The Dead are Aware of the Living
بِسۡمِ
ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The attribute of hayy, living, belongs to the soul, not the body. As such, the prophets and pious, are alive in their graves.
سُوۡرَةُ
البَقَرَة
وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتُۢۚ بَلۡ أَحۡيَآءٌ۬ وَلَـٰكِن لَّا تَشۡعُرُونَ (١٥٤)
And say not, of those who are slain in the way of Allah, “They are dead.” Nay, they are living, though you perceive (it) not. (Surah al-Baqarah:154)
سُوۡرَةُ آل
عِمرَان
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ (١٦٩)
Think not of those who are slain in Allah’s way as dead. Nay they, live finding their sustenance in the Presence of their Lord. (Surah Ali ‘Imran:169)
The prophets Swalih (a.s.), and Shu’ayb (a.s.) addressed the kuffar among their people after they had died. This would not be possible if they knew that the dead had no awareness or life, or could not hear or understand.
سُوۡرَةُ الاٴعرَاف
فَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُڪُمۡ رِسَالَةَ رَبِّى وَنَصَحۡتُ لَكُمۡ وَلَـٰكِن لَّا تُحِبُّونَ ٱلنَّـٰصِحِينَ (٧٩)
So Swalih left them, saying, “O my people! I did indeed convey to you the message for which I was Sent by my Lord: I gave you good counsel, but you love not good counsellors!” (Surah al-A’araf:79)
سُوۡرَةُ الاٴعرَاف
فَتَوَلَّىٰ عَنۡهُمۡ وَقَالَ يَـٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُڪُمۡ رِسَـٰلَـٰتِ رَبِّى وَنَصَحۡتُ لَكُمۡۖ فَكَيۡفَ ءَاسَىٰ عَلَىٰ قَوۡمٍ۬ كَـٰفِرِينَ (٩٣)
So Shu’ayb left them, saying, “O my people! I did indeed convey to you the messages for which I was Sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe! (Surah al-A’araf:93)
Sayyidina Anas ibn Malik (r.a.)
related that when Prophet (s.a.w.) was Taken Up into the heavens, during
the Mi’raj, he passed by Musa (a.s.), and found him standing, and
praying in his grave. This is found in Swahih
Muslim; in Imam Abu ‘Abd ar-Rahman Ahmad ibn Shu’ayb an-Nasa’i’s (r.a.)
Sunan al-Kubra’; Imam Ahmad ibn Muhammad ibn Hanbal’s Musnad; in Imam
Abu Hatim Muhammad ibn Fayswal at-Tamimi ibn Hibban’s (r.a.) Swahih;
Imam Abu Ya’la Ahmad ibn ‘Ali al-Tamimi al-Mawswili’s (r.a.) Musnad.
Sayyidina Aws ibn Aws ats-Tsaqafi (r.a.) related that the Prophet (s.a.w.) said, “The best of your days is Friday, so increase your swalawat upon me, for your prayers are shown before me.” And in another narration, “Your prayers reach me from whenever you are.”
They asked him, “How could our prayers be shown to you when you have decomposed in your grave?”
He answered, “Verily Allah (s.w.t.) has Forbidden the earth from consuming the bodies of the prophets. therefore, the prophets of Allah (s.w.t.) are alive and sustained.” This was recorded by Imam Abu Dawud Sulayman ibn al-Ash’ats as-Sijistani (r.a.), Imam an-Nasa’i (r.a.), Imam Abu ‘Abdullah Muhammad ibn Yazid ibn Majah (r.a.), Imam ibn Hanbal (r.a.), Imam ibn Hibban (r.a.), and Imam Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim an-Nishaburi (r.a.).
Sayyidina Abu al-Yaqzhan ‘Ammar ibn Yasir (r.a.) said he heard the Prophet (s.a.w.) say, “Allah (s.w.t.) has a special angel who has ears the number of Creation, and who is stationed at my grave, and if someone sends swalawat to me, then he hears it, and delivers it to me.” This is recorded by Imam al-Bazzar (r.a.), in his Musnad, and his Majma az-Zawa’id.
This is supported by another hadits, from Sayyidina Abu ‘Abd ar-Rahman ‘Abdullah ibn Mas’ud, who related that the Prophet (s.a.w.) said, “Allah (s.w.t.) has angels who roam the earth, and deliver the greetings of my community to me.” Imam Hakim (r.a.) said it is swahih. Imam Shams ad-Din Abu ‘Abdullah Muhammad ibn Ahmad adz-Dzahabi (r.a.) concurred, as did Imam Zayn ad-Din Abd al-Ra’uf ibn Taj̲ al-‘Arifin al-Haddadi al-Munawi ash-Shafi’i (r.a.), who reported that this is recorded by Imam ibn Hanbal (r.a.), Imam an-Nasa’i (r.a.), and Imam ibn Hibban (r.a.).
Sayyidina Abu Hurayrah ‘Abd ar-Rahman ibn Sakhr ad-Dawsi az-Zahrani al-Azdi (r.a.) reported that the Prophet (s.a.w.) said, “By He in Whose Hand is my Soul, ‘Isa ibn Maryam will descend, and when he comes to my grave, and calls out, ‘Ya Muhammad,’ I will answer him.” This was recorded by Imam Abu Ya’la (r.a.); Imam Hakim (r.a.); and Imam Tsiqat ad-Din Abu al-Qasim ‘Ali ibn al-Hasan ibn ‘Asakir ad-Dimashqi ash-Shafi’i (r.a.), in his Tarikh Dimashq. It is swahih according to Imam Hakim (r.a.), Imam adz-Dzahabi (r.a.), and Imam Shibab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad ibn Hajr al-Haytsami (r.a.). Imam ibn Hajr (r.a.) also mentioned it in his Mathalib al-‘Aliya min al-‘Alam al-Alihi.
Imam Abu Muhammad Sa’id ibn al-Musayyib (r.a.) said, “I used to stay in the Masjid of the Prophet (s.a.w.) during the days of extreme heat, while the people were fighting and there would be no one in the masjid besides me, and whenever the time for prayer would come, I would hear the adzan and iqamah coming from inside the grave of the Prophet (s.a.w.).” Imam Abu Nu’aym Ahmad ibn ‘Abdullah al-Aswbahani (r.a.) recorded this, in his Dala’il an-Nubuwwah; Shaykh Abu ‘Abdullah Muhammad ibn Sa’d (r.a.), in his Thabaqat al-Kubra’; Sahykh Zubayr ibn Bakkar (r.a.), in his Akhbar al-Madina; and Imam Abu Muhammad ‘Abdullah ibn ‘Abd ar-Rahman ad-Darimi (r.a.), in his Sunan. All this is also found in Imam adz-Dzahabi’s (r.a.) Siyar A’alam an-Nubala’.
Imam Abu Ruwaym ibn ʽAbd ar-Rahman Nafi al-Madani (r.a.) related that whenever Sayyidina ‘Abdullah ibn ‘Umar (r.a.) returned from travelling, he would go to the grave of the Prophet (s.a.w.), and say, “Peace be upon you, O Messenger of Allah! Peace be upon you, O Abu Bakr! Peace be upon him O Father!” This was recorded by Imam Abu ‘Abdullah Malik ibn Anas (r.a.); by Imam Abu ‘Umar Yusuf ibn ‘Abdullah ibn ‘Abd al-Barr (r.a.), in al-Istidzkar li Madzahib Fuqaha’ al-Amswar wa ‘Ulama’ al-Aqthar fima Tadhammanahu al-Muwaththa’ min Ma‘ani ar-Ra’yy wa-al-Atsar wa Sharḥ Dzalika Kullihi bi al-Iyjaz wa al-Ikhtiswar; by Imam Kamal ad-Din ‘Abd ar-Razzaq ibn Ishaq as-Samarqandi (r.a.); by Imam Abu Bakr ‘Abdullah ibn Muhammad ibn Abu Shaybah (r.a.); by Imam al-Bayhaqi (r.a.), in his Shu’ab al-Iman, and Sunan al-Kubra’; Imam Abu Nu’aym (r.a.), in his Hilyat al-Awliya wa Thabaqat al-Aswfiya’; and elsewhere.
Sayyidina Abu Hurayrah (r.a.) reported that the Prophet (s.a.w.) said, “No one sends greetings to me without Allah (s.w.t.) Returning my soul to me so that I return his greeting.” This was recorded by Imam ibn Hanbal (r.a.); Imam Abu Dawud (r.a.), his Sunan; Imam al-Bayhaqi (r.a.), in his Shu’ab al-Iman, and Sunan al-Kubra’.
The Prophet (s.a.w.) said, “Whoever dies, and does not leave behind a will, then he will not be Permitted to speak with the dead.”
They Asked him, “And do the dead speak?”
And he said, “Yes, they speak and visit each other.” This was recorded by Imam an-Nasa’i (r.a.); Imam Hakim (r.a.), and Imam Abu al-Qasim Sulayman ibn Ayyub ath-Thabarani (r.a.), in Mu’jam al-Kabir.
Similar to this, is the hadits from Sayyidina Jabir ibn ‘Abdullah al-Answari (r.a.), Sayyidina Anas (r.a.), and Sayyidina Abu Hurayrah (r.a.), in which the Prophet (s.a.w.) advised us to bury the dead with a beautiful kafan, because they visit one another in the grave. This was recorded by Imam al-Bayhaqi (r.a.), in his Shu’ab al-Iman; by Imam Kamal ad-Din ‘Abd ar-Razzaq ibn Ishaq as-Samarqandi (r.a.); by Imam ibn Abu Shaybah (r.a.); by Imam ath-Thabarani (r.a.), Mu’jam asw-Swaghir; by Imam Abu Manswur Shahradar ibn Shiruyah ibn ad-Daylami (r.a.), in his Musnad al-Firdaws; Hafizh Khathib al-Baghdadi Abu Bakr Ahmad ibn ‘Ali ash-Shafi’i (r.a.); Imam Muhammad ibn Ahmad ‘Uqayli (r.a.); Imam Abu Nu’aym (r.a.), in his Akhbar Aswbahan. Imam al-‘Uqayli (r.a.) said that this hadits has a strong chain from Sayyidina Jabir (r.a.). Imam Abu al-Fadhl ‘Abd ar-Rahman ibn Abu Bakr ibn Muhammad Jalal ad-Din as-Suyuthi (q.s.) said its many chains make it hasan swahih, in his al-La’ali al- Masnu’ah fi al-Ahadits al-Mawdu’ah. These chains were recorded by Imam ‘Asakir ad-Din Abu al-Husayn Muslim ibn al-Hajjaj (r.a.), by Imam Abu Dawud (r.a.), by Imam an-Nasa’i (r.a.), and Imam Abu ‘Isa Muhammad ibn ‘Isa as-Sulami at-Tirmidzi (r.a.).
Sayyidina ibn Mas’ud (r.a.) reported that the Prophet (s.a.w.) said, “My life is a great good for you, you will relate about me and it will be related to you. And my death is a great good for you, for your actions will be presented to me, and if I see goodness, I will praise Allah (s.w.t.), and if I see other than that I will ask Forgiveness of Him for you.” This is found Imam al-Bazzar’s (r.a.) Musnad; by Imam Abu Muhammad al-Harits ibn Abu Usamah Muhammad at-Tamimi (r.a.); by Shaykh ibn Sa’d (r.a.), in his Thabaqat al-Kubra’; by Imam ath-Thabarani (r.a.), in Mu’jam asw-Swaghir; and by Imam at-Tirmidzi (r.a.), in Nawadir al-Uswul fi Ma’rifat Ahadits ar-Rasul. Imam al-Haytsami (r.a.), in his Majma’ az-Zawa’id wa Manba’ al-Fawa’id, stated that it is swahih. Imam Abu al-Fadhl Zayn ad-Din ‘Abd ar-Rahim ibn al-Husaym al-‘Iraqi (r.a.) concurred, in his Tharh at-Tatsrib fi Sharh at-Taqrib. This was also the opinion of Imam as-Suyuthi (q.s.), in his al-Khaswa’isw al-Kubra’ aw Kifayat ath-Thalib al-Labib fi Khaswa’isw al-Habib, and Jami’ asw-Swaghir fi Ahadits al-Bashir an-Nadir; of Imam al-Munawi (r.a.), in his Faydh al-Qadir Sharh al-Jami’ asw-Swaghir (r.a.); of Mulla Nur ad-Din Abu al-Hasan ‘Ali ibn Sulthan Muhammad al-Hirawi al-Qari (r.a.); of Imam Shihab ad-Din Ahmad ibn Muhammad al-Khafaji al-Miswri (r.a.); and by Imam Abu ‘Abdullah Muhammad ibn ‘Abd al-Baqi’ az-Zurqani (r.a.).
The Prophet (s.a.w.) said, “Your deeds are shown to your relatives and ancestors among the dead. If they are good, they are happy with it; if otherwise, they say, ‘O Allah, do not let them die before You Guide them as You have Guided us.’” This was recorded by Imam ibn Hanbal (r.a.); by Imam at-Tirmidzi (r.a.), in Nawadir al-Uswul fi Ma’rifat Ahadits ar-Rasul; and elsewhere. Similar versions of this hadits were recorded by Imam an-Nasa’i (r.a.), Imam Hakim (r.a.), Imam al-Bayhaqi (r.a.), Imam Abu Dawud Sulayman ibn Dawud ath-Thayalisi (r.a.), Imam ibn Hibban (r.a.), and Imam ath-Thabarani (r.a.).
Sayyidina Anas (r.a.) reported that the Prophet (s.a.w.) said: "When someone is placed in his grave, and his companions turn and go, and he can hear the tread of their sandals, two angels come to him ...” and it continues at some length. This was recorded by Imam Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari (r.a.), by Imam Muslim (r.a.), Imam an-Nasa’i (r.a.), Imam Hakim (r.a.), and Imam ibn Hibban (r.a.).
Sayyidina ibn ‘Umar (r.a.) reported that the Prophet (s.a.w.) spoke to the bodies of the disbelievers killed in the battle of Badr, “I have found what my Lord has Promised to be true; have you found what your lord promised you to be true?”
And someone said to him, “Are you talking to the dead?”
He replied, “You hear no better than they do. However, they cannot answer.”
The Prophet (s.a.w.) said, “No one visits the grave of his brother, and greets him, except that the inhabitant of the grave finds joy in that, and knows who visits him, and returns his greeting.” This was recorded by Imam ibn ‘Abd al-Barr (r.a.) in his Istidzkar, from Sayyidina ‘Abdullah ibn Abbas (r.a.). This was also recorded by Imam ibn ‘Asakir (r.a.), in Tarikh Dimashq; and Hafizh Khathib al-Baghdadi (r.a.), in his Tarikh; from Sayyidina Abu Hurayrah (r.a.). Imam Abu al-Qasim Tammam ibn Muhammad ibn ‘Abd ar-Razi (r.a.), in his Fawa’id; and Imam Abu Bakr ‘Abdullah ibn Muhammad ibn Abu ad-Dunya (r.a.), in his Kitab al-Qubur; reported this on the authority of Sayyidatina ‘Aishah bint Abu Bakr (r.a.). Imam as-Suyuthi (r.a.) mentioned its authenticity in al-Hawi li al-Fatawi fi al-Fiqh wa ‘Ulum at-Tafsir wa al-Hadits wa al-Uswul wa-an-Nahw wa al-I’irab wa Sa’ir al-Funun. Others who authenticated it include Imam al-‘Iraqi (r.a.), Imam Abu Muhammad ‘Abd al-Haqq ibn ‘Abd ar-Rahman al-Ishbili (r.a.), Imam Badr ad-Din Abu Muhammad Mahmud ibn Ahmad al-‘Ayni (r.a.), and others. Imam ‘Abd ar-Razzaq (r.a.), and Imam ibn Abu Shaybah (r.a.) also recorded a similar hadits, on the authority of Sayyidina Abu Hurayrah (r.a.).
Shaykh Tsabit ibn Aslam al-Bunani al-Baswri (r.a.) used to pray, “O Allah! If You would Give anyone the honour of making swalah in his grave, then give me that honour.”
Later, on the day of his death, Shaykh Jubayr ibn Nufayr (r.a.) said, “I swear by Allah (s.w.t.) Who Created me, I put Tsabit al-Bunani in his grave that day. When we buried him, and with me was a person named Humayd at-Ta’wil, and when we had finished putting the stones on the grave, one of them fell down, and I saw Tsabit performing swalah in his grave.” This was recorded by Imam ibn Abu Shaybah (r.a.), Imam al-Bayhaqi (r.a.), Imam Abu Nu’aym (r.a.), Imam ibn Sa’d (r.a.), Imam ibn Hanbal (r.a.), and Imam ibn Abu Dunya (r.a.).
In another incident, one of the swahabah unknowingly pitched his tent over a grave, and when he was inside the tent, he heard someone reciting from Surah al-Mulk. He later went to the Prophet (s.a.w.) and told him what he heard. The Prophet (s.a.w.) informed him that Surah al-Mulk is a protection against the punishment of the grave, and that it is protecting him. This hadits also demonstrates how pious slaves in the graves have awareness, and the living can, in some cases, hear them as a karamah. This was recorded by Imam at-Tirmidzi (r.a.), as hasan gharib, from Sayyidina ibn ‘Abbas (r.a.); by Imam ath-Thabarani (r.a.), in Mu’jam al-Kabir; Imam al-Bayhaqi (r.a.); and Abu Ahmad ‘Abdullah ibn ‘Adiyy (r.a.). Imam as-Suyuthi (q.s.) said it is hasan. It has a corroborated swahih narration from Sayyidina ibn Mas’ud (r.a.), in which he heard someone reciting from the grave, as well as other supporting narrations from Imam Abu Nu’aym (r.a.), Imam Abu ‘Abdullah Muhammad ibn Ishaq ibn Mandah (r.a.), and others.
Imam Zayn ad-Din Abu al-Faraj ‘Abd ar-Rahman ibn Ahmad ibn Rajab al-Hanbali (r.a.) wrote, in his Ahwal al-Qubur wa Ahwal Ahliha ila an-Nushur, “Allah (s.w.t.) might Honour some of the inhabitants of barzakh with the ability to perform righteous acts, even if no reward is gained from that due to actions being cut off at death. However, He Allows him to continue in these acts so that he may find pleasure in the remembrance and obedience of Allah (s.w.t.), just as the angels and inhabitants of the Garden perform righteous acts without there being any reward for them in that.” Then he proceeded to cite numerous narrations and examples.
Before Sayyidina Abu Hafsw ‘Umar ibn al-Khaththab al-Faruq (r.a.) was buried in her room, Sayyidatina ‘Aishah (r.a.) would go in there without her hijab, because it was her husband and father buried there. But after Sayyidina ‘Umar (r.a.) was buried there as well, she would only go in the room with her hijab. This is recorded by Imam ibn Hanbal (r.a.); Imam Hakim (r.a.), in Mustadrak asw-Swahihayn; and Shaykh ibn Sa’d (r.a.), in his Thabaqat al-Kubra’. According to Imam adz-Dzahabi (r.a.), and Imam al-Haytsami (r.a.); this narration is swahih. Based on her behaviour, Sayyidatina ‘Aishah (r.a.) clearly concurred that the dead can feel, and see their visitors.
Imam Shams ad-Din Abu ‘Abdullah Muhammad ibn Abu Bakr ibn al-Qayyim al-Jawziyyah (r.a.), in his Kitab ar-Ruh, recorded that Sayyidina Abu ‘Abdullah Salman al-Farisi (r.a.) said, “The souls of the believers are on an isthmus of land, and they move wherever they wish.” This is also recorded by Imam al-Baybaqi (r.a.), Imam Abu ‘Abd ar-Rahman ‘Abdullah ibn al-Mubarak (r.a.), Imam ibn Abu Dunya (r.a.); with a strong chain; and by Imam at-Tirmidzi (r.a.), with s slightly different matn.
The above are just a few narrations,
and extracts from the works of various scholars to the effect that the dead are
aware of the living. As such, it is
meritorious to visit them, and to pray for them, and to seek the intercession
of the righteous.
Comments
Post a Comment
Thank you for taking the time to share our thoughts. Once approved, your comments will be posted.