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Author Topic: The Holy Prophet (Salallaho Alaihi Wasallam) is Alive  (Read 49221 times) Average Rating: 5
Rizwan Maniar
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« Reply #90 on: December 20, 2009, 02:21:57 PM »

Sheikh Abdul Haq Muhadith dehlvi (rahmatullaji alaih) 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]


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« Reply #90 on: December 20, 2009, 02:21:57 PM »

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« Reply #91 on: December 20, 2009, 02:23:43 PM »

Imam al Khafaji (rahmatullahi alaih) 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]

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Theek ho naam e Raza, tum pey karoron durood

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« Reply #91 on: December 20, 2009, 02:23:43 PM »

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« Reply #92 on: December 29, 2009, 11:35:50 AM »



 Ibn Qayyim al Jawziyyah

حدثني محمد بن الحسين حدثنى يحيى بن أبى بكير حدثنى الفضل بن موفق ابن خال سفيان بن عيينة قال لما مات أبى جزعت عليه جزعا شديدا فكنت آتى قبره في كل يوم ثم قصرت عن ذلك ما شاء الله ثم انى اتيته يوما فبينا أنا جالس عند القبر غلبتنى عيناى فنمت فرأيت كأن قبر ابى قد انفرج وكأنه قاعد في قبره متوحشا أكفانه عليه سحنة الموتى قال فكأني بكيت لما رأيته قال يا بنى ما أبطأ بك عني قلت وإنك لتعلم بمجيئي قال ما جئت مرة إلا علمتها وقد كنت تأتينى فآنس بك وأسر بك ويسر من حولى بدعائك قال فكنت آتية بعد ذلك كثيرا


Translation: It is narrated from Ibn Uyaina (rahmatullahi Alaih)’s meternal cousin Fudayl (rahmatullahi Alaih) that he got very sad on death of his father and he used to do Ziyarah of his Qabr everyday, however by the will of Allah after sometime he did not visit it often.once when he came and sat near the grave he fell asleep and saw in the dream that his father’s grave has been opened and he is covered in a sheet with a look which is of dead people.

Seeing this he started to cry. (His father) asked: My son why didn’t you visit me everyday? He replied: Are you aware of my visitation? (His father) said: I was aware of your arrival every time, your visitation and your Dua is source of happiness not only for me but also those who are buried near me. After this I (again) started to visit his Qabr very often. .

[Kitab ar Ruh] Ibn al-Qayyim al-Jawziyya quoted, in his book Kitab ar-ruh and on the authority of Ibn Abi 'd-dunya, Sadaqat ibn Sulaiman al-Jafari as saying, "I was a man of bad habits. I repented of them after my father's death. I gave up my impetuosity. Once I committed a fault. Thereupon, I dreamt of my father saying, 'Oh my son! I have been feeling comfortable in my grave with your beautiful deeds. What you do is shown to us. Your deeds have been like those of the sulaha'. But I felt very sad and ashamed of what you did recently. Do not make me feel ashamed among the dead nearby." 
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« Reply #93 on: December 29, 2009, 11:37:31 AM »



Al-Hafidh Ibn Jawzi in Kitab al Wafa

Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet's  Masjid, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, I came to the Prophet's grave and I said: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.



Al-Hafidh Ibn Jawzi, Kitab al Wafa, Page No. 818, #1536
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« Reply #94 on: December 29, 2009, 11:39:09 AM »



Imam Jalaluddin al-Suyuti [rahimullah] Was Asked

Do the Dead recognize their visitors and know their states in life?
Do the Dead hear what the living say?
Do the souls of the Dead meet and see each other?

He replied to all Questions : "YES", and produced many Hadith in support.

which some people quote about the Dead not hearing, the learned Suyuti says that it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz). and the actual meaning of it is that "They cannot listen to Guidance (Ma'naha Sama` Huda) i.e. they are dead and they cannot be guided now".

Al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al-Suyuti
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« Reply #95 on: December 29, 2009, 11:43:06 AM »



Quran states Verily, you cannot make the dead to hear , nor can you make the deaf to hear the call, when they flee, turning their backs

(27:80 and 30:52)

Question :Does above verse mean that Dead (muslims and non muslims cannot hear)

Answer : This verse has more of a methaphoric meaning, secondly it refers to the kufaar not muslims in this case

Next verse says: Nor can you lead the blind out of their error, you can only make to hear those who believe in Our Ayât, and who have submitted

[Quran 27:81 and 30:53]

this doesn't only refute the argument regarding first verse which some put forward that dead cannot hear in any circumstances but also makes it clear that muslims can hear as Allah says himself in the next verse , you can only make to hear those who believe in Our Ayât,

now let us go and check various authentic tafsirs regarding this verse


Tafsir Ibn Kathir on this verse

as for verse 27:80/1 and 30:52/3 The same applies to those over whose hearts is a veil and in whose ears is deafness of disbelief. Allah says:

(nor can you make the deaf to hear the call, when they flee, turning their backs. Nor can you lead the blind out of their error. You can only make to hear those who believe in Our Ayat, so they submit (became Muslims).) meaning, those who have hearing and insight will respond to you, those whose hearing and sight are of benefit to their hearts and who are humble towards Allah and to the Message that comes to them through the mouths of the Messengers, may peace be upon them.

From the above it seems these verse are not for those in Grave even , its talking about non muslims in the world who don't get hidaya and don't listen to word of Allah with an open heart, whos Hearts are dead,

People quote these verses out of context without going into Authentic tafsirs or reading the next verse even,peace
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« Reply #96 on: December 29, 2009, 11:46:17 AM »


[Fatir 35:22] And not equal are the living and the dead! Indeed Allah causes them to listen *, whomever He wills; and you cannot make those who are in the graves ** listen. (* Listen to guidance **The disbelievers are referred to as dead, whose fates are sealed.)


In the above verse the first part is talking about Disbelievers and muslims when it comes to Nor are (alike) the living and the dead and Tafsirs will shortly prove it,

From the  second part Allah says Verily, Allâh makes whom He will hear , this clearly indicated that whom Allah Ta'ala wills he can hear and its not impossible , its already proved from several hadiths that not only believers but even non muslims can hear better then living from the grave.

Tafsir Ibn Kathir on this verse


(Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it.

(but you cannot make hear those who are in graves.) means, `just as the dead as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.'
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« Reply #97 on: December 31, 2009, 09:29:15 AM »



Yahya related to me from Malik from Abd ar-Rahman ibn Abi Sasaca that he had heard that Amr ibn al-Jamuh al-Ansari and Abdullah ibn Umar al-Ansari, both of the tribe of Banu Salami, had their grave uncovered by a flood. Their grave was part of what was left after the flood. They were in the same grave, and they were among those martyred at Uhud. They were dug up so that they might be moved. They were found unchanged. It was as if they had died only the day before. One of them had been wounded, and he had put his hand over his wound and had been buried like that. His hand was pulled away from his wound and released, and it returned to where it had been. It was forty-six years between Uhud and the day they were dug up.

Malik :: Book 21 : Hadith 21.20.50
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« Reply #98 on: January 22, 2010, 07:00:43 PM »


Anas b. malik RadiAllahu anhu reported

Allah's Messenger (صلى الله عليه وسلم) said: The Prophets are alive in their graves and praying


[Musnad Abu Ya’la with "Sahih" Isnad, Volume No.6, Page No. 147, Hadith No. 3425] –

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]

Bayhaqi, Hayat ul-Anbiyah, Page No. 003



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Theek ho naam e Raza, tum pey karoron durood

(Take that service from me that pleases you, May the name of Raza be well, a million blessings on you)
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« Reply #99 on: January 22, 2010, 07:10:31 PM »

Really worth reading.. once u read and understand this topic u can debate with any wahabi and show him the right path..
shukraan rizwaan bhai for these wonderful posts..keep them rolling...
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« Reply #100 on: January 27, 2010, 08:53:01 AM »

Ahl as-Sunnah holds that the life of prophets in their graves is firmly established through authentic and explicit proofs.
The great hadith master, Imam Bayhaqi compiled them in a separate book. Imam Jalal Al-Suyuti, M.H. [1], also authored a book on this topic. May Allah Most High have mercy on them both. Ibn Hajar [2], M.H., says:

Al-Bayhaqi compiled a brilliant book regarding the life of prophets in their graves in which he mentions the hadith of Anas, “The prophets are alive in their graves praying”, which he [3] transmits from the channel of Yahya Ibn Abu Katheer, who is a rigorously authenticated transmitter, on the authority of Al-Mustalim Ibn Sa'eed, whom Ahmad and Ibn Hibban deem reliable, on the authority of Al-Hajjaj Al-Aswad (a.k.a. Ibn Abu Ziyad Al-Basri), whom Ahmad and Ibn Ma'een deem reliable, on the authority of Thabit, on the authority of him [4].

Abu Ya'la also transmits it in his Musnad from this avenue. Al-Bazzar transmits it, but it appears with him on the authority of Hajjaj Al-Sawwaf, which is an error. Al-Hajjaj Al-Aswad is the correct name, as is explicitly mentioned in the narration of Al-Bayhaqi, which he rigorously authenticates.

This hadith is an authentic, explicit text that establishes the life of prophets in their graves and that they pray in them. Imam Bayhaqi supports what is mentioned in this hadith with what has been established in Saheeh Muslim in terms of the narration of Hammad Ibn Salamah, on the authority of Anas, on the Prophet (Allah bless him and grant him peace), who said, “I passed by Moses at the red dune on the night in which I was transported [5] and he was standing in his grave praying.” He [6] also narrates it from another avenue on the authority of Anas. Al-Bayhaqi says:

If it is argued that this is specific to Moses, we say that we find supporting evidence in the hadith of Abu Hurayra, also in Saheeh Muslim, from the channel of Abdullah Ibn Al-Fadhl, on the authority of Abu Salamah, on the authority of Abu Hurayra (who promotes [7] it), “I found myself in the Hijr [8] and Quraish was asking me about my night journey ... and I found myself amidst a group of prophets and Moses was standing in prayer ... and Jesus Son of Mary was standing in prayer – the one who resembles him most being 'Urwa Ibn Mas'ud – and Abraham was standing in prayer – the one who resembles him most being your companion [8] – then the prayer time entered and I led them in it.”

In the hadith of Sa'eed Ibn Al-Musayyib, on the authority of Abu Hurayra, it mentions, “that he met them in Jerusalem and then the time of prayer entered, so our prophet (Allah bless him and grant him peace) led them and then they gathered in Jerusalem.” In the hadith of Abu Dharr and Malik Ibn Sa'sa'ah regarding the story of the Night Journey, it mentions that he met them in the heavens.

These channels are rigorously authenticated, so they can be correlated as him having seen Moses standing in prayer in his grave, then he and the mentioned prophets ascended to the heavens, where he met them, then they gathered in Jerusalem. The time for prayer entered, and our prophet (Allah bless him and grant him peace) led them. [Al-Bayhaqi] says, “Their praying at different times and in different places is not logically refutable, and it has been established through transmission, so it indicates their life.”

Ibn Hajar, M.H., transmits these words of Al-Bayhaqi and doesn't criticize them. Rather, he adds:

In my opinion, while their life is established through transmission, reason strengthens this, since martyrs are alive according to the text of the Qur'an, and prophets are better than martyrs.

Other supporting evidence for the hadith is found in what Abu Dawud transmits regarding the hadith of Abu Hurayra, which contains, “Pray for me, for surely, your prayers reach me wherever you are.” It's chain of narrators is rigorously authenticated. Abu Al-Shaykh transmits it in Kitab Al-Thawab with a good chain of narrators with the wording, “Whoever prays for me at my grave, I hear him, and whoever prays for me remotely, it is imparted to me.” Ibn Khuzayma and others have rigorously authenticated what is in Abu Dawud and Al-Nasa'i, on the authority Aws Ibn Aws (who promotes it), regarding the virtue of Friday, “'Increase in your prayers for me in it, for truly, your prayers are presented before me.' They said, 'Oh Messenger of Allah, how will our prayers be presented before you when you have decomposed?' He said, 'Allah has forbidden the earth to consume the bodies of prophets.'”

Answered by Shaykh Amjad Rasheed [Translated by Moustafa Elqabbany]

Translator's Notes:

1. M.H., Master of Hadith (Ar. hafidh), one who has memorized 100,000 hadiths with their complete chain of narrators.

2. There are two major Shafi'i figures with the name Ibn Hajar: Ibn Hajar Al-Asqallani, author of Fath Al-Bari, an exegesis of Sahih Al-Bukhari, and Ibn Hajar Al-Haytami, author of Tuhfa Al-Muhtaj, an authoritative expounding of the Minhaj of Imam Nawawi. Ibn Hajar Al-Asqallani acquired the title of Commander of the Faithful in the Sciences of Hadith, and is without equal in his field, bar none. Ibn Hajar Al-Haytami, along with Al-Ramli, define the authoritative and final positions of the Shafi'i school in the Tuhfa and Nihaya, their respective exegeses of the Minhaj.

3. i.e. Al-Bayhaqi.

4. i.e. Anas (Allah be pleased with him).

5. i.e. The night of Isra' and Mi'raj.

6. i.e. Al-Bayhaqi.

7. Promoting (Ar. rafa`a) a narration means attributing it to the Prophet (Allah bless him and grant him peace).

8. i.e. The Hijr of Ka'ba.

9. Your companion: The Prophet (Allah bless him and give him peace) is referring to himself.
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« Reply #101 on: February 13, 2010, 02:03:50 PM »


 

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


Narrated Abu Hurayra RadiAllahu anhu 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 grave side and say: Ya Muhammad! and I will answer him.

Ibn Hajar al-`Asqalani cites it in al-Matalib al-`aliya (Kuwait, 1393/1973)

Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462, Published by Dar ul Kutb al-iLmiyyah;
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« Reply #102 on: February 24, 2010, 04:21:22 PM »


Another beautiful hadith proving bodies of pious muslims always remains safe.

Narrated 'Urwa RadiAllahu anhu. When the wall fell on them (i.e. graves) during the caliphate of Al-Walid bin 'Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet. No-one could be found who could tell them about it till I ('Urwa) said to them, "By Allah, this is not the foot of the Prophet but it is the foot of Umar."


( sahih bukhari Book #23, Hadith #474)

This hadith clearly proves that even foot of Hadrat Umar [RadiAllahu anhu] along with His [RadiAllahu anhu] body remained as it was and didn't turned to dust as those of normal human beings do.

SUBHANALLAH, SUBHANALLAH.
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« Reply #103 on: March 12, 2010, 04:08:07 PM »


A Sahabi (radhitallah anho) and 2nd Caliph Hadrat Umar (radhitallah anho) benefiting from intercession of Prophet (صلى الله عليه وآله وسلم),

أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.

During the reign of Hazrat Umar (رضى الله عنه) a draught badly threatened the ummah. A person went to Prophet (صلى الله عليه وآله وسلم)’s grave and sought for help. The Prophet (صلى الله عليه وآله وسلم) came into his dream, gave him "basharat" (glad tiding) of rain, and also asked him to warn Hazrat Umar (رضى الله عنه) about the coming threats. Hazrat Umar (رضى الله عنه), when listened his dream wept and assured that he would remain careful as much as possible.

References

Ibn-e-Abi Sahiba in Al-Musanaf (Vol.6,Page356,Hadith No:32002)

Ibn-e-Abdul Bar in Al-Isteaab (Vol.3, Page1149)

Al-Bahaqi in Dalail-un-Nabu’wa (Vol.8,Page 47)

As-Subaqi in Shifa-as-Saqam (Vol.1,Page 130)

Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1,Page 373)

Al-Hindi in Kanz-ul-Ammal (Vol.8,Page 431)

Ibn-e-Kathir (by declaring its isnad as Sahih) in Al-Badaya-wan-Nahaya(Vol.5,Page 168)

Imam Al-Asqalani (by declaring its isnad as Sahih) in Al-Asabah(Vol.3, Page 484)

S0 brother according to Above hadith

A Sahabi (رضى الله عنه) went to Prophet (صلى الله عليه وآله وسلم) grave and asked for help and got Help and advises from the Prophet (صلى الله عليه وآله وسلم)


Authenticity of above hadith

Here are those who called hadith sound

Ibn Taymiyyah has endorsed its authenticity in his book Iqtidā’-us-sirāt-il-mustaqīm mukhālifat ashāb-il-jahīm (p.373).

Ibn Kathīr has confirmed the soundness of its transmission in al-Bidāyah wan-nihāyah (5:167).

Ibn Abū Khaythamah narrated it with the same chain of transmission as quoted by Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (3:484),

Imam Ibn e Hajar (rah) writes in Fath-ul-bārī (2:495-6): “Ibn Abū Shaybah transmitted it with a sound chain of transmission and Sayf bin ‘Umar Tamīmī has recorded it in al-Futūh-ul-kabīr that the dreamer was a Companion known as Bilāl bin Hārith Muzanī.”

Qastallānī has remarked in al-Mawāhib-ul-laduniyyah (4:276) that Ibn Abū Shaybah has narrated it with a sound chain of transmission

Zurqānī has supported Qastallānī in his Commentary (11:150-1) and called its chain sound

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Rizwan Maniar
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« Reply #104 on: March 23, 2010, 04:06:57 PM »


The Prophet Shuaib's Alayhis salam's speech to the dead

Mentioned in the Qur'an:

[Aa`raf 7:91] Therefore the earthquake seized them - so at morning they remained lying flattened in their homes.

 

[Aa`raf 7:92] As if those who denied Shoaib had never lived in those homes; those who denied Shoaib, were themselves ruined.

 

[Aa`raf 7:93] So Shoaib turned away from them saying, "O my people! Indeed I did deliver my Lord’s message to you and gave you sound advice; so why should I grieve for the disbelievers?" (The people in the graves can hear the speech of those who are on earth.)

The word "O my people! is mentioned for those who died, it surely conveys the idea that they(non muslims) cannot only Hear but also alive in their grave ,
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Kaam woh ley lee jiye, tum ko jo raazi karey,
Theek ho naam e Raza, tum pey karoron durood

(Take that service from me that pleases you, May the name of Raza be well, a million blessings on you)
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