The Messenger of Allah is unaware of his nation (1) At the Hawd (Pooh of Kawthar) Narrated Sahl Ibn Saad (radhi allahu anhu) "The Messenger of Allah said: "I will precede you to the fountain in Paradise. Whoever passes by me will drink and never again experience thirst. Some people whom I will know and who will know me, will come to me, hut a barrier will appear between them and me. I will say, "Verily! they are among my followers.' It will be said to me: " you do not know what innovations they introduced after you" [Saheeh-al Bukhari(Eng. Trans.) vol. 8, p.381-382, no: 585 and Saheeh Muslim (Eng. Trans.) vol.4, p.1236, no.5682], Sunan Ibn Majah and Musnad Imaam Ahrnad.
This Hadeeth is a clear proof that the Messenger of Allah is completely unaware of his Ummah and their action after his death. Thus, on the Day of Judgment, even though Allah's Messenger will recognize the people of his Urnrnuh by their outward appearances (marks of wudhu 225) he will be unaware of their actions. (2) Prophet Eesa is unaware of his nation even though, he did not die Unlike, Prophet Muhammad (Sallahu alihi wasallam). Prophet Eesa (Peace be upon him) never died, nor entered the realm of Barzakh 226. He was only raised to the Heavens, yet he is unaware of his nation. On the Day of Judgment, when Allah will question him about the deeds of his nations, he will declare that he was only a witness over them, as long as, he was among them. Allah says in the Qur'aan that when He will ask Eesa (Peace be upon him) on the Day of Judgment, "0 Eesa son of Mary! Did you say unto men: "Worship me and my mother as gods besides Allah?" Eesa ' will say: "Glory be to You! it was not for me to say what I had no right (to say)... Never did 1 say to them, except what You did command me to say: "Worship Allah my Lord and your Lord; and I was a witness over them whilst I dwelt amongst them; but when You took me up, You were the Watcher over them..." [Soorah Al-Ma'idah (5): 116-117] The above two points clearly mention that the Messengers are unaware of their nation after death and maintain no connection to the world whatsoever. 225: Abu Hurayrah (radhi allahu anhu) reported that once Allah's Messenger visited a graveyard and said: "Peace be on you - the dwelling of believing folks. Certainly, we will follow you when Allah wills. I wish that we could see our brother." He was asked: "Aren't we your brothers, 0 Messenger of Allah (Sallahu alihi wasallam)! " He replied: "Rather, you are my companions, but our brothers have not come yet and I will precede them to the Hawd (on the Day of Judgment)." He was asked: "How would you know those who have not yet come of your Urnmah. 0 Messenger of Allah?' He said: "If a main had horses with white faces and legs among horses that are totally black, would he be able to distinguish his horses?" He was told'. "Yes, 0 Allah's Messenger (Sallahu alihi wasallam).' He said "So verily, they will come on the Day of Resurrection with white faces, arms, and legs from wudhu (he repeated this three times). And I will precede them to [ Hawd. And indeed, some men among you will be turned away from my Hawd like a lost camel is turned away (in order not to bring disease to the cattle). I would call them, 'Come forth, come forth!' But I will he told, 'They have changed (your religion) after you, and continued to go back upon their heels." So, I would say, "Verily, let them get lost, let their, get lost," [ Saheeh Muslim] 226 "...they said (in boast): ' we killed Christ Jesus, the son of Mary - the Messenger of Allah but they killed him not, nor crucified him ... Nay'! Allah raised him up unto Himself; and Allah is Exalted in Power Wise." (3) The dead are unaware of the outside world In general, the dead whether righteous or not, are unaware of this world. The Sufis, however, claim that their Shaikhs remain aware and in their senses even in the grave. Following are two examples quoted from Fazaazl-e Aamaal..(Thabliq nisaab) 1. Once a group of Arabs went to visit the grave of a very generous person and stayed there for the night. One of them in a dream saw the man of the grave who asked him to sell his camel for his Bakhti camel (Bakith is a good kind of camel). The man agreed and the man of the grave stood and slaughtered the camel. When the man woke up, he found it bleeding. He slaughtered it and distributed the meat. When the group returned then at a stage, a man came riding a Bakhti camel and enquired whether among them was a man of such and such name. The man who saw the dream came forward and said he was that man. The man related his dream. The camel rider said the man of the grave was his father and he had directed him in a dream to give this camel to him He gave the animal to the man and went away. Fazaail-e-Aamaal English Translation (Virtues of Charity). Chapter.7, story no.16, p.l93 (New Edition 1982, Published by Dini Book Depot Delhi). 2 .A virtuous man once sat down near the grave of a generous person and related that he needed some Deenaars (money) to help a poor man, but he could not find any funds. In the night, he saw the man of the grave in his dream, who guided him to go to his house and tell that in such a corner lay buried five hundred Deensars; he should take them and give it to the poor man. Next morning, the man visited the house of the man in the grave; spoke to his family members about his dream. The Deeneats were found in the place mentioned by the person of the grave. Fazaail-e-Aamaal English Translation (Virtues of Charity). Chapter.7, story no.24, p.l95 (New Edition 1982, Published by Dini Book Depot Delhi). These stories clearly contradict the Aqeedah that is derived from the Qur'aan. The Qur'aan relates the story of three individual, on whom Allah brought temporary death: "Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, and then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day." He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink; they show no change and look at your donkey! And thus we have made of you a sign for the people. Look at the bones, how we bring them together and clothe them with flesh." When this was clearly shown to him he said: "I know (now) that Allah is Able to do all things." [Soorah Al-Baqarah (2): 259] 'The Qur'aan also relates the story of those individuals on whom Allah caused a long sleep of hundred years: "And you would have thought them awake, while they were asleep. And we turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [ the cave or in the space near to the entrance of the cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight; and would certainly have been filled with awe of them. Likewise, we awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So, send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you". [Soorah Al-Kakf (18): 18-19] The man who remained dead for a hundred years was completely unaware of his surroundings and had no knowledge of how long he remained in that state. The people of the cave were surely alive. Allah merely caused them to sleep. They would also turn from side to side and their souls never completely departed from their bodies[232]. They were not buried and did not enter the state of Barzakh. But they too were unaware of their surrounding because sleep is a temporary kind of death. The Messenger of Allah said: "Sleep is the brother of Death." [Mishkaat] 232: When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Allah says: "It is Allah, Who takes away the souls at the time of their death and those that do not die during their sleep. He keeps those souls for which He has ordained death and sends the rest for an appointed term. Indeed, in this are signs for a people who think deeply." [ Al Zumar (39): 42] Thus from these two stories mentioned in the Qur'aan, we understand that the dead are unaware of this world. (3) The inhabitants of Paradise are unaware of the world The souls of the righteous believers are ascended to Paradise after death and they become unaware of their family and friends dwelling in this world, thus as Allah's Messenger said, "..when the soul of the believer soars up to the Heavens, the souls of the other believers come to greet it, seeking news about their acquaintances among the people of the earth." [Authenticated by as- Suyootee and confirmed by sheikh Al-albaanee in silsilah al-ahaadeth as- Saheehah, no:2628] Deoband/View 3: Allah's Messenger hears and responds to the visitors of his grave 1. Shaikh Ibraheem bin Shaybah said: "When I visited Medina after performing Hajj, I said as-salaam alaikum at the grave of Rasoolullah and behold, I heard a voice in reply from the inside of the room wherein he is buried saving 'Waalaikum as-salaam" Fazaail-e-Aamaal English Translation (Virtues of Hajj). Chapter.9, story no.5, p.169 [ similar stories are in Chapter. 9, story no.14 and 15] (New Edition 1982, Published by Dini Book Depot- Delhi). 2. In Medina, there lived a woman from the I-i family, whose servants used to ill-treat her. She went with her complaints to Rasoolullah, where she poured out her heart. From the grave was heard his reply: "Do you not prefer to follow my excellent example. Have patience as 1 patiently persevered." She said: "After hearing that 'foftc all my grief disappeared and all the servants who used to annoy me passed away." Fazaail-e-Aamaal English Translation (Virtues of Hajj). Chapter.9, story no.16, p.l75 (New Edition 1982, Published by Dini Book Depot Delhi). 3. "Sayyed Ahmad i visited Medina and standing in front of the grave of ka recited few couplets asking Allah's Messenger to bring forth his hand. Indeed, was the hand of Rasoolullah stretched from the grave and in the presence of an estimated 90 thousand visitors did Ahmad kiss it. Fazaail-e-Aamaal English Translation (Virtues of Hajj). Chapter.9, story no.13, p.l74 (New Edition 1982, Published by Dini Book Depot Delhi). Refutation (1) the Angels Convey the Salaarn The Messenger of Allah said: "Allah has Angels, who travel about the earth. They convey to me the peace greetings (saIaam from my Ummah. " [Sunan an Nasa'ee, sunan an- Darimi, Musnad Imaam Ahmad.See Saheeh Sunan Nasa'ee Vol:1 No: 1215] This hadeeth is Hassan according to Sheikh Al-Albaanee This Hadeeth of Allah's Messenger proves that he does not hear the greetings directly, because if he could do so there would have been no need for the Angles to convey the greetings. The Salaf used to dislike the practice of frequenting the grave of Allah's Messenger to greet him with salaam, because whether someone greets him at his grave or from far, the Angels convey the salaam to him. Abdullah ibn Hussain, the grandson of Alee (radhi allahu anhu), saw a man paying frequent visits to the grave of Allah's Messenger and said to him, "0 you person, Verily Allah's Messenger said: "Do not take my grave as a place of worship and invoke blessings upon me wherever you are, for your blessings will reach me." Thus, you and a person in Spain are equal" [Mentioned by Shaikh ul-Islaarn Ibu Taymeeyah in Kithab al-Waseelah (p.136 and aI-Iqtidaa p.155-156. Also by al Albanee in Ahkam al-janaaiz at p.280] A fabrication is often attributed to the Messenger of Allah that he said: "Whoever asks blessings for me at my grave, I hear him, and whoever asks blessings upon me from afar, it is conveyed to me." This fabricated narration is mentioned in Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.8, p.l31 Hadeeth no.11 (New Edition 1982, Published by Dini Book Depot - Delhi). [This tradition was mentioned by al-Uqayli in his book, ad-Dhu'afa and by al-Khateeb, lbn Asakir, etc and they all agree that it is a fabrication (Mawdoo). Mentioned by Shaikh al-Albanee in Silsilaah-Ahaadeeth ad-Daee'fah, Hadeeth No:203] (2) Limitations to the Hearing A living man, who is awake and alert, can barely listen to voices behind a wall or a barrier. If the inhabitants of the graves are alive and posses the sense of hearing as the living - how is it possible for them to perceive the voices beyond the loads of sand and gravel? Death does not excel one's senses, it impairs them!! People who are alive have many limitations to their hearing... * They can only hear when the speaker converses loud enough, * They can understand only one person at a time, * They cannot understand more than few languages, and * They cannot hear whilst asleep. This is true even for Allah's Messenger (Sallahu alihi wasallam), who too could not hear and understand unless someone spoke loud enough. During the lifetime of the prophet (Sallahu alihi wasallam), there lived in al Medina, a young sorcerer named Ibn Saiyad. It was believed that he was one of the Dajiais. Ibn Saiyad by his sorcery sought after the knowledge of the Unseen (Ghayb) but his information was always far away from the truth, Narrated lbn Umar (radhi allahu anhu), "Allah's Messenger once with Ubay ibn Ka'ah (radhi allahu anhu) went to the garden of date palms, where ibn Saiyad was staying. When the Prophet (Sallahu alihi wasallam) entered the garden, he started hiding himself behind the trunks of the date palms, as he wanted to hear something from ihnSaiyad before the latter could see him. IbnSaiyad was lying in his bed, covered with a velvet sheet from where his murmurs were heard. Ibn Saiyad's mother saw the Prophet (Sallahu alihi wasallam) while he was hiding himself behind the trunks of the date palms. She addressed lbn Saiyad: "0 Saf!" (And this was his name). Ibn Saiyad got up. The Prophet said: "Had this woman let him to himself, he would have revealed the reality of his case." [Saheeh al-Bukharee (Eng. Trans.) vol 4, Hadeeth no. 290] (3) General refutation from the Qur'aan on hearing of the dead Numerous stories in the books of the deobandis claim that the dead Sufis listen to those who visit their tombs, As, Moulana Zakariyah says: "Allama Kamal Ibnul Humam, the author of Fathul Qadeer once recited Soorah Hud at the graveside of Shaikh lbn Ata lskandari. When he reached the ayah: "Among them are unfortunate and fortunate ones." The Shaikh's voice came from the qabr (grave) saying: "0 Kamal, among us are no unfortunate ones." The Qur'aan explains that the deceased cannot hear in the graves, Allah says: "Verily, you cannot make the dead hear and you cannot make the deaf hear the call when they turn their backs and retreat." [Soorah An-Naml (27) :80] In this verse, the disbelievers are referred to as dead and Allah compares the dead and the disbelievers with regards to the faculty of hearing. Even though, the living disbelievers can physically hear, they are considered as deaf as the dead, who do not hear at al. Thus, proving that the dead do not posses the sense of hearing in the grave. Another such comparison is found in Soorah Faatir (35): 22, where Allah says: "The living (believer) and the dead (disbelievers) are not alike. Allah makes whoever He wishes hear, but you cannot make those in the grave hear." 'The living' in this verse are the believers and 'the dead' are the disbelievers. This verse again compares the disbelievers to those in the graves, who are both similar. The disbelievers hear physically, but do not listen to the truth. They are just like those in the graves, who are at a higher level of deafness, and do not hear at all. [See Tafseer at-Tabaree, vol: 2l, p.36 and al-Qurtubi's al-Jamee vol: l3, p.232 Also for more discussion see "The Mysteries of the Soul Expounded" by Abu Bilal Mustafa al-Kanadi.] This line of reasoning is proved with additional proofs from the Qur'aan and the Sunnah, and is in accordance with the understanding of the Sahabah. When the punishment of the dead was mentioned to Aa'ishah (radhi alhthu nha) on account of the family's un-Islamic mourning, she commented, "The dead person is punished for his Crimes and sins while his family cries over him then." She said: 'This is similar to the statement of Allah's Messenger when he stood by the well which contained the corpses of the pagans killed at (the battle) Badr "They hear what I say." She added: "But he said now they know very well what I used to tell them was the truth." Aa'ishah (radhi allahu anha) then recited: "You cannot make the dead hear," [Soorah Yoonus (30) :52] and: "You cannot make those who are in their graves, hear you." [Soorah Fatir (35) :22] [Saheeh alBukharee (Eng. trans.) vol: 5, no: 316] Here, we see that Aa'ishah (radhi allahu anha) brings the two verses (30:52 and 35:22), as a proof when the hearing of the dead is being discussed. This is a reply to the false claim that these verses refer only to the disbelievers and cannot be used in reference to the hearing of the dead. Clarifying Doubts Doubt (1): Hearing Footsteps When (Allah's) slave is put in his grave and his companions return and he hears their footsteps, two Angels come to him and make him sit... " [Saheeh al Buhaaree (Eng. Trans.) vol.2, Hadeeth no. 456 This Hadeeth is brought forth to prove hearing for the dead, but this Hadeeth only refers to a temporary condition at the time of burial and it only mentions the hearing of footsteps and nothing else. Doubt (2): Kafirs in the well of Badr Another argument put forth is the Hadeeth reported in Saheeh al-Bukharee when, "On the day of Badr, the Prophet ordered that the corpses of twenty-four leaders of Quraysh should be thrown into one of the dirty dry wells of Badr..." He halted at the edge of the well, and addressed the corpses of the Quraysh infidels by their names and their fathers' names: "0 so-and-so, son of so-and-so and 0 so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger ? We have found true what our Lord promised us. Have you too found true what your lord promised you?" Umar said: "0 Messenger of Allah! you are speaking to bodies that have no souls Allah's Messenger said: "By Him in Whose Hand is Muhammad's ( soul, you do not hear, what I say better than they do." Saheeh alBukharee (Eng. Trans.) vol.5, Hadeeth no. 314. This hadeeths refers to an exceptional case, when the Prophet (Sallahu alihi wasallam) killed the kuffar (Disbelievers) in the battle of badr and ordered them to be thrown in the well, thereby to humiliate them. Qatada said while commenting on this hadeeth, "Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and cause them to feel remorseful and regretful. [Saheeh al Buhaaree (Eng. Trans.) vol.5, Hadeeth no. 314] Umar Ibn Hattab (radhi allahu anhu) believed that the dead do not hear, and therefore he questioned: "0 Messenger of Allah! you are speaking to bodies that have no souls". Similarly Aa'ishah (radhi allahu anha) too believed that the dead do not hear, and therefore when this incident was mentioned to her she said: "but the Prophet (Sallahu alihi wasallam) said " now they know very well that what I used to tell them was the truth." Then she recited (the Quraanic verse) :"You cannot make the dead hear.." (till the end of the verse) [Soorah ar-Rum (30) :52] [Saheeh al Buhaaree (Eng. Trans.) vol.5, Hadeeth no. 317] This shows the firm belief of the Sahabah that the dead cannot hear. The kuffar who were thrown in the well of badr were temporarily given life as in the statement of Qatada. However, if it is still argued that this hadeeth proves the listening of the dead in the graves; then who are those who are reffered to, in this hadeeth? Arrogant kuffar!! - those who fought against the messenger of Allah (Sallahu alihi wasallam) and were killed and thrown in the well to be humiliated. This argument is therefore false, for it would claim hearing for everyone, pious and wicked, which no one claims! Taken from the book "THE JAMAATH THABLEEGH AND THE DEOBANDIS" Compiled by: Sajid Abdul Kayum Published by : Ahya Multi Media www.ahya.org "They ask you concerning the soul. Say that the soul is from Allah and you have not been given knowledge of it except a little" (soorah al- Isra (17:85) > ----- Original Message ----- > From: abdullah hami > To: [EMAIL PROTECTED] ; [EMAIL PROTECTED] ; > [EMAIL PROTECTED] ; [EMAIL PROTECTED] ; [EMAIL PROTECTED] ; > [EMAIL PROTECTED] > Sent: Wednesday, January 19, 2005 1:10 AM > Subject: [Islam_1_God_1_Religion_1_Truth] Can the dead hear us? > > > > Do you Yahoo!? > Meet the all-new My Yahoo! - Try it today! > > _____ > > Yahoo! Groups Links > > > * To visit your group on the web, go to: > * > http://au.groups.yahoo.com/group/Islam_1_God_1_Religion_1_Truth/ > * > * To unsubscribe from this group, send an email to: > * > [EMAIL PROTECTED] > * > * Your use of Yahoo! Groups is subject to the Yahoo! Terms of > Service. > > > > > This e-mail may contain confidential and/or privileged information. If you are not the intended recipient or have received this e-mail in error, please notify the sender immediately and destroy this e-mail. Any unauthorised copying, disclosure or distribution of the material in this e-mail is strictly forbidden. ------------------------ Yahoo! Groups Sponsor --------------------~--> Would you Help a Child in need? It¿s easier than you think. Click Here to meet a Child you can help. http://us.click.yahoo.com/kx_54C/I_qJAA/i1hLAA/TXWolB/TM --------------------------------------------------------------------~-> *************************************************************************** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims."} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: "By Allah, if Allah guides one person by you, it is better for you than the best types of camels." [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, "Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all." 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