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

The belief of the mainstream Ahl al-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 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 it.

Evidences on the 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 others death. 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.

Ahl al-Sunnah wa al-Jama’ah actually believe that the Prophet Muhammad (صلى الله عليه وسلم) did not die!! What a gross accusation!! The true belief of the Ahl al-Sunnah wa al-Jama’ah is that the Prophet (صلى الله عليه وسلم), did die, but he is alive in his grave. (Note: All the proofs given by Some People does prove that even prophets including Huzoor (صلى الله عليه وسلم) had tasted death. We do believe in all those Ayah's and Ahadith's, 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 Prophets) 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) 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, however, implicates 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, 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]

Qadi 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 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:]




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 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 Click here for Scanned Page
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►Abu Ya’la in his Musnad Volume 006: Number 3425 Click here for Scanned Page http://www.ahlus-sunna.com/index.php...&limitstart=71
►Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621
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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]
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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 its chain of authorities Anas bin Malik (رضي الله عنهم) is sahih ("Sound") Supported by numerous chains of transmiss.


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 AbudDarda:

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. 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'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” 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 (rah) 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

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

Allah's Messenger (صلى الله عليه وسلم) said: who ever 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]


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 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 :

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. 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

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 AbuHurayrah:

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 Nawawi (rah) says of this hadith :

رَوَاهُ أبُو دَاوُدَ بإسناد صحيح

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

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

وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with[] a Sahih and Marfu chain[/COLOR] from Abu Hurraira [Nayl al Awtar 5/164]


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


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


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

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

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


2. Ibn Hajar al-Asqalani states:

واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
"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. Imam Ibn Qayyim writes: "Our Prophet (صلى الله عليه وسلم) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, 'Even after your death?' Our 'Prophet, (صلى الله عليه وسلم) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat" [Ibn Qayyim, Jala ul Afham, Page No. 63]



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



5. Imam Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book "Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]
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6. Imam Ibn Jawzi(ra) States: 1) Narrated by Arbaas bin Sariyah (ra) who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in front Allah when Adam was intermingled in mud, 2) Narrated by Maysira al Fajr (ra) that he asked the Prophet (saw): Since when are you a Nabi? (The Prophet) replied: When Adam was inbetween body and Spirit [Al Wafa bi Ahwal lil Mustafa, Page No. 25] Click here for Scanned Page
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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 states: "It is from our beliefs that the Prophets are alive in their graves". [Tabqat al-Shafi’iyya al-Kubra, Volume 006: Page No. 266]


The great Hanafi jurist, Ibn Abidin says: "The Prophets are alive in their graves, as proven from the Hadith". [Rasa’il of Ibn Abidin, Volume 002: Page No. 203]



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 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]
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10. Mullah Ali al-Qari said in his commentary on ash-Shifah: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]
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11. Imam al Khafaji (rah) the author of Sharh ash-Shifa writes:

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



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]

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PROOF FROM IBN QAYYIM

The First Matter”: Do the dead recognize those who visit them and also hear their greetings or not? Ibn Abdul Barr said that It is proven from the Messenger of Allah (Peace be upon him) that he said: Any Muslim who passes by the grave of his brother whom he knew in worldly life and offers him a greeting then Allah returns the soul back to him and he responds to the greeting


[Imam Ibn Abdul Barr narrated it in Al-Tamhid with an authentic (Sahih) chain, Imam Abdul Haq declared it Sahih as is narrated in Faidh ul Qadeer (5/487), Imam Iraqi in Takhrij of Ihya uloom ud-din (4/522), Sharh as Sudoor by Hafidh as-Suyuti, Page No. 273, declared as Sahih in Takhrij of Kitab ar Ruh Published by Dar Ibn Kathir, Damuscus, Page No. 53]


Hence this is a definite proof (Nass) that dead recognize the visitor and also reply to the greeting. It is narrated with multiple chains in Sahihayn (i.e. Bukhari and Muslim) that on order of the Prophet (May Peace be upon him) a well was dug for the dead of Badrafter which the Prophet (May Peace be upon him) stood nearby and called them out as: “Ya Fulan ibn Fulan (i.e. O Son of so-and-so”) wa-Ya Fulan ibn Fulan, 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 (May Allah’s Mercy be upon him) said: O Allah's Messenger, you are speaking to bodies which have no souls! Thereupon he (the Holy Prophet) said: By Him in whose hands is Muhammad’s soul, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply.

[Narrated in Sahih Bukhari (7/300-301) and narrated in Sahih Muslim Hadith # 2873 – Agreed upon] (Next Page # 54): It is also proven from the Messenger of Allah (Peace be upon him) that when people return after burying the dead then he (even) hears the sound of their footsteps. [Narrated in Sahih Bukhari (3/305) in the book of Funerals, also Sahih Muslim Hadith # 2870, Sunnan Nasai’i (4/96-97) and others]


Other than this the Prophet (May Peace be upon him) has taught his Ummah to say Salaam to the people of graves by addressing them directly i.e. Peace be upon you O Believers of the abode.



[Sahih Muslim Hadith # 249 in the book of Purification]

This type of address is only made to a person who can hear and understand, otherwise it is just like addressing someone who is not present or something which is an inanimate object (which is not correct). “The Islaaf (early Muslims) had Ijma (consensus) upon this matter and It has also come as “Tawatur (i.e. definitely known)” that dead recognize the alive people who visit them and also become happy”


[Kitab ar-Ruh by Ibn Qayyim, Page Nos. 53-54]

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Dead can hear from Graves -Proof from Quran and Sahih hadiths

In the name of Allah, Most Gracious, Most Merciful.

And Salutations upon Prophet Muhammad, the Prophet of Mercy (صلى الله عليه وآله وسلم)

There are several proofs from Quran and authentic hadiths that those muslims who are in graves and Prophets [Peace be upon them] can not only hear but even reply from the grave and also become a Waseela. It is proven from authentic hadiths that even Non muslims can hear in graves but do not have capability to reply.


Proof from Al Quran # 1

Quran states: 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 counselors!"(Quran 7:79)
.

Here Salih (a.s) is addressing his dead people who had already been destroyed, had dead not heard then Nauzobillah this ayah of Quran would have been illogical, secondly what is the meaning of Salih (a.s)'s address?

Tafsir Ibn Kathir states under this ayah

هذا تقريع من صالح عليه السلام لقومه، لما أهلكهم الله بمخالفتهم إياه، وتمردهم على الله، وإبائهم عن قبول الحق، وإعراضهم عن الهدى إلى العمى، قال لهم صالح ذلك بعد هلاكهم، تقريعاً وتوبيخاً، وهم يسمعون ذلك، كما ثبت في الصحيحين: أن رسول الله صلى الله عليه وسلم لما ظهر على أهل بدر،

Translation: These were the words of admonishment which Salih exchanged with his nation after “ALLAH HAD DESTROYED THEM” for denying Him and also becoming renegades against Him, rejecting to accept the Haqq (truth) plus giving preference to misguidance over guidance. Hadrat Salih (a.s) said these words after they were “DESTROYED AND THEY HEARD THE WORDS TOO” In relevance to this It is narrated in the 2 books of Sahih (i.e. Bukhari and Muslim) that the Messenger (saw) defeated the kufaar in Badr … [then Imam Ibn Kathir mentions the sahih hadith in which Prophet clearly said that they (dead) hear better than you (alive)

[Tafsir Ibn Kathir under 7:79]
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Proof # 2 from Quran

Quran states: Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's Guidance) and behold them seers! (Quran 7:201).

Imam Ibn Kathir (rah) narrates under this ayah:.

أن شاباً كان يتعبد في المسجد، فهويته امرأة، فدعته إلى نفسها، فما زالت به حتى كاد يدخل معها المنزل، فذكر هذه الآية: { إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ } فخر مغشياً عليه، ثم أفاق فأعادها، فمات، فجاء عمر، فعزى فيه أباه، وكان قد دفن ليلاً، فذهب فصلى على قبره بمن معه، ثم ناداه عمر فقال: يا فتى

{ وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ }
فأجابه الفتى من داخل القبر: يا عمر قد أعطانيهما ربي عز وجل في الجنة مرتين..

Translation: A young boy used to do (a lot) of worship in Masjid, however one woman fell in love with him and she started to attract him towards herself until one day he got persuaded and came to her house, but he recalled this ayah: { Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's Guidance) and behold them seers}, he fainted right over there, when he recovered he remembered the ayah again and fainted once again but this time he passed away. After his death Sayyidna Umar (ra) met his father being saddened at his death, (the boy) was buried during night, Umar (ra) took his companions along and visited his grave, he prayed there and “Called the Boy” saying: Whosoever feared to stand in front of his Lord then there are 2 gardens for him! Voice came from the grave O (YA) Omar (ra) Allah has granted me both the gardens

[Tafsir Ibn Kathir,Under 7:201]
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Proofs from Authentic Hadiths :

Hadith #1

"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)


Hadith #2

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 and sat by their side and called them and 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) and said: Allah's Messenger, how do they listen and respond to you? They are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him in Whose Hand 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 commanded that they should be buried in the well of Badr.

[Sahih Muslim, Hadith # 6869]

Note: Here the Prophet (Peace be upon him) said , even you cannot hear more distinctly than they , Hence it proves that even Kafirs who are Dead can hear more clearly then alive can or equally let alone be Muslims and Prophets (aleh islam).But Kafirs cannot reply back according to this hadith, Where as muslims have the ability to reply as proved above and will be proved further.

Hadith #3

Narrated Ibn Shihab:These were the battles of Allah's Apostle (which he fought), and 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, Book 59, Number 360]


Hadith #4

Allah has declared it forbidden for the earth to eat the bodies of the prophets. So the prophets are living and they receive their sustenance

References

►Ibn Majah narrated this sahih (sound) hadith in his Sunan, b. of jana'iz (funerals) ch.65 (1:524#1636-7), b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.79 (1:345#1085);

► Abu Dawud, Sunan, b. of salat (prayer) 1:275 (#1047);

►Nasa'i, Sunan, b. of jumu'ah (Friday prayer) 3:92;

►Ahmad bin Hambal Musnad (4:8);

► Ibn Hibban, as-Sahih (3:191#910);

►Darimi, Sunan (1:307#1580);

► Ibn Khuzaymah, as-Sahih (3:118#1733);

►Ibn Abi Shaybah, al-Musannaf (2:516);

►Hakim, al-Mustadrak (1:278);

►Tabarani, al-Mu'jam-ul-kabir (1:217#589); and► Bayhaqi in as-Sunan-ul-kubra (3:249). Hadith #5 (Sahaba believed that they enjoyed the company of others after death)

Hadith #6,

Narrated Abu Sa'id Al-Khudri : Allah's Apostle said, "When the funeral is ready (for its burial) and the people lift it on their shoulders, then if deceased is a righteous person he says, 'Take me ahead,' and if he is not a righteous one then he says, 'Woe to it (me)! Where are you taking it (me)?' And his voice is audible to everything except human beings; and if they heard it they would fall down unconscious."

(Sahih Bukhari, Volume 2, Book 23, Number 462

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

Hadith #7

The Prophet [salehalawaalihi wasalam] said :"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."

References for above hadith:

►Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition)

► Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8):

►"Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni,

►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

However, 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, ►and Ahmad 4:484

Hadith #8

The Prophet (salehalawaalihiwasalam) Said

"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it
References:

►Ibn Hajar says in FatH al-Bâri 6:379:

►Abu al-Shaykh cites it with a good chain (sanad jayyid),► Bayhaqi mentions it in Hayât al-anbiyâ with "ublightuhu" in the end

Hadith #9

Sahih Hadith states:


مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ


Sayyindina lbn Abbas narrated that Allah’s Messenger — passed by some graves of Madinah. He turned his face towards them, and said: Peace be on you, O people of the grave![ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ] May Allah forgive us and you. You have gone before us and we are to follow.

[Sunan tirmidhi Chapter 59 Hadith # 1055]

Hadith #10

Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him.

Reference:

►Ibn Hajar al-`Asqalani cites it in al-Matalib al-`aliya (Kuwait, 1393/1973)

►Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462, Published by Dar ul Kutb al-iLmiyyah;

Hadith #11

ضَرَبَ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خِبَاءَهُ عَلَى قَبْرٍ وَهُوَ لَا يَحْسِبُ أَنَّهُ قَبْرٌ فَإِذَا فِيهِ إِنْسَانٌ يَقْرَأُ سُورَةَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ حَتَّى خَتَمَهَا فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي ضَرَبْتُ خِبَائِي عَلَى قَبْرٍ وَأَنَا لَا أَحْسِبُ أَنَّهُ قَبْرٌ فَإِذَا فِيهِ إِنْسَانٌ يَقْرَأُ سُورَةَ تَبَارَكَ الْمُلْكِ حَتَّى خَتَمَهَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هِيَ الْمَانِعَةُ هِيَ الْمُنْجِيَةُ تُنْجِيهِ مِنْ عَذَابِ الْقَبْرِ
.

Sayyidina Ibn Abbas (RA) reported that one of the companions of the Prophet (SAW) pitched a tent on a grave. He did not know that there was grave. It was the grave of human beings, who recited surah al-Mulk (#67) to the end of it. He came to the Prophet (SAW) and said, “O Messenger of Allah (SAW), I pitched my tent over a grave without knowing that it was a grave. The man inside recited surah al-Mulk to its end.” The Prophet (SAW) said, “It is the rescuer. It rescues from punisment of the grave.”

Reference

► Chapter 9, Virtues of surah al-Mulk, Tirmidhi (2899)

Objection No:1 Regarding Quranic verse



Quran says Verily, you cannot make the dead to hear , nor can you make the deaf to hear the call, when they flee, turning their backs(27:80 and 30:52)
.
Question : Does above verse mean that Dead (muslims and non muslims cannot hear)
.
Answer : This verse has more of a methaphoric meaning, secondly it refers to the kufaar not muslims in this case

Next verse says: Nor can you lead the blind out of their error, you can only make to hear those who believe in Our Ayât, and who have submitted

[Quran 27:81 and 30:53]

this doesn't only refute the argument regarding first verse which some put forward that dead cannot hear in any circumstances but also makes it clear that muslims can hear as Allah says himself in the next verse , you can only make to hear those who believe in Our Ayât,

now let us go and check various authentic tafsirs regarding this verse
.

Tafsir ibn e khateer
for verse 27:80/1 and 30:52/3 says

{ إِنَّكَ لاَ تُسْمِعُ ٱلْمَوْتَىٰ } أي: لا تسمعهم شيئاً ينفعهم، فكذلك هؤلاء، على قلوبهم غشاوة، وفي آذانهم وقر الكفر، ولهذا قال تعالى: { وَلاَ تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْاْ مُدْبِرِينَ وَمَآ أَنتَ بِهَادِي ٱلْعُمْيِ عَن ضَلالَتِهِمْ إِن تُسْمِعُ إِلاَّ مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ } أي: إنما يستجيب لك من هو سميع بصير، السمع والبصر النافع في القلب والبصيرة، الخاضعُ لله ولما جاء عنه على ألسنة الرسل عليهم السلام.

(Verily, you cannot make the dead to hear) meaning, you cannot cause them to hear anything that will benefit them. The same applies to those over whose hearts is a veil and in whose ears is deafness of disbelief. Allah says:

(nor can you make the deaf to hear the call, when they flee, turning their backs. Nor can you lead the blind out of their error. You can only make to hear those who believe in Our Ayat, so they submit (became Muslims).) meaning, those who have hearing and insight will respond to you, those whose hearing and sight are of benefit to their hearts and who are humble towards Allah and to the Message that comes to them through the mouths of the Messengers, may peace be upon them.[end]

Arabic link
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1

From above it seems these verses are not for those in Grave even , its talking about non muslims in the world who don't get hidaya and don't listen to word of Allah with an open heart, whos Hearts are dead,

People quote these verses out of context without going into Authentic tafsirs or reading the next verse even,peace

Objection No:2 Regarding Quranic verse

Quran states: Nor are (alike) the living and the dead. Verily, Allâh makes whom He will hear, but you cannot make hear those who are in graves

[quran 35:22]

In above verse the first part is talking about Disbelievers and muslims when it comes to Nor are (alike) the living and the dead and Tafsirs will shortly prove it,

In the second part Allah says Verily, Allâh makes whom He will hear , this clearly indicated that whom Allah (swt) wills he can hear and its not impossible , its already proved from several hadiths that not only believers but even non muslims can hear better then living from the grave,

Tafsir Ibn Kathir on this verse


وقوله تعالى: { إِنَّ ٱللَّهَ يُسْمِعُ مَن يَشَآءُ } أي: يهديهم إلى سماع الحجة وقبولها والانقياد لها. { وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى ٱلْقُبُورِ } أي: كما لا ينتفع الأموات بعد موتهم وصيرورتهم إلى قبورهم وهم كفار بالهداية والدعوة إليها، كذلك هؤلاء المشركون الذين كتب عليهم الشقاوة، لا حيلة لك فيهم، ولا تستطيع هدايتهم { إِنْ أَنتَ إِلاَّ نَذِيرٌ } أي: إنما عليك البلاغ والإنذار، والله يضل من يشاء، ويهدي من يشاء، { إِنَّا أَرْسَلْنَـٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا } أي: بشيراً للمؤمنين، ونذيراً للكافرين، { وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ } أي: وما من أمة خلت من بني آدم، إلا وقد بعث الله تعالى إليهم النذر، وأزاح عنهم العلل؛ كما قال تعالى:

(Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it.

(but you cannot make hear those who are in graves.) means, `just as the dead as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.'[end]

Click here for Arabic source of Above Tafsir

The above Tafsir doesn't only seperat the hearing part of dead but says it explains that its talking about guidance and accepting the truth, not about hearing, its also an agreed and acceptable fact that dead cannot accept Islam once they are dead.

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visiting the holy shrines and making the Saints a source to approach Allah is permissible in Islam.

Assalam oalaikum,

All praise is for Allah who has sent upon earth the Holy Quran and our beloved Prophet Mohammad (SAW) to show us the right path. A lot of people are against the idea of visiting the mazaars /shrines of our Buzurgs/Saints. In this post I have made an attempt to prove that visiting graves is permissible in the light of Quran.

Allah says in Surah Nisa, chapter#4, verse#64 that:

64We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.

If we observe this verse then we may note that Allah says unto Prophet Mohammad (SAW) that “The people come unto thee…” In many religious texts this verse has been explained in such a way that people visit Huzur’s SAW shrine and ask him for forgiveness. Our Prophet Mohammad (SAW) then makes an appeal to Allah for forgiveness on behalf of those people. Such people definitely find Allah to be forgiving and merciful”.

What we do in the present times is also similar to this practice because we also visit the dargaahs and ask the Saints to carry forth our prayers to Allah, who is the most merciful and benevolent and who answers our prayers.

Allah talah Says in surah tauba

Of their goods, take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who heareth and knoweth.

Surah Tauba, chapter #9, verse# 103 states that Allah asks Prophet Mohammad (SAW) to pray for his ummat (followers) as his prayers provide them with relief.

Allah talah says in surah bakarah

67And remember Moses said to his people: "(Allah) commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "(Allah) save me from being an ignorant (fool)!"

68They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!"

69They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!"

70They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills."

71He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will.

In Surah Baqarah, chapter#2, verses# 67-71 there is a recurring mention of Hazrat Moosa’a followers pleading before him to pray to Allah on their behalf. Hence, if Hazrat Moosa’s followers can do so then why can’t we visit the holy shrines of Saints and pray to Allah making them an intermediary? The answer is a simple yes because Allah hears the prayers made by the Saints.

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islam permits asking for help from Islamic Saints (Awlia, Wali-Allah and Buzurgs)

Assalam oalaikum,
This video will Inshallah make it amply clear that Islam does not prohibit taking help from the Holy Saints.

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islam does not prohibit praying at mazaars.

Assalama oalaikum,

I am posting the fatwah of Mufti Saheb to prove that visiting the mazaars is permitted in Islam.

Question:

Mufti Saheb, I would like to know if the people who visit mazaars and pray there are on the right path? If one has to pray then is there a specific way to do so? I am from Karachi and you might have heard about the popular mazaar of Abdullah Shah Qazi, at Clifton. Is it permissible to visit that mazaar and pray there? It is a general belief that if we want our prayers to be heard then we should strive to go to the top from the bottom. Since the Buzurgs have been noble momins so they can be made a source to reach Allah. Since we know that Allah is closer to us than our jugular veins and he knows best then why can’t we send our prayers directly to Allah, however sinful we may be? Please reply to me in detail.

Answer

orignal website http://mufti.faizaneattar.net/Answer.php?Q=10938

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it is permissible to ask for help from the Islamic Saints

Assalam o alaikum,

I have posted another fatwa of Mufti Saheb in this post. It will prove, with reference from the Hadith, that asking for help from the Buzurgs of the mazaars is permitted in Islam.

Question:

Assalam oalaikum,

I have heard that praying to Allah by making our Prophet Mohamad (SAW) and the Saints a source of carrying forth the prayers to Allah, is allowed in Islam. However, there are a lot of people who go to mazaars and start praying directly to the Saints such as Ya Ali! Grant me this, Ya Khwaja! Grant me this…This is a sort of shirk because it is only Allah who has the power to grant us with sustenance. Praying before the Saints is fine if they are just made a link between them and Allah. But till what extent is asking them to fulfill one’s desires by saying, “Oh Khwaja! Grant me this…” allowed?

Answer:


 orignal website url http://mufti.faizaneattar.net/Answer.php?Q=10706

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is praying to Allah by making someone a source allowed?

Assalam oalaikum,

Here is another fatwa from Mufti Saheb that will prove that it is allowed to make Huzur (SAW), our Noble Buzurgs and Awlia akram a source to convey our prayers to Allah. We need a lawyer to present our case before a judge in a courtroom. Similarly, we also need someone who is at a higher authority than us, such as the Islamic Saints, to present our prayers before Allah subhana wa taa’ala.

Question:

Assalam oalaikum,

My question pertains to the concept of waseela. I have heard your answer #5977 that is related to waseela. However, there is no mention on praying or asking something from Allah through a waseela.

Please throw some light on this issue of praying through a waseela with verification from the Quran and Hadith. Kindly mention the chapter and verse # of the aayat that you mention in your answer.

Answer:


orignal website http://mufti.faizaneattar.net/Answer.php?Q=14815

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why do people throng mazaars?

Assalam oalaikum,

People have different reasons for visiting mazaars. Some visit them for paying homage to the Saints, some for praying, some may go without any particular reason whereas some others go there to get their problems solved. It is a popular belief that prayers get heard at mazaar quickly and many wishes are fulfilled as well.

The main purpose of this blog is to encourage muslim brethren to seek the blessings of the great Saints by visiting their mazaars. The holy Saints have been accorded with special powers and authority by Allah Subhana wa ta’ala. Hence, if they pray to Allah on our behalf then they can turn paupers into kings and poor into rich. Our noble Buzurgs do no have any worldly or materialistic desires, as such. Whatever they do is just to obtain Allah’s goodwill.

There is a Hadith that says that, “You have mercy on the others and I shall have mercy on you”. Hazrat Abdullah Ibn Amr Ibn-Al-As (ra) has narrated that Huzur (saw) had said that, “The compassionate one shows mercy towards those who are merciful. So if you all have mercy towards those who are on the earth then he who is in the heaven may have mercy on you.” Abu Dawood 1506 (Urdu version)

This Hadith can be found in Abu Dawud, Book#41,number 4923 (English version).

The people who come to the mazaars never go back empty-handed because the Saints help them for Allah’s goodwill.

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which mazaars can be beneficial for the devotees?

Assalam oalaikum,

The mazaars are of different types because the Saints have different categories such as jalaali,jamaali, shafi, spiritual etc. So it is important to decide that which type of mazaar one should visit according to one’s needs.

When the time comes for the Saints to pass away they have a choice before them regarding their duties on earth (Faiz-e-Aam). They can either continue them or discontinue them, i.e. the Saints along with their Moakkils/ Genies can either continue helping the devotees or abstain from doing so. Hence, those of us who are in distress should look out for those mazaars in which Faiz-e-Aam is going on. The local people can be helpful in locating such mazaars. If one visits some mazaars then the local people can give information about the Holy Saints and let you know whether they help people in a spiritual way or not. If not, then the people can also guide you about such a mazaar where the Saints help their devotees.

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seeking information about the spiritual level of the Saints.

Assalam oalaikum,

It would be quite beneficial for a person to seek information about the spiritual level of the Holy Saints. Many people visit mazaars but they have hardly any idea about the position granted to the Saints by Allah.

The Saints have different spiritual levels such as Shah- for example, Baba Bullay Shah, Shah Ghazi, Zeem Shah, Hakeem Shah etc. The other categories are: Masum, Qutbul Qutub, Bukhari, Jalali, Roohani, Qalandar, Maqdum, Ghazi, Pir, Faqeer, Ghaus, Wali, Wali-Allah, Shareef, Awlia, Sarkar, Maula, Aaqa, Baba, Sarmast, Shahenshah, etc.

These titles can be found written either on the main entrance or the lehat, where the pagdi (turban) of the Saint is kept. It may be also be inscribed on the sides of the mazaar. These spiritual levels of the Saints can give us a fair idea about their spiritual powers.

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selecting the mazaar according to one’s needs

Assalam oalaikum,

I have discussed in my earlier posts that the spiritual levels of the Holy Saints differ. Their duties on earth differ too. Some of them can help their devotees in every way whereas some others may help only in some specific ways. For instance, devotees throng certain mazaars to get rid of black magic spells because such mazaars help specifically in solving problems regarding black magic. If the possessed person or the victim of black magic is taken to some other mazaar then the problem will not get solved there because it is only at specific mazaars that the evil genies are brought to book by the Moakkils of the Saints.

Hence, one should select the mazaar according to the problem. The people who regularly visit the mazaars can be helpful in making the selection because they can give the information about the benefits they have obtained from the mazaar. For example: some people who do not have a child may get one after seeking blessings from a particular mazaar.

The volunteers (khadim) of the mazaars can also guide people about the kind of benefit one may get from the mazaar.

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showing reverence towards the holy Saints

Assalam oalaikum,

There are certain etiquettes that need to be followed to maintain the decorum of the mazaars. This would be beneficial for the devotees.

Proper hygiene should be maintained to show reverence towards the sanctity of that place.

Perform ablution/wazu before visiting a mazaar.

One should fold one’s hands.

Perform Fatiha, i.e. recite Surah Fatyah and the 4 Quls or else recite the verses from the Holy Quran you know by heart.

Then pray to Allah to grant the Saints with the sawab or blessings from the verses.

Then sit down in the mazar in the same position in which we sit while reciting Attahiyaat during namaz.

The females should wear a burqa compulsorily because the Saints belong to Allah and at Allah’s house obeying his command, which states that women folk should wear a veil, is obligatory.

Devotees should not talk loudly at mazaars and avoid disturbing others.

If it is necessary to attend a phone call then it should be done outside the mazaar.

If a devotee has a problem of flatulence then he or she should go outside the mazaar to expel it. Then the devotee should return to the mazaar after performing ablution or wazu.

Avoid smoking cigarettes or eating betel nut (paan), gutka etc in the mazaar.

Such stuff should not be taken within the premises of the mazaar also.

It is commendable to use a rose scent (ittar).

If the males wear a topi (headgear) then it would be appreciable too.

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avoid being cursed or punished (rajat) by the Saints

Assalam oalaikum,

Sometimes people can come into conflict with the Saints due to some misconduct. However, just like Allah is all-forgiving, the buzurgs also like to pardon their devotees to appease Allah.

In some cases the devotees can face the wrath of the Holy Saints, particularly the Jalaali Saints, due to some misdemeanor. These Saints can curse a person that may ruin his life or else their Moakkils/genies can do rajat in which case the person may become insane. In order to avoid so much trouble it is of utmost importance that each devotee should show reverence towards the Holy Saints. The more respect is shown towards the Saints the more shall they be pleased.

It should be kept in mind that when we pray before them it should be in a very humble way and not as though they are being ordered to fulfill a particular task. For example, a devotee may have a wish of getting a car. So this would not be the right way to ask for it, ‘Give me a car at the earliest and also a sprawling bungalow so that I may keep the car’. One should make a humble request as though one is pleading before a king. The pray should be made in a low voice to show respect towards the Saint in the following fashion: Oh Holy Saint! Thou are a noble soul and Allah is merciful towards you. He listens to you. So kindly pray to Allah on my behalf so that he fulfills my desire. I am merely a needy person whereas you distribute blessings of Allah to all. I have come to you to seek your blessings. Kindly have mercy on me. Oh Holy Saint! I am not in a position to grant anybody with anything but thou hast been granted immense powers from Allah. So kindly help me with your powers and fulfill my needs. Oh Holy Saint! I have come to thou with a lot of hope and seek your noble attention. I desperately need a car, so kindly grant me one. Please grant me a spacious bungalow also so that I may park my car easily. For sake of Allah, please fulfill this wish of mine’.

This is an example of asking the Noble Saints for boons.

Besides praying before them in a humble way one should avoid the following blunders to avoid invoking their wrath:

Avoid eating or even carrying stuff like paan, gutka or cigarettes with you inside the premises of the mazaar.

Ogling at women folk or gazing at their bosom should be strictly avoided.

The women should also observe purdah (veil) to avoid all this.

Women should not be allowed to visit mazaars during the menstrual cycle.

Women visiting mazaars with their hair let loose is another instance where rajat can be done by the moakkils.

Avoid using foul language in the mazaars and screaming.

Avoid getting engaged in fights and in other satanic activities.

In a nutshell, every visitor to the mazaar should remember that it is a sacred place. The devotees should therefore maintain decorum and not indulge in any misdemeanor. Otherwise a single blunder on their part may spoil their whole life.

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