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31-Ruling on making Du’a’ the dead
Q: What is the ruling on those who make Du’a’ (supplication) to the dead?
Ans by Imam Ibn Baz (rahimahullaah):
Those who make Du`a’ (supplication) to the dead are Mushriks (those who associate others with Allah in His Divinity or worship). If they make Du’a’ to the dead, idols, trees, stones, angels or jinn, they will be regarded as Kafirs (disbelievers) as making Du’a’ to all these leads to one thing; namely, Kufr (disbelief that takes the Muslim out of Islam),
One thing that can be excluded from this ruling which is seeking help from his fellow Muslim brother or non-Muslim like buying a commodity from a non-Muslim, asking him to build a shop or mend a car while the person while he is alive. This case is considered to be exceptional and is not a kind of Shirk. It is similar to what Allah (Exalted be He) mentions in the story of Musa (Moses): (The man of his own) party asked him for help against his foe)
If one asks his fellow Muslim brother or the non-Muslim, who is present, to do something for him like building a house, mending the car, or plowing the land in return for something, or they agree upon doing something that is legally permitted, there will be nothing wrong as all these things are normal and can be done by human beings who are alive and present.
But what is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) is making Du’a’ to those who are not present and cannot hear him, the dead or a living person whom he thinks to be supernatural and has a mysterious power. This understanding leads him to think that if he makes Du’a’ to this person for forgiveness and admittance to paradise, he will be able to do this because of something secret about this person. This is Munkar even if the person who is invoked besides Allah (Exalted be He) is living.
There are many Sufis who worship their Shaykhs and their senior and prestigious persons who are dead. They ask them for help and make Du’a’ to them to cure the sick. All these things are considered to be major Shirk (associating others with Allah in His Divinity or worship) even if the person whom they make Du`a’ to is alive because they ask him something beyond his abilities. This behavior differs from asking a person to lend you something, build a house for you, cultivate some land, mend a car, bring your belongings from the car, and so on. All these things are normal and contain there is nothing wrong in them.
(Part No. 2; Page No.93)
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translations are collected from alifta.com , Portal of the general Presidency of Scholarly Research and Ifta’
Kitāb-ut-Tawheed : Chapter 9:
Whoever seeks Blessing through a tree,a Stone, or the like
Allah the Most Exalted said:
«Have you then considered al-Lāt, and al-‘Uzzā (two idols of the pagan Arabs)? And Manaat (another idol of the pagan Arabs), the other third? Is it for you the males and for Him the females? That indeed is a division most unfair! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!» [Sūrah an-Najm (53):19-23]
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En]
Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Kitāb at-Tawheed Book Study – https://abdurrahman.org/islamic-book-study/kitab-at-tawheed
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Istighaathah (Seeking Rescue and Deliverance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the Proof for al-Istighaathah (seeking rescue and deliverance):
Remember when you sought the aid and deliverance of your Lord, and He responded to you [8:9] 24
[24]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Istighaathah is a type of the types of worship, and it is seeking al-Ghauth (deliverance or rescue), and it does not occur except at times of adversity or great difficulty, when a person comes to be in a situation of adversity, then he seeks deliverance and rescue from Allaah and he seeks salvation from this adversity.
And al-Istighaathah (seeking rescue and deliverance) is of two types:
The first type is: al-Istighaathah (seeking rescue) from a created being, with regard to something that no-one is able to do except Allaah the Mighty and Majestic, and this is shirk. So whoever seeks rescue and deliverance from other than Allaah, whether it be from a jinn or a human or those people who are absent or from the dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue and deliverance through the dead and those who are absent from the devils and the jinn, this is shirk along with Allaah the Mighty and Majestic.
The second type is: seeking aid and rescue from a created being who is present and who is alive with regard to something he is able to do – this is permissible. He the Most High said in the story of Moosaa:
So the man who was upon his religion (i.e. the religion of Moosaa) he called to him for assistance and rescue against the one who was an enemy [28:15]
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh as-Sunnah : Lesson 74 : Point 125
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
To have eemaan that Abu Bakr and ‘Umar (rahmatullaahi alaihima) are within the apartment of ‘Aaishah (radi Allaahu anha) along with Allaah’s Messenger (sallallaahu alaihi wa sallam). They were buried there along with him. So if you come to their graves, then it is binding to give salutation (salaam) to them after Allah’s Messenger (sallallaahu alihi wa sallam).
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree
Related Links:
Sharh as-Sunnah : Lesson 45: Points 70 & 71
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
[70] And to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to him in order that Munkar and Nakeer should question him about eemaan and its required duties then his soul will be gently removed from him without any pain.
[71] And the deceased recognises the one who visits him when he visits him and the believer will experience bliss in the grave and the wicked will be punished as Allaah wishes.
Transcribed Audio:
His saying, “And to have eemaan that the deceased will be made to sit up in his grave,” it is obligatory to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to his body and two angels will come to him; one of them is Munkar and the other is An-Nakeer. So, they will both question him and this is al-fitnatu fil-qabr (the trial in the grave) and it is the most severe thing that will come upon the deceased. If he is saved from this trial then he will be saved from that which comes after it and if he is not saved from this trial then he will be destroyed. There will be no salvation for him.
The two of them will ask him about three matters:
So, the believer will say “Rabbiyy Allaah” (My Lord is Allaah). Whereas, the munaafiq (hypocrite) will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”
Then they will say to him:
So, the believer will say, “My religion is al-Islaam.” Whereas, the hypocrite and the doubter will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”
Then they will say to him:
So, the believer will reply, “My Prophet is Muhammad sallAllaahu `alayhi wa sallam. Whereas, the hypocrite will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”
So, the believer will have his grave extended wide for him and he will have bedding provided for him from Paradise and a door will be opened for him leading to Paradise and its pleasant wind and its pleasant fragrance will come upon him and he will experience bliss in his grave.
Whereas, the kaafir (disbeliever) and the hypocrite, his grave will be restricted upon him and he will be given bedding from the fire and the door to the fire will be opened for him and its heat and its poisonous wind will come upon him.[1]
And this is the meaning of his saying, “And his soul will be restored to him so that Munkar and Nakeer can ask him about eemaan (true faith) and about its legislated duties.”[2]
His saying, “and the deceased recognises the one who visits him when he visit him,” and therefore it is legislated to visit the graves because the deceased takes comfort in the presence of the one who visits him and this is from the affairs of the barzakh (intermediate period). We do not know about the affairs of the Hereafter and the affairs of the intermediate period except what is established by proof because it is from the ilm ul-ghaib (knowledge of the hidden and unseen), which is not known except by Allaah, the Perfect and Most High.
And it is not to be derived from this that anything can be requested from the deceased such that it is said, “Since he knows the one who comes to him then why shouldn’t we request what we need from him?” We say, this was not legislated by Allaah, the Perfect and Most High, nothing may be requested from the deceased. The Companions (Sahaabah) had not used to request anything from the Messenger sallAllaahu `alayhi wa sallam even though he was alive in his grave sallAllaahu `alayhi wa sallam in a life of barzakh (intermediate period), not the life of this world.[3]
His saying, “and the believer will experience bliss in the grave and the wicked will be punished however Allaah wishes.” From the fundamentals of eemaan (true faith) is to have eemaan in the punishment of the grave and in its bliss, contrary to the Mu`tazilah; those who denied it. They say, “The deceased in his grave is just the same as when we placed him in it, he receives no torment and no bliss,” relying in this upon their intellects and what they see and on their own thinking and they do not believe in the ghaib (hidden and the unseen). An analogy is not to be made between this world and the Hereafter or between the Hereafter and this world. So, it is upon you to have eemaan (true faith) in the ghaib (hidden and the unseen).
And the punishment of the grave and the bliss of the grave is established. Indeed it is mutawaatir in the ahaadeeth (meaning something that occurs; every level of transmission of narrations, just so many that every level of transmission, there’s so many people who report it that it’s impossible they could have got together and lied upon it) that the deceased will either be punished in his grave or otherwise, he will experience bliss.
So, whoever denies the punishment of the grave and he knows of the texts and he knows of the proofs then he is a kaafir (disbeliever). As for the one who denies it on account of ta`weel (wrong interpretation) or taqleed (blindly following) somebody else in that saying or al-jahl (ignorant) of it then this person, the truth is to be made clear to him and if he then persists after it has been clearly explained, then he is just to be a disbeliever.
Footnotes:
[1] Translator’s side point: You find all of this mentioned in the hadeeth of Baraa` ibn `Aazib radiyAllaahu `anhumaa, reported by al-Bukhaariyy (1,369) and reported by Muslim (2,871) in abridged form. And in longer form by Imaam Ahmad in his Musnad and by Aboo Daawood in his Sunan (4,753).
As for the angels being named as Munkar and Nakeer then that occurs in a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Tirmithee as hadeeth 1,071, said authentic by Shaykh al-Albaaniyy that the Prophet sallAllaahu `alayhi wa sallam said:
“When one of you is placed in his grave then two angels; black-blue come to him. One of them is called al-Munkar and the other is called An-Nakeer”.
[2] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation on this point that they will ask about eemaan and about its sharaai`ee (legislated duties),
“Perhaps what he intended by this is the general questioning because I do not know anything from the Sunnahs, which indicates that there will be questions about the details of Islaam and Eemaan.”
“And likewise on the point that came, “Then his soul will be gently taken out of him again without any pain.” ‘Bilaa alam’ (without any pain), meaning without the pain which occurred for him at his first death.”
[3] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said with regard to this point, “and the deceased in the grave recognises the one who visits him,” this is based upon the authenticity of the hadeeth which occurs about that. But there is disagreement about its authenticity as far as I know.
Translator’s side point: The verifier Khaalid ar-Raddaadiyy said, “There are a number of ahaadeeth which mention that the deceased recognises the one who visits him when he visit him and takes comfort from his visit. However, nothing from them is authentic.”
Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation, “This is something, which I do not know any proof for, the point that the deceased in the grave recognises the one who visit him. Rather, what is indicated by the proof is just that he hears the footsteps of those who depart after they have buried him.”
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Saima Zaher.
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Sharh as-Sunnah : Lesson 44: Point 69
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
And know that the souls of the martyrs are within the bellies of green birds, which roam freely in Paradise and they return to shelter to lamps beneath the Throne.
And the souls of the wicked and the disbelievers are in the well of Barahoot and are in Sijjeen.
Transcribed Audio:
His saying, “And know that the souls of the martyrs are within the bellies of green birds, which roam freely in Paradise,” for the rooh (soul) by means of which a person lives and moves and grasps things by his senses, it is a secret matter from the secrets of Allaah, the Majestic and Most High. No-one knows it except Allaah, meaning no-one knows its true reality except Allaah, the Majestic and Most High.
He, the Most High, said:
وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
And they ask you about ar-rooh (the soul). Say, the soul is from the private affairs of my Lord and you have not been given of knowledge except a little.(Sooratul-Israa· (17), aayah 85)
1st explanation of aayah: Upon the basis that what is meant by the rooh here is that by which a person lives; a person and an animal and the rest of the things possessing souls.
2nd explanation of aayah: It is otherwise said that what is meant by ar-rooh; a type of the angels and Allaah knows best.[1]
And the rooh in the Arabic language is a term, which is used to refer to that by means of which the possessors of souls will live because al-hayaat (life) is of two categories:
And from them (types of life) is the life of the embryo in the womb of its mother before the soul is breathed into it. But when the soul is breathed into it then it becomes animate life, the life of movement. As for before that then it is just the rooh (spirit), which is the life of growth.
And the rhetorical theologians and the philosophers are in confusion about the true reality of the soul and they are unable to comprehend it and they stumble and make many mistakes and were unable to comprehend it.[3]
Footnotes:
[1] We find the like of that in:
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا
The day when the rooh and the angels will stand in rows.
(Sooratun-Nabaa· (78), aayah 38)
Allaahu A`lam.
[2] Translator’s side point: With regard to different types of life, you can refer to Zaad ul-Ma`aad of Imaam ibn ul-Qayyim volume 5 page 755.
[3] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said on this point:
His saying, “You should know that the souls of the martyrs are in the bellies of green birds that roam around freely in Paradise and they return to lamps beneath the Throne,” this occurs within a hadeeth reported by Muslim (1,887) and it is the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah.
As for his saying though that, “the souls of the wicked and the disbelievers are within the well of Barahoot and they are in Sijjeen.” Then I say, as for the well of Barahoot then it is a well to the East of `Adan; Aden of this place in Southern Yemen, between it and between Hadhramawt.
And the saying that, “the souls of the wicked and the disbelievers are gathered within it,” there is no authentic proof for this. However, it occurs in a narration whose chain of narration contains a majhool (a person who’s unknown); being reported from `Abdullaah ibn `Amr radiyAllaahu `anhumaa as was mentioned by the one in the footnotes.
Shaykh Ahmad said, “I say what is correct is that which Allaah, the Mighty and Majestic, informed of:
كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ
The book of the wicked, they (the wicked), their souls will be in Sijjeen. (Sooratul-Mutaffifeen (83), aayah 7)
And the word As-Sijjeen is an intensive form from As-Sijn (restriction) and it is a tight or restricted place and it (Sijjeen) is in the lowest depth of the earth as was said by the People of Knowledge. We ask Allah for safety and security from it, Aameen. And we seek Allaah’s refuge from His anger and from His painful punishment and Allaah grants success.
Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation,
“And likewise, the souls of the believers in general, there occurs in the hadeeth that the soul of the believer will be a bird, which will come and go in Paradise. The souls of the martyrs, it occurs that they will be in the belly of green birds, which come and go in Paradise and the souls of the believers in general, it is established also in the saheeh that they will be birds that come and go in Paradise and this is from the proofs from the bliss of the grave for the soul enjoys bliss just as the body enjoys bliss.
And as for the matter of the souls of the disbelievers that they will be in the well of Barahoot, this is not authentic and it is a well in Hadhramawt. And it occurs in some reports, which are brought by the scholars of Tafseer and perhaps they are reports from the Banu Israa`eel (People of the Book), which we do not affirm and we do not deny but however, nothing is established on this.
The saying of the Prophet sallAllaahu `alayhi wa sallam:
“The soul of the believer will be a bird, which will eat from the trees of Paradise until Allaah resurrects it returning it to its body on the day when He resurrects it.”
This hadeeth was declared saheeh (authentic) by Shaykh al-Albaaniyy in Saheeh al-Jaami` as-Saheehah no. 995 being reported by Imaam Maalik in his Muwatta, Imaam Ahmad, An-Nasaa`ee, Ibn Maajah and others from a hadeeth of Ka`b ibn Maalik radiyAllaahu `anhu.
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Saima Zaher.
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Sharh as-Sunnah : Lesson 40 : Point 61
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
And to have eemaan that when Allaah’s Messenger sallAllaahu `alayhi wa sallam spoke to those thrown into the abandoned well on the day of Badr, meaning the People of Shirk that they heard his words.
Transcribed Audio:
The Messenger sallAllaahu `alayhi wa sallam has mu`jizaat (miracles) and a mu`jizah (miracle) is a matter, which is extraordinary and a person is not able to bring them about himself. Rather, they are things created by Allaah, the Majestic and Most High.
وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ – 29:50
And they (People of Shirk) said, “If only miraculous times were to be sent down to him (Prophet sallAllaahu `alayhi wa sallam) from his Lord.” Say, “The miraculous times are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)
They were demanding that he should himself bring miraculous times to prove his Messengership as they said. But the miraculous times are with Allaah. The Messenger did not bring any sign except from Allaah, the Majestic and Most High.
قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ
Say, “The signs are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)
So He is the one Who manifests miracles, the Perfect and Most High. And He causes them to happen at the hands of His Messengers to attest to their truthfulness. And an example of that is – the dead person, if you speak to him, he will not hear you and he will not know what you are saying. However, the Messenger sallAllaahu `alayhi wa sallam spoke to those who had been killed at Badr from Quraysh, those who used to harm him and harm the Muslims in Makkah and who haughtily rejected true faith and disobeyed and who tyrannized the Messenger sallAllaahu `alayhi wa sallam and expelled him and who expelled his companions and harmed them. So, Allaah caused them to be overpowered at Badr and they were killed. And their leaders and their eminent people were killed; Shaybah Ibn Rabee`ah and `Utbah ibn Rabee`ah (his brother) and Aboo Jahl Ibn Hishaam and a large number of the eminent ones of the Quraysh were killed at Badr. Then the Prophet sallAllaahu `alayhi wa sallam ordered that they should be thrown into an old well from the wells of Badr and the Prophet sallAllaahu `alayhi wa sallam stood over them and addressed them:
“O so and so, son of so and so! O Aboo Jahl Ibn Hishaam! O `Utbah! O Shaybah! O Umayyah!” He addressed them one by one, saying “Have you found what your Lord promised you to be true for I have indeed found what my Lord promised me to be true?” So then Umar said to him “O Messenger of Allaah, how can you speak to them when they have started to decay and they cannot hear.” So he sallAllaahu `alayhi wa sallam responded, “You people cannot hear any better what I am saying than they can. However, they cannot talk.”
This was a miracle from the miracles of the Messenger sallAllaahu `alayhi wa sallam, which Allaah caused to happen at his hand.[1]
Footnotes:
[1] Reported by Al-Bukhaariyy (3,976) and reported by Muslim (2,873, 2,874 and 2,875).
Translator’s side point: Narration mentions this happened three days after the battle. In one narration it mentioned when the Prophet sallAllaahu `alayhi wa sallam conquered a people then he would remain at that place for three days.
This report that he did likewise at Badr, he stayed there for three days and just before he was going to travel and go back to Madeenah, on the 3rd day then he stood over the old well and said this saying, he spoke to them, he said:
“Did you find what your Lord promised you to be true? Indeed, I found what my Lord promised me to be true…” To the end of the hadeeth.
Shaykh Ahmad an-Najmee rahimahullaah said,
“I say – the disagreement that there is amongst the People of Knowledge about whether the people in the Barzakh (period in between this life and the hereafter, those in the grave and the like), can they hear those people who address them or is that just specific to the people of that well at Badr?
Some of them extend this matter and claim that all the people in that life (the Barzakh) can hear the speech that is said to them and some of the People of Knowledge restrict it to the place where the text is mentioned and that is what is apparent from the established texts.
And as for the people of Sufism then they extend this matter in a reprehensible manner to the extent that they claim that a dead person even knows what happens amongst his family whether good or bad. And Ibn ul-Qayyim rahimahullaah reported in his book Ar-Rooh, some reports from them, which are suspect and Allaah is the one who grants success.”
Shaykh Saalih as-Suhaymee had said on this same point, he mentioned that there are some people who say the dead in general can hear. However, upon verification from the sayings of the people of the Ahlus-Sunnah, what is correct is that we restrict ourselves in the matter of the dead hearing because it is a matter of the ghaib (hidden and unseen) and in matters of the hidden and the unseen, we do not increase upon them upon what occurs from the Prophet sallAllaahu `alayhi wa sallam. And what’s established is two cases where the dead hear:
Beyond that we do not extend the matter any further. Rather, the rest of it falls under the general aayah:
وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ – 35:22
And you cannot cause those who are in the graves to hear.
(Soorah Faatir (35), aayah 22)
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Saima Zaher.
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Sharhu Sunnah : Lesson 17 : Point 16
Shaykh Fawzan | Dawud Burbank [Audio|English]
The author Imam Barbahaaree rahimahullaah said,
And to have eemaan in the punishment of the grave and in Munkar and Nakeer.
Transcribed Audio:
Likewise from the `aqeedah (creed and belief) of the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah) is to have eemaan in the punishment of the grave (`athaabul-qabr) and in the bliss of the grave (na`eemul-qabr). So the deceased will either be punished in his grave or he will experience bliss until he is raised up on the Day of Resurrection.
And the grave is a station between this world and the Hereafter; and therefore it is called al-Barzakh, ‘the barrier’ or ‘the interval’. Because barzakh means a barrier between two things. He, the Most High, said:
He (Allaah) has released the two seas (salt water and the fresh water) which meet side by side. Between them there is a barzakh (barrier) which neither of them transgress. (Sooratur-Rahmaan (55), aayahs 19-20)
The salt water does not transgress upon the fresh water and the fresh water does not transgress upon the salty, because Allaah has placed a separation between them. So this does not mix with this. So therefore al-barzakh means a separation between two things. Because the abodes where the people will live are three:
• daarud-dunyaa, the abode/of this world
• daarul-barzakh, the abode of the interval period
• daarul-qaraar, the abode of remaining (the Hereafter)
These are the abodes which the servants will pass through: daarud-dunyaa, the abode of this world, which is a place of action; and daarul-barzakh, the interval period, which is a place for waiting; and daarul-qaraar, the place of remaining forever, which will be the place of recompense. Because Allaah, the Majestic and Most High, says:
Until you enter and visit the graves (Sooratut-Takaathur (102), aayah 2)
So this shows that the graves are not a place of permanent residence. [05] Rather a person who is in them is just like a visitor. He visits and then he travels on. So he made the time spent in the graves a visit, because he remains in them and then he travels on.
However, during the time when he is within the grave, when he is first placed in the grave and the soil is levelled over him and the people depart from him, “he will certainly hear the striking of their shoes.” [06] Then two angels will come to him in the grave and they will make him sit up, and his soul will be restored to his body. And he will be given life, a life of this interval period; and it is not like the life which is in this world. So they will ask him, “Who is your Lord?” and “What is your Religion?” and “Who is your Prophet?” So if he gives a correct answer to these questions, then he is saved and he will be blissful, and he will suffer no wretchedness after it. And his grave will be extended for as far as the eye can see for him and a door will be opened for him to Paradise. So its beautiful breeze and its fragrance will come to him and command will be given for him to be given bedding from Paradise. [07] So he will continue to be experiencing delight in his grave. And this is a matter of the ghayb (the hidden and the unseen). We do not know about it. So if we were to open up a grave, we would not find anything from that since it occurs in one world, and we are in a different world.
As for the hypocrite and the doubter then he will say if it is said to him “Who is your Lord?”
He will say “I do not know.”
“Who is you Prophet?”
He will say, “I do not know.”
“What is your Religion?”
He will say “I do not know.” Even if, in this world, he was a learned person and he memorised texts and explanations and he memorised the language and he was a most eloquent speaker and a fine talker. But if he did not have eemaan (true faith), then he will stammer in the grave and he will be unable to answer. When he is asked about these matters he will stutter and say, “Hah, Hah, I do not know, I heard the people saying something, so therefore I said it.” So a door will be opened to the Fire for him and his grave will be made tight upon him until his ribs intertwine (cross over). And its fierce wind and heat come upon him and bedding from the Fire will be laid out for him. [08]
So the punishment of the grave or its bliss is established in the Book and in the Sunnah. He sallAllaahu `alayhi wa sallam said,
“Seek refuge with Allaah from four things: from the punishment of Hell Fire and from the punishment of the grave and from the trials of life and death and from the trial of al-Maseehud-Dajjaal (the false Messiah). [09]
So he sallAllaahu `alayhi wa sallam used to seek refuge from the punishment of the grave.[10] And there are indications in the Qur’aan of the punishment of the grave. He, the Most High, said:
And We will make them taste of the lesser punishment before the greater punishment (Sooratus-Sajdah (32), aayah 21)
They (the people of tafseer) said: This is the punishment of the grave. Or it is said: It is the punishment of this world. And in His saying, He the Most High, with regard to the Pharaoh and his people:
They (the people of Fir`own) are exposed to the Fire morning and evening. And on the day when the Hour is established, it will be said, “Enter the people of Fir`own into the severest torment. (Soorah Ghaafir (40), aayah 46)
They are exposed to it morning and evening – this is in the grave. After they died they began being exposed to the Fire morning and evening. And when the Hour (the Resurrection) is established it will be said, “Enter the people of Fir`own into the severest torment.” And He, the Most High, said:
And whoever turns away from remembrance of Me, then he will have a tight and restricted life. And We will raise him up on the Day of Resurrection blind. (Soorah Taa Haa (20), aayah 124)
They (the people of explanation of the Qur’aan) said: A tight and restricted life refers to in the grave. And Allaah’s refuge is sought. [11] [12]
So the evidences proving the punishment of the grave are mutawaatirah (established by huge numbers of people at every level of transmission).
So whoever disbelieves in the punishment of the grave from the Mu`tazilah and those who adopt their way, then he is contradicting mutawaatir evidences, and he will have his belief damaged; and Allaah’s refuge is sought. And he will be missing out on one of the fundamentals from the fundamentals of `aqeedah (creed and belief); and it is belief in the punishment of the grave. So if he is doing so wilfully/knowingly, knowing of the texts, that he just does so out of pride and haughtiness and he denies, then he is a kaafir ( a disbeliever). But as for if he is doing it using a wrong interpretation or doing it blind following someone or is ignorant, then this person is not declared to be a disbeliever. Rather he is declared to astray, but not to be a disbeliever. [13]
His saying, “and Munkar and Nakeer.” Munkar and Nakeer are two names of angels who will come to him in a terrifying form. One of them is called al-Munkar and the other one is called an-Nakeer, as occurs in the ahaadeeth. [14]
Footnotes:
[05] Translator’s side point: Shaykh al-Albaanee used to criticize people when they said about someone who died, “He has gone on to his final resting place.” And he used to say that this is a wrong statement and a wrong belief. After the grave there is either the Paradise or the Hell Fire, and that is the final place, not the grave.
[06] This hadeeth occurs in al-Bukhaaree (no.1273) and reported by Muslim (no.2870) as a hadeeth of Anas radiyAllaahu `anh.
[07] All this occurs in the hadeeth of al-Baraa· ibn `Aazib radiyAllaahu `anhumaa reported by at-Tayaalisee and Imaam Ahmad and Aboo Daawood and al-Haakim and others.
Translator’s side point: This hadeeth was declared saheeh by Shaykh al-Albaanee in his checking of Aboo Daawood and al-Haakim and others in the long hadeeth.
[08] Part of the same hadeeth of al-Baraa· ibn `Aazib radiyAllaahu `anhumaa
[09] This hadeeth occurs in the Saheeh of al-Bukhaaree (no. 1311) and in Saheeh Muslim (no. 588) from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[10] This hadeeth occurs in the Saheeh of al-Bukhaaree (no. 1002) and in Saheeh Muslim (no.584) as a hadeeth of `Aa·ishah radiyAllaahu `anhaa.
[11] Ibn Katheer said in his Tafseer that it is established that “a tight and restricted life” is explained to mean the punishment of the grave. This is established from Aboo Sa`eed al-Khudree and Aboo Hurayrah radiyAllaahu `anhumaa.
Translator’s side point: Ibn Hibbaan in his Saheeh (no. 3109) brings a hadeeth from Aboo Hurayrah radiyAllaahu `anhu from the Prophet sallAllaahu `alayhi wa sallam that he himself explained this aayah, that, “there will be a tight and restricted life for him,” the Prophet sallAllaahu `alayhi wa sallam said, “(it means) the punishment of the grave.” Shaykh al-Albaanee said with regard to this report ‘hasan’ (good).
[13] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation,
“The punishment of the grave is something which the people of the Sunnah are agreed upon, with consensus (ijmaa`). It is proven in the texts which are authentic, from the Book and the Sunnah. And the Mu`tazilah disagree about it. So they deny the punishment of the grave because they have a belief which is that Paradise and the Fire are not yet created.”
Later on he said, “And it is something which no one from the people of the Sunnah denied.”
[14] It is reported by at-Tirmithee in his Sunan, and Ibn Abee `Aasim in as-Sunnah and Ibn Hibaan and others, from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that, “When the deceased person is buried in his grave two angels come to him who are black and blue. One is called al-Munkar and the other is called an-Nakeer.”
Translator’s side point: This hadeeth was declared hasan (good) by Shaykh al-Albaanee.
Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 17
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
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Aqeedah Tahaawiyyah: Lesson 46 : Point [171 – Additional Benefit]
Dawud Burbank [Audio|English]
From “Aḥkām al-Janāiz” by Muḥammad Nāṣir al-Dīn al-Albānī
This article is comprised of a single ḥadīth that, when presented with the various wordings and additions, illustrate with clear descriptions the distinction between a believer and a disbeliever at the time of death. This ḥadīth, though recorded in earlier ḥadīth collections, was translated from “Aḥkām al-Janāiz wa Bidau’hā” (no. 105, pp. 198-202) by Muḥammad Nāṣir al-Dīn al-Albānī with the scholar’s accompanying notes included.
Click the below link to read or download the full PDF document
The Believer and Disbeliever at the Time of Death – Shaykh al Albanee – Translated by: Abu az-Zubayr Harrison
Aqeedah Tahaawiyyah: Lesson 46 : Point [171]
Dawud Burbank [Audio|English]
171. And the grave will either be a garden from the gardens of Paradise, or a pit from the pits of the Fire.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
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Aqeedah Tahaawiyyah: Lesson 45 : Point [170]
Dawud Burbank [Audio|English]
170. And (We have Eemaan) in the punishment of the grave for those who are deserving of it; and in Munkar and Nakeer questioning each person in his grave about his Lord, his Religion, and his Prophet – as occurs in the narrations from Allaah’s Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم and from the Companions – may Allaah be pleased with them.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]
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And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! ( Surah Faatir 35:09)
Evidence of Life after Death
Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it,
(it is stirred (to life), and it swells and puts forth every lovely kind (of growth)) (22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih:
(Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says:
As such (will be) the Resurrection!
According to the Hadith of Abu Raz0n: I said, O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation? He said:
(O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green) I said, `Yes.’ He said:
(Thus will Allah bring the dead back to life.)”
Source: Tafseer Ibn Kathir : Surah Faatir 35:09
(darussalam english publication)
[3] Question:
There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth: “Indeed the deceased person will be punished (in the grave) due to the crying of his family for him.”[10] They use the statement of ‘Aa’ishah in which she used Allaah’s saying to refute this hadeeth:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18]
How do we respond to those who say this?
[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.
As for the response to this hadeeth – and I am referring here particularly to those who adhere to the hadeeth of ‘Aa’ishah, then it is as follows:
First: From a hadeeth standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:
1. It has been reported through an authentic chain of narration from Ibn ‘Umar radhi Allaahu anhu.
2. Ibn ‘Umar radhi Allaahu anhu is not alone in reporting it, rather he was followed in that by ‘Umar bin Al- Khattaab radhi Allaahu anhu. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah radhi Allaahu anhu. This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.
And if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration so they cannot be rejected just based on the claim that they “contradict” the noble Qur’aan.
Second: From a tafseer standpoint: This is since the scholars have explained this hadeeth in two ways:
1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.
The usage of the word “the” when referring to the “deceased person” is not allencompassing and inclusive. Meaning: The hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.
As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done ,particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.
This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement:
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]
A contradiction only becomes apparent if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we comprehend the meaning of the hadeeth according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”
2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him. This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it is correct, it would eradicate the root of the misconception.
However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:
The First Fact: The report from Al-Mugheerah bin Shu’abah radhi Allaahu anhu that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allaah forgives him. This is clearly stated in Allaah’s saying:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء
“Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]
In the narration of Al-Mugheerah radhi Allaahu anhu it states: “Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.
The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for some only whom Allaah enables to hear some things that will cause them pain.
So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik radhi Allaahu anhu in which he narrated that the Messenger of Allaah صلى الله عليه وسلم said:
“Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.” [11]
This authentic hadeeth affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away).
Therefore, the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.
This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taimiyyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave – meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.
Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion. However I will mention one hadeeth by which I will close the answer to this question. And it is the statement of the Prophet صلى الله عليه وسلم in which he said:
“Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [12]
What is meant by “roam” is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet صلى الله عليه وسلم. So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet صلى الله عليه وسلم due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allaah صلى الله عليه وسلم. And furthermore, if the Prophet صلى الله عليه وسلم were able to hear anything after his death, he would hear the Salaat (praises) of his ummah) on him.
So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet صلى الله عليه وسلم – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger صلى الله عليه وسلم, he would not hear them as is clearly stated in the Qur’aan:
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ
“And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]
And in His saying:
إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءآُمْ
“If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]
So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.
Footnotes:
[9] Mishkaat-ul-Masaabeeh (1/66/186)
[10] Saheeh al-Jaami’-us-Sagheer (1970)
[11] Saheeh al-Jaami’-us-Sagheer (1675)
[12] Saheeh al-Jaami’-us-Sagheer (2174)
Source: Posted by AbdurRahman.Org from the Book PDF: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee. [ Download complete PDF book]
Part 7 : The Condemnation of the People of Knowledge for this Dome
There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.
Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:
‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’
[Agreed upon by Bukharee and Muslim]
What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.
The following are some of those who condemned the building of this dome.
Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :
‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.
The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.
Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’
As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :
‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.
Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.
Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’
He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.
Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.
An-Nuaymi – may Allaah have mercy on him – commented by saying:
‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.
When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.
Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. – sallAllaahu alayhi wa sallam
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya
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The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil
Chapter 11 – The prohibition of praying to graves, upon them and in the graveyard
1 – On the authority of Abdullaah bin Umasr on the authority of the Prophet – sallAllaahu alayhi wa sallam – where he said:
‘Pray some of your prayers in your houses, and do not take them as graves.’
Narrated by Bukhaaree (v.2 p.75) & Muslim (v.6 p.68)
2- On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graveyards, verily Shaytaan runs away from the house in which Soorah alBaqarah is recited.’
Narrated by Muslim (v.6 p.568)
What is deduced from these two hadeeth, is that the Prophet – sallAllaahu alayhi wa sallam – ordered that some of the optional prayers should be prayed in homes, and prayer is not kept away from homes, as it is kept away from the graveyards.
3 – On the authority of Abu Murthid al-Ghanawee who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not sit on graves and do not pray towards them.’
Narrated by Muslim (v.7 p.38) Abu Dawood (v.3 p. 210), Tirmidhee (v.2 p. 154) Nisaee (v.2 p.53)
4- On the authority of Abu Sa’eed al-Khudree -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘The whole earth is a place in which to pray except for graveyards and bathing places.’
Narrated by Abu Dawood (v.1 p.184), Tirmidhee (v.2 p.263) Ibn Majah (v.1 p.246) Ahmad (v.3 p.83) by way of Muhammad bin Ishaaq on the authority of ‘Amr bin Yahya bin ‘Imarrah on the authority of his father on the authority of Abu Sa’eed.
Also by way of Hamad bin Salmah on the authority of ‘Amr bin Yahya on the authority of his father. Also as narrated from ath-Thawaree in a Mursalan form.
Also (p.96) by way of AbdulWahid bin Ziyad on the authority of the ‘Amr bin Yahya in a Mosoolun form. It was narrated by Ibn Hibban in his Saheeh, likewise in ‘Muwaarid athaaman’ (p.104) & Hakim (v.1 p.251) and he said it fulfilled the conditions of Bukhaaree & Muslim and ad-Dhahabi agreed with him.
Shaykh ul-Islaam ibn Taymeeyah said in ‘Iqtida as-Siraat al-Mustaqeem’: ‘Narrated by Ahmad and Abu Dawood, Tirmidhee, Ibn Majah and Bazzar and other than them, with good chains of narrations and whoever speaks against this hadeeth has not gathered all its chains.’
5- On the authority of Abu Huraira -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graves, do not make my grave as a place of Eid (i.e. regularly visited), and send your prayers upon me, since your prayers reach me from wherever you are.’
Narrated by Abu Dawood and Ahmad (v.8 p.155) from the ‘Tarteeb of al-Musnad’.
Shaykh ul-Islaam – may Allaah have mercy on him – said in ‘Iqtida as-Siraat ul Mustaqeem’ (p.321): ‘This chain is Hasan.’ then he mentioned what was said regarding one of the narrators, Abdullaah bin Nafa’ asSaaigh, and he mentioned its supporting narrations.
6- On the authority of Abdullaah bin ‘Amr -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – ‘Prohibited praying in a graveyard.’ Narrated by Ibn Hibban as is mentioned in ‘muwaarid athaaman’ (p. 105).
7- On the authority of Anas -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam -‘prohibited praying to graves.’ and in another wording: ‘He prohibited praying between graves.’
Narrated by lbn Hibban as in ‘Muwaarid’ (p.105), and al Haythamee said in ‘Mua’jam al-zawaid’ (v.2 p.27): narrated by Bazaar, and its narrators are the narrators of the saheeh
8- On the authority of ‘Amroo bin Dinaar who was asked about praying between graves – who said, ‘It was mentioned to me that the Prophet – sallAllaahu alayhi wa sallam – said:
‘Banu Israeel took the graves of their Prophets as places of prayer due to that Allaah Ta’ala cursed them.’
Narrated by Abdur Razzaq (v.1 p.407) and it is a mursal hadeeth (not attributed to the Prophet – sallAllaahu alayhi wa sallam.)
9- On the authority of Abu Sa’eed the freed slave al-Mahree who said that the Messenger of Allaah said:
‘Do not take my house as a place of Eid, nor your houses as graves and send your prayers upon me wherever you are, verily your prayers reach me.’
Hadeeth mursal narrated by Sa’eed bin Mansoor, as is mentioned in ‘Iqtida Siraat ul-Mustaqeem’ (p.322)
Therefore, what is exempted from the prohibition of praying in a graveyard is the funeral prayer, due to the ahadeeth which were mentioned about it:
1- On the authority of Ibn Abbas -radiAllaah anhu – that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by a grave where someone was buried just that night and he said; ‘when was this person buried?’
They said; ‘last night.’
He said: ‘Why did you not inform me?’
They said: ‘He was buried in the dark of the night, and we disliked to wake you up.’So the Messenger – sallAllaahu alayhi wa sallam — stood for the funeral prayer and we stood in a row behind him.
Ibn Abbas said: ‘and I was among them, and we prayed over him.’
Narrated by Bukhaaree (v.3 p.433), Muslim (v.6 p.24 & p.25), and Ahmad (v.7 p.226) with the tarteeb of Sa’aatee.
2- On the authority of Abu Huraira -radiAllaah anhu – that –
A black man or woman used to live in the masjid, and he died. The Prophet – sallAllaahu alayhi wa sallam -did not know about his death.
So that day the Messenger – sallAllaahu alayhi wa sallam -mentioned him and said: ‘What happened to that person?’
They said: ‘He died O Messenger of Allaah.’
He said: Why did you not inform me?
They said: Surely he was such and such, such is his story, and they belittled his matter.The Messenger – sallAllaahu alayhi wa sallam – said: Show me where his grave is.’ He came to his grave and prayed over him.
Narrated by Bukhaaree (v.3 p.448) and Muslim (v.6 p.25, 26), Ahmad (v.7 p.223, 224) from the tarteeb of Musnad
3- On the authority of Anas bin Malik -radiAllaah anhu –
A black man used to clean the masjid and he died, he was buried during the night, and when the Prophet – sallAllaahu alayhi wa sallam – came, he was informed about him. He said: ‘Go to his grave.’
So they went to his grave and he said: ‘Certainly these graves are full of darkness for the inhabitants, and indeed Allaah Azza wa Jaal illuminates them by my prayer over them.’
When he came to the grave and prayed over it, a man from the Ansaar said: ‘O Messenger of Allaah! Indeed my brother died and he was not prayed over.’
He asked: ‘Where is his grave?’
So he told him, and the Messenger of Allaah went with the Ansaar.
Narrated by Ahmad (v.7 p.225), Sa’atee mentions in his Takhreej: narrated by al-Bayhaaqi, ibn Mundah and Abu Dawood at-Tayalisee and al-Haythamee mentioned with his wording and said: a part of it is in asSaheeh, it is narrated by Ahmad and its narrators are the narrators of As-Saheeh.
4- Also on the authority of Anas that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed for the woman at her grave, who had been already buried.
Narrated by Ahmad (v.7) from tarteeb of al-Musnad, as-Sa’atee mentions: narrated by al-Bazzar and alBayhaqi and narrated by Muslim also by way of Shobah with a chain of the hadeeth from that chapter; concise, with the wording that the Prophet – sallAllaahu alayhi wa sallam -prayed at a grave.
What is apparent is that the grave is of the woman who used to live in the masjid. This is what is generally understood although another meaning is possible. Allaah Subhana wa Ta’ala knows best.
5 – On the authority of Yazeed bin Thaabit -radiAllaah anhu – who said:
We went out with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when we reached al-Baqee (the graveyard). He came across a new grave. He questioned us about it, so it was said it was such and such woman, and he knew her.
He said: ‘Why didn’t you inform me about her.’
They said: ‘O Messenger of Allaah you were sleeping and fasting, we disliked to wake you up.’
He said: ‘Don’t do that. There is none amongst you who dies and I am here amongst you, except that you should inform me about that person. Verily my prayer over him is mercy for him.
Yazeed said; then he came to the grave and we made rows behind him, he prayed the funeral prayer over it with four Takbirs.
Narrated by Ahmad (v.7 p.225) from the Tarteeb of al-Musnad. Sa’atee mentions: it was narrated by anNisa’ee, al-Bayhaqee and its Sanad is good.
Imaam a-Bayhaqee – may Allaah have mercy on him – said: (v.4 p.48): We were informed by Abu Abdullaah al-Hafidh and Abu Sa’eed bin Abee ‘Amr who both said: Abul-Abbas Muhammad bin Yaqoob narrated to us that ar-Rabia’bin Sulaiman narrated to us that Bashr bin Bakr narrated to us that al-Awaz’aee narrated to me that Ibn Shihab informed me on the authority of Abee Umamah bin Sahl ibn Haneef al-Ansaari that some of the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed him that –
the Messenger of Allaah used to visit the poor, sick Muslims and those who were weak. He would follow their funerals, and no one used to pray over them except the Messenger. There was a poor woman from the people of al-Awaali (a place in Madinah) whose sickness lasted a long time. The Messenger of Allaah – sallAllaahu alayhi wa sallam -used to ask her neighbours about her, from those who used to visit her. He would order them that they should not bury her if anything happened to her, so that he could pray over her.
The woman died that night. So, they carried her and brought her with the funeral bier – or he mentioned the place of the funeral prayer – in the masjid of the Messenger of Allaah – sallAllaahu alayhi wa sallam -so that the Messenger of Allaah could pray over her as he had ordered them. However, they found that he had gone to sleep after the Isha prayer, and they disliked waking him from his sleep. They prayed over her, took her and buried her.
In the morning the Messenger of Allaah – sallAllaahu alayhi wa sallam -asked about her from her neighbours who came to visit him. They informed him about her and that they disliked to wake the Messenger of Allaah – sallAllaahu alayhi wa sallam – for her.
The Messenger of Allaah – sallAllaahu alayhi wa sallam — said to them: ‘Why didn’t you do it? Let’s go.’
So, they went with the Messenger of Allaah – sallAllaahu alayhi wa sallam – until they reached her grave. They arranged themselves in rows behind the Messenger of Allaah – sallAllaahu alayhi wa sallam – as they would arrange themselves in rows for the funeral prayer. The Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed over her, and said four takbeers just like he would say the takbeer for the funeral prayer.
This hadeeth is authentic.
Now, our noble Shaykh AbdulGhaffar al-Hindi – may Allaah preserve him – mentioned during the debate, that he required me to discuss the saying of Allaah Azza Wa Jal: << Then those who won their point said: “We verily shall build a place of worship over them.” >>
Since it is from the greatest doubts of the Qubooreeyeen (grave worshippers). I responded to his request – may Allaah preserve him – after the debate had ended, and I wrote the following:
The Qubooreeyeen have a doubt, and it is regarding the saying of Allaah Ta’ala << then those who won their point said: “We verily shall build a place of worship over them.” >>
They say: building masajid on graves was permitted in the Sharia’ for those before us, and it is also permissible for us now, as long as there is no abrogation.
The reply to this doubt is from the following angles:
Firstly: this action was the action of the people of the companions of the cave. The companions of the cave said, describing this nation: <<These, our people, have taken for worship gods other than Him (Allaah) >> Therefore whoever claims that the people of the companions of the cave accepted Islaam after the people of the cave isolated themselves, then he has certainly relied upon the stories of Banu Israeel.
From the evidences showing that their people remained upon their disbelief is the saying of Allaah Ta’ala: << And thus We made their case known to the people, that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour >>
He who does not know that the promise of Allaah is true and that there is no doubting the final Hour, then he is not a Muslim.
Secondly if we accept, for the sake of argument, that they were Muslims, then where do we find in their Sharia’ that building masajid on graves was permissible for them?
Is it not possible that they arrived at an understanding and were mistaken? Thirdly if we accept for the sake of argument that it has been permitted in the Sharia’ for those before us, then now it has been abrogated with our Sharia’.
The Ahadeeth are Mutaawatir (recurring chains) from the Messenger of Allaah – sallAllaahu alayhi wa sallam -which prohibit the taking of the graves as places of worship. The curse of the Prophet – sallAllaahu alayhi wa sallam -is upon the one who does this, as is mentioned in Bukharee and Muslim from the hadeeth of ‘Aeysha -radiAllaah anha.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Posted from: The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil – Translated by Abbas Abu Yahya
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هـل نـسـتـغـفـر النبي؟
Translated & Compiled By Abbas Abu Yahya
What has been said about the Ayaah:
وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]
1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘From the people there are those who interpret the saying of Allaah Ta’ala :
وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]
They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’ However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’
[Majmoo al-Fatawa 1/190]
2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :
‘This ‘visiting/coming to the Prophet’ is specific to his –sallAllaahu alayhi wa sallam– life time, and this does not mean that ‘this visiting /coming to’ is to the enlightened place where he is buried after his death –sallAllaahu alayhi wa sallam. What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]
[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]
3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:
‘As for the saying of Allaah Ta’ala :
وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]
Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:
ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ
‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘
If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah. The Prophet –sallAllaahu alayhi wa sallam– said :
أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ
‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ
<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]
[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]
Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:
‘As for the saying of Allaah -Tabarak wa Ta’ala:
وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]
Then the intent is not approaching his grave –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it. I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:
‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death –sallAllaahu alayhi wa sallam– during his life of the Barzakeeyah they would not go to his grave –sallAllaahu alayhi wa sallam– and requested Dua from him. This is why when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.
Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.
So if the request for Dua from the Prophet –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.
[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]
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Day 18 – Bite Size Ramadan – 1437 A.H. – Miraath Publications
https://followingthesunnah.wordpress.com
Giving the Kaffir the glad-tidings of the Hellfire and Passing by the Places where the Mushrikeen Where Destroyed
18- ‘When ever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’
The Origin Of the hadeeth
‘A Bedouin came to the Prophet and said: ‘My father used to keep good relations with his relatives and he used to do such and such good deeds so where is he?” He -sall’Allaahu alayhi wa sallam- said ‘in the fire’: It was as if the Bedouin was upset due to this, so he said, “O Messenger of Allaah, then where is your father?”
He said: ‘Whenever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’
The Bedouin accepted Islaam and he said; the Messenger of Allaah -sall’Allaahu alayhi wa sallam- gave me the responsibility of a task; I did not pass by a grave of a kaffir except that I gave him the glad tidings of the Hellfire.’
From the understanding of the hadeeth
There is a great benefit in this hadeeth which many of the general books of fiqh have neglected which is none other than the legislation of giving the kaffir the glad tidings of the Hellfire if you pass by his grave.
What is in this legislation is not hidden, since it contains that which awakens the believer and reminds him of the danger of the sin of the kaffir, who has committed a great sin which would make all of the sins of the world facing him seem like nothing if they were all gathered together. The sin is disbelief in Allaah Azza wa Jal and committing shirk with him, which Allaah Ta’ala explained His severe hatred of such that He excludes shirk from His forgiveness. He says
<< Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases >>
This is why the Messenger – sallAllaahu alayhi wa sallam – said; ‘That the biggest of the major sins is that you associate a partner to Allaah while He is the One who created you.’ [Agreed upon.]
Without doubt ignorance about this benefit is what leads some Muslims to fall into that which is contrary to what Allaah, the Most Wise, intends by this benefit.
With certainty we know that many of the Muslims come to the lands of the kuffar to take care of some of their general or specific interests. However, they do not suffice themselves with just this, rather they intend to visit some of the graves of those who are called great men from amongst the kuffar. They place flowers and wreaths and they stand in front of those graves with humility and sadness which indicates being pleased with those in the graves and not having a detest for them.
They do this even though the best example i.e. that of the Prophets – alayhim assalam – dictates the opposite of what they do, as is mentioned in this authentic hadeeth. Listen to the statement of Allaah Azza wa Jal:
<< Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever >> the Ayaah.
This is their stance against those who were alive, so what about those are dead!!
Bukhaaree (2/120) and Muslim (8/221) narrate on the authority of Ibn Umar that the Messenger – sallAllaahu alayhi wa sallam said to them when he passed by Hijr (a place where the people had been destroyed):
‘Do not enter upon these people who were punished, except that you cry, and if you do not cry then do not enter upon them, so what afflicted them does not afflict you.’
Silsilah Ahadeeth As-Saheehah 19
[He veiled his face with is garment while he was on his mount]
Ahmad narrated this and the extra wording is from his book.
Sadeeq Hasan Khan mentioned a heading for this hadeeth in his book ‘Nazl alAbraar’ p.293, which is; ‘Chapter : crying and fear while passing by the graves of the oppressors and the place where they were destroyed, and showing the need of going back to Allaah Ta’ala and warning against being neglectful about this.’
I ask Allaah Ta’ala to give us the understanding of our Deen and inspire us to perform actions according to it. Indeed He is the One who hears and answers.
Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)
If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) – and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them. [Sooratun-Nisaa (4): 64]
“Since Allaah – the One free of all imperfections – knew that those to whom the Messenger was sent would certainly wrong themselves and follow their desires, He guided them to that which would repel the evil of that wrong and remove its causes. This lay in two things:
Firstly, there was something that they themselves were to do, which was to seek forgiveness of their Lord – the Mighty and Majestic.
Secondly, there was something for someone else to do, and this was that the Messenger (صلى الله عليه و سلم) should ask forgiveness for them when they came to him, submitted obediently to him and acknowledged their wrong-doing. So, if they were to do these two things, they would find that Allaah would accept their repentance and forgive them. He would accept their repentance, thus wiping away the effect of their sins and protecting them from their evils. In addition to this, He would grant them His Mercy, His favourable and fine treatment.
So, what share of this Aayah is there for a person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) ? Does the use of the Aayah support those people who claim that the person should go to his (صلى الله عليه و سلم) grave; ask for forgiveness there, and for his intercession?
The reply is that, as for the share of the person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) with regard to this Aayah, he should ask for Allaah’s forgiveness, with sincere repentance and this applies in every time and place. It is not a condition for the correctness of his repentance that he should go to his (صلى الله عليه و سلم) grave, and ask for forgiveness there. (By consensus- Ijmaa”).
As for going to his grave and seeking forgiveness there and seeking his intercession, using this Aayah as an evidence, then the Aayah does not indicate this in any sense at all. It only refers to going to him (صلى الله عليه و سلم) ; not going to his grave; nor does it state that he will seek forgiveness for them if they seek intercession from him after his death.
This is thus shown to be a false and futile argument which is further clarified by the fact that the Companions, those who of all people knew best about the Book of Allaah and the Sunnah of His Prophet (صلى الله عليه و سلم) , did not understand the Aayah in this way. So it is known that this is an innovation. That which is most frequently used as evidence by those who permit it, is the narration of al-`Utabee from an unknown Bedouin, even though we do not know any chain of narration for it. If this disconnected report, or it’s like, were a hadeeth or a report from a Companion, then it would not be permissible to use it as a proof, and its ruling would not be binding upon us because of its lack of authenticity. How then can it be permissible to use as proof for this a story that is not authentic, concerning a Bedouin who is unknown!? [1]
“Allaah said:
Meaning: If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم)
i.e. acknowledging their sins, and fully confessing them.
“…and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them”
i.e. He would have turned to them, forgiven their wrongdoing, and been Merciful to them; by accepting their repentance, guiding them to it and granting it to them, and rewarding them for it. This coming to the Messenger (صلى الله عليه و سلم) was something specific to his lifetime.
This is what the context indicates, because seeking forgiveness from the Messenger cannot occur except in his lifetime. As for after his death, then nothing can be sought from him; rather that would be shirk.” [2]
***
Footnotes:
[1] Tayseerul-‘Azeezil Hameed Sharh Kitaabit-Tawheed of Shaikh Sulaymaan ibn `Abdillaah ibn Muhammad bin `Abdul-Wahhaab (pp. 561-562)
[2] Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan of Shaikh “Abdur-Rahmaan ibn Naasir asSa”dee.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank –rahimahullaah]
Posted from: www.alitisaambissunnah.wordpress.com
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* as-Saheehah (no.2926) of Shaikh al-Albaanee-rahimahullaah:
…From Jaabir ibn `Abdillaah who said: “Allaah’s Messenger (صلى الله عليه و سلم) said:
<<Narrate from the Banoo Israa·eel. and there is no harm, because amazing things happened amongst them.>>
Then he began narrating, and said:
<< A group from the Banoo Israa.eel went out until they came to one of their grave- yards, and they said: “If only we were to pray two rak`ahs, and make supplication to Allaah- the Mighty and Majestic -that He should bring out for us a man from those who have died, so that we could ask him about death.” He said: So they did so.
So, whilst they were in that condition, a man put his head out from a grave from those graves. He was a brownish person, with the mark of prostration between his eyes.
He said “O people what do you want with me? I died a hundred years ago, and the heat of death has not subsided from me until just now. So supplicate to Allaah- the Mighty and Majesticfor me so that He should return me to being just as I was”.>>
“Reported by Ahmad in “az-Zuhd”(16-17), Ibn Abee Shaybah in “alMusannaf”(9/62)-without the story, and likewise by al-Bazzaar in his “Musnad”(1/108/192: “Kashful-Astaar”): from ar-Rabee` ibn Sa`d al-Ju`fee :he heard it from `Abdur-Rahmaan ibn Saabit: from Jaabir ibn `Abdillaah who said: Allaah’s Messenger (صلى الله عليه و سلم) said: …, and he mentioned it.
I say: The narrators in this chain are reliable, however there is a disagreement about whether Ibn Saabit heard from Jaabir. So Ibn Ma`een was asked: “Did `Abdur-Rahmaan ibn Saabit hear from Jaabir?” So he said: “No.” However Ibn Abee Haatim confirmed his having heard from him, so he said in “al-Jarh watTa`deel” (2/2/240): “He narrated from `Umar, but this is mursal; and from Jaabir, and it is connected.” And this is contrary to what he quoted in “alMaraaseel” (p.84), and this is more correct, because of what follows.
And the hadeeth was reported by `Abd Ibn Humayd in “al-Muntakhab minalMusnad” (q.152/1), with its full wording, and likewise by Wakee` in “azZuhd”(1/280/56), and by Ibn Abee Daawood in “al-Ba`th”(30/5), and in it Ibn Saabit clearly states that he had it narrated to him directly.
So the hadeeth is “Saheeh”, and the chain is fully connected, and all praise is for Allaah…”
***
[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]
Posted from: www.alitisaambissunnah.wordpress.com
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