sciences, should agree to address one who neither hears nor reasons, and approve of that, without some mistrustful one of that people disapproving it! But, the first established it for the last (sannahu al-awwalu li al-akhir), and the last imitates the first therein (wa yaqtadi fihi al-akhiru bi al-awwal). And were it not that the one who is addressed hears, this act would have the status of address to earth and wood and stone and the non-existent -- and this, even if one person might approve of it, the learned would unanimously abhor it and condemn it.

Abu Dawud related in his Sunan with a chain to which there is no objection: The Prophet attended the funeral of a man, and when he was buried he said: "Ask confirmation for your brother, for he is now being questioned." So he gave information that he was being questioned at that time. And since he was being asked, then he could hear the dictation. And it is valid on the Prophet's authority that the dead one hears the beating of their sandals when they turn to leave.

`Abd al-Haqq [Ibn al-Kharrat al-Ishbili] related on the authorities of one of the saints that he said: "A brother of mine died and I saw him in my sleep. I said: O brother, what was your state when you were placed in your grave? He said: Someone kept coming to me with a bright flame of fire. If it had not been that someone made du`a for me I would have perished."

Shabib ibn Shayba said: "My mother enjoined me at her death saying: O my son, when you bury me, stand at my grave and say: O mother of Shabib, repeat: la ilaha illallah. So when I buried her, I stood at her grave and said: O mother of Shabib, repeat: la ilaha illallah. Then I departed. When night came I saw her in my sleep and she said: O my son, I was on the point of perishing but for the expression: la ilaha illallah overtaking me. So you have observed my last wish, O my son.


Instructing the deceased (talqin) is when a Muslim sits besides the grave of his fellow Muslim after burial to speak to him, reminding him of the Testification of Faith "There is no god but Allah, Muhammad is the Messenger of Allah," and certain other matters of belief, such as that death is real, paradise is real, hell is real, and that Allah shall raise up those who are in their graves -- and praying that the deceased will prove steadfast when the two angels question him. It does not have a particular form, but rather anything that accomplishes the above is called "instructing the deceased." The following evidence may be adduced for its validity in Sacred Law:

The rigorously authenticated (sahih) hadith that the Prophet (Allah bless him and give him peace) ordered that the bodies of the idolators slain on the day of Badr be thrown into a well whose interior was uncased with stones, then he approached the well and began calling the unbelievers by their names and fathers' names, saying: "O So-and-so son of So-and-so, and So-and-so son of So-and-so: it would have been easier if you had obeyed Allah and His Messenger. We have found what our Lord promised to be true; have you found what your Lord promised to be true?" To which `Umar said: "O Messenger of Allah, why speak to lifeless bodies?" And he replied: "By Him in whose hand is the soul of Muhammad, you do not hear my words better than they do."
The Prophet (Allah bless him and give him peace) said:
"When a servant is laid in his grave and his friends have turned away from him and he hears the footfalls of their sandals, two angels come to him, sit him upright, and ask him: "What were you wont to say [i.e. what did you use to say] of this man Muhammad (Allah bless him and give him peace)?" The believer will answer: "I testify that he is the slave of Allah and his Messenger," and it will be said: "Look at your place in hell, Allah has changed it for a place in paradise," and the man will behold both of them..."

`Uthman ibn `Affan (Allah be well pleased with him) relates that when the Prophet (Allah bless him and give him peace) used to finish burying someone, he would stand by the grave and say, "All of you, ask Allah to forgive your brother and make him steadfast, for he is now being asked."
Abu Umama said: "When I die, do with me as the Prophet (Allah bless him and give him peace) ordered us, saying: "When one of your brothers die and you have smoothed over the earth upon his grave, let one of you stand at the head of the grave and say: "O So-and-so son of So-and-so [note: the latter "So-and-so" is feminine, naming the deceased's mother] -- for he will hear, though he cannot reply -- and then say: "O So-and-so son of So-and-so," and he will sit upright; and then say: "O So-and-so son of So-and-so," and he will say: "Direct me, Allah have mercy on you," though you will not hear it, but should say: "Remember the creed upon which you departed from this world, the testification that there is no god but Allah, and Muhammad is His slave and Messenger, and that you accepted Allah as your Lord, Islam as your religion, Muhammad as your Prophet, and the Koran as your examplar." For then the two angels Munkar and Nakir will take each other's hand and say: "Let us go, what is there to keep us beside someone who has been instructed how to make his plea?" A man said: "O Messenger of Allah, what if one does not know the name of his mother?" and he answered, "Then he should mention his descent from his mother Eve, saying: "O So-and-so son of Eve...."
Tabarani related this hadith in his al-Mu`jam al-kabir, and Ibn Hajar `Asqalani has said that "its chain of transmission is sound" (isnaduhu salih) in Talhis al-habir fi takhrij ahadith al-Rafi`i al-kabir (2:143). Some scholars have said that this hadith is not well authenticated (da`if), while others have gone to the extreme of calling it a forgery.

The first three of the above hadiths, all of them rigorously authenticated (sahih), show that:

a dead person hears the words of a living person speaking to him and even the sounds and movements around him;
the dead are questioned in their graves;
and that it is legally valid after burial for a living person to ask Allah to forgive the deceased and make him steadfast for the questioning of the two angels.
As for the fourth hadith, scholars have felt comfortable with it (ista'nasa bihi al-`ulama'), saying that if the deceased can hear, we should let him hear these words which he is in the direst need of in such circumstances, and even if the hadith that has conveyed them is not well authenticated, its content is valid and true (madmunuhu kalamun haqqun sahih).

The foregoing is what has been said about instructing the deceased (talqin), so whoever does it cannot be blamed, since they have something of a case for it; and whoever does not cannot be blamed, because they do not consider the case sufficient. In any event, we should be anxious to promote love and brotherhood between Muslims, and not divide the ranks with questions like this, for the important thing is our belief in the oneness of Allah, and the unity of the Islamic Community.




It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Nabi Muhammad (s) explains that these souls will then make du'a for you, asking Allah (swt) to forgive you and bless you.

It is narrated by Abu Na'im and Imam Ahmad bin Hanbal that the great Tabi'i (a person who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone the honour of making salah in the qabr (grave), give me that honour."

Abu Na'im narrates that on the day of Thabit's death ,Jubair (r) one of the great Tabi'in also, said: "I swear by Allah who created me, other than whom there is no Lord, I put Thabit al-Bannani in his his qabr that day when we buried him and with me was a person named Humaid at-Taweel and when we had finished putting the stones on the qabr one of the bricks fell down and I saw Thabit al-Bannani making salat in his qabr."

In other words, Allah (swt) accepted the du'a of this great wali to make salat in his grave This is a sahih Hadith narrated by Ahmad ibn Hanbal and Abu Na'im.

In another sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad (s) said that if anyone buries his brother, that he must put on a beautiful kafan for the dead person because they visit one another in the grave (innahum yatazaawarun).

This is only speaking about ordinary Muslims and not Awliya Allah. If ordinary Muslim dead can visit one another in their Qubur, then how much greater is not the status and ability of the Awliya Allah in their Qubur? What awareness do not these friends of Allah (swt) have in their Qubur?

It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that one of the Sahabah put his tent over a qabr without knowing it and when he was inside the tent, he heard someone reciting surat al-Mulk. He went to Nabi Muhammad (s) and told him what he heard. Nabi Muhammad (s) informed him that surat al-Mulk is a protection against punishment in the qabr, and is protecting the man buried there.

The `Ulama of Hadith explain that that man loved reciting surat al-Mulk when he was alive and thus Allah (swt) granted him that he could recite it in his qabr as well.


This proves that an ordinary man is able to recite Qur'an in his qabr and a normal living man is able to hear him. Thus if a truthful person claims that he has been spoken to by a wali at the wali's qabr it most likely is true, and most importantly, possible.. This fact is grounded in the above Hadith.

Another sahih Hadith is interpreted by Ibn Taymiyah, who is called Shaykhul Islam by his followers. We note that most of his followers claim that the dead have no perception or power after their demise -“ an Atheistic Materialistic view of death.

However Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Nabi Muhammad (s) said that "When one passes by the grave of his mu'min brother who he had known in the dunya, and stands at the qabr and says, `Assalamu `alaykum', the person in the qabr will know him and also return his greeting"(yarifuhu wa yarudda alayihi as salaam)".

This shows that the dead have awareness and are able to invoke Du`a for the living, as the Islamic greeting is a Du`a.

Ibn Taymiyah on the Life of the Dead
Furthermore Ibn Taymiyah was asked in his Majmu at al-Fatawa (vol.24 p.362) whether the dead could perceive the living acquaintances that visit them. He replied that: There is no doubt that they can.

And he quoted the following Sahih Hadith in substantiation of that:

Evidence to this effect comes from the two Sahih books of Bukhari and Muslim where Nabi Muhammad (s) said that when the people have buried a dead person and leave for home the dead person can hear the steps of those who leave (yasma`u qar'a ni `alihim). (This even refers to the kuffar).

What makes people who have studied Hadith claim that Prophets, Awliya and ordinary dead have no awareness after their demise? Maybe they have not studied properly.


Imam Suyuti on the Life of the Dead
The Great Hadith and Tafsir scholar al-Suyuti was asked the following questions:

Do the Dead recognize their visitors and know their states in life?

Do the Dead hear what the living say?

Do the souls of the Dead meet and see each other?

He replied to all Questions : "YES", and produced many Hadith in support.

About the Ayah which some people quote about the Dead not hearing, the learned Suyuti says that it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz). and the actual meaning of it is that "They cannot listen to Guidance (Ma'naha Sama` Huda) i.e. they are dead and they cannot be guided now".

Any scholar can check al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al-Suyuti


Abu Dawud narrates that Aisha (r) said that when Najashi (the pious King of Abyssinia) had passed away, the Sahabah reported that there was LIGHT shining from his grave (yura ala qabrihi Nur). He was not even a Sahabi but it was believed that he was a Wali. Thus, if the Sahabah believed that the Awliya can have nur (light) and blessings at their Qubur, it does not matter what any 21st-Century `scholar' says.
In another Sahih Hadith narrated by Ibn Hanbal, Hakim and Tabarani, Nabi Muhammad (s) saw a person sitting on a qabr and told him: "Do not harm the person in the qabr and he will not harm you."(la tu'zi sahib al-Qabri wala yu'zeek).

The `Ulama of Hadith explained that this shows that the dead are affected by what people do at their Qubur. This Hadith also shows that the dead feel what happens on the top of their graves. Otherwise, why not sit on a Qabr, if the dead does not feel anything?

Therefore one should not harm or destroy Qubur. On the other hand showing respect at a qabr and conveying your love to the inhabitant will also be felt by him and result in like action being returned to you That is why Muslims show outward respect to the Graves of those who they are ordered by Allah (swt) to love, i.e. The Prophets and The Saliheen (saints of Allah).


The Dead are Aware of the Presence of the Living
The second part of the Hadith proves that the dead have the power to harm as well as to benefit you, each in their own way and according to their status with Allah (swt),of course.

In Surah al-A'araf, we are told by Allah that after the evil people of Thamud were destroyed, Nabi Salih (as) addressed them and said " my people! I did indeed convey to you the Message for which I was sent by my Lord: I gave you good counsel, But ye love not good counsellors!"(7:79). Nabi Shu`ayb (as) also addressed his destroyed nation and said similar words (7:93).

The fact that Nabi Salih (as) and Nabi Shuayb (as) addressed their destroyed nations proves that according to these Nabi's, even the dead kuffar can hear. If the kuffar can hear in their graves (the destroyed people didn't even have graves) why can't Believers hear from their graves?

In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu Jahal and other kuffar who were slain into a well. Nabi Muhammad (s) went to their Qubur and asked them whether they had found the promise of Allah (swt) to be true (that the kuffar would be punished.)

Sayyidana Umar (r) inquired of Nabi Muhammad (s) whether the dead could hear him. Nabi Muhammad (s) explained that he (Umar) could not hear any better than them, but they did not have the ability to respond (Bukhari and Muslim). This is the life of the dead of the kuffar.

Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us

We can only cry at their level of Iman (faith).

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar (r) was buried in her room, Sayyidah Aisha (r) would go their without Hijab, as the Nabi 14.0pt">(s) and Sayyidina Abu Bakr (r), who were buried there were her Husband and Father. However, when Sayyidina Umar got buried there, she would only go in the room with Hijab. (check al-Mishkat: Bab ziyarat al-Qubur).

This action clearly shows that according to Sayyidah Aisha, the dead can feel and see their visitors and are aware of those who come to them and How they come to them. .

It is narrated in a Sahih Hadith that Nabi Muhammad (s) said that every person's grave will be either a garden from the gardens of Paradise or a hole from the holes of hell (rawda mim riyad al-Jannah aw Hufrah min Hufar an naar)

If the qabr of a normal mu'min is a garden of paradise, what about the Qubur of the Awliya of Allah (swt). Are they not from the Jannah?, if yes, then only a fool can claim that there is no Baraka there.



Imam Shafi`i seeks Baraka from the Tomb of Imam Abu Hanifa
The people of Cape Town are Shafi`i. We say that when Imam Shafi`i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah , pray two Rakahs there and ask Allah (swt) through the Baraka of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rakahs according to the Hanafi Mazhab. When asked why, he replied : "In respect of the person in the Tomb (i.e. Abu Hanifah)" (ta'adduban ma'a sahib al-Qabr).

This Authentic story is narrated by the Great Shafi`i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi manaqib al-imam Abu Hanifah al-Numan". And also by the great Hanafi scholar Ibn Abidin Shami in the introduction of his massive work called Rad al-Muhtar.

We ask, was Imam Shafi`i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk? Na'udhu billah min dhalik.

Sahih Muslim, Book 1, Number 0220: Narrated Amr ibn al-'As:

Ibn Shamasah said: We went to Amr ibn al-'As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (peace be upon him) not give you tidings of this? Did the Messenger of Allah (peace be upon him) not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is the Apostle of Allah. Verily I have passed through three phases.

(The first was one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (peace be upon him) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I should have been definitely one of the denizens of Fire.

When Allah instilled the love of Islam in my heart, I came to the Apostle (peace be upon him) and said: Stretch out your right hand so that I may pledge my allegiance to you. He stretched out his right hand. I withdrew my hand. He (the Holy Prophet) said: What has happened to you, O' Amr? I replied: I intend to lay down a condition. He asked: What condition do you intend to put forward? I said: I should be granted pardon. He (the Holy Prophet) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds) and verily the pilgrimage wipes out all the (previous) misdeeds.

After that no one was more dear to me than the Messenger of Allah and none was more sublime in my eyes than he. Never could I pluck up courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state I had every reason to hope that I should have been among the dwellers of Paradise.

Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for a time which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.

In Sahih Bukhari: The Prophet (Allah bless him and give him peace) ordered that the bodies of the idolaters slain on the day of Badr be thrown into a well whose interior was encased with stones, then he approached the well and began addressing the unbelievers by their names and fathers' names, saying: "O So-and-so son of So-and-so, and So-and-so son of So-and-so: it would have been easier if you had obeyed Allah and His Messenger. We have found what our Lord promised to be true; have you found what your Lord promised to be true?" To which `Umar said: "O Messenger of Allah, why speak to lifeless bodies?" And he replied: "By Him in whose hand is the soul of Muhammad, you do not hear my words better than they do." [In Muslim: "By Him in whose hand is the soul of Muhammad, you do not hear my words better than they do, only they are unable to answer."]

( Plz do not give me the`sharah`` of this hadith by salafi scholars because I have read it).


As for the scholars of the Deoband , I Have read in the book `HAYATUS SAHABA ` by sheikh Qandhalvee, a hadith narrated by Abdullah radiallahutala , in which Abu jahal comes out of the grave and asks for water .

Now we all know NO ONE can have power to do that EXCEPT whom ALLAH grants . So Allah gives power to enemeis to communicate from grave and not to HIS loved ones?

Insha Allah more on this, when Iam back on land .

wassalam