Important notices for the visitor of the grave of the Prophet ﷺ
Shaykh Abdurrazzaq al-Badr [Video|Ar-En Subtitles]
https://youtu.be/ZJp6AFAGrWU [38 minutes]
Explanation of The book “Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah“ by Shaykh Abdul-Aziz bin Abdullah bin Baz rahimahullah
All praise is due to Allah, Lord of all that exists. May Allah send blessings and peace upon our prophet Muhammad and upon his family and all his companions. (اللهم اغفر لنا ولشيخنا ولجميع المسلمين) O Allah, forgive us, our Shaykh, and all of the Muslims. His Eminence the scholar Imam ‘Abd al-‘Aziz ibn ‘Abd Allah ibn Baz, may Allah have mercy on him, says in his book: Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah. He, may Allah have mercy upon him, said:
Text from Ibn Baz (rahimahullah) Book:
Important notices for the visitor of the grave of the Prophet (sallallaahu alaihi wasallam). It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it, because this was not transmitted from the righteous Salaf. Rather, it is a condemned innovation.
And it is not permissible for anyone to ask the Messenger of Allah (sallallaahu alaihi wasallam) to fulfill a need, relieve a hardship, cure a sick person, or anything similar, because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. The religion of Islam is built upon two foundations: The first: that none is worshipped except Allah alone. The second: that Allah is not worshipped except in the way legislated by Allah and His Messenger (sallallaahu alaihi wasallam). And this is the meaning of the testimony: ‘There is no god worthy of worship except Allah, and Muhammad is the Messenger of Allah.’
Likewise, it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) for intercession, because intercession belongs entirely to Allah, and it should only be sought from Him, as Allah says: (قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا) Say: To Allah belongs all intercession. al-Zumar:44. So one should say: (اللهم شفع في نبيك) ‘O Allah, allow Your Prophet to intercede for me.’ (اللهم شفع في ملائكتك وعبادك المؤمنين) ‘O Allah, allow Your angels and believing servants to intercede for me.’ (اللهم شفع في أفراطي) ‘O Allah, allow my deceased children to intercede for me,’ and similar supplications.
As for the dead, nothing should be requested from them – neither intercession nor anything else – whether they are prophets or not prophets. This is because such a practice was never legislated, and because the deceased person’s deeds have ceased except for what the Legislator has specifically excluded. As it states in Sahih Muslim, from Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah (sallallaahu alaihi wasallam) said: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him.
Seeking intercession from the Prophet (sallallaahu alaihi wasallam) was only permissible during his lifetime and on the Day of Resurrection because he is able to do so then. He can go forward and ask his Lord on behalf of the one requesting. As for in this worldly life, then it is known, this is not exclusive to him; rather, it applies generally to him and others. It is permissible for a Muslim to say to his brother: (اشفع لي إلى ربي في كذا وكذا) ‘Intercede for me with your Lord regarding such-and-such,’ meaning: (ادع الله لي) ‘Supplicate to Allah for me.’ And it is permissible for the other person to do so if the matter being requested is something Allah has allowed. But on the Day of Resurrection, no one will intercede except after Allah grants permission, as Allah says: (مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ) Who is it that can intercede with Him except by His permission? al-Baqarah:255.
As for the state after death, it is a specific state. It cannot be compared to a person’s state before death nor to his state after resurrection and rising from the grave, because the deeds of the dead have ceased and they are held by what they earned, except for what the legislator has excluded. Seeking intercession from the dead is not among those exceptions legislated by the legislator, so it is not permissible to include it among them.
There is no doubt that the Prophet (sallallaahu alaihi wasallam) after his death is alive in the life of the barzakh, more complete than the life of the martyrs, but it is not like his life before death nor like his life on the Day of Resurrection. Rather, it is a life whose reality and nature are known only to Allah. That is why the noble hadith previously mentioned says: (مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ) No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutation. This indicates that he (sallallaahu alaihi wasallam) died, and that his soul departed from his body, but it is returned to him when greetings of peace are sent upon him. The texts from the Qur’an and Sunnah proving his death (sallallaahu alaihi wasallam) are well known, and this matter is agreed upon among the scholars.
However, this does not negate his life in the barzakh, just as the death of the martyrs does not negate the life of the barzakh mentioned in Allah’s statement: (وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ) Do not think those who were killed in the way of Allah are dead. Rather, they are alive with their Lord, being provided for. Ale Imran:169. We have spoken at length on this issue because of the need to do so, due to the large number of people who fall into confusion in this matter and call others to shirk and the worship of the dead besides Allah. So we ask Allah for safety for ourselves and all Muslims from everything that opposes His legislation. And Allah knows best.
Explanation from Shaykh Abdurrazzaq al-Badr:
All praise is due to Allah, Lord of all that exists. I bear witness that there is no god worthy of worship except Allah alone with no partner, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be upon him, his family, and all his companions. (اللهم علمنا ما ينفعنا وانفعنا بما علمتنا وزدنا علما وأصلح لنا إلهنا شأننا ولا تكلنا إلى أنفسنا طرفة عين) O Allah, teach us what benefits us, benefit us through what You have taught us, increase us in knowledge, and rectify for us all of our affairs. Do not leave us to ourselves even for the blink of an eye.
Previously, the author – may Allah have mercy on him – explained the proper Islamic manner of visiting the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, Abu Bakr and Umar – may Allah be pleased with them. It was mentioned that Ibn Umar – may Allah be pleased with them – when visiting the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, would say: (السلام عليك يا رسول الله، السلام عليك يا أبا بكر، السلام عليك يا أبتاه) ‘Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father,’ then he would leave.
Likewise, the scholars, following the example of the Companions – may Allah be pleased with them – and acting upon the narrations from the Prophet (sallallaahu alaihi wasallam) regarding what is legislated when visiting graves, do only what has been authentically reported. They do not do anything except what is transmitted from the noble Prophet (sallallaahu alaihi wasallam) and from the noble Companions, and they avoid anything else that people later invented and continue to invent. Since many mistakes and various errors occur among people, common folk, and the ignorant in this matter, the shaykh – may Allah have mercy on him – intended here to clarify some actions that should not be done, warning against these errors and protecting the Muslims in their religion, aqidah, and tawhid.
He, may Allah have mercy upon him, said: It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it… These three actions – wiping, kissing, and performing tawaf – are only legislated for the Sacred House of Allah. There is no performing tawaf except around the Ancient House, as Allah says: (وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ) And let them perform tawaf around the Ancient House. al-Hajj:29. Touching and wiping were only legislated for the Black Stone, for the one unable to kiss it, and for the Yemeni Corner. Kissing was only legislated specifically for the Black Stone. Therefore, no place is kissed – not a wall, a pillar, or anything else – and nothing is wiped except what the evidence has established.
If someone asks: “Why do we kiss the Black Stone and wipe the Yemeni Corner?” The answer is: in following the Prophet (sallallaahu alaihi wasallam) and acting upon what has been reported from him. Umar ibn al-Khattab – may Allah be pleased with him – the caliph, the Leader of the Believers, kissed the Black Stone and then said aloud so that those around him could hear: (أما إني أعلم أنك حجر لا تضر ولا تنفع، ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك ما قبلتك) “I know that you are only a stone. You neither harm nor benefit. Had I not seen the Messenger of Allah (sallallaahu alaihi wasallam) kissing you, I would not have kissed you.”
On another occasion, while Umar – may Allah be pleased with him – was performing tawaf with Ya’la ibn Umayyah – may Allah be pleased with him – after passing the Black Stone, Ya’la took Umar’s hand intending to wipe the corner of the hijr after the Black Stone. Umar asked him: “What are you trying to do?” He replied: “To wipe it.” Umar asked: “Did you see the Messenger of Allah (sallallaahu alaihi wasallam) wipe this corner?” He said: “No.” Umar then said: “Then continue on.” This corner was part of the Ka’bah itself, yet Umar – may Allah be pleased with him – did not approve of wiping it because it was not reported that the Prophet (sallallaahu alaihi wasallam) had wiped it. And our religion is a religion of following. Our religion is: Allah said, and His Messenger (sallallaahu alaihi wasallam) said.
For this reason, there is no place anywhere in the world that is legislated to be kissed except the Black Stone, and no place that is legislated to be wiped except the Black Stone and the Yemeni Corner. Even the other sides of the Ka’bah are not wiped, nor is the Station of Ibrahim wiped – let alone the entrances of the Haram, its doors, pillars, or anything else. None of these things are wiped or kissed. As for performing tawaf, it is only performed around the Sacred House, whoever kisses any place whatsoever – whether a grave, shrine, wall, or similar object – or wipes it or performs tawaf around it, then all of this is not from the religion of Allah, nor from His legislation, nor from His revelation, nor from what He sent down. Rather, it is from the inspiration of Shaytan. It is not from the legislation of Allah nor from His religion. So the author warns about this, saying: It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it, because this was not transmitted from the righteous Salaf. Rather, it is a condemned innovation.
And it is not permissible for anyone to ask the Messenger of Allah (sallallaahu alaihi wasallam) to fulfill a need, relieve distress, cure a sick person, or anything similar, because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. Because what is shirk? Shirk is directing the rights of Allah to other than Allah or to equate others with Allah in His exclusive rights. Supplication is one of Allah’s exclusive rights over His servants. Allah said: (وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ) And your Lord says: Call upon Me; I will respond to you. Ghafir:60. (وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ) And when My servants ask you concerning Me, indeed I am near. I respond to the call of the supplicant when he calls upon Me. al-Baqarah:186. (إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ) Indeed, my Lord is the Hearer of supplication. Ibrahim:39.
Supplication is Allah’s right alone. None is called upon except Allah. The Prophet (sallallaahu alaihi wasallam) said: (إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ) If you ask, ask Allah. If you seek help, seek help from Allah. So none is asked except Allah. None is called upon except Allah. None removes distress except Allah. None rescues from hardship except Allah. (أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ) Who responds to the distressed one when he calls upon Him, removes evil, and makes you inheritors of the earth? Is there any god besides Allah? Little do you remember. al-Naml:62.
Where is a person’s reflection? Where is his intellect if he directs his requests and needs to other than his Lord, Master, and Protector? So it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) to fulfill a need, relieve distress, heal a sick person, or anything similar. It is not lawful for anyone to come to his grave and say: (يا رسول الله أسألك أن تشفي مريضي) “O Messenger of Allah, I ask you to heal my sick relative,” (أو أن تشفيني) or “heal me,” (أو أن تفرج همي) or “relieve my worries,” (أو تنفس كربي) or “remove my distress,” (أو أن تقضي ديني) or “pay off my debt,” or anything similar. None is asked except the Lord of all that exists.
Whenever a sick person was brought to the Prophet (sallallaahu alaihi wasallam) he would supplicate for the sick person saying: (اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا) O Allah, Lord of mankind, remover of harm, heal, for You are the Healer. There is no healing except Your healing – a healing that leaves behind no sickness. Whoever memorizes this supplication and understands its meaning – would it make sense intellectually or religiously for him to then address the Prophet (sallallaahu alaihi wasallam) saying: “I ask you to heal me”? Would it make sense intellectually or religiously when the Prophet (sallallaahu alaihi wasallam) himself said: (اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا) O Allah, Lord of mankind, remover of harm, heal, for You are the Healer. There is no healing except Your healing – a healing that leaves behind no sickness. The Khalil of the Most Merciful, Ibrahim, Allah said about him: (وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ) And when I become ill, it is He who heals me. al-Shu’ara:80.
The Healer is Allah, and “The Healer” is among His Names because there is no healing except His healing, because healing is in His Hand. So neither relief from distress, nor healing of the sick, nor rescue of the afflicted, nor anything else should be sought except from Allah alone. He said: because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. The religion of Islam is built upon two foundations: The first: that none is worshipped except Allah alone. The second: that Allah is not worshipped except in the way legislated by Allah and His Messenger (sallallaahu alaihi wasallam). And this is the meaning of the testimony: ‘There is no god worthy of worship except Allah, and Muhammad is the Messenger of Allah.’
The testimony ‘There is no god worthy of worship except Allah’ is tawhid and sincerity in worshipping Allah alone. The testimony ‘Muhammad is the Messenger of Allah’ means obedience to and following him. (وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ) And We did not send any messenger except to be obeyed by Allah’s permission. al-Nisa:64. Thus, fulfilling the testimony that Muhammad is the Messenger of Allah is achieved through following him, and fulfilling the testimony that there is no god worthy of worship except Allah is achieved through tawhid and sincere worship of religion to Allah. So the religion of Allah is founded upon these two principles. No deed is accepted from any person unless it is done with sincerity for Allah, the One worshipped, and in following the Messenger (sallallaahu alaihi wasallam).
Likewise, it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) for intercession… Pay attention to this issue, for many people make mistakes concerning it. It is not permissible for a visitor to stand before the grave and say: (يا رسول الله اشفع لي عند الله) ‘O Messenger of Allah, intercede for me before Allah.’ If you want him to intercede for you before Allah, then ask Allah for that. Say in your supplication: (اللهم شفع في نبيك) ‘O Allah, allow Your Prophet (sallallaahu alaihi wasallam) to intercede for me.’ Call upon Allah alone; because intercession belongs entirely to Allah, and it should only be sought from Him, as Allah says: (قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا) Say: To Allah belongs all intercession. al-Zumar:44.
So one should say: (اللهم شفع في نبيك… اللهم اجعلني ممن يشفع فيهم نبيك) ‘O Allah, allow Your Prophet to intercede for me… O Allah, make me among the people who receive his intercession.’ We ask Allah to make us all among those who receive the intercession of the noble Messenger (sallallaahu alaihi wasallam). We ask Allah to make us among the people of his intercession… (اللهم شفع في ملائكتك وعبادك المؤمنين. اللهم شفع في أفراطي) ‘O Allah, allow Your angels and believing servants to intercede for me. O Allah, allow my deceased children to intercede for me,’ and similar supplications.
Young children who die before reaching maturity may intercede for their parents. But should a parent go to the grave of such a child and say: (يا بني اشفع لي عند الله) ‘O my son, intercede for me before Allah’? No. If you want that child to intercede for you, then say: (اللهم شفع في أفراطي) ‘O Allah, make my children intercessors for me.’ Ask Allah, ask the Lord of all that exists.
As for the dead, nothing should be requested from them – neither intercession nor anything else – whether they are prophets or not prophets. This is because such a practice was never legislated… Worship is based upon divine legislation and requires evidence proving that such an act is permissible and prescribed. There is nothing in the Book of Allah nor in the Sunnah of His Prophet (sallallaahu alaihi wasallam) indicating the permissibility of asking the dead for anything. and because the deceased person’s deeds have ceased except for what the Legislator has specifically excluded… (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ…) When the son of Adam dies, his deeds come to an end… and then the Prophet (sallallaahu alaihi wasallam) mentioned the exceptions – and supplication for oneself or others was not among those exceptions.
As it states in Sahih Muslim, from Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah (sallallaahu alaihi wasallam) said: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him. except for what the legislator has excluded… When the son of Adam dies, his deeds come to an end… from his actions is supplicating for his brother and supplication for oneself or others. These are from his actions, but they come to an end at death. Seeking intercession from the dead is not among those exceptions legislated by the legislator, so it is not permissible to include it among them.
Seeking intercession from the Prophet (sallallaahu alaihi wasallam) was only permissible during his lifetime and on the Day of Resurrection because he is able to do so then… because he is able to do so then. He can go forward and ask his Lord on behalf of the one requesting. As for in this worldly life, then it is known… the Companions would often come to him asking for supplication, and he would supplicate for them. this is not exclusive to him; rather, it applies generally to him and others. It is permissible for a Muslim to say to his brother: (اشفع لي إلى ربي في كذا وكذا) ‘Intercede for me with your Lord regarding such-and-such,’ meaning: (ادع الله لي) ‘Supplicate to Allah for me.’ And it is permissible for the other person to do so if the matter being requested is something Allah has allowed.
One may say: (اللهم إني أسألك لأخي أن تفرج كربته، أن تيسر أمره، أن تعينه، أن تقضي دينه) ‘O Allah, I ask You for my brother to relieve his distress, ease his affairs, help him, settle his debts.’ A person supplicates to Allah for his brother if what is being requested is something Allah has permitted to be asked for. But if the person is asking for something unlawful, then one should not supplicate for that; rather, one should supplicate for their guidance, righteousness, and success – supplicate for what will truly benefit them.
But on the Day of Resurrection, no one will intercede except after Allah grants permission, as Allah says: (مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ) Who is it that can intercede with Him except by His permission? al-Baqarah:255. So now we have finished discussing the worldly state and the state of the Hereafter. As for the state after death, it is a specific state… different from both worldly life and the life after resurrection. It cannot be compared to a person’s state before death nor to his state after resurrection and rising from the grave, because the deeds of the dead have ceased and they are held by what they earned, except for what the legislator has excluded. This refers to the previously mentioned hadith: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him.
It is also reported in Sahih al-Bukhari that the Prophet (sallallaahu alaihi wasallam) said to the Mother of the Believers, Aishah, may Allah be pleased with her: (إِنْ كَانَ ذَاكَ وَأَنَا حَيٌّ فَاسْتَغْفَرْتُ لَكِ) If that were to happen while I am still alive, I would seek forgiveness for you. The meaning understood from this is that after his death, he would no longer seek forgiveness for anyone. The Prophet (sallallaahu alaihi wasallam) himself clarified this, as mentioned in Sahih al-Bukhari: If that were to happen while I am alive, I would seek forgiveness for you. This indicates that after his death, he would not seek forgiveness for anyone.
However, if you want in this time to attain the Prophet’s supplication for your forgiveness, then act according to his Sunnah. For example, he said three times: (اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ) O Allah, forgive those who shave their heads… referring to those performing hajj or ‘umrah. So if you shave your head after hajj or ‘umrah, you receive three supplications from him (sallallaahu alaihi wasallam) asking forgiveness for you. Likewise, he said: (رَحِمَ اللَّهُ امْرَأً صَلَّى قَبْلَ الْعَصْرِ أَرْبَعًا) May Allah have mercy on the one who prays four rak’ahs before ‘Asr. Thus he supplicated for mercy for such a person. Therefore, if you truly care, then hold firmly to his Sunnah so that you may attain his supplications. But for a person to oppose his religion and bring innovations with no evidence, then claim that he wants a share of the Prophet’s intercession or supplication for forgiveness – such matters are only attained through following him, adhering to his Sunnah, and holding fast to his guidance (sallallaahu alaihi wasallam).
This is what many narrations indicate: the Prophet (sallallaahu alaihi wasallam) made supplications for forgiveness, mercy, radiance, and goodness for those who perform certain acts. For example: (نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي) May Allah brighten the face of a person who hears my statement… and many other narrations like this occur in the Sunnah. So whoever wishes to be among the recipients of the Prophet’s supplications should hold firmly to his guidance (sallallaahu alaihi wasallam).
This indicates that he (sallallaahu alaihi wasallam) died…except that Allah returns my soul to me. And Allah says: (إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ) Indeed, you will die, and indeed they will die. al-Zumar:30. (وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ) Muhammad is no more than a messenger; messengers have passed away before him. So if he dies or is killed, will you turn back on your heels? Ale Imran:144.
So in terms of worldly life, the Prophet (sallallaahu alaihi wasallam) did indeed pass away. When he died, some of the Companions became uncertain and hesitant: had he truly died or not? Then Abu Bakr came, entered upon him, looked at him, kissed his forehead, and knew that he had passed away. Then he went out and spoke his tremendous words: (مَنْ كَانَ يَعْبُدُ مُحَمَّدًا فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ) ‘Whoever used to worship Muhammad, then Muhammad has died. But whoever worships Allah, then Allah is Ever-Living and never dies.’ (وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ) And rely upon the Ever-Living who never dies. al-Furqan:58. (اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ) Allah! none has the right to be worshipped but He, Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists) al-Baqarah:255.
‘Whoever used to worship Muhammad, then Muhammad has died. But whoever worships Allah, then Allah is Ever-Living and never dies.’ The one truly deserving of worship is the Ever-Living and never dies. As for one who will die, or one who has already died, or an inanimate object that has no life at all – none of these deserve worship or should be worshipped. Worship belongs only to the One, the Ever-Living who never dies. No one besides Allah is to be worshipped, called upon, asked, or directed with any act of worship. All worship belongs exclusively to Him.
There is no doubt that the Prophet (sallallaahu alaihi wasallam) after his death is alive in the life of the barzakh more complete than the life of the martyrs, but it is not like his life before death nor like his life on the Day of Resurrection… For this reason, the scholars said that the soul has different kinds of connection to the body. In worldly life, it has one type of connection; in the barzakh, another; and on the Day of Resurrection, the soul’s connection to the body will be the most complete of all. Rather, it is a life whose reality and nature are known only to Allah… This is the life of the barzakh. So if someone asks: ‘If, in terms of worldly life, he is dead, yet in the grave he is alive in the life of the barzakh – then what is the nature of this life?’ The answer is: its knowledge belongs to Allah. The matters of the barzakh that have come to us through the revealed texts are accepted with complete submission, and we do not delve into their exact nature or their details.
Did not the Prophet (sallallaahu alaihi wasallam) say that when the deceased is buried and his family leaves him, two angels come to him and make him sit up? When you look at the grave in which a dead person is placed, does it appear spacious enough for someone to sit up? Yet we believe that he does sit up. If someone asks, ‘How?’ we say: this knowledge belongs to Allah. The Prophet (sallallaahu alaihi wasallam) – who does not speak from his own desires, but only from revelation – informed us of this, and we believe that our Lord is capable of all things. The states, characteristics, and realities of the barzakh are not to be measured according to worldly conditions and worldly concepts. Their true nature is known only to Allah. Rather, it is a life whose reality and nature are known only to Allah.
That is why the noble hadith previously mentioned says: (مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ) No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutation. Even the exact nature of this is known only to Allah. But everything the Messenger (sallallaahu alaihi wasallam) informs us of is true, and we believe in it. This indicates that he (sallallaahu alaihi wasallam) died…except that Allah returns my soul to me. And Allah says: (إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ) Indeed, you will die, and indeed they will die. al-Zumar:30. (أَفَإِن مَّاتَ أَوْ قُتِلَ) So if he dies or is killed…? Ale Imran:144. and that his soul departed from his body, but it is returned to him when greetings of peace are sent upon him. The texts from the Qur’an and Sunnah proving his death (sallallaahu alaihi wasallam) are well known, and this matter is agreed upon among the scholars.
However, this does not negate his life in the barzakh, just as the death of the martyrs does not negate the life in the barzakh mentioned in Allah’s statement: (وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ) Do not think those who were killed in the way of Allah are dead. Rather, they are alive with their Lord, being provided for. Ale Imran:169. We have spoken at length on this issue because of the need to do so…
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