"There is no harm in tawassul through any one of the Prophets or Friends of Allah or scholars of knowledge... One who comes to the grave as a visitor (za'iran) and invokes Allah alone, using as his means the dead person in the grave, is as one who says: "O Allah, I am asking that you cure me from such-and-such, and I use as a means to You whatever this righteous servant of Yours possesses for worshipping You and striving for Your sake and learning and teaching purely and sincerely for You." Such as this, there is NO hesitation in declaring that it is permitted". ("al-Durr al-nadid fi ikhlas kalimat al-tawhid").We all know and respect Imaam Shawkani (r).
Imam Shawkani also answered the critics:
Quote:
"Regarding what those who forbid tawassul to Allah through the Prophets and the saints cite to support their position, such as Allah's sayings:
"We only worship them in order that they may bring us nearer" (39:3)"Do not call on any other god with Allah, or you will be among those who will be punished" (26:213)"Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" (17:57)These verses are irrelevant.Rather: They support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.To wit: The verse "We only worship them in order that they may bring us nearer" explicitly states that they worship them for that purpose, whereas the one who makes tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means.Similarly irrelevant to the issue is Allah's saying: "Do not call on any other god with Allah." This verse forbids that one should call upon another together with Allah, as if saying: "O Allah and O So-and-so." However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered.Similarly irrelevant to the issue is Allah's saying: "Those unto whom they cry..." for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him.The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse:
"The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah." (82:19)... For that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.Equally irrelevant is their objection to tawassul by citing the verses:
"Not for you is the decision in the least" (3:128)"Say: I have no power over over good or harm to myself except as Allah wills" (7:188)... For these two verses are explicit in that the Prophet has no say in Allah's decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent tawassul through him or any other of the Prophets or Friends of Allah or scholars.Allah has given His Prophet the Exalted Station (al-maqam al-mahmud) -- the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: "Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!" And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases...Equally irrelevant is their adducing as proof against tawassul:
"And admonish your nearest kinsmen" (26:214)... Whereupon the Prophet said: "O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah."For in the preceding there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making tawassul to Allah through the Prophet, for tawassul is a request from the One Who holds power to grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of his petition, what may be a cause for the granting of his petition by the One Who alone gives and withholds, the Owner of the Day of Judgment".(Source: "al-Durr al-nadid"
)
Ibn Kathir writes in his tafsir (Surah 9, Verse 105):
وقد ورد : إن أعمال الأحياء تعرض على الأموات من الأقرباء والعشائر في البرزخ كما قال أبو داود الطيالسي : حدثنا الصلت بن دينار عن الحسن عن جابر بن عبد الله قال : قال رسول الله صلى الله عليه وآله وسلم " إن أعمالكم تعرض على أقربائكم وعشائركم في قبورهم فإن كان خيرا استبشروا به وإن كان غير ذلك قالوا : اللهم ألهمهم أن يعملوا بطاعتك " وقال الإمام أحمد أنبأنا عبد الرزاق عن سفيان عمن سمع أنسا يقول : قال النبي صلى الله عليه وسلم " إن أعمالكم تعرض على أقاربكم وعشائركم من الأموات فإن كان خيرا استبشروا به وإن كان غير ذلك قالوا " اللهم لا تمتهم حتى تهديهم كما هديتنا "(Source: http://quran.al-islam.com/Tafseer/Di...ora=9&nAya=105So he says that when the parents of a muslim die, then their children’s actions are presented to them. If the actions are good then they are happy, but if their actions are bad, then they pray to Allah so that He may forgive them.
Al-Haythami in "Majma' az-Zawaid":
باب ما يحصل لأمته صلى الله عليه وسلم من استغفاره بعد وفاته14250- 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".رواه البزار ورجاله رجال الصحيح. (Source: http://www.al-eman.com/IslamLib/view...272&CID=128#s6”My life is good for you. You will relate about me and it will be related to you, and my death is a good for you, for your actions will be presented to me. If I see goodness I will praise Allah (SWT), and if I see other than that I will ask forgiveness of Him for you.”He then says: {ورجاله رجال الصحيح}"And its men are the men of the Sahih"Also see: http://seekingilm.com/archives/570
Imaam Ibn Taymiyah (r) was asked:
Quote:
Question:هل الميت يسمع كلام زائره، ويري شخصه؟ وهل تعاد روحه إلى جسده في ذلك الوقتAnswer:الحمد لله رب العالمين، نعم يسمع الميت ـ في الجملة ـ كما ثبت في الصحيحين عن النبي صلى الله عليه وسلم أنه قال: (يسمع خفق نعالهم حين يولون عنه). وثبت عن النبي صلى الله عليه وسلم أنه ترك قتلي بدر ثلاثا، ثم أتاهم فقال: (يا أبا جهل بن هشام، يا أمية بن خلف، يا عتبة بن ربيعة، يا شيبة بن ربيعة، هل وجدتم ما وعدكم ربكم حقًا؟ فإني وجدت ما وعدني ربي حقًا). فسمع عمر ـ رضي الله عنه ـ ذلك فقال: يا رسول الله، كيف يسمعون، وأني يجيبون، وقد جيفوا؟! فقال: (والذي نفسي بيده،ما أنت بأسمع لما أقول منهم، ولكنهم لا يقدرون أن يجيبوا). ثم أمر بهم فسحبوا في قليب بدر، وكذلك في الصحيحين عن عبد الله بن عمر: أن النبي صلى الله عليه وسلم وقف على قليب بدر فقال: (هل وجدتم ما وعدكم ربكم حقًا؟) وقال: (إنهم يسمعون الآن ما أقول).وقد ثبت عنه في الصحيحين من غير وجه أنه كان يأمر بالسلام على أهل القبور. ويقول: (قولوا: السلام عليكم أهل الديار من المؤمنين والمسلمين، وإنا إن شاء الله بكم لاحقـون، ويرحم الله المستقدمين منا ومنكم والمستأخرين، نسأل الله لنا ولكم العافية، اللهم لا تحرمنا أجـرهم، ولا تفتنا بعـدهم، واغفـر لنا ولهم). فهـذا خطاب لهم، وإنما يخاطب من يسمع. وروي ابن عبد البر عن النبي صلى الله عليه وسلم / أنه قال: (ما من رجل يمر بقبر رجل كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السـلام). Then he concludes:فهذه النصوص وأمثالها تبين أن الميت يسمع في الجملة كلام الحي (Source: http://www.saaid.net/book/open.php?cat=86&book=800 He said: "Fee al-Jumlah" - so generaly they DO hear! This is what the majority of scholars are upon.Shaykhul Islaam (r) was also asked:
Quote:
Question:هل يتكلم الميت في قبره أم لا ؟Answer:يتكلم، وقد يسمع ـ أيضاً ـ من كلمه، كما ثبت في الصحيح عن النبي صلى الله عليه وسلم أنه قال: (إنهم يسمعون قرع نعالهم).(Source: http://www.saaid.net/book/open.php?cat=86&book=800
Ibn Hajr says:
قوله صلى الله عليه وسلم ما أنتم بأسمع لما أقول منهم أورده هنا مختصرا وسيأتي مطولا في المغازي وصالح المذكور في الإسناد هو بن كيسان ثالثها حديث عائشة قالت إنما قال النبي صلى الله عليه وسلم إنهم ليعلمون الآن ما أن كنت أقول لهم حق وهذا مصير من عائشة إلى رد رواية بن عمر المذكورة وقد خالفها الجمهور في ذلك وقبلوا حديث بن عمر لموافقة من رواه غيره عليه وأما استدلالها بقوله تعالى انك لا تسمع الموتى فقالوا معناها لا تسمعهم سماعا ينفعهم أو لا تسمعهم الا أن يشاء الله وقال السهيلي عائشة لم تحضر قول النبي صلى الله عليه وسلم فغيرها ممن حضر أحفظ للفظ النبي صلى الله عليه وسلم وقد قالوا له يا رسول الله اتخاطب قوما قد جيفوا فقال ما أنتم بأسمع لما أقول منهم قال وإذا جاز أن يكونوا في تلك الحال عالمين جاز أن يكونوا سامعين إما بآذان رءوسهم كما هو قول الجمهور أو باذان الروح على رأي من يوجه السؤال إلى الروح من غير رجوع إلى الجسدAND:
وقد ثبتت الأحاديث بما ذهب إليه الجمهور كقوله أنه ليسمع خفق نعالهم وقوله تختلف اضلاعه لضمة القبر وقوله يسمع صوته إذا ضربه بالمطراق وقوله يضرب بين أذنيه وقوله فيقعدانه وكل ذلك من صفات الأجساد
Ibn Kathir mentions this in his Tafsir (Surah 30, verse 52):
وهذا باب فيه آثار كثيرة عن الصحابة. وكان بعض الأنصار من أقارب عبد الله بن رواحة يقول: اللهم إني أعوذ بك من عمل أخزى به عند عبد الله بن رواحة، كان يقول ذلك بعد أن استشهد عبد الله.وقد شرع السلام على الموتى، والسلام على مَنْ لم يشعر ولا يعلم بالمسلم محال، وقد علم النبي صلى الله عليه وسلم أمته إذا رأوا القبور أن يقولوا: "سلام عليكم أهل الديار من المؤمنين ، وإنا إن شاء الله بكم لاحقون ، يرحم الله المستقدمين منا ومنكم والمستأخرين، نسأل الله لنا ولكم العافية"، فهذا السلام والخطاب والنداء لموجود يسمع ويخاطب ويعقل ويرد، وإن لم يسمع المسلم الرد ، والله أعلم(Source: http://www.qurancomplex.org/Quran/ta...&nAya=52#30_52
Ibn Hajr Asqalani in his "Fath al-Bari" says about that narration:
وَقَدْ رَوَى سَيْف فِي الْفُتُوح أَنَّ الَّذِي رَأَى الْمَنَام الْمَذْكُور هُوَ بِلَال بْن الْحَارِث الْمُزَنِيُّ أَحَد الصَّحَابَة , وَظَهَرَ بِهَذَا كُلّه مُنَاسَبَة التَّرْجَمَة لِأَصْلِ هَذِهِ الْقِصَّة أَيْضًا وَاَللَّه الْمُوَفِّق . (Source: http://hadith.al-islam.com/Display/D...Doc=0&Rec=1610So the person was Bilal (r) - a Sahabi.
The greeting upon entering the graveyard was the practice of our beloved Rasul, Sall-Allahu alayhi wa sallam.
Sahih Muslim HadithHadith 2128 Narrated byBuraydah ibn al-Hasib
The Messenger of Allah (peace be upon him) used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of AbuBakr: "Peace be upon the inhabitants of the city (i.e. graveyard)". In the hadith transmitted by Zuhayr (the words are):"Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and God willing we shall join you. I beg of Allah peace for us and for you.
*Note:The word, 'you' in the greeting in Arabic is used for Nidaa-e-Qareeb as well as Nidaa-e-Ba'eed (call upon some one/thing near or far). Therefore, even if the souls are far (in A'lam-e-Barzakh) it will be appropriate in Arabic to address them with 'Yaa' as well. And Allah Taala Knows Best.
Near the grave and near the dead body,the deceased can be addressed as “ya”-“o” because the deceased is hearing.
“ya” cannot be said when the person who is called is not near.There is a misconception among Sufi’s who believe that Prophet Muhammad is omnipresent and he is hearing and seeing.That is why when they are in need they call for his help.
The Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates (Kitab Al-Jannat wa Sifat Na'imiha wa Ahliha)
Muslim :: Book 40 : Hadith 6862 Anas b. Malik reported Allah's Apostle (may peace be upon him) having said: When the servant is placed in his grave and his companions retrace their steps arid he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: What you have to say about this person (the Holy Prophet)? If he is d believer, lie would say: I bear testimony to the fact that he is a servant of Allali and His Messenger. Then it would be said to him: Look to your seat in the Hell- Fire, for Allah has substituted (the seat of yours) with a seat in Paradise. Allah's Messenger (may peace be upon him) said: He would be shown both the seats. Qatada said: It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected.