Wahhabi Belief: 'Mingled With Dust'
Mu-hammed
Isma'iel Dehlvi Phulti Balakoti (Shah
Isma’il Dihlawi) (d.1246AH/1831CE) wrote: “Taqwiyatul
Iman” (Published in
1824/1825*/1826) (The Power of Faith/strengthening
the faith) epitomised their views and was supposed to
strengthen belief in Tawhid.
--
Taqwiyatul
Iman, Editions:
Faruqi
press Delhi 1895*
Mujtabai
press Delhi (1900)
Kanpur,1905 edition
Delhi
edition,1920
jayyed
press Delhi (1937)
Muhsini
press culcutta (1954)
Deoband
edition 1976
Salfiyah
Varanasi 1986 -1987
Bombay
edition 1987
Mubarakpur edition 1997
Mubarakpur edition 1997
Riyadh
Edition 1990 (was
distributed freely
to Urdu speaking
pilgrims on Hajj during
that year!
============================
Scans-References:
11-Taqwitul
Imaan (Taqwiyatul Ieeman)- …create
million like Prophet…
12-Taqwiyatul
Ieeman page,59-…Mingled
with Dust…
13-Taqwiyatul
Ieeman page,29-…are worthless..
14-Tasfiyatul
Aqaaid, page,25- …not free &
innocent from every lie..
15-Taqwiyatul
Ieeman, page,35-…praise only as a
human being do
reduction…
16-Taqwiyatul
Ieeman, page,24-…are unaware and
foolish…
17-Taqwiyatul
Ieeman, page,14-…more disgraced
than a cobbler…
18-Tafsir
Bulghatul Haieraan,page,43-…call
taaghoot (satan)…
19-Taqwiyatul
Ieeman, page,61-…status of Prophet…
20-Taqwiyatul
Ieeman, page,41-…no authority over
anything …
===========================
(Astaghfirullah)
-------------------
Maulana
Rasheed Ahmed Gangohi (d.1905CE)
in his authority work ‘Fatawa
Rasheediya’ states
about his master Shah
Ismaeel Shaheed: Quote: “Molvi
Muhammad Ismaeel (may
Allah have mercy on him) was scholar, pious, he uprooted the
innovations, he was reviver of Sunnah, complete adherent of Quran and
Hadith and a guide to the mankind, he remained like this for his
entire life and ultimately he attained martyrdom during Jihad against
infidels. Thus the one who have such traits is Waliullah and Shaheed
(martyr)….And
the book ‘Taqwiyat
ul Iman’ is
an excellent book and is
irrefutable for polytheism (shirk) and innovation
(Bidat). Its arguments are entirely from Quran and Hadith and to
keep it, read it and follow
it is absolutely according to Islam and is
the reason to attain reward and the
one who prohibits to keep it is Fasiq and an
innovator…”
[Fatawa
Rasheediya Kamil, pages 218-219 (Maktaba Rahmaniya, Lahore]
--
“Taqwiyatul
Iman” regarding
which Mawlana
Rashid Ahmed said: “To
keep this book and read this book is THE CORE OF ISLAM (AYN
ISLAM). Mawlana
Rashid Ahmed said in his
fatwa: “to keep this book and to read
this book is the REAL ISLAM ( ayn islam) and a means to save from
hardship .
Salafi publisher
of the English translation of ‘Taqwiyatul
Iman’ (Strengthening the faith) writes:
“The
services which he has rendered for the reformation of Ummah (the
mission of propagating Islam); especially after the previous
works of
Shaikhul Islam Imam Ibn
Taimiyah and Muhammad
bin Abdul Wahab are absolutely
unforgettable and shall
always be cherished in our minds”.
[Taqwiyatul
Iman [English] page 9 (Daar-us-Salam Publications, Riyadh-Saudi
Arabia)] Here
--
Quote
from: “Full text of
"English - Taqwiyatul
imaan (Shah Ismail Shaheed) ||
Australian Islamic Library"
Different versions of Taqwiyat-ul-Iman:
The
first and foremost
task in regard to getting the book rearranged and making
it more polished was to collect such versions which are more
authentic and have
more room for dependability.
The
versions which were readily available for reference are as follows:
A
hand-written version dated 7th
of Dhil-Qa'dah 1252H (13th February 1837G)
comprising a total
of
114 pages, each page consisting of 14 lines, and each line containing
16 words. This is the oldest manuscript available in the humble
view of the writer. Some of its pages are rather moth- eaten. The
first eight pages are not available.
1. A
hand-written version comprising 237 pages, each page consisting of 8
lines, each line comprising 14 words, excellent handwriting and a
fine paper. Date of writing has not been mentioned on it.
2. A
printed version of Taqwiyat-ul-Iman published
by Darul-Uloom Printing press, Delhi in the
year 1847 G, containing
altogether 92 pages. It has
not been confirmed as to what edition it exactly was, as no other
copy of its former printed version is available to us.
3. A
copy of its type -written version (cursive
style). This
version was corrected by Moulana
Muhammad Hasan under the
auspices of Moulvi
Abdul-Latif and Moulvi
Kamil under
the supervision of Munshi
Ghulam Maula and Munshi Wajid Sahib and
was printed in Muhsini Printing Press, Calcutta.The
printing was completed in 1854 G. A
special attention was paid
to the correction of the text in the said version.
A
comparison of the texts reveals
that the reviser has effected a few changes in it.
In
addition to this one, we also had an opportunity to refer to several
other editions as well.
An
edition which
was published by Jamiyat-ud-Da'wath
Wat-Tabligh (Association
for the propagation of Islam) and compiled by Maulana
Muhiuddin Ahmad Qusuri is especially
worth- mentioning.”
[End of Quote]: Here
--
------------------------
1818CE
Quote: Deobandi:
Mawlānā
Nūr al-Ḥasan Kāndhlawī has written a thorough
study on Taqwiyat
al-Īmān.
[Majallah Aḥwāl
wa Ᾱthār, no. 20-21. A PDF is available.]
Taqwiyat
al-Īmān was written some
time in, or before, the year 1818CE.
We
know this because the oldest
available manuscript dates to 1818, preserved in Madrasa Ṣawlatiyya
at Makkah.
Taqwiyat
al-Īmān was first
published (i.e. printed)
in 1826 or 1827 at
the Matba‘ah Ahmadī run
by Sayyid ‘Abdullāh ibn
Sayyid Bahādur ‘Alī.
----------------------------
Biggest Fabrication in Taqwiyatul
Iman!
OLD
EDITION OF TAQWIYATUL IMAN
(Note,
this edition has also many
fabrications, but when compared to a new
edition , it has less
fabrication.
*All
comparison is made with the 1895 edition of
Delhi):
------------------------------------------------------------------------
*Page
81: “yani main bhee ek din
mar kar mittee mein milaney wala hoon” Translation: “It
means one day I will also die and get
mixed with this soil”
------------------------------------------------------------------------
Note: (Ismaeel
Dehalvee uses this explanation from his
mind for explaining the death
of prophet.
And Mawlana
Rashid Ahmed made a failed attempt to make
a ‘tawil” of this usage in his Fatwa
Rashidiya. He was refuted in his
tawil by Ahlus sunnah scholars).
------------------------------------------------------------------------
*The
Biggest Fabrication:
The New
edition of the same book says:
-------------------------------------------------------------------------
*Page
78: “yani ek na ek din main
bhee fawt ho kar agosh lahad mein ja soonga”
“Meaning,
one day I will also die and go and rest
in the arms of
grave”
-------------------------------------------------------------------------
Read: Here
------------
Quotes:
Abdullah
Bin Mohammad Bin Abdul Wahab of
Najd says: What we believe in
is as follows: The status of the
Prophet (S) 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) 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)
--
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)
--
Fatwas
of Ibn Baz
Content
> Volume 16 > Book of Hajj: First Section >
Verification and explanation of many issues concerning Hajj, `Umrah,
and visit in the light of the Qur'an and Sunnah > Chapter on
rulings and etiquette of visiting the Prophet
Moreover, it
is impermissible for anyone to ask the Prophet (peace
be upon him) to fulfill a need,
relieve distress, cure an ill person or the like.
Undoubtedly, Allah alone may be asked to fulfill such things.
Moreover, asking the dead (Part
No. 16; Page No. 105) to
do so is a form of Shirk (associating
others with Allah in His Divinity or worship). […]
his
life after death or on the Day of Resurrection.
Rather, it is some sort of life whose truth and essence is known only
by Allah (Glorified be He). In the above-quoted Hadith, the Prophet
(peace be upon him) said: Whenever someone greets me,
Allah returns the soul to my body (in the grave) and I return his
greeting.
This
indicates that he is now dead and that
his soul departed his body although it returns greetings.
In
fact, there are many well-known texts in the Qur'an and Sunnah to the
effect that the Prophet (peace be upon him) has passed away.
Moreover, it is unanimously agreed-upon by scholars.
Anyway,
this does not mean that he does not lead a Barzakh life. By the same
token, the death of martyrs does not mean that they do not lead a
Barzakh life as mentioned in the Ayah (Qur'anic verse)
that reads:
Think
not of those who are killed in the Way of Allâh as dead. Nay, they
are alive, with their Lord, and they have provision.
Actually,
we discussed this issue in detail as it is greatly needed, because
there are many people who do not understand
the issue and thus,
call people to Shirk and worshipping
the dead besides Allah. We ask Allah
(Exalted be He) to protect us and all Muslims against that, which
contradicts the Shari`ah (Islamic law). And Allah knows best. (Part
No. 16; Page No. 108)
--
Mamati
Deobandis
The
“Mamati Deobandis” (those
who believe that Prophet is a helpless, dead man in his grave)
are particularly pro-Wahhabi/Salafi/Ahlehadith,
violent and intolerant group. In fact, Mamati
Deobandi’s beliefs are similar to some Salafis and
a lot of Salafis find
the Mamatis views to be more
in line with Salafism than
with Hayati Deobandis who
unfortunately will not condone the likes of Ismael
Dehlvi or condemn their akabir
(elders) who praised Wahhabi Beliefs which (Astaghfirullah)
defamed and insulted the Holy Prophet(s) but instead defend and
praise their elders with high opinion and great esteem.
--
Maulana
Arif Sambhali , a
famous Deobandi scholar ,
writes in his book -"Barelwi fitna ka naya
roop [The new dimension of Barelwi Tribulation] :
"The
anxiousness and writing of Taqwiyatul
Iman by SHAH SHAHEED rahmatullah
alaih upon seeing the spreading
of Shirk :
This
state made Shah Ismail
Shaeed rahamatullah alaihi ,
the Grandson of Hazrat Shah Waliullah rahmatullah alaih and the
nephew and prideful student of Hazrat Shah Abdul Aziz rahmatullah
alaih , made very anxious [who
inherited passion for “amr
bil maroof nahi anil munkar” and Jihad against falsehood from his
predecessors and his forefather Farooq e Azam radiAllahu tala
anhu.] Due to this dedication
for enthusiastic Jihad , he
wrote TAQWIYATUL
IMAN and attacked
in Farooqi nature upon the Shirk which
was spread among the ignorant segment of Ummate Muhammadiya by
Satan and his disciples , and Haq
is this that he dispatched them to the hellfire."
[Page 44, Barelwi Fitna ka naya roop , Irfan press , Lahore ]
--
Quote:
Molana
Muhammad Ilyas Ghumman
(Syed Ahmed Shaheed & Shah Ismail Shaheed Ki Mehnat)
--
Shah
Ismaeel Dehalvi (b.1779
– d.6 May 1831) and his
Teacher/Shaykh
Syed
Ahmad Barelvi was born on
29th of November 1786 in Rai
Barelley in
India
Sayed
Ahmed Barewli ( d.1831CE in Balakot.)
--
Maulana
Manzoor Nomani (b.1905-d.1997
CE) the teacher
of Arif Sambhali and student
of Anwar Shah Kashmiri has
written a whole book defending Ismail
Dehvli - Hazrat Shāh Ismā‘īl
Shahīd par mu‘ānidīn ke ilzāmāt (1957). He
is the same person whom deobandis regard as their Grand
Munazir [as if we don't know how he ran from the
Lahore debate].
He
writes in his widely read book - Faisla
Kun Munazra [The
decisive debate] :-
"But
to the point that human knowledge and comprehension
has a grasp, your heart can say with full contentment and without
fear of rejection, that
after Hazrat Shah Wali
Allah (Allah have mercy on him) and Hazrat Shah Abd al-Aziz (Allah
have mercy on him) in the thirteenth century Hijri and nineteenth
century CE, the sacrifices of their
successors and inheritors, Hazrat Shah
Ismail Shahid (Allah
have mercy on him) and Hazrat Sayyid
Ahmad Shahid (Allah
have mercy on him) and their
associates to protect the religion of Islam and those
efforts they made in order to preserve it - to
the degree that in the Battle of
Balakot they sacrificed their
lives in this path - and then the effect that those efforts and
sacrifices has had on the Muslims here [in India], and because
of which a religious revival has become manifest in this
country, and the
qualities of piety, consciousness [of Allah] and connection
to Allah and the
spirit of jihad and adherence
to the Sunnah that took on a new life in this country, and in
these qualities the state that those great personalities themselves
possessed; if all these things are kept in view, no doubt will remain
that these revered personalities were at that time from the elite
accepted bondsmen of Allah Almighty." […] "Then
in the next period - meaning, the end of the thirteenth century and
start of the forteenth century - the success that Allah gave the
intellectual and spiritual inheritors
of these warriors for the
religion and reformers
of the nation, Hazrat Mawlana
Muhammad Qasim Nanotwi (Allah
have mercy on him) and Hazrat
Mawlana Rashid Ahmad Gangohi (Allah
have mercy on him) and their
close companions, to preserve and serve
His holy religion in this country, and to
spread Tawhid, Sunnah.." [Page
16, Faisla KUN Munazra ]
---
------------------------------------------------------
Fake Jihad
of Ismail Dehalvi: Here
------------------------------------------------------
Mawlānā Sayyid Ahmad Raza Bijnori Qasmi writes:
“It is a shame that due to this book (Taqwiyatul Iman ) the Muslims of India who number 200 million, of which 90% are Hanafis, have been split into two groups.”
--
Muhammad
Jafar Thanesari said :
“During my time in India (1864 CE) I believe, there were not even ten (10) individuals in the whole of [undivided] Punjab that followed the Wahhabi creed. And now (1884 CE) I see that there is no town or city in which at least one in four people are Wahhabi who follow the creed of Muhammad Ismail.”
[Tawarikh-e-‘Ajeeba, page 81. Sang Mail Publications, Lahore – Muhammad Ja’far Thanesri]
“During my time in India (1864 CE) I believe, there were not even ten (10) individuals in the whole of [undivided] Punjab that followed the Wahhabi creed. And now (1884 CE) I see that there is no town or city in which at least one in four people are Wahhabi who follow the creed of Muhammad Ismail.”
[Tawarikh-e-‘Ajeeba, page 81. Sang Mail Publications, Lahore – Muhammad Ja’far Thanesri]
Mawlana
Thanaullah Amratsari said: "In
Amritsar the Muslim and non-Muslim populations are equal. Eighty
(80) years ago (1893
CE) [he said this in 1973], nearly
all Muslims followed that creed which
is today called
“Hanafi Barelwi”
.
[Sham’a Tawhid, page 4. Maktaba Thana’ia, Sargodha, Punjab – Thanaullah Amratsari]
[Sham’a Tawhid, page 4. Maktaba Thana’ia, Sargodha, Punjab – Thanaullah Amratsari]
*Note: Imam
Ahmed Raza khan (rah) born 1856 he was 8
years old in [1864 CE].
---
Quote:
----
--
ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءَ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه
عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُوْرِهِمْ يُصَلُّوْنَ
والعسقلاني في الفتح وقال : قد جمع البيهقي کتابًا لطيفًا في حياة الأنبياء في قبورهم أورد فيه حديث أنس رضي الله عنه : الأنبياء أحياء في قبورهم يصلّون. أخرجه من طريق يحيي بن أبي کثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثّقه أحمد وابن حبّان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثّقه أحمد وابن معين عن ثابت عنه وأخرجه أيضاً أبو يعلي في مسنده من هذا الوجه وأخرجه البزار وصحّحه البيهقي
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ
It is narrated on the authority of Abu Huraira that the Messenger of Allah (صلى الله عليه وسلم) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses (عليه السلام) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (عليه السلام) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. [Sahih Muslim Book 001, Number 0328:]
References :
Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.
‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)
Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)
Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)
al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.
Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur).
وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن، والأنبياء أفضل من الشهداء
Translation: When the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs" [Fath al-Bari, (6/379)]
Molana Muhammad Ilyas Ghuman
Quote:
“During
namaz (salaat) if you think of the Prophet (Salla Allahu Alaihi
Wasallam), it is worse than thinking of an ox or a
donkey.”(Sirat-e-Mustaqeem,
page 86) (Astagfiruallah)
--
“To
think about Prophet while one is in prayer is worse than being
engrossed in the thoughts of donkey or an OX.” (Astagfiruallah)
Ref: Sirat-e-Mustaqeem (Farsi) (Pg86, Published By: Mujtabai Dehli in 1308 AH, Written By: Ismail Dehalwi)
Ref: Sirat-e-Mustaqeem (Urdu) (Pg150, Published By: Malik Siraj-ud-Din Sons Lahore in Nov 1956, Written By: Ismail Dehalwi
Ref: Sirat-e-Mustaqeem (Farsi) (Pg86, Published By: Mujtabai Dehli in 1308 AH, Written By: Ismail Dehalwi)
Ref: Sirat-e-Mustaqeem (Urdu) (Pg150, Published By: Malik Siraj-ud-Din Sons Lahore in Nov 1956, Written By: Ismail Dehalwi
--
Ismail
Dehlavi writes: “In
Salah the thought of the intercourse with your wife or evil
temptation of adultery is better and to think about a Shaikh or a
pious person even thinking about the Holy Prophet (SAWS) is much
worse than thinking of your own donkey or oxen." (Astaghfirullah)
Reference
No. (1), Ismail Dahlawi, Book Sirat-e-Mustaqeem, (persian
language) page 86, Delhi 1308 H publication.
Reference
No. (2) Ismail Dahelwi, Book Sirat-e-Mustaqeem, (Urdu
language) page 150, November 1956 publication, Lahore.
--
Original Scans:
Scan/References from: 1-10
1-Fatawa
Rashidiyah, Vol: 1.page, 19 (Fatawa
-e- Rasheedyah ) -…Can tell lie…
2-Tafsir
Bulghatul Hayieraan, page, 157/158-…Does
not Know?
3-
Barhareen e Qaatiah-…knowledge of
Iblis/Satan…
4-Barhareen
e Qaatiah, page, 51-…Knowledge
behind the Wall…
5-Hifzul
Imaan (Hifzul Ieemaan) page,7-
…knowledge of Prophet…
6-Siraat
e Mustaqeem, page, 86/87-…Thinking
or even thought of Prophet during prayer…
7-Fatawa
Rashidiyah, Vol: 2, page, 12-…Word
Rahmatul Lil Aalamin for Prophet…
8-Tahzeerun
Naas, page,3 and 25-…Khaatim un
Nabiyeen Last Prophet…
9-Baraaheen-e-
Qaatiah, page, 26-…Prophet –Urdu…
10-Taqwiyatul
Ieemaan, page, 58-…Respected as
Elder brother…( page,139/p,145 Here)
(Astaghfirullah)
--
On page
19 of part
2 of the booklet "Johannesburg
to Bareilly", the author
quotes a passage from
the book Siraat-e-Mustaqeem of
his Imam, Isma'iel Dehlvi
Balakoti, and explains
it and tries to prove this filthy statement to be excellent by using
Sophistic terminology. Just see
the original statement, and the reply to it.
In chapter
3 of his book which deals with
the "things that vitiate
prayers", the author
of the book, Siraat-e-Mustaqeem,
Isma'iel Dehlvi Balakoti, says:
"Some
evils take precedence over other evils. For instance, (during the
Namaaz) it is better to be tempted by the thought of going to bed
with his own wife, and it is much worse to pay attention to the
spiritual guide or any other holy man like him, even if he be the
holy Prophet (Sallal Laahu Alaihi Wasallam), than to be immersed in
the thought of an ox or an ass. This, because remembrance of these
(holy man) comes with a lot of respect and reverence and is fixed in
the hearts of man. Contrary to this, the thought of an ox or an ass
is neither so interesting nor so respectful but is, in actual fact,
mean and of no consequence. And this respect and reverence for others
during Namaaz draws one towards polytheism".[end of quote] more
info/details: Here
--
---------------------------------------------------------------------------
10-Taqwiyatul
Ieemaan, page, 58-…Respected
as Elder brother…
Here
---------------------------------------------------------------------------
** “He
who believes that the holy Prophet (Alaihis Salaam) is only as much
distinguished from us as
an elder
brother is from the younger one
goes, in our view, out of the pale of
Imam.
(Al-Muhannad, Page
28, by ulama of Deoband.)
--
** “Certain
harsh words which have occurred in Taqwiyat-ul-Imaan (written
by Isma’iel Dehlvi Phulti
Balakoti) were intended to cure the ignorance prevalent in those
days. . . The words used by
Isma’iel Dehlvi are, of
course, disrespectful and insolent.
These words may never be used”.
--
Deobandi
Akabireen:
Taqwiyat
al-Īmān did certainly contain
harsh language as acknowledged by the
scholars of Deoband like Mawlānā
Rashīd Aḥmad Gangohī [Ta’līfāt
Rashidiyya, p. 90]
Mawlānā
Ashraf ‘Alī Thānawī [Imdad
al-Fatāwā, Zakariyyā Book Depo, 11:574]
Mawlānā
Anwar Shāh Kashmīrī [Fayḍ
al-Bārī, 1:252] said, “It
contained harshness that lessened its benefit”
Mawlānā
Thānawī points out that the
firm words were used as treatment for the prevailing ignorance of
that era. [Imdad al-Fatāwā, Zakariyyā, Book Depo, 11:574]
--------------------------------------------------------
---
-----------------------------------------------------------
Qur'an
States:
ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءَ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Allah
puts forth a Parable a man belonging to many partners at variance
with each other, and a man belonging entirely to one master: are
those two equal in comparison? Praise be to Allah. but most
of them have no knowledge. [az-Zumar 39:29]
NOW
THE NEXT VERSE SAYS WHICH SALAFIS/WAHHABIS OFTEN MIS-USE:
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
Truly thou wilt die (one day), and truly they (too) will die (one day). [az-Zumar 39:30]
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
Truly thou wilt die (one day), and truly they (too) will die (one day). [az-Zumar 39:30]
As
mentioned in (Verse number 29) the condition of two persons to
be different, similarly the death
of Prophet (صلى
الله عليه وسلم)
is not same like other deaths. There
is great difference between the conditions and the levels of
both. This
example was given because of this reason that equality to
the respect of Prophet (صلى
الله عليه وسلم)
(Shan-e-Nabuwah) should
be condemned completely.
It
is concocted by Wahhabiyyah (salafi/ahlehadith…)
that Ahlus-Sunnah
wa al-Jama’ah (Sunni/Sufi/Ash’ari/Maturidi) actually
believes that “the Prophet
Muhammad (صلى
الله عليه وسلم) did
not die!”
What
a gross accusation!
*The
true belief of the Ahlus-Sunnah wa al-Jama’ah is that the Prophet
(صلى
الله عليه وسلم),
did indeed "TASTE" death, but then
he is made alive in
his grave.
(Note: All
the proofs misused by
certain people (wahhabi/salafi/ahlehadith…) do
prove that prophets including Sayyidna Muhammad (صلى
الله عليه وسلم)
had tasted death.
We
do believe in all those verses and Ahadith, so there are no two
opinions about
that point, however
the point to
be discussed here is not the occurrence
of death but the
true concept of the death of a Prophet ( صلى
الله عليه وسلم)
It is in the grave that our beloved Prophet Muhammad (صلى الله عليه وسلم) is presented with our deeds, and makes supplication on behalf of the Ummah. There are also instances where the Prophet (صلى الله عليه وسلم) will appear in our dreams and comfort us with good news and glad tidings. We also believe that to send salaam (salutations) to our Prophet (صلى الله عليه وسلم) is directly received by him and that It will be met with a reply.
It is in the grave that our beloved Prophet Muhammad (صلى الله عليه وسلم) is presented with our deeds, and makes supplication on behalf of the Ummah. There are also instances where the Prophet (صلى الله عليه وسلم) will appear in our dreams and comfort us with good news and glad tidings. We also believe that to send salaam (salutations) to our Prophet (صلى الله عليه وسلم) is directly received by him and that It will be met with a reply.
Qur'an
States:
وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ
And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” [Surah al-Baqarah, 154]
Of course, it goes without saying that the position of the Prophets (عليهم السلام) is above and beyond the status of those who are martyred in Allah's way.
وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ
And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” [Surah al-Baqarah, 154]
Of course, it goes without saying that the position of the Prophets (عليهم السلام) is above and beyond the status of those who are martyred in Allah's way.
This
proves that he (صلى
الله عليه وسلم) is alive too.
Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
Translation: The
best answer in this regard is that Prophet (Peace be upon him)
is alive “IN HIS GRAVE
AND DEATH WILL NEVER COME TO HIM” but he will
remain alive, due to the
fact that the Prophets remain alive in
their graves [Fath
ul Bari, Sharh Sahih ul Bukhari (7/22)]
Qadhi Shawkani (wahhabi/salafi/ahlehadith) authority writes: "In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves. Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith" [Nayl al-Awtar, Volume 003, Page No. 82]
Hadith
Qadhi Shawkani (wahhabi/salafi/ahlehadith) authority writes: "In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves. Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith" [Nayl al-Awtar, Volume 003, Page No. 82]
Hadith
عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه
Anas
b. malik reported: Allah's Messenger (صلى
الله عليه وسلم)
as saying: I came. And in the narration transmitted on the authority
of Haddib (the words are): I
happened to pass by Moses (عليه
السلام)
on the occasion of the Night journey near the red mound (and found
him) saying his prayer in his Grave. [Sahih
Muslim Book 030, Number 5858:] Click
here for Scanned Page (174)
Note: Praying inside grave represents "Haqeeqi" life
Note: Praying inside grave represents "Haqeeqi" life
Imam
Nasai, Sunan Nasai, Book : As Salah Chapter : Zikr Salat NABI ALLAH
MOSA A.S Volume : 2 page : 237 Hadith number : 1630-1636 Click
here for Scanned Page (175)
Imam
Nasai, Sunan Al Kubra, Book : As Salah Chapter : Zikr Salat NABI
ALLAH MOSA Bil-Laiyl Volume : 2 Page : Hadith number : 1330 Click
here for Scanned Page (176)
--
عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُوْرِهِمْ يُصَلُّوْنَ
Anas
b. malik reported: Allah's Messenger (صلى
الله عليه وسلم)
said: The
Prophets are alive in
their graves and praying
References:
Imam
al-Haythami after this hadith said: Abu Ya’la and Bazzar narrated
it and all the narrators of Abu Ya’la are "THIQA" [Majma
az Zawaid Volume 8, Page No. 387, Hadith No. 13812]
Imam
Haytami, Majma Az Zawaid , Book : Kitab Feehi Zikar Al Ambiya (35)
Chapter : Zikar Al Ambiya A.S Volume : 8 Page : 276 Hadith number :
13812 Click
here for Scanned Page (177)
►Al-Albani,
in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith
Number 621 Click
here for Scanned Page (55)
--
وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ
وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ
This
hadith is mentioned by Imam Abu Yala and the narrators of this hadith
are strong and this hadith is also mentioned by Imam Ibn Adi and Imam
Bayhaqi. Imam ibn Adi said there is no harm in it (i.e. the chain)
والعسقلاني في الفتح وقال : قد جمع البيهقي کتابًا لطيفًا في حياة الأنبياء في قبورهم أورد فيه حديث أنس رضي الله عنه : الأنبياء أحياء في قبورهم يصلّون. أخرجه من طريق يحيي بن أبي کثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثّقه أحمد وابن حبّان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثّقه أحمد وابن معين عن ثابت عنه وأخرجه أيضاً أبو يعلي في مسنده من هذا الوجه وأخرجه البزار وصحّحه البيهقي
Imam
Ibn Hajar al-Asqalani (Allah
have mercy on him) have said in Fath-ul-bari that: Imam
Bayhaqi has compiled a fabulous book on Hayaat of Anbiya (عليه
السلام)
in their graves, there
he has narrated a hadith from Hadrat Anas (رضي
الله عنهم)
that Prophets (عليه
السلام)
are alive in their graves and praying. He has narrated this hadith
from the route of Yahya bin Abi kathir and he is narrator of Sahih,
(Next Page No. 603) he has narrated from Mustalim bin Saeed who is
declared as “THIQA”(Sound) by
Imam Ahmad and Imam Ibn Hibban, from Hajaj al-Aswad and he is Ibn Abi
Ziyad al-Basri whom Imam Ahmad and (Yahya) bin Moeen
declared "THIQA"(Sound)from
Thabit and Imam Abu Yala has also mentioned this hadith in his musnad
on the same way.... Also when the living of the martyrs is proven
from the Nass of the Qur'an, then the Prophets are superior than the
martyrs [Fath ul Bari, Volume No. 6, Page Nos. 602-603]
--
حدثنا أبو بكر بن أبي شيبة حدثنا الحسين بن علي عن عبد الرحمن بن يزيد بن جابر عن أبي الأشعث الصنعاني عن أوس بن أوس قال قال رسول الله صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فيه خلق آدم وفيه النفخة وفيه الصعقة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت يعني بليت قال إن الله حرم على الأرض أن تأكل أجساد الأنبياء
حدثنا أبو بكر بن أبي شيبة حدثنا الحسين بن علي عن عبد الرحمن بن يزيد بن جابر عن أبي الأشعث الصنعاني عن أوس بن أوس قال قال رسول الله صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فيه خلق آدم وفيه النفخة وفيه الصعقة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت يعني بليت قال إن الله حرم على الأرض أن تأكل أجساد الأنبياء
Narated
By Aws bin Aws: The Apostle of Allah (صلى
الله عليه وسلم)
said: Among the most excellent of your days is Friday; On it Adam was
created; On it shall be the Nafakhah(Sur); on it all creation will be
swoon. So send a great dealing of blessing upon me on this day, for
your blessings will be presented to me. . They (the
Companions) asked: Apostle of Allah, how can our blessing be
submitted to you, when your body is decayed? He said: Allah
has prohibited the earth from consuming the bodies of the
Prophets. [Sunan
Ibn Maja Volume 001: Hadith Number 1626:]
--
عن أبي الدرداء قال قال رسول الله صلى الله عليه وسلم أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق
عن أبي الدرداء قال قال رسول الله صلى الله عليه وسلم أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق
Narrated
on the authority of Abu Darda: Allah's Messenger (صلى
الله عليه وسلم)
said, "Invoke many blessings on me on Friday for it is
witnessed. The angels are present on it, and no one will invoke a
blessing on me without his blessing being submitted to me till he
stops." I asked whether that applied also after
his death, and
he replied, "Allah
has prohibited the Earth from consuming the bodies of the
prophets; so
Allah's prophet is alive and given
provision. [Sunan
Ibn Maja Volume 001: Hadith Number 1627]
Hadrat
Sheikh ‘Abd al-Haq “Muhaddith-e-Dhelvi” states
under the commentary of this Hadith that:
The Prophets of Allah are alive in their graves, “JUST AS THEY WERE ALIVE IN THE WORLD“[Ash’at al-Lam’at – Vol. 1 Pg. 576]
The Prophets of Allah are alive in their graves, “JUST AS THEY WERE ALIVE IN THE WORLD“[Ash’at al-Lam’at – Vol. 1 Pg. 576]
Sheikh Abdul
Haq Muhadith Dhelvi (rah) clarifies another important
point, he states:
The Prophets are alive and everyone believes that they are alive; there is no disagreement in this.
The Prophets are alive and everyone believes that they are alive; there is no disagreement in this.
Their
life (in their graves)” IS
REAL, PHYSICAL LIFE (LIKE
THEY POSSESSED IN THE WORLD)” not like
the martyrs, whose life is only spiritual. [Ash’at
al-Lam’at – Vol. 1 Pg. 574]
Important
Note: The Wahhabi/Salafi/Ahlehadith…
big authorities like Nawab Sadeeq Hasan
Khan Bhopali had accepted
Shaykh Abdul Haqq Muhadith Dhelvi (Rahimahullah) to be
amongst great scholars and this proves that idiotic scholars
like Albani, Bin Baaz, Ibn
Uthaymeen and company are not even dust on
the feet of Shaykh Abdul Haq Muhadith
Dhelvi (Rahimahullah). Hence Wahhabis
/Salafis/Ahlehadith…cannot shy away from him.
--
Return
of the Soul
Hadith
عَنْ
أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ
رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم
قَالَ :
مَا
مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا
رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي
أَرُدَّ عَلَيْهِ السَّلَامَ
Narated
By Abu Hurayrah: The Prophet (صلى
الله عليه وسلم)
said: If any one of you greets me, Allah
returns my soul to me and I respond to the greeting. [Abu
Dawud Book 004, Hadith Number 2036:]
Imam
Jalal ud-din Suyuti (rah) said: The word "radda" means `ala
al-dawam," i.e. permanently, and not temporarily:
in other words, Allah does not return the Ruh 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.
[Al-Hawi lil Fatawi, Vol.2, Page No.271-272]
Imam
al-Nawawi (rah)
says of this hadith :
رَوَاهُ أبُو دَاوُدَ بإسناد صحيح
Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]
رَوَاهُ أبُو دَاوُدَ بإسناد صحيح
Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]
Qadhi
Shawkani the
leading authority for Ghair
Muqalideen says
before narrating it:
وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]
وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]
--
Hadith:
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ
It is narrated on the authority of Abu Huraira that the Messenger of Allah (صلى الله عليه وسلم) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses (عليه السلام) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (عليه السلام) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. [Sahih Muslim Book 001, Number 0328:]
--
Hadith
عَنْ أَوْسِ بْنِ أَوْسٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : إِنَّ مِنْ أَفْضَلِ أَيَامِکُمْ يَوْمَ الْجُمُعَةِ، فِيْهِ خُلِقَ آدَمُ، وَفِيْهِ قُبِضَ وَفِيْهِ النَّفْخَةُ، وَفِيْهِ الصَّعْقَةُ فَأَکْثِرُوْا عَلَيَّ مِنَ الصَّلَاةِ فِيْهِ، فَإِنَّ صَلَاتَکُمْ مَعْرُوْضَةٌ عَلَيَّ، قَالَ : قَالُوْا : يَا رَسُوْلَ اﷲِ! کَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْکَ وَقَدْ أَرِمْتَ؟ يَقُوْلُوْنَ : بَلِيْتَ قَالَ صلي الله عليه وآله وسلم : إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ
Narated By Aws b. Aws :
The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday, on it Adam was created, on it he died, on it the trumpet will be blown and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Abu Dawud Book 002, Hadith Number 1526] Click here for Scanned Page (188)
عَنْ أَوْسِ بْنِ أَوْسٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : إِنَّ مِنْ أَفْضَلِ أَيَامِکُمْ يَوْمَ الْجُمُعَةِ، فِيْهِ خُلِقَ آدَمُ، وَفِيْهِ قُبِضَ وَفِيْهِ النَّفْخَةُ، وَفِيْهِ الصَّعْقَةُ فَأَکْثِرُوْا عَلَيَّ مِنَ الصَّلَاةِ فِيْهِ، فَإِنَّ صَلَاتَکُمْ مَعْرُوْضَةٌ عَلَيَّ، قَالَ : قَالُوْا : يَا رَسُوْلَ اﷲِ! کَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْکَ وَقَدْ أَرِمْتَ؟ يَقُوْلُوْنَ : بَلِيْتَ قَالَ صلي الله عليه وآله وسلم : إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ
Narated By Aws b. Aws :
The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday, on it Adam was created, on it he died, on it the trumpet will be blown and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Abu Dawud Book 002, Hadith Number 1526] Click here for Scanned Page (188)
Also
found in following books:
1)
Imam Nawawi said "Isnaad is Sahih" , Al Azkaar,
Chapter : As salah 'Ala AN NABI SAW Volume : 1 Page : 131-132 Hadith
number : 302 Click
here for Scanned Page (178)
2)
Imam Ibn e Hajar 'Asqalani, fathul Bari , Volume : 6 Page : 562 Click
here for Scanned Page (179)
3)
Imam Tabrani , Ma'jam Al Ausath Volume : 5 Page : 97 Hadith number :
4780 Click
here for Scanned Page (180)
4)
Imam Tabrani, Ma'jam Al Kabeer Volume : 1 Page : 216-217 Hadith
number : 589 Click
here for Scanned Page (181)
5)
Ibn e Abi Shaibah in Musannaf, Book : As Salah Chapter : 795 Volume :
6 Page : 40 Hadith number : 8789 Click
here for Scanned Page (182)
6)
Imam Ahmad Bin Hambal, Al Musnad Volume : 26 Page : 84 Hadith number
: 16162 Click
here for Scanned Page (183)
7)
Imam Bazzar, Musnad Al Bazzar, Volume : 8 Page : 411 Hadith
number : 3485 Click
here for Scanned Page (184)
8)
Ibn e Hibban in his Sahih, Book : Ar Raqaiq Chapter : Ad'iyah Volume
: 3 page : 190-191 Hadith number : 910 Click
here for Scanned Page (185)
9)
Ibn e Khuzimah in his Sahi, Volume : 3, Page : 118, Hadith number :
1733-1734 Click
here for Scanned Page (186)
10)
Imam Bayhaqi, Shu'b Al Eman Chapter : Fadl As Salah 'Ala An NABI SAW
Volume : 4 Page : 432 Hadith number : 2768 Click
here for Scanned Page (187)
11)
Imam Bayhaqi, Sunan Al Kubra, Book : Al Juma'ah Chapter :
105 Volume : 3 Page : 353 Hadith number : 5993 Click
here for Scanned Page (189)
12)
Imam Darimi, Sunan Darmi, Book : As Salah Chapter : Fee Fadl
Yaum Al Jumu'ah Volume : 1 page : 445 Hadith number : 1572 Click
here for Scanned Page (190)
13)
Imam Majah, Sunan Ibn Majah, Book : As Salah wa Sunnah feeha
Chapter : Fadl yaum Al Jumu'ah (79) Volume : 1 Page : 345 Hadith
number : 1085 Click
here for Scanned Page (191)
14)
Hafiz Ibn e Katheer , Tafseer Al Quran Al Azeem Volume : 6 Page : 473
Under Tafseer of Sorat Al Ahzaab, Ayat # 56 Click
here for Scanned Page (192)
15)
Imam Nasai, Sunan Nasai, Book : As Salah Volume : 2 Page : 101
Hadith number : 1373
--
Hadith
عَنِ
ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ :
قَالَ
رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم :
مَنْ
زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ
کَمَنْ زَارَنِي فِي حَيَاتِي
Narrated Abdullah Ibn Umar:
Allah's Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489]
Narrated Abdullah Ibn Umar:
Allah's Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489]
Note: For
complete detail about authenticity of this report please see our
other article written specifically over this hadith. You can find it
on this link: Here
Actions
are presented to Prophet (صلى
الله عليه وسلم)
in Grave
Hadith:
عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال:
"إن لله ملائكة سياحين يبلغون عن أمتي السلام". قال: وقال رسول الله صلى الله عليه وسلم:
"حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم".
It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:
My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.
عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال:
"إن لله ملائكة سياحين يبلغون عن أمتي السلام". قال: وقال رسول الله صلى الله عليه وسلم:
"حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم".
It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:
My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.
References :
Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.
‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)
Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)
Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)
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.
Ibn al-Jawzi statement on hadith: Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. 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,
[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.
Ibn al-Jawzi statement on hadith: Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. 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,
--
Hadith
:
أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ.
Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Saeed bin Musayb (rah) stayed in the Mosque,“HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon]
أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ.
Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Saeed bin Musayb (rah) stayed in the Mosque,“HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon]
Hadith
وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ . قلت: هو في الصحيح باختصار. رواه أبو يعلى ورجاله رجال الصحيح
Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. “THEN HE SHALL STAND AT MY GRAVESIDE AND SAY: YA MUHAMMAD! AND I WILL ANSWER HIM” (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462]
وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ . قلت: هو في الصحيح باختصار. رواه أبو يعلى ورجاله رجال الصحيح
Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. “THEN HE SHALL STAND AT MY GRAVESIDE AND SAY: YA MUHAMMAD! AND I WILL ANSWER HIM” (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462]
1. Ibn
Taymiyyah said: "The
proof of dead awareness comes from two Sahih Books of Bukhari and
Muslim in which Rasool Allah (صلى
الله عليه وسلم)
said that when people have buried a dead person and leave for home,
the dead can hear the thumps of sandaled feet of those who
leave." [Majmuaat-al-Fatawa
by Ibne Taymiyyah, Volume 24: Page No. 362]
Ibn
Taymiyah writes: 'A
group of people heard the answer of their salaam. And, in the days of
Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى
الله عليه وسلم)
saying the adhan, from the grave. And there are more events like
these and they are all true. [Ibn
Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]
Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur).
2. Ibn
Hajar al-Asqalani states:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
"Death
will never come to the Blessed Messenger of Allah (صلى
الله عليه وسلم)
in his grave, but he will remain alive, due to the fact that the
Prophets remain alive in their graves" [Fath al-Bari,
Volume 17: Page No. 22]
وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن، والأنبياء أفضل من الشهداء
Translation: When the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs" [Fath al-Bari, (6/379)]
3. Ibn
Qayyim writes: "Our
Prophet (صلى
الله عليه وسلم)
has said that on Fridays send as many blessings as you can on me.From
wherever you sends blessings to me, your voice will reach me.The
Companions enquired, 'Even after your death?' Our 'Prophet, (صلى
الله عليه وسلم)
replied in the affirmative. This is because Allah Most High has made
the bodies of the Prophets haram [forbidden] for the earth to
eat" [Ibn
Qayyim, Jala ul Afham, Page No. 63]
4. Ibn
Taymiyya writes: 'A
group of people heard the answer of their salaam. And, in the days of
Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى
الله عليه وسلم)
saying the adhan, from the grave. And there are more events like
these and they are all true. [Ibn
Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]
5. Imam
Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The
life of the Prophet (Peace be upon him) in his grave, and also that
of other Prophets is known to us as "definitive knowledge (ilman
qat`iyyan)" the proofs regarding it are in "TAWATUR"
Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves,
the proofs regarding it are such as 1) It is narrated in Sahih Muslim
by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon
him) said: “I passed by Moses during my Night journey and saw
him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in
his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be
upon him) say: I passed by Moses and saw him standing in prayer, 3)
It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book
"Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be
upon him) said: The Prophets are alive in their graves and
praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No.
264]
6. Imam
Ibn Jawzi(ra) States:
1) Narrated by Arbaas bin Sariyah (ra) who said that the Prophet
(salallaho alaihi wasalam) said: I was the last Prophet in front
Allah when Adam was intermingled in mud, 2) Narrated by Maysira al
Fajr (ra) that he asked the Prophet (saw): Since when are you a Nabi?
(The Prophet) replied: When Adam was inbetween body and
Spirit [Al Wafa bi Ahwal lil Mustafa, Page No. 25] Click
here for Scanned Page (27)
Takhreej (1)
: Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his
Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn
Asakir in Tarikh ul Dimishq 1/38 Ibn Hibban in his “Sahiha”
Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128 Hakim said in
his Mustadrak (2/600): This Hadith has "SAHIH CHAIN"
Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is
narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed "ARE
THOSE OF SAHIH" except for Sa’id bin Suwaid who is "THIQA"
as said by Ibn Hibban
Takhreej (2): Imam Ahmed narrated it in his Musnad (5/59), Imam Baihaqi in Dalail an Nabuwwa (1/85, 2/129), Imam Hakim Narrated it in his Mustadrak (2/608) where he said: This Hadith has “Sahih Isnad” and Dhahabi also agreed with him
Takhreej (2): Imam Ahmed narrated it in his Musnad (5/59), Imam Baihaqi in Dalail an Nabuwwa (1/85, 2/129), Imam Hakim Narrated it in his Mustadrak (2/608) where he said: This Hadith has “Sahih Isnad” and Dhahabi also agreed with him
7. Imam
al-Subki states: "It is from our beliefs that the
Prophets are alive in their graves". [Tabqat al-Shafi’iyya
al-Kubra, Volume 006: Page No. 266]
The great Hanafi jurist, Ibn Abidin says: "The Prophets are alive in their graves, as proven from the Hadith". [Rasa’il of Ibn Abidin, Volume 002: Page No. 203]
The great Hanafi jurist, Ibn Abidin says: "The Prophets are alive in their graves, as proven from the Hadith". [Rasa’il of Ibn Abidin, Volume 002: Page No. 203]
8. Imam
al-Shawkani (whom
the Salafis/wahhabis normally refer
to)
states: "The
Prophet (صلى
الله عليه وسلم)
is alive in his grave, as has been established in the Hadith “The
Prophets are alive in their graves”.
[Nayl al-Awtar, Volume 005: Page No. 101]
9. Mullah
Ali Qari on Hadhir o Nadhir: [And
he (Nuh) shall reply, ‘Muhammad and his Community’] This means
that his Community is witness while he vouches for them, but his
mention came first out of reverence (للتعظيم).
It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon
him) is himself witness for Nuh, since it is a context of help and
Allah Most High said [When Allah made (His) convenant with the
Prophets] until He said [you shall believe in him and you shall help
him] (3:81). In this there is a remarkable warning that the
Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the
Greatest Inspection (وفيه
تنبيه نبيه أنه حاضر ناظر في ذلك العرض
الأكبر), when
the Prophets are brought, Nuh being the first, and the latter’s
witnesses are brought, namely, this Community. [Mirqat al-Masabih
Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published
by Dar al-Kutub al-ILmiyah]
10. Mullah
Ali al-Qari said in his commentary on ash-Shifah: “Meaning,
because his (Peace Be Upon Him) soul, is present in the house of
the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002,
Page No. 117]
11. Imam
al Khafaji (rah) the author of Sharh ash-Shifa writes:
The prophets are alive in their graves living the ‘real’ life which they had in this world. [Naseem ur Rayaadh: Vol. 1 Pg. 196] Click here for Scanned Page (173)
The prophets are alive in their graves living the ‘real’ life which they had in this world. [Naseem ur Rayaadh: Vol. 1 Pg. 196] Click here for Scanned Page (173)
12. The
great scholar of Quran and commentator of Sahih Muslim Imam
al-Qurtubi (rah) writes:
إن
يقال:
إن
الموت ليس بعدم، وإنما هو انتقال من حال
إلى حال، وقد زكرنا زلك فيما تقدم، ويدل
على زلك أن الشهداء بعد قتلهم وموتهم
أحياء عند ربهم يرزقون فرحين مستبشر،
فهزه صفات الاحياء في الدنيا، وإزا كان
هزا في الشهداء كان الانبياء بزلك أحق
وأولى، مع أنه الانبياء قد صح عن النبي:
* أن
الارض لا تأكل أجساد الانبياء *،
وأن النبي قد اجتمع بالانبياء ليلة الاسراء
في بيت المقدس، وفي السماء، وخصوصا بموسى
-
عليه
السلام -
وقد
أخبرنا النبي بما يقتضي أن الله تعالى
يرد عليه روحه حتى يرد السلام على كل من
يسلم عليه، إلى غير زلك مما ورد في هزا
المعنى، وهو كثير بحيث يحصل من جملته
القطع بان موت الانبياء إنما هو راجع إلى
أنهم غيبوا عنا بحيث لا ندركهم، وإن كانوا
موجودين أحياء، وزلك كالحال في الملائكة
فانهم موجودون أحياء، ولا يراهم أحد من
نوعنا إلا من خصه الله يكرامة من أوليائه
Translation: Death
is not something which brings a total end to something, it is rather
transferring from one station to another, the proof of this is that
martyres remain alive after getting killed or dying and they also get
happy. “THIS IS THE QUALITY OF ALIVE PEOPLE
IN WORLD” so
when martyres are alive then “PROPHETS ARE MORE DESERVING
OF LIFE THAN
THEM” and it has come in Sahih hadith that Allah has
forbidden the earth to consume the bodies of the Prophets, and on the
night of Miraaj the Prophet (Peace be upon him) gathered with all
Prophets in Masjid ul Aqsa and the Prophet (Peace be upon him)
also “SAW MUSA (A.S) PRAYING INSIDE HIS GRAVE” plus the
Prophet has also provided the information that “ANYONE WHO
SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK”.Other than this,
other ahadith also establish “TO CERTAINTY” that the meaning of
death given to Prophets is that “THEY DISAPPEAR FROM OUR
EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their
condition is like that of Angels, because Angels are also alive and
“PRESENT” and nobody from human beings is able to see
them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN
EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab
Sahih Muslim Volume 006, Page No. 233-4].
13. Imam
al-Manawi (rah) said about Musa (AS) praying in his grave:
الحديث
بظاهره يدل على أنه رآه رؤية حقيقية في
اليقظة وأنه حي في قبره يصلي الصلاة التي
يصليها في الحياة وذلك وذلك ممكن ولا مانع
من ذلك
Translation:
This hadith apparently proves that sight of Prophet (Peace be upon
him) "WAS REAL" and he (Musa a.s)
is “ALIVE IN GRAVE
AND PRAYING, LIKE THE ALIVE PRAY” this
is possible and there is nothing abstaining from it [Faydh ul Qadeer
(5/663)]
Also,
one of the major incidents that prove this, is the incident of Me’raj
(Ascension of the Prophet (صلى
الله عليه وسلم)
to the heavens), where he met and conversed with many Prophets. He
also led them in prayer in Masjid al-Aqsa.
--
Hayat
al Anbiya:
حدثنا
أبو الجهم الأزرق بن علي حدثنا يحيى بن
أبي بكير حدثنا المستلم بن سعيد عن الحجاج
عن ثابت البناني عن أنس بن مالك :
قال
رسول الله صلى الله عليه و سلم :
( الأنبياء
أحياء في قبورهم يصلون )
إسناده صحيح
إسناده صحيح
Translation:
On the authority of Anas (RA) the Prophet (Peace be upon him) said:
The Prophets are alive in their graves and praying [Musnad Abu Ya’la
with Sahih Chain, Volume No.6, Page No. 147, Hadith No. 3425]
Salafi scholar Hussain
Saleem Asad in his
Tahqiq to Musnad Abu Ya’la declared the chain as
“SAHIH” [ibid]
Imam
al-Haythami said after narrating it:
رواه
أبو يعلى والبزار ورجال أبي يعلى ثقات
Abu
Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la
are “RELIED UPON (ثقات)”
[Majma uz Zawaid Volume 8, Page No. 386, Hadith No. 13812]
قال
الإمام المناوي في فيض القدير :
«رواه
أبو يعلى عن أنس بن مالك وهو حديث صحيح
Translation:
Imam al-Manawi (rah) said in Faydh ul Qadeer: It is narrated by Abu
Ya’la from Anas bin Malik (ra) and this hadith is “SAHIH”
[Faydh ul Qadeer (3/184)]
Albani refutes al-Dhahabi (rah)
who made mistake in regards to
narrator Hajaaj bin al-Aswad (rah):
بخبر
منكر عنه عن
أنس في أن الأنبياء أحياء في قبورهم يصلون . رواه البيهقي " . لكن تعقبه الحافظ
في " اللسان " , فقال عقبه : " و إنما هو حجاج بن أبي زياد الأسود يعرف بـ " زق العسل " و هو بصري كان ينزل القسامل . روى عن ثابت و جابر بن زيد و أبي نضرة و جماعة . و عنه جرير بن حازم و حماد بن سلمة و روح بن عبادة و آخرون . قال
أحمد : ثقة , و رجل صالح , و قال ابن معين : ثقة , و قال أبو حاتم : صالح
الحديث , و قال ابن معين : ثقة , و قال أبو حاتم : صالح الحديث و ذكره ابن حبان
في " الثقات
أنس في أن الأنبياء أحياء في قبورهم يصلون . رواه البيهقي " . لكن تعقبه الحافظ
في " اللسان " , فقال عقبه : " و إنما هو حجاج بن أبي زياد الأسود يعرف بـ " زق العسل " و هو بصري كان ينزل القسامل . روى عن ثابت و جابر بن زيد و أبي نضرة و جماعة . و عنه جرير بن حازم و حماد بن سلمة و روح بن عبادة و آخرون . قال
أحمد : ثقة , و رجل صالح , و قال ابن معين : ثقة , و قال أبو حاتم : صالح
الحديث , و قال ابن معين : ثقة , و قال أبو حاتم : صالح الحديث و ذكره ابن حبان
في " الثقات
Translation: al-Dhahabi (rah) denied
this in his al-Meezan and said:
It is Munkar, but Imam Ibn Hajr
al Asqalani (rah) did “TAQUB”
of al-Dhahabi in his Lisaan ul Meezan by saying: He is Hajjaj
bin Abi Ziyad al-Aswad…He is
Basri…he narrated from Thabit, Jabir bin Zayd, Abi Nadhrah and
group and from him narrated Jareer bin Haazim, Hamad bin Salamah, Ruh
bin Ibadah.. Imam Ahmed said of Hajaaj: he is “THIQA AND RIGHTEOUS
MAN” Yahya bin Ma’een said: He is “THIQA”, Imam Abu Hatim
said: He is Salih ul Hadith, Ibn Ma’een (again) said: He is Thiqa,
Imam Abu Hatim said: Salih ul Hadith and Ibn Hibaan mentioned him in
his “THIQAAT” [Slisilaat ul Ahadith as-Sahiha, (2/187), # 621]
Albani said again:
حجاجا
هذا ثقة بلا خلاف و أن الذهبي توهم
Translation: Hajaaj
(rah) is Thiqa without dispute whereas al-Dhahabi (rah) had a
“WAHM” [Sislilaat ul Ahadith as Sahihah (2/187) #
621]
Albani also said:
فقد
أخرج له الحاكم في
" المستدرك " ( 4 / 332 ) حديثا آخر , فقال الذهبي في " تلخيصه " :
" قلت : حجاج ثقة "
" المستدرك " ( 4 / 332 ) حديثا آخر , فقال الذهبي في " تلخيصه " :
" قلت : حجاج ثقة "
Translation:
Imam al-Hakim (rah) narrated from him in his al-Mustadrak (4/332) and
al-Dhahabi (rah) said in the Talkhees that “HAJAAJ IS THIQA”
(this proves that al-Dhahabi indeed had wahm whereas he himself
authenticated him in Talkhees of Hakim) [Silsilaat ul Ahadith
as-Sahihah (2/187) # 621]
Shaykh
ul Islam Ibn Hajr al Asqalani (rah), not only authenticated
this hadith but said elsewhere in Fath ul Bari:
واحسن
من هذا الجواب ان يقال ان حياته صلى الله
عليه وسلم في القبر لايعقبها موت بل يستمر
حيا والأنبياء احياء في قبورهم
Translation:
The better answer in this regard is that It is said the Prophet
(Peace be upon him) is alive “IN HIS GRAVE AND DEATH WILL NEVER
COME TO HIM” but he will remain alive, (due to the fact) that the
Prophets remain alive in their graves [Fath ul Bari, Sharh Sahih ul
Bukhari (7/36). Published by Qadeemi Kutb Khana, Karachi, Pakistan]
Ibn
Hajr al-Asqalani (rah) while authenticating this hadith from Anas
(ra) said:
وقد
جمع البيهقي كتابا لطيفا في حياة الأنبياء
في قبورهم أورد فيه حديث أنس الأنبياء
أحياء في قبورهم يصلون أخرجه من طريق يحيى
بن أبي كثير وهو من رجال الصحيح عن المستلم
بن سعيد وقد وثقه أحمد وابن حبان عن الحجاج
الأسود وهو بن أبي زياد البصري وقد وثقه
أحمد وابن معين عن ثابت عنه وأخرجه أيضا
أبو يعلى في مسنده من هذا الوجه وأخرجه
البزار لكن وقع عنده عن حجاج الصواف وهو
وهم والصواب الحجاج الأسود كما وقع التصريح
به في رواية البيهقي وصححه البيهقي
…
وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن والأنبياء أفضل من الشهداء ومن شواهد الحديث ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فإن صلاتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته وعند أبي داود والنسائي وصححه بن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء ومما يشكل على ما تقدم ما أخرجه أبو داود من وجه آخر عن أبي هريرة رفعه ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ورواته ثقات
…
وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن والأنبياء أفضل من الشهداء ومن شواهد الحديث ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فإن صلاتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته وعند أبي داود والنسائي وصححه بن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء ومما يشكل على ما تقدم ما أخرجه أبو داود من وجه آخر عن أبي هريرة رفعه ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ورواته ثقات
Translation: Imam
al-Bayhaqi has compiled a fabulous book on Life of Prophets
in their graves, there he has narrated a hadith from Hadrat Anas (ra)
that Prophets are alive in their graves and praying. He has narrated
this hadith from the route of Yahya bin Abi Kathir and he is narrator
of Sahih, he has narrated from Mustalim bin Saeed who is declared as
“THIQA (RELIED UPON)” by Imam Ahmad and Imam Ibn Hibban, from
Hajaj al-Aswad and he is Ibn Abi Ziyad al-Basri whom Imam Ahmad and
(Yahya) bin Ma’een declared "THIQA (RELIED UPON)” from
Thabit and Imam Abu Ya’la has also mentioned this hadith in his
musnad via the same way. It is narrated by al-Bazaar but he had Wahm
(i.e. made mistake) by saying narrator is Hajjaj as-Sawaaf although
he is actually Hajaaj al-Aswad as mentioned before. It is also
narrated and authenticated by al-Bayhaqi.... When life of Prophets is
proven from Naql (hadiths and proofs) then it is strengthened also
from Nazr (i.e. intellect and Qiyaas) as living of the martyrs is
proven from the Nass of the Qur'an, then the Prophets are superior to
the martyrs.
The
witness over it from “SAHIH CHAIN” is the hadith of Abu Hurairra
in Abu Dawud who raised it to Prophet that he said: “Invoke
blessings on me, for your blessings reach me wherever you may be.”
And it is narrated by Abu Shaykh in Kitaab ath-Thawab with “STRONG
CHAIN” that whosoever salutes me at the grave then I hear it myself
and whosoever sends it from far then it is made to reach. (Then Ibn
Hajr shows other hadiths too like Allah has prohibited to consume the
bodies of Prophet and that whosoever sends salutations on Prophet
then Allah has returned the spirit to Prophet and he responds to
it)…[Fath al-Bari, Volume No. 6, Page No. 602-603]
--
The
Holy Prophet (Peace be upon him) is alive, hears
us and responds to
the greeting.
The
Prophet (صلى
الله عليه وسلم)
said: If any one of you greets me, Allah returns my soul to me and I
respond to the greeting. [Sunnan Abu Dawud, Book 10, Hadith 2036. The
hadith is decalred “Hasan (good)” even by Albani]
Imam
an-Nawawi (rah) says of this hadith :
رواه
أبو داود بإسناد صحيح
Translation:
It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us
Saliheen 1/255, Hadith # 1402]
He
also said in Kitab ul Adhkaar:
وروينا
فـيه أيضاً بإسناد صحيح، عن أبـي هريرة
Translation:
It has been narrated with Sahih Chain from Abu Hurraira [Kitab ul
Adhkar 1/115]
Ibn
Taymiyyah the
Shaykh ul Islam of Salafis says of this hadith:
وهو حديث جيد
وهو حديث جيد
Translation:
This Hadith is “STRONG” [Majmua al Fatawa (27/116). Published by
Dar ul Wafa, also King Fahad Complex Madina Munawarra]
Qadhi
Shawkani leading authority for Salafis says
before narrating it:
وأصح
ما ورد في ذلك ما رواه أحمد وأبو داود عن
أبي هريرة مرفوعاً
Translation:
It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and
Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]
Imam
Ibn Hajr al Asqalani (rah) also declared it sahih in his
“Talkhis al Habir (2/265)
Allama
Zarqani (rah) said regarding this hadith:
فقد
ثبتت حياة الأنبـياء، لكن يشكل علـيه
حديث أبـي هريرة رفعه:
«ما
من أحد يسلـم علـيّ إلا رد الله علـي روحي
حتـى أرد علـيه السلام»
أخرجه
أبو داود ورجاله ثقات
Translation:
It is proven that Prophets remain alive through the hadith of Abu
Hurraira that the Prophet (Peace be upon him) said: If any one of you
greets me, Allah returns my soul to me and I respond to the greeting.
This is narrated by Abu Dawud and all its narrators are “THIQAT
(RELIED UPON)” [Sharh al Zarqani ala Muwatta Imam Malik 4/282]
-------------------------
(Edited
by ADHM)
