The Prophet Muhammad s.a.w. is ALIVE
A response to Dr. Salih Munajjid
“Is Muhammad s.a.w. alive and can he hear?”
by Ibn Anwar
A couple of days ago I stumbled on a fatwa on ”Is the Prophet s.a.w. alive?” posted on islamonline.net . The Fatwa was issued by Sheikh Salih Munajjid, one of the most prominent pseudo-salafi personalities today. This brief article is a response to the fatwa.
Salih Munajjid begins :
“The Prophet (peace and blessings of Allah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather, it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died. Allah says: “And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?” (al-Anbiya’: 34) “Verily, you (O Muhammad) will die, and verily, they (too) will die…” (az-Zumar: 30)”
Comment :
Alhamdulillah. I commend Sheikh Salih Munajjid for declaring the the Prophet s.a.w. is alive in his grave in the realm of barzakh when so many of his people go around saying the Prophet s.a.w. is dead and not alive. In regards to his death, no Muslim denies that he died a natural death which is a covenant unto all living creatures and no Muslim equates the Prophet’s special life in the barzakh with the earthly life.
Salih Munajjid continues :
“The life of al-barzakh is a special life, the nature of which is known to Allah. It is not like the life of this world in which the soul remains with the body. The Prophets and the martyrs are alive in al-barzakh as the Prophet (peace and blessings of Allah be upon him) said: “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as authentic) Allah says: “And say not of those who are killed in the way of Allah, ‘They are dead.’ Nay, they are living, but you perceive (it) not.” (al-Baqarah: 154) “
Comment:
Alhamdulillah. Once again, I appreciate the declaration and qualification provided from the Qur’an and Sunnah that the Prophet s.a.w. is alive.
Salih Munajjid continues :
“The basic principle concerning the dead is that they do not hear the words of the living sons of Adam, because Allah says: “…but you cannot make hear those who are in graves.” (Fatir: 22) “
Comment:
Now, this is when he gets a bit sticky. The issue of whether the dead can hear or not will be elaborated shortly. The verse which Salih Munajjid quoted is that which is very much loved by the pseudo-salafis and is often brought up whenever the issue of whether the dead can or cannot hear is discussed. Is the verse actually saying that the dead can’t hear?
Al-Hafidh Imam Ibn Kathir explains in his tafsir of 35:22 :
“but you cannot make hear those who are in graves.” means, `just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.”
Clearly, from the explanation of the tafsir the verse isn’t saying the dead cannot hear but rather they cannot receive guidance and if they died as kafir they will be judged as such and no one not even the Prophet s.a.w. can provide guidance for them. It is common knowledge that when a person dies, he can neither receive guidance anymore from the living or repent from the wrongs he committed in life.
The famous Tafsir Al-Jalalayn states :
“nor are the living equal to the dead, the believers and the disbelievers [respectively] (the addition of the particle lā, ‘nor’, in all three instances is for emphasis). Indeed God makes to hear whomever He wishes, to be guided, so that such [a person] then responds to Him by embracing faith. But you cannot make those who are in the graves to hear, namely, the disbelievers – whom He has likened to the dead – [to hear] and so respond.”
This tafsir also shows that the verse is actually speaking about hearing, listening and receiving guidance in regards to the dead and furthermore the verse is actually speaking of the dead disbelievers!
Al-Hafidh Imam Al-Suyuti explains the verse in Al-Hawi lil Fatawa, vol. 2, pg. 169-175 :
“It is an Allegorical statement (an-Nafi Ja’a ala m’ana al -Majaz). The Real meaning of this is that: “They cannot listen to Guidance (Ma’naha Sama’ Huda) i.e. they are dead and cannot be guided anymore.”
Evidently, the verse is no proof for saying the dead can’t hear.
Salih Munajjid continues:
“Allah confirmed that those whom the Prophet (peace and blessings of Allah be upon him) was calling to Islam could not hear, by likening them to the dead. There is nothing in the Qur’an or in the authentic Sunnah to indicate that the Prophet (peace and blessings of Allah be upon him) can hear every du`a’ or call from human beings. However, it is proven that the only thing that reaches the Prophet (peace and blessings of Allah be upon him) is the blessings and salams of those who send blessings and salams upon him. This was narrated by Abu Dawud, 2041, with a hasan (good) <>isnad (chain of transmitters) from Abu Hurayrah (may Allah be pleased with him) who said that the Prophet (peace and blessings of Allah be upon him) said: “There is no one who sends salaams upon me but Allah will restore to me my soul so that I may return his salams.”
Comment:
The verse quoted as evidence has already been explained i.e. it isn’t speaking about the deafness of the ahl qubur. Salih Munajjid here claims that nowhere in the Qur’an or Sunnah is there evidence of the Prophet s.a.w. being able to hear or see anything besides the salams sent by Muslims. This position is somewhat problematic in light of the following narrations :
It is reported from Ibn mas’ud r.a. that the Prophet s.a.w. said : ” 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, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you.”
This hadith has been narrated from Ibn Mas’ud by Al-Bazzar in his Musnad(1:397) with a chain declared sound by Imam Al-Suyuti in Manahil Al-Safa (pg.31, #8), Ibn Hajar Al-Haytami in Majma’ Al-Zawa’id (9:24 #91), Al-Iraqi in Tarh al-Tathrib (3:297), Al-Munawi in Fayd Al-Qadir (3:401), Al-Khafaji and Al-Qari in Sharh Al-Shifa’ (1:102) and others.
It is narrated by Ibn Al-Mubarak who said : One of the Ansar narrated to us from al-Minhal ibn ‘Amr that the latter hears Sa’id ibn Al-Musayyib say :”Not one day passes except the Prophet’s s.a.w. community is shown to him morning and evening. He knows them by their marks and their actions, thereby giving witness concerning them. Allah said,”But how (will it be with them) when we bring of every people a witness, and we bring you (O Muhammad) as witness against these?”(4:41)
Narrated by Ibn Al-Mubarak in al-Zuhd(pg. 42), Ibn kathir in his Tafsir 1:500, al-Qurtubi in is al-Tadhkira (1:335), Ibn Hajar Al-Asqalani in Fath Al-Bari (9:99) and Al-Mubarakfuri in Tuhfa al-Ahwadhi (8:300)
Just as an additional information, the hadith quoted by Salih Munajjid which he declared hasan is actually sahih. The hadith is thus :
It is narrated by Abu Dawud with a sound chain as stated by Al-Subki that Abu Hurairah r.a. reported that the Prophet s.a.w. said : No one greets me except that Allah has returned my soul to me so that I may greet him back.”
The hadith has also been declared sahih by Al-Hafidh Imam Al-Nawawi in Riyadh Al-Saliheen and Al-Adhkar. It has also been narrated with sahih chains by Imam Ahmad in his Musnad and by Imam Al-Bayhaqi in Al-Sunan Al-Kubra (5:245 # 1040).
From the narrations mentioned, it is evident that salams are not the only things witnessed by the Prophet s.a.w.
Salih Munajjid concludes :
“This does not mean that he hears the words of the one who sends salams. Rather, it is possible that he comes to know of those salams when the angels convey that to him. If we assume that he hears the words of the one who sends salams, this is an exception from the general rule, as in the case of the dead hearing the footsteps of those who carry his bier, and as in the case of the slain kuffar (non-Muslims) in the well at Badr who heard the call of the Messenger of Allah (peace and blessings of Allah be upon him) when he said to them: “Have you found your Lord’s promise to be true? For we have found our Lord’s promise to be true.” (See Fatawa al-Lajnah al-Da’imah, 1/313, 318, 321)”
Comment:
The prophet s.a.w. does not hear the salams sent by the Muslims himself directly but is rather informed of it by the angels? This is true to a degree since we have such hadiths which mention :
Reported by ‘Ammar ibn Yassir r.a. that the Prophet s.a.w. said: “Verily, Allah has put an angel in charge of my grave and given him the names of all creatures. No one invokes blessings upon me until the Day of Resurrection except he informs me of his name and the of his father thus: So and so son of so and so has just invoked blessings upon you.”
However, we also have narrations which show that the Prophet s.a.w. does receive the salam of the Muslims directly:
Abu Huraira r.a. reported that the Prophet s.a.w. said : “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 grave side and say: “O Muhammad!” and I will answer him.”
This hadith is narrated by Abu Ya’la in his Musnad (11:462) with a sahih chain as declared by Ibn Hajar Al-Haytami in Majma’ Zawa’id (8:211)
Abu Darda r.a. reported that the Prophet s.a.w. said : “Invoke blessings on me abundantly on Friday. Verily it is an attended day and the angels attend. Whoever invokes blessings on me, his voice reaches me regardless of the distance. We asked, “Even after your demise?” The Prophet s.a.w. replied, “(Yes), even after my demise because Allah made unlawful for the earth to eat up the bodies of the Prophets.”
We also have a very interesting narration which goes:
Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to Madinah and approached the grave of the prophet s.a.w. and said Salam to him. I heard, coming from inside the room, the reply:”Wa’alaikum al-salam.”
Narrated from Muhammad ibn Hibban by Abu Nu’aim in Al-Targhib (#102), Ibn Al-Najjar in Akhbar al-Madinah (pg. 146), Ibn Jawzi al-Qayyim in Muthir al-Gharam (pg. 486-498), Al-Fayruzabadi in Al-Silat wal Bushr (pg. 54) and by Ibn Taimiyya in Iatida’ al-Sirat al-Mustaqim (pg. 373 to 374)
What is more Salih Munajjid actually contradicted himself in his fatwa. In the beginning if you remember he said and I quote,”The basic principle concerning the dead is that they do not hear the words of the living sons of Adam”. At the end of his fatwa he said,”as in the case of the slain kuffar (non-Muslims) in the well at Badr who heard the call of the Messenger of Allah (peace and blessings of Allah be upon him) when he said to them: “Have you found your Lord’s promise to be true? For we have found our Lord’s promise to be true.” . Is the Prophet s.a.w. not the son of Adam? Of course he is and here we have an instance of him, the Prophet s.a.w. being the son of Adam speaking to the slain kuffar in the well of Badr and being heard by them as such. Clearly, Mr. Salih Munajjid contradicted himself.
The following are the ahadith of the Prophet Muhammad s.a.w. speaking with the dead:
“The Prophet(alayhi salaat wa salaam) 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.”
(Sahih Bukhari Volume 5, Book 59, Number 314)
”Ya Abu Jahl Ibn Hisham! Ya Umayya Ibn Khalaf! Ya `Utba ibn Rabi`a! Have you not found out that what your Lord promised you is true? for I have found that what he has promised me is true.” `Umar said to him: “O Messenger of Allah, how do you address bodies devoid of spirit?” The Prophet replied: “By Him Who holds my life in His Hands! You do not hear what I am saying to them better than they do.”
(Sahih Muslim, Book 040, Number 6869)
“The Messenger of Allah spoke to the People (buried) in the Well saying: “Have you found out that what your Lord had promised you is true?” then someone exclaimed: “Are you calling out to the dead!” The Prophet replied: “You do not hear better than they do, except they do not respond.”
(Sahih Bukhari, Volume 2, Book 23, Number 452)
After such an overwhelming amount of evidence is given, should the question do the dead hear come up again? But it’s all right…considering the pseudo-salafis love the Sunnah so much I shall provide some more.
It is reported :
Anas bin Malik reported that the Prophet s.a.w. said, “When (Allah’s) slave is put in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask……. .
(Sahih Bukhari, Volume 2 Book 23, Number 456 2. and Sahih Muslim, Book 040, Number 6862)
This hadith brings forth the question if an ordinary Muslim can hear the footsteps of the living in his grave, how much more can the best of creation hear?
It is reported:
Abu Umama said: “When I die, do with me as the Prophet (alayhi salaat wa salaam) ordered us, saying, ‘When one of your brothers dies 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” for he will hear, though he cannot reply.”
(Related by Imam Al-Tabarani in al-Mu’jam Al-Saghir and Ibn Hajar Al-Asqalani in Talkhis al-habir fi takhrij ahadith al-Rafi’i al-kabir)
It is reported :
Abu Huraira r.a. reported that the Prophet s.a.w. came to the graveyard and said : “Ya Ahlil Qabur” “Peace be upon you! O the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Aren’t we your brothers-Messenger of Allah? He said: You are my companions, and our brothers are those who have, so far, not come into the world.”
(Sahih Muslim, Book 002, Number 0482, Sahih Muslim, Book 002, Number 0482, and Sahih Muslim, Book 002, Number 0483, and Sahih Muslim, Book 004, Number 2126)
Last but not least, specially for our pseudo-salafi brethren:
Ibn taimiyya was asked if the dead are aware of the living who visit them. Ibn taimiyya replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah(alayhi salaat wa salaam) 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.”
(Majma al-Fatawa by Ibn Taymiyyah, vol. 24, page 362 )
The final verdict is thus : The Prophet s.a.w. is aware and able to hear from wherever he is as Allah wills.
Allah knows best
Peace and blessings of Allah be upon His final messenger Muhammad s.a.w. Peace and blessings be upon the ahl bait and the companions. Peace and blessings be upon the awliya. Peace and blessings be upon the scholars of haq.
as-salaamu alaykum,
Impressive, Brother do you know if anyone else authenticated the hadith of Isa ibn maryam alayhi salam going to grave of nabi salalahua alayhi wa salam, I believe also there is a hadith similar in sahih muslim , I could be mistaken.
Assalamu’alaikum,
Yes, others have related the hadith as well e.g.
Ibn Hajar Al-Asqalani in al-Matalib al-’aliyyah (4:23 #3853)and Al-Hakim in Al-Mustadrak (2:651
#4162)
Jazahullah.
judging by the length of the article Mr Salih got pwned
An excellent scholarly rebuttal to an unscholarly claim by a so called scholar of islam. With regard to the criteria to differentiate the living from the dead given by Salih Munajid his quoting Sura Fatir :22 , it is quite obvious even to a casual reader that if read in the context the verse is obviously allegorical. Hence to give a literal meaning totally oblivous to the context and the tafsir is a sad reflection of lack of scholarship and common sense if not intellectual perversion on his part. May Allah continue to guide us all in the straight path. Ameen.
Well, Sidi Tridax, there is an agenda being pushed and they must go to the ends of intellectually dishonesty to push their agenda.
ALLAH HU AKBAR – WELL DONE MASHALLAH
U MIGHT LIKE TO WATCH THIS ON THIS TOPIC
Dr Zakir Naik Exposes His lack of Islamic Knowledge
http://www.youtube.com/watch?v=t7zSZ6jHviw
assalaamu alaikum
maybe salaam is directly heard, while salaat from far is presented by angels.
THE DECEASED FACULTY OF HEARING
Taken from Mysteries of the Soul Expounded by Abu Bilal Mustafah al-Kanadi
One often wonders about the soul’s faculties in the barzakh (the stage between death and the Resurrection). Can it hear? Can it see? Does it have knowledge of certain things going on in the world? In order to answer these and other questions, one must carefully scrutinize the quality of the evidence presented in support of certain claims made by scholars in this field.
THE DECEASED’S FACULTY OF HEARING
It is a common concept among some scholars[1] and others that the dead in their graves have the ability of hearing a visitor’s greeting, his supplication, talk, etc. Such a concept is unfounded, for it has no proof from clear texts of the divine shari’ah. In fact, it is in open contradiction to the unchallengeable texts of the Quran and the authentic traditions of the Prophet (sallallaahu alayhi wasallam) which deny the possibility of the dead possessing this faculty.
PROOF FROM THE QUR’AN AND THE SUNNAH NEGATING IT
There are two unequivocal texts from the Qur’an which deny the possibility of the dead in their graves possessing the faculty of hearing. Allah, the Blessed and Exalted, states:
“Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat.” [Surah an-Naml 27:80]
“The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in the graves hear.” [Surah Fatir 35:22]
In the first verse Allah addresses His messenger, Muhammad (salallaahu ‘alayhi wa sallam), reminding him that he cannot make the disbelievers hear the invitation to Islam, for they are like the dead, who do not hear either. In the second verse Allah points to the difference between the living and the dead – they are not all alike. He further clarifies to His prophet that he cannot make the rejectors of faith hear the message (for they are dead in heart and in spirit) any more than he can make those in the graves hear what is spoken to them![2]
Just as the Qur’an denies the possibility of the deceased possessing the faculty of hearing, there are a number of texts in the sunnah which arrive at the same conclusion. One such hadith follows:
Ibn Mas’ud reported that the Prophet (salallaahu ‘alayhi wa sallam) said: “[Allah has angels who travel about the earth; they [do and will] convey to me the peace greeting from my ummah.”
[Authentically reported by Abu Dawud]
This hadith clarifies that the Prophet (salallaahu ‘alayhi wa sallam) does not hear the greetings of peace from Muslims when they pronounce it upon him, for if he could hear it directly, there would be no need of angels to convey it to him. Therefore, it follows that the Prophet (salallaahu ‘alayhi wa sallam) cannot hear other forms of conversation directed to him either;[3] and it stands even more to reason that the deceased, being lesser than the Prophet (salallaahu ‘alayhi wa sallam), also cannot hear the salam (greeting of peace) or any other form of speech.[4] Thus contrary to a popular misconception, because the Messenger (salallaahu ‘alayhi wa sallam) cannot directly hear either one’s invocation of blessings[5] or one’s salam addressed to him, such greetings may be conveyed to him from anywhere, regardless of the distance or proximity of the greeter to the Prophet’s grave. The erroneous belief that the Prophet (salallaahu ‘alayhi wa sallam) hears these greetings directly disregards the previous hadith which specifies that the greetings are conveyed to him by the angels, and it is based on a forged tradition whose text follows:
It has been narrated that the Prophet (salallaahu ‘alayhi wa sallam) said: “Whoever asks blessings for me at my grave, I hear him, and whoever asks blessings upon me from afar, it is conveyed to me.”
[This tradition was mentioned by al-'Uqayli in his book, adh-Dhu'afa and by al-Khateeb, Ibn 'Asakir, et. al., and they ALL agreed that it is a forged (mawdhu') hadith. See al-Albani's al-Ahadith adh-Dha'eefah, vol.1, hadith no.203]
ALLEGED EVIDENCE AND ITS REFUTATION
In order to refute the allegations which claim that the deceased in the grave possess the faculty of hearing, it is essential to analyze them and discover the means by which such allegations are dependent upon weak and forged traditions and/or due to erroneous interpretations of various texts.
There are a number of authentic narrations relating the Prophet’s address to the corpses of the mushrikeen (polytheists) of Quraysh who were slain by the believers in the Battle of Badr and then thrown into a dried well. The following two examples suffice for the purpose of the present discussion:
Abu Talhah reported: “On the day of the Battle of Badr, Allah’s Prophet (salallaahu ‘alayhi wa sallam) ordered that the bodies of twenty-four leaders of the Quraysh be thrown into one of the foul, abandoned wells of Badr. On the third day after the battle the Prophet called for his mount and saddled it. Then he set out, so his companions followed him. They said amongst themselves, “He must be going to something important.” When the Prophet (salallaahu ‘alayhi wa sallam) arrived at the well[6], he stood at its edge and began addressing those therein by calling upon them by their names, “O so and so, son of so and so; and you, so and so, son of so and so! Would it not have been easier to have obeyed Allah and His Messenger? We have found that which our Lord promised us to be true[7]. Did you find what your Lord promised you to be true?[8] Thereupon ‘Umar said, “O Messenger of Allah, what are you saying to these bodies without souls?! Do they hear? For Allah, the Majestic and Mighty, says, “Verily, you cannot make the dead hear.” [Surah an-Naml 27:80] The Prophet (salallaahu ‘alayhi wa sallam) answered, “By Him in whose hand lies the soul of Muhammad, you did not hear better than them and what i just said.” Qatadah[9] added: “Allah brought them back[10] to life (momentarily) in order to make them hear as a means of scorn and belittlement and [so that they would feel] regret and remorse.”
[Authentically related by al-Bukhari and Muslim]
In another narration of this incident there is a slight variation in the wording of the text which follows:
“Ibn ‘Umar related: “The Prophet (salallaahu ‘alayhi wa sallam) stood at the edge of a well[11] at Badr and said, “Did you find the promise of your Lord to be true?” Then he added, “Verily at this moment they hear what I am saying.” Later on[12], this was mentioned to ‘A’ishah[13], whereupon she commented, “What the Prophet (salallaahu ‘alayhi wa sallam) meant was, “Now they know that what I used to tell them is the truth.” Then she recited, “Verily you cannot make the dead hear,” [Surah an-Naml 27:80] up to the end of the verse.”
[Related authentically by al-Bukhari and others]
Some often misconstrue the texts of the two aforementioned hadiths as proof for the contention that the dead can hear. However, the following argumentation refutes such a claim. This miraculous circumstance in which the corpses of the slain Quraysh were made to hear the Prophet’s address to them is a special case – an exception to the general rule that the dead do not hear.[14] By a miracle, Allah, the Almighty, made them hear the scolding from the Prophet (salallaahu ‘alayhi wa sallam) – only for the moment he spoke to them![15] This is clearly proven by the second narration itself, for their hearing was said to be conditioned by the moment when the Prophet (salallaahu ‘alayhi wa sallam) called out to them in scorn and rebuke. He said, “At this moment they hear what I am saying.” Furthermore, in the first narration the Prophet (salallaahu ‘alayhi wa sallam) does not deny ‘Umar’s sound understanding of the verse’s general ruling that the does do not hear. Rather, the Prophet (salallaahu ‘alayhi wa sallam) merely clarifies for ‘Umar that what occurred at Badr was a divine miracle and, therefore, an exception to the general ruling of the verse.[16]
Another text often quoted by those who believe that the dead can hear is the following tradition:
Anas bin Malik reported that Allah’s Messenger (salallaahu ‘alayhi wa sallam) said: “After the deceased is placed in his grave and his companions[17] turn to leave, he hears the shuffling of their feet as they walk away. Then there comes to him the two angels.”
[Part of an authentic hadith related by al-Bukhari and Muslim]
This text is not valid evidence for the general claim that the dead can hear; rather, this tradition only specifies another exception to the general rule. In this case, the deceased hears the shuffling feet of those who attended his funeral as they walk away. This is a momentary possession of the faculty of hearing which is terminated at the point at which the two questioning angels[18] come to him[19].
From what has preceded, it is abundantly clear that the deceased generally do not have the faculty of hearing, for they are beyond the barrier (barzakh) which separates our world from theirs. This proves the gross error in the thinking of those who attempt to carry on “conversations” with the dead, or worse, petition them for certain things. Petitioning the dead is shirk, and this is indeed the greatest of all sins.
———
FOOTNOTES:
1. Among those who erred in this matter are Ibn Abi-Dunya, Ibn ‘Abdul-Barr, al-Qurtubi, Ibn al-Qayyim and ash-Shanqeeti.
2. See Tafseer at-Tabari, vol.21, p.36 and al-Qurtubi’s al-Jami, vol.13, p.232
3. Thus it is absolutely foolish for one to attempt to converse with the Prophet (salallaahu ‘alayhi wa sallam) or others at their graves. To ask them for any form of help is blatant shirk. Such is the misguidance spread by Sufis, who have gone astray.
4. See al-Ayat al-Bayyinat of al-Alusi, p.37, Published by al-Maktabah al-Islamee [1982]
5. In Islam, it is encouraged to invoke blessings upon the Prophet (salallaahu ‘alayhi wa sallam) and this commonly follows the mention of his name in one form or another.
6. Into which the bodies of the slain Quraysh had been thrown earlier.
7. That is, that the believers would have victory over their enemy, the Quraysh. See al-Qurtubi’s tafseer, al-Jami’u li Ahkam al-Qur’an, vol.7, p.370 regarding the information about Surah al-Anfal, 8:7-10.
8. This is a reference to the Quraysh’s supplication asking their Lord to bring a painful punishment upon them if what Muhammad (salallaahu ‘alayhi wa sallam) was preaching was the truth. See Surah al-Anfal, 8:32.
9. A famouse tabi’ee and a narrator of this hadith
10. The slain Quraysh who bodies were in the abandoned well.
11. The same well mentioned earlier into which the bodies of the slain Quraysh were thrown.
12. Most likely after the Prophet’s death.
13. The beloved wife of the Prophet.
14. See al-Alusi’s Ruh al-Ma’ani, vol.6 p.455
15. This is confirmed by many of the dependable commentators and jurists. For example, see al-ayat al-Bayyinat, pp.29, 56 and 59.
16. See al-Ayat al-Bayyinat, pp.30-31
17. His friends and others who attended his burial.
18. There names are Munkar and Nakeer, and their fearful appearance has been described earlier in this treatise.
19. See al-Ayat al-Bayyinat, pp.38 and 56.
The article is about the prophet( sal Allahu alayhi wa sallam) being alive, not whether dead men can hear or not.
a very good reply by “falsehood distroyed” allah has kept seal on the hearts of innovators(all the sects in islam except the true ones) and they are deaf dumb blind to them is punishment on they day of judgement and in barzakh they are astray
Get back to islam repeat the kalima again and join islam and become the correct followers of quran and auithentic sunnah and understand islam as been understood by sahaba do not interpret any thing by mind
remember the saying od imam ibn Hambal “if ahl-e-hadeeth are not the one to enter jannah by the grace of allah then i do not know which sect it is”
so Haqqani bro, u dn’t beleive Messenger of Allah is not Alive!!!
and plzz give the proof-
imam ibn Hambal “if ahl-e-hadeeth are not the one to enter jannah by the grace of Allah then i do not know which sect it is”
MASHALLAH—- ALLAH REWARD YOU FOR THIS REPLY—–GRANT YOU MORE KNOWLEDGE—–AMEEN