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Sunni Aqeeda
02-25-2014, 09:11 PM
Bismillahir Rahmaanir Rahim

Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam


(Surah An Naml 27, Verse 38) He (Hazrat Sulaman Alayhis Salaam) said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience (as Muslims)''

(Surah An Naml 27, Verse 39) An `Ifrit from the Jinn said: "I will bring it to you before you rise from your place. And verily, I am indeed strong and trustworthy for such work.''

(Surah An Naml 27, Verse 40) One with whom was knowledge of the Scripture, said: "I will bring it to you within the twinkling of an eye!''

Then when He (Hazrat Sulaman Alayhis Salaam) saw it placed before him, he said: "This is by the grace of my Lord -- to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself; and whoever is ungrateful, certainly my Lord is Rich, Bountiful.''


Muhammad bin Ishaq (Radi Allahu Ta'ala Anhu) reported from Yazid bin Ruman (Radi Allahu Ta'ala Anhu): "When the messengers returned with word of what Sulayman (Alayhis Salaam) said, she (the Queen Bilkis)said: "By Allah, I knew he was more than a king, and that we have no power to match him, and that we can gain nothing by being stubborn with him." So, she sent word to him saying: "I am coming to you with the leaders of my people to see what you will instruct us to do and what you are calling us to of your religion.'' Then she issued commands that her throne, which was made of gold and inlaid with rubies, chrysolite and pearls, should be placed in the innermost of seven rooms, one within the other, and all the doors should be locked. Then she told her deputy whom she was leaving in charge, "Take care of my people and my throne, and do not let anyone approach it or see it until I come back to you.''

Then she set off to meet Sulayman (Alayhis Salaam) with twelve thousand of her commanders from the leaders of Yemen, under each of whose command were many thousands of men. Sulayman sent the Jinn to bring him news of her progress and route every day and night, then when she drew near, he gathered together the Jinns and humans who were under his control and said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience (as Muslims).'' (Surah An Naml 27, Verse 38)

(An `Ifrit from the Jinn said:) Mujahid (Radi Allahu Ta'ala Anhu) said, "A giant Jinn.'' Abu Salih (Radi Allahu Ta'ala Anhu) said, "It was as if he was a mountain.''

("I will bring it to you before you rise from your place." Surah An Naml 27, Verse 39) Ibn `Abbas (Radi Allahu Ta'ala Anhu) said, "Before you get up from where you are sitting.'' As-Suddi (Radi Allahu Ta'ala Anhu) and others said: "He (the Jinn) used to sit to pass judgements and rulings over the people, and to eat, from the beginning of the day until noon.''

(And verily, I am indeed strong and trustworthy for such work.) Ibn `Abbas (Radi Allahu Ta'ala Anhu) said: "Strong enough to carry it (the throne of the Queen Bilqis) and trustworthy with the jewels it contains." Sulayman (Alayhis Salaam) said, "I want it faster than that.'' From this it seems that Sulayman (Alayhis Salaam) wanted to bring this throne as a demonstration of the greatness of the power and authority that Allah Subhanahu Wa Ta'ala had bestowed upon him and the troops that he had subjugated to him. Power such as had never been given to anyone else, before or since, so that this would furnish proof of his Prophethood before Bilqis and her people, because this would be a great and wondrous thing, if he brought her throne as if he were in her country, before they could come to it, although it was hidden and protected by so many locked doors. When Sulayman (Alayhis Salaam) said, "I want it faster than that"

(One with whom was knowledge of the Scripture said:) Ibn `Abbas (Radi Allahu Ta'ala Anhu) said, "This was Asif (Rahmatullahi Ta'ala Alayh), the scribe of Sulayman (Alayhis Salaam).'' It was also narrated by Muhammad bin Ishaq (Radi Allahu Ta'ala Anhu) from Yazid bin Ruman (Radi Allahu Ta'ala Anhu) that he was Asif bin Barkhiya' (Rahmatullahi Ta'ala Alay) and he was a truthful believer who knew the Greatest Name of Allah Subhanahu Wa Ta'ala. Qatadah (Radi Allahu Ta'ala Anhu) said: "He was a believer among the humans, and his name was Asif (Rahmatullahi Ta'ala Alay).''

("I will bring it to you within the twinkling of an eye!" Surah An Naml 27, Verse 40) Meaning (of twinkling of an eye), "lift your gaze and look as far as you can, and before you get tired and blink, you will find it before you." Then he (Hazrat Asif bin Barkhiya' Rahmatullahi Ta'ala Alay got up, performed ablution and prayed to Allah Subhanahu Wa Ta'ala. Mujahid (Radi Allahu Ta'ala Anhu) said: "He said, O Owner of Majesty and Honor.'' When Sulayman (Alayhis Salaam) and his chiefs saw it (the throne of Queen Bilqis) before them, he Sulayman (Alayhis Salaam) said: "This is by the grace of my Lord...'') meaning, `this is one of the blessings which Allah Subhanahu Wa Ta'ala has bestowed upon me.' (to test whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself;)

Sunni Aqeeda
02-25-2014, 09:11 PM
Bismillahir Rahmaanir Rahim

Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam


A Sunni Scholar commented the following: "The throne of Queen Bilqis was at a distance of 900 miles from Sulayman’s court which none of the courtiers had seen. In spite of it, none of them asked him: ‘O Prophet, the throne is at a distance of hundreds of miles, placed behind an invisible curtain and you are demanding that it should be brought to you immediately. Do you entertain the belief on our behalf that we, sitting here, possess knowledge of remote objects?’"

Can creatures have remote knowledge?

The Sunni Scholar continues: "If Hazrat Sulayman (Alayhis Salaam) had believed that his courtiers had no knowledge of the location of the throne placed at a distance of 900 miles and of carrying it over such a vast distance, he would never have asked who would bring it. On the contrary, he would have implored Allah Subhanahu Wa Ta'ala: ‘O Allah! Send to me the throne of Queen Bilqis because You are the only one who possesses absolute power.’

In short, we learn from the Qur’an Shareef that knowledge of distant objects does not constitute disbelief. Hazrat Sulayman (Alayhis Salaam) did not commit disbelief because he was exercising the invisible powers delegated to him by Allah Subhanahu Wa Ta'ala Himself. Similarly, if the present-day Muslims adopt the belief that ‘Ali Hujwiri, ‘Abd-ul-Qadir Jilani, Sultan Bahu (Radi Allahu Ta'ala Anhum) and the other Saints (Rahmatullahi Ta'ala Alayhim) and virtuous people know us and possess the God-given power to help us out of our problems, they cannot be guilty of perpetrating an act of disbelief and are not out of the fold of Islam. Just as it was not disbelief in the case of Sulayman (Alayhis Salaam), similarly, it is absolutely valid in their case, because the Saints (Rahmatullahi Ta'ala Alayhim) are as divinely inspired as were the courtiers of Hazrat Sulayman (Alayhis Salaam), more particularly Asif bin Barakhya (Rahmatullahi Ta'ala Alay). In both cases, these special people are blessed by Allah Subhanahu Wa Ta'ala to possess these powers, and the exercise of these powers is divinely sanctioned. When Allah Subhanahu Wa Ta'ala alone has the absolute power, His laws are eternal and cannot be modified by the vagaries of time and space or selectively applied on the basis of individual fluctuation or change in circumstances. If they were applied in the past, they can be applied even now. If they did not constitute disbelief during the time of Hazrat Sulayman (Alayhis Salaam), how can they do so in the modern times? Human power wavers but God’s power is absolute.

Sunni Aqeeda
02-25-2014, 09:12 PM
Bismillahir Rahmaanir Rahim

Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam


Ref: Mishkāt-ul-masābīh, Chapter 11, (3:295#5954), Classification: Hasan


وعن
ابن عمر أن عمر بعث جيشا وأمر عليهم رجلا يدعى سارية فبينما عمر يخطب فجعل يصيح : يا أمير المؤمنين لقينا عدونا فهزمونا فإذا بصائح يصيح : يا ساري الجبل . فأسندنا ظهورنا إلى الجبل فهزمهم الله تعالى

رواه البيهقي في دلائل النبوة
(This is a passive translation of the above arabic narration) Imam Baihaqi (Radi Allahu Ta'ala Anhu) narrates from Ibne Umar (Radi Allahu Ta'ala Anhu) in Dalailun Nabuwah that Umar (Radi Allahu Ta'ala Anhu) sent a campaign and made a person their chief who was called Sariya.When Umar (Radi Allahu Ta'ala Anhu) was delivering lecture he suddenly cried with a loud voice 'O Sariya keep the mountain.'After several days a messenger came from campaign and said that O Ameerul Mumineen we faced our enemy.They attacked us and compelled us to run away.All of a sudden we listened a cry saying that O Saria keep the mountain.We touch our backs with mountain so Allah Almighty made them run away.

References: Abū Nu‘aym narrated it in Dalā’il-un-nubuwwah (p.507); Khatīb Tabrīzī, Mishkāt-ul-masābīh, ch.11 (3:295#5954); Ibn ‘Asākir in Tahdhīb tārīkh Dimashq al-kabīr generally known as Tārīkh/Tahdhīb Ibn ‘Asākir; Ibn Kathīr in al-Bidāyah wan-nihāyah (5:210-1) and declared its chain of authorities as excellent and fair (jayyid hasan); ‘Asqalānī graded its chain of transmission hasan (fair) in al-Isābah fī tamyīz-is-sahābah (2:3); ‘Alī al-Hindī, Kanz-ul-‘ummāl (12:571,572,573 #35788-91); ‘Ajlawnī, Kashf-ul-khifā’ wa muzīl-ul-ilbās (2:514#3172); and even the salafi Albānī in Silsilat-ul-ahādīth-is-sahīhah (#1110).

The 'O Sariya the mountain,' event took place in 23 A.H during the Caliphate of Sayyidinah Umar Farook (Radi Allahu Ta'ala Anhu). Sariya bin Jabal (Radi Allahu Ta'ala Anhu) also known as Saria Bin Zaneem (Radi Allahu Ta'ala Anhu) a commander of the Muslim forces intended to conquer Fasa and Dar Abjad. The Caliph Umar (Radi Allahu Ta'ala Anhu) was delivering 'khutba' (speech) just before the Friday prayers in Al Madinah Al Munawwarah. Suddenly he cried, 'O Sariya the mountain,' (thrice). After the prayer, Sayyidinah Umar (Radi Allahu Ta'ala Anhu) was asked the reason of this shout. He said that he had seen the battlefield and found that Sariya should have been taken the mountainside and therefore, he had shouted.

After an elapse of one month an informer came and told that he had heard a voice calling, 'O Sariya the mountain,' so Sariya (Radi Allahu Ta'ala Anhu) diverted his forces towards the mountainside and thus getting into a better position they had won. (Ibn Marduya, Al Baihaqi, Abu Nuaym (Radi Allahu Ta'ala Anhum) and others, have reported this event)


Seeing, hearing and helping remotely

According to the deniers of the Power of Allah Subhaanahu Wa Ta'ala given to His Chosen Servants, it is disbelief (shirk) to believe that one, whoever is he, can see, hear and help from a remote distance because only Allah Subhaanahu Wa Ta'ala have these powers. According to the highest level of knowledge they have reached so far, they say it equals to attributing Divine Powers to a creature of Allah Subhaanahu Wa Ta'ala and in believing so one is guilty of shirk. http://l.yimg.com/us.yimg.com/i/mesg/emoticons7/40.gif

From the angle of their belief it is associating partners with Allah Subhaanahu Wa Ta'ala. According to their limited understanding and knowledge there's no such creature on earth since the existence of man, who has the capacity to see, hear and help remotely over a distance. Sayyidinah Umar Farook (Radi Allahu Ta'ala Anhu) could see and help remotely together with Hazrat Sariya bin Jabal (Radi Allahu Ta'ala Anhu) having the capacity to hear remotely. When it was not shirk at that time how does it become shirk today http://l.yimg.com/us.yimg.com/i/mesg/emoticons7/7.gif Were both Sayyidinah Umar Farook (Radi Allahu Ta'ala Anhu) and Hazrat Sariya bin Jabal (Radi Allahu Ta'ala Anhu) acting as partners with Allah Subhaanahu Wa Ta'ala? http://l.yimg.com/us.yimg.com/i/mesg/emoticons7/13.gif

Sunni Aqeeda
02-25-2014, 09:13 PM
Bismillahir Rahmaanir Rahim
Assalaatu Wassalaamu Alayka Ya Rasoolallah Sallal Laahu Ta'ala Alayhi Wa Sallam


Modern media and technology has enabled us to process information only via the Internet at great speed and has not even reached the position to transport physical objects at great speed! The crucial question is how can Muslims unleash this spiritual potential? (The incident of the throne of Bilkis is an example)

The primary function of Al-Shariah is the transformation of the human personality on the basis of faith and surrender to Allah. This transformation is essentially an internal process, in order to reach the goal- in its case being God. This requires that a person journeys on the path to Allah meaningfully and purposefully, rather than formalistically and ritualistically.

The method (Al-Tariqah) that is employed for this purpose has been supplied in the teachings of the Noble Qur'aan and of the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam). It has been termed as Tazkiyah in the Noble Qur’aan -Tazkiyah being the eradication of the positive and negative evils that obstruct or keep in abeyance the development of the human personality in the spiritual dimension, and consequently in the moral dimension. For this purpose Islam employs as its instruments spiritual devotions to God, spiritual contact with the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam), intellectual grasp of the value system of Islamic code of guidance, study of nature and history, practice of social morality, meditation, contemplation and periodic seclusion. The scheme of placing the basic elements of the religious quest in the obligatory religious routine of a Muslim makes it possible for every Muslim to undertake it in accordance with his capacity and the availability of opportunity, and not only for a select few.

This crucial method (Tariqah) of tazkiyah which, is primarily achieved through spiritual contact and a direct link with the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) unfortunately is looked upon with scorn and disinterest especially by the youth of today, offers the most sophisticated possibilities, but is rarely being practiced by the Muslims.

This great knowledge of purification of self (tazkiyah) and ‘knowledge of the book’, which the Sahaba (Radi Allahu Ta'ala Anhum) had inherited from the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) was transmitted with the blessing of Allah by the Sahaba (Radi Allahu Ta'ala Anhum) - primarily by Sayyiduna Abu Bakr and Sayyiduna ‘Ali (Radi Allahu Ta'ala Anhum) This field of Islam, like other fields of knowledge of Islam such as Tafsir, Fiqh, Hadith has been transmitted since the era of the Sahaba (Radi Allahu Ta'ala Anhum). This great science which in the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) era was a 'reality without a name' was classified as "Tasawwuf" and practitioners of Tasawwuf –or Sufism as it is popularly known-have since been called Sufis.

The amazing transformation of the human personality through tazkiyah can be gleaned from the famous ( 'O Sariya the mountain' ) incident of Sayyiduna ‘Umar (Radi Allahu Ta'ala Anhu). This is a great is a great example of the degree of knowledge which the the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) had imparted to the Sahaba (Radi Allahu Ta'ala Anhu).

The Sahaba (Radi Allahu Ta'ala Anhum) themselves had developed these capabilities under the guidance of the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) and it is an indication to us what we can accomplish using our own Allah Subhaanahu Wa Ta'ala given faculties without the use of primitive physical media such as telephones, television, computers etc. More attention and emphasis needs to be paid to this aspect of Islam, which holds the key to our success in our jihad against the Kuffar.

Awliya’ Allah (Friends of Allah) have cultivated this capability through strict spiritual strivings which are, without a shadow of doubt in keeping with the teachings imparted by the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam) with mind-boggling results.

It is the striving of the Awliya’ Allah (Rahmatullahi Ta'ala Alayhim) through dhikr etc. and strict spiritual striving [mujahada] in the manner of the Sahaba (Radi Allahu Ta'ala Anhum), as taught to them by the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam), which has elevated them to the rank of Awliya’ Allah (Rahmatullahi Ta'ala Alayhim). Stories of their feats [karamat] that, were brushed off previously as mere legends, are now regarded as 'marvels of technology' when accomplished in a yet primitive form by the kuffar today.

It is for this reason that the jihad against Kuffar should be fought on the very same platform that they have been using to destroy us - ironically, a system that first evolved in the era of the Beloved Prophet Muhammad (Sallal Laahu Ta'ala Alaihi Wa Sallam). Above all Islamic sciences Tasawwuf, holds the key to unlocking our most weighty response to the challenges of the enemies of Islam in the 21st century.

The time has come wherein we beat the Kuffar at their own game - not with sophisticated machinery, but by developing our own personalities with the Nur of Iman, so that no force may be able to engulf us, and we as Muslims may lead others from the abyss of misguidance to the path of truth.


Hafiz Fuzail Soofie Habibi.

Sunni Aqeeda
02-25-2014, 09:13 PM
Bismillahir Rahmaanir Raheem

Assalaamu Alaykum Wa Rahmatullahi Wa Barakaatuhu


(Surah an Naml 27, Verse 18): Until when they came to the valley of the ants, a she ant exclaimed, “O ants, enter your houses – may not Sulaiman and his armies crush you, unknowingly.”


Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

(Till, when they reached the Valley of the Ants) in Historic Syria, (an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you) step on you, (unperceiving) unaware of you.

Tafsir al-Jalalayn

When they came to the Valley of the Ants — which is [located] either in Tā’if or in Syria, and whose ants are either small or large — an ant, the queen ant, who had seen Solomon’s hosts, said, ‘O ants, enter your dwellings, lest Solomon and his hosts crush you while they are unaware!’ — the ants are likened to rational beings in their use of the latter’s speech.


(Surah an Naml 27, Verse 19): He therefore smiled beamingly at her speech, and submitted, “My Lord, bestow me guidance so that I thank you for the favour which You bestowed upon me and my parents, and so that I may perform the good deeds which please You, and by Your mercy include me among Your bondmen who are worthy of Your proximity.”


Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

(And (Solomon) smiled, laughing) in amazement (at her speech) because he heard her speech while his army did not, (and said: My Lord, arouse me) inspire in me (to be thankful for Thy favour wherewith Thou hast favoured me) you have blessed me with the profession of Allah's divine Oneness (and my parents) whom you also blessed with the profession of Allah's divine Oneness, (and to do good) in all sincerity (that shall be pleasing unto Thee) that you would accept (and include me in (the number of) Thy righteous slaves) and include me with Your righteous slaves in Paradise.

Tafsir al-Jalalayn

Whereas he, Solomon, smiled (fa-tabassama, the beginning [of the sentence]) amused (dāhikan, the end [of the sentence]) at its words, which he had heard from three miles away and which was carried to him by the winds. When he was on the verge of [entering] their valley, he [Solomon] made his hosts halt until they [the ants] had entered their dwellings — on this journey his hosts consisted of cavalry and infantry. And he said, ‘My Lord, inspire me to be thankful for Your grace with which You have favoured me and my parents, and to do good that will please You, and include me, by Your mercy, among Your righteous servants’, the prophets and saints.

Those who misguided by the accursed shaytaan think and draw personal conclusion that to believe that any other than Allah Subhaanahu Wa Ta'ala has the power to hear remotely is shirk are just disbelievers (in what is mentioned in the Qur'an Shareef) and there's no doubt in what their denial and disbelief make of them. Allah Subhaanahu Wa Ta'ala gives the power to hear remotely to anyone He wishes from among His Chosen Servants. The Awliya of Allah Subhaanahu also have been given the power to hear remotely with the help of the wind on which they have mastery also (they have mastery on the four elements of nature; air, water, fire and earth).

The aqeedah of the Ahle Sunnat Wal Jama'at is Haq and will always be Haq, by the Will of Allah Subhaanahu Wa Ta'ala.

Sunni Aqeeda
02-25-2014, 09:13 PM
Bismillahir Rahmanir Raheem

The Prophet Muhammad (Sallal Laahu Ta'ala Alayhi wa Sallam) helping remotely

Narrated Maymuna (Radi Allahu Ta'ala Anha) the Mother of the believers said: "The Messenger of Allah, Muhammad (Sallal Laahu Ta'ala Alayhi wa Sallam), was sleeping with me one night and He got up to make ablution and pray. I heard Him say during his ablution in the dead of night: [(Labbayka labbayka labbayka) – [like this,] three times – then: (nus.irta nus.irta nus.irta) [like this,] three times. When He came out, I asked Hhim, "Messenger of Allah(Sallal Laahu Ta'ala Alayhi wa Sallam), I heard you say, during your ablution, 'In your service!' three times, and 'To your defense!' three times, as if You were addressing someone. Was there someone with You?" He (Sallal Laahu Ta'ala Alayhi wa Sallam) replied: "This was the poetry champion (rajiz) of the Banu Ka`b" – one of the sub-tribes of the Khuza`a – "invoking my aid (yastas.rikhunî) and asserting that the Quraysh had helped the Banu Bakr against them.

The latter had allied themselves with the Quraysh the day of the Hudaybiya truce while the Khuza`a had allied themselves with the Prophet Muhammad (Sallal Laahu Ta'ala Alayhi wa Sallam), and he became duty-bound to defend them. The support of the Quraysh for the Banu Bakr against the Khuza`a was therefore a violation of their truce with the Messenger of Allah(Sallal Laahu Ta'ala Alayhi wa Sallam). This incident was the catalyst for the conquest of Makka and, immediately afterwards, He prepared himself to enter it and conquered it. [al-Mu'jam al-Kabir, Imam Tabarani Volume 023, Page 433-4, Hadith Number 1052]



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Points to be noted: The Prophet Muhammad (Sallal Laahu Ta'ala Alayhi wa Sallam) heard the call for help of the poetry champion (rajiz) of the Banu Ka`b" and eventually when He (Sallal Laahu Ta'ala Alayhi wa Sallam) responded to him, the remote caller for help heard Him (Sallal Laahu Ta'ala Alayhi wa Sallam) saying 'In your service!' three times, and 'To your defense!' three times.

The disbelievers (in the power to call, hear and help remotely) dare to qualify calling for help remotely and having belief in someone having the power to hear and to help remotely as shirk.

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Sunni Aqeeda
02-25-2014, 09:14 PM
Bismillahir Rahmaanir Rahim


Fiqh us Sunnah

Volume 004 : Funerals and Dhikr. Fiqh 4.095.

Section : The Abode of Souls.


Ibn al-Qayyim dealt with this subject under a separate chapter in which he mentions opinions of various scholars concerning the abode of souls. Mentioning the most correct position he explained, "It is said that the abodes of the souls in barzakh vary considerably. Some of them are in the highest reaches of the heavens, such as the souls of the Prophets (Alayhimus Salaam). Their status also varies as observed by the Beloved Prophet Salla Allahu Ta'ala Alayhi Wa Sallam during the night of Isra."

Some souls are in the form of green birds who roam around freely in Paradise. These are the souls of some of the martyrs, but not all of them. The souls of some martyrs are prevented from entering Paradise on account of their debts or some other similar thing. This is supported by a report by Ibn Hanbal Radi Allahu Ta'ala Anhu in his Musnad from Muhammad ibn Abdallah ibn Jahsh Radi Allahu Ta'ala Anhu that "A man came to the Beloved Prophet Salla Allahu Ta'ala Alayhi Wa Sallam and asked, 'O Allah's Prophet Salla Allahu Ta'ala Alayhi Wa Sallam! What would I have if I am killed in the cause of Allah Subhanahu wa Ta'ala?' The Beloved Prophet Salla Allahu Ta'ala Alayhi Wa Sallam replied, 'Paradise.' But, when the man got up to go, the Beloved Prophet Salla Allahu Ta'ala Alayhi Wa Sallam added, 'Unless you have some debts to pay. Hazrat Gibrail Alayhis Salaam has informed Me about it just now'."

Some souls will be locked out at the gate of Paradise, in accordance with this hadith: "I have seen your companion locked out at the gate of Paradise." Other souls are restricted to their graves as is evident from the hadith about the martyr who had stolen a cloak (He had stolen it out of the spoils of war before their proper distribution) when he was killed, the people asked, "Will he have bliss in Paradise?" The Beloved Prophet Salla Allahu Ta'ala Alayhi Wa Sallam said, "By Him in whose hand is my soul, the cloak which he stole causes a fire to flare over him in his grave."

The abode of others is at the gate of Paradise, as described in a hadith by Sayyidinah Ibn 'Abbas Radi Allahu Ta'ala Anhu that, "The abode of martyrs is in a green dome, on a bright river, near the gate of Paradise. Their provision comes from Paradise in the morning and in the evening.'' (Ahmad) This does not apply to Ja'far ibn Abi Talib Radi Allahu Ta'ala Anhu, whose hands were transformed into wings, and with these he flies wherever he wishes in Paradise.

Others remain confined to earth, for these souls cannot rise to heaven. Indeed, these are base, earthly souls which do not mix with the heavenly souls, just as they do not mix with them during their sojourn on earth. A soul that is oblivious to its Lord, blind to His love, negligent of His remembrance, and remiss in seeking His pleasure is a despicable earthly soul. After separation from its body, it cannot go anywhere, but remains here. On the other hand, the heavenly soul in this life clings to the love of Allah and to His remembrance, and seeks His pleasure and nearness. After separation from its body, it will join other kindred heavenly souls. In the barzakh (Literally an interval, a separation or a partition, Al-barzakh may be defined as the intervening state between death and the Last Day) and on the Day of Resurrection a person will be with those he loved. Allah will join some souls with others in the abode of barzakh and on the Day of Resurrection, placing the believer's soul with other pure souls, that is, other pure souls kindred to his soul. A soul, after separation from the body, joins other kindred souls who in their nature and deeds are similar to it and stays with them.

Some souls would be thrown in an oven or a pit along with other fornificators and harlots. Other souls would be in a river of blood, floating therein and swallowing rocks. The two categories of souls - the blessed and the damned - do not share a similar abode, for there are souls that reside in the highest reaches of heavens, while the others, low and mean earthly souls, cannot rise above the earth.

When one ponders on the hadith and traditions on this subject carefully, one can easily find the reason for this. There is no contradiction in the sound traditions on this subject. In fact, they are all true and each supports the other.

It is important, however, to understand the soul and to appreciate its essence and the laws that govern its functions. Indeed, the soul is something completely different from the body.

It is in Paradise, but at the same time is attached to the grave and the body in it.

It is the swiftest thing in moving, relocating, ascending, or descending from one place to another.

These souls are divided into various categories:

The ones that are free to move about, those that are confined, the ones that are celestial, and the others that are earthly and of a low order. After separation from their bodies, souls do experience health and sickness, and they feel far more pleasure and pain than they experienced when they were joined together. They are subject to confinement, pain, punishment, sickness, and grief as they are to various states of joy, rest, bliss, and freedom. How similar is its condition in the body to when it was in the womb of its mother! And likewise how analogous is its situation after separation from the body to when it came out of the womb into this world! There are four abodes of the soul, and each abode is bigger and greater than the previous one.

The soul's first abode is the womb of the mother, where there is confinement, compression, seclusion, and three layers of darkness.

The second abode is its earthly habitat where it grows, does good and evil, and accumulates blessings for its ultimate success or failure.

Its third abode is the abode of barzakh, which is more spacious and immense than the abode of this world. This abode, compared to the fourth one, is like this [third] abode compared to the first abode.

The fourth abode is the abode of eternity, either Paradise or Hell. There is no other abode after these. Allah causes the soul to pass through these abodes in stages, until it reaches the abode most suitable for it, an abode that only it deserves and for which it is [uniquely] suitable, because this abode was created for it, and the soul was given the ability to perform the deeds that lead precisely to this abode.

In each abode the soul enjoys a peculiar status and position altogether different from what it has in other abodes. Blessed indeed is soul's Originator and Creator, Who gives it life, causes it to die, makes it happy or subjects it grief and sorrow.

Blessed is He Who appointed for it various levels of success and failure, and distinguished them by various grades in accordance with their knowledge, performance, faculties, and morality. Whoever truly understands and appreciates this cannot, but bear witness to the fact that there is no deity except Allah Subhanahu wa Ta'ala, Who has no partners. With Him alone rests all authority, praise, and all that is good, and to Him alone all affairs return for decision. His is the absolute authority, and all dominion, might, honour, wisdom, and perfection free of any defects or imperfections. He is known through the testimony of His truthful Prophets and Messengers (Alayhimus Salaam). They did indeed come with Truth. Reason testifies to its truthfulness, and nature supports and confirms it. And anything that contradicts this testimony is untrue.

Sunni Aqeeda
02-25-2014, 09:15 PM
Bismillahir Rahmaanir Rahim


Kitab ar Ruh, a summary of chapters 1, 2, 3 and 15, Hafidhh ibn al Qayyim.

Question: Some people argue that once the pious have died - their ability to help anyone ceases. So, why do people still go to their graves to seek help?


Answer: We, the Ahl as-Sunna wa’l Jama say that when the pious die, their ability to help others does not diminish and end. They are alive in their graves and the power of their souls become stronger than when they were alive. If you cover a living person with a blanket, he would not be able to recognise those who pass by, but it has been proved from narrations that the deseased can recognise and hear the footsteps of those who pass by the grave. A living person cannot understand what the birds are saying, but the deceased can hear and understand exactly what they are saying. Also, a living person cannot travel millions of miles faster than the blink of an eye, but the deceased can travel many millions of miles faster than the blink of the eye. An example of this is when one sleeps, one can travel many miles and break the physical laws of this world. In the same way the deceased can break the laws of this world, as their spiritual bodies are stronger.

Hafidhh Ibn al Qayyim writes that the deceased are pleased with those people who attend the funeral or those who stand at his grave. When people pass the grave and convey their salaams, he [the person in the grave] returns the salaams and also recognises the person who has conveyed the salaam. When the birds praise Allah Subhanahu Wa Ta'ala, the person in the grave also understands the birds’ praises (i.e. what the birds are saying).

The Martyrs’ souls are in heaven, and when people convey their salaam to them at their graves, they come back to their grave and return the salaam.

The ordinary souls at the very highest of the seven skies are at a place called Illiyin and when someone greets them with salaam, they come back to their grave, answer the salaam and also recognise the person. As in the case with people who are alive - some are strong and some are weak. In the same way, some souls are stronger than others like in the case of the pious. The more pious the person is, the stronger the soul.

There could be some people who do not believe in what has been written, but Allah Subhanahu Wa Ta'ala has created those people who believe this and their hearts verify it. Every Muslim should believe that the deceased soul meets other souls, in the same way that the living people meet each other and this is proved in the Qur`an Shareef.

Allah Subhanahu Wa Ta'ala says in the Qur’an, in Surah az Zumr 39, Verse 42:

Allah (Subhanahu Wa Ta'ala) takes away the souls at the time of their death and of those who die not, during their sleep, then He withholds that against which He has decreed death and sends back the other till an appointed time. Undoubtedly in it are signs for those who reflect.

Imam Sudayy Radi Allahu Ta'ala Anhu says that Allah Subhanahu Wa Ta'ala takes souls when people are asleep, and the deceased souls and people who are alive come together and discuss issues in their dreams. The deceased souls can give the living information that other people do not know. Sometimes they can inform people when people are going to die. In different matters, they guide the living.

There were two Companions (Radi Allahu Ta'ala Anhun) of the Noble Prophet Salla Allahu Ta'ala Alayhi Wa Sallam called Salman Farsi and Abd Allah bin Salam Radi Allahu Ta'ala Anhum. They both said that whoever dies first, he would inform the other what had happened to him. Abd Allah bin Salam Radi Allahu Ta'ala Anhu died first and appeared in Salman Farsi’s Radi Allahu Ta'ala Anhu dream. Abd Allah Radi Allahu Ta'ala Anhu then informed Salman Farsi Radi Allahu Ta'ala Anhu that out of all of his good deeds, Allah Wa Ta'alah liked one particular deed the most, which was perfect reliance of God, so Salman continued having unshakable tust in Allah Subhanahu Wa Ta'ala.

Imam Ibn Seerin Radi Allahu Ta'ala Anhu appeared in his friends dream and said that Allah Subhanahu Wa Ta'ala has given him paradise. The dreamer asked him about Hasan al Basri Radi Allahu Ta'ala Anhu. He said Allah Subhanahu Wa Ta'ala has given him a higher status than himself. There was another Companion called Mas’ar Radi Allahu Ta'ala Anhu and he used to appear in peoples’ dreams and inform them to attend dhikr gatherings since Allah Subhanahu Wa Ta'ala was pleased with this act.

Some people might say that these are only dreams and we don’t know whether they are right or wrong so how can we trust them? But they should know that when the deceased gives news about a person who is going to die at a particular time; or says that on a particular day rain will fall; or there will be famine; or the enemy will attack; or there will be trouble; or if he gives that kind of news that nobody knows accept him, these will become reality. These types of facts are only ignored by a person who is unaware of the power of the spirits. It is also a fact that if many Muslims see a similar dream, this becomes evidence like Beloved Prophet Muhammad Salla Allahu Ta'ala Alayhi Wa Sallam said to His Companions Radi Allahu Ta'ala Anhum: all of your dreams show that the Night of Power (Laylat al Qadr) will be on the last ten days of Ramadan.

What I have written is not all from the dreams. The Power of Souls, I have proved from the Qur’an and Sunna in the last chapter.


Hafidhh ibn al Qayyim


Reference: Kitab ar Ruh, a summary of chapters 1, 2, 3 and 15, Hafidhh ibn al Qayyim.

Haneef786
05-01-2014, 03:48 PM
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