FROM AL-MALFOOZAAT SHAREEF by AlaHazrat radi allahu anhu

Question: A person is a Mureed of a certain Murshid who passed away a long time ago. Now, can this Mureed of the demised Shiekh became the disciple (Mureed) of another Shiekh?

Answer: It is forbidden to change the Bay’at for no specific valid Islamic reasons. Yes, it is permissible to renew one’s Bay’at (Tajdeed). In fact, it is recommended to take Bay’at with another Murshid-e-Kaamil in the exalted Silsila of Qaderiyah without breaking ties with your Shiekh. Such Bay’at will not be regarded as a new one but a renewal of the old one. This is so because all Silsilas (Spiritual orders) leads to the main stream being the Silsila of Qaderiyah.

A’la Hadrat went on further: Once three Qalandars (certain type of Dervishes) humbled themselves in the illustrious presence of Shiekh-ul Mashaa’ikh, Sultan Nizamuddin Mehboob-e-Elahi (Radi Allah Anhu). They requested for food so the Shiekh ordered the Khadim (servant) to give them whatever was present. When the Khadim presented the food, the Qalandars looked at the food, picked it up, threw it and demanded better food. Witnessing this attitude of the guests, the great Sheikh did not comment, but ordered the Khadim to present better food. The Khadim then got better food and presented it to the guests. They looked at the food, picked it up and threw it for the second time. They then demanded better food. The Noble Shiekh still kept calm and ordered for better food. Better food was presented for the third time and the Qalandars threw it away and still demanded better food. After the third time, Sheikh-ul Mashaa’ikh called the Qalandar close to him and spoke very softly in his ears: “At least this food is better than the dead ox you ate on your way to me”.

When he heard this, the condition of the Qalandar changed. (On their way they were without food for three days and were starving. Eventually they came across a dead ox so they ate from it to survive). The Qalandars fell on the feet of great Shiekh and cried. Shiekh-ul Mashaa’ikh lifted them up and embraced them. They were spiritually blessed by the Sheikh. After this spiritual blessing, they started dancing in ecstasy saying: “My Murshid blessed me with Ne’mah”. The disciples present there said to them: “You fool! You came here as a destitute. Whatever you received was from our Sheikh (Murshid) and not from your Murshid”. They replied: “You are fools, because if it was not by the guidance of our Murshid, why would your Murshid bless us?” On hearing this, Khwaja Nizamuddin (Radi Allah Anhu) said: “They are speaking the truth. O my Brothers (disciples), if you want to learn how to become a Mureed, learn from these Qalandars”.

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Hayat al-Anbiya (عليه السلام) [Prophet’s are Alive]

The belief of the mainstream Ahlus-Sunnah wa al-Jama’ah is that our beloved Prophet of Allah (صلى الله عليه وسلم) and  other Prophets (عليه السلام) are alive in their  respective graves.

They are usually involved in performing prayers and worshiping Allah (out of their own free choice without it being obligatory on them), which we cannot normally see or feel just like Angels are alive and present but we cannot normally see them.

Proofs on the fact that Prophets (عليه السلام) remaining alive in their graves:

There are many proofs in the Qur’an, Hadith and sayings of the predecessors regarding the prophets remaining alive after death. Some are reproduced here:

Qur’an States:

ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءَ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah. but most of them have no knowledge. [az-Zumar 39:29]

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

Truly thou wilt die (one day), and truly they (too) will die (one day). [az-Zumar 39:30]

As mentioned in (Verse number 29) the condition of two persons to be different, similarly the death of Prophet (صلى الله عليه وسلم) is not same like other deaths. There is great difference between the conditions and the levels of both. This example was given because of this reason that equality to the respect of Prophet (صلى الله عليه وسلم) (Shan-e-Nabuwah) should be condemned completely.

It is said that Ahlus-Sunnah wa al-Jama’ah actually believes that the Prophet Muhammad (صلى الله عليه وسلم) did not die!! What a gross accusation!! The true belief of the Ahlus-Sunnah wa al-Jama’ah is that the Prophet (صلى الله عليه وسلم), did indeed “TASTE” death, but then he is made alive in his grave. (Note: All the proofs misused by certain people do prove that prophets including Huzoor (صلى الله عليه وسلم) had tasted death. We do believe in all those verses and 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) It is in the grave that the Prophet Muhammad (صلى الله عليه وسلم) is presented with our deeds, and makes supplication on behalf of the Ummah. There are also instances where the Prophet (صلى الله عليه وسلم) will appear in our dreams and comfort us with good news and glad tidings. We also believe that to send salaam (salutations) to our Prophet (صلى الله عليه وسلم) is directly recieved by him and that It will be met with a reply.

Qur’an States:

وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ

And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” [Surah al-Baqarah, 154]

Of course, it goes without saying that the position of the Prophets (عليه السلام) is above and beyond the status of those who are martyred in Allah’s way. This proves that he (صلى الله عليه وسلم) is alive too.

Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states 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 Qur’an, then this is also proven from a analogical point of view. And the Prophets are superior then the martyrs” [Fath al-Bari, Volume 006: Page No. 379]


Qadhi Shawkawni writes: “In the Qur’an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves. Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith” [Nayl al-Awtar, Volume 003, Page No. 82]


Hadith #1

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه

Anas b. Malik (Allah have mercy on him) reported

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

Note: Praying inside grave represents “Haqeeqi” life

Hadith #2

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُوْرِهِمْ يُصَلُّوْنَ

Anas b. Malik (Allah have mercy on him) reported

Allah’s Messenger (صلى الله عليه وسلم) said: The Prophets are alive in their graves and praying

References

Bayhaqi, Hayat ul-Anbiyah, Page No. 003  

Abu Ya’la in his Musnad with Sahih Isnaad Volume 006: Number 3425 

Imam al-Haythami after this hadith said: Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are “THIQA”  [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13812] 

Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621



وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ

This hadith is mentioned by Imam Abu Yala and the narrator of this hadith are strong and this hadith is also mentioned by Imam Ibn Adi and bayhaqi. Imam ibn Adi said there is no harm in it (i.e. the chain)


والعسقلاني في الفتح وقال : قد جمع البيهقي کتابًا لطيفًا في حياة الأنبياء في قبورهم أورد فيه حديث أنس رضي الله عنه : الأنبياء أحياء في قبورهم يصلّون. أخرجه من طريق يحيي بن أبي کثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثّقه أحمد وابن حبّان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثّقه أحمد وابن معين عن ثابت عنه وأخرجه أيضاً أبو يعلي في مسنده من هذا الوجه وأخرجه البزار وصحّحه البيهقي

Imam Ibn Hajar al-Asqalani (Allah have mercy on him) have said in Fath-ul-bari that: Imam Bayhaqi has compiled a fabulous book on Hayaat of Anbiya (عليه السلام) in their graves, there he has narrated a hadith from Hadrat Anas (رضي الله عنهم) that Prophets (عليه السلام) are alive in their graves and praying. He has narrated this hadith from the route of Yahya bin Abi kathir and he is narrator of Sahih, (Next Page No. 603) he has narrated from Mustalim bin Saeed who is declared as “THIQA”(Sound) by Imam Ahmad and Imam Ibn Hibban, from Hajaj al-Aswad and he is Ibn Abi Ziyad al-Basri whom Imam Ahmad and (Yahya) bin Moeen declared “THIQA”(Sound) from Thabit and Imam Abu Yala has also mentioned this hadith in his musnad on the same way…. Also when the living of the martyrs is proven from the Nass of the Qur’an, then the Prophets are superior than the martyrs [Fath ul Bari, Volume No. 6, Page Nos. 602-603]



وقال : وجمع البيهقي کتابا لطيفا في حياة الأنبياء وروي فيه بإسناد صحيح عن أنس رضي الله عنه مرفوعا

Imam Bayhqi (rah) said in “Latifah fi Hayat al-Ambiya” That it’s chain of authorities Anas bin Malik (رضي الله عنهم) is sahih (“Sound”) in the Marfu form (i.e. reaching back to Prophet – Peace be upon him)

Hadith #3

‏عن ‏ ‏أبي الدرداء‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق

Narated By AbuDarda (Allah have mercy on him):

The Apostle of Allah (صلى الله عليه وسلم) said: 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 as Angels witness them, no one will invoke a blessing on me without his blessing being submitted to me till he stops. 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:]

Hadith #4

‏عن ‏ ‏أبي الدرداء ‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق

Narrated on the authority of Abu Darda (Allah have mercy on him):

Allah’s Messenger (صلى الله عليه وسلم) said, “Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops.” I asked whether that applied also after his death, and he replied, “Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah’s prophet is alive and given provision. [Sunan Ibn Maja Volume 001: Hadith Number 1627]

Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehwli” (Allah have mercy on him) states under the commentary of this Hadith that:

The Prophets of Allah are alive in their graves, “JUST AS THEY WERE ALIVE IN THE WORLD“[Ash’at al-Lam’at – Vol. 1 Pg. 576]

Sheikh Abdul Haq Muhadith dehlvi (Allah have mercy on him) clarifies another important point, he states:

The Prophets are alive and everyone believes that they are alive; there is no disagreement in this. Their life (in their graves)”IS REAL, PHYSICAL LIFE (LIKE THEY POSSESSED IN THE WORLD)” not like the martyrs whose life is only spiritual. [Ash’at al-Lam’at – Vol. 1 Pg. 574]

Hadith #5

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ

Narated By Abu Hurayrah (Allah have mercy on him):

The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. [Abu Dawud Book 004, Hadith Number 2036:]

Imam Jalal ud-din Suyuti (Allah have mercy on him) said: The word “radda” means `ala al-dawam,” i.e. permanently, and not temporarily: in other words, Allah does not return the Ruh and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently. [Al-Hawi lil Fatawi, Vol.2, Page No.271-272]

Imam al-Nawawi (Allah have mercy on him) says of this hadith :

رَوَاهُ أبُو دَاوُدَ بإسناد صحيح

Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]

Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it:

وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً

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

Hadith #6

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ

It is narrated on the authority of Abu Huraira (Allah have mercy on him) that the Messenger of Allah (صلى الله عليه وسلم) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses (عليه السلام) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu’a. I saw Jesus son of Mary (عليه السلام) offering prayer, of all of men he had the closest resemblance with ‘Urwa b. Masu’d al-Thaqafi. I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. [Sahih Muslim Book 001, Number 0328:]

Hadith #7

عَنْ أَوْسِ بْنِ أَوْسٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : إِنَّ مِنْ أَفْضَلِ أَيَامِکُمْ يَوْمَ الْجُمُعَةِ، فِيْهِ خُلِقَ آدَمُ، وَفِيْهِ قُبِضَ وَفِيْهِ النَّفْخَةُ، وَفِيْهِ الصَّعْقَةُ فَأَکْثِرُوْا عَلَيَّ مِنَ الصَّلَاةِ فِيْهِ، فَإِنَّ صَلَاتَکُمْ مَعْرُوْضَةٌ عَلَيَّ، قَالَ : قَالُوْا : يَا رَسُوْلَ اﷲِ! کَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْکَ وَقَدْ أَرِمْتَ؟ يَقُوْلُوْنَ : بَلِيْتَ قَالَ صلي الله عليه وآله وسلم : إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ

Narated By Aws b. Aws (Allah have mercy on him) :

The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday, on it Adam was created, on it he died, on it the trumpet will be blown and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Abu Dawud Book 002, Hadith Number 1526:]

Hadith #8

عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي

Narrated Abdullah Ibn Umar (Allah have mercy on him):

Allah’s Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489]

Actions are presented to Prophet (saleh ala waalihi wasalam) in Grave

Hadith #9

عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏”‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏”‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏”‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏”‏‏.‏

It is attributed to ‘Abdullāh bin Mas‘ūd (Allah have mercy on him) that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.

References

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)


►al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.


►It is cited in Subki’s Shifa’ al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation], where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. 

Ibn al-Jawzi statement on hadith: Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws: “The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday.”

►See also Fath al-Bâri 10:415,

►al-Mundhiri’s Targheeb wa al-Tarheeb 3:343, 

Hadith #10



أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ.

Translation: Sa’eed bin Abdul Aziz (Allah have mercy on him) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Saeed bin Musayb (Allah have mercy on him) stayed in the Mosque, “HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon]

Hadith #11


وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ . قلت: هو في الصحيح باختصار. رواه أبو يعلى ورجاله رجال الصحيح

Translation: Narrated Abu Hurayra (Allah have mercy on him) I heard the Prophet say: “By the one in Whose hand is Abu al-Qasim’s soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. “THEN HE SHALL STAND AT MY GRAVESIDE AND SAY: YA MUHAMMAD! AND I WILL ANSWER HIM” (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462]

1. Ibn Taymiyyah said: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah (صلى الله عليه وسلم) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.” [Majmuaat-al-Fatawa by Ibne Taymiyyah, Volume 24: Page No. 362]

Ibn Taymiyah writes: ‘A group of people heard the answer of their salaam. And, in the days of Harrah, Sa’id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]


Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti (Allah have mercy on him) is of the view that these narrations have reached the level of certainty (tawatur).

2. Ibn Hajar al-Asqalani (Allah have mercy on him) states:


واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم

“Death will never come to the Blessed Messenger of Allah (صلى الله عليه وسلم) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves” [Fath al-Bari, Volume 17: Page No. 22]

وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن، والأنبياء أفضل من الشهداء

Translation: When the living of the martyrs is proven from the Nass of the Qur’an, then the Prophets are superior than the martyrs” [Fath al-Bari, (6/379)]


3. Ibn Qayyim writes: “Our Prophet (صلى الله عليه وسلم) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, ‘Even after your death?’ Our ‘Prophet, (صلى الله عليه وسلم) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat” [Ibn Qayyim, Jala ul Afham, Page No. 63]


4. Ibn Taymiyya writes: ‘A group of people heard the answer of their salaam. And, in the days of Harrah, Sa’id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]


5. Imam Jalauddin Suyuti (Allah have mercy on him) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as “definitive knowledge (ilman qat`iyyan)” the proofs regarding it are in “TAWATUR” Imam Baihaqi (Allah have mercy on him) 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 (Allah have mercy on him) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua’ym in his Hiliya from Ibn Abbas (Allah have mercy on him) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal’a and by Baihaqi in his book “Hayat al Anbiya” from Anas (Allah have mercy on him) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]    


6. Imam Ibn Jawzi (Allah have mercy on him) States: 1) Narrated by Arbaas bin Sariyah (Allah have mercy on him) who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in front Allah when Adam was intermingled in mud, 2) Narrated by Maysira al Fajr (Allah have mercy on him) that he asked the Prophet (salla allahu ta’ala’alayhi wa sallam): Since when are you a Nabi? (The Prophet) replied: When Adam was inbetween body and Spirit [Al Wafa bi Ahwal lil Mustafa, Page No. 25] 


Takhreej (1) : Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn Asakir in Tarikh ul Dimishq 1/38 Ibn Hibban in his “Sahiha” Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128 Hakim said in his Mustadrak (2/600): This Hadith has “SAHIH CHAIN” Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed “ARE THOSE OF SAHIH” except for Sa’id bin Suwaid who is “THIQA” as said by Ibn Hibban

Takhreej (2): Imam Ahmed narrated it in his Musnad (5/59), Imam Baihaqi in Dalail an Nabuwwa (1/85, 2/129), Imam Hakim Narrated it in his Mustadrak (2/608) where he said: This Hadith has “Sahih Isnad” and Dhahabi also agreed with him


7. Imam al-Subki (Allah have mercy on him) states: “It is from our beliefs that the Prophets are alive in their graves”. [Tabqat al-Shafi’iyya al-Kubra, Volume 006: Page No. 266]

The great Hanafi jurist, Ibn Abidin (Allah have mercy on him) says: “The Prophets are alive in their graves, as proven from the Hadith”. [Rasa’il of Ibn Abidin, Volume 002: Page No. 203]

8. Imam al-Shawkani (whom the Salafis/wahabis normally refer to) states: “The Prophet (صلى الله عليه وسلم) is alive in his grave, as has been established in the Hadith “The Prophets are alive in their graves”. [Nayl al-Awtar, Volume 005: Page No. 101]


9. Mullah Ali Qari (Allah have mercy on him) on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’] This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community. [Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah]


10. Mullah Ali al-Qari (Allah have mercy on him) said in his commentary on ash-Shifah: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]


11. Imam al Khafaji (Allah have mercy on him) the author of Sharh ash-Shifa writes:

The prophets are alive in their graves living the ‘real’ life which they had in this world. [Naseem ur Rayaadh: Vol. 1 Pg. 196]

12. The great scholar of Quran and commentator of Sahih Muslim Imam al-Qurtubi (Allah have mercy on him) writes: 

إن يقال: إن الموت ليس بعدم، وإنما هو انتقال من حال إلى حال، وقد زكرنا زلك فيما تقدم، ويدل على زلك أن الشهداء بعد قتلهم وموتهم أحياء عند ربهم يرزقون فرحين مستبشر، فهزه صفات الاحياء في الدنيا، وإزا كان هزا في الشهداء كان الانبياء بزلك أحق وأولى، مع أنه الانبياء قد صح عن النبي: * أن الارض لا تأكل أجساد الانبياء *، وأن النبي قد اجتمع بالانبياء ليلة الاسراء في بيت المقدس، وفي السماء، وخصوصا بموسى – عليه السلام – وقد أخبرنا النبي بما يقتضي أن الله تعالى يرد عليه روحه حتى يرد السلام على كل من يسلم عليه، إلى غير زلك مما ورد في هزا المعنى، وهو كثير بحيث يحصل من جملته القطع بان موت الانبياء إنما هو راجع إلى أنهم غيبوا عنا بحيث لا ندركهم، وإن كانوا موجودين أحياء، وزلك كالحال في الملائكة فانهم موجودون أحياء، ولا يراهم أحد من نوعنا إلا من خصه الله يكرامة من أوليائه

Translation: Death is not something which brings a total end to something, it is rather transferring from one station to another, the proof of this is that martyres remain alive after getting killed or dying and they also get happy. “THIS IS THE QUALITY OF ALIVE PEOPLE IN WORLD” so when martyres are alive then “PROPHETS ARE MORE DESERVING OF LIFE THAN THEM” and it has come in Sahih hadith that Allah has forbidden the earth to consume the bodies of the Prophets, and on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul Aqsa and the Prophet (Peace be upon him) also “SAW MUSA (Alaih Salaam) PRAYING INSIDE HIS GRAVE” plus the Prophet has also provided the information that “ANYONE WHO SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK”.Other than this, other ahadith also establish “TO CERTAINTY” that the meaning of death given to Prophets is that “THEY DISAPPEAR FROM OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their condition is like that of Angels, because Angels are also alive and “PRESENT” and nobody from human beings is able to see them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page No. 233-4].

13. Imam al-Manawi (Allah have mercy on him) said about Musa (Alaih Salaam) praying in his grave:

 الحديث بظاهره يدل على أنه رآه رؤية حقيقية في اليقظة وأنه حي في قبره يصلي الصلاة التي يصليها في الحياة وذلك وذلك ممكن ولا مانع من ذلك 

Translation: This hadith apparently proves that sight of Prophet (Peace be upon him) “WAS REAL” and he (Musa Alaih Salaam) is “ALIVE IN GRAVE AND PRAYING, LIKE THE ALIVE PRAY” this is possible and there is nothing abstaining from it [Faydh ul Qadeer (5/663)] 

Also, one of the major incidents that prove this, is the incident of Me’raj (Ascension of the Prophet (صلى الله عليه وسلم) to the heavens), where he met and conversed with many Prophets. He also led them in prayer in Masjid al-Aqsa.

Conclusion:

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

Qur’an States:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

No doubt. Allah has purchased from the muslims their lives and their belongings against this return, that for them is Paradise, they fight in the way of Allah, then they kill and are killed; true promise on His generous responsibility in the Taurah and the Injeel and the Quran. And who is, true to his words than Allah’? Rejoice then in your trade ‘ which you have done with Him And it is this which is, the great triumph. [At-Tawba 9:111]

EFFECTS OF HUZUR GHAUS E PAK (RADI ALLAHU TA’ALA ANHU) LECTURES

HUZUR GHAUS E PAK (RADI ALLAHU TA’ALA ANHU’s) lectures were full of knowledge and wisdom. They were so influential and powerful that listeners would go into spiritual ecstasy.

Some of them would tear their clothes. Others would fall unconscious. On some occasions, certain listeners would become so lost in the gems of love for Allah and His Rasool (sallal laahu alaihi wasallam) that the great Saint (alaihir rahmah) presented in his lectures, that they would even pass away in this condition.

On various occasions, even non-Muslims came to his lectures. After listening to his lectures they would find that they could not refute anything he said and they would willingly accept Islam.

In addition to the ordinary members of the public, Rijaal-ul-Ghaib and Jinns also frequented his blessed gatherings.

Akaabireen and Mashaa’ikh also frequented his gatherings. It was a training school for the young, a place to repent for the sinful, a place of guidance for the misguided, and a bank of spiritualism for the spiritually bankrupt.

His voice was very stern and sharp. One of the miracles of his Majlis was that each and every person sitting there heard him alike, even though in those times, there was no means of voice amplification, such as microphones and the like.

Al-Ghawth al-A’zam’s (alaihir rahmah) close student, Sayyidi Abdullah Jabaa’ee (alaihir rahmah), states that during this era of his lectures, more than 100, 000 sinners repented at the blessed hands of al-Ghawth al-A’zam (alaihir rahmah) and thousands of Jews and Christians accepted Islam at his hands.

All the great scholars agree that during that era the majority of the people in Baghdad repented from their wrongs at the hands of the great Saint and also became his disciples.

Once, thirteen

Christians accepted Islam in the Majlis of Sheikh Abd al-Qaadir al-Jilani (alaihir rahmah). When they were requested to explain their acceptance of Islam, they said that they heard of the religion of Islam and that their hearts were pleased with this Deen but they had been in search of a true servant of Allah who would, by looking at them, dispel the darkness of their hearts. While they were in search of this true servant of Allah, they heard a Voice from the Unseen saying,

“Go to Sheikh Abd al-Qaadir in Baghdad and bring Islam on his hands, for it is he who will cleanse your hearts and fill it with light of Imaan
(Faith)”.

When the thirteen Christians received this message from the Unseen, they travelled to Baghdad and accepted Islam on the hands of Sheikh Abd al-Qaadir Jilani (alaihir rahmah). Read the rest of this entry »

The reason why Allah ta’ala created the Universe

 

Bismillāh il Rahmān il Raheem

 

Alhamdulillāhi Rabbil Álamīn w’al Salāt ū w’al Salām ū ála Sayyidunā wa Mawlanā Muhammad, Rahmatul il Álamīn, Sayyid ul Mursalīn, Khātim al Nabiyīn wa Qā’id al Ghurr il Muhajalīn wa ála Ālihī wa Sahbihī ajmaīn wa man tabīhum bi ihsānin ‘ila yawm il Dīn.

 

Question: What do the respected ‘Ulama of Dīn and the Muftī’s of the Shariáh say about the Hadīth “law laaka lama khalaqtul aflaak” Which book is this Hadīth in? Is Sayyidunā RasūlAllāh şal Allāhu álayhi wa sallam the reason for creation or not? Are there other ahadīth that support this narration?

 

Answer: Indeed Sayyidunā RasūlAllāh şal Allāhu álayhi wa sallam is the reason for the creation of Adam álayhis salām and the universe. If Sayyidunā RasūlAllāh şal Allāhu álayhi wa sallam was not in existence, then the Ársh and Farsh, Lawh and Qalām, the Skies and the Earth, Heaven and Hell, the trees and stones and all other creatures would not exist. There are many aḥadīth to this effect. Read the rest of this entry »

Duties of Children towards Deceased Parents

A question was asked to the Great Mujaddid A’laHadrat Ash-Shah Imam Ahmad Rida Khan Al-Qadiri (Radi Allahu Ta’ala Anhu) regarding the Duties of Children towards deceased Parents… Over which HE stated the following points:

 

 

1. The first and foremost duty of the children after the death of the parent is that he should immediately arrange and take part in Ghusl, Salatul Janaza and Burial which should be done in accordance with the Sunnah of the Holy Prophet SallAllaho Alaihi wa Sallam, and hope for them to receive the Mercy of Almighty Allah.

2. He should always make Dua and Istigfar for them at all times and never be unconscious about it.

3. He should give out Sadaqah and Khayrat (Charity) and always send the rewards of good deeds (Aa’mal-e-Sawleh) to them in accordance to his personal capacity. When performing Salah and keeping Fast (Roza), do likewise for them. Actually, for any good deed performed, the Sawab should be forwarded to them and all deceased Muslims and this will not affect the benefits one will receive, in any way. On the contrary, the Sawab of such acts will be beneficial to himself, his parents and all the deceased of the Ummah. Read the rest of this entry »

The Quintessence Concerning What Is Indispensable For the Spiritual Seeker by Ibne Arabi radi allahu anhu

1. God’s Unicity and Transcendence

2. Faith in the messengers, companions, ‘people of this Path’ (Friends of God), and serving the
poor

3. Silence, focus on dhikr/remembrance of God, and good deeds

4. Right companion on the spiritual Path

5. Sincere intention (Sidq) in seeking the right guide

6. Right livelihood

7. Eating little

8. Filling the day with prayer

9. Sleep, eat, and dress only as really needed

10. How to read the Qur’an

11. Keeping track of one’s animal self (muhāsaba) and shame before God

12. Staying Conscious: being aware of demands of the ‘Instant’ and eliminating inner
distractions

13. Purity (tahāra)

14. Striving for good moral character traits

15. Right attitude toward spiritual ‘opponents’

16. Right Behavior (adab) toward animals, dependents and children

17. Avoiding the powerful and worldly, while practicing insān and Sabr Read the rest of this entry »

The Companions are the Stars of Guidance

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