Abdullah Yusuf

Yaar yeh bilkul baseless argument diya hai shia ne bhala is se woh sabit kya krna chahta hai simply agar us k answer ka jawab de bhi diya jaye tau kya sabit ho jaye ga kafir tau us ne phir bhi rehna hi hai hazrat Abu Bakar Siddique R.A ne kisi ko muslim kiya ya nai kiya is se shia k kufar per kya shak paida hoga hahahahahahaha yaar shia kya joke krte hain bhai yeh sawal sirf time zaya krne k liye us shia ne apse poocha hai use kaho k in topics pe baat kre 1.Matam 2.Tahreef e Quran 3.Muta yeh topics ahmiyet rakhte hain us ka woh fazool sawal ki mere nazdeek no value or na hi main time zaya kron ga us question pe or ap bhi time waste na kren us k is question pe

Is video main tariq jameel ne qasim nanotwe ko rehmatullah keh k pukara or us ki tareef ki or apni deobandi jamaat ki bhi tareef ki Is video main rashid mehmood rizvi ne qasim nanotwee ka poora postmartem kr k rakh diya or kufar sabit kr diya qasim nanotwee ka Deoband apne apko kis moun se muslim kehte hain ??????

Mirza in his ignorance declares himself as "KAFIR" Mirza Qadiyani said 1. I consider the claimant of Nabuwat and Risalat as liar and Kafir after Khatam al Mursaleen Sayyidna wa Mawlana Hazrat Muhammad (salallaho alaihi wasalam). I am certain that revelation of Risalat started from Adam (a.s) and “ENDED” with Janab Rasul Ullah Muhammad Mustafa (salallaho alaihi wasalam)[Majmua Ishtiharat, Volume No. 1, Page No. 230] 2. In Quran Shareef there is no mention of Masih Ibn Maryam coming again, however Khatam e Nabuwat is perfectly mentioned, to differentiate between old and new Prophets is a trick, this differentiation is not found in either Hadith nor Quran, the hadith “La Nabi Badi” is also “GENERAL REJECTION” therefore how daring and disrespectful it would be to follow lowly thoughts and leave aside the “DEFINITE PROOF” in Quran and to believe that after Khatam al Anbiya a nabi can come, also to re-start the sislsila of Wahi after it had been stopped because whosoever has quality of Nabuwat then his Wahi is without any doubt a Wahi of Nabuwat [Mirza Qadiyani in Ruhani Khazain, Volume No. 14, Pages 392-393] 3. It is not the quality of Allah that He sends a nabi after “Khatam an Nabiyeen” nor is it His quality to start the chain of Propethood again when he had “ALREADY BROUGHT AN END TO IT” and to increase in Ahkaam of Quran by abrogating few of them [Ruhani Khazain, Volume No. 5, Page No. 377] 4. I believe that our Nabi Muhammad (Peace be upon him) is Khatram al Anbiya, and our book Quran is the means to guidance, I also believe that our Rusul is leader of Messengers and children of Adam, AND ALLAH HAS BROUGHT END TO PROPHETS THROUGH YOU [Ruhani Khazain, Volume No. 5, Page No. 21]

https://archive.org/details/DawahForShia-BooksCollection Shia k khilaf 358 books or Jin main shia ki kitabon k hawala jaat mojood hain hazrat Amir e Muawiya per aitrazat tahreef e quran shia tareekh Difa e Sahaba or bohat se topics per kitaben mojood hain

https://www.youtube.com/watch?v=QcXxkQlCvBo Ashraf Asif Jalali Kya Murde Sunte hain(tehqeeqi or tanqeedi jaiza) Dalail of Ala hazrat Imam Ahmed Raza Khan

Abu Ayub Padri k aitraz k jawabat or deobandiyon ki shamat

http://mrehan15.blogspot.com/2010/11/allegations-refutations.html Yeh website per Wahabiyon or deobandiyon najdiyon k tamaam k tamaam aitrazat ka jawab mojood hai jo ahle sunnat k aqaid per hai

Istighatha Istighatha/Isti’ana/Istamdad means “Beseeching for help” In Light of Qur'an {إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ . Translation: Thee do we worship, “AND” Thine aid we seek.[Al-Fatiha:5] There are three very important points derived from this verse of Glorious Qur'an (A) Allah differentiated between "worship" and "asking for help" by putting “AND (و)” in-between the two, so had worship and asking for help been the same things then Allah would not have differentiated between them, rather it would have been only said: "Iyyaka Na’budu Iyyaka Nasta’in" (Thee do we worship, thine aid we seek), therefore different ruling shall apply on Istighatha depending on the nature of it whereas worship of any kind directed towards anyone other than Allah is an absolute Shirk/Kufr. ( This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone/something other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik, so it should always be embedded in hearts and minds that the cause and effect is only created by Allah inall cases. © This verse is general and does not differentiate between seeking help from an alive or dead. Hence same ruling shall apply in both cases, those who say that you can ask alive people for help but not pious people who have passed away, they have no proof whatsoever, rather they misuse this verse by giving false interpretation. Remember false interpretation to Qur'an can lead to hell fire. If their logic was true then according to this verse even asking for help from alive should be shirk. Some people would be surprised to know that Ahlus Sunnah considers it shirk even to ask an alive person for help in the wrong manner. In Qur'an itself the Prophets have asked help from other than Allah at many occasions and the Awliya even did marvelous acts of Karamah, for example 1. Qur'an states: [solomon] said: O chiefs! Which of you will bring me her throne before they come unto me, in submission? A powerful one from among the Jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy." Said one who had knowledge of the Book: "I will bring it to you"WITHIN THE TWINKLING OF AN EYE" Then when (Solomon) saw it placed firmly before him, he said: "This is of the bounty of my Lord! to test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !" [surah an-Naml (27:38-40)] These Quranic verses prove that Solomon asked for help from his assembly of "Jinn and Men" then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE”. We all know that throne of Queen Balkees was thousands of miles away, so how did that man bring it in blink of an eye? And why did Solomon ask his subordinates and not Allah? The simple answer to this is that it all happened with the will of Allah and Istighatha with this firm belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away 2. Qur'an states: Verily, your Walee (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). [Muhsin/Hilali 5:55] *The Following verse is very important to understand, rather is a lightening from Lord Almighty upon those who deny Istighatha* إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ . 3. Qur'an states: When Allah will say, “O Eisa, the son of Maryam! Remember My favour upon you and your mother; when I supported you with the Holy Spirit; you were speaking to people from the cradle and in maturity; and when I taught you the Book and wisdom and the Taurat and the Injeel; and when you used to mould a bird-like sculpture from clay, by My command, and blow into it – so it (the living bird) used to fly by My command, and you used to cure him who was born blind and cure the leper, by My command; "AND WHEN YOU USED TO RAISE UP THE DEAD, BY MY COMMAND" and when I restrained the Descendants of Israel against you when you came to them with clear proofs, and the disbelievers among them said, ‘This is nothing but clear magic’ [(Surah al-Ma’idah (5:110)] Also see Qur'an 3:49 which is even more explicit and Isa (alayh salam) is shown to have used the words: "I MAKE (أَنِّي أَخْلُقُ )...I breath ( فَأَنفُخُ ) into it and it becomes a bird by permission of Allah... And I cure the blind and the leper, and I give life to the dead - by permission of Allah (وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ) Complete verse in Arabic: وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚإِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ a) It is our firm belief that Only Allah gives life and and brings back from death. It is our firm belief that only Allah cures the blind. c) It is our firm belief that only Allah cures the lepers. So why has Allah made these as "Granted" qualities of Isa (alayh salam) too? The answer is given inside these verses i.e. all of this happens with the "Will of Allah" hence Istighatha (help) from Prophets and Awliya is not their personal power but in reality power of Allah. With this belief seeking their help could never be Shirk rather this is highest stage of Irfan (deep knowledge). 4. Qur'an also states: وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59) 5. Qur'an states at another place: If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly God is his Protector, “AND GIBRIEL, AND (EVERY) RIGHTEOUS ONE ” among those who believe (اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ),- and furthermore, the angels - will back (him) up.(66:4) Here Allah has Himself applied the word “MAWLA (PROTECTOR)” with Himself, also Gibriel and other believers. 6. Qur'an states: But when Jesus became conscious of their disbelief, he cried: Who will be “MY HELPERS” in the cause of Allah? ( أَنصَارِي إِلَى اللَّهِ) The disciples said: We will be Allah's helpers( أَنصَارُ اللَّهِ). We believe in Allah, and bear thou witness that we have surrendered (unto Him).(Yusuf Ali, 3:52) After reading this verse we would like you to scroll up and read the point © which was mentioned in reference to Surah Fatiha’s ayah. 7. Qur'an states: وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا أَجَعَلْنَا مِن دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45) Here Allah is directly teaching the Prophet (Peace be upon him) to ask previous Messengers, interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time does not do justice to the clear wording of Qur'an itself. The interpretation that Prophet (Peace be upon him) asked the previous Messengers/Prophets on the night of Isra wal Mi'raaj is justified, however Salafis should understand that night journey of Prophet (Peace be upon him) was both in body and spirit and it proves Haqeeqi Hayaat of Anbiya and they being capable of coming back to earth and also being present in heavens at the same time. Isra wa'l Mi'raaj is amongst the most deepest reality of realities. The Parvaize (Qur'anite) sect which denies bodily Mi'raaj of Prophet (Peace be upon him) has been unanimously declared as misguided rather Kafir cult. In the Light of Hadith Hadith # 1 In Mishqaat ul Masabih It states: سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم Translation: The Prophet (Peace be upon him) said to Sayyidna Ka'b : Ask for something (O Ka'b). Ka'b said: I ask for your companionship in Jannah. The Prophet said: Do you want something else? He replied: Just this, the Prophet then said: help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat] This hadith proves that the Sahabi asked for paradise from Prophet (صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم)in return told him to ask for more!! The Prophet (صلى الله عليه وسلم) did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik! Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith: The meaning of Prophet (Peace be upon him) saying “ASK” and not restricting it to something specific proves that all things are in hands of Prophet (Peace be upon him) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet (Peace be upon him) and get your need fulfilled. [Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247] Mullah Ali Qari (rah) says: يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق Translation: The Prophet (Peace be upon him) saying to “ASK” refers to Allah giving him capability to grant anything from the “TREASURES OF ALLAH” [Mirqat Sharh al Mishqaat (2/615)] He also said: وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishqaat (2/615)] Hadith # 2 Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya, for I am Al-Qasim (distributor), and I distribute among you Allah's blessings."This narration has also come on the authority of Anas that the Prophet said so." ►Volume 8, Book 73, Number 216: (Sahih Bukhari) So Allah is the granter and the Prophet (Peace be upon him) is distributor, hence this hadith proves the Waseela of Prophet (Peace be upon him). Without any doubt. It should be known that Istighatha is nothing but Waseela in real sense and belief of Muslims is always that real grant is from Allah alone. Hadith # 3 Volume 2, Book 24, Number 553: (Sahih Bukhari) Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h) The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah. Now remember people will run towards Prophets for help, clearly word Istighatha has been used in this hadith, this proves that had Istighatha been shirk then it could never be allowed on day of judgment and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet! Hadith # 4 وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏"‏إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد‏:‏ أعينوا عباد الله‏"‏‏.‏ رواه البزار ورجاله ثقات‏.‏ Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah Imam al Haytami (rah) said after this hadith: It is narrated by Al-Bazzar and all its narrators are reliable (thiqa)[Reference: Majma uz Zawaid, Volume 10, Hadith No. 17104] This hadith is not only authentic but rather it has been “PRACTICED UPON” by great Imams عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697] . 13737-:"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ . After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)” So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it! Imam al-Nawawi (rah) said: قلت‏:‏ حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال‏.‏ وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام‏. Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab ul Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon] Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hisn-ul-Hiseen writes that our Prophet (May Allah bless him and grant him peace) said that: اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it He writes under “Ibaad Allah” المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal Then he writes: هزا حديث حسن يحتاج اليه المسافرون وانه مجرب Translation: This hadith is Hassan and the travelers are in urgent need of it and this has been acted upon[sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378] Hadith # 5 حدثتني ميمونة بنت الحارث زوج النبي صلى الله عليه وسلم أن رسول الله صلى الله عليه وسلم بات عندها ليلتها فقام يتوضأ للصلاة فسمعته يقول في متوضئه لبيك لبيك ثلاثا نصرت نصرت ثلاثا فلما خرج قلت يا رسول الله سمعتك تقول في متوضئك لبيك لبيك ثلاثا نصرت نصرت ثلاثا كأنك تكلم إنسانا فهل كان معك أحد فقال هذا راجز بني كعب يستصرخني ويزعم أن قريشا أعانت عليهم بني بكر Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon him) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu, Nusirtu, Nusirtu!" (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words". He replied:"Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him"[imam Tabarani in Mu’jam as-Sagheer, Volume No.2, Hadith # 968] What actually happened was that the Quraish wanted to kill Hazrat Umar bin Saalim Raajiz (radi Allahu anhu) as he was on the road leading to Madinatul Munawwarah. He called out: Prophet (Peace be upon you): Help me or else the enemies will kill me!" Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) responded to his call from home and saved him from death. If Salafis have problem with this report then in Mutabiyat a Sahih Athar is being shown. The Sahih and Mushoor Athar of Umar calling Hadrat Sariyah from far and helping him (Note: Hadrat Sariyah Radhi Allah also heard the call). عن ابن عمر قال: وجه عمر جيشا وأمر عليهم رجلا يدعى سارية فبينما عمر يخطب يوما جعل ينادي: يا سارية الجبل - ثلاثا، ثم قدم رسول الجيش فسأله عمر، فقال: يا أمير المؤمنين! لقينا عدونا فهزمنا، فبينا نحن كذلك إذ سمعنا صوتا ينادي: يا سارية الجبل - ثلاثا، فأسندنا ظهورنا إلى الجبل فهزمهم الله، فقيل لعمر: إنك كنت تصيح بذلك . (ابن الأعرابي في كرامات الأولياء والديرعاقولي في فوائده وأبو عبد الرحمن السلمي في الأربعين وأبو نعيم عق معا في الدلائل واللالكائي في السنة، كر، قال الحافظ ابن حجر في الإصابة: إسناده حسن ). Translation: Ibn Umar narrates that Umar ibn ul Khattab once deputed an army and made a person Ameer upon them who was called Sariyah . After this one day when Umar was giving Khutba, he called out (loudly): Ya Sariyah, the mountain, and he proclaimed this thrice (يا سارية الجبل - ثلاثا ). When the messenger of that army came and asked Umar , by saying: O Ameer ul Mo'mineen! We confronted the enemy and we were getting defeated, but "SUDDENLY A VOICE WAS HEARD" i.e. O Sariyah, the mountain, and this was heard thrice. We turned our backs towards the mountain and due to this Allah defeated the enemy. He asked Umar were you proclaiming that? Imam al-Hindi gives references via Imam Ibn Hajr al-Asqalani (rah)'s al-Isaba and quotes Ibn Hajr saying: قال الحافظ ابن حجر في الإصابة: إسناده حسن Translation: al-Hafidh Ibn Hajr said in al-Isaba: The Isnaad is "HASAN" [Kanz ul Amaal, Hadith # 35788, or see Urdu version, Volume # 12, Page # 608, Published by Dar ul Ishaat, Urdu Bazaar, Lahore, Pakistan. Also see Isaba fi Tamiyz as Sahaba by Ibn Hajr al Asqalani, Volume # 3, Page # 4, under biography of Sariyah bin Zaneem RA] Imam Ibn Kathir (Rahimahullah) after narrating it with chain having Muhammad bin Ajlan said: و هذا إسناد جيد حسن Translation: This Sanad is "STRONG AND GOOD" [al-Bidayah wan Nihayah (7/131)] Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), who came from Arabia to subcontinent in order to spread the knowledge of hadith, he is respected highly by all Muslims (including Ghair Muqalideen) , he says: I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah, and he makes dua to Allah, asks Him for his Hajah and presents the Wasila of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: "O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah that he grants me my need" Hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa’il, one who brings about change is only Allah [sharah al Mishkaat, Ash’atul Lamaat, Volume No. 3, Page No. 401] Imam Shams ud-din Al Ramli (Rahimuhullah) on Istighatha سئل ) عما يقع من العامة من قولهم عند الشدائد يا شيخ فلان يا رسول الله ونحو ذلك من الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين فهل ذلك جائز أم لا وهل للرسل والأنبياء والأولياء والصالحين والمشايخ إغاثة بعد موتهم وماذا يرجح ذلك ؟ فأجاب ) بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم . والشهداء أيضا أحياء شوهدوا نهارا جهارا يقاتلون الكفار . وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم والدليل على جوازها أنها أمور ممكنة لا يلزم من جواز وقوعها محال وكل ما هذا شأنه فهو جائز الوقوع وعلى الوقوع قصة مريم ورزقها الآتي من عند الله على ما نطق به التنزيل وقصة أبي بكر ، وأضيافه كما في الصحيح وجريان النيل بكتاب عمر ورؤيته وهو على المنبر بالمدينة جيشه بنهاوند حتى قال لأمير الجيش يا سارية الجبل محذرا له من وراء الجبل لكمين العدو هناك ، وسماع سارية كلامه وبينهما مسافة شهرين ، وشرب خالد السم من غير تضرر به . وقد جرت خوارق على أيدي الصحابة والتابعين ومن بعدهم لا يمكن إنكارها لتواتر مجموعها ، وبالجملة ما جاز أن يكون معجزة لنبي جاز أن يكون كرامة لولي لا فارق بينهما إلا التحدي Question: That which occurs amongst the general public who when in distress call out Ya Sheikh Fulan and Ya Rasul Ullah and other such things in seeking help (Istighatha) from the Prophets, the saints, Ulama and upright people. Is this allowed or not? Do the Messengers/Prophets/Saints/righteous/Mashaikh have the capability to help others... Answer: Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is“PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them, the martyrs are also alive which is proven that they have been seen openly killing the disbelievers. Now regarding Awliya then this is a Karamat from them, the people of truth believe that this happens from (the hands) of awliya both with their intention and without it. Having a change in outer aspects of things is brought forward by Allah through them. The Dalil for this is that these things are possible and their occurrence is not something impossible, for example the story of Maryam (a.s) and how the provision came to her from Allah as is stated in Quran and the incident of Abu Bakr with his guests as is present in Sahih, the Nile flowing to its full due to letter of Umar plus him also seeing right from his mimbar in madina, the army approaching (Sariya ra) and he exclaiming to the leader: “Ya Sariyatul Jabal (i.e. O Sariya turn to the mountain)” i.e. warning him about the enemy behind the mountain and Sariya even heard him though he was so far that it would take 2 months of travel. Also Khalid bin Walid drinking poison but it not harming him. The matters which generally go against the norm have for sure occurred from the hands of Sahaba, Tabiyeen, and those later to come. It cannot be possible to deny this fact because when we take this as a whole then they reach the level of Tawatur (i.e. definitely known reality).Hence what is possible as a miracle from Prophet is also possible as Karamah from a Saint, there is no difference between the two except for the fact that former is shown as a challenge [Fatawa al Ramli] Sheikh ul Islam Imam al-Subki (rah) Let us see the Introduction of this magnificent scholar, the real Sheikh ul Islam of his time. Imam Jalal ud-din Suyuti (rah) said about Imam al Subki: الإمام الفقيه المحدث الحافظ المفسر الأصولي النحوي اللغوي الأديب المجتهد تقي الدين أبو الحسن علي بن عبد الكافي بن علي بن تمام بن يوسف بن موسى بن تمام بن حامد بن يحيى بن عمر بن عثمان بن علي بن سوار بن سليم. شيخ الإسلام إمام العصر Translation: Al-Imam, Al-Faqih, Al-Muhadith, Al-Hafidh, Al-Mufasir, Al-Asooli, Al-Nahwi, Al-Laghwi, Al-Adeeb, Al-Mujtahid "Taqi ud-din Abu al-Hasan Ali bin Abdul Kafi bin Ali bin Tamaam bin Yusuf bin Musa bin Tamam bin Hamid bin Yahya bin Umar bin Uthman bin Ali bin Sawwar bin Saleem "SHEIKH UL ISLAM AND THE IMAM OF HIS TIME" [Tabaqat al Hufaadh (1/525)] Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done... [imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratil Khayr il Anaam, Page No. 357] Click here for Scanned Page (86)

Analysis on visiting the Grave of Prophet (Peace be upon him) Every believer has a desire to visit the Blessed Grave of Prophet Muhammad (صلى الله عليه وسلم) during his life time. Some even spend their entire earning just to have a glimpse of it. But unfortunately some people from the minority sect have started corrupting the innocent minds of Muslim ummah and thereby misleading them with false information. These extremists declare the act of traveling to visit the Blessed Grave of Prophet (صلى الله عليه وسلم) as Biddah (Innovation) and Haram. This was propagated by Ibn Taymiyyah al-Mubtadi whose verdict Imam Ibn Hajr al Asqalani (rah) rightly refutes The scholar worthy of title "Shaykh ul Islam" i.e. Imam Ibn Hajr al-Asqalani (rah) destroys Ibn Taymiyite viewpoint by saying in his world renowned Sharh of Sahih Bukhari called Fath ul Bari: "THIS IS ONE OF THE MOST UGLY THINGS REPORTED FROM IBN TAYMIYYAH" ألزموا ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلّم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية [Fath ul Bari, Sharh Sahih ul Bukhari (3/386)] In the end Imam Ibn Hajr al-Asqalani (rah) puts the final nail in coffin of such people and their ilk by proving travel for graves of Awliya to be allowed let alone Anbiya, Ibn Hajr says: فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم So the Qawl (saying) of him is proven Batil (فيبطل) who says it is forbidden to make journey towards ‘’Qabr Shareef’’(Please note how Ibn Hajr calls the grave of Prophet as Qabr Shareef with utter respect, whereas Salafis have problem even with the word Shareef when it comes to graves) and other graves of ‘’Saliheen’’ (قبور الصالحين), and Allah knows the best. [Fath ul Bari, ibid] Hadith # 1 ثنا القاضي المحاملي نا عبيد الله ابن محمد الوراق نا موسى ابن هلال العبدي عن عبيد الله ابن عمر عن نافع ، عن ابن عمر قال : قال رسول الله صلى الله عليه وسلم: من زار قبري وجبت له شفاعتي Translation: Narrated by Ibn Umar that the Prophet (Peace be upon him) said: Whosoever visits my grave then my intercession becomes Wajib for him [sunnan al-Daraqutni Volume No. 2, Page No. 244, Imam al-Bayhaqi in Shu‘ab al-Iman (3/490) and others] In this hadith Jarah [criticism] is done on 2 narrators 1) Musa bin Hilal 2) Ubayd Ullah ibn Umar Although there is Tadil [authentication] on both these narrators too (remember there has been Jarh even upon Imam Bukhari and Imam Abu Hanifa, therefore had Jarh superseded Tadil then all Imams would become Liars), First of all we can prove the hadith to be Sahih but still If people with Bughz (hatred) for Prophet (Peace be upon him) do not believe then we can present ahadith in which these two narrators are not present (remember these narrators are not Fabricators, the maximum jarah upon them is of weakness, hence Ibn Taymiyyah made a blunder to call all these ahadith as Mawdo) 1) Regarding Musa bin Hilaal, Imam Ibn Hajr al-Asqalani (rah) while doing Tadil on him said: وقال ابن عدي: أرجو أنه لا بأس به. قلت: وهو (صالح) الحديث، روى عنه أحمد، والفَضْلُ بن سَهْلٍ Translation:Ibn Adi (rah) said: There is no harm in him and he said he is “SALIH UL HADITH” i.e. upright in Hadith. From him have narrated Imam Ahmed and Fudhayl bin Sahl [Lisan ul Mizan, Volume No. 8, Page No. 157] 2) Regarding Ubayd Ullah Ibn Umar Sheikh ul Islam Imam Taqi ud din Subki (rah) said: Imam Abu Hatim said that he saw Imam Ahmed praising him a lot. And Yahya bin Ma’een said: There is no harm in him and his ahadith are written. Ibn Adi said: There is no harm in him and he “Truthful” [shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No.9] A) Qadhi Shawkani said: وقد صحح هذا الحديث ابن السكن وعبد الحق وتقي الدين السبكي Translation: This hadith is declared “Sahih” by Ibn al-Sakin (rah), Abdul Haq (rah) and Taqi ud din as-Subki (rah) [Nayl al Awtar 5:164] Imam Ibn Hajr al Asqalani (rah) also showed this authentication in his Talkhis al Habir (2:265) C) Imam Sakhawi (rah) also declared it Sahih in al-Qawl al-Badi‘ (p. 160) He also said: قال الذهبي طرقه كلها لينة لكن يتقوى بعضها ببعض لأن ما في روايتها متهم بالكذب Translation: Imam al-Dhahabi said: The chains of the hadith of visitation are all ‘soft’ (layyina) but strengthen each other because none of them contains any liar [imam Sakhawi in al-Maqasid al Hasana, Volume No.1, Page No. 472] Hadith # 2 حدثنا عبد الله ابن محمد ابن عبد العزيز نا أبو الربيع الزهراني نا حفص ابن أبي داود ، عن ليث ابن أبي سليم عن مجاهد عن ابن عمر قال : قال رسول الله صلى الله عليه وسلم: من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي Narrated Abdullah Ibn Umar: Allah's Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same as him visiting me in my life [imam Tabrani in his Al-Kabir Volume No. 12, Page No. 291. Imam Bayhaqi in Shu’ab ul Iman Volume No. 3: Hadith #489] Note: This hadith is also narrated by Ibn Umar but the "chain of narrators in this case are totally different" hence the hadith becomes Hassan (Good and sound) A) Imam Ibn Qudama (rah) said: ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [imam Ibn Qudama in al-Mughni, Volume No. 5, Page No. 381] Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290] C) Qadhi al-Iyaad (rah) the magnificent lover of Prophet (Peace be upon him) said in his world renowned and top most Seerah book ever i.e. Ash-Shifa في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر Translation: Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam. It should be known that visiting the grave of Prophet (Peace be upon him) is“Masnoon” for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53] Hadith # 3 حدثنا عبدان بن احمد، قال: حدثنا عبد الله بن محمد العبادى البصري، قال: حدثنا مسلمة بن سالم الجهنى قال حدثنى عبيد الله بن عمر عن نافع عن سالم عن بن عمر قال قال رسول الله صلى الله عليه وسلم من جاءني زائرا لا تعمله حاجة إلا زيارتى كان حقا على أن اكون له شفيعا يوم القيامة Translation: Ibn Umar narrates that the Prophet (Peace be upon him) said: Anyone who comes to visit me and he came solely for this purpose then It becomes Wajib upon me to do intercession for him on the Day of Judgment[imam Tabrani in Mu’ajm al Kabir, Volume No. 12, Page No. 291 and as mentioned in Al-Talkhis al Habir by al-Asqalani 2:241] Note: The chain of this hadith is totally different from the first two which were mentioned therefore due to overwhelming different Turaq (paths of transmission) the hadith definitely becomes Hassan if not Sahih Hadith # 4 من حج البيت، ولم يزرني فقد جفاني رواه ابن عدي بسند حسن Translation: The Prophet (Peace be upon him) said: Whosoever does Hajj of Bayt Ullah but does not visit me then He has been rude to me – Ibn Adi has narrated it with “Hassan” Chain [Hashiya Tahtawi, Volume No. 1, Page No. 403] This hadith also has a different chain. It can be shown from 5 more hadiths with different chains plus the 2 outstanding Imams i.e. Sheikh ul Islam Taqi ud din as-Subki (rah) in his magnificent Shifa us Siqaam fi Ziyaratil Khayr al Anaam, and Imam al-Faqih Ibn Hajr al Haythami (rah) in Al-Jawhar al Munazzam who have written their whole works on these hadiths and established all rulings in regards to visiting the blessed grave of Prophet (Peace be upon him) including detailed verdict of Tawassul and Istighatha through him to be fair. Hence these ahadith combined together reach the status of Hassan at least if not Sahih and this is accepted Usool in hadith methodology that ahadith coming from different ways become Hassan even if their chains are weak. View of Modern Day Scholars Vs Classical Scholars Modern Day Scholar: The famous Wahabite modern day scholar i.e Nasiruddin Albani was known for his Bughz for the blessed grave of Prophet (Peace be upon him), but he went few steps ahead and even declared sahih ahadith about praying 40 prayers in Masjid an-Nabwi as Da'eef and the practise as Bidah (Audhobillah Min Dhalik), he said in his book Hujjat al-Nabi [Page: 185]: It is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.” Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak. None of the classical Muhaditheen called this report as weak rather they called it "SAHIH/HASAN" عن أنس بن مالك ، عن النبي صلى الله عليه وسلّم قال: «مَنْ صَلَّى في مَسْجِدِي أَرْبَعينَ صَلاةً لا تَفُوْتُهُ صَلاةٌ كَتَبَ له بَرَاءَةً مِنَ النَّارِ وَبَرَاءَةً مِنَ العَذَابِ، وَبَرِىءَ مِنَ النِّفَاقِ». قلت: روى الترمذي بعضه. رواه أحمد والطبراني في الأوسط ورجاله ثقات. Translation: Narrated by Anas bin Malik that the Prophet (Peace be upon him) said: Anyone who prays 40 prayers in my Mosque without missing a single one, then for him is freedom from hell fire, freedom from torment and freedom from Nifaaq Imam al-Haythami said: Some part of it is narrated in Tirmidhi. This one is narrated by Imam Ahmed, Tabarani in his al-Awsat and the Rijaal of it are “(ALL) THIQA” [Majma az-Zawaid 3/667, Hadith # 5878] Imam al-Mundhiri (rah) said in his Targheeb wa Tarheeb: رواه أحمد، ورواته رواة الصحيح، Translation: It is narrated by Ahmed and It is amongst Sahih narrations [Targheeb wa Tarheeb 2/139] So Ummah is told to beware of Salafi Dajl in this regard. Another Modern Day Wahabite Scholar i.e. Abd-al Aziz bin Baaz said: It is not obligatory for the pilgrims, men or women, to visit the grave of the Messenger (peace and blessings of Allaah be upon him) or al-Baqee’, rather it is haraam to travel with the purpose of visiting graves in general..[standing Committee for Academic Research and Issuing Fatwas: Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/362) VS Classical Scholar: Sheikh ul-Islam al-Hafidh wal Imam Yahya bin Sharaf an-Nawawi (Rahimuhullah) who wrote the best ever Sharh on Sahih Muslim. He writes in his Kitab ul Adhkaar: اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there" It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam an-Nawawi in Kitab ul Adhkaar, Page No. 178) Click here for Scanned Page (30) Important Note: This passage has been deliberately forged by Salafis in the edition of Salafi scholar Abdul Qadir al Ar'anoot, they changed the wording "QABR" into "MASJID" and also removed the passage which proved Tawassul through the Dhaat of Prophet (Peace be upon him) ... Audhobillah Min Dhalik. This exposition of Salafis is more than enough to establish that they keep Bughz for the Prophet (Peace be upon him)

Hayaat ul-Anbiya (عليه السلام) [Prophet's are Alive] The belief of the mainstream Ahlus-Sunnah wal-Jama’ah is that our beloved Prophet of Allah (صلى الله عليه وسلم) and other Prophets (عليهم السلام) are alive in their respective graves (except for those risen alive like for example Isa alayh salam). They are usually involved in performing prayers and worshiping Allah (out of their own free choice without it being obligatory on them), which we cannot normally see or feel just like Angels are alive and present but we cannot normally see them. Proofs on the fact that Prophets (عليهم السلام) remain alive in their graves: There are many proofs in the Qur’an, Hadith and sayings of the predecessors regarding the prophets remaining alive after death. Some are reproduced here: Qur'an States: ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءَ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah. but most of them have no knowledge. [az-Zumar 39:29] NOW THE NEXT VERSE SAYS WHICH SALAFIS/WAHABIS OFTEN MISUSE: إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ Truly thou wilt die (one day), and truly they (too) will die (one day). [az-Zumar 39:30] As mentioned in (Verse number 29) the condition of two persons to be different, similarly the death of Prophet (صلى الله عليه وسلم) is not same like other deaths. There is great difference between the conditions and the levels of both. This example was given because of this reason that equality to the respect of Prophet (صلى الله عليه وسلم) (Shan-e-Nabuwah) should be condemned completely. It is concocted by some that Ahlus-Sunnah wa al-Jama’ah actually believes that the Prophet Muhammad (صلى الله عليه وسلم) did not die!! What a gross accusation!! The true belief of the Ahlus-Sunnah wa al-Jama’ah is that the Prophet (صلى الله عليه وسلم), did indeed "TASTE" death, but then he is made alive in his grave. (Note: All the proofs misused by certain people do prove that prophets including Sayyidna Muhammad (صلى الله عليه وسلم) had tasted death. We do believe in all those verses and Ahadith, so there are no two opinions about that point, however the point to be discussed here is not the occurrence of death but the true concept of the death of a Prophet) It is in the grave that our beloved Prophet Muhammad (صلى الله عليه وسلم) is presented with our deeds, and makes supplication on behalf of the Ummah. There are also instances where the Prophet (صلى الله عليه وسلم) will appear in our dreams and comfort us with good news and glad tidings. We also believe that to send salaam (salutations) to our Prophet (صلى الله عليه وسلم) is directly received by him and that It will be met with a reply. Qur'an States: وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” [surah al-Baqarah, 154] Of course, it goes without saying that the position of the Prophets (عليهم السلام) is above and beyond the status of those who are martyred in Allah's way. This proves that he (صلى الله عليه وسلم) is alive too. Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states: واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم Translation: The best answer in this regard is that Prophet (Peace be upon him) is alive “IN HIS GRAVE AND DEATH WILL NEVER COME TO HIM” but he will remain alive, due to the fact that the Prophets remain alive in their graves [Fath ul Bari, Sharh Sahih ul Bukhari (7/22)] Qadhi Shawkani a big Wahabite authority writes: "In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves. Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith" [Nayl al-Awtar, Volume 003, Page No. 82] Hadith #1 عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه Anas b. malik reported: Allah's Messenger (صلى الله عليه وسلم) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses (عليه السلام) on the occasion of the Night journey near the red mound (and found him) saying his prayer in his Grave. [sahih Muslim Book 030, Number 5858:] Click here for Scanned Page (174) Note: Praying inside grave represents "Haqeeqi" life ►Imam Nasai, Sunan Nasai, Book : As Salah Chapter : Zikr Salat NABI ALLAH MOSA A.S Volume : 2 page : 237 Hadith number : 1630-1636 Click here for Scanned Page (175) ►Imam Nasai, Sunan Al Kubra, Book : As Salah Chapter : Zikr Salat NABI ALLAH MOSA Bil-Laiyl Volume : 2 Page : Hadith number : 1330 Click here for Scanned Page (176) Hadith #2 عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُوْرِهِمْ يُصَلُّوْنَ Anas b. malik reported: Allah's Messenger (صلى الله عليه وسلم) said: The Prophets are alive in their graves and praying References ►Bayhaqi, Hayat ul-Anbiyah, Page No. 003 Click here for Scanned Page (54) ►Abu Ya’la in his Musnad with Sahih Isnaad Volume 006: Number 3425 Click here for Scanned Page (72) ►Imam al-Haythami after this hadith said: Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are"THIQA" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13812] ►Imam Haytami, Majma Az Zawaid , Book : Kitab Feehi Zikar Al Ambiya (35) Chapter : Zikar Al Ambiya A.S Volume : 8 Page : 276 Hadith number : 13812 Click here for Scanned Page (177) ►Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621 Click here for Scanned Page (55) وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ This hadith is mentioned by Imam Abu Yala and the narrators of this hadith are strong and this hadith is also mentioned by Imam Ibn Adi and bayhaqi. Imam ibn Adi said there is no harm in it (i.e. the chain) والعسقلاني في الفتح وقال : قد جمع البيهقي کتابًا لطيفًا في حياة الأنبياء في قبورهم أورد فيه حديث أنس رضي الله عنه : الأنبياء أحياء في قبورهم يصلّون. أخرجه من طريق يحيي بن أبي کثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثّقه أحمد وابن حبّان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثّقه أحمد وابن معين عن ثابت عنه وأخرجه أيضاً أبو يعلي في مسنده من هذا الوجه وأخرجه البزار وصحّحه البيهقي Imam Ibn Hajar al-Asqalani (Allah have mercy on him) have said in Fath-ul-bari that: Imam Bayhaqi has compiled a fabulous book on Hayaat of Anbiya (عليه السلام) in their graves, there he has narrated a hadith from Hadrat Anas (رضي الله عنهم) that Prophets (عليه السلام) are alive in their graves and praying. He has narrated this hadith from the route of Yahya bin Abi kathir and he is narrator of Sahih, (Next Page No. 603) he has narrated from Mustalim bin Saeed who is declared as “THIQA”(Sound) by Imam Ahmad and Imam Ibn Hibban, from Hajaj al-Aswad and he is Ibn Abi Ziyad al-Basri whom Imam Ahmad and (Yahya) bin Moeen declared "THIQA"(Sound)from Thabit and Imam Abu Yala has also mentioned this hadith in his musnad on the same way.... Also when the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs [Fath ul Bari, Volume No. 6, Page Nos. 602-603] Click here for Scanned Page (56) Hadith #3 حدثنا أبو بكر بن أبي شيبة حدثنا الحسين بن علي عن عبد الرحمن بن يزيد بن جابر عن أبي الأشعث الصنعاني عن أوس بن أوس قال قال رسول الله صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فيه خلق آدم وفيه النفخة وفيه الصعقة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت يعني بليت قال إن الله حرم على الأرض أن تأكل أجساد الأنبياء Narated By Aws bin Aws: The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday; On it Adam was created; On it shall be the Nafakhah(Sur); on it all creation will be swoon. So send a great dealing of blessing upon me on this day, for your blessings will be presented to me. . They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [sunan Ibn Maja Volume 001: Hadith Number 1626:] Hadith #4 ‏عن ‏ ‏أبي الدرداء ‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق Narrated on the authority of Abu Darda: Allah's Messenger (صلى الله عليه وسلم) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [sunan Ibn Maja Volume 001: Hadith Number 1627] Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dhelvi” states under the commentary of this Hadith that: The Prophets of Allah are alive in their graves, “JUST AS THEY WERE ALIVE IN THE WORLD“[Ash’at al-Lam’at – Vol. 1 Pg. 576] Sheikh Abdul Haq Muhadith Dhelvi (rah) clarifies another important point, he states: The Prophets are alive and everyone believes that they are alive; there is no disagreement in this. Their life (in their graves)”IS REAL, PHYSICAL LIFE (LIKE THEY POSSESSED IN THE WORLD)” not like the martyrs whose life is only spiritual. [Ash’at al-Lam’at – Vol. 1 Pg. 574] Important Note: The Wahabi big authorities like Nawab Sadeeq Hasan Khan Bhopali had accepted Shaykh Abdul Haqq Muhadith Dhelvi (Rahimahullah) to be amongst great scholars and this proves that idiotic scholars like Albani, Bin Baaz, Ibn Uthaymeen and company are not even dust on the feet of Shaykh Abdul Haq Muhadith Dhelvi (Rahimahullah). Hence Wahabis cannot shy away from him. We know that Wahabis upon getting caught from Aqwaal of scholars do say hypocritically that they do not follow scholars (We use the word hypocritically because Wahabis only reject scholars when things contradict their pre-conceived beliefs). So when Wahabis go mad in rejecting scholars then what to do? A layman would hold his head thinking that these Khabeeth people cleverly reject Qur'an, reject Sunnah, and also Aqwaal of scholars so how could they be convinced? The answer is that after all these noble sources only logic is left. If Wahabis reject even logic after glaring proofs from Sacred law, then Wallahi they will not believe even if Jibreel (alayh salam) descends. Logical Answer based on Shari'i logic not of mere Aql: The Haqeeqi (real) Hayaat of Anbiya in their graves is in correspondence to hadiths because "STANDING" & "PRAYING IN GRAVE" includes both Body and Ruh, plus Isra wal Mi'raaj of Prophet (Peace be upon him) was both with Body and Ruh and he led the Prophets in Masjiq ul Aqsa in "REALITY" not just in Majaaz. Only the Qadiyani, Parvaizi, Qurani'tes and such big disbelievers reject Isra wal Mi'raaj to be with body. The Wahabis in ignorance are following people like Parvaize by denying the Haqeeqi Hayaat of Anbiya. Still Wahabis might misguide people by saying: What if graves of Prophets are dug (Naudhobillah) and then would we see them literally standing and praying? The answer to this comes from the authentic and Mushoor narration about Umar calling the Sahabi Sariyah from far and Sariyah hearing the call. Now no telephone, internet or technology was used but still Saariyah heard the call, we ask Wahabis how did that happen? If Wahabis say that Umar was inspired (i.e. Muhadath) then Wahabism is already stumbling by accepting this fact about Sayyidna Umar (Remember, had the hadith of Muhadath not been narrated in Bukhari, wahabis would have rejected it too) because now it stands proven that Kashf of Awliya is proven even if other people cannot perceive it from known senses. Or for example we know through of Qur'an that Angels and Jinns exist, however our frequency and dimension does not match with theirs so we often do not seen them (But Prophet did see Angel Jibreel in his original form), hence Prophets are indeed praying and alive "IN REALITY" even if we cannot see that physically just like we cannot see Angels. One more example and remember by giving this example the author Aamir Ibrahim takes full responsibility (but with belief that no comparison is made with Prophets, this following proof actually gives testimony to wonderful creations of Allah): We know that many animals have sense of sight in special ways even without sight itself (bat is an example which sees through sound waves we are unable to hear), now an ignorant Wahabi who does not know science well would say that Bats should hit objects very frequently as they cannot see. Hence seeing is not always believing my friends, the Wahabis use atheist or Mulhid kind of approach to deny Hayaat of Anbiya, many atheists or Mulhideen deny existence of Jesus (Peace be upon him) because there is no grave of Jesus, they say that Jesus was Naudhobillah a mythical person who did not exist in reality. The atheists and Mulhideen use such reasoning just because they could not see grave of Jesus and as they believe that seeing is believing so they come to conclusion that he did not exist (Naudhobillah). Islam however is the most deep religion and in Islam things are not just based on "SIGHT" only. Had rulings been based on "SIGHT" only then have we seen Allah in order to believe in Him?? Hadith #5 عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ Narated By AbuHurayrah: The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. [Abu Dawud Book 004, Hadith Number 2036:] Imam Jalal ud-din Suyuti (rah) said: The word "radda" means `ala al-dawam," i.e. permanently, and not temporarily: in other words, Allah does not return the Ruh and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently. [Al-Hawi lil Fatawi, Vol.2, Page No.271-272] Imam al-Nawawi (rah) says of this hadith : رَوَاهُ أبُو دَاوُدَ بإسناد صحيح Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402] Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it: وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164] Hadith #6 عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ It is narrated on the authority of Abu Huraira that the Messenger of Allah (صلى الله عليه وسلم) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses (عليه السلام) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (عليه السلام) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. [sahih Muslim Book 001, Number 0328:] Hadith #7 عَنْ أَوْسِ بْنِ أَوْسٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : إِنَّ مِنْ أَفْضَلِ أَيَامِکُمْ يَوْمَ الْجُمُعَةِ، فِيْهِ خُلِقَ آدَمُ، وَفِيْهِ قُبِضَ وَفِيْهِ النَّفْخَةُ، وَفِيْهِ الصَّعْقَةُ فَأَکْثِرُوْا عَلَيَّ مِنَ الصَّلَاةِ فِيْهِ، فَإِنَّ صَلَاتَکُمْ مَعْرُوْضَةٌ عَلَيَّ، قَالَ : قَالُوْا : يَا رَسُوْلَ اﷲِ! کَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْکَ وَقَدْ أَرِمْتَ؟ يَقُوْلُوْنَ : بَلِيْتَ قَالَ صلي الله عليه وآله وسلم : إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ Narated By Aws b. Aws : The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday, on it Adam was created, on it he died, on it the trumpet will be blown and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Abu Dawud Book 002, Hadith Number 1526] Click here for Scanned Page (188) Also found in following books 1) Imam Nawawi said "Isnaad is Sahih" , Al Azkaar, Chapter : As salah 'Ala AN NABI SAW Volume : 1 Page : 131-132 Hadith number : 302 Click here for Scanned Page (178) 2) Imam Ibn e Hajar 'Asqalani, fathul Bari , Volume : 6 Page : 562 Click here for Scanned Page (179) 3) Imam Tabrani , Ma'jam Al Ausath Volume : 5 Page : 97 Hadith number : 4780 Click here for Scanned Page (180) 4) Imam Tabrani, Ma'jam Al Kabeer Volume : 1 Page : 216-217 Hadith number : 589 Click here for Scanned Page (181) 5) Ibn e Abi Shaibah in Musannaf, Book : As Salah Chapter : 795 Volume : 6 Page : 40 Hadith number : 8789Click here for Scanned Page (182) 6) Imam Ahmad Bin Hambal, Al Musnad Volume : 26 Page : 84 Hadith number : 16162 Click here for Scanned Page (183) 7) Imam Bazzar, Musnad Al Bazzar, Volume : 8 Page : 411 Hadith number : 3485 Click here for Scanned Page (184) 8) Ibn e Hibban in his Sahih, Book : Ar Raqaiq Chapter : Ad'iyah Volume : 3 page : 190-191 Hadith number : 910Click here for Scanned Page (185) 9) Ibn e Khuzimah in his Sahi, Volume : 3, Page : 118, Hadith number : 1733-1734 Click here for Scanned Page (186) 10) Imam Bayhaqi, Shu'b Al Eman Chapter : Fadl As Salah 'Ala An NABI SAW Volume : 4 Page : 432 Hadith number : 2768 Click here for Scanned Page (187) 11) Imam Bayhaqi, Sunan Al Kubra, Book : Al Juma'ah Chapter : 105 Volume : 3 Page : 353 Hadith number : 5993 Click here for Scanned Page (189) 12) Imam Darimi, Sunan Darmi, Book : As Salah Chapter : Fee Fadl Yaum Al Jumu'ah Volume : 1 page : 445 Hadith number : 1572 Click here for Scanned Page (190) 13) Imam Majah, Sunan Ibn Majah, Book : As Salah wa Sunnah feeha Chapter : Fadl yaum Al Jumu'ah (79) Volume : 1 Page : 345 Hadith number : 1085 Click here for Scanned Page (191) 14) Hafiz Ibn e Katheer , Tafseer Al Quran Al Azeem Volume : 6 Page : 473 Under Tafseer of Sorat Al Ahzaab, Ayat # 56 Click here for Scanned Page (192) 15) Imam Nasai, Sunan Nasai, Book : As Salah Volume : 2 Page : 101 Hadith number : 1373 Hadith #8 عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي Narrated Abdullah Ibn Umar: Allah's Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489] Note: For complete detail about authenticity of this report please see our other article written specifcally over this hadith. You can find it on this link: http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=89&Itemid=151 Actions are presented to Prophet (saleh ala waalihi wasalam) in Grave Hadith #9 عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏ ‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏ ‏"‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏ It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said: My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah. References ►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith. ►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297) ►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194) ►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19) ►al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain. ►It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm [The Healing of the Sick Concerning the Visit of the Best of Creation], where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. Ibn al-Jawzi statement on hadith: Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." ►See also Fath al-Bâri 10:415, ►al-Mundhiri's Targheeb wa al-Tarheeb 3:343, Hadith #10 أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ. Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Saeed bin Musayb (rah) stayed in the Mosque,“HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon] Hadith #11 وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ . قلت: هو في الصحيح باختصار. رواه أبو يعلى ورجاله رجال الصحيح Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. “THEN HE SHALL STAND AT MY GRAVESIDE AND SAY: YA MUHAMMAD! AND I WILL ANSWER HIM” (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462] 1. Ibn Taymiyyah said: "The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah (صلى الله عليه وسلم) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave." [Majmuaat-al-Fatawa by Ibne Taymiyyah, Volume 24: Page No. 362] Ibn Taymiyah writes: 'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373] Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur). 2. Ibn Hajar al-Asqalani states: واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم "Death will never come to the Blessed Messenger of Allah (صلى الله عليه وسلم) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves" [Fath al-Bari, Volume 17: Page No. 22] وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن، والأنبياء أفضل من الشهداء Translation: When the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs" [Fath al-Bari, (6/379)] 3. Ibn Qayyim writes: "Our Prophet (صلى الله عليه وسلم) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, 'Even after your death?' Our 'Prophet, (صلى الله عليه وسلم) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat" [ibn Qayyim, Jala ul Afham, Page No. 63] 4. Ibn Taymiyya writes: 'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373] 5. Imam Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya from Ibn Abbas who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book "Hayat al Anbiya" from Anas that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264] Click here for Scanned Page (21) 6. Imam Ibn Jawzi(ra) States: 1) Narrated by Arbaas bin Sariyah who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in front Allah when Adam was intermingled in mud, 2) Narrated by Maysira al Fajr that he asked the Prophet : Since when are you a Nabi? (The Prophet) replied: When Adam was inbetween body and Spirit [Al Wafa bi Ahwal lil Mustafa, Page No. 25] Click here for Scanned Page (27) Takhreej (1) : Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn Asakir in Tarikh ul Dimishq 1/38 Ibn Hibban in his “Sahiha” Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128 Hakim said in his Mustadrak (2/600): This Hadith has "SAHIH CHAIN" Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed "ARE THOSE OF SAHIH" except for Sa’id bin Suwaid who is "THIQA" as said by Ibn Hibban Takhreej (2): Imam Ahmed narrated it in his Musnad (5/59), Imam Baihaqi in Dalail an Nabuwwa (1/85, 2/129), Imam Hakim Narrated it in his Mustadrak (2/608) where he said: This Hadith has “Sahih Isnad” and Dhahabi also agreed with him 7. Imam al-Subki states: "It is from our beliefs that the Prophets are alive in their graves". [Tabqat al-Shafi’iyya al-Kubra, Volume 006: Page No. 266] The great Hanafi jurist, Ibn Abidin says: "The Prophets are alive in their graves, as proven from the Hadith". [Rasa’il of Ibn Abidin, Volume 002: Page No. 203] 8. Imam al-Shawkani (whom the Salafis/wahabis normally refer to) states: "The Prophet (صلى الله عليه وسلم) is alive in his grave, as has been established in the Hadith “The Prophets are alive in their graves”. [Nayl al-Awtar, Volume 005: Page No. 101] 9. Mullah Ali Qari on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’] This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community. [Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah] Click here for Scanned Page (62) 10. Mullah Ali al-Qari said in his commentary on ash-Shifah: “Meaning, because his (Peace Be Upon Him) soul,is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117] Click here for Scanned Page (63) 11. Imam al Khafaji (rah) the author of Sharh ash-Shifa writes: The prophets are alive in their graves living the ‘real’ life which they had in this world. [Naseem ur Rayaadh: Vol. 1 Pg. 196] Click here for Scanned Page (173) 12. The great scholar of Quran and commentator of Sahih Muslim Imam al-Qurtubi (rah) writes: إن يقال: إن الموت ليس بعدم، وإنما هو انتقال من حال إلى حال، وقد زكرنا زلك فيما تقدم، ويدل على زلك أن الشهداء بعد قتلهم وموتهم أحياء عند ربهم يرزقون فرحين مستبشر، فهزه صفات الاحياء في الدنيا، وإزا كان هزا في الشهداء كان الانبياء بزلك أحق وأولى، مع أنه الانبياء قد صح عن النبي: * أن الارض لا تأكل أجساد الانبياء *، وأن النبي قد اجتمع بالانبياء ليلة الاسراء في بيت المقدس، وفي السماء، وخصوصا بموسى - عليه السلام - وقد أخبرنا النبي بما يقتضي أن الله تعالى يرد عليه روحه حتى يرد السلام على كل من يسلم عليه، إلى غير زلك مما ورد في هزا المعنى، وهو كثير بحيث يحصل من جملته القطع بان موت الانبياء إنما هو راجع إلى أنهم غيبوا عنا بحيث لا ندركهم، وإن كانوا موجودين أحياء، وزلك كالحال في الملائكة فانهم موجودون أحياء، ولا يراهم أحد من نوعنا إلا من خصه الله يكرامة من أوليائه Translation: Death is not something which brings a total end to something, it is rather transferring from one station to another, the proof of this is that martyres remain alive after getting killed or dying and they also get happy. “THIS IS THE QUALITY OF ALIVE PEOPLE IN WORLD” so when martyres are alive then “PROPHETS ARE MORE DESERVING OF LIFE THAN THEM” and it has come in Sahih hadith that Allah has forbidden the earth to consume the bodies of the Prophets, and on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul Aqsa and the Prophet (Peace be upon him) also “SAW MUSA (A.S) PRAYING INSIDE HIS GRAVE” plus the Prophet has also provided the information that “ANYONE WHO SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK”.Other than this, other ahadith also establish “TO CERTAINTY” that the meaning of death given to Prophets is that “THEY DISAPPEAR FROM OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their condition is like that of Angels, because Angels are also alive and “PRESENT” and nobody from human beings is able to see them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page No. 233-4]. 13. Imam al-Manawi (rah) said about Musa (a.s) praying in his grave: الحديث بظاهره يدل على أنه رآه رؤية حقيقية في اليقظة وأنه حي في قبره يصلي الصلاة التي يصليها في الحياة وذلك وذلك ممكن ولا مانع من ذلك Translation: This hadith apparently proves that sight of Prophet (Peace be upon him) "WAS REAL" and he (Musa a.s) is “ALIVE IN GRAVE AND PRAYING, LIKE THE ALIVE PRAY” this is possible and there is nothing abstaining from it [Faydh ul Qadeer (5/663)] Also, one of the major incidents that prove this, is the incident of Me’raj (Ascension of the Prophet (صلى الله عليه وسلم) to the heavens), where he met and conversed with many Prophets. He also led them in prayer in Masjid al-Aqsa. Conclusion: The above evidences from the Qur’an, Hadith and the sayings of the predecessors are sufficient to prove the fact that the Prophets (عليه السلام) remain alive in their graves after they pass away from this world. There are many other evidences which we have not mentioned here, due to the fear of prolonging our discussion. Qur'an States: إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ No doubt. Allah has purchased from the muslims their lives and their belongings against this return, that for them is Paradise, they fight in the way of Allah, then they kill and are killed; true promise on His generous responsibility in the Taurah and the Injeel and the Quran. And who is, true to his words than Allah'? Rejoice then in your trade ' which you have done with Him And it is this which is, the great triumph. [At-Tawba 9:111] This following verse is very important to understand and we would like to conclude our article with it. أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ Qur’an states: Or do those who commit evils think We will make them like those who have believed and done righteous deeds - [make them] equal in their life and their death? Evil is that which they judge. [45:21] So how could the evil doers and Prophets be considered "EQUAL IN LIFE AND DEATH" so evil is indeed what the Salafis judge by considering Prophets to have mixed with dust and having no link with Ummah.

Hadith No 19 'Uqbah bin 'Amir, may Allah be pleased with him, reported: Allah's Messenger (may peace be upon him) one day went out and he offered the Prayer over the martyrs of Uhud just as the Prayer is offered over the dead. He then came back and sat on the pulpit and said: I will be the predecessor before you. I will be your witness and, by Allah,I perceive as if I am seeing with my own eyes my Hawd (River in Paradise) at this very moment and I have been given the keys of the treasures of the earth or the keys of the earth and, by Allah, I am not afraid that you might associate anything (with Allah after me), but I am afraid that you will be vying with one another (for the possession of) the treasures of the earth. References ►Hadith #1321, Category: Prophet Muhammad>Merits ►Classification-Mutawatir, Marfu ►Al-Bukhari compiled it in Book on Funerals Hadith No. 1258, Outstanding Traits Hadith No. 3329, Battles Hadith No. 3736, 3776, Heart-melting Traditions Hadith No. 5946, 6102 ►Muslim compiled it in Book on The Virtues Hadith No. 4248 ►Al-Nisa`i compiled it in Book on Funerals Hadith No. 1928 ►Abu-Dawud compiled it in Book on Funerals Hadith No. 2806, 2806 ►Ahmed b. Hanbal compiled it in Part 4 Page 149, 153, 154 Hadith # 20 وعن أبي أمامة ، عن النبي صلى الله عليه وسلّم قال: «اتَّقُوا فِرَاسَةَ المُؤْمِنِ فًّانَّهُ يَنْظُرُ بِنُورِ الله» . رواه الطبراني، وإسناده حسن Translation: Abi Amama narrates that the Prophet (Peace be upon him) said: Beware of Momin’s Firasah because he sees with the Nur of Allah – Imam al-Haythami said: This is narrated by Tabarani and the chain is “HASAN (FAIR)” [Majma az-Zawad (10/473, Hadith #17940] Now imagine the Firasah of Muhammad ur Rusul Ullah (salallaho alaihi wasalam) Imam al Qadhi Iyaadh (Rahimuhullah) in his Ash Shifa made a whole chapter on Prophet's Knowledge of Unseen!! Chapter regarding grant of Ghuyub (Unseen) to Prophet (Peace be upon him) and of things which have to happen in future. The hadiths on this subject are like a vast ocean, the depth of which cannot be found and the water of which cannot end. This is one aspect of his miracles which is "DEFINITELY KNOWN" We have many hadiths which have reached us by multiple paths of transmission (tawatur) which prove that the Prophet (Peace be upon him) has been given knowledge of Unseen. It is narrated by Hudhayfa that the Messenger of Allah (Peace be upon him) stood on his (Pulpit) and "HE DID NOT LEAVE OUT ANYTHING BUT EXPLAINED WHAT SHALL HAPPEN UNTIL THE LAST HOUR" Whoever remembered it remembered it and whoever forgot it forgot it.[Qadhi Iyaad's Ash-Shifa, Volume No.1, Page No. 206] On the next pages Qadhi Iyaadh (rah) mentions overwhelming ahadith which prove Prophet (Peace be upon him)'s knowledge of unseen, We shall present translation of some of them Hudhayfa mentions that the Prophet (Peace be upon him) told us about all the leaders of evil who shall appear till the day of judgment, he told that they would be more than 300, he even told us "THEIR NAMES, THEIR FATHERS NAMES AND THE NAME OF THEIR TRIBES" [sunnan Abi Dawud Volume No.2 , Page No.441-443] ....Uthman will be killed while reciting the Qur'an. Perhaps Allah will have him wearing a shirt [i.e. the Caliphate]. They will want to remove it and his blood will fall on his utterance of Allah's words: "Allah is enough for you against them." (2:137). [Mustadrak al Hakim ala Sahihayn 3:103] The first from Ahlul bayt to pass away would be Fatima [Musnad Ahmed, 2:240]. The Prophet (Peace be upon him) said that: Khilafah will stay for 30 years and after this there will be Malookiyah (i.e. Kingship) [sunnan Abu Dawud, 5:36] (Qadhi Iyaad) said: This was also fulfilled as Khilafah stayed till Imam Hassan .. Regarding Same Imam Hassan the Prophet (Peace be upon him) said: This son of mine is a Sayyid, Allah will bring peace between 2 groups of Muslims through him [sahih Bukhari 5:22] (note): He did bring peace between his group and that of Ameer Muawiya Qadhi Iyaad (rah) has at least mentioned 50 ahadith on proof of Prophet (Peace be upon him)'s knowledge of unseen and thus there remains no shadow of doubt about the vast Uloom al Ghayb being taught to Prophet (Peace be upon him] [Refer to Kitab ash-Shifa, Volume No.1, Pages: 206-212]

Knowledge of Unseen (In the light of Quran and Sunnah) Ahlus-Sunna wa'l Jam'ah believe that Allah has given the knowledge of Ghayb (unseen) to His Prophet (may Allah bless him and grant him peace), and that it is also permissible to say that our Prophet (may Allah bless him and grant him peace) knows the knowledge of the Ghayb. However, it is not possible nor permissible rather it is Kufr to say that the Prophet's (may Allah bless him and grant him peace) knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah's knowledge is His own and the Prophet's (may Allah bless him and grant him peace) knowledge has been given/granted to him by Allah. The Ahlus Sunnah Wa'l Jama'ah also believes that our Holy Prophet (sallal laahu alaihi wasallam), after being informed by Allah Ta'ala, is aware of everything that happened and will happen (Being a Makhlooq i.e. Plus he keeps on learning more and more about Dhaat and Sifaat of Allah hence knowledge is increasing every single moment for Prophet, whereas this cannot be applicable to Allah's knowledge which is from Azl and till Abad) Categories in knowledge of Unseen A) Dhaati & Atai'i [Personal & Bestowed] Kulli & Baadh' [Total & Partial] 1: Dhaati Ilm ul Ghayb - [Personal Knowledge Of Ghayb] is of ALLAH Ta'ala alone, It is He who has the knowledge of Ghayb by His "OWN SELF" and no one has taught Him, revealed to Him, shown Him, nor has He learnt it with passage of time rather He has it from Awal to Akhir. This is the knowledge of Unseen which has been made Khaas (specific) with Allah in Quran at many places. 2: Atai'i Ilm ul Ghayb - [bestowed Knowledge Of Ghayb] is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), he was given this knowledge by Allah, he himself did not know it, but Allah Ta'ala bestowed the knowledge of Ghayb on him, this knowledge of Unseen is also mentioned at many places in Qur'an so rejection any of these two or having confusion by mixing these two together is a fallacy. 3: Kulli Ilm ul Ghayb - [Total Knowledge Of Ghayb] is of Allah Ta'ala alone, it is He who knows everything in his creation and what was before the creation, no creation of Allah knows as much as Allah tallah knows, Allah knows absolutely EVERY GHAYB, nothing what so ever is hidden from Him, however when it is referred to Prophet (Peace be upon him) then it only means in "REFERENCE TO MAKHLOOQ NOT KHALIQ" 4: Ba'adh Ilm ul Ghayb - [Partial Knowledge Of Ghayb] is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), Allah Ta'ala gave limited, partial, some, knowledge of Ghayb to RasoolAllah (صلی اللہ علیھ وآلھ وسلم). What ever Ghayb RasoolAllah (صلی اللہ علیھ وآلھ وسلم) knows, revealed, prophecised, is in the category of 'Partial'. For no creation of Allah can know as much as Allah, not even RasoolAllah (صلی اللہ علیھ وآلھ وسلم) not even Al Lawh Al Mahfooz Key Points ● Some Verses Of Qur'an refer To Dhaati [Personel] Knowledge Of Ghayb ● Some Verses of Qur'an refer To Atai'i Knowledge Of Ghayb, ● Some Verses refer To Kulli [Total, Absolute] knowledge of Ghayb, ● Some Verses refer to Ba'adh [Partial] Knowledge Of Ghayb, ● Verses referring to Allah's Knowledge of Ghayb are Dhaati & Kulli, verses referring to creations knowledge are Atai'i & Baadh. ● Prophets(صلی اللہ علیھ وآلھ وسلم) Knowledge Was/Is Not Same At All The Times, It Increases/Increased Gradually ● In some Cases ' the verses and hadiths of Earler period are abrogated by later period verses and hadiths. ● In some Verses Of The Qur'an Prophet {Peace be upon him} Is commanded To Be humble ● In other Verses his deep qualities are mentioned strongly. The Prophet (صلی اللہ علیھ وآلھ وسلم)'s knowledge of unseen is greater than all creations of Allah, but in no way equal to Allah, however Allah has granted him (صلی اللہ علیھ وآلھ وسلم) knowledge of every thing in the universe. Remember Allah has no limits (unlike what Bin Baaz Wahabi believed that Allah has a limit, Naudhobillah. It is they the wahabis who limit Allah's knowledge not us Ahlus Sunnah wa'l Jammah) and His knowledge cannot be comprehended even if all oceans were ink and all trees were Pens. Hence in no way is Prophet (صلی اللہ علیھ وآلھ وسلم) being compared to Allah as some ignorant claim. 1. Allah azza Wajjal says in Qur'an: "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him" (72:26/27) Shaykh ul Islam Ibn Hajr al Asqalani (rah) quotes al-Qurtubi (rah) saying: The truthful, righteous Muslim (al-muslim al-sadiq al-salih) is he whose state matches that of Prophets and thereby is bestowed (ukrima) some of the same kind of gift they were, and that is to behold the unseen (wa huwa al-ittila` `ala al-ghayb). As for the disbeliever (al-kafir), the corrupt person (al-fasiq), and the contentious one who confuses matters for the listeners (al-mikhlat)-- then no Reference: Al-Qurtubi as quoted by Ibn Hajar in Fath al-Bari (1989 ed.) 12:449. 2. Allah azza Wajjal says in Qur'an: وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you" [sura an-Nisa, verse 113] Imam Jalal udin Suyuti Writes: مِنْ الْأَحْكَام وَالْغَيْب Translation: (Taught to you what you did not know) means that Allah Most High has told the Prophet (may Allah bless him and grant him peace) of Ahkam and Unseen. Imam Ibn Jarir at-Tabari writes under this verse: وقوله: {وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ} يقول: ومن فضل الله عليك يا محمد مع سائر ما تفضل به عليك من نعمه، أنه أنزل عليك الكتاب، وهو القرآن الذي فيه بيان كل شيء، وهدى وموعظة، {وَٱلْحِكْمَةَ} : يعني وأنزل عليك مع الكتاب الحكمة، وهي ما كان في الكتاب مجملاً ذكره، من حلاله وحرامه، وأمره ونهيه وأحكامه، ووعده ووعيده. {وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُۚ} من خبر الأوّلين والآخرين، وما كان، وما هو كائن قبل، ذلك من فضل الله عليك يا محمد مذ خلقك، فاشكره (The following is a rough Translation due to very deep and spiritual explanation by Imam at-Tabri): Allah saying of Allah: {Allah has sent down to you the Book and Wisdom} This is Allah's Fadhl (Bestowed Grace) upon you O Muhammad (Salallaho alaihi wasalam) among all other graces upon you, this bounty is superior. He revealed unto you the Kitaab which is al-Qur'an containing "MENTION OF EVERYTHING" and guidance and admonition. {The wisdom} meaning He revealed unto you along with Kitaab also Wisdom... {Taught you what you did not know} which includes "NEWS OF FIRST MOST AND LAST MOST" of what was and it is regarding what had happened before. That is the grace of Allah upon you O Muhammad (Peace be upon you) in creation, so THANK HIM!... Reference: Tafsir at-Tabari, Sura an-Nisa, under Verse # 113 More Proof from the Qur'an that the Prophet Muhammad (may Allah bless him and grant him peace) has been given the knowledge of al-Ghayb: 3. Allah Subhan Wa Taalah says in the Qur'an: تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ Qur'an states: This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil). [surah Hud (11), verse 49] Although this verse is a "NASS" from Qur'an on Ilm ul Ghayb of Prophet (Peace be upon him) but still there are some unfortunate and disrespectful people who use this verse in a very strange manner. They claim that once knowledge of Unseen is given to Prophet then it ceases to be Unseen (Naudhobillah). This is such a Baatil Qiyaas of Wahabis and some deobandis that they do not have any verse nor Hadith to justify it. If we accept their Baatil Qiyaas then remember Allah already knows all Ghuyub so does that mean Allah also ceases to be A'alim ul Ghayb? (Naudhobillah). Note: This is an Ilzami answer and it destroys the Wahabi/Deobandi logic if only they ponder. We have used the title A'alim ul Ghayb for Allah to clarify that the title is only reserved for Allah. It is a lie of Wahabis/Deobandis that Ahlus Sunnah consider Prophet (Peace be upon him) to be A'alim ul Ghayb. Imam Ahmed Ridha Khan (rah) has explicitly said in his Fatawa Ridhwiya that just like word azza Wajjal cannot be used for Prophet (Peace be upon him) similarly the title Aa'lim ul Ghayb cannot be used either. This however doesn't mean that Prophet does not have "IMMENSE KNOWLEDGE OF UNSEEN (ILM UL GHAYB)" Qur'an states: Nor will He disclose to you the secrets of the Unseen. "But He chooses of His Apostles [for the purpose]" [sura Aali-Imran, verse 179] In the light of Hadith Ash Shareef Hadith No.1 عَن مُعَاذِ بن جَبَلٍ ، رضي الله عنه قَالَ «احْتَبَسَ عَنَّا رَسُولُ الله ذَات غَدَاةٍ مِنْ صَلاَة الصُّبْح حَتَّى كِدْنَا نَتَراءَى عَيْنَ الشَّمْسِ فخَرَجَ سريعاً فَثُوِّبَ بالصَّلاَةِ فَصَلّى رَسُولُ الله وَتَجَوَّزَ في صَلاَتِه، فَلَّما سَلَّمَ دَعا بِصَوْتِهِ فَقَالَ لَنَا: عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ ثُمَّ انْفَتَلَ إِلَيْنَا ثم قَالَ: أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُم الغَدَاةَ أَنَّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلاَتِي حتى اسْتَثْقَلْتُ فإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالى في أَحْسَنِ صُورَةٍ فَقَالَ يَا مُحَمَّدُ، قُلْتُ لَبَيَّكَ رَبِّ، قالَ فِيمَ يَخْتَصِمُ المَلأُ الأَعْلَى؟ قُلْتُ: لاَ أَدْرِي رَبِّ قَالَهَا ثَلاَثاً، قَالَ فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ. قَدْ وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ فَقَالَ يَا مُحَمَّدُ. قُلْتُ لَبَّيْكَ رَبِّ، قَالَ فِيمَ يَخْتَصِمُ المَلأُ الأعْلَى؟ قُلْتُ في الكَفّارَاتِ، قَالَ مَاهُنَّ؟ قُلْتُ مَشْيُ الأقْدَامِ إِلَى الْجَماعَاتِ، وَالْجُلُوسُ في المَسَاجِدِ بَعْدَ الصَّلوات، وإِسْبَاغُ الْوُضُوءِ في المَكْرُوهَاتِ، قَالَ ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلاَمِ، والصَّلاَةُ بِاللّيْلِ والنَّاسُ نِيَامٌ. قَالَ سَلْ، قُلْتُ اللّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وأَنْ تَغْفِرَ لِي وتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفّنِي غَيْرَ مَفْتُونٍ، وأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وحُبَّ عَمَلٍ يُقَرِّبُ إلَى حُبِّكَ. قَالَ رَسُولُ الله إِنَهَا حَقٌّ فادْرُسُوهَا ثُمَّ تَعَلّمُوهَا Narrated Mu'adh ibn Jabal Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep) And Lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything (فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ). He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, and abandon abominable deeds, to love the poor, that Thou forgive me and show mercy to me and when Thou intendst to put people to trial Thou causes me to die unblemished and I beg of Thee Thy love and the love of one who loves Thee and the love for the deed which brings me near to Thy love. Allah's Messenger (peace be upon him) said: It is a truth, so learn it and teach it. - End of Hadith Hukm on this hadith by Imam al Bukhari (rah): قال أبو عيسى: هَذَا حَدِيثٌ حَسَنٌ صحيحٌ. سَأَلْتُ مُحَمَّدَ بنَ إِسْماعِيلَ عَن هَذا الحَدِيثِ فَقَالَ هَذَا حديث حسنٌ صحيحٌ Translation: Imam at-Tirmidhi said: This is a "Hasan Sahih (Good and authentic)" hadith and I asked Muhammad ibn Isma'il (i.e. Imam Bukhari) about this hadith and he said: It is a "Hassan Sahih (Good and Authentic)" hadith. Reference ► (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235) Click here for Scanned Page (23) Hadith No.2 عَنْ عُمَرَ رضي الله عنه يَقُوْلُ : قَامَ فِيْنَا النَّبِيُّ صلي الله عليه وآله وسلم مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الْخَلْقِ حَتَّي دَخَلَ أَهْلُ الْجَنَّةِ مَنَازِلَهُمْ وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِکَ مَنْ حَفِظَهُ وَنَسِيَهُ مَنْ نَسِيَهُ . رَوَاهُ الْبُخَارِيُّ . Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it. Reference ►Sahih Bukhari Volume 4, Book 54, Number 414 Hadith No.3 عَنْ حُذَيفَةَ رضي الله عنه قَالَ : قَامَ فِيْنَا رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم مَقَامًا مَا تَرَکَ شَيْئًا يَکُوْنُ فِي مَقَامِهِ ذَلِکَ إِلَي قِيَامِ السَّاعَةِ، إِلَّا حَدَّثَ بِهِ حَفِظَهُ مَنْ حَفِظَهُ وَنَسِيَهُ مَنْ نَسِيَهُ. مُتَّفَقٌ عَلَيْهِ وَهَذَا لَفْظُ مُسْلِمٍ Narated By Hudhaifa :The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him. Reference ►Sahih Bukhari Volume 008, Book 077, Hadith Number 601 Here is proof of Ilme-Ghayb of Prophet (Peace be upon him) along with greatness of first three caliphs: Hadith No.4 Narrated by Anas bin Malik: The Prophet once climbed the mountain of Uhud with Abu Bakr, 'Umar and 'Uthman. The mountain shook with them. The Prophet said (to the mountain), "Be firm, O Uhud! For on you there are no more than a Prophet, a Siddiq and two martyrs." Reference ►Sahih Bukhari Volume 5 Number 24. The Prophet Salallaho Alaihi wa-Alihi Wasalam knew that Hazrat Umar R.A and Hazrat Uthman R.A will be Martyrs. Hadith No.5 Hudhaifa reported that: Allah's Messenger (may peace be upon him) stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one's mind but is recalled to him on seeing his face. Reference ►Sahih Muslim The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah) Book 041, Number 6909 Hadith No.6 عَنْ أَنَسٍ رضي الله عنه أَنَّ النَّبِيَّّ صلي الله عليه وآله وسلم نَعَي زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ رضي الله عنهم لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ : أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيْبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيْبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيْبَ. وَعَيْنَاهُ تَذْرِفَانِ حَتَّي أَخَذَ الرَّايَةَ سَيْفٌ مِنْ سُيُوْفِ اﷲِ، حَتَّي فَتَحَ اﷲُ عَلَيْهِمْ. رَوَاهُ الْبُخَارِيُّ وَالنَّسَائِيُّ وَأَحْمَدُ Narrated Anas: The Prophet had informed the people of the martyrdom of Zaid, Ja'far and Ibn Rawaha before the news of their death reached. The Prophet said, "Zaid took the flag (as the commander of the army) and was martyred, then Ja'far took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's eyes were shedding tears. He added, "Then the flag was taken by a Sword amongst the Swords of Allah (i.e. Khalid) and Allah made them (i.e. the Muslims) victorious. Reference ►Sahih Bukhari Volume 5, Book 59, Number 561 Hadith No.7 Narated By Abu Musa : The Prophet was asked about things which he did not like, but when the questioners insisted, the Prophet got angry. He then said to the people, "Ask me anything you like." A man asked, "Who is my father?" The Prophet replied,"Your father is Hudhafa." Then another man got up and said, "Who is my father, O Allah's Apostle ?" He replied, "Your father is Salim, Maula (the freed slave) of Shaiba." So when 'Umar saw that (the anger) on the face of the Prophet he said, "O Allah's Apostle! We repent to Allah (Our offending you)." Reference ►Sahih Bukhari Volume 001, Book 003, Hadith Number 092] Hadith No.8 Narrated Anas: Once the people started asking Allah's Apostle questions, and they asked so many questions that he became angry and ascended the pulpit and said, "I will answer whatever questions you may ask me today." I looked right and left and saw everyone covering his face with his garment and weeping. Behold ! There was a man who, on quarreling with the people, used to be called as a son of a person other than his father. He said, "O Allah's Apostle! Who is my father?" The Prophet replied, "Your father is Hudhaifa." And then 'Umar got up and said, "We accept Allah as our Lord, and Islam as (our) religion, and Muhammad as (our) Apostle; and we seek refuge with Allah from the afflictions." Allah's Apostle said, " I have never seen a day like today in its good and its evil for Paradise and the Hell Fire were displayed in front of me, till I saw them just beyond this wall. Reference ► Sahih Bukhari Volume 8, Book 75, Number 373: Hadith No.9 Then Allah's Apostle said, "By Him in Whose Hand my life is, Paradise and Hell were displayed before me across this wall while I was praying, and I never saw such good and evil as I have seen today." Reference ►Sahih Bukhari, Volume 9, Book 92, Number 397 Hadith No.10 It is narrated on the authority of Abu Huraira: We participated in the Battle of Hunain along with the Messenger of Allah (may peace be upon him). He (the Holy Prophet) said about a man who claimed to be a Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle that man fought desperately and was wounded. It was said: Messenger of Allah, the person whom you at first called as the denizen of Fire fought desperately and died. Upon this the Apostle of Allah (may peace be upon him) remarked: He was doomed to the Fire (of Hell). Some men were on the verge of doubt (about his fate) when it was said that he was not dead but fatally wounded. When it was night he could not stand the (pain of his) wound and killed himself. The Apostle (may peace be upon him) was informed of that. He (the Holy Prophet) observed: Allah is Great, I bear testimony to the fact that I am the servant of Allah and His messenger. He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise. Verily Allah helps this faith even by a sinful person. Reference ►Sahih Muslim Book 001, Hadith Number 0205. Hadith No.11 عَنْ أَنَسٍ رضي الله عنه في رواية طويلة أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم شَاوَرَ، حِيْنَ بَلَغَنَا إِقَبَالُ أَبِي سُفْيَانَ، وَقَامَ سَعْدُ بْنُ عُبَادَةَ رضي الله عنه فَقَالَ : وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَمَرْتَنَا أَنْ نُخِيْضَهَا الْبَحْرَ لَأَخَضْنَاهَا. وَلَوْ أَمَرْتَنَا أَنْ نَضْرِبَ أَکْبَادَهَا إلَي بَرْکِ الْغِمَادِ لَفَعَلْنَا. قَالَ : فَنَدَبَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم النَّاسَ، فَانْطَلَقُوْا حَتَّي نَزَلُوْا بَدْرًا، فَقَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : هَذَا مَصْرَعُ فُلَانٍ قَالَ : وَيَضَعُ يَدَهُ عَلَي الْأَرْضِ، هَاهُنَا وَهَاهُنَا. قَالَ : فَمَا مَاتَ أَحَدُهُمْ عَنْ مَوْضِعِ يَدِ رَسُوْلِ اﷲِ صلي الله عليه وآله وسلم . رَوَاهُ مُسْلِمٌ وَأَبُوْدَاوُدَ. Narrated Anas : That when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. the Messenger of Allah (may peace be upon him) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did not pay heed to him. Then spoke 'Umar (expressing his views), but he (the Holy Prophet) did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of Allah (may peace be upon him) called upon the people (for the encounter). So they set out and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of Allah (may peace be upon him) caught him and interrogated him about Abu Sufyan and his companions. He said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there.When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He would again say', I know nothing about Abu Sufyan, but Abu Jahl. 'Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. The Messenger of Allah (may peace be upon him) was standing in prayer. When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth. Reference ►Sahih Muslim Book 019, Number 4394. Hadith No.12 Narrated Asma' bint Abu Bakr: I came to 'Aisha during the solar eclipse. The people were standing (offering prayer) and she too, was standing and offering prayer. I asked, "What is wrong with the people?" She pointed towards the sky with her hand and said, Subhan Allah!'' I asked her, "Is there a sign?" She nodded with her head meaning, yes. When Allah's Apostle finished (the prayer), he glorified and praised Allah and said, "There is not anything that I have not seen before but I have seen now at this place of mine, even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of Ad-Dajjal, in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma' had said) he will say, 'Muhammad came with clear signs from Allah, and we responded to him (accepted his teachings) and believed (what he said)' It will be said (to him) 'Sleep in peace; we have known that you were a true believer who believed with certainty.' As for a hypocrite or a doubtful person, (the sub-narrator is not sure as to which word Asma' said) he will say, 'I do not know, but I heard the people saying something and so I said the same.'" Reference ►Bukhari, Volume 9, Book 92, Number 390 Hadith No.13 The Prophet's "knowledge of all things between the East and the West" is confirmed by the famous narration with a grade of hasan (fair) from al-Bara' ibn `Azib whereby: At the time of the Battle of Ahzab or the battle of the Trench, the Prophet went down to hit a rock with his pick, whereupon he said: "Bismillah" and shattered one third of the rock. Then he exclaimed: "Allahu akbar! I have been given the keys of Syria. By Allah, verily I can see her red palaces right from where I stand." Then he said: "Bismillah," and shattered another third and exclaimed: "Allahu akbar! I have been given the keys of Persia. By Allah, I can see her cities and her white palace right from where I stand." Then he said: "Bismillah" and shattered the remainder of the rock and exclaimed: "Allahu akbar! I have been given the keys of Yemen. By Allah, I can see the gates of San`a' right from where I stand." Reference ►Al-Haythami said: "Ahmad (4:303 #18718) narrated it and its chain contain Maymun Abu `Abd Allah. Ibn Hibban declared him trustworthy while a group of others declared him weak. The remainder of its sub-narrators are trustworthy." Hadith No.14 Another version of the above is related from Salman al-Farisi. Ibn Hisham relates it in his Sira through Ibn Ishaq thus: Salman al-Farisi said: "I was digging in one corner of the trench at which time one rock gave me difficulty. Allah's Messenger came near me and saw my difficulty as I was digging. He came down and took the pick from my hands. Then he struck and a great spark flashed under the pick. He struck again and another spark flashed. He struck a third time and a third spark flashed. I said to him: My father and mother (be ransomed) for you, O Messenger of Allah! What is that I saw flashing under the pick as you were striking? He said: Did you see this, O Salman? I said: Yes! He said: The first time, Allah opened Yemen [in the South] for me; the second time, He opened the North (al-Sham) and the West (al-Maghrib) for me; and the third time, he opened the East (al-Mashriq)." Reference: ►Ibn Hisham relates it in his Sira (Beirut, dar al-wifaq ed. 3-4: 219) and also Ibn Kathir in al-Bidaya (4:99). Hadith No.15 عَنْ عَمْرِو بْنِ أَخْطَبَ رضي الله عنه قَالَ : صَلَّي بِنَا رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم الْفَجْرَ. وَصَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتَّي حَضَرَتِ الظُّهْرُ، فَنَزَلَ فَصَلَّي ثُمَّ صَعِدَ الْمِنْبَرَ. فَخَطَبَنَا حَتَّي حَضَرَتِ الْعَصْرُ، ثُمَّ نَزَلَ فَصَلَّي ثُمَّ صَعِدَ الْمِنْبَرَ. فَخَطَبَنَا حَتَّي غَرَبَتِ الشَّمْسُ، فَأَخْبَرَنَا بِمَا کَانَ وَبِمَا هُوَ کَاءِنٌ قَالَ : فَأَعْلَمُنَا أَحْفَظُنَا. رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ Amr b. Akhtab reported: Allah's Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the 'Asr prayer. He then again came down and observed the prayer and again pointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well Reference ►Sahih Muslim Book 041, Hadith Number 6913 , ►Tirmidhi Hadith No.16 Hadith No 16 Narated By Ibn 'Abbas : The Prophet (pbuh) passed by two graves. He said: Both (the dead) are being punished, but they are not being punished for a major (sin). One did not safeguard himself from urine. The other carried tales. He then called for a fresh twig and split it into two parts and planted one part on each grave and said: Perhaps their punishment may be mitigated as long as the twigs remain fresh. Another version of Hammad has: "One of them did not cover himself while urinating." The version does not have the words: "He did not safeguard himself from urine." Reference ►Abu Dawood Book 001, Hadith Number 0020. Hadith No.17 Anas reported: The Messenger of Allah (may peace be upon him) one day led us in the prayer and when he completed the Prayer he turned his face towards us and said: O People, I am your Imam, so do not precede me in bowing and prostration and in standing and turning (faces, i.e. In pronouncing salutation), for I see you in front of me and behind me,and then said: By Him in Whose hand Is the life of Muhammad, if you could see what I see, you would have laughed little and wept much more. They said: What did you see, Messenger of Allah? He replied: (I saw) Paradise and Hell. Reference ►Sahih Muslim Book 004, Hadith Number 0857 Hadith No.18 Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: Complete the rows, for I can see you behind my back. Reference ►Sahih Muslim Book 004, Hadith Number 0872.

****** badmazhab link removed Is Aitraz ka bhi jawab dekhen zara

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