IS THE PROPHET (S.A.W.

) ALIVE IN HIS
GRAVE?

Dr.MASOOD-UD-DIN USMANI

M.B.B.S(LUCKNOW)

FAZIL ULOOM-E-DENIYAH

WIFAQ-UL-MADARIS, MULTAN

In the Name of Allah, The Compassionate, The Merciful

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

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

Therefore, it is the prime Responsibility of true Muslims to take up this matter and fully
explain it to the masses to enable one to live with the knowledge of truth and not to die in
ignorance.
The Divine Book ( QURAN) and the prophet’s traditions (HADITH) provide the ultimate
criteria to test and distinguish the true from the false. Let us first look into Quran. The
following few verses clearly explain the idea:-

AL-QURAN

1. "You (O, Muhammad) will surely (die and ) they too will die". (Zumur-30)
2. "We appointed immortality for none before you. So, if you die, will thy be ever
living? Every soul has to taste death".(Al-Umbia-34-35)
3. "Everything shall perish save Him".(Al-Qasus-88)
4. "Those (unto )whom they cry out for help besides ALLAH created nothing; they are
created beings) they are totally dead and are not living at all and do not (even) know
when they will be raised from their graves )".(Al -Nahl 20-21)

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

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

"Then, after this, you shall surely die. Then on the Day o Resurrection only you shall be
raised ." (Al-Momninoon-15-16).

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

Likewise:

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

HADITH BURKHART

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

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

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

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

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

740. Narrated Aysha (R.A.): When the Prophet (S.A.W.) was healthy, he used to say, "No
soul of a prophet is captured till he is shown his place in Paradise and then he is given the
option. (1) When death approached him while his head was on my thigh, he became
unconscious and then recovered his consciousness. He then looked at the ceiling of the
house and said, "O Allah! (with) the highest companions. " (2) I said (to myself), "Hence,
he is not going to chose us. " Then I realized that what he had said was the application of
the narration which he used to mention to us when he was healthy. The last word he
spoke was, "O Allah ! the highest companion. "
(the translation of Bukhari Vol. V pages 527-528)

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

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

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

Nothing occurred to my mind except that. "He said, "Verily! Allah will resurrect him and
he will cut hands and legs of some men. " Then Abu Bakr came and uncovered the face
of Allah’s Apostle (S.A.W.) kissed him and said, "Let my mother and father be sacrificed
for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands
my life is, Allah will never make you taste death twice. " Then he went out and said, O
oath-taker! Don’t be hasty.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mountain out of a Mole

How to provide an explanation to the innumerable stories of such frequent appearance of

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

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

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

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

This drama must stop now.

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

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

The body of Umar Ibne Khattab.

The tradition about the body of Umar (R.A.) goes as follows: "Hisham bin Urwah
narrates from his father that in the period of Waleed bin Abdul Malik a wall of the room
of Aysha (R.A.) collapsed. During it’s repairs a foot of a buried body was uncovered and
people were frightened. They took it to be the foot of the Prophet (S.A.W.) and they could
not find any of the learned persons who could give authentic opinion about the foot,
Ultimately Urea bin Zubair (R.A.) said, "Noby Allah, this is not the Prophet’s foot but
rather it is the foot of Umar (R.A.)". (Al-Bukhari, Vol. I p#186:published in Delhi)
Imam Bukhari has thus shown that since the dead bodies of other people have also been
found preserved, there is no justification to ascribe this an exclusive specialty of Prophet
(S.A.W.).

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

The prophet’s SAHABA were extremely dedicated to him. If they had the slightest idea
that the prophet was "ever living" they would have never buried him, and would not have
selected his successor. The need for IJTHAD (deduction) would not have arisen nor the
investigation for authentic traditions of the prophet would have been need. For, at any
moment of need one could directly go to the prophet’s grave and seek his advise. Abu
Bakr (R.A) could have sought guidance in the time of IRTIDAD (apostasy) and Umar
(R.A) would have turned to him at the time of draught. Similarly Usman (R.A) Ali (R.A)
and Aysha (R.A) would have gone there for guidance at the time of crisis and battles of
JAMAL and SIFFEEN could have been avoided!..
In fact, the degeneration started after a couple of Centuries later. The professionals in religious garbs exploited the situation. In order to accomplish their
aims they exacted an army of deities and gradually built up a mythological structure around them like Hindus and Islamic MATHURA and KASHI came
into being and Muslim GANESH and MURLI were born. Upright stones (idols) were replaced by lying stones (the graves) Consequently all the rituals and
traditions of the Hindu mythological system were adopted here by islamisising names. Thus, by completely deforming Islam into mysticism these
professionals have gradually brought about the new religion in the present form. This excited wrath of Almighty Allah and consequently thousands became
captive, the chastity of hundreds of thousands was ruined, innumerable were massacred. The entire Ummah is now facing worst humiliation while the new
religion is blooming without slightest realization to the basic cause of the degeneration.
Unfortunately no one has power enough to eradicate this evil from the ëUmmah’! it is the responsibility of the learned to come forward and proclaim,
"Look O believers!, You claim to have accepted Allah’s deen (religion) the way of TAUHEED but still insist to keep following the ideology of SHIRK like
all MUSHRIK nations since the time of the prophet NOAH (A.S). Then, you can not escape similar fate as those nations had been subjected to. Their main
crime was that they did not let their prophet’s (A.S.) and saints remain dead after their actual death. And today you are doing the same thing with your
prophet (S.A.W.) and saints on the basis of false traditions and baseless arguments.
The very notion of the revival of life in this grave and the related ideology has infect demolished the structure of faith. It is no doubt the real basis of
SHIRK. This pervert ideology leads to such sinful actions as long confinements around the graves for the so called enlighten through spiritual
communication with the dead. On the basis of the belief that the dead can hear and reply, they offer greetings to saints in their graves and wait for reply;
some one claims to have shaken hand, with the dead and even embraced him! Some fraudulent have even pounded that after confinement in the vicinity of
the grave of the prophet (S.A.W.) they have learnt directly from the prophet himself (S.A.W) the methodology of preaching. (we seek Allah’s protection!).
Antagonism with Aulia-Allah (Allah’s Favorites)
Let us now examine who are real enemies to AULIA-ALLAH (the favorites of Almighty Allah)
"And who is further astray than those who, besides Allah, invoke such deities as will not hear them until the Day of Resurrection and are totally unaware
of their invocation. And when mankind are gathered (for the judgment) they will be antagonistic to them and deny of having been worshipped." (AL-
QURAN: 46:5,6)
This shows that the real enemies of AULIA-ALLAH are those who ascribe them as partners to Allah and sanctify their abodes (the graves) like
"BAITULLAH", the HOLY KA’BA and perform similar rituals around these graves as should exclusively be done around KA’BA as stated below:-
· Every year an URS day (associated with each of the shrines) is fixed like the HAJJ day and is celebrated there as such.
· Instead of AHRAM, they are ordered to walk bare-footed/ bare headed.
· TALBIAH that is LABBAIKA-ALLA’HUM-MA LABBAIKA (Here I am at your Service! Is replaced by such slogans as "{BAHU" "HAQBAHU"
"BAISHAK BAHU".
· Sheet covers (on the graves) are used in resemblance with the GHILAF-e_KA-BA).
· The stones near the head and feet of the grave are kissed like HAJAR-E-ASWAD (Black stone in KA’BA).
· They go around the grave like perambulations of KA’BA,
· Bowing’ prostrating, prayers and supplications, are quite common.
· The doors and vestibules are embraced like MULTAZIM i KA’BA.
· The ritual of ëSAI" (Race) between SAFA and MARWA is replaced by a race from the place of mediation of the saint to his grave.
· The water used in washing the grave is considered blessed like ZAMZAM and as such it is collected for distribution and used like ZAMZAM.
· Like HADI (animal for sacrifice during HAJJ pilgrimage) a goat or camel is accompanied by a pilgrim to the shrine.
Thus, these fake KA’BAS are abundant today and heavily crowded by the so called Muslims with the deep faith and conviction that the dead saints are
fully capable to help them, solve their problems and enable them to achieve their goals. Infect, it is the outcome of the various schools of thought that have
been set up to compete with the system given by the Prophet’s Traditions and the Consensus of SAHABA. One can appreciate the gravity of the situation
by looking at the enclosed translations of the some of the writings of the pioneers of the three main Sects, namely, Qasim Nanautvi of DEOBAND School,
Syed Ahmad Raza Khan of BAREILLY School of thought. However, since despair from our Rubb is KUFR (disbelief), let us get together and make all
possible efforts to propagate true Islam so that the world accepts and follows the Commands of Allah and His prophet’s teachings. We hope that Almighty
Allah shall not let these efforts go as waste. Ameen...
Believes of Prominent Scholars of
Different Schools of Thought
Faith about Revival of Life of the Prophet (S.A.W.)
DEOBAND
The founder of DEOBAND, Qasim Nanautvi, Mahmoodul Hassan, Ashraf Ali Thanvi etc..
Q. What is your opinion about the life of Prophet of common Muslims or some special form of life.
A. According to us and our learned scholars, Prophet (S.A.W.) is alive in his grave very much the same way as in the world (excepts responsibilities) and
this form of life is exclusive for the Prophet (S.A.W.), all other prophets (A.S) and the martyrs. This life is not isthmusal (Barzakhi) but worldly.
(AL-MOHANNUD Page 16, Quran Mahal)
BARIELY (BRAVELY)
The words of Ahmed Raza Khan, founder of Bariely School of Thought, Vol. 3, p#32 Pub Medina Pub. Co, Karachi.
Q. What is the difference between the isthmusal life of reverend AULIA and Prophets (A.S.).
A. The life of the Prophets (a.s) is worldly and totally physical. Death comes to them only for a moment to fulfill the Divine promise and then the original
life is revived to them. On this life the same worldly Islamic laws apply, namely, "Their heritage is not distrubted, wedding of wives (IDDAT) for them.
They eat and drink and offer prayers in their graves. In fact, respected Abdul Baqi Zarqani says that their wives are presented to the Prophets (A.S.) in
graves and they spend night with them."
TABLEEGHI JAMAAT
This party not only believes that the Prophet (S.A.W.) is alive in the grave but it goes further to say that:
---- The Prophet (S.A.W.) remains informed of all the affairs of the Ummah.
---- looks at and recognizes the visitors of the grave.
---- listens to the greetings of SALAM and other conversations, understands it and
even responds.
---- Extends his hand out of the grave to shake hand with the visitors.
---- whenever deems necessary comes out of the grave and visits people for helping them out in their difficulties and in resolving their problems and then
promptly returns to the grave to listen and respond to the SALAM of visitors. But what happens to SALAT-O-SALAM recited near the grave while the
Prophet (S.A.W.) is out and away from his grave, is not clear,. This aspect of faith of this party is illustrated by and extract from their literature:
Syed Ahmed Rifai is an outstanding saint. His popular story is as follows:
He visited the Prophet’s (S.A.W.) grave in the year 555 A.H. after Hijra and recited two verses near the grave. (Translation is given below)
"When I was at a distance, I used to send my soul to visit your honor and it used to kiss your auspicious grave on my behalf. Now that physical presence
has been possible, Kindly extend your hand to enable my lips to kiss it."
In response to the request the Prophet’s (S.A.W.) hand emerged out of the auspicious grave and he kissed it. (Al-Havi Le-Sauti)
It is said that this event was witnessed by a crowd of ninety thousand in the Prophet’s (S.A.W.) Mosque they observed the Prophet’s (S.A.W.) hand. The
name of ABDUL QADIR GILANI is also included among them. (AL-BANYAN AL-MUSHAIYAD)
(FADHAIL-E-HAJJ P#151, Pub. Maktaba Imdadiyah Multan. Author -- Sheikh-ul-Hadith. Mohammad Zakariya). (all these scholars have brought beliefs,
which contradict Qur’an and Sunna).
"The Prophet (S.A.W) Emerges from Grave to help a Young Recitor of Salat-o-Salam in his Difficulty"
Hafiz Abu Naeem quotes Sufiyan Sauri (R.A.), as under. "Once upon a time while I was going out at every step. I enquired him whether there was any at
every step. I enquired him whether there was any religious basis for his action ( or it was his opinion). He enquired about me. I told him I am Sufyan Sauri
of Iraq. He then asked me whether I had knowledge about Allah. On my affirmation, he asked me as to how I got this knowledge. I told him that it is based
on the observation that Allah brings out the day from night and night from the day and that He creates a baby in the mother’s womb. He remarked that I
had no knowledge at all. I then asked him as to how he recognized Allah. He said, "I determine to do some thing but some how I have to cancel it. Some
times I am bent upon doing something yet I fail to do it.
This lead me to the recognition of Some Other Power Who is doing things for me. "On my enquiry about his ritual of SALAT-O-SALAM, he narrated the
story as follow:-
"I had gone for Hajj along with my mother. She expired there, her face turned black and belly swelled. I guessed that some big sin seems to have been
committed by her. So I raised my hands for prayer to Almighty Allah. I observed that a cloud patch moved from Tahama(Hijaz)
and person emerged out of it. He moved his blessed hand on my mother’s face and it brightened. He then moved the hand on her belly and the swelling
disappeared altogether. I thanked him for helping out in my difficulty and asked him to disclose his identity. He told me that he was our Prophet,
Muhammad (S.A.W.) I requested him for some advice. He told him to recite at each stop. (NUZHAH)
(FADHAIL-E-DARUD P#121-122, Chap-V pub. Maktabe-e-Ashrafiah, Ralwind, Lahore)
And Now The Grandeur of Aulia-Allah
A group of Arabs went on pilgrimage to visit the grave of a generous person. It was a long journey and they stayed there over-night. One of them saw in
dream that the (dead) generous person was asking him if he was willing to exchange his camel for his BUKHTI Camel (a high class of camel left by the
generous person in heritage). The person settled the deal in dream. The "dead" person got up and slaughtered the visitor’s camel. So, when the visitor woke
up he found his Camel bleeding. Thinking that there was no chance of survival, he immediately slaughtered it and distributed the meat amongst
themselves. They cooked the meat and ate it. Then, they started back. At the next halt they met a person riding a BUKHTI Camel and looking for a person
with the same name as the visitor’s. Then the person who had dreamed introduced himself, When asked about the deal, the dream story was narrated. The
rider of BUKHTI Camel revealed that it was the grave of his father to whom this BUKHTI Camel belonged. He further told them that his father also came
in his dream and told him that if he was his true son, he should hand-over the BUKHTI Camel to such and such person, naming the visitor who saw the
dream. After saying this he handed-over the camel and went away (ITTIHAF). This is the limit of generosity that even after death guests were treated by
disposing of a costly camel. The question as to how all this happened after death is not impossible in imagine. Such occurrences are possible in the "World
of Spirits".
(FADHAIL-E-SADQAT Vol-2, p#294) ( Pub:Maktaba Imadadia, MULTAN)
This shows that the powers of AULIAH-ALLAH (the saints) are not less. From inside the grave they can also look out at the visitors, recognize them, have
super-natural contact and communicate with the living beings, issue them certain instructions and go back into the grave! This is one of AULIA-ALLAH!!
What a grandeur and glory of AULIA-ALLAH!! Praise be to Allah.
MAULANA MAUDUDY
The Question of Prophet’s Life
"Some one without pre-notions, faith or opinion about it will not be questioned on the Day of Judgment and his ultimate fate would be affected because of
lack of faith or opinion on this issue. But in real danger is one who frames and opinion on this issue, sets up a faith and preaches it. For, there is equal
probability of it being right or wrong".
(RASAIL-O-MASAIL. Vol-3, p#440)
Thus such an important and sensitive issue, which is stated in Qur’an, HADITH and which has consensus of SAHABA on it has been treated by
MAULANA Maududi as a side issue. Moreover’ by saying, "some one who believes in it and preach it is in danger" he has put Abu Bakr (R.A.) and all
other SAHABA (R.A.) in danger.
Imam Ahmad Bin Hambal
Imam of AHL-E-SUNNAH, Ahmad bin Hambal (died in 241 A.H.) says in his letter to MusaddadIbn-e- Muharhad in TABQAT-E-HANABILAH which
was subsequently added to the book "Kitabus-Salah" (the Book of Prayer):-
" It is necessary to have faith in the TANK of KAUSAR, on the angels MUNKAR and NAKEER, punishment in the grave, the act of taking out of the soul
by MALIKUL MAUT -the angel of death, and it’s return to the bodies in the grave. It is also essential to believe in the questioning in the graves about
"faith" and "TAUHEED".
(Tabaqatul-Hanabilah-Life-History of Musaddad Ibnu-Musarhad)
Imam Ibn-u-Taimyah (Hanbali)
This belief has been adopted by Ibne Taimiyah, Ibn-u-Qaiyim and majority of scholars of Ummat-e-Muslimah (the Muslim Community in the World)
because Ahmed Bin Hanbal believed in the revival of life of the dead in the worldly grave as indicated in his above verdict:-
"Well know HADITH prove that the dead is aware of the activities of his friends and relatives living in the world and their worldly affairs are presented to
them, there in the grave.
Moreover, the HADITH say, the dead can see and is conscious of the activities in the vicinity of his grave. Good actions pleas them and bad actions hurt
them. The spirits of the dead have assemblies also. But the spirits of the higher rank descend to the lower ranks and not vice-versa".
Al-Fatawa-al-Kubra (By Ibn Taimyah Vol-4p#446-447)
Abdullah Bin Mohammad Bin Abdul Wahab
Abdullah Bin Mohammad Bin Abdul Wahab of Najd says: What we believe in is as follows: The status of the Prophet (S.A.W.) is absolutely above the
entire creation and he has been bestowed with the eternal life in his grave which is over and above that of the martyrs which is evidenced in the QUR’AN.
This is because the Prophet (S.A.W) is undoubtedly more exalted than the Martyrs and he listens to the DARUD-O-SALAM in the vicinity of his grave.
(Ithaf-ul-Nabala p#415)
Mian Nazeer Founder of Ahl-e-Hadith School of Thought
"And it is wrong to say that the spirit of the Prophet (S.A.W.) goes around through all houses and places. For a HADITH (tradition) in MISHKAT in the
Chapter of "Prayer" as narrated by Ibn-i-Masud (R.A.) says, that the Prophet (S.A.W.) has said, "Almighty Allah has appointed some angels to go around
the world and convey to me the "SALAT-O-SALAM" of my Ummah". And another HADITH by Narrated by Abu Hurairah (R.A.) says, "if some one
recited "SALAT-O-SALAM" near my grave. I would listen to it and if some one recited at a distance, it would be conveyed to me (by the angels). Thus,
the prophet’s (S.A.W.) spirit is not moving around all places otherwise it would have been stated in the HADITH like this, "I am present and hear SALAT-
O-SALAM wherever it is recited" thus there would be no need of the angels to convey it to him".
FATAWA NAZIRIA Vol.1, page#6-7 Pub:Ahl-e-Hadith Academy, Lahore
It is evident that Miam Nazeeer wants to prove through the Prophet (S.A.W.) is not omnipresent but he is very much present in the grave in MEDINA and
he listens to the "SALAT-O-SALAM" recited in the vicinity of the grave and that recited elsewhere angels is conveyed and presented to him right there by
the angels roaming around the world.
Nawab Siddiqul Hassan Khan (Ahl-i-Hadith)
Nawab Siddiqul Hassan Khan writes:
"All dead whether believers or non-believers are equal in respect of knowledge, perception, consciousness, hearing, presentation of deeds and responding
to greetings of SALAM from the visitors. This is not the exclusive specialty of Prophets (A.S.) and the saints only. (DALEEL-AL-TALIB page#840)
Waheeduz Zaman (Ahl-i-Hadith)
Hafiz Ibn-e-Qaiyam, the leader of Ahl-i-Hadith has elaborately proved the "hearing of the dead" and it is also proved by many traditions stated by Imam
Sayuti in his book "SHARAH-AL-SUDUR" and it has consensus of the predecessors on it. Only AYSHA (R.A.) is said to have rejected it but her saying is
regarded as anomalous like the saying of Ma’avia (R.A.) that "MIRAJ" (Accent) was a dream. (Lughat- Al-Hadith Vol. 3,p#166)
(Peer Jhanda) Badiouddin Rashidi (Ahl-i-Hadith)
Peer Jhanda while rejecting the arguments of the believers of "hearing of dead" writes:- Reasoning based on the HADITH of "Sound of Shoes" "In the
same way they deduce from the HADITH in Al-Bukhari but that too does not serve their purpose as it is narrated there Vo. 1p#187 as under.
It is narrated by Anas (R.A that the Prophet (S.A.W.) has said, "when a dead is put in the grave and his friends and relatives move away the dead hears the
sounds of their shoes, two angels come, make him sit and inquire as to what he used to say about this person, the Prophet (S.A.W. ) Peer Sahib’s reply: it is
evident here that this revival is not for all times but only for the moment when people are returning after the burial of the dead and the angels make him sit
for questioning. At another place in the HADITH narrated by Bira-bin-Azib (R.A) the revival of soul is clearly mentioned:
In the HADITH of ASHAB-E-SUNAN which has been authenticated by Abu Iwana etc.. it goes like this, "His soul is revived in the body, two angels
come to him, make him sit, ask him as to who is his Rubb (Lord.... Similarly the soul of a KAFIR (non-believer) is revived in his body, two angels come to
him and make him sit."
Thus, this HADITH does not apply here as there is no controversy regarding the "hearing of living" but the dispute is whether the dead hears or not and
this tradition is not concerned with this issue. It only indicates a momentary revival for questioning. (Tauheed-i-Khalis, page#666 written by Bedridden
Rashdi)
Perhaps Peer Sahib wants to prove that every dead is turned alive in his worldly grave and starts hearing! Then what about Allah’s Command. " You can
not make the dead to hear". MAY ALLAH PROTECT US FROM THIS KUFR AND SHIRK THAT HAS BEEN INVENTED AND HAS BEEN MADE A
PART OF DEEN BY OUR SCHOLARS, BELIEFS WHICH CLEARLY CONTRADICT WITH QURAN AND SUNNA. AND IF WE FOLLOW THOSE
WHO HAVE INVENTED THIS OR ARE ONLY PROPAGATED THAT WHICH CONTRADICTS QURAN AND SUNNA, THEN ON THE DAY OF
JUDGMENT WE WILL NOT HAVE ANY EXCUSES AND THE FIRE WILL BE OUR ABODE FOREVER. IF WE WANT TO BE GUIDED THEN WE
MUST MAKE QURAN AND SUNNA AS OUR WAY OF LIFE. AND THROW THAT WHICH CONTRADICTS WITH THE QURAN ON THE WALL.
AND WE SHOULD KNOW THAT NO DEED OF ANYONE OF US WILL BE ACCEPTED IF OUR AQEEDAH (BELIEF) IS NOT IN
ACCORDANCE WITH QURAN AND SUNNA. MAY ALLAH PROTECT US ALL.. AMEEN....