IS THE PROPHET (S.A.W.) ALIVE IN HIS GRAVE?-
translation of urdu book
What a fate of the Ummat-e-Muslimah [the followers of the prophet
Muhammad Be his Blessing and peace Upon him] that the demise of the Prophet
(S.A.W.) which is so clearly stated in Quran and HADITH (Prophet's traditions)
and which has the consensus of SAHABA (the prophet’s companions) on it has now
become a controversial issue! Majority of the ëUmmah’ believe that the prophet
(S.A.W.) is alive in his grave in the room of Aysha (R.A.) and that if someone
near his grave recites SALAT-O-SALAM, the prophet (S.A.W.) would hear and
reply: and if it is recited at a distance there are angles who would convey and
who would convey and present it to him [Belief of the Ulemma scholars ) Some of
them even go to such an extent as to say that the prophet’s wives are presented
to stay with him at nights (writings of Ahmed Raza Khan.)! This aspect of faith
is further generalized and it is believed that everyone becomes alive in his
worldly grave, looks at his visitor and recognizes him, hears and replies to
the greetings of SALAM and even prays for him. Moreover they believe that the
deceased is kept informed of the deeds of his relatives; he is pleased with
their good deeds and for their evil deeds he prays to Allah for
forgiveveness.(See writing of Imam Ibne Taimyah and Ibne Qayyum at the end of
the booklet) These points of their faith have been shown at the end of this
booklet. (belief of the Ulemma (Scholars of DEOBAND, BARELY AND AHL-E-ADITH
schools of thought).
This indeed is a very serious matter as it provides ground for grave-worship---a big form of SHIRK. It deforms the basic faith TAUHEED (which implies worship of none but Allah only in any form whatsoever) Since TAUHEED is the foundation on which the structure of Islam is erected as whole, it has got to be completely clear form any kind of SHIRK. That is why the prophet (S.A.W.) always strictly prohibited his followers from any form of grave-worship and he seriously warned of its disastrous consequences even at his death bed.
Therefore, it is the prime Responsibility of true Muslims to take up this matter and fully explain it to the masses to enable one to live with the knowledge of truth and not to die in ignorance.
The Divine Book ( QURAN) and the prophet’s traditions (HADITH) provide the ultimate criteria to test and distinguish the true from the false. Let us first look into Quran. The following few verses clearly explain the idea:-
AL-QURAN
1. "You (O, Muhammad) will surely (die and ) they too will die". (Zumur-30)
2. "We appointed immortality for none before you. So, if you die, will thy be ever living? Every soul has to taste death".(Al-Umbia-34-35)
3. "Everything shall perish save Him".(Al-Qasus-88)
4. "Those (unto )whom they cry out for help besides ALLAH created nothing; they are created beings) they are totally dead and are not living at all and do not (even) know when they will be raised from their graves )".(Al -Nahl 20-21)
The last verse states a universal truth with no exception whatsoever, not even prophets and saints. It emphasizes that the death does not leave a spark of life. Then, how to expect a dead to see, listen or respond?
Many a prophets have been wrongly called out for help in the hours of need ad in misery. It can, however, be seen that if the prophets were any exception it would have been certainly indicated in Quran and such a categorical statement would not have been made.
Moreover:
"Then, after this, you shall surely die. Then on the Day o Resurrection only you shall be raised ."
(Al-Momninoon-15-16).
It is thus established that every dead person will be raised only on the Day of Resurrection and the belief in the revival of life in this worldly grave before the Day ofJudgement is evidently baseless.
Likewise:
"And behind (the dead ) is a Barrier until the Day they are raised (again). (Al-momninoon-100)
HADITH BURKHART
Imam Bukhari has brought a number of HADITH (Prophet's Sayings) which disapprove the notion of revival of Prophet’s life (in the grave).
From these HADITH it is established that the Prophet (S.A.W.) is of course alive, not in the worldly grave, but at the most exalted place in Burzakh. The last part of the lengthy saying which proves the above statement is given below:-
I said to them (i.e. my two companions), You have made me ramble all the night. Tell me all about that I have seen. ë They said, Yes. As for the one whose cheek you saw being torn away, was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Quran (i.e. Knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon it’s orders, instructions etc) by day; and so this punishment will go on till the Day of Resurrection. And those whom you saw in the hole (like an oven were adulterers (those men and women who used to commit illegal sexual intercourse). And those whom you saw in the river of blood were those dealing in Reba (usury). And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gate-keeper of the Hell-Fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I'm Gabriel and this is Michael. Raise your head. ë I raised my head and saw a thing like a cloud over me. They said, that is your place. ë I said let me enter my place.’ They said, you still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place. ë (The translation of the meaning of Sahih Al-Bukhari Vol II page 264-265 By Dr. Muhammad Muhsin Khan.
Imam Bukhari has thus proved that the Prophet (S.A.W.) after death is alive not in the worldly grave of MEDINA but at (AL WASEELAH) a place which is better than the Paradise of martyrs and is the highest place below the ARSH (the Divine Thorne). In order to emphasize this point further Imam Bukhari has brought another HADITH at several places in his book, AL-BUKHARI:
(82) CHAPTER. The last statement, the prophet (S.A.W.) spoke.
740. Narrated Aysha (R.A.): When the Prophet (S.A.W.) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option. (1) When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions. " (2) I said (to myself), "Hence, he is not going to chose us. " Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah ! the highest companion. "
(the translation of Bukhari Vol. V pages 527-528)
In the afore said traditions Imam Bukhari has clearly shown that those who believe that the Prophet (S.A.W.) is alive in the worldly grave mean to say that the Prophet (S.A.W.) has preferred the company of the worldly people to the company of Almighty Allah in order to listen to SALAT-O-SALAM and respond. This notion is evidently false and its supporters do not even care to see its reckless implication-the Prophet (S.A.W.) was buried alive in grave by his SAHABA!!
THE CONSENSUS OF SAHABA
There is full consensus among SAHABA on the above arguments of QURAN and HADITH. It is alleged that there was difference of opinion among them regarding Prophet’s life in the grave. It is even said that Abdullah Ibn Umar (R.A.) had difference with Aysha (R.A.) In this matter. A little pondering, however, repudiates the allegation completely. How could it be possible in any way when Abdullah Ibn Umar (R.A.) had himself witnessed that the difference between his father Umar Ibn Chattel (R.A.) and her father Abu Bkr (R.A.) on the occasion of the Prophet’s demise had resulted in the general consensus of SAHABA and all of them got convinced that the Prophet (S.A.W.) had died and he will not be alive again in this world before the day of resurrection. This has been narrated in AL-BUKHARI as under:
Narrated Aysha (R.A.) the wife of the Prophet (S.A.W.); Allah’s Apostle (S.A.W.) died while Abu Bakr was at a place called As-Sunnah (Al-Aliya) Umar stood up and said, "By Allah!
Nothing occurred to my mind except that. "He said, "Verily! Allah will resurrect him and he will
cut hands and legs of some men. " Then Abu Bakr came and uncovered the face of Allah’s Apostle (S.A.W.) kissed him and said, "Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice. " Then he went out and said, O oath-taker! Don’t be hasty.
Narrated Ibn Abbas (R.A.): Abu Bakr went out while Umar bin Al-Khattab was talking to the people. Abu Bakr said, "Sit down, O ë Umar" But Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, "To proceed. If anyone amongst you used to worship Muhammad (S.A.W.) then Muhammad (S.A.W.) is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:-
Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him... (till the end of the Verse).... Allah will reward to those who are thankful.’ (3:144)
By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then).
(Narrated Az-Zuhri) : Said bin Al-Musaiyab told me that Umar said, "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet (S.A.W.) had died." (Translation Bukhari Vol V12-13-533-524)
This HADITH has cleared many points: The address of Abu Bakr (R.A.) to the Prophet (S.A.W.) ë You have had the death that was destined for you and will not taste it the second time, " means that the Prophet’s life will not be revived in the world to experience death a second time until the Last Day (The Day of Judgment).
The notion of revival of Prophet’s life in this world is thus categorically rejected. If it was not the case, Abu Bakr (R.A.) would have exhorted Umar Farooq (r.a.0 to have patience until the body of the Prophet (S.A.W.) was buried in the grave and he would come to life again! After the address of Abu Bakr (R.A.) one and all the SAHABA (R.A) got convinced. Thus, the first and the greatest consensus of SAHABA (R.A.) on the most delicate issue of the Prophet’s death was held at a time when his dead body was yet to be buried.
History has never witnessed such a consensus of opinion on any other issue. It was only to resolve this issue of great importance that Almighty Allah put Umar (R.A.) in a difficult situation. It was then settled once for ever that whosoever dies will NOT become alive in this world before the Day of Resurrection. This completely does away with the real basis of SHIRK implied in the belief, "The dead are really not dead but alive in the graves".
Abdullah Ibn Umar (R.A.) may not have been a witness to "QALEEB-E-BADR" but he surely was an eye witness to the above consensus and had observed that all SAHABA were convinced that the Prophet (S.A.W.) had died and as such he was neither alive then (before burial) nor would be alive afterwards in the worldly grave. There is no justification, therefore, to assert that Ibne Umar (R.A.) was a believer of SIMA (hearing) for every dead, and hence of the revival of life after death (because it is inevitable for hearing).
By narrating the HADITH of QALEB-I-BADR, Imam Bukhari has proved the right point: the difference between Ibn Umar (R.A.) and Aysha (R.A.) regarding " QALEEB-I-BADR "is only this much : According to Aysha (R.A.) the word "ASMAO" (hear more than the alive) about the polytheists killed in BADAR implied experience" while Ibne Umar (R.A.) was of the view that the word implied its literal meaning and the dead could hear the Prophet (S.A.W) as a miracle and this was meant to humiliate and agonies them increasingly. Since miracle is not a usual feature, Ibne Umar (R.A.) never meant that all the dead hear in their graves. Bukhari has proved this by mentioning the elaboration given by Qatada (R.A.).
The belief in revival of life after death in the worldly grave is the Basis of SHIRK.
The belief in the revival of life in the grave is the real basis of SHIRK and as such Almighty Allah raised this issue immediately after the death of the Prophet (S.A.W.) It was magnificently resolved then and there. The words of the chief of AULIA-ALLAH (Allah’s friends), Abu Bakr Siddiq (R.A.) "Let one who worshipped Muhammad 9s.a.w) be aware that he is no more and one who worshipped Allah (alone) should know that Allah is immortal" , proved to be the final verdict in the matter. As such none of the SAHABA (R.A.) or their pupils even raised any doubt about it. The books of HADITH do mention the death of the Prophet (S.A.W.) in vario8s, forms but the revival of life after death is nowhere mentioned by any of the SAHABA and is not found in any book of HADITH.
Appearance of the Prophet (S.A.W) in dream.
In order to prove the view of revival of Prophet’s life in this world and ascribe in him the Divine attributes of "Knowing Unseen " and "disposing of events" it is said that the Prophet (S.A.W.) appeared to such and such person in dream and informed him such and such things. This view is supported by the wrong interpretation of the traditions of "Al-BUKHARI " and " AL-MUSLIM". For instance, Imam Bukhari has given the heading, "About one who saw the Prophet (S.A.W.) in dream" and then he has brought the following traditions:-
Abu Hurairah (R.A) says that he heard the Prophet (S.A.W.) saying, "One who saw me in dream will shortly see me while he is awake and the Satan cannot adopt my form. ë Bukhari says Ibn-i-Seereen has pointed out that it implies one who has seen the Prophet (S.A.W.) in his life time.
In the above HADITH the words "one who saw me" clearly indicate that it means those people who saw the Prophet (S.A.W.) during his life time and not those who know about the Prophet’s personality from the books of HADITH only. The second point that Satan cannot adopt Prophet’s form does not rule out the possibility that he (the Satan) cannot deceive in dream those who have not seen the Prophet (S.A.W.) in his life time. He may appear in dream in any other form and still impress upon them that he is their Prophet (S.A.W.) Now, to avoid this reasonable argument another way out has been discovered. It is said that if the person coming in dream tells something according to Quran and HADITH then he must be the Prophet (S.A.W) as the Satan cannot tell a right thing. This argument is also not correct. According to a HADITH in Al-Bukhari, the Satan told to Abu Hurairah (R.A.) the excellence of the Quran Verse "ayat-al-kursi" and the Prophet (S.A.W.) confirmed his statement in these words; (Surely he told you the right thing although he is a big lire). This shows that Satan can tell a right thing also. (or mix truth with falsehood).
As a matter of fact this dream affair has become a sort of business. Most of the "Professionals" invent dream stories to impress upon the people for their piety and seem to be careless about Prophet’s threat for inventors of false dreams. There are others who use this technique to snatch money out of people of weak faith by telling them that the Prophet (S.A.W.) visited them in dream and told them to go to such true lover of the Propjet (S.A.W.) and he will serve (your) need. Similarly it is sometimes announced that "such and such person is the most learned scholar of the time and biggest WALI (Favorite of Allah). They forget that believing in these dream stories implies ascribing to the Prophet (S.A.W.) the Divine Attributes of "Eternal Life" and "Supernatural disposing of events" which is evidently SHIRK as it amounts to the faith that the Prophet (S.A.W.) is alive in this world and is not only aware of the affairs of the "Ummat" but also informs people about these affairs. All this is evidently against Quran and clear SHIRK in the Divine Attributes of "Knowledge of Unseen" and "Supernatural Disposing of events". In the same way, the alleged appearance of Abraham (a.s.) to some one in dream to order him to address a congregation and then Abraham's admiration of the speech and subsequent use of this dream to establish the excellence and piety of the person who dreams this also belongs to the same class............ (May Allah protect us)
Thus, the belief that the Prophet (S.A.W.) is alive after death , and is aware of the affairs of "Ummat" and keeps informing some people about the affairs is entirely against Qur’an and clear SHIRK in the Divine Attributes of "Eternal Life" "Knowledge of the Unseen" and "Control and Disposing of events. "
The story of Sultan Nooruddin Zangi and the "Lead Walls" is also of the same class, and is totally false and baseless. As regards (MUBASHIRAT) (Good news in dreams), they can be considered genuine only when they eventually come true, other wise they are confused dreams. If on the basis of dreams some one announces that such thing is going to happen, then it is either a divine or a prophetic claim.
Mountain out of a Mole
How to provide an explanation to the innumerable stories of such frequent appearance of the Prophet (S.A.W.) in people’s dreams is really not understood. If it is argued that the Prophet (S.A.W.) is physically present beside the person who dreams, then it would be meaningless as the person is asleep and is unaware of what is happening besides him. Similarly the appearance of the prophet into one’s mind is merely psychological and cannot be termed as a physical reality. Do all of these employ that the Prophet (S.A.W.) is aware of the affairs and needs of the Ummah and, whenever and for whom so ever, he deems necessary he emerges out of the grave, personally reaches the spot, enters his mind or thoughts and tells him whatever he likes? And during this process, is the grave in Medina kept vacant? Its implication is note worthy. If many people at widely different places are simultaneously dreaming him, he has to be present at all the places at the same time? And moreover, how someone can claim that he has seen the Prophet (S.A.W.) himself in dream when he had not seen him (S.A.W.) in his life time?
In fact the HADITH of dream which is now being used for worldly gains only means to tell us that it is the exclusive specialty of the Prophet (S.A.W.) that Satan cannot assume his form. This specialty of the Prophet (S.A.W.) has been likewise stated in another HADITH in which the Prophet (S.A.W.) says, "Satan is accompanying every human being. " SAHABA enquired whether the Satan accompanies him (the Prophet also). The Prophet (s.a.w0 replied in the affirmative and added that "Almighty Allah has helped me (in the matter) and he has become submissive to me".
Just as Almighty Allah has protected the Prophet (S.A.W.) from the evils of Satan as a special case. He has likewise saved SAHABA (R.A.) from his (Satan’s) evil by means of another special characteristic, (of dream). For, otherwise, the Satan could have misguided them, particularly those in the position of governors at distant places, during the Prophet’s lifetime when Qur’an was still being revealed. For example, if he was allowed to appear in the Prophet’s form in dreams of Moaz Ibne Jabal (R.A.) in Yemen, he might have attempted to misguide him by telling him that the morning prayer was offered before sunrise in early days of Islam but now that the number of Muslims is quite large it should be offered after sunrise to provide facility to the vast majority. This would have evidently resulted in the confusion. Almighty Allah has saved respected SAHABA (R.A.) from such a difficult situation.
This shows how all this drams of dreams has been invented and the Prophet (S.A.W.) has been set as a partner to Allah by ascribing to him the Divine Attribute of "Eternal life", This drama must stop now.
The notion that the earth does not eat up the bodies of the Prophet’s.
This concept is based on a weak tradition and people try to use it to prove Prophet’s life in the grave although it only indicates that the soil eats up all dead bodies but not those of the Prophets (A.S.) even though they are also dead. This specialty of the dead bodies of Prophets (A.S) as indicated in this weak tradition has also been ruled out by elaborate traditions in AL-Bukhari, which shows that the (dead) body of UMAR (R.A.) and Abdullah Ibne Amr Ibne Haram (R.A.) has been found intact. (AL-BUKHARI, page#180, - 186).
The body of Umar Ibne Khattab.
The tradition about the body of Umar (R.A.) goes as follows: "Hisham bin Urwah narrates from his father that in the period of Waleed bin Abdul Malik a wall of the room of Aysha (R.A.) collapsed. During it’s repairs a foot of a buried body was uncovered and people were frightened. They took it to be the foot of the Prophet (S.A.W.) and they could not find any of the learned persons who could give authentic opinion about the foot, Ultimately Urea bin Zubair (R.A.) said, "Noby Allah, this is not the Prophet’s foot but rather it is the foot of Umar (R.A.)". (Al-Bukhari, Vol. I p#186
ublished
in Delhi)
Imam Bukhari has thus shown that since the dead bodies of other people have also been found preserved, there is no justification to ascribe this an exclusive specialty of Prophet (S.A.W.).
Look oh’ believers! Allah’s assertion in Qur’an, the prophet’s explanations and the grand consensus of SAHABA are all before you, but you still adamantly insist that the prophet (S.A.W) is not only alive in the grave but he is visiting this world of and on. Fie upon you! You have rejected Allah’s verdict and created for yourselves other "Immortals" besides Almighty Allah!
The prophet’s SAHABA were extremely dedicated to him. If they had the slightest idea that the prophet was "ever living" they would have never buried him, and would not have selected his successor. The need for IJTHAD (deduction) would not have arisen nor the investigation for authentic traditions of the prophet would have been need. For, at any moment of need one could directly go to the prophet’s grave and seek his advise. Abu Bakr (R.A) could have sought guidance in the time of IRTIDAD (apostasy) and Umar (R.A) would have turned to him at the time of draught. Similarly Usman (R.A) Ali (R.A) and Aysha (R.A) would have gone there for guidance at the time of crisis and battles of JAMAL and SIFFEEN could have been avoided!..
This indeed is a very serious matter as it provides ground for grave-worship---a big form of SHIRK. It deforms the basic faith TAUHEED (which implies worship of none but Allah only in any form whatsoever) Since TAUHEED is the foundation on which the structure of Islam is erected as whole, it has got to be completely clear form any kind of SHIRK. That is why the prophet (S.A.W.) always strictly prohibited his followers from any form of grave-worship and he seriously warned of its disastrous consequences even at his death bed.
Therefore, it is the prime Responsibility of true Muslims to take up this matter and fully explain it to the masses to enable one to live with the knowledge of truth and not to die in ignorance.
The Divine Book ( QURAN) and the prophet’s traditions (HADITH) provide the ultimate criteria to test and distinguish the true from the false. Let us first look into Quran. The following few verses clearly explain the idea:-
AL-QURAN
1. "You (O, Muhammad) will surely (die and ) they too will die". (Zumur-30)
2. "We appointed immortality for none before you. So, if you die, will thy be ever living? Every soul has to taste death".(Al-Umbia-34-35)
3. "Everything shall perish save Him".(Al-Qasus-88)
4. "Those (unto )whom they cry out for help besides ALLAH created nothing; they are created beings) they are totally dead and are not living at all and do not (even) know when they will be raised from their graves )".(Al -Nahl 20-21)
The last verse states a universal truth with no exception whatsoever, not even prophets and saints. It emphasizes that the death does not leave a spark of life. Then, how to expect a dead to see, listen or respond?
Many a prophets have been wrongly called out for help in the hours of need ad in misery. It can, however, be seen that if the prophets were any exception it would have been certainly indicated in Quran and such a categorical statement would not have been made.
Moreover:
"Then, after this, you shall surely die. Then on the Day o Resurrection only you shall be raised ."
(Al-Momninoon-15-16).
It is thus established that every dead person will be raised only on the Day of Resurrection and the belief in the revival of life in this worldly grave before the Day ofJudgement is evidently baseless.
Likewise:
"And behind (the dead ) is a Barrier until the Day they are raised (again). (Al-momninoon-100)
HADITH BURKHART
Imam Bukhari has brought a number of HADITH (Prophet's Sayings) which disapprove the notion of revival of Prophet’s life (in the grave).
From these HADITH it is established that the Prophet (S.A.W.) is of course alive, not in the worldly grave, but at the most exalted place in Burzakh. The last part of the lengthy saying which proves the above statement is given below:-
I said to them (i.e. my two companions), You have made me ramble all the night. Tell me all about that I have seen. ë They said, Yes. As for the one whose cheek you saw being torn away, was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Quran (i.e. Knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon it’s orders, instructions etc) by day; and so this punishment will go on till the Day of Resurrection. And those whom you saw in the hole (like an oven were adulterers (those men and women who used to commit illegal sexual intercourse). And those whom you saw in the river of blood were those dealing in Reba (usury). And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gate-keeper of the Hell-Fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I'm Gabriel and this is Michael. Raise your head. ë I raised my head and saw a thing like a cloud over me. They said, that is your place. ë I said let me enter my place.’ They said, you still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place. ë (The translation of the meaning of Sahih Al-Bukhari Vol II page 264-265 By Dr. Muhammad Muhsin Khan.
Imam Bukhari has thus proved that the Prophet (S.A.W.) after death is alive not in the worldly grave of MEDINA but at (AL WASEELAH) a place which is better than the Paradise of martyrs and is the highest place below the ARSH (the Divine Thorne). In order to emphasize this point further Imam Bukhari has brought another HADITH at several places in his book, AL-BUKHARI:
(82) CHAPTER. The last statement, the prophet (S.A.W.) spoke.
740. Narrated Aysha (R.A.): When the Prophet (S.A.W.) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option. (1) When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions. " (2) I said (to myself), "Hence, he is not going to chose us. " Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah ! the highest companion. "
(the translation of Bukhari Vol. V pages 527-528)
In the afore said traditions Imam Bukhari has clearly shown that those who believe that the Prophet (S.A.W.) is alive in the worldly grave mean to say that the Prophet (S.A.W.) has preferred the company of the worldly people to the company of Almighty Allah in order to listen to SALAT-O-SALAM and respond. This notion is evidently false and its supporters do not even care to see its reckless implication-the Prophet (S.A.W.) was buried alive in grave by his SAHABA!!
THE CONSENSUS OF SAHABA
There is full consensus among SAHABA on the above arguments of QURAN and HADITH. It is alleged that there was difference of opinion among them regarding Prophet’s life in the grave. It is even said that Abdullah Ibn Umar (R.A.) had difference with Aysha (R.A.) In this matter. A little pondering, however, repudiates the allegation completely. How could it be possible in any way when Abdullah Ibn Umar (R.A.) had himself witnessed that the difference between his father Umar Ibn Chattel (R.A.) and her father Abu Bkr (R.A.) on the occasion of the Prophet’s demise had resulted in the general consensus of SAHABA and all of them got convinced that the Prophet (S.A.W.) had died and he will not be alive again in this world before the day of resurrection. This has been narrated in AL-BUKHARI as under:
Narrated Aysha (R.A.) the wife of the Prophet (S.A.W.); Allah’s Apostle (S.A.W.) died while Abu Bakr was at a place called As-Sunnah (Al-Aliya) Umar stood up and said, "By Allah!
Nothing occurred to my mind except that. "He said, "Verily! Allah will resurrect him and he will
cut hands and legs of some men. " Then Abu Bakr came and uncovered the face of Allah’s Apostle (S.A.W.) kissed him and said, "Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice. " Then he went out and said, O oath-taker! Don’t be hasty.
Narrated Ibn Abbas (R.A.): Abu Bakr went out while Umar bin Al-Khattab was talking to the people. Abu Bakr said, "Sit down, O ë Umar" But Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, "To proceed. If anyone amongst you used to worship Muhammad (S.A.W.) then Muhammad (S.A.W.) is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:-
Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him... (till the end of the Verse).... Allah will reward to those who are thankful.’ (3:144)
By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then).
(Narrated Az-Zuhri) : Said bin Al-Musaiyab told me that Umar said, "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet (S.A.W.) had died." (Translation Bukhari Vol V12-13-533-524)
This HADITH has cleared many points: The address of Abu Bakr (R.A.) to the Prophet (S.A.W.) ë You have had the death that was destined for you and will not taste it the second time, " means that the Prophet’s life will not be revived in the world to experience death a second time until the Last Day (The Day of Judgment).
The notion of revival of Prophet’s life in this world is thus categorically rejected. If it was not the case, Abu Bakr (R.A.) would have exhorted Umar Farooq (r.a.0 to have patience until the body of the Prophet (S.A.W.) was buried in the grave and he would come to life again! After the address of Abu Bakr (R.A.) one and all the SAHABA (R.A) got convinced. Thus, the first and the greatest consensus of SAHABA (R.A.) on the most delicate issue of the Prophet’s death was held at a time when his dead body was yet to be buried.
History has never witnessed such a consensus of opinion on any other issue. It was only to resolve this issue of great importance that Almighty Allah put Umar (R.A.) in a difficult situation. It was then settled once for ever that whosoever dies will NOT become alive in this world before the Day of Resurrection. This completely does away with the real basis of SHIRK implied in the belief, "The dead are really not dead but alive in the graves".
Abdullah Ibn Umar (R.A.) may not have been a witness to "QALEEB-E-BADR" but he surely was an eye witness to the above consensus and had observed that all SAHABA were convinced that the Prophet (S.A.W.) had died and as such he was neither alive then (before burial) nor would be alive afterwards in the worldly grave. There is no justification, therefore, to assert that Ibne Umar (R.A.) was a believer of SIMA (hearing) for every dead, and hence of the revival of life after death (because it is inevitable for hearing).
By narrating the HADITH of QALEB-I-BADR, Imam Bukhari has proved the right point: the difference between Ibn Umar (R.A.) and Aysha (R.A.) regarding " QALEEB-I-BADR "is only this much : According to Aysha (R.A.) the word "ASMAO" (hear more than the alive) about the polytheists killed in BADAR implied experience" while Ibne Umar (R.A.) was of the view that the word implied its literal meaning and the dead could hear the Prophet (S.A.W) as a miracle and this was meant to humiliate and agonies them increasingly. Since miracle is not a usual feature, Ibne Umar (R.A.) never meant that all the dead hear in their graves. Bukhari has proved this by mentioning the elaboration given by Qatada (R.A.).
The belief in revival of life after death in the worldly grave is the Basis of SHIRK.
The belief in the revival of life in the grave is the real basis of SHIRK and as such Almighty Allah raised this issue immediately after the death of the Prophet (S.A.W.) It was magnificently resolved then and there. The words of the chief of AULIA-ALLAH (Allah’s friends), Abu Bakr Siddiq (R.A.) "Let one who worshipped Muhammad 9s.a.w) be aware that he is no more and one who worshipped Allah (alone) should know that Allah is immortal" , proved to be the final verdict in the matter. As such none of the SAHABA (R.A.) or their pupils even raised any doubt about it. The books of HADITH do mention the death of the Prophet (S.A.W.) in vario8s, forms but the revival of life after death is nowhere mentioned by any of the SAHABA and is not found in any book of HADITH.
Appearance of the Prophet (S.A.W) in dream.
In order to prove the view of revival of Prophet’s life in this world and ascribe in him the Divine attributes of "Knowing Unseen " and "disposing of events" it is said that the Prophet (S.A.W.) appeared to such and such person in dream and informed him such and such things. This view is supported by the wrong interpretation of the traditions of "Al-BUKHARI " and " AL-MUSLIM". For instance, Imam Bukhari has given the heading, "About one who saw the Prophet (S.A.W.) in dream" and then he has brought the following traditions:-
Abu Hurairah (R.A) says that he heard the Prophet (S.A.W.) saying, "One who saw me in dream will shortly see me while he is awake and the Satan cannot adopt my form. ë Bukhari says Ibn-i-Seereen has pointed out that it implies one who has seen the Prophet (S.A.W.) in his life time.
In the above HADITH the words "one who saw me" clearly indicate that it means those people who saw the Prophet (S.A.W.) during his life time and not those who know about the Prophet’s personality from the books of HADITH only. The second point that Satan cannot adopt Prophet’s form does not rule out the possibility that he (the Satan) cannot deceive in dream those who have not seen the Prophet (S.A.W.) in his life time. He may appear in dream in any other form and still impress upon them that he is their Prophet (S.A.W.) Now, to avoid this reasonable argument another way out has been discovered. It is said that if the person coming in dream tells something according to Quran and HADITH then he must be the Prophet (S.A.W) as the Satan cannot tell a right thing. This argument is also not correct. According to a HADITH in Al-Bukhari, the Satan told to Abu Hurairah (R.A.) the excellence of the Quran Verse "ayat-al-kursi" and the Prophet (S.A.W.) confirmed his statement in these words; (Surely he told you the right thing although he is a big lire). This shows that Satan can tell a right thing also. (or mix truth with falsehood).
As a matter of fact this dream affair has become a sort of business. Most of the "Professionals" invent dream stories to impress upon the people for their piety and seem to be careless about Prophet’s threat for inventors of false dreams. There are others who use this technique to snatch money out of people of weak faith by telling them that the Prophet (S.A.W.) visited them in dream and told them to go to such true lover of the Propjet (S.A.W.) and he will serve (your) need. Similarly it is sometimes announced that "such and such person is the most learned scholar of the time and biggest WALI (Favorite of Allah). They forget that believing in these dream stories implies ascribing to the Prophet (S.A.W.) the Divine Attributes of "Eternal Life" and "Supernatural disposing of events" which is evidently SHIRK as it amounts to the faith that the Prophet (S.A.W.) is alive in this world and is not only aware of the affairs of the "Ummat" but also informs people about these affairs. All this is evidently against Quran and clear SHIRK in the Divine Attributes of "Knowledge of Unseen" and "Supernatural Disposing of events". In the same way, the alleged appearance of Abraham (a.s.) to some one in dream to order him to address a congregation and then Abraham's admiration of the speech and subsequent use of this dream to establish the excellence and piety of the person who dreams this also belongs to the same class............ (May Allah protect us)
Thus, the belief that the Prophet (S.A.W.) is alive after death , and is aware of the affairs of "Ummat" and keeps informing some people about the affairs is entirely against Qur’an and clear SHIRK in the Divine Attributes of "Eternal Life" "Knowledge of the Unseen" and "Control and Disposing of events. "
The story of Sultan Nooruddin Zangi and the "Lead Walls" is also of the same class, and is totally false and baseless. As regards (MUBASHIRAT) (Good news in dreams), they can be considered genuine only when they eventually come true, other wise they are confused dreams. If on the basis of dreams some one announces that such thing is going to happen, then it is either a divine or a prophetic claim.
Mountain out of a Mole
How to provide an explanation to the innumerable stories of such frequent appearance of the Prophet (S.A.W.) in people’s dreams is really not understood. If it is argued that the Prophet (S.A.W.) is physically present beside the person who dreams, then it would be meaningless as the person is asleep and is unaware of what is happening besides him. Similarly the appearance of the prophet into one’s mind is merely psychological and cannot be termed as a physical reality. Do all of these employ that the Prophet (S.A.W.) is aware of the affairs and needs of the Ummah and, whenever and for whom so ever, he deems necessary he emerges out of the grave, personally reaches the spot, enters his mind or thoughts and tells him whatever he likes? And during this process, is the grave in Medina kept vacant? Its implication is note worthy. If many people at widely different places are simultaneously dreaming him, he has to be present at all the places at the same time? And moreover, how someone can claim that he has seen the Prophet (S.A.W.) himself in dream when he had not seen him (S.A.W.) in his life time?
In fact the HADITH of dream which is now being used for worldly gains only means to tell us that it is the exclusive specialty of the Prophet (S.A.W.) that Satan cannot assume his form. This specialty of the Prophet (S.A.W.) has been likewise stated in another HADITH in which the Prophet (S.A.W.) says, "Satan is accompanying every human being. " SAHABA enquired whether the Satan accompanies him (the Prophet also). The Prophet (s.a.w0 replied in the affirmative and added that "Almighty Allah has helped me (in the matter) and he has become submissive to me".
Just as Almighty Allah has protected the Prophet (S.A.W.) from the evils of Satan as a special case. He has likewise saved SAHABA (R.A.) from his (Satan’s) evil by means of another special characteristic, (of dream). For, otherwise, the Satan could have misguided them, particularly those in the position of governors at distant places, during the Prophet’s lifetime when Qur’an was still being revealed. For example, if he was allowed to appear in the Prophet’s form in dreams of Moaz Ibne Jabal (R.A.) in Yemen, he might have attempted to misguide him by telling him that the morning prayer was offered before sunrise in early days of Islam but now that the number of Muslims is quite large it should be offered after sunrise to provide facility to the vast majority. This would have evidently resulted in the confusion. Almighty Allah has saved respected SAHABA (R.A.) from such a difficult situation.
This shows how all this drams of dreams has been invented and the Prophet (S.A.W.) has been set as a partner to Allah by ascribing to him the Divine Attribute of "Eternal life", This drama must stop now.
The notion that the earth does not eat up the bodies of the Prophet’s.
This concept is based on a weak tradition and people try to use it to prove Prophet’s life in the grave although it only indicates that the soil eats up all dead bodies but not those of the Prophets (A.S.) even though they are also dead. This specialty of the dead bodies of Prophets (A.S) as indicated in this weak tradition has also been ruled out by elaborate traditions in AL-Bukhari, which shows that the (dead) body of UMAR (R.A.) and Abdullah Ibne Amr Ibne Haram (R.A.) has been found intact. (AL-BUKHARI, page#180, - 186).
The body of Umar Ibne Khattab.
The tradition about the body of Umar (R.A.) goes as follows: "Hisham bin Urwah narrates from his father that in the period of Waleed bin Abdul Malik a wall of the room of Aysha (R.A.) collapsed. During it’s repairs a foot of a buried body was uncovered and people were frightened. They took it to be the foot of the Prophet (S.A.W.) and they could not find any of the learned persons who could give authentic opinion about the foot, Ultimately Urea bin Zubair (R.A.) said, "Noby Allah, this is not the Prophet’s foot but rather it is the foot of Umar (R.A.)". (Al-Bukhari, Vol. I p#186
ublished
in Delhi)Imam Bukhari has thus shown that since the dead bodies of other people have also been found preserved, there is no justification to ascribe this an exclusive specialty of Prophet (S.A.W.).
Look oh’ believers! Allah’s assertion in Qur’an, the prophet’s explanations and the grand consensus of SAHABA are all before you, but you still adamantly insist that the prophet (S.A.W) is not only alive in the grave but he is visiting this world of and on. Fie upon you! You have rejected Allah’s verdict and created for yourselves other "Immortals" besides Almighty Allah!
The prophet’s SAHABA were extremely dedicated to him. If they had the slightest idea that the prophet was "ever living" they would have never buried him, and would not have selected his successor. The need for IJTHAD (deduction) would not have arisen nor the investigation for authentic traditions of the prophet would have been need. For, at any moment of need one could directly go to the prophet’s grave and seek his advise. Abu Bakr (R.A) could have sought guidance in the time of IRTIDAD (apostasy) and Umar (R.A) would have turned to him at the time of draught. Similarly Usman (R.A) Ali (R.A) and Aysha (R.A) would have gone there for guidance at the time of crisis and battles of JAMAL and SIFFEEN could have been avoided!..
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