Knowledge International University

Final Assignment

Course Name: Aqeedah 1

Course Code: AQD 1

Instructor: Shaykh Abu Salman Deya ud Deen Eberle

Student Details

Name: Hassan Basarally

Student ID: 1120020

Batch: 2

Assignment Question: Refute the argument that since the Prophet (sallallaahu alayhi wasallam) is

alive in his grave and hears our salaams, we can call on him in prayer. (Maximum 1200 words)

Answer:

The claim that we can call on the Messenger, because he is alive in the grave and

can hear our Salaams is a common one amongst the Muslims. In reality this argument is a series of

misunderstandings of many Ahadeeth mentioned on the issue. The claim is incorrect because the life

in the grave is different from the life on earth, the Prophet, being alive in the grave

and hearing Salaams is not an evidence to direct worship towards him, making Dua to the Prophet,

is a violation of Tawheed and imitation of the disbelievers.

It is correct that the Prophet is alive in the grave and hears Salaams to him,

however he is in Barzakh and those actions are not from the actions of this world. Instead it is a

favour that Allah, has granted to prophets. The first error in the argument is that no

distinction is made between the life in world and the life in Barzakh. There exists the life in this

word, the life in Barzakh and the life in the Hereafter, the latter is eternal and the former two are

temporary. This life in Barzakh is separate from the other stages mentioned. Allah says in Surah

Zumar (30):

ي�ت�ون� م� م ن�ه� إ و� ي�ت� م� ن�ك� إ

Verily, you (O Muhammad) will die and verily, they (too) will die.

From this Ayah it is clear that the Messenger is dead. People confuse the life in

the Barzakh as being in some way linked to the life in this world. This is incorrect because there is a

barrier between each stage. The barrier between the life in this world and Barzakh is death and the

barrier between the life in Barzakh and the Hereafter is the Day of Judgement. Each stage is cut off

from each other. The one in Barzakh cannot assist the one in this world in any way. In fact that

person cannot even assist himself with good deeds except a few. Abu Hurairah, narrated

that the Prophet, said “When a man dies his good deeds come to an end, except

three types: charity of continuing benefit, knowledge beneficial to people and a righteous

offspring who prays for him”.1

Therefore the Hadith that states “The Prophets are alive in their

graves and praying therein”2

does not mean that the Messenger, is alive in this

world but in the Barzakh where all those in it can feel pleasure or torment on account of their

actions. The evidence for this is found in the Dua before the Tasleem in which the Prophet sought

refuge from the punishment of the grave. The Lajnaa Ad Daaimah further explains this as follows

“And their insisting that the Prophet attends their sitting is a lie, and the Prophet being alive

in his grave is the life of Barzakhiyyah enjoying the bliss and comfort of paradise, and not like

his life in this world, since he died and was washed and covered in the burial shroud and the

funeral prayer was performed over him and he was buried like others (are).”3 Also Allah says

in Surah Baqarah (154):

ون� ع�ر� ت�ش� ال� ل�ـ�ك ن و� ي�اء� ح�أ� ب�ل� و�ات� م�

الل�ـه أ� ب يل س� ف ي ت�ل� ي�ق� ل م�ن ول�وا ت�ق� �و�ال�And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are

living, but you perceive (it) not.

1 Sahih Muslim, Number 4005

2 Sahih al Jami, Number 2790

3 Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Volume 3, Page 33, Question 5, Fatwa No. 5782

In Tafsir Ibn Katheer, Imam Ahmad, reported that Abdurrahman bin Kab bin Malik,

narrated from his father that Allah's Messenger, said:

ي�ب�ع�ث�ه ي�و�م� ده ج�س� إ ل�ى الله� ع�ه� ج ي�ر� ت�ى ح� ن�ة ال�ج� ر ج� ش� ف ي ت�ع�ل�ق� ط�ائ ر� ؤ�م ن ال�م� ة� م� ن�س�

The believer's soul is a bird that feeds on the trees of Paradise until Allah sends it back to its

body when the person is resurrected.

Hence it is clear that a dead person is not present in this world as his soul will be returned to his

body on the Day of Judgement.

It is established that the Prophet, hears our Salaam that is conveyed to him. In

addition it is from the Muslim character to send Salah and Salam upon him as is seen in authentic

supplications, for example Salah ala Nabi. The Prophet said “Indeed Allah has

appointed angels to roam the earth conveying to me the greetings from my Ummah.”4

This

Hadith shows the Prophet, is actually dead because if he were alive the angels

would not be needed to convey the greetings. In fact this is a specific mercy to the Messenger that

Allah, sends his soul back in to the body to hear the greetings conveyed by the angles

and then it is removed.

The special station of Muhammad as the final messenger of Allah , who

was given special miracles by Allah, , does not mean that he is not part of the creation of

Allah and worship can be directed to him. Calling on the Prophet, or anyone else in

prayer is Shirk. It violates Tawheed al Asma was Sifaat at it gives to the Messenger,

the attribute of being Protector, Helper etc. It is also Shirk in Tawheed Al Ibaadah

as it is directing worship to other than Allah. Allah says in Surah Fatihah (5):

ت�ع ين�� ي�اكن�س� إ و� ن�ع�ب�د� ي�اك� إ

You (Alone) we worship, and you (Alone) we ask for help (for each and everything).

4 An Nasaa’ee, Volume 2, Number 43

Therefore, they only one to be called on in prayer is Allah, to do otherwise is Shirk. It is

even Shirk in Tawheed Ar Ruboobiyyah as calling on the Messenger means that the individual sees

Allah, as not in total control of the creation and not the only one able to assist. In

addition, the practice of calling on the Prophet, in prayer is a form of grave

worship as it is using the Prophet, either as an intercessor or by directly begging

him. Both instances are forbidden as it was the excuse used by the polytheists before that their Shirk

was only a means of intercession: Allah says in Surah Zumar (3):

ى� ف� ل� ز ه� ��ـ ف ا� ف�� ه�ا ف�ا ز�و ر� ف� ز� ه� ف��ا ه�ا �ل �ز �ز ز� ل ف� ف!ا ف" ف�ا ه� ل# ف$ا ه� ه� ز%# ه!ن ز'#ا ف) )� ف ا فن ه'ي ف�� ف#اAnd those who take Auliya' (protectors and helpers) besides Him (say): "We worship them

only that they may bring us near to Allah."

Allah commanded the Prophet, to tell people that he could not prevent harm from

befalling them nor had knowledge of the unseen except what Allah revealed to him. Allah says in

Surah Araaf (188):

الل�ـه� اء� ش� ا م� إ ال� ا Aر ض� و�ال� عCا ن�ف� ي س ل ن�ف� ل ك� م�أ� ال� ق�ل

Say (O Muhammad): "I possess no power of benefit or hurt to myself except as Allah wills.

Allah has given nobility and honour to Islam and the Muslims. The Shariah is perfect

and there is no need to follow the disbelievers in any aspect. The veneration of the Messenger

is exactly what others before us did to the pious people and entered into Shirk. Abu

Saeed Al Khudree narrated that the Messenger, said “You will follow

the practices of your predecessors inch by inch and yard by yard, so much so that if they were

to enter a lizard’s hole, you would follow them. When he was asked if he meant the Jews and

Christians, he replied “If not who else?”5

The Christians exaggerated praise for Isa and started to

worship him, which is why the Messenger, warned against following the Christians

and exaggerating praise for the prophets up till his death. Ibn Abbas reported: I heard Umar saying

upon the Minbar: I heard the Messenger of Allah, peace be upon him, say, “Do not exalt me like

5 Sahih Al Bukharee, Volume .9, Number 422

the Christians exalted the son of Mary. I am but a servant, so call me the servant of Allah and

His messenger.”6

It is a fact the Messenger, is alive in his grave and hears Salaams. However, this is

in no way confers any special status that would allow the Muslim to direct worship to him. To do so

is clear Shirk and falling into the same trap that the disbelievers did.

6 Saheeh Bukharee , Volume 4, Book 55, Number 654