IS THE PROPHET (S.A.W.) ALIVE IN HIS GRAVE?

Dr.MASOOD-UD-DIN USMANI

M.B.B.S(LUCKNOW)

FAZIL ULOOM-E-DENIYAH

WIFAQ-UL-MADARIS, MULTAN

In the Name of Allah, The Compassionate, The Merciful

What a fate of the Ummat-e-Muslimah [the followers of the prophet

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

This indeed is a very serious matter as it provides ground for grave-

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

Therefore, it is the prime Responsibility of true Muslims to take up this

matter and fully explain it to the masses to enable one to live with the
knowledge of truth and not to die in ignorance.

The Divine Book ( QURAN) and the prophet’s traditions (HADITH)

provide the ultimate criteria to test and distinguish the true from the
false. Let us first look into Quran. The following few verses clearly
explain the idea:-

AL-QURAN

1. "You (O, Muhammad) will surely (die and ) they too will die". (Zumur-
30)

2. "We appointed immortality for none before you. So, if you die, will
thy be ever living? Every soul has to taste death".(Al-Umbia-34-35)

3. "Everything shall perish save Him".(Al-Qasus-88)

4. "Those (unto )whom they cry out for help besides ALLAH created
 nothing; they are created beings) they are totally dead and are not
living at all and do not (even) know when they will be raised from their
graves )".(Al -Nahl 20-21)

The last verse states a universal truth with no exception whatsoever,

not even prophets and saints. It emphasizes that the death does not
leave a spark of life. Then, how to expect a dead to see, listen or
respond?

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

Moreover:

"Then, after this, you shall surely die. Then on the Day o Resurrection
only you shall be raised ."

(Al-Momninoon-15-16).

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

Likewise:

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

HADITH BURKHART

Imam Bukhari has brought a number of HADITH (Prophet's Sayings)

which disapprove the notion of revival of Prophet’s life (in the grave).

From these HADITH it is established that the Prophet (S.A.W.) is of

course alive, not in the worldly grave, but at the most exalted place in
 Burzakh. The last part of the lengthy saying which proves the above
statement is given below:-

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

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

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

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

(the translation of Bukhari Vol. V pages 527-528)

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

THE CONSENSUS OF SAHABA

There is full consensus among SAHABA on the above arguments of

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

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

Nothing occurred to my mind except that. "He said, "Verily! Allah will
resurrect him and he will

cut hands and legs of some men. " Then Abu Bakr came and
uncovered the face of Allah’s Apostle (S.A.W.) kissed him and said,
"Let my mother and father be sacrificed for you, (O Allah’s Apostle),
you are good in life and in death. By Allah in Whose Hands my life is,
Allah will never make you taste death twice. " Then he went out and
said, O oath-taker! Don’t be hasty.

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

Muhammad is no more than an Apostle, and indeed (many) apostles

have passed away before him... (till the end of the Verse).... Allah will
reward to those who are thankful.’ (3:144)

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

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

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

The notion of revival of Prophet’s life in this world is thus categorically

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

History has never witnessed such a consensus of opinion on any

other issue. It was only to resolve this issue of great importance that
Almighty Allah put Umar (R.A.) in a difficult situation. It was then
settled once for ever that whosoever dies will NOT become alive in this
world before the Day of Resurrection. This completely does away with
the real basis of SHIRK implied in the belief, "The dead are really not
dead but alive in the graves".

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

By narrating the HADITH of QALEB-I-BADR, Imam Bukhari has proved

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

The belief in revival of life after death in the worldly grave is the Basis
of SHIRK.

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

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

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

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

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

As a matter of fact this dream affair has become a sort of business.

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

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

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

Mountain out of a Mole

How to provide an explanation to the innumerable stories of such

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

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

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

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

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

This concept is based on a weak tradition and people try to use it to

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

The body of Umar Ibne Khattab.

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

Look oh’ believers! Allah’s assertion in Qur’an, the prophet’s

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

The prophet’s SAHABA were extremely dedicated to him. If they had

the slightest idea that the prophet was "ever living" they would have
never buried him, and would not have selected his successor. The
need for IJTHAD (deduction) would not have arisen nor the
investigation for authentic traditions of the prophet would have been
need. For, at any moment of need one could directly go to the
prophet’s grave and seek his advise. Abu Bakr (R.A) could have
sought guidance in the time of IRTIDAD (apostasy) and Umar (R.A)
would have turned to him at the time of draught. Similarly Usman (R.A)
Ali (R.A) and Aysha (R.A) would have gone there for guidance at the
time of crisis and battles of JAMAL and SIFFEEN could have been
avoided!..
In fact, the degeneration started after a couple of Centuries later. The professionals in religious garbs exploited the

situation. In order to accomplish their aims they exacted an army of deities and gradually built up a mythological structure

around them like Hindus and Islamic MATHURA and KASHI came into being and Muslim GANESH and MURLI were born.

Upright stones (idols) were replaced by lying stones (the graves) Consequently all the rituals and traditions of the Hindu

mythological system were adopted here by islamisising names. Thus, by completely deforming Islam into mysticism these

professionals have gradually brought about the new religion in the present form. This excited wrath of Almighty Allah and

consequently thousands became captive, the chastity of hundreds of thousands was ruined, innumerable were

massacred. The entire Ummah is now facing worst humiliation while the new religion is blooming without slightest

realization to the basic cause of the degeneration.

Unfortunately no one has power enough to eradicate this evil from the ëUmmah’! it is the responsibility of the learned to
 come forward and proclaim, "Look O believers!, You claim to have accepted Allah’s deen (religion) the way of TAUHEED

but still insist to keep following the ideology of SHIRK like all MUSHRIK nations since the time of the prophet NOAH (A.S).

Then, you can not escape similar fate as those nations had been subjected to. Their main crime was that they did not let

their prophet’s (A.S.) and saints remain dead after their actual death. And today you are doing the same thing with your

prophet (S.A.W.) and saints on the basis of false traditions and baseless arguments.

The very notion of the revival of life in this grave and the related ideology has infect demolished the structure of faith. It is

no doubt the real basis of SHIRK. This pervert ideology leads to such sinful actions as long confinements around the

graves for the so called enlighten through spiritual communication with the dead. On the basis of the belief that the dead

can hear and reply, they offer greetings to saints in their graves and wait for reply; some one claims to have shaken hand,

with the dead and even embraced him! Some fraudulent have even pounded that after confinement in the vicinity of the

grave of the prophet (S.A.W.) they have learnt directly from the prophet himself (S.A.W) the methodology of preaching. (we

seek Allah’s protection!).

Antagonism with Aulia-Allah (Allah’s Favorites)

Let us now examine who are real enemies to AULIA-ALLAH (the favorites of Almighty Allah)

"And who is further astray than those who, besides Allah, invoke such deities as will not hear them until the Day of

Resurrection and are totally unaware of their invocation. And when mankind are gathered (for the judgment) they will be

antagonistic to them and deny of having been worshipped." (AL-QURAN: 46:5,6)

This shows that the real enemies of AULIA-ALLAH are those who ascribe them as partners to Allah and sanctify their

abodes (the graves) like "BAITULLAH", the HOLY KA’BA and perform similar rituals around these graves as should

exclusively be done around KA’BA as stated below:-

· Every year an URS day (associated with each of the shrines) is fixed like the HAJJ day and is celebrated there as such.

· Instead of AHRAM, they are ordered to walk bare-footed/ bare headed.

· TALBIAH that is LABBAIKA-ALLA’HUM-MA LABBAIKA (Here I am at your Service! Is replaced by such slogans as

"{BAHU" "HAQBAHU" "BAISHAK BAHU".

· Sheet covers (on the graves) are used in resemblance with the GHILAF-e_KA-BA).

· The stones near the head and feet of the grave are kissed like HAJAR-E-ASWAD (Black stone in KA’BA).
 · They go around the grave like perambulations of KA’BA,

· Bowing’ prostrating, prayers and supplications, are quite common.

· The doors and vestibules are embraced like MULTAZIM i KA’BA.

· The ritual of ëSAI" (Race) between SAFA and MARWA is replaced by a race from the place of mediation of the saint to his

grave.

· The water used in washing the grave is considered blessed like ZAMZAM and as such it is collected for distribution and

used like ZAMZAM.

· Like HADI (animal for sacrifice during HAJJ pilgrimage) a goat or camel is accompanied by a pilgrim to the shrine.

Thus, these fake KA’BAS are abundant today and heavily crowded by the so called Muslims with the deep faith and

conviction that the dead saints are fully capable to help them, solve their problems and enable them to achieve their goals.

Infect, it is the outcome of the various schools of thought that have been set up to compete with the system given by the

Prophet’s Traditions and the Consensus of SAHABA. One can appreciate the gravity of the situation by looking at the

enclosed translations of the some of the writings of the pioneers of the three main Sects, namely, Qasim Nanautvi of

DEOBAND School, Syed Ahmad Raza Khan of BAREILLY School of thought. However, since despair from our Rubb is

KUFR (disbelief), let us get together and make all possible efforts to propagate true Islam so that the world accepts and

follows the Commands of Allah and His prophet’s teachings. We hope that Almighty Allah shall not let these efforts go as

waste. Ameen...

Believes of Prominent Scholars of

Different Schools of Thought

Faith about Revival of Life of the Prophet (S.A.W.)

DEOBAND

The founder of DEOBAND, Qasim Nanautvi, Mahmoodul Hassan, Ashraf Ali Thanvi etc..

Q. What is your opinion about the life of Prophet of common Muslims or some special form of life.

A. According to us and our learned scholars, Prophet (S.A.W.) is alive in his grave very much the same way as in the world
 (excepts responsibilities) and this form of life is exclusive for the Prophet (S.A.W.), all other prophets (A.S) and the

martyrs. This life is not isthmusal (Barzakhi) but worldly.

(AL-MOHANNUD Page 16, Quran Mahal)

BARIELY (BRAVELY)

The words of Ahmed Raza Khan, founder of Bariely School of Thought, Vol. 3, p#32 Pub Medina Pub. Co, Karachi.

Q. What is the difference between the isthmusal life of reverend AULIA and Prophets (A.S.).

A. The life of the Prophets (a.s) is worldly and totally physical. Death comes to them only for a moment to fulfill the Divine

promise and then the original life is revived to them. On this life the same worldly Islamic laws apply, namely, "Their

heritage is not distrubted, wedding of wives (IDDAT) for them. They eat and drink and offer prayers in their graves. In fact,

respected Abdul Baqi Zarqani says that their wives are presented to the Prophets (A.S.) in graves and they spend night

with them."

TABLEEGHI JAMAAT

This party not only believes that the Prophet (S.A.W.) is alive in the grave but it goes further to say that:

---- The Prophet (S.A.W.) remains informed of all the affairs of the Ummah.

---- looks at and recognizes the visitors of the grave.

---- listens to the greetings of SALAM and other conversations, understands it and

even responds.

---- Extends his hand out of the grave to shake hand with the visitors.

---- whenever deems necessary comes out of the grave and visits people for helping them out in their difficulties and in

resolving their problems and then promptly returns to the grave to listen and respond to the SALAM of visitors. But what

happens to SALAT-O-SALAM recited near the grave while the Prophet (S.A.W.) is out and away from his grave, is not

clear,. This aspect of faith of this party is illustrated by and extract from their literature:

Syed Ahmed Rifai is an outstanding saint. His popular story is as follows:

He visited the Prophet’s (S.A.W.) grave in the year 555 A.H. after Hijra and recited two verses near the grave. (Translation

is given below)

"When I was at a distance, I used to send my soul to visit your honor and it used to kiss your auspicious grave on my

behalf. Now that physical presence has been possible, Kindly extend your hand to enable my lips to kiss it."

In response to the request the Prophet’s (S.A.W.) hand emerged out of the auspicious grave and he kissed it. (Al-Havi Le-

Sauti)

It is said that this event was witnessed by a crowd of ninety thousand in the Prophet’s (S.A.W.) Mosque they observed the

Prophet’s (S.A.W.) hand. The name of ABDUL QADIR GILANI is also included among them. (AL-BANYAN AL-MUSHAIYAD)

(FADHAIL-E-HAJJ P#151, Pub. Maktaba Imdadiyah Multan. Author -- Sheikh-ul-Hadith. Mohammad Zakariya). (all these

scholars have brought beliefs, which contradict Qur’an and Sunna).

"The Prophet (S.A.W) Emerges from Grave to help a Young Recitor of Salat-o-Salam in his Difficulty"

Hafiz Abu Naeem quotes Sufiyan Sauri (R.A.), as under. "Once upon a time while I was going out at every step. I enquired

him whether there was any at every step. I enquired him whether there was any religious basis for his action ( or it was his

opinion). He enquired about me. I told him I am Sufyan Sauri of Iraq. He then asked me whether I had knowledge about

Allah. On my affirmation, he asked me as to how I got this knowledge. I told him that it is based on the observation that

Allah brings out the day from night and night from the day and that He creates a baby in the mother’s womb. He remarked

that I had no knowledge at all. I then asked him as to how he recognized Allah. He said, "I determine to do some thing but

some how I have to cancel it. Some times I am bent upon doing something yet I fail to do it.

This lead me to the recognition of Some Other Power Who is doing things for me. "On my enquiry about his ritual of

SALAT-O-SALAM, he narrated the story as follow:-

"I had gone for Hajj along with my mother. She expired there, her face turned black and belly swelled. I guessed that some

big sin seems to have been committed by her. So I raised my hands for prayer to Almighty Allah. I observed that a cloud

patch moved from Tahama(Hijaz)

and person emerged out of it. He moved his blessed hand on my mother’s face and it brightened. He then moved the hand

on her belly and the swelling disappeared altogether. I thanked him for helping out in my difficulty and asked him to

disclose his identity. He told me that he was our Prophet, Muhammad (S.A.W.) I requested him for some advice. He told
 him to recite at each stop. (NUZHAH)

(FADHAIL-E-DARUD P#121-122, Chap-V pub. Maktabe-e-Ashrafiah, Ralwind, Lahore)

And Now The Grandeur of Aulia-Allah

A group of Arabs went on pilgrimage to visit the grave of a generous person. It was a long journey and they stayed there

over-night. One of them saw in dream that the (dead) generous person was asking him if he was willing to exchange his

camel for his BUKHTI Camel (a high class of camel left by the generous person in heritage). The person settled the deal in

dream. The "dead" person got up and slaughtered the visitor’s camel. So, when the visitor woke up he found his Camel

bleeding. Thinking that there was no chance of survival, he immediately slaughtered it and distributed the meat amongst

themselves. They cooked the meat and ate it. Then, they started back. At the next halt they met a person riding a BUKHTI

Camel and looking for a person with the same name as the visitor’s. Then the person who had dreamed introduced

himself, When asked about the deal, the dream story was narrated. The rider of BUKHTI Camel revealed that it was the

grave of his father to whom this BUKHTI Camel belonged. He further told them that his father also came in his dream and

told him that if he was his true son, he should hand-over the BUKHTI Camel to such and such person, naming the visitor

who saw the dream. After saying this he handed-over the camel and went away (ITTIHAF). This is the limit of generosity

that even after death guests were treated by disposing of a costly camel. The question as to how all this happened after

death is not impossible in imagine. Such occurrences are possible in the "World of Spirits".

(FADHAIL-E-SADQAT Vol-2, p#294) ( Pub:Maktaba Imadadia, MULTAN)

This shows that the powers of AULIAH-ALLAH (the saints) are not less. From inside the grave they can also look out at the

visitors, recognize them, have super-natural contact and communicate with the living beings, issue them certain

instructions and go back into the grave! This is one of AULIA-ALLAH!! What a grandeur and glory of AULIA-ALLAH!!

Praise be to Allah.

MAULANA MAUDUDY

The Question of Prophet’s Life

"Some one without pre-notions, faith or opinion about it will not be questioned on the Day of Judgment and his ultimate

fate would be affected because of lack of faith or opinion on this issue. But in real danger is one who frames and opinion

on this issue, sets up a faith and preaches it. For, there is equal probability of it being right or wrong".
 (RASAIL-O-MASAIL. Vol-3, p#440)

Thus such an important and sensitive issue, which is stated in Qur’an, HADITH and which has consensus of SAHABA on

it has been treated by MAULANA Maududi as a side issue. Moreover’ by saying, "some one who believes in it and preach

it is in danger" he has put Abu Bakr (R.A.) and all other SAHABA (R.A.) in danger.

Imam Ahmad Bin Hambal

Imam of AHL-E-SUNNAH, Ahmad bin Hambal (died in 241 A.H.) says in his letter to MusaddadIbn-e- Muharhad in TABQAT-

E-HANABILAH which was subsequently added to the book "Kitabus-Salah" (the Book of Prayer):-

" It is necessary to have faith in the TANK of KAUSAR, on the angels MUNKAR and NAKEER, punishment in the grave, the

act of taking out of the soul by MALIKUL MAUT -the angel of death, and it’s return to the bodies in the grave. It is also

essential to believe in the questioning in the graves about "faith" and "TAUHEED".

(Tabaqatul-Hanabilah-Life-History of Musaddad Ibnu-Musarhad)

Imam Ibn-u-Taimyah (Hanbali)

This belief has been adopted by Ibne Taimiyah, Ibn-u-Qaiyim and majority of scholars of Ummat-e-Muslimah (the Muslim

Community in the World) because Ahmed Bin Hanbal believed in the revival of life of the dead in the worldly grave as

indicated in his above verdict:-

"Well know HADITH prove that the dead is aware of the activities of his friends and relatives living in the world and their

worldly affairs are presented to them, there in the grave.

Moreover, the HADITH say, the dead can see and is conscious of the activities in the vicinity of his grave. Good actions

pleas them and bad actions hurt them. The spirits of the dead have assemblies also. But the spirits of the higher rank

descend to the lower ranks and not vice-versa".

Al-Fatawa-al-Kubra (By Ibn Taimyah Vol-4p#446-447)

Abdullah Bin Mohammad Bin Abdul Wahab

Abdullah Bin Mohammad Bin Abdul Wahab of Najd says: What we believe in is as follows: The status of the Prophet

(S.A.W.) is absolutely above the entire creation and he has been bestowed with the eternal life in his grave which is over

and above that of the martyrs which is evidenced in the QUR’AN. This is because the Prophet (S.A.W) is undoubtedly
 more exalted than the Martyrs and he listens to the DARUD-O-SALAM in the vicinity of his grave.

(Ithaf-ul-Nabala p#415)

Mian Nazeer Founder of Ahl-e-Hadith School of Thought

"And it is wrong to say that the spirit of the Prophet (S.A.W.) goes around through all houses and places. For a HADITH

(tradition) in MISHKAT in the Chapter of "Prayer" as narrated by Ibn-i-Masud (R.A.) says, that the Prophet (S.A.W.) has

said, "Almighty Allah has appointed some angels to go around the world and convey to me the "SALAT-O-SALAM" of my

Ummah". And another HADITH by Narrated by Abu Hurairah (R.A.) says, "if some one recited "SALAT-O-SALAM" near my

grave. I would listen to it and if some one recited at a distance, it would be conveyed to me (by the angels). Thus, the

prophet’s (S.A.W.) spirit is not moving around all places otherwise it would have been stated in the HADITH like this, "I am

present and hear SALAT-O-SALAM wherever it is recited" thus there would be no need of the angels to convey it to him".

FATAWA NAZIRIA Vol.1, page#6-7 Pub:Ahl-e-Hadith Academy, Lahore

It is evident that Miam Nazeeer wants to prove through the Prophet (S.A.W.) is not omnipresent but he is very much

present in the grave in MEDINA and he listens to the "SALAT-O-SALAM" recited in the vicinity of the grave and that recited

elsewhere angels is conveyed and presented to him right there by the angels roaming around the world.

Nawab Siddiqul Hassan Khan (Ahl-i-Hadith)

Nawab Siddiqul Hassan Khan writes:

"All dead whether believers or non-believers are equal in respect of knowledge, perception, consciousness, hearing,

presentation of deeds and responding to greetings of SALAM from the visitors. This is not the exclusive specialty of

Prophets (A.S.) and the saints only. (DALEEL-AL-TALIB page#840)

Waheeduz Zaman (Ahl-i-Hadith)

Hafiz Ibn-e-Qaiyam, the leader of Ahl-i-Hadith has elaborately proved the "hearing of the dead" and it is also proved by

many traditions stated by Imam Sayuti in his book "SHARAH-AL-SUDUR" and it has consensus of the predecessors on it.

Only AYSHA (R.A.) is said to have rejected it but her saying is regarded as anomalous like the saying of Ma’avia (R.A.) that

"MIRAJ" (Accent) was a dream. (Lughat- Al-Hadith Vol. 3,p#166)

(Peer Jhanda) Badiouddin Rashidi (Ahl-i-Hadith)

Peer Jhanda while rejecting the arguments of the believers of "hearing of dead" writes:- Reasoning based on the HADITH

of "Sound of Shoes" "In the same way they deduce from the HADITH in Al-Bukhari but that too does not serve their

purpose as it is narrated there Vo. 1p#187 as under.

It is narrated by Anas (R.A that the Prophet (S.A.W.) has said, "when a dead is put in the grave and his friends and

relatives move away the dead hears the sounds of their shoes, two angels come, make him sit and inquire as to what he

used to say about this person, the Prophet (S.A.W. ) Peer Sahib’s reply: it is evident here that this revival is not for all

times but only for the moment when people are returning after the burial of the dead and the angels make him sit for

questioning. At another place in the HADITH narrated by Bira-bin-Azib (R.A) the revival of soul is clearly mentioned:

In the HADITH of ASHAB-E-SUNAN which has been authenticated by Abu Iwana etc.. it goes like this, "His soul is revived

in the body, two angels come to him, make him sit, ask him as to who is his Rubb (Lord.... Similarly the soul of a KAFIR

(non-believer) is revived in his body, two angels come to him and make him sit."

Thus, this HADITH does not apply here as there is no controversy regarding the "hearing of living" but the dispute is

whether the dead hears or not and this tradition is not concerned with this issue. It only indicates a momentary revival for

questioning. (Tauheed-i-Khalis, page#666 written by Bedridden Rashdi)

Perhaps Peer Sahib wants to prove that every dead is turned alive in his worldly grave and starts hearing! Then what

about Allah’s Command. " You can not make the dead to hear". MAY ALLAH PROTECT US FROM THIS KUFR AND SHIRK

THAT HAS BEEN INVENTED AND HAS BEEN MADE A PART OF DEEN BY OUR SCHOLARS, BELIEFS WHICH CLEARLY

CONTRADICT WITH QURAN AND SUNNA. AND IF WE FOLLOW THOSE WHO HAVE INVENTED THIS OR ARE ONLY

PROPAGATED THAT WHICH CONTRADICTS QURAN AND SUNNA, THEN ON THE DAY OF JUDGMENT WE WILL NOT

HAVE ANY EXCUSES AND THE FIRE WILL BE OUR ABODE FOREVER. IF WE WANT TO BE GUIDED THEN WE MUST

MAKE QURAN AND SUNNA AS OUR WAY OF LIFE. AND THROW THAT WHICH CONTRADICTS WITH THE QURAN ON THE

WALL. AND WE SHOULD KNOW THAT NO DEED OF ANYONE OF US WILL BE ACCEPTED IF OUR AQEEDAH (BELIEF) IS

NOT IN ACCORDANCE WITH QURAN AND SUNNA. MAY ALLAH PROTECT US ALL.. AMEEN....

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