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IN DEFENSE OF AHL-E-SUNNAH WAL JAMMAH -- ANSWERING WAHABISM/SALAFISM --

Part 1

by faheem chishti on Tuesday, 07 December 2010 at 01:39

Asalamu-Alakum Wa Rahmatullah wa Barakatuhoo .

May Peace and Blessings of Allah Be Upon the Final & Beloved Prophet sallalaho
Alahe wassalam ….

Actually a week (or so) ago ,1 of my salafi Friend dedicated his whole note for me
(to which I m thankful someway or the other ) . The theme of his Note was to simply
prove me wrong & to Prove that my Aqqidah collide with the Basic Tenets of Islam
,thereby Giving me a “Fatwa of Shrik” Needless to say although he is not any Mufti
but this has become the ruling of thez days ,to call Muslims with the names of
Mushriks , kuffars ,Innovators & what not (u name it , they have it ) , Like they are
on the Highest Rank in Jannah & Allah has Himself given them license to decide the
Fate of any Muslim wheather he will go 2 jaanah or not ….

I am writing this Note in response to His Note & in this Note “Insha Allah” with all
the sincerity & Truthfulness I would Prove that The Aqqidah of mine ie Aqqidah of
Ahle sunnah wal jammat is Perfectly the Aqqidah which Rasoolulah ‫ صلى ال عليه وسلم‬,
suhaba kibaar ,Tabeen , Taba Taabeen & Salafus Saliheen possessed ….I would examine all
his refrences & answer him with the authentic Proof Insha Allah ….

So here I go :

He writes:

“Verily, you (O Muhammad) will die, & verily, they (too) will die”[al-Zumar 39:30]

“And We granted not to any human being immortality before you (O Muhammad); then if you
die, would they live forever?”[al-Anbiya’ 21:34]

“Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away
before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)?” [Aal
‘Imraan 3:144]

And he did Include Saying of Hazrat Abu Bakr (may Allaah be pleased with him) which sates
Rasoolulah saw is Dead …
He further says :

Further, Allah says in the Quran ,that only He is ever-lasting,rest all are mortals in this world,and
will perish.

“Whatsoever is on it (the earth) will perish.

And the Face of your Lord full of Majesty and Honour will remain forever” [al-Rahmaan
55:26,27]

But the sufis bring this aayah in their support :

“And say not of those who are killed in the way of Allaah, ‘They are dead.’ Nay, they are living,
but you perceive (it) not”[al-Baqarah 2:154]

ANSWER:

He Did Prove that Muhammad saw w did die by these verses of Quran & also by saying of Abu
Bakar ra & we Ahl-e-sunnah wal jammat believe the same , we do belive in chapter Al-rehmaan
Verse 26-27 when Allah Means Only He is Immortal (Not susceptible to death) .

It is said that and is a Major Misconception that Ahlus-Sunnah wa al-Jamaah actually believes
that the Prophet Muhammad (‫ )صلى ال عليه وسلم‬did not die!! What a gross accusation!! The true
belief of the Ahlus-Sunnah wa al-Jamaah is that the Prophet (‫)صلى ال عليه وسلم‬, did indeed TASTE
death, but then he is made alive in his grave. (Note: All the proofs misused by certain people do
prove that prophets including Huzoor (‫ )صلى ال عليه وسلم‬had tasted death. We do believe in all
those verses & Ahadith, so there is no two opinions about that point but the point to be
discussed here is not the occurrence of death but the true concept of the death of a Prophet. As
Imam Hajar Asqalani says "Death will never come to the Blessed Messenger of Allah (‫صلى ال عليه‬
‫ )وسلم‬in 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]

It is in the grave that the Prophet Muhammad (‫ )صلى ال عليه وسلم‬is presented with our deeds, &
makes supplication on behalf of the Ummah. There are also instances where the Prophet (‫صلى‬
‫ )ال عليه وسلم‬will appear in our dreams & comfort us with good news & glad tidings. We also
believe that to send salaam to our Prophet (‫ )صلى ال عليه وسلم‬is directly recieved by him & that It
will be met with a reply.

Let us Analyse the same verse of Quran (although he gives the same verse in defense of his
own BY proving it otherwise ) :

“& 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 2:154]

The explination he gave above was of his own(as one can clearly see) & not authenticated by
any scholar & when we common people try 2 Interpret Quran with our Literal minds we are
bound to make mistakes simply because we dnt posses knowledge of the Events in which this
verses were revealed & the context of the events . let us see How the same verse of Quran
was Interpreted By Two great Muhaddiths & Shayks of Islam .

I dnt need to introduce Imam Hajar Asqalani (RA) & Imam Shawkini & it should be noted that
both the scholars are held in High Esteem by our so called “salafi” brothers & I want them 2 stop
interpreting the Quran the way they like from their Literal minds & see themselves what the 2
sheiks say abt the same verse:

Imam Ibn Hajar al-Asqalani states in his monumental commentary of Sahih al-Bukhari i.e. Fath
al-Bari: "When the living of the martyrs is proven from the text of the Quran, then this is also
proven from a analogical point of view. & the Prophets are superior then the martyrs" [Fath al-
Bari, Volume 006: Page No. 379]

Qadhi Shawkawni writes: "In the Quran it is mentioned that martyrs are alive & food is provided
for them. The Prophets & 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 & Imam al-Bayhaqi have said that these are authentic Ahadith" [Nayl al-Awtar,
Volume 003, Page No. 82]

We can clearly see that Both the scholars wanted to prove the same that if a Martyr is alive who
is far more inferior to the Prophet ,y shudnt the Prophet be alive & clearly the 2 Great sheiks
while explaining the meaning didn’t even talk of Barzakh (as my salafi friend’s answer is wholy &
soly based on barzakh ) & 1 of The Great SALAFI sheikh above even went on saying that Food
is Provided for them in their graves but unlike salafis who hav tried to give so many lame
explanations(every time u check their explanations of the same verse) it becomes sometimes
impossible for a man to judge what is the actual explanation they want 2 give ….

Thisz the only reference My Friend gave & moved on to next topic but My Friend I have Much to
prove from Ahadiths that Prophets are Alive in their Graves (even if u refute the Explination of
the above verse given by 2 Great Sheikhs ) u cant refute the ahadith saying categorically
“Prophets are alive in their Graves” & when you say Only Allah is Immortal meaning every living
being has 2 die we do believe that, they (Prophets or Awliyaas) cant b called Immortal even If
they live in their graves till Qiyamah since they hav already tasted death which makes them
Mortal ……..

Ahadith proving Prophets are Alive in their Graves:

1. Anas b. malik reported

Allah's Messenger (‫ )صلى ال عليه وسلم‬as saying: I came. & in the narration transmitted on the
authority of Haddib (the words are):I happened to pass by Moses on the occasion of the Night
journey near the red mound (& found him) saying his prayer in his Grave.[Sahih Muslim Book
030, Number 5858:]

Note: Praying inside grave represents "Haqeeqi" life ie Real Physical life

2. Anas ibn. malik reported

Allah's Messenger (‫ )صلى ال عليه وسلم‬said:The Prophets are alive in their graves & praying

References

Bayhaqi, Hayat ul-Anbiyah, Page No. 003……

Abu Yala in his Musnad with Sahih Isnaad Volume 006: Number 3425…

Imam al-Haythami after this hadith said: Abu Yala & Bazzar narrated it & all the narrators of Abu
Yala are "THIQA" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13812]

& plz dnt forget to note that Your Beloved “Al-Albani”, in Silsilat al-ahadith al-sahihah Volume
02, Page No. 187, Hadith Number 621 ***

This hadith is mentioned by Imam Abu Yala & the narrator of this hadith are strong & this hadith
is also mentioned byImam Ibn Adi & Imam Bayhaqi. Imam ibn Adi said “wa arjoo anahu la
baasa bihi meaning ”there is no harm in it (i.e. the chain) ….

Imam Ibn Hajar al-Asqalani Ra have said in Fath-ul-bari that: Imam Bayhaqi has compiled a
fabulous book on Hayaat of Anbiya (‫ )عليه السلم‬in their graves, there he has narrated a hadith
from Hadrat Anas (‫ )رضي ال عنهم‬that Prophets (‫ )عليه السلم‬are alive in their graves & praying. He
has narrated this hadith from the route of Yahya bin Abi kathir & he is narrator of Sahih, he has
narrated from Mustalim bin Saeed who is declared as “THIQA”(Sound) by Imam Ahmad & Imam
Ibn Hibban, from Hajaj al-Aswad & he is Ibn Abi Ziyad al-Basri whom Imam Ahmad & (Yahya)
bin Moeen declared "THIQA"(Sound) from Thabit & 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 Quran, then the Prophets are superior than the martyrs [Fath ul Bari, Volume No. 6,
Page Nos. 602-603]

Imam Bayhaqi (rah) said in "Latifah fi Hayat al-Ambiya" That it's chain of authorities Anas bin
Malik (‫ )رضي ال عنهم‬is sahih ("Sound") in the Marfu form (i.e. reaching back to Prophet - Peace
be upon him)

3. Narated By AbudDarda:

The Apostle of Allah (‫ )صلى ال عليه وسلم‬said: Among the most excellent of your days is Friday; 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.

[Sunan Ibn Maja Volume 001: Hadith Number 1626:]

4. Narrated on the authority of Abu Darda:

Allah's Messenger (‫ )صلى ال عليه وسلم‬said, "Invoke many blessings on me on Friday for it is
witnessed. The angels are present on it, & 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, &
he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's
prophet is alive & given provision.

[Sunan Ibn Maja Volume 001: Hadith Number 1627]

Hadrat Sheikh Abd al-Haq “Muhaddith-e-Dehwli” 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“[Ashat al-Lamat – Vol. 1 Pg. 576]

Sheikh Abdul Haq Muhadith dehlvi (rah) clarifies another important point ,the same point my
salafi brother tried to point inorder to refute me bt look how beautifuuly Sheikh Abdul Haq
Muhadith Dehlvi clarifies , he states:
The Prophets are alive & 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. [Ashat al-Lamat – Vol. 1 Pg. 574]

5. Narated By Abu Hurayrah:

The Prophet (‫ )صلى ال عليه وسلم‬said: If any one of you greets me, Allah returns my soul to me & 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,
& not temporarily: in other words, Allah does not return the Ruh & take it back, then return it
again & then take it back again, but He returned it to the Prophet permanently, & the Prophet is
alive permanently. [Al-Hawi lil Fatawi, Vol.2, Page No.271-272]

Imam al-Nawawi (rah) says of this hadith :

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: It has been
narrated by Imam Ahmed & Abu Dawud with a Sahih & Marfu chain from Abu Hurraira [Nayl al
Awtar 5/164]

Imam Jalaudin Suyuti Ra destroying the claim of salafis that Ruh is temporarily placed & then
taken back besides It never got into my mind whenever I tried 2 underst& this ahadith from
salafi one dimensional thinking because if u clearly see how many people around the Globe
greet Rasoolulah saww , I say I cant imagine let us keep it 2 minimal say 1 000 (including
Angels) in the whole universe per second plus Allah says in his Quran :

“InnalLaha wa Malayikatu Yusaloona ,alan Nabi “

Allah & his Angels keep on sending Durrod & salam to the Prophet saww ,

can u imagine how many angels & how many people round the Globe are Greeting Rasoolulah
saw at once ??? that means if I go by their thinking that means Allah Returns the ruh of
Rassoolulah saw say 1 000 times in a second & takes back 1000 times ,now can u imagine
taking back & giving stuff 2000 times per second ,in this case this will be the pure Mockery
(MAAZ-ALLAH) with the Blessed Body & Blesed Ruh of My Beloved Rasoolulah saw which isn’t
the case Alhamdulilah as categorically cleared by Great Imam Jalaudin Suyuti Ra ………..
& Besides My Dear friend can u tell me When Rasoolulah saw passed away why wasn’t their
any Formal Funeral Prayer read on Him ?????? The answer is Funeral prayers are for Dead &
Rasoolulah saw vr never Dead (in their grave) & No 1 can establish from Quran & sunnah that
the proper Funeral prayer was ever read on Rasool saw which v read ford dead .I challenge u
2 prove me otherwise…

Since the room was small they entered the Blessed Rozi paak in groups from one side & left
from other side ,suhabas only read salam on My Beloved Rasool sallaho Alahie Wasalam
,there was No Imam & hence no funeral prayer simply because Funeral Prayers are for the
Dead & I must tell u once again Rasool saw did indeed Taste death but Ruh was placed again
in Their Blessed Body in the Grave & they are alive in their Blessed Grave as the Hadiths i
mentioned clearly prove the same !!!!!!

6. It is narrated on the authority of Abu Huraira that the Messenger of Allah (‫ )صلى ال عليه وسلم‬said:
I found myself in Hijr & 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, & I gave them the information about whatever they questioned me I
also saw myself among the group of apostles. I saw Moses (‫ )عليه السلم‬saying prayer & 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
‫ )السلم‬offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-
Thaqafi. I saw Ibrahim (‫ )عليه السلم‬offering 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:]

7. Narated By Aws b. Aws :

The Apostle of Allah (‫ )صلى ال عليه وسلم‬said: Among the most excellent of your days is Friday; 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:]

7.Lets have a look what Scholars Including the Demi god of salafis Ibn Taymiah , say about Life
of Rasoolulah saw in his grave :
Ibn Taymiyyah said: "The proof of dead awareness comes from two Sahih Books of Bukhari
&Muslim in which Rasool Allah (‫ )صلى ال عليه وسلم‬said that when people have buried a dead
person & leave for home, the dead can hear the thumps of s&aled 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. &, in the days of
Harrah, Said ibn al- Musayyib heard the voice of our Prophet (‫ )صلى ال عليه وسلم‬saying the adhan,
from the grave. & there are more events like these & 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).

08. Ibn Hajar al-Asqalani states:

"Death will never come to the Blessed Messenger of Allah (‫ )صلى ال عليه وسلم‬in 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]

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)]

12. Imam Ibn Qayyim writes: "Our Prophet (‫ )صلى ال عليه وسلم‬has 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 ال 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]

13. salafis Beloved “Ibn Taymiyya” writes: 'A group of people heard the answer of their salaam.
&, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (‫)صلى ال عليه وسلم‬
saying the adhan, from the grave. & there are more events like these & they are all true. [Ibn
Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]

14. Imam Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet
(Peace be upon him) in his grave, & 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 & 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 & saw him st&ing in prayer, 3) It is narrated in Musnad of
Abu Yal'a & 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 & praying

[Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]

15. 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]

16. Imam al-Shawkani (whom the Salafis/wahabis normally refer to) states: "The Prophet (‫صلى‬
‫ )ال عليه وسلم‬is 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]

17. 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]

18. The great Mufassir of Quran & commentator of Sahih Muslim Imam al-Qurtubi (rah) writes:

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 &
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” & it has
come in Sahih hadith that Allah has forbidden the earth to consume the bodies of the Prophets,
& on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul
Aqsa & 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 & PRESENT” &
their condition is like that of Angels, because Angels are also alive & “PRESENT” & 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].

Also, one of the major incidents that prove this, is the incident of Meraj , where he met &
conversed with many Prophets. He also led them in prayer in Masjid al-Aqsa.

Conclusion:

The above evidences from the Quran, Hadith & the sayings of the predecessors are sufficient
to prove the fact that the Prophets (‫ )عليه السلم‬remain alive in their graves after they pass away
from this world. There are many other evidences which i have not mentioned here, due to the
fear of prolonging our discussion.

Moving to point No. 2 ; CAN DEAD HEAR ??

He says Dead cannot Hear & gives the following two verses in his Favour :

"So verily, you (O Muhammad SAW) cannot make the dead to hear (i.e. the disbelievers, etc.),
nor can you make the deaf to hear the call, when they show their backs, turning away."[30:52]

"Nor are (alike) the living (believers) & the dead (disbelievers). Verily, Allah makes whom He will
hear, but you cannot make hear those who are in graves."[35:22]

Answer :

He classifies & generalizes the whole Issue by saying That the hadiths that contradict him
(his lame aqqidah infact) are special cases & Exceptions without giving the names of Scholars
who hav classified these incidents as Exceptions ,he wnt give the names because they are
infact the wahabi self created assumptions ,trying to twist the facts whenever the facts go
against them .he says that since these hadiths go against the verses he mentioned they are
special cases & I Tell him these are not special cases bt the verses u quoted , u have took their
meaning literally & thus confused yourself ……….

Anyways Before I begin to explain the meaning in context of the ebove 2 verses (he quoted ) I
want to say is:

My humble opinion is this that unfortunately the Salafies are not honest & they are simply
deceiving the normal people. Firstly they deceive by quoting only small parts of above verses
(i.e. not the complete verse). & secondly, they misinterpret it in order to prove their point.

Let us see the complete verses of surah Fatir & surah Namal, & their preceding & proceeding
verses in order to underst& them better. After that, insha-allah, we would be able to completely
underst& the Salafis deception.
Interpretation of the meaning of surah Fatir 35:22

[35:22] Nor are alike those that are living & those that are dead. (Only)Allah can make any that
He wills to hear (i.e. guide to his message); but thou canst not make those to hear (i.e. guide to
his message) who are (buried) in graves.

The word "Hear" in the above verse is figurative (Majaaz) & has been used by Allah in sense of
making people to Accept the message of Allah/ making people Hear the message of Allah/
making people to Listen to the message of Allah/ making people paying Heed to message of
Allah/ Guiding people to the message of Allah.

If you read the preceding & proceeding verses then you can conclude that Allah is saying to
Rasoolulah saww that his duty is only to convey the message of Allah to the Kuffar [ 35:23. You
are naught but a warner.] But it is not his duty to compel the people to Accept/ Hear/ Listen to it.

BECAUSE IT IS ONLY ALLAH WHO MAKE IT TO ACCEPT (HEAR) IT (to whom he pleases
with).

Just look at first part of Ayah in which Allah says:

...(only)Allah can make any that He wills to hear; ...

This part of verse means that Allah make those people to accept/ hear/ guide to his message
whom he pleases with.

Just imagine, you can go to every Kaffir & start speaking with him & let him Hear your voice.
But then what is the meaning of these words of Allah that

...(only)Allah can make any that He wills to hear;

If the claim of the Salafies is true that Hear has been used here in literal/real meanings , then
there comes a contradiction. On one side Allah is saying that only those can Hear that he wills,
but here you are letting all those Kuffar Hear your voice whom you will.

The meaning of verse is crystal clear. Allah says that only the Living persons have a choice of
either Accepting or Rejecting the message of Allah.
The people of grave (i.e. the dead) have already lost their chance of accepting the message of
Allah. It is too late for them & Allah is not going to give them any more chance of making a
selection (i.e. either Accepting it or Rejecting it).

Allah says to Muhammad [saww] that the same is the case with the Kuffar (i.e. like the dead).
They are so strong in their Kufr, that Allah has put a seal at their hearts & they have also been
deprived of right of accepting the Message of Allah like the dead in their graves.

So Allah Says to Muhammad [saww] that he should not loose his heart when such Kuffar do not
Hear/ Listen/ get guidance to the message of Allah. It is because they have lost the right of
choice as the dead have lost it. But it is Only Allah who Shows those, the right path whom He
Pleases with. Allah says in Quran:

[Yusufali 28:56] It is true thou wilt not be able to guide every one, whom thou lovest; but Allah
guides those whom He will & He knows best those who receive guidance.

or

[Pickthal 30:53] Nor canst thou guide the blind out of their error. Thou canst make none to hear
save those who believe in Our revelations so that they surrender (unto Him).

This verse is very important. Please look at these words of Allah: "Nor canst thou guide the blind
out of their error"

If we follow the literal way of Salafies, then we have to declare that all the blind people can
never be guided towards Haqq

& he next part of this verse makes it beyond any doubt what Allah (swt) wants to say from
Hearing in Spiritual sense: "Thou canst make none to hear save those who believe in Our
revelations so that they surrender (unto Him)."

If someone still denies use of these allegorical & figurative expressions in Quran, then most
surely he has erred.

& this figurative use of "Hear" becomes also clear from the following verse where He Says:
[Yusufali 30:23] & among His Signs is the sleep that ye take by night & by day, & the quest that
ye (make for livelihood) out of His Bounty: verily in that are signs for those who hear

Fatwa of Imam Suyuti on the above Two Verses, which the Salafies quote about Dead

Imam Suyuti says in his Al-hawi lil Fatawa, vol. 2 p. 169-175"It is an Allegorical statement (an-
Nafi Jaa ala mana al -Majaz). The Real meaning of this is that "They cannot listen to Guidance
(Ma'naha Sama' Huda) i.e. they are dead & cannot be guided anymore."

But unfortunately, the Salafies still believe that there is no Majaaz in the Quran & it is whole
Literal.

Narrated Aisha:

The Prophet said, "They now realize that what I used to tell them was the truth. "& Allah said,
'Verily! You cannot make the dead to hear (i.e. benefit them, & similarly the disbelievers)
(27.80)Sahih Bukhari, Volume 2, Book 23, Number 453

Please note that above words in the parenthesis (i.e. benefit them, & similarly the disbelievers)
are not mine, but of Translator of Sahih Bukhari, Mr. Muhsin Khan, who is himself a salafi from
University of Riyyadh. He wants to make clear from these explanatory words that the dead
cannot be benefited/ guided as they have lost the right to choose. Same is the case with
disbelievers i.e. Allah has put a seal at their hearts & we cannot benefit them anymore by
guiding them to the message of Islam.

Do I really need to comment anymore on the Salafies Scholarship? Indeed they know the truth
very well themselves, but still they have to deny it in order to defend their other doctrines.

U can urself see the actual Meaning Given by The Great Jalaudin Suyuti Ra & his fatwa about
the same verse unike my salafie friend who has interpreted the verse as per his own thinking &
hence contradicting the basic Rule of shariah …….

Interpretation of the meaning of An-Namal 27:80

The Salafies also quote/ misquote the verse 27:80 in order to prove their point (i.e. dead cannot
hear). They quote only the part of this verse as under:
[27:80] Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the
call...

Again the Salafies are quoting only a part of complete verse & secondly, taking the literal
meanings.

I strongly suggest my respectable Readers to read the whole verse with some preceding &
proceeding verses in order to get the better understanding of what Allah is saying.

[27:80] Truly thou canst not cause the dead to listen ( i.e. guide them to the message of Allah) ,
nor canst thou cause the deaf ( i.e. Kuffar) to hear the call (i.e. to get guidance), when they turn
back in retreat (i.e. when these kuffar are even not ready to pay attention to the signs of Allah.
But if these Kuffar ( Deaf ) pay attention in Signs of Allah then Allah will cause them to Hear (i.e.
guide them to) his message).

[27:81] Nor canst thou be a guide to the blind ( i.e. Kuffar), from straying: only those wilt thou get
to listen who believe in Our Signs, & they will bow in Islam.

It is indeed sad that the Salafies deceive the normal people by playing & misquoting the words
of Allah.

In order to deceive the normal people, the Salafies even don't hesitate to change the words of
Rasoolulah saww They changed the Hadith of Well in order to suit it to their belief (i.e. dead
cannot hear).

The Dead who were killed in the battle of Badr were burried in a well. Prophet Muhammad
[saww] addressed them. Upon that, Sahaba asked him if he was addressing the bodies devoid
of spirit. He [saww] replied, " They hear better than you" i.e. Allah caused the Dead to hear his
[saww] words as an exceptional case. Sahih Bukhari, Number 1307 Tafseer (in urdu) of Verse
27:80 in Quran printed by Shah Fahad Printing Complex & distributed by the Saudi
Government.

Please note that the underlined words (i.e. Allah caused the Dead to hear his [saww] words as
& exceptional case) in the above are not the words of Rasoolulah saww But these are the words
of Salafi Alim & he added them with the words of Rasoolulah saww in order to prove his doctrine
& deceive the normal people. Actual Hadith is like this:

Abu Talha reported that Rasoolulah saww called to them:

"O Abu Jahl Ibn Hisham! O Umayya Ibn Khalaf! O`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 H&s! You do not hear what I am saying to
them better than they do. Sahih Muslim, Book 040, Number 6869

I strongly protest at it. & I request the Salafies to change their behaviour about the Words of
Rasoolulah saww I want to remember them another Hadith of Rasoolulah saww.

Abu Said al-Khudri reported Allah's Messenger (may peace be upon him) as saying: You would
tread the same path as was trodden by those before you inch by inch & step by step so much
so that if they had entered into the hole of the lizard, you would follow them in this also. We
said: Allah's Messenger, do you mean Jews & Christians (by your words)" those before you"?
He said: Who else (than those two religious groups)?& these Jews & Christians were those who
altered the devine Texts according to their own Wishes. Sahih Muslim, Book 034, Number 6448

& it were Jews & Christians who changed the Divine Texts according to their Wishes. Brothers,
fear Allah & do not follow the path of Jews & Christians.

Proof from Quran & Hadith that dead can hear:

Quran mentions the Prophet Salih's speech to the dead. This speech was made after his nation
had been destroyed.

[ 7:77] Then they ham-strung the she camel, & insolently defied the order of their Lord, saying:
"O Salih! bring about thy threats, if thou art a messenger (of Allah)!"

[7:78] So the earthquake took them unawares, & they lay prostrate in their homes in the
morning!
[ 7:79] So Salih left them, saying: "O my people! I did indeed convey to you the message for
which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!"

Please note that Quran testifies that Salih addressed to his nation who had already been
perished by Allah. This shows clearly that souls of the dead can Hear, otherwise what is the
meaning of Salih's address to them?. Or do the Salafies think that Salih did a Useless &
Polytheistic Act (as according to Ibne Abdul Wahab one become Mushrik if one think that they
can hear)? & why Allah also mentioned this useless & polytheistic Act in Quran?

Secondly, do the Salafies think that Salih [as] used Loud Speakers in order to let his message
to reach each & every dead person of his nation ? No, he [as] did not use any Loud Speaker,
yet the Holy Quran testifies that all of his nation heard his message.

It simply shows that near or remote calls doesn't make any difference for the Dead. Their means
for hearing are different from the Living & they cannot be compared with each other. & if
someone does so, certainly he makes a mistake.

Allah has not told us what these means are, but Quran testifies that dead can hear us
irrespective of being close or far away. & it is enough for us to believe in it.

Thirdly, why do Salafies believe that when Salih says to his dead nation "Ya Qaumi"(O my
people) then it is ok. But when we say "Ya Rasool Allah", then it is Shirk

The Prophet Shuaib's speech to the dead:

7:91] But the earthquake took them unawares, & they lay prostrate in their homes before the
morning!

7:92] The men who reject Shuaib became as if they had never been in the homes where they
had flourished: the men who rejected Shuaib - it was they who were ruined!

7:93] So Shuaib left them, saying:"O my people! I did indeed convey to you the messages for
which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people
who refuse to believe!"

Rasoolulah saww addressing the Kuffar who were killed in the battle of Badr

Narrated Ibn 'Umar:


"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

Narrated Abu Talha

"On the day of Badr, the Prophet ordered that the corpses of twenty four leaders of Quraish
should be thrown into one of the dirty dry wells of Badr. When he halted at the edge of the
well, he addressed the corpses of the Quraish infidels by their names & their fathers' names, "O
so-&-so, son of so-&-so & O so-&-so, son of so-&-so! Would it have pleased you if you had
obeyed Allah & His Apostle? We have found true what our Lord promised us. Have you too
found true what your Lord promised you? "'Umar said, "O Allah's Apostle! You are speaking to
bodies that have no souls!" Allah's Apostle said, "By Him in Whose H& Muhammad's soul is,
you do not hear, what I say better than they do." (Qatada said, "Allah brought them to life
(again) to let them hear him, to reprim& them & slight them & take revenge over them & caused
them to feel remorseful & regretful.") Sahih Bukhari, Volume 5, Book 59, Number 314

& Anas b. Malik reported that:

Allah's Messenger (may peace be upon him) let the dead bodies of the unbelievers who fought
in Badr (lie unburied) for three days. He then came to them & sat by their side & called them &
said: O Abu Jahl b. Hisham, O Umayya b. Khalaf, O Utba b. Rab'ila, O Shaiba b. Rabi'a, have
you not found what your Lord had promised with you to be correct? As for me, I have found the
promises of my Lord to be (perfectly) correct. Umar listened to the words of Allah's Apostle (may
peace be upon him) & said: Allah's Messenger, how do they listen & respond to you? They are
dead & their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him in Whose H&
is my life, what I am saying to them, even you cannot hear more distinctly than they, but they
lack the power to reply. Then'he comm&ed that they should be buried in the well of Badr. Sahih
Muslim, Book 040, Number 6869

Narrated Ibn Shihab:

These were the battles of Allah's Apostle (which he fought), & while mentioning (the Badr battle)
he said, "While the corpses of the pagans were being thrown into the well, Allah's Apostle said
(to them), 'Have you found what your Lord promised true?" 'Abdullah said, "Some of the
Prophet's companions said, "O Allah's Apostle! You are addressing dead people.' Allah's
Apostle replied, 'You do not hear what I am saying, better than they.'" Sahih Bukhari, Volume 5,
Book 59, Number 360

Please note that Rasoolulah saww is addressing to the Kuffar lying dead in a well & he [saww]
is claiming that souls of these non living bodies can Hear better than the living persons.

Just imagine if you are buried ALIVE in a well, could you be able to Hear any voice. If not, then
it has to be admitted that near or remote calls only make difference when person is alive. For
souls it doesn't make any difference & they are able to hear the voice irrespective of near/far
distances.

The Salafies must check their Double Standards i.e. when Rasoolulah saww says "O Abu
Jahl..... O Umayya..... O Utba..." then it is ok., but when "Ya Rasoolulah saww" is said then it
becomes Shirk?

Dead can EVEN hear the footsteps :

Narrated Anas bin Malik:

Allah's Apostle said, "When (Allah's) slave is put in his grave & his companions return & he even
hears their footsteps, two angels come to him & make him sit & ask 1. Sahih Bukhari, Volume 2,
Book 23, Number 456 2. Sahih Muslim, Book 040, Number 6862

Can anyone hear the thumps of s&aled feet if one is buried Alive in a grave? OF COURSE
NO !!!!

All the HADITHS of Rasool Allah SAWW in which he told the Muslims how to greet the dead
when they pass through a graveyard

Interestingly, the Salafies claim that the dead are even not able to hear our greetings. Let's
compare their claim with the Sunnah of Rasoolulah saww, when he [saww] greeted the dead
with the words "Assalam-o-Alaika Ya Ahlil Qabur" whole his life.

Abu Huraira reported: The Messenger of Allah (may peace be upon him) came to the graveyard
& said:

"Peace be upon you! (O) the abode of the believing people & 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, & our brothers are those who have, so far, not come
into the world."Sahih Muslim, Book 002, Number 0482

Abu Huraira reported: The Messenger of Allah saw went out to the graveyard & said:

"Peace be upon you, the abode of the believing people. & If Allah so wills we shall join you.... (&
so on & so forth) like the hadith narrated by Isma'il b. Ja'far except the words of Malik: Then
some persons would be driven away from my Cistern." Sahih Muslim, Book 002, Number 0483

Sulaiman b. Buraida narrated on the authority of his father that the Messenger of Allah (may
peace be upon him) used to teach them when they went out to the graveyard. One of the
narrators used to say this in the narration transmitted on the authority of Abu Bakr:

"Peace be upon the inhabitants of the city (i. e. graveyard)." In the hadith transmitted by Zuhair
(the words are):" Peace be upon you, the inhabitants of the city, among the believers, &
Muslims, & God willing we shall join you. I beg of Allah peace for us & for you." Sahih Muslim,
Book 004, Number 2128

'A'isha reported (that whenever it was her turn for Allah's Messenger [may peace be upon him]
to spend the night with her) he would go out towards the end of the night to al-Baqi' & say:

"Peace be upon you, abode of a people who are believers. What you were promised would
come to you tomorrow, you receiving it after some delay; & God willing we shall join you. O
Allah, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his
words:" would come to you". Sahih Muslim, Book 004, Number 2126

Aisha said: Messenger of Allah, how should I pray for them? He said:

"Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers & the
Muslims, & may Allah have mercy on those who have gone ahead of us, & those who come
later on, & we shall, Go willing, join you." Sahih Muslim, Book 004, Number 2127

Give some Thought:

This was the act (i.e. addressing the dead & saying salam to them) of Rasoolulah saww , that
he did whole his life. Afterwards sahaba, tabaeen, ulama, fuqaha...each & every Muslim did it. &
all the Muslims still are doing it today (including the Salafies themselves). Can anyone still deny
that the dead cannot Hear?
Should it to be believed that Rasool Allah did a USELESS/POLYTHEISTIC ACT whole of his life
by addressing the dead, & he also let his whole ummah to indulge in such a useless/polytheistic
act till the time of Qiyyamah?

Secondly, Rasool Allah saww entered the graveyard of Baqi'i & always greeted the dead ONLY
ONCE. He [saww] neither went to each & every grave nor took the dead out of their graves, in
order to make sure that they hear his Greetings. & we also, when going to graveyard, believe
that saying salam to all dead only once is enough.

It simply proves that Allah has given the power to souls of dead to Hear a near or remote calls.
However, this is a power that a living person has not been given by Allah.

Thirdly, those who believe that saying "Ya Rasool Allah" is Shirk, must pay attention &
importance to the Words of Rasool of Allah [saww], when he always & whole his life said, "... Ya
Ahlil Qabur ...".

Dead addressing to the people who take them to the graveyard

Narrated Abu Said Al-Khudri :

Allah's Apostle said, "When the funeral is ready (for its burial) & the people lift it on their
shoulders, then if deceased is a righteous person he says, 'Take me ahead,' & if he is not a
righteous one then he says, 'Woe to it (me)! Where are you taking it (me)?' & his voice is
audible to everything except human beings; & if they heard it they would fall down
unconscious." Sahih Bukhari, Volume 2, Book 23, Number 462: Translated by Mohsin Khan

This shows that the Dead can not only hear us, but they are also aware of what is happening in
this world. & their voice is audible to everything except human beings.

Rasoolulah saww asking People to give company for some time to the Dead after Burying them

Narrated Ar ibn al-As:

Ibn Shamasah said: We went to Amr ibn al-'As & he was about to die. He wept for a long time &
turned his face towards the wall. His son said: Did the Messenger of Allah (peace be upon him)
not give you tidings of this? Did the Messenger of Allah (peace be upon him) not give you
tidings of this? He (the narrator) said: He turned his face (towards the audience) & said: The
best thing which we can count upon is the testimony that there is no god but Allah & that
Muhammad is the Apostle of Allah. Verily I have passed through three phases.. When I die, let
neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth,
then st& around it for a time which a camel is slaughtered & its meat is distributed so that I may
enjoy your intimacy & (in your company) ascertain what answer I can give to the messengers
(angels) of Allah.

Sahih Muslim, Book 1, Number 0220: Translated by Abdul Hamid Siddiqi

Note that There are several more Ahadith from Rasoolulah saww on the hearing of Dead in
other sunan & sahah

Interestingly, all of them are indicating that the Dead can hear. & not even a single of them
shows that Dead cannot hear.

& all of them show that the Dead hear regardless of being near or far away i.e. near or remote
calls don't make any difference.)

Address of a Sahabi to Rasool Allah (saw) after his death

There is a verse of Quran, in which Allah (swt) says:

[Yusuf Ali 4:64] ...... If they had only, when they were unjust to themselves, come unto thee &
asked Allah's forgiveness, & the Messenger had asked forgiveness for them, they would have
found Allah indeed Oft-returning, Most Merciful.

This verse was used by one Sahabi after the death of Rasool Allah (saw), in order to get his
intercession.

In addition, Imam Qurtubi in his famous exegesis al-Jami' li-ahkam-il-Qur'an (5:265-6) has
related this happening. He says:.

"Abu Sadiq has reported it from 'Ali. A villager came to see us three days after the burial of the
Holy Prophet (s). He placed himself near the Prophet's grave, sprinkled its earth over his body &
said: 'O Messenger of Allah, you said & we have heard from you. You received comm&s from
Allah & we received comm&s from you, & one of these divine comm&s is wa law annahum idh
zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my
forgiveness.' (In response to the villager's act of imploring) he was called out from the grave:
'there is no doubt that you have been forgiven.'"

Plz note Fatwa of Ibn Taymiah when he was asked about Can Dead Hear ;

Ibn Taymiah :

When Ibne Taymiyyah was asked if the dead are aware of living that visit them. He replied that:

"There is no doubt that they are aware of the living that visit them."

& Ibne Taymiyyah quoted the following Hadith in his support:

"The proof of dead awareness comes from two Sahih Books of Bukhari & Muslim in which
Rasool Allah s.w. said that when people have buried a dead person & leave for home, the dead
can hear the thumps of s&aled feet of those who leave."

Majmuaat-al-Fatawa by Ibne Taymiyyah, vol. 24, page 362

Now u people tell me On h& u say Ibn Taymiah is ur sheik ul Islam & u follow him but the fatwa
he gave he clearly sates that Dead can hear not only that but they are aware of the people who
visit them but on the other h& u modern day salafis believe that they are mixed with the soil &
hav no property as such & yes Ibn Taymiah didn’t CLASSIFIED THIS INCIDENT AS SPECIAL
CASE …

Can u explain this distancing or should I tell you ?????? lol

His THIRD Point

WE AHLE SUNNAH WAL JAMMAH & KUFFAR-E-MAKKAH ARE SAME(MAAZ ALLAH) & tries
to prove that by verses of Al Zumar

HE SAYS :

"& if thou ask them who created them, they will surely say: Allah" (Al-Quran 43:87)

"If indeed thou ask them who is it that created the heavens & the earth, they would be sure to
say, Allah"(Al-Qur'an 39:38)

"& if you ask them who is it that sends down water from the clouds, they will certainly say,
Allah"(Al-Qur'an 29:63

then why did the pagans worship the idols ?

"We worship them only that they may bring us near to Allaah." [al-Zumar 39:3]

ANSWER :

My salafi friend has Tried 2 compare us “The People of Tawheed “ WITH pagan Mushriks &
kuffar-E-Makkah, indeed what a comparison , BRAVO !!!!!!

Once again Note the difference ,

The sin they did was that they “ worshipped” these false gods & because of that they where
called as Kuffars & Mushriks not bcz of the fact that they believed in Intercession …

The believers did not consider the prophets or the awliya as gods and they did not deem them
partners to Allah. Instead, they correctly believe the prophets and awliya are good slaves and
creations of Allah, and they do not deserve to be worshipped unlike Kuffar-e-Makkah .

The blasphemers intended in these verses believed their idols deserved Godhood.They exalted
them as one would exalt his Creator, even though they believed the idols did not create the
heavens and the earth.

The believers, on the other hand, do not believe the prophets or awliya deserve to be
worshipped, nor do they deserve to be attributed with Godhood, nor do they exalt them as one
would exalt God.

They believe these people are good slaves of Allah, His beloved ones whom He chose, and by
their blessings Allah grants His mercy to His creation. Hence, when the slaves of Allah seek the
blessings of the prophets and awliya they are seeking these blessings as a mercy from Allah.

There are many proofs and examples from the Qur’an and Sunnah about this basic belief of the
Muslims.

Muslims believe Allah is the Creator, the One Who grants benefit and inflicts harm, and the only
One Who deserves to be worshipped. Muslims believe that no one other than Allah has the
power to affect the creation. The prophets and righteous people do not create anything. They do
not possess the power to bestow benefit or inflict harm on others, but Allah is the One Who
bestows the mercy upon the slaves by the righteous Muslims’ blessings.

Hence, the belief of the blasphemers, i.e., the belief their idols deserve to be worshipped and
have Godhood, is what makes them fall into blasphemy. This saying of the blasphemers, as
previously cited in Surat az-Zumar, Ayah 3, was said in an effort to justify their belief when they
were disproved and shown idols do not deserve to be worshipped.

How can U My Salafi Mate and those who follow this creed find it permissible to equate the
believers, who believed in tawhid, to those blasphemers, who believed in the Godhood of the
idols and hence worshipped them ?

All the previously cited verses and the verses which are similar to them are specific to the
blasphemers who associate partners with Allah–none of the believers are included.

Sahi Bukhari Volume 2, Book 23, Number 428: Narrated Uqba bin Amir: One day the Prophet
went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and
said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I
see my Fount just now and I have been given the keys of all the treasures of the earth (or the
keys of the earth).

By Allah! I am not afraid that you will worship others along with Allah after my death, but I am
afraid that you will fight with one another for the worldly things."

Al-Bukhariyy narrated by the route of Ibn Umar, that the Holy Nabi, sallallahu alayhi wa sallam,
described the Khawarij as those who took the verses revealed about the blasphemers and
attributed them to the believers as you can clearly see My Salafi friend has been trying so hard
2 do this act of Khawarjii by Taking the Quranic verses meant for Pagans and pasting them On
People of Tawheed , This is the Property of Khawrijees and Alhamdulilah I need not to prove
who are Khawrijees because Actions speak Louder than Words ! In the narration by the route
of Ibn ‘Umar the Holy Nabi said:

“What I fear most for my nation is a man who mis-explains the Quran and takes it out of context.

LOOK WHAT UR OWN SALAFI SHEIKH HAS TO SAY ABOUT THE SAME THREE VERSES
OF AL ZUMAR:

Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Wahabis)

Imam Qadhi Shawkani's (rah) writes: Regarding what those who forbid tawassul to Allah
through the Prophets (Peace Be Upon Him) & the Saint's cite to support their position, such as
Allah's sayings:

"We only worship them in order that they may bring us nearer" (39:3) & "Do not call on any other
god with Allah, or you will be among those who will be punished" (26:213) & "Say: Call on those
besides Him whom ye fancy; they have no power to remove your trouble from you or to change
them. Those unto whom they cry seek for themselves the means of approach to their Lord,
which of them shall be the nearest; they hope for His mercy & fear His wrath: for the wrath of thy
Lord is something to take heed of" (17:57)

These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to
tawassul claim, since the verses are related to another issue.

The verse "We only worship them in order that they may bring us nearer" explicitly states that
they worship them for that purpose, “whereas the one who makes Tawassul through a scholar,
for example, never worships him, but knows that he has a special distinction (maziyya) before
Allah for being a carrier of knowledge; & that is why he uses him as a means”. Similarly
irrelevant to the issue is Allah's saying: "Do not call on any other god with Allah." This verse
forbids that one should call upon another together with Allah, as if saying: “"O Allah & O So-&-
so." However, the one who makes tawassul through a scholar, for example, never calls upon
other than Allah. He only seeks a means to Him through the excellent works that one of His
servants achieved, just as the three men in the cave who were blocked by the rock used their
good works as a means to have their petition answered”.

Similarly irrelevant to the issue is Allah's saying: "Those unto whom they cry..." for it refers to
people who call upon those who cannot fulfill their request, at the same time not calling upon
Allah Who can; whereas one who makes tawassul through a scholar, for example, never called
except upon Allah, & none other besides Him. The above shows the reader that these objectors
to tawassul are bringing forth evidence that is irrelevant to the issue at hand .Even more
irrelevant is their citing of the verse: The Day when no soul shall have power to do anything for
another: for the Command, that Day, will be all with Allah." (82:19) For that noble verse contains
nothing more than the fact that Allah alone decides everything on the Day of Judgment, & that
none other will have any say at that time. However, the maker of tawassul through one of the
Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one through
whom he makes tawassul is in partnership with Allah on the Day of Judgment!

Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.


Equally irrelevant is their objection to tawassul by citing the verses: "Not for you is the decision
in the least" (3:128) "Say: I have no power over over good or harm to myself except as Allah
wills" (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon Him) has no
say in Allah's decision & that he has no power to benefit or harm himself in the least, let alone
someone else: but there is nothing in those two verses to prevent Tawassul through him or any
other of the Prophets or Friends of Allah or scholars.

The difference between worship & taking something as a means -Tawassul


Before getting into more detail, it is essential to distinguish between the worship of something
and taking something as awasiilah to an end. The person who worships other than Aļļaah to
gain His acceptance is indeed a blasphemer, but the one that takes prescribed means to gain
His acceptance has done something prescribed:

Al-Maaidah, 35:O You Who Believe, fear Aļļaah, and seek means (wasiilah) to gain His
acceptance.

The means ie wasiilah referred to in the aayah must be something that complies with the
teaching of Islaam, that is, with the Quraan, hadiths narrated, and confirmed ijmaa consensus
of top scholars of a previous generation. One such means is to supplicate to Aļļaah by the
Prophet Muĥammad, called Tawassul …

To understand the meaning of Tawassul, consider a person who has angered his bigger brother
and asks him to forgive him saying:

“forgive me, not because of me, but because of mother.”

This does not mean that he is worshiping his mother, but that he is mentioning their mother as a
reason for his brother’s forgiveness. He is reminding him that their mother loved both of them
and would be pleased if they remained on friendly terms. He is using his mother as a means
(wasiilah) for getting his brother’s forgiveness. No one in their right mind would claim that this
person has worshiped his mother.

Similarly, he might ask his mother to ask his brother to forgive him, because he knows that his
mother’s word carries more weight with his brother than his own. This does not mean that he is
worshiping his mother either.

Although I have Touched Intercession by giving a brief Concept of it But I dnt think This is
enouh , Insha Allah I will write a separate Note on Intercession in couple of Days time , I would
have Included here That part also but It wasn’t Possible for me to Include everything in this Note
since Notes here in Facebook are provided with limited characters (65 ,000 approx. ) ….

Ibn Taymiyyah says in his book "al-Furqan bayna Awliya ar-Rahman wa Awliya'ash-Shaytan"
page 522 ,523 :

"If anyone says that I have recieved any knowledge without the intersession of the Holy Prophet
(sallAllahu alayhi wa aalihi wa sallam) then that person is a kafir and worse than the Jews &
Christians."

Now I want Salafis to Give Fatwa of Kufur & Shrik to IBN TAYMIAH ALSO because in this Note
while I Proved My points ,I recorded his Fatwa on each topic and Alhamdulilah those FATWAS
go against the very basic “MODERN DAY SALAFI DOCTRINES”