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In the Name of God بسم الله

Imams of ahlul bayt alive and can hear.

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1 minute ago, Haydar Husayn said:

Obviously not.

Obviously yes. Is this really a mainstream thing to do?

I don’t think this is haram or shirk, but probably useless. It also doesn’t really make any sense for people who believe that the Imam (عليه السلام) can see/hear you anyway. Why write a letter if you think you can ask him directly?

Correct if you can ask them to make dua to Allah (سُبْحَانَهُ وَ تَعَالَى) why would we need to send letters. Do you think it has become more cultural?

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@Cherub786 Rasool Allah [saww] addressing the Kuffar who were killed in the battle of Badr Narrated Ibn ‘Umar: “The Messenger of Allah spoke to the People (buried) in the Well saying: “Have

@Cherub786 so you’re just going to disagree with every comment and not reply to the sufficient evidences we provided. Kind of ironic how we’re talking about the “deaf, [and] blind”.

Obviously not. Obviously yes. Is this really a mainstream thing to do? I don’t think this is haram or shirk, but probably useless. It also doesn’t really make any sense for people who be

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1 hour ago, Haydar Husayn said:

I don’t think this is haram or shirk, but probably useless. It also doesn’t really make any sense for people who believe that the Imam (عليه السلام) can see/hear you anyway. Why write a letter if you think you can ask him directly?

This nuance right here is critical and I believe the source of confusion. 

As a response to claims of such things being haraam and shirk, people mistakenly thought they had to somehow defend and justify the practices instead of saying: it isn't shirk, but it doesn't have a basis in our teachings either. 

In other words, an act doesn't have to be shirk or ibadah, it can also fall into a category which is neither of the two. Hastily calling it shirk when it isn't, is a mistake, and trying to prove it as some sort of sunnah is also a mistake. 

Going back to your previous comment about scholars and their approach, I think the fuqaha themselves have limited their response to the fiqhi perspective without commenting much further (ie x or y is permissible if it is being done with such and such understanding). Popular speakers on the other hand have taken things further and made the mistake of trying to cater to their public (who expects them to counter every accusation of shirk and kufr) and made the mistake of trying to make roundabout proofs and justifications instead of simply saying: it has no basis in Islam.

If we make our guideline the Qur'an and the Ahlulbayt and drop all positive or negative social, cultural and political influences then the majority of these issues will be resolved. 

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Posted (edited)
1 hour ago, Haydar Husayn said:

Why write a letter if you think you can ask him directly?

I don’t know that’s why I’m asking lol. My mom told me the angels give it to the Imam (the writings of the letter) or inform him of it.

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Obviously yes. Is this really a mainstream thing to do?

What if the intention is not to worship the grave? Like the people who built the mosque in Surah Kahf over the 7 sleepers.

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Posted (edited)
16 minutes ago, Ejaz said:

I don’t know that’s why I’m asking lol. My mom told me the angels give it to the Imam (the writings of the letter) or inform him of it.

Ok, but this practice only makes sense if you believe the Imams can’t hear you if you supplicate. Otherwise I’m not sure what the point is.

Generally I don’t think there is much logic to these intercession processes anyway. Why supplicate to one Imam and not the other? Why call on the Imams rather than the Prophet? Or for that matter why call on Abu al-Fadl al-Abbas instead of the Imams or the Prophet? Is visiting the shrines more effective than calling on them from afar? Is reciting a particular dua or ziyarah more effective than another? If so, why not just recite the most effective one? Is the intercession of one member of the Ahlulbayt better than the other depending on what you are asking for? If so, what’s the evidence of that?

The reality is that there is no logic here. If you live in a city with a particular shrine, then you will tend to use the intercession of that person more. If not, then that person may be ignored completely. Then you have the ones that are in common to everyone: Imam Ali, Sayyida Fatima, Imam al-Husayn, Abu al-Fadl al-Abbas and Imam al-Mahdi. Although even there the last two are less common. How many people call on Imam al-Jawad for example?

And then there is the question as to whether or not any of this is more effective than calling on Allah directly. The more hard-core proponents of istighatha will say yes, and tell you that we are too sinful to address Allah directly (blatantly contradicting the Qur’an), or some non-sensical analogies with CEOs of companies. The more apologetic proponents will sometimes tell you that you can do either and it’s just a matter of choice! In which case, what’s the point?

I wonder at people who have been told by their Lord to call on Him and he was answer, and instead choose to call on everyone but Him, often with far more elaborate rituals than simply raising their hands in dua.

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22 hours ago, THREE1THREE said:

Are you referring to this ?

This isn’t the only time he has said it, but essentially yes.

How he says all that and then still believes in stuff like wilayah takwiniya, I don’t know. Maybe he’s still developing his views. The fact that he is into irfan probably doesn’t help in that respect.

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2 hours ago, Mahdavist said:

Going back to your previous comment about scholars and their approach, I think the fuqaha themselves have limited their response to the fiqhi perspective without commenting much further (ie x or y is permissible if it is being done with such and such understanding). Popular speakers on the other hand have taken things further and made the mistake of trying to cater to their public (who expects them to counter every accusation of shirk and kufr) and made the mistake of trying to make roundabout proofs and justifications instead of simply saying: it has no basis in Islam.

Give me some examples of things you don’t think the scholars defend or promote, and I’ll try to find some examples of them doing so insha’Allah.

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6 minutes ago, Haydar Husayn said:

Give me some examples of things you don’t think the scholars defend or promote, and I’ll try to find some examples of them doing so insha’Allah.

It depends who we are referring to as the scholars. Popular speakers (with or without a turban) will defend anything and everything that has been categorized as kufr or shirk by outsiders because they seem to think this is their role, because their audience seems to expect this from them and because they seemed to have overlooked the more credible route of simply saying 'it isn't from our teachings' without categorizing it as sunnah or kufr. 

The fuqaha on the other hand generally comment on permissibility, because essentially this is what fiqh determines. 

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1 hour ago, Ejaz said:

Ok 1 last question, is doing nazar on food and sending the blessings to Imams fine?

If you are in doubt over something refer it to the Qur'an and the ahlulbayt. This is where we get our teachings from.

Also it helps to know the basis/foundation/origins of a practice.

This doesn't mean that anything you don't find in Quran or hadith is automatically forbidden but it does tell you that in itself it doesn't have a basis in religion. 

I don't advocate going around telling people not to do x or y, unless it is actually forbidden. What I do think is that our and future generations need to revert back to referring to the Qur'an and the Ahlulbayt as sources of guidance because this is what was instructed by the prophet ((صلى الله عليه وآله وسلم)). If we truly do this I think it's inevitable that external influences will filter out over time.

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4 hours ago, Mahdavist said:

It depends who we are referring to as the scholars. Popular speakers (with or without a turban) will defend anything and everything that has been categorized as kufr or shirk by outsiders because they seem to think this is their role, because their audience seems to expect this from them and because they seemed to have overlooked the more credible route of simply saying 'it isn't from our teachings' without categorizing it as sunnah or kufr. 

The fuqaha on the other hand generally comment on permissibility, because essentially this is what fiqh determines. 

So for the purposes of this discussion are you essentially defining a scholar as an ‘ayatullah’? If so, that’s still fine. There are plenty of examples.

Of course, if scholar simply says something is permissible, that’s wouldn’t be evidence, so I wouldn’t use that. But what I’m claiming is that some will go out of their way to justify these things, or even recommend them. Here’s an example:

 

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1 hour ago, Haydar Husayn said:

So for the purposes of this discussion are you essentially defining a scholar as an ‘ayatullah’? If so, that’s still fine. There are plenty of examples.

I would say someone who has taught at the dars al kharij level. The academic equivalent of a professor.  Whether their supporters put a title in front of their name or not is not so relevant, I am more interested in their level of education.

More often than not it will be someone referred to as an ayatullah, although even this title is now being liberally applied these days.

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33 minutes ago, Mahdavist said:

I would say someone who has taught at the dars al kharij level. The academic equivalent of a professor.  Whether their supporters put a title in front of their name or not is not so relevant, I am more interested in their level of education.

More often than not it will be someone referred to as an ayatullah, although even this title is now being liberally applied these days.

What do you think of the video I posted above?

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Posted (edited)
10 hours ago, Haydar Husayn said:

And then there is the question as to whether or not any of this is more effective than calling on Allah directly. The more hard-core proponents of istighatha will say yes, and tell you that we are too sinful to address Allah directly (blatantly contradicting the Qur’an), or some non-sensical analogies with CEOs of companies. The more apologetic proponents will sometimes tell you that you can do either and it’s just a matter of choice! In which case, what’s the point?

I wonder at people who have been told by their Lord to call on Him and he was answer, and instead choose to call on everyone but Him, often with far more elaborate rituals than simply raising their hands in dua.

Salam 

Would like to hear your comment based on your statement above, especially the word effective.

We know and pretty sure that Allah (سُبْحَانَهُ وَ تَعَالَى) said these in Surah Hamd:

[1:1] In the name of Allah, the Beneficent, the Merciful.
[1:2] All praise is due to Allah, the Lord of the Worlds.
[1:3] The Beneficent, the Merciful.
[1:4] Master of the Day of Judgment.
[1:5] Thee do we serve and Thee do we beseech for help.

We know that Allah (سُبْحَانَهُ وَ تَعَالَى) with the above attributes.  And specifically He made a clear statement that in 1:5, we should serve Him and seek help from.

Why would Allah (سُبْحَانَهُ وَ تَعَالَى) with all the attributes stated earlier would instruct us to be on the path of those HE (سُبْحَانَهُ وَ تَعَالَى) has bestowed favors?  Why not just stop at ayat 1:5.  And just say ask Allah (سُبْحَانَهُ وَ تَعَالَى) directly.  Instead, Allah (سُبْحَانَهُ وَ تَعَالَى) instructed us to the following,

[1:6] Keep us on the right path.
[1:7] The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.

Is being with those that Allah (سُبْحَانَهُ وَ تَعَالَى) has bestowed favors is more effective in calling upon Allah (سُبْحَانَهُ وَ تَعَالَى) or direct call?

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On 8/10/2020 at 6:32 PM, layman said:

Salam 

Would like to hear your comment based on your statement above, especially the word effective.

We know and pretty sure that Allah (سُبْحَانَهُ وَ تَعَالَى) said these in Surah Hamd:

[1:1] In the name of Allah, the Beneficent, the Merciful.
[1:2] All praise is due to Allah, the Lord of the Worlds.
[1:3] The Beneficent, the Merciful.
[1:4] Master of the Day of Judgment.
[1:5] Thee do we serve and Thee do we beseech for help.

We know that Allah (سُبْحَانَهُ وَ تَعَالَى) with the above attributes.  And specifically He made a clear statement that in 1:5, we should serve Him and seek help from.

Why would Allah (سُبْحَانَهُ وَ تَعَالَى) with all the attributes stated earlier would instruct us to be on the path of those HE (سُبْحَانَهُ وَ تَعَالَى) has bestowed favors?  Why not just stop at ayat 1:5.  And just say ask Allah (سُبْحَانَهُ وَ تَعَالَى) directly.  Instead, Allah (سُبْحَانَهُ وَ تَعَالَى) instructed us to the following,

[1:6] Keep us on the right path.
[1:7] The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.

Is being with those that Allah (سُبْحَانَهُ وَ تَعَالَى) has bestowed favors is more effective in calling upon Allah (سُبْحَانَهُ وَ تَعَالَى) or direct call?

Huh? Allah isn’t instructing is to do anything. We are making a dua to Allah to keep us on the right path, which is the path of those in whom he has bestowed favours. This has got nothing to do with calling on other than Allah.

Look at the narrations in this thread:

The Imams are quoting the Qur’an and reinforcing the obvious meaning, to call on Allah and that it’s the best mean of attaining nearness to him. How would you interpret these narrations?

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On 8/10/2020 at 6:52 PM, Haydar Husayn said:

Huh? Allah isn’t instructing is to do anything. We are making a dua to Allah to keep us on the right path, which is the path of those in whom he has bestowed favours. This has got nothing to do with calling on other than Allah.

Look at the narrations in this thread:

The Imams are quoting the Qur’an and reinforcing the obvious meaning, to call on Allah and that it’s the best mean of attaining nearness to him. How would you interpret these narrations?

There are reasons why Allah (سُبْحَانَهُ وَ تَعَالَى) instructed us to be with those who He has bestowed Favors, Ahlulbayt.

They are inheritors of knowledge on how to understand Word of Allah (سُبْحَانَهُ وَ تَعَالَى) (Qur'an) and Allah (سُبْحَانَهُ وَ تَعَالَى).

There know how to address or call Allah (سُبْحَانَهُ وَ تَعَالَى) in a proper manner as a Pure Slave.

Do we know better on how to address Allah (سُبْحَانَهُ وَ تَعَالَى) in making duas or in salah or any other rituals?

If we don't understand Qur'an  (words of Allah (سُبْحَانَهُ وَ تَعَالَى)) fully without the help of Ahlulbayt, how can we know fully to address Allah (سُبْحَانَهُ وَ تَعَالَى) , who is the Author of Qur'an.

That is the reason why Allah (سُبْحَانَهُ وَ تَعَالَى) want us to be with those who He has bestowed favors.

The question is how to be with those who Allah (سُبْحَانَهُ وَ تَعَالَى) has favored.  The world is so big and people are spread on the earth.  Not all have access to real knowledge, especially simple people. Physical Imams are not accessible.

If they call the Imams to supplicate on their behalf (spiritual call) because they believed Imams know better then themselves to address Allah (سُبْحَانَهُ وَ تَعَالَى), that is one way to be with the Imams with all the lacking that every human is.  Just like salah, we give salam to Prophet and His Family.

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On 8/9/2020 at 8:36 AM, Ali2196 said:

Okay so I’m respect to our Sunni brothers not trying to cause fitna nothing. I love yous as much as I love everyone else but all I’m gonna is share this link and the topic make sense

 

We are told ahlul bayt can’t hear because they are dead well by a respected Sunni mufti who I like as well explains this perfectly :) 

 

Just a link I shared so others can use for debates sake 

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، وجميل ابن دراج، عن أبي عبد الله (عليه السلام) في                                    زيارة القبور قالإنهم يأنسون بكم فإذا غبتم عنهم استوحشوا

Ali ibn Ibrahim has narrated from his father from Ibn Abi Umair from Hafs ibn a-Bakhtari and Jamil bin Darraj  from Abu ’Abd Allah, ‘Alayhi al-Salam regarding the visit of the grave He(عليه السلام) has said that they (people of the grave ) become happy with your company, and when you disappear from them they feel loneliness.

Al Kafi Vol 3 Page:228 hadith 1,  Allamah Baqir al-Majlisi: حسن - Mir‘at al ‘Uqul Fi Sharh Akhbar Al al Rasul (4/191)

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The Holy Quran very emphatically teaches that the deceased are unable to hear us. Death is the permanent disconnection of the soul from the earthen body, and permanent disconnection from this dimension. The deceased are absolutely unaware of what is happening in this world. The cemetery is merely a place to respectfully bury the bones of the deceased, otherwise their souls are not present inside the niche of the grave. The souls of the deceased are in another dimension, depending on their goodness or evil, either in Illiyyin or Sijjin. It is irrational to believe that dried bones and dust in the grave can hear us. As long as Muslims hold on to such irrational, illogical and absurd doctrines they will never be taken seriously and remain easy prey for militant atheists.

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On 8/11/2020 at 12:11 AM, Cherub786 said:

Death is the permanent disconnection of the soul from the earthen body, and permanent disconnection from this dimension.

Then how come one hundred and twenty four thousands messengers of Allah offered prayer behind Prophet(صلى الله عليه وآله وسلم) on the night of Mairaj?

How did Prophet's Ibrahim's birds came back from the dead?

How could Prophet Isa give life to the dead? (3:49) 

Just because something is incomprehensible to the limited knowledge of humans today doesn't mean it hasn't or can't happen. 

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Posted (edited)
1 hour ago, Cherub786 said:

The Holy Quran very emphatically teaches that the deceased are unable to hear us. Death is the permanent disconnection of the soul from the earthen body, and permanent disconnection from this dimension. The deceased are absolutely unaware of what is happening

@Cherub786 Rasool Allah [saww] addressing the Kuffar who were killed in the battle of Badr

Narrated Ibn ‘Umar:

“The Messenger of Allah spoke to the People (buried) in the Well saying: “Have you found out that what your Lord had promised you is true?” then someone exclaimed: “Are you calling out to the dead!” The Prophet replied: “You do not hear better than they do, except they do not respond.”
Sahih Bukhari, Volume 2, Book 23, Number 452

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Surah Al-Baqara, Verse 154:
وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ

And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.
(English - Shakir)

All 14th Masoomeen (عليهم اسلام) are martyr so they are alive. 

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3 hours ago, Cherub786 said:

The Holy Quran very emphatically teaches that the deceased are unable to hear us. Death is the permanent disconnection of the soul from the earthen body, and permanent disconnection from this dimension. The deceased are absolutely unaware of what is happening in this world. The cemetery is merely a place to respectfully bury the bones of the deceased, otherwise their souls are not present inside the niche of the grave. The souls of the deceased are in another dimension, depending on their goodness or evil, either in Illiyyin or Sijjin. It is irrational to believe that dried bones and dust in the grave can hear us. As long as Muslims hold on to such irrational, illogical and absurd doctrines they will never be taken seriously and remain easy prey for militant atheists.

That’s why I linked the video as mufti menk just mentioned that prophet Muhammad (صلى الله عليه وآله وسلم) can hear? What’s your thoughts on this?

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On 8/9/2020 at 8:36 AM, Ali2196 said:

Okay so I’m respect to our Sunni brothers not trying to cause fitna nothing. I love yous as much as I love everyone else but all I’m gonna is share this link and the topic make sense

 

We are told ahlul bayt can’t hear because they are dead well by a respected Sunni mufti who I like as well explains this perfectly :) 

 

Just a link I shared so others can use for debates sake 

We consider sunnis as deviated and one should avoid listening to their scholars except you have good amount of knowledge and your listening to them is for research purpose. 

Surah Aal-e-Imran, Verse 169:

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord;

(English - Shakir)

Now tell me who is greater martyr than our Prophet (صلى الله عليه وآله وسلم), Janabe Zehra (sa) and Aimma (عليهم اسلام). Infact, if one dies in their love, will die as a martyr. 

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16 hours ago, Haydar Husayn said:

What do you think of the video I posted above?

Not something I would usually expect to hear from someone with his profile, but I wonder if family/cultural influences have driven this even if they shouldn't. 

I am also hopeful that this is an exception rather than a general trend among senior scholars. 

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17 hours ago, starlight said:

Then how come one hundred and twenty four thousands messengers of Allah offered prayer behind Prophet(صلى الله عليه وآله وسلم) on the night of Mairaj?

How did Prophet's Ibrahim's birds came back from the dead?

How could Prophet Isa give life to the dead? (3:49) 

Just because something is incomprehensible to the limited knowledge of humans today doesn't mean it hasn't or can't happen. 

 

The Isra and Mi'raj was a spiritual ascension, happening in another realm known as the Alam al-Mithal. It did not occur in this plane of existence.

The Quran does not say that Prophet Abraham cut up and slaughtered four birds.

The reviving of the dead refers to revival of those whom the decree of death has not yet been made, but are in the throes of death, and it is possible for them to be revived. The Arabic word موتى refers to both a dead person and someone who is close to dying.

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19 hours ago, Sirius_Bright said:

@Cherub786 Rasool Allah [saww] addressing the Kuffar who were killed in the battle of Badr

Narrated Ibn ‘Umar:

“The Messenger of Allah spoke to the People (buried) in the Well saying: “Have you found out that what your Lord had promised you is true?” then someone exclaimed: “Are you calling out to the dead!” The Prophet replied: “You do not hear better than they do, except they do not respond.”
Sahih Bukhari, Volume 2, Book 23, Number 452

Another Hadith, collected in Sahih al-Bukhari, narrated by Mother of the Believers sayyidatuna A'ishah سلام الله عليها clarifies the incident of the Prophet صلى الله عليه وسلم addressing the slain pagans at the Well of Badr:

 

ذُكِرَ عِنْدَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، أَنَّ ابْنَ عُمَرَ رَفَعَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْمَيِّتَ يُعَذَّبُ فِي قَبْرِهِ بِبُكَاءِ أَهْلِهِ ، فَقَالَتْ : وَهَلَ إِنَّمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّهُ لَيُعَذَّبُ بِخَطِيئَتِهِ وَذَنْبِهِ وَإِنَّ أَهْلَهُ لَيَبْكُونَ عَلَيْهِ الْآنَ " ، قَالَتْ : وَذَاكَ مِثْلُ قَوْلِهِ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْقَلِيبِ وَفِيهِ قَتْلَى بَدْرٍ مِنَ الْمُشْرِكِينَ ، فَقَالَ : لَهُمْ مَا قَالَ : " إِنَّهُمْ لَيَسْمَعُونَ مَا أَقُولُ " , إِنَّمَا قَالَ : " إِنَّهُمُ الْآنَ لَيَعْلَمُونَ أَنَّ مَا كُنْتُ أَقُولُ لَهُمْ حَقٌّ " ثُمَّ قَرَأَتْ إِنَّكَ لا تُسْمِعُ الْمَوْتَى سورة النمل آية 80 , وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ سورة فاطر آية 22 يَقُولُ : حِينَ تَبَوَّءُوا مَقَاعِدَهُمْ مِنَ النَّارِ

It was mentioned before ᾿Aishah (Radiyallahu anha) that Ibn Umar attributed the following statement to the Prophet (صلى الله عليه وسلم): “The dead person is punished in the grave because of the crying and lamentation of his family.” On that ᾿Aisha said, “But Allah᾿s Messenger صلى الله عليه وسلم said, “The dead person is punished for his crimes and sins while his family cry over him then.” Aishah added, “And this is similar to the statement of Allah᾿s Messenger صلى الله عليه وسلم when he stood by the (edge of the) well which contained the corpses of Al-Mushrikun killed at Badr and said, ‘They hear what I say.’” She added, “But he said: ‘Now they know very well what I used to tell them was the truth.’” Aishah then recited: “So verily, you (O Muhammad صلى الله عليه وسلم) cannot make the dead to hear...” [30:52]. “...But you cannot make hear those who are in graves.” [35:22] that is, when they had taken their places in the (Hell) Fire. [Bukhari; Kitab al-Maghazi, #3978,3979, 3980)

So the Prophet صلى الله عليه وسلم did not say "they hear what I say" but he said "Now they know what I told them is the truth". She also quoted two Verses of the Quran which clearly indicate that the deceased cannot hear (Surah 30:52; 35:22)

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17 hours ago, Sirius_Bright said:

Surah Al-Baqara, Verse 154:
وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ

And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.
(English - Shakir)

All 14th Masoomeen (عليهم اسلام) are martyr so they are alive. 

They are alive spiritually in another dimension, but they are not alive in this world

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14 hours ago, Ali2196 said:

That’s why I linked the video as mufti menk just mentioned that prophet Muhammad (صلى الله عليه وآله وسلم) can hear? What’s your thoughts on this?

He is totally wrong. I don't consider him worthy of the title Mufti either

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10 hours ago, Cherub786 said:

The Isra and Mi'raj was a spiritual ascension, happening in another realm known as the Alam al-Mithal. It did not occur in this plane of existence.

The Quran does not say that Prophet Abraham cut up and slaughtered four birds.

The reviving of the dead refers to revival of those whom the decree of death has not yet been made, but are in the throes of death, and it is possible for them to be revived. The Arabic word موتى refers to both a dead person and someone who is close to dying.

Was it? Just a spiritual one and not physical? Please do provide evidence for your conjecture.

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10 hours ago, Cherub786 said:

The Isra and Mi'raj was a spiritual ascension, happening in another realm known as the Alam al-Mithal. It did not occur in this plane of existence.

The Quran does not say that Prophet Abraham cut up and slaughtered four birds.

The reviving of the dead refers to revival of those whom the decree of death has not yet been made, but are in the throes of death, and it is possible for them to be revived. The Arabic word موتى refers to both a dead person and someone who is close to dying.

You must be ahmediya they also say that it was spiritual too.

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Posted (edited)
12 hours ago, Cherub786 said:

He is totally wrong. I don't consider him worthy of the title Mufti either

He’s not the only one both Sunni and Shia scholars say the same thing. Now what about the other Sunni scholars that say the same as what mufti menk mentioned?

 

no disrespect intended but verily you cant fight all the scholars because you choose to believe or not to believe such thing. I’m sick I ask you to make dua for me so allah (سُبْحَانَهُ وَ تَعَالَى) heals me this isn’t haram but if you ask Muhammad (صلى الله عليه وآله وسلم) to make dua it becomes haram because you think he’s dead? 
 

now of coarse only Allah (سُبْحَانَهُ وَ تَعَالَى) is who we worship but as mentioned why do we make dua for eachother wouldn’t that become haram yet I can’t ask someone such as the prophet?

Edited by Ali2196
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13 hours ago, Cherub786 said:

Another Hadith, collected in Sahih al-Bukhari, narrated by Mother of the Believers sayyidatuna A'ishah سلام الله عليها clarifies the incident of the Prophet صلى الله عليه وسلم addressing the slain pagans at the Well of Badr:

 

ذُكِرَ عِنْدَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، أَنَّ ابْنَ عُمَرَ رَفَعَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْمَيِّتَ يُعَذَّبُ فِي قَبْرِهِ بِبُكَاءِ أَهْلِهِ ، فَقَالَتْ : وَهَلَ إِنَّمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّهُ لَيُعَذَّبُ بِخَطِيئَتِهِ وَذَنْبِهِ وَإِنَّ أَهْلَهُ لَيَبْكُونَ عَلَيْهِ الْآنَ " ، قَالَتْ : وَذَاكَ مِثْلُ قَوْلِهِ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْقَلِيبِ وَفِيهِ قَتْلَى بَدْرٍ مِنَ الْمُشْرِكِينَ ، فَقَالَ : لَهُمْ مَا قَالَ : " إِنَّهُمْ لَيَسْمَعُونَ مَا أَقُولُ " , إِنَّمَا قَالَ : " إِنَّهُمُ الْآنَ لَيَعْلَمُونَ أَنَّ مَا كُنْتُ أَقُولُ لَهُمْ حَقٌّ " ثُمَّ قَرَأَتْ إِنَّكَ لا تُسْمِعُ الْمَوْتَى سورة النمل آية 80 , وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ سورة فاطر آية 22 يَقُولُ : حِينَ تَبَوَّءُوا مَقَاعِدَهُمْ مِنَ النَّارِ

It was mentioned before ᾿Aishah (Radiyallahu anha) that Ibn Umar attributed the following statement to the Prophet (صلى الله عليه وسلم): “The dead person is punished in the grave because of the crying and lamentation of his family.” On that ᾿Aisha said, “But Allah᾿s Messenger صلى الله عليه وسلم said, “The dead person is punished for his crimes and sins while his family cry over him then.” Aishah added, “And this is similar to the statement of Allah᾿s Messenger صلى الله عليه وسلم when he stood by the (edge of the) well which contained the corpses of Al-Mushrikun killed at Badr and said, ‘They hear what I say.’” She added, “But he said: ‘Now they know very well what I used to tell them was the truth.’” Aishah then recited: “So verily, you (O Muhammad صلى الله عليه وسلم) cannot make the dead to hear...” [30:52]. “...But you cannot make hear those who are in graves.” [35:22] that is, when they had taken their places in the (Hell) Fire. [Bukhari; Kitab al-Maghazi, #3978,3979, 3980)

So the Prophet صلى الله عليه وسلم did not say "they hear what I say" but he said "Now they know what I told them is the truth". She also quoted two Verses of the Quran which clearly indicate that the deceased cannot hear (Surah 30:52; 35:22)

Surely Allah causes to hear whom wills. 35:22

Anas b. Malik repoted that Allah's apostle(صلى الله عليه وآله وسلم) having said

Narrated Anas bin Malik:Allah's Messenger (ﷺ) said, "When (Allah's) slave is put in his grave and his companions return and he even hears their footsteps,..... Sahih al Bukhari  Hadith no:1374

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On 8/10/2020 at 10:48 PM, Haydar Husayn said:

visiting the shrines more effective than calling on them from afar?

Haven’t you read the story of zakriya where he supplicates in the place of sayeda maryam’s where she received fruits from the heavens. The “wifi” is better their.

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