SOME OTHER OBJECTIONS RAISED BY THOSE AGAINST THE RECITATION OF SALAWAT AND SALAAM

                                                                                   -a -

Some people quote the Hadith Shareef in which the Holy Prophet (sallallahu 'alaihi wasallam) said, "Those who visit my grave and recite Durood I can hear them and those who recite Durood from far away their Durood is brought to me". 

Using this Hadith as a basis of proof they say that the Holy Prophet (sallallahu 'alaihi wasallam) does not hear the voice from far away but the Durood is brought to him and if he could hear the Durood of the person far away then what would be the need for the Durood to be brought to him ?

Answer: Where in this Hadith does it say that he (sallallahu 'alaihi wasallam) does not hear the Durood from far away? The real meaning of this Hadith is this, that we hear the Durood of the close by and not only do we hear the Durood of the one far away but we make it approach us and be heard.

"We hear the Durood of the loved ones and make sure that those who are not the loved ones, their Durood still reaches us".

Imam Tibraani (rahmat allahi 'alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) :

The Holy Prophet (sallallahu 'alaihi wasallam) said: "Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me, except that HIS VOICE REACHES ME from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)

                                                                                     -b -

It was declared in a Hadith, "When a person greets me, Allahu Ta'ala sends my soul to my body and I hear his greeting." Some people quoting this Hadith say that the Prophet (sallallahu 'alaihi wasallam) is not alive since his soul returns to his body only when he is greeted.

Answer: The 'Ulama have given various answers to people who use this Hadith to try to imply that the Prophet (sallallahu 'alaihi wasallam) is dead and that he comes alive only when someone sends Salaam. Imam Jalaal'uddeen as-Suyuti (rahmat allahi 'alaih) listed 17 of these explanations. In the book Anba' al-adhkiya' fi hayat il-anbiya' he said that "radda" means "'ala al-dawam", i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet (sallallahu 'alaihi wasallam) permanently, and the Prophet (sallallahu 'alaihi wasallam) is alive permanently, not intermittently as some ignorant people have suggested.

Another explanation of this Hadith is that Rasoolullah (sallallahu 'alaihi wasallam) is in the ecstacy of seeing Jamaal-Allah (Allah's beauty) and forgetful of his bodily senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can someone who is in ecstacy of contemplating Jamaal of Allah hear any sound ?

The above explanations are very much confirmed even if the Hadith is taken literally, since there are always people at prayer (Salaah) in the world during the entire twenty-four hour cycle, and sending Salawat on the Prophet (sallallahu 'alaihi wasallam) is part of Salaah, therefore people are constantly and permanently invoking blessings and greetings on the Prophet (sallallahu 'alaihi wasallam) without stop in the world. This shows that the Hadith of the Prophet (sallallahu 'alaihi wasallam) on the return of his soul takes into consideration the continuity of prayer (Salaah) concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single Salaam that is made to him.

                                                                                  - c -

Some people say that it is wrong to send Salaam to the Prophet (sallallahu 'alaihi wasallam) in the form of a Na'at (Verses in Praise of the Prophet ).

Answer: Rasoolullah (sallallahu 'alaihi wasallam) had amongst his Ashaab, poets who used to refute the slanders of the enemies and eulogize (praise) Rasoolullah (sallallahu alaihi wasallam). Rasoolullah (sallallahu 'alaihi wasallam) liked the poetry of Hassan ibn Thabit (radi allahu'anhu) the most. He offered the Mimbar to Hassan (radi allahu 'anhu), who would censure the enemies and praise Rasoolullah (sallallahu 'alaihi wasallam) on the Mimbar. Rasoolullah (sallallahu 'alaihi wasallam) on hearing the poetry of Hassan (radi allahu 'anhu) prayed, "Allahumma ayyidhu bi rooh hil Qudus !" (meaning : Oh Allah let the holy ghost (Jibra'il) be his helper (in recitation) !) (Mishkaat)

Furthermore, when Rasoolullah (sallallahu 'alaihi wasallam) made Hijra and entered Madina, the people sang out, 

tala`a al-badru `alayna min thaniyyat al-wada`

wajaba al-shukru `alayna ma da`a lillahi da`

'Ulama from time immemorial have been writing and reciting Na'at and Qasa'id in Praise of Rasoolullah (sallallahu 'alaihi wasallam) in a variety of languages. Moulvi Ashraf 'Ali Thanwi, Moulvi Qaasim Nanotwi and many other scholars of Deoband have done so also.

                                                                                - d -

Another false and baseless accusation is that those that practise Qiyaam claim that it is Fardh to practice Qiyaam.

Answer : No one has ever said that the act of Qiyaam is Fardh. A'la Hadhrat, Imam-i-Ahl as-Sunnat, Mawlana Ahmad Raza Khan (rahmat allahi 'alaih) writes, "Qiyaam is consistently practised by famous Imams. None of them refuted or denied this. Therefore, it is Mustahab (recommended)". (Iqaamatul Qiyaamah, Page 19, Noori Qutub Khana)

                                                                                - e -

Some people say that it is wrong to send Salawat and Salaam because those who read Salaam, put a chair in the gathering and say that the Prophet (sallallahu 'alaihi wasallam) is sitting on the chair whilst the Salaam is being read.

Answer: The curse of Allah is on those liars ! No true Muslim has ever done such a thing. Certain groups in the community go out of their way to spread confusion and falsehood amongst the people and more specifically, the youth. They have concocted such silly rumours (which are only indicative of their minds and hearts) in order to instill suspicion and hatred in the hearts of some of the youth against those who practice Salawat and Salaam (Salaami). Such rumours are started because these people are unable to provide any proof from the Shari'ah that forbids Salaami. So what happens is that, when they are questioned as to the permissibility of reading Salaami etc., (by the youth) they can not provide any evidence, so they make up such evil rumours.

Many of the youth don't know why they were told not to send Blessings and Salutations on the Prophet (sallallahu 'alaihi wasallam). This is because they were brainwashed by their local 'aalim/ ameer/ relatives/ friends not to do it, and not to ask why they should not do it. Many of the youth live in areas away from major city centres where they have never been exposed to Salawat and Salaam, Mawlid etc. but have only been lied to and brainwashed by silly rumours initiated by those who are not scholarly enough to present any authoritative evidence in refutation of it. Many youth come from country towns to work and to study in tertiary institutions. So when they enter a mosque or a Jamaa'at Khana at the University or in the area that they are boarding, and if Salaam is recited, they rush out of the musjid as if a grave sin is being committed. Then, (like their elders) start to initiate silly rumours and theories as to why Blessings and Salutations should not be sent to the Prophet (sallallahu 'alaihi wasallam).

May Allah Ta’ala guide us on Siraatul Mustaqeem and instill in our hearts the true love for Taajidare Madina, Muhammadur Rasoolullah (sallalaahu alaihi wasallam). Aameen

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USING THE 'HARF-E-NIDAA' WHEN RECITING SALAWAT AND SALAAM

The 'Harf-e-Nidaa' means - to use the pronoun for addressing the second person - who is present (ie. using the word 'YA' which means 'OH !', when addressing the Prophet (sallallahu 'alaihi wasallam) eg. 'Ya Nabi !, Ya Rasool !')

The words 'Ya' and 'Ayyu' are for addressing. The one who is addressing is called Munadee and the addressee is called Munadaa. If the Munadaa has the quality of hearing then the addressing would be 'Real', like calling a person who is present: Ya Zaid !, and if the Munadaa cannot hear then the addressing will be metaphorical, like : Oh sky! Oh earth! Oh mountain!

In the book Sharh Jami, which is a set book for the Maulvi Degree, it is written : Munadaa means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'Ya'.

So it is seen that we are allowed to address even inanimate things. Rasoolullah (sallallahu 'alaihi wasallam) on the other hand, is alive, and hears the Salaam and so it is obvious that he can be addressed using the Nida'.

Some individuals say that it is Shirk (attributing partners to Allahu Ta'aala) to use words like Ya Nabi ! and Ya Rasool! They say this because they believe that the Prophet (sallallu 'alaihi wasallam) cannot hear and is not present so one should not call to him as if he can hear and is present. (This is answered in this chapter and next)

Others, say that it is permissible to say so only out of love for the Prophet (sallallahu 'alaihi wasallam) but not with the belief in mind that he can hear you.

If the 'Harf-e-Nidaa' was not permissible then why is it present in the Salaah that we read five times a day, when every worshipper salutes the Holy Prophet (sallallahu 'alaihi wasallam), "Ayyuhannabiyyu" (Oh Prophet !) ?

Some individuals state that, one does not have the intention of calling to the Prophet (sallallaahu 'alaihi wasallam) in the "Attahiyaat", rather one is merely repeating the story of M'iraj. This opinion is without basis. The religion of Islam has never commanded us to recite any Dhikr, without pondering on its meaning. Therefore, when we are reciting the "Attahiyaat", we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallallaahu 'alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummat. 

Moreover, in the famous book of Jurisprudence, Durr ul-Mukhtar, Volume 1, Page 228, is explained:

"The 'Tashahud' (Du’a read in the sitting position of Namaaz) must be read in the present and not as the repetition of an event such as took place during the Mi'raj when the 'Tashahud' was revealed. In fact, one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the Salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (sallallahu 'alaihi wasallam). This then constitutes the 'Tashahud'."

Words of similar effect are also found in the books of Jurisprudence, Fatawa Alamgeeri (also see Chapter on Haazir and Naazir for testimonies of the 'Ulama regarding the Attahiyyaat).

Allah Ta'aala orders us not to call upon the Prophet (sallallahu 'alaihi wasallam) in the same way as we call upon each other : “Make not the summoning of the Messenger among yourselves, like one calls the other among you.” (Surah al-Furqan, Verse 63)

i.e. When we call upon the Prophet (sallallahu 'alaihi wasallam) it must be with utmost respect and not like how we call each other. This Ayat is sufficient evidence, because besides making it permissible, Allah Ta'aala also shows us the etiquette when calling Rasoolullah (sallallahu 'alaihi wasallam).

Imam Bukhari (radi allahu 'anhu) in his Kitaabul Adaabul Mufrad, Imam Ibnus Sinni and Imam ibn Bashkool (radi allahu 'anhuma) have recorded that, Hadhrat Abdullah Ibn 'Umar (radi allahu 'anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "YA MUHAMMADAH". It is recorded that he was immediately relieved.

Imaam Nawawi (rahmat allahi 'alaih) in his commentary of the Sahih Muslim, including in his book, Kitaabul Azkaar, records that some individuals were sitting in the company of Hadhrat Abdullah ibn Abbas (radi allahu 'anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "YA MUHAMMADAH". He was immediately cured. There are in fact many Ashaab who narrate incidents of similar import.

Substantiating this, Allama Shahaab Khafaaji Misri (radi allahu 'anhu) states in his Naseem-ur Riyaaz, a commentary of the Shifa by Imaam Qadhi 'Iyad (radi allahu 'anhu), that it is indeed an established practice of the people of Madina Shareef to proclaim, "YA MUHAMMADAH" in times of difficulty and anxiety.

A blind man came to the Prophet (sallallahu 'alaihi wasallam) and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke Him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with You) for me (allahumma shaffi`hu fiyya)."

It is related by Ahmad (4:138 #17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen Hadith masters including Ibn Hajar, Dhahabi and Shawkani. Even the non-conformist, Ibn Taymiyya relates it.

1. The Prophet's (sallallahu 'alaihi wasallam) order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, peace be upon him.  
2. The Prophet (sallallahu 'alaihi wasallam) was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me." With regard to physical absence, the living and the dead are exactly alike, namely: absent. 
3. Despite the Prophet's (sallallahu 'alaihi wasallam) physical absence, the wording (sigha) for calling upon his intercession is direct address: "O MUHAMMAD." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, blessings and peace be upon him, could both be absent and at the same time be addressed as if he is present is that it should be understood that he is absent in the physical sense but present in the spiritual sense.

The above invocation was also used after the Prophet's (sallallahu 'alaihi wasallam) lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: "Go and make ablution, then go to the mosque and pray two rak`at, then say (this Du’a)," and he mentioned the invocation of the blind man, "then go (to `Uthman again)." The man went, did as he was told, then came to `Uthman's door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: "Tell me what your need is." After this the man went out, met `Uthman ibn Hunayf again, and said to him: "May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him." He replied: "I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight," and he mentioned to him the substance of the previous narration.

It is written in the book Hisn-ul-Hasin, Rasoolullah (sallallhu 'alaihi wasallam) declared, "Any person who has lost his animal should say, 'O Allah's slaves ! Help me ! And may Allah Ta'ala help you !'”

Shah Wali-Allah Muhaddith Dahlawi (rahmat allahi 'alaih) in Atyabun Naghm Fi Madahi Sayyidil Arab wal Ajam, Page 22 addresses the Prophet (sallallahu 'alaihi wasallam) as "O, the best of all creations, the blessing of Allah be on you,..."

It was the practise of the Shah Wali-Allah (rahmat allahi 'alaih) to emulate and remember daily, the practises of Shaikh Muhammad Ghawth Gawalyary (rahmat allahi 'alaih) after seeking permission from his teachers Mawlana Abu Taahir Madani and Shaikh Muhammad Sa'eed Lahori (rahmat allahi 'alaih). In this (practise) is recorded the following : “Call on Ali whose life is an open miracle. When you invoke him, he will help dispense all your difficulties." (Al Intibah Fi Salaasil Awliya Allah, Page 138)

Hadhrat Mawlana Shah Abd al-Azeez Muhaddith Dahlawi (rahmat allahi 'alaih) says that if one knows that although all help comes from Allah, to call upon another for help is allowed. He says that Awliya and Prophets also sought help in this way. Thus if one asks for help from another, he is infact, asking for help from Allah. (Tafseer Azeezi, Page 10)

Imam Allama Khairudeen Ramli (rahmat allaih 'alaih) states in Fatawa Khayria, "People who proclaim, Ya Abdul Qaadir (are merely emulating) a call. What therefore, is the reason for it not to be permissible".

It is recorded in the Fatawa of Hadhrat Shahaab Ramli Ansari (rahmat allahi 'alaih), whether it was permissible for the people to invoke the names of Prophets, Saints and 'Ulama in times of difficulty as they normally did. The great scholar replied, "Undoubtedly, it is permissible to seek the assistance of great Prophets, Saints and 'Ulama. They do, in fact, assist after they have departed from this world." 

Ibn Khateer (rahmat allahi 'alaih) in his book Al bidayah wa al-Nihaaya states that during the Yamama expedition the call of the Muslims was "Ya Muhammada". Hadhrat Hajee Imdaadullah Muhaajir (rahmat allahi 'alaih) says, "O Muhammad Mustapha (sallallahu 'alaihi wasallam)! I have a complaint,....."(Naala-Imdaa Ghareeb, Page 26)

What the 'Ulama of Deoband have to say

Moulvi Qaasim Nanotwi, founder of Darul Uloom Deoband, says, "Help me! Oh kindness of Ahmed, for besides thee, There is none helper for Qasim, the helpless!” (Qasaid Qasimi Deobandi, Page 8) Moulvi Ashraf 'Ali Thanawi in an Arabic quartet says, “O intercessor of the servants (of Allah)! help me, you (sallallahu 'alaihi wasallam) are my last hope. Besides you there is none to listen to my complaints, O my Master, listen to my complaints, I am encompassed by difficulties ..." (Nasharut Teeb, Page 232)

In Munaajaat-e-Maqbool Qurbat indallahi wa Salawaatir Rasool, Page 230, he again says, “O Messenger of Allah help me, for I am in great loss, ..."

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REFUTATION AGAINST THE GROUNDLESS ARGUMENTS RAISED AGAINST QIYAAM [RESPECTFULLY STANDING WHILST SENDING SALAWAT AND SALAAM]

The purpose of this chapter is to answer the baseless arguments that are raised with regard to the practice of respectfully standing whilst reciting Salawat and Salaam.

Had the objectioners been Nasara, Yahood or Mushrikeen it would have been understandable that their objections of the veneration of Huzoor-i-Aqdas (sallallahu 'alaihi wasallam) is due to ignorance and a lack of Imaan. Alas, we have a situation of pseudo-scholars who are so spineless as to misinterpret the Hadith of the Prophet (sallallahu 'alaihi wasallam) in order to try to snatch away the honour and esteem which Allah has bestowed upon him. 

The following discussion on the subject of standing out of respect is taken from Imam Nawawi's (rahmat allahi 'alaih) al-Tarkhis, as well as his Sharh Sahih Muslim (Commentary of Sahih Muslim), and Sharh Shamaa'il Tirmidhi (Commentary of Tirmidhi Shareef) by Moulvi Zakariyya Khandhalawi.

• Anas (radi allahu 'anhu) said that none was dearer to them than Allah's Messenger (sallallahu 'alaihi wasallam), and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi said it is hasan sahih (fair and sound).

MOULVI ZAKARIYYA'S COMMENTARY :

This Hadith is indicative of the high degree of humbleness of Rasoolullah (sallallahu 'alaihi wasallam). Rasoolullah (sallallahu 'alaihi wasallam) did not like (the people to stand for him), although he is the possessor of high glory and is the master of both the worlds. Therefore, the Sahaba sometimes did not stand due to love, because Rasoolullah (sallallahu 'alaihi wasallam) disliked it, as is required in this narration (of Hadhrat Anas) and sometimes they would stand due to the demand of love.

It is stated in "Abu Dawood" that, "Rasoolullah (sallallahu 'alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallallahu 'alaihi wasallam) stood, we would stand up and we would remain standing till Rasoolullah (sallallahu 'alaihi wasallam entered the home". (Sharh Shamaa'il-i-Tirmidhi, page 342, Maktaba Rahmania, Lahore)

[Moulvi Zakariyya explains the reason for not standing], 

"Qadi 'Iyad (rahmatullahi 'alaih) says that, 'Qiyaam is prohibited whereby somebody well known is sitting and the rest of the people are standing. Therefore, in the Hadith of prohibition (of Qiyaam), it is also said, 'Do not stand as the Ajamees (non-arabs/foreigners) stand for their chiefs'".

[Moulvi Zakariyya writes further] : "Imam Nawawi says that it is Mustahab to stand for 'Ulama, respectful and noble people". (Sharh Shamaa'il-i-Tirmidhi, Page 342)

• Abu Mijlaz (radi allahu 'anhu) said: Mu’awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu’awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 #44) who said: hasan (fair) and Ahmad (4:94, 100).

IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

Most people in disfavour of standing are fond of quoting this Hadith. It is answered in many ways, 

1. The soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this Hadith. Its plain, outward meaning is the explicit condemnation and HARSH THREAT AGAINST ANY MAN WHO LIKES PEOPLE TO GET UP FOR HIM. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this Hadith against the permissibility of standing.   
2. Another answer is that the Hadith is mudtarib (disordered -- many incompatible narrations) according to the two Imams of Hadith, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them), and this is a necessary cause for the weakness of the Hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the Hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best. [NB: Observe the honesty of Imam Nawawi (rahmat allahi 'alaih) in defending what weakens his position.]   
3. The sayings of the Imams and Luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the Hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this Hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi (may Allah be pleased with them) as we mentioned with our isnad they spoke to the effect that the Hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa (rahmat allahi 'alaih) said: "The meaning of the Hadith is those who make men stand around them like courtiers stand around kings."   
4. From Abu Amama (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize (flatter) each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a #34, 2:1261): "Do not do as the Persians do with their great ones." 

IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

The answer is in two beautiful ways: 

1. The two Imams, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them), said that this is a weak Hadith which cannot be used as a proof. Abu Bakr (rahmat allahi 'alaih) said: "This Hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two. 
2. The Hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it PURPORTS TO CONDEMN THOSE WHO STAND FOR THE PURPOSE OF AGGRANDIZEMENT. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each others." There is no doubt as to what is being condemned. And Allah knows best.

Our comments: The emphasis of this Hadith is in the words, "in the manner of the foreigners who aggrandize (flatter) each other". If the directive of the Prophet (sallallahu 'alaihi wasallam) was to forbid standing (Qiyaam), the words "Do not get up !" would have sufficed. There would have been no reason to qualify the statement with the words, "... in the manner of the foreigners who aggrandize (flatter) each other". The disbelieving foreigners (especially the Persians) would stand up for their undeserving kings and leaders in order to flatter their ego. It is this that the above Hadith condemns.

• From (Nafi`) Abu Bakra (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) said: "Let no man stand from his seat for another." Abu Musa al-Isbahani narrated it with his chain. Al-Hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib #8215.

IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge etc., for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the Imam.

The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and gnostics, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).

The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...

Our Comments : This Hadith has nothing to do with standing out of respect (Qiyaam). Below is the Hadith in question that is often quoted : Sa'id bin Abi al-Hasan said : When Abu Bakrah came to us to give some evidence, a man got up from his place, but he refused to sit in it saying: The Prophet (sallallahu 'alaihi wasallam) forbade this, ... (Sunan Abu Dawood, Pg 1349, Volume 3, # 4809). As it is seen this Hadith has nothing to do with the subject matter. It is concerned with giving your seat to another person.

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QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING

Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu 'alaihi wasallam), in terms of religion is desirable and commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is the consensus of opinion of the entire 'Ulama of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu 'alaihi wasallam) in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahl us-Sunna for over 1400 years has ever objected to it with a view to it being a bad Bid'a (innovation).

Qiyaam is of three kinds :

1. Qiyaam-e-Musarrat, or standing up for a person as an expression of happiness,  
2. Qiyaam-e-Muhabbat, or standing up for a person as an expression of love, and  
3. Qiyaam-e-'Azmat or standing up in honour of a person.

The origin of Qiyaam-e-Musarrat is derived from the action of the companion of the Holy Prophet Hadhrat Muhammad (sallallahu 'alaihi wasallam), as proved from the following Hadith :

Hadhrat Uthman (radi allahu 'anhu) said, "The Holy Prophet (sallallahu 'alaihi wasallam) passed away before we could ask him the solution to this problem." Hadhrat Abu Bakr (radi allahu 'anhu) said, "I have already asked him concerning this affair ..." Then Hadhrat Uthman (radi allahu 'anhu) said (upon hearing this glad tidings from Hadhrat Abu Bakr (radi allahu 'anhu)), "I stood up for him."(Sahih Bukhari)

Similarly, the origin of Qiyaam-e-Muhabbat is from the following Hadith:

Hadhrat Aisha Siddiqa (radi allahu 'anha) has narrated :

“I have never encountered anyone that had emulated the Holy Prophet (sallallahu 'alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I have never seen anyone even come near her with the above qualities] more than Fathima (radi allahu 'anha), may Allah honour her face. When she came in to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat) 

Similarly the origin of Qiyaam-e-'Azmat is derived from the following narration :

Narrated Abu Sa 'id al-Khudri (radi allahu 'anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa'd bin Mu'adh. So the Prophet (sallallahu 'alaihi wasallam) sent for Sa'ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet (sallallahu 'alaihi wasallam) said to the Ansar, "Get up for your chief or for the best among you !" (Sahih Bukhaari, Vol 5, Chapter 29, Hadith 447)

Indeed Hadhrat Sa'd (radi allahu 'anhu) is worthy of such honour. Narrated Jabir (radi allahu 'anhu) : I heard the Prophet (sallallahu 'alaihi wasallam) saying, "The Throne (of Allah) shook at the death of Sa'ad bin Mu'adh."

Allama Ibn Hajar Makki (rahmat allahi 'alaih) states in Moulidatil Kabeer, "It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honour of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'ad ibn Muadh."

Imam Nawawi (rahmat allahi 'alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi 'Iyad (rahmat allahi 'alaih). (See Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi's view on Qiyaam)

Also commenting on this Hadith Hadhrat Shaikh 'Abdul Haq Muhaddith Dehlawi (rahmat allahi 'alaih) writes, "A great number of eminent 'Ulama have taken this Hadith as proof in support of Qiyaam in Meelad." (Ash atul Lama'aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ...Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]

The Qiyaam during Mawlid an-Nabi (sallallahu 'alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness, love and honour towards the occasion which is celebrated to thank Allah for his arrival. However, the 'ulama have also collectively designated these Qiyaam as Qiyaam-e-Tazimi, i.e. standing up in honour, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu 'alaihi wasallam). 

In a Hadith reported by Hadhrath Abu Huraira (radi allahu 'anhu), he says, "The Holy Prophet (sallallahu 'alaihi wasallam) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives." (Mishkaat- Kitabul-Adaab, Babul Qiyaam, Page 403)

Usama ibn Sharik (radi allahu 'anhu) narrates : "I came to see the Prophet (sallallahu 'alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] ... The Prophet (sallallahu 'alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water."(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su'ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering Honour To The Prophet, Declaring His High Rank, And Revering Him Vol.2 p.200 [#1528])

Narrated 'Abd Allah ibn 'Umar (radi allahu 'anhu): Ibn 'Umar (radi allahu 'anhu) was sent with a detachment by the Apostle of Allah (sallallahu 'alaihi wasallam). The people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the battlefield and deserve Allah's wrath. Then we said: Let us enter Medina, stay there, and go there while no one sees us. So we entered the city and thought : If we present ourselves before Allah's Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting) for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal)

Jabir (radi allahu 'anhu) said: "`Umar ibn al-Khattab GOT UP and kissed the hand of Allah's Messenger." Ibn al-Muqri' narrates it in al-Rukhsa (p. 71 #11) and although its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri's good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66). Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: "Do not ask of things which once shown to you would hurt you" with the wording: "`Umar ibn al-Khattab GOT UP and kissed the foot of Allah's Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur'an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened." 

It is mentioned in Hisn-al-Haseen, on the basis of several Ahaadith, "When any man enters a masjid he should say, 'With Allah's name. And Salutations be on His Rasool (sallallahu 'alaihi wasallam)'"

Allama Sakhawi (rahmat allahi 'alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu 'anhu), "Whenever you enter the masjid, recite Durood for Rasoolullah (sallallahu 'alaihi wasallam)" - and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu 'anha), the daughter of Rasoolullah (sallallahu 'alaihi wasallam) who said, "Whenever Rasoolullah (sallallahu 'alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu 'alaihi wasallam) (i.e. upon Himself) … " 

Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu 'alaihi wasallam) whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu 'alaihi wasallam) without substance !

Those that masquerade as the "true upholders" of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of the Blessed Companions of Rasoolullah (sallalahu 'alaihi wasallam) should take cognisance of the following Hadith:

Once Hadhrath Ka'ab (radi allahu 'anhu) said to Hadhrath Abu Huraira (radi allahu 'anhu), "I am telling you two things which you should not forget. One, whenever you enter a musjid recite Salawat for the Holy Prophet (sallalahu 'alaihi wasallam), and then this Du'aa, 'O Allah forgive me my sins and open for me the doors of Thy Mercy !'"

If the antagonist is adamant in his objection to the performance of Qiyaam (while reciting Salawat) and maintains that the only posture permitted to recite Salawat is the posture of Jalsa (in Salaah when reciting "Attahiyyaat") then the only option open to him is to sit at the entrance of the masjid recite the Salawat, and thereafter enter ! Seeing that we have not observed anyone entering the masjid in such a manner, it is therefore deduced that persons entering the masjid are either reciting the Salawat whilst in Qiyaam, or ommitting this directive of Rasoolullah (sallallahu 'alaihi wasallam). If this great practice is intentionally ommitted, then they are guilty of not adhering to the advice of the Sahaaba-e-Kiraam.

Evidence from the 'Ulama of the Ahl as-Sunnah

Imam Nawawi (rahmat allahi 'alaih) says :

al-Shaykh Abu Muhammad told us - Abu Taher al-Khashaw'i told us - Abu Muhammad al-Akfani told us - Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing : - Al-Husayn ibn 'Ali al-Jawhari told us - 'Amr ibn al-'Abbas al-Khazzaz related to us - Abu Bakr al-Sawli told us - Ishaq ibn Ibrahim al-Qazzaz told us - Ishaq al-Shahidi related to us:

I would see Yahya al-Qattan - may Allah the Exalted have mercy on him - pray the mid-afternoon prayer, then sit with his back against the base of the minaret of his mosque. Then Ali ibn al-Madini, al-Shadhakuni, 'Amr ibn 'Ali, Ahmad ibn Hanbal, Yahya ibn Ma'in, and others would stand before him and ask him questions about Hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them. "Sit" nor would they sit, out of awe and reverence. 

Imam Nawawi (rahmat allahi 'alaih) said, the Hafiz Abu Musa al-Ashbahani (rahmat allahi 'alaih) recited :

Qiyami wa al-'aziz ilyaka haqqun

I swear by the All-Powerful that my standing for you (O Prophet) is right and true

Wa tarku al-haqqi ma la yastaqimu

And to leave truth and right is to embrace error

Fa hal ahadun lahu 'aqlun wa lubbun wa ma'rifa yaraka fa la yaqumu ?

I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?

(see Sharh Sahih Muslim and al-Tarkhis by Imam Nawawi)

It must be noted that Hafiz Abu Musa (rahmat allahi 'alaih) made Wisaal in 581, more than five centuries after the time of the Prophet (sallallahu 'alaihi wasallam), and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet (sallallahu 'alaihi wasallam) by the pious Believers both in a sleeping and a wakeful state is an attested fact in the Shari’a which has been mentioned by the scholars, among them al-Haytami (rahmat allahi 'alaih) in his Fatawa Hadithiyya (see Chapter 6.5 for the fatwa)

Musa ibn Dawud al-Dubbi (d. 217) (radi allahu 'anhu) said: "I was with Sufyan ibn `Uyayna (d. 198) when Husayn ibn `Ali al-Ju`fi (d. 203) came, whereupon Sufyan STOOD UP and kissed his hand." Narrated with sound chains by Ibn Sa`d in his Tabaqat (6:397 "Husayn al-Ju`fi") and Ibn al-I`rabi in al-Qubal. Also al-Mizzi in al-Tahdhib (6:452) and al-Dhahabi in the Syar (9:398).

Allama Ibn Hajar Makki (rahmat allahi 'alaih) says, "To stand at the mention of the Prophet's (sallallahu 'alaihi wasallam) Birth (Mawlid) is something the Ahl as-Sunnah Wa 'l Jamaa'a have all agreed upon, as being a commendable action. And the Holy Prophet (sallallahu 'alaihi wasallam) says, 'My followers do not agree upon misguidance and the Hand of Allah is upon the (majority) group; and he who deviates, deviates towards the Fire (of Hell). (Tirmidhi)'" (Mawlidatil Kabeer, Page 85) 

Allama Ibn Hajar (rahmat allahi 'alaih) states at another place, "It is proven from the Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honour of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'd ibn Mu'adh." 

With this Hadith with referance of Imam Nawawi, Imam Baghwi and Allama Khattabi (may Allah be pleased with all of them) state, "To stand for one's leader, or just ruler, or teacher, is a beloved action." The acceptance of the repentance of Ka'ab ibn Maalik (radi allahu 'anhu) is related by himself, "I departed to present myself at the Holy Prophet (sallallahu 'alaihi wasallam), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibn 'Ubaidullah, on seeing me, STOOD UP, and shook hands with me and congratulated me upon my repentance!" (Mawlidatil-Kabeer, Page 93)

Sheikh-ud-Dalaa'il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi 'alaih) has written a researched book called, Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam (sallallahu 'alaihi wasallam). This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi 'alaih) the mentor of many of the Deobandis. The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.

In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when the Holy Prophet (sallallahu 'alaihi wasallam) was born. These include, "a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu 'alaihi wasallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu 'alaihi wasallam), the Ka'batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions."(Pages 54, 72, 91; Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun Nubuwwah Page 55; As-Seeratul Halbiyah by Allamah Ali Bin Burhaan Page 94; Khasaa'is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume 1 , Page 112,116)

Angels do exactly as they are commanded. This is testified to by the Holy Qur'aan: "Wa Yaf'aloona Ma Yu'maroon". Whatever the Angels did then was at Allah's command.

Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf 'Ali Thanwi, Moulvi Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf 'Ali Thanwi himself, "To reject such a practice is to be denied a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu 'alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?" (Imdaadul Mushtaaq, Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih)])

Haji Imdaadullah (rahmat allahi 'alaih) further states,"The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of blessing I even commemorate it and I gain great pleasure and peace by STANDING." (Faisla Haft Mas'ala, Page 5)

What the scholars of Deoband have to say?

Moulvi Ashraf Ali Thanwi, the leader of the Deobandi group, says that the 'Ulama have unanimously agreed that the practise of standing out of respect is allowed and substantiates by saying that whenever the Prophet (sallallahu 'alaihi wasallam) visited Fatima (radi allahu 'anha) she stood respectfully and whenever Fatima (radi allahu 'anha) visited the Prophet (sallallahu 'alaihi wasallam) he stood up respectfully for her. (Al-Ifaadatul Yaumiya)

Moulvi Asfraf 'Ali Thanwi has written a long story about Moulvi Qaasim Nanotwi and Hakim Abdus Salaam: "Hakim Abdus Salaam had a desire to meet Mawlana Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody STOOD UP to pay respect to him". (Arwahe Salaasa, Story Number 215, Islami Academy, Lahore)

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THE PERMISSIBILITY OF RECITING SALAWAT AND SALAAM (FROM QUR'AN AND HADITH)

It is completely within the Shari'ah (Islamic Law) to recite Salutations and Blessings upon Allah's Messenger (sallallahu 'alaihi wasallam) as is evident in the following Qur'aanic ayat : "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance" (Surah al-Ahzab, Verse 56)

Almighty Allah in the Holy Qur'aan has enjoined the performance of many things by us such as Salaah, Fasting, Hajj etc. and has praised His Prophets and described their good qualities. He created Hadhrat Adam ('alaihis salaam) and directed the Angels to do Sajda (prostration) to him. However, he does not say in any of His directions, "I (Allah) am doing it, therefore you should do likewise". This honour was exclusively conferred upon our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam). Here, in the above verse, Almighty Allah at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa'ika), and after this enjoined on the Muslims (Sunnat-i-Mu'mineen) to do the same, by saying, "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance". There cannot be a greater honour for the Believers than this, who have been favoured with a share in this Divine performance with Almighty Allah and His Angels. 

It is stated in the commentary of the Qur'aan, Tafseer-i-Rooh al-Bayaan, "Some 'Ulama are of the opinion that the meaning of Allah's blessing is, to raise Hadhrat Muhammad Mustapha (sallallahu 'alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his Ummat; the Angels' blessing means their prayer for enhancing the position of Hadhrat Muhammad Mustapha (sallallahu 'alaihi wasallam) and beseeching forgiveness for his followers. Blessings on the path of the believers means to obey, love and eulogize him." Tafseer-i-Rooh al-Bayaan further states that the honour and reverance shown to Hadhrat Muhammad (sallallahu 'alaihi wasallam) is of a much greater degree than shown to Hadhrat Adam ('alaihis salaam) to whom only Angels were made to bow down (in honour). For in honouring Hadhrat Muhammad Mustapha (sallallahu 'alaihi wasallam) Almighty Allah has also attributed it to Himself, whereas in the case of Hadhrat Adam ('alaihis salaam) Almighty Allah asked only the Angels to show honour.

Having established and expounded on the injunction of the Holy Qur'aan we quote a few Ahaadith of the Holy Prophet (sallallahu 'alaihi wasallam) pertaining to Salawat and Salaam.

Imam Tibraani (rahmat allahi 'alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) :

The Holy Prophet (sallallahu 'alaihi wasallam) said : "Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)

“On Fridays recite the Salawat for me repeatedly ! The Salawat will be conveyed to me." (Ibn Habbaan, Ibn Maaja, Abu Dawood)

When it was asked whether it would be conveyed to him after his Wisaal also, the Prophet (sallallahu 'alaihi wasallam) answered, "Soil does not rot Prophets' bodies. Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, 'So-and-so's son, so-and-so of your Ummah sent his Salaam and prayed for you.'"

Sahl ibn Sa`d (radi allahu 'anhu) narrates: Allah's Messenger (sallallahu 'alaihi wasalam) came out and met Abu Talha. The latter rose and went to him saying: "My father and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?" The Prophet (sallallahu 'alaihi wasallam) said: "Yes, for Gabriel has just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it." (al-Sakhawi, al-Qawl al-badi` p. 107., al-Sakhawi said: "Our shaykh (Ibn Hajar) graded it hasan without doubt.")

"Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it." Abu al-Darda' (radi allahu 'anhu) said: "Even after (your) death?" The Prophet (sallallahu 'alaihi wasallam) replied: "Verily, Allah has forbidden the earth to consume the bodies of Prophets." (Related by Ibn Majah with a sound chain through Abu al-Darda'. Also related with a sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places, some with the initial addition of the following: "The best of your days is Friday, for in it Adam was created, and in it his soul was taken back, and in it is the blowing of the Horn, and in it is the universal Seizure, therefore invoke blessings upon me abundantly on Friday," etc. The first part (concerning the order to invoke more Salat on Friday and the disclosure of this invocation to the Prophet) is related by Bayhaqi in Shu`ab al-Iman through Abi Umama, Anas, and Abu Mas`ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Shafi`i in his Musnad relates the first part only ("Invoke blessings upon me abundantly on Friday") mursal from Safwan ibn Salim.)

The Holy Prophet (sallallahu 'alaihi wasallam) says in a Hadith, "Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to me". (Narrated by Nisai and Ibn Habban)

Hadhrat 'Abd ar-Rahman bin 'Auf (radi allahu 'anhu) says that one day the Holy Prophet (sallallahu 'alaihi wasallam) came and entered a date garden. There he performed a very long prostration. Hadhrat 'Abd ar-Rahman (radi allahu 'anhu) feared that Allah had sent death to him. He drew close to him and began to look at him. The Holy Prophet (sallallahu 'alaihi wasallam) raised his holy head from the prostration and asked what had happened to him, then he disclosed his fear to him. At this, the Holy Prophet (sallallahu 'alaihi wasallam) said Hadhrat Jibra'il ('alaihis salaam) asked whether he should not give him glad tidings that Allah said that He would send blessings to the person who recited the Holy Qur'an on him and peace and security to the person who bade Salutations to him. (Ahmad)

These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Qur'aan and Hadith.

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HAYAT AL-ANBIYA (عليه السلام) [PROPHET'S ARE ALIVE]

Hayat al-Anbiya (عليه السلام ) [Prophet's are Alive]


The belief of the mainstream Ahlus-Sunnah wa al-Jama’ah is that our beloved Prophet of Allah (صلى الله عليه وسلم ) and  other Prophets (عليه السلام ) are alive in their  respective graves.

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 (عليه السلام ) remaining 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]

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 said 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 Huzoor (صلى الله عليه وسلم ) had tasted death. We do believe in all those verses and Ahadith, so there is no two opinions about that point but 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 the 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 recieved by him and that It will be met with a reply.

Quran States : 

وَلَا تَحْسَبَنَّ الَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللہِ اَمْوٰتًا ؕ بَلْ اَحْیَآءٌ عِنۡدَ رَبِّہِمْ یُرْزَقُوۡنَ ﴿۱۶۹﴾ۙ


And those who have been slain in the way of Allah never think of them as dead; but they are alive with 

their Lord, get their subsistence. (Surah Al-Imran verse 169)

Tafsir ibn Abbas under this verse says :

(Think not) consider not (of those, who are slain in the way of Allah) on the Day of Badr and Uhud, (as dead) like any other dead people. (Nay, they are living) they are like the living. (With their Lord they have provision) they are given gifts.

Quote :” Since Ambiya alaihissalaam are higher in status than Shohada, There status in the grave is much higher than those who are martyred in the way of Allah taala”

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 (عليه 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 in his monumental commentary of Sahih al-Bukhari i.e. Fath al-Bari: "When the living of the martyrs is proven from the text of the Qur’an, then this is also proven from a analogical point of view. And the Prophets are superior then the martyrs" [Fath al-Bari, Volume 006: Page No. 379] 

Qadhi Shawkawni 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:]

  
Note: Praying inside grave represents "Haqeeqi" life

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

Hayat ul-Anbiyah Imam al-Bayhaqi, Publish Maktabah al-Ma'hid al-Ilmiyah, Misr , see below 

Musnad Abi Ya'la, Published by Dar ul Marifah, Beirut, Lebanon – see below 

Musnad Abi Ya'la, Published by Dar ul Marifah, Beirut, Lebanon, Volume 006: Number 3425 – see below

Silsilat al-ahadith al-sahihah, Publish: al-Marif lin-Nashr Riyadh/Saudia by Shaikh ul wahabiya Nasiruddin Albani –see below 

Silsilat al-ahadith al-sahihah, Publish: al-Marif lin-Nashr Riyadh/Saudia by Shaikh ul wahabiya Nasiruddin Albani,Volume 02, Page No. 187, Hadith Number 621 –see below

References

(1) Imam Bayhaqi, Hayat ul-Anbiyah, Page No. 003 

(2) Imam Abu Ya’la in his Musnad with Sahih Isnaad Volume 006: Number 3425

(3) 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] 

(4) Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621

وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ 

This hadith is mentioned by Imam Abu Yala and the narrator 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]

Fath ul Bari, Sharh Sahih ul Bukhari by Imam al Hafidh Ibn Hajr al Asqalani ,Volume No. 6, Page Nos. 602-603 - see below

وقال : وجمع البيهقي کتابا لطيفا في حياة الأنبياء وروي فيه بإسناد صحيح عن أنس رضي الله عنه مرفوعا 

Imam Bayhqi (rah) said in "Latifah fi Hayat al-Ambiya" That it's chain of authorities Anas bin Malik (رضي الله عنهم ) is sahih ("Sound") in the Marfu form (i.e. reaching back to Prophet - Peace be upon him)

Hadith #3

‏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 

Narated By AbudDarda:

The Apostle of Allah (صلى الله عليه وسلم ) said: Among the most excellent of your days is Friday; so invoke many blessings on me that day, for your blessing will be submitted to me as Angels witness them, no one will invoke a blessing on me without his blessing being submitted to me till he stops. 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-Dehwli” 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 dehlvi (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]

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:] 

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]

Actions are presented to Prophet (salall ahu alaihi 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 

(1) 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.

(2)‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

(3) Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

(4) Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

(5) al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.

(6)  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." 

(1) See also Fath al-Bâri 10:415

(2) 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] 

Hadith # 12

Jabir bin Abdullah says that on the day battle of Uhad a person was buried along with my father, i wasnt happy on this, i took my father out and buried at another place, Jabir bin Abduallah says that i took my father our and except the year 'every part of the body was fine and perfect as before', Imam Bayhaqi says from another Sanad. Jabir bin Abdullah says that I buried a person along with my father, so some thing came into my heart, and after six months i took it out, 'except only a few hairs of beard all other parts of body was as before'. [Sunan al-Kubra, Bayhaqi, Volume 004, Chapter No. 141, Page No. 95, Hadith Number 7076-7077] 

Sunan al-Kubra Bayhaqi, Publish: Dar al-Kutub al-Ilmiyah, Beirut, Lebanon – see below image 

Sunan al-Kubra Bayhaqi vol 4 pg 95 Publish: Dar al-Kutub al-Ilmiyah, Beirut, Lebanon – see below image

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]

Imam Darimi writes 

'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah” 

[Sunan Darimi  published by Ansaar ul sunna Publication Lahore Jild 1 BAAB Ma-Akramallahu taala Nabiyyahu Sallallahu alaihi wasallam Hadith No.94]

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 (ra) 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 (ra) 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 (ra) 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]     


Imam Jalal ud din Suyuti (Rahimuhullah)'s Al Hawi lil Fatawi in 2 Volumes, Maktabba al Asriyyah, Beirut, Lebanon -- see below image

Imam Jalal ud din Suyuti (Rahimuhullah)'s Al Hawi lil Fatawi in 2 Volumes, Maktabba al Asriyyah, Beirut, Lebanon, Vol. 2, Page No. 264 – see below image

6. Imam Ibn Jawzi(ra) States: 1) Narrated by Arbaas bin Sariyah (ra) 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 (ra) that he asked the Prophet (saw): 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] 
 
Al Wafa bi Ahwal lil Mustafa, by Imam Ibn Jawzi (Rahimuhullah) - Published by Dar ul Kutb al ILmiyyah, Beirut, Lebanon – see below image

 Al Wafa bi Ahwal lil Mustafa, by Imam Ibn Jawzi (Rahimuhullah) - Published by Dar ul Kutb al ILmiyyah, Beirut, Lebanon, PG 25 – see below image

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]

 Mirqat al-Mafatih Sharah Mishqat, Mullah Ali Qari, Publish: Dar al-Kutub al-ILmiyah, Beirut/Lebanon – see below image

Mirqat al-Mafatih Sharah Mishqat, Mullah Ali Qari, Publish: Dar al-Kutub al-ILmiyah, Beirut/Lebanon, Volume 010, Page No. 210 – see below image

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]

Mullah Ali al-Qari, Sharah al-Shifah, Publish: Dal al-Kutub al-ILmiyah, Beirut, Lebanon – see below image

Mullah Ali al-Qari, Sharah al-Shifah, Publish: Dal al-Kutub al-ILmiyah, Beirut, Lebanon, Volume 002, Page No. 117 – see below image

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]

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 (rehmatullah alaih) said about Musa (alaihis salaam) 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 alaihis salam) 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.

14. Haifz   Ibn Kathir writes: 

Ibn Asakir narrated in biography of Amr Ibn Jamah: "A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Qur'an (إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ ) loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. 'Umar (may Allah be well pleased with him) asked: 'Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. 'Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur'an: 'But for him who fears to stand before his Lord there are two Paradises' (Sura al-Rahman, 46) The young man replied from his grave 'Indeed Allah has given me two Paradises' [Tafsir Ibn Kathir Volume 006, Page No. 496, Under 7:202]

See below images

This proves that a sahabi can hear in the grave and reply from the grave to hazrat Umar farooq radi allahu anh.

15. Imam Sakhawi's 'al-Qawl al-Badi' - (Kalmi Nuskha) Jamiyah al-Riyadh 

Abu Zar and Malik's Hadith on Miraj proves that Prophet Muhammad (Peace Be Upon Him) met group of Prophets (Peace Be Upon Him) on sky, You (Peace Be Upon Him) talked to them and they (Peace Be Upon Him) talked to You (Peace Be Upon Him), this all is sound (sahih) and their is no confusion about it any where, Messenger of Allah (Peace Be Upon Him) saw Musa (Peace Be Upon Him) and others in graves offering Salah, then He (Peace Be Upon Him) saw Musa (Peace Be Upon Him) and other Prophets (Peace Be Upon Him) at Bayt-ul-Muqadas, then Holy Prophet (Peace Be Upon Him) was taken to the skies, then Prophet (Peace Be Upon Him) also saw them in the skies just as Messenger of Allah (Peace Be Upon Him) saw them in the graves so does the presence of Prophets (Peace Be Upon Him) at those places was logical after they died.

Imam Sakhawi's 'al-Qawl al-Badi' - (Kalmi Nuskha) Jamiyah al-Riyadh 

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, However these evidences are more than sufficient for a sane and normal muslims.

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] 

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