Complete refutation of Shaykh Faaik

Bayhaqi narrates in Shu’ab al-Iman that the Prophet (s) said: “Whoever visits the grave of his parents or the grave of one of them, every Friday, he will be forgiven and his name will be written among the pious ones”(Man zaara qabra abawayhi au ahadihima fi kulli Jum’ah, ghufira lahu wa kutiba barran).

If visiting the graves of one’s parents can result in such a blessing, what about visiting the graves of the esteemed friends of Allah (swt)?

We ask, when the Prophet of Islam (s) has encouraged us to visit graves regularly and considered it a cause for Maghfirah, then how can anyone ever condemn it?

It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Nabi Muhammad (s) explains that these souls will then make du’a for you, asking Allah (swt) to forgive you and bless you.

So this then is a command of the Nabi Muhammad (s). We learn from this Hadith that the souls of the departed have the ability to make Du’a for the living, asking Allah (swt) to help the living who are visiting them.

In another Hadith in (Kanzul Ummal by al-Imam al-Muttaqi) it is narrated by Sayyidina ‘Ali (r) that the Nabi Muhammad (s) said: “Whoever goes to a graveyard or passes by a graveyard and recites surat al-Ikhlas eleven times and gives the thawab (reward) of the recital to the dead buried there, will receive the same thawab for it as the dead people. 

In fact the Nabi Muhammad (s) is encouraging us to recite surat al-Ikhlas and present the thawab of  it as a gift to the dead when we visit them. Today, some people are saying that making Dhikr at the graves is Bid`a!!! They must go and study Hadith.

 

Awareness of the dead and their spiritual life in the graves

Firstly, the Qubur of the Prophets (as):

A Sahih Hadith narrated by Imam Muslim (vol.2 p.268) states that the Nabi Muhammad (s) said that on the night of Mi’raj he (s) passed by the grave of Sayyidina Musa (as) and saw him praying in his grave (idha bi Musa yusalli fi Qabrihi)

This is evidence from the Sunnah of the Nabi Muhammad (s) that there are certain holy people of Allah (swt) who can even pray in the qabr . The ulama say that they are not praying because it is fard (obligatory) upon them  (since they have already died) but that they are praying for the sake of the love of Allah (swt) and because they enjoy praying and thus talking to Allah (swt).

About the Anbiya (Prophets) (as), there are no doubts since Abu Ya’la and al-Bazzar (in their Musnads)  narrate a sahih Hadith concering the Prophets that the Prophet (s) said that all of the Prophets are alive and praying in their graves. (al-Anbiya Ahyaa’un fi Quburihim yusalloon). The Arabic word for prayer used in this Hadith is (Salah), which may also mean du’a, besides the ritual Salah we know.

In another Sahih Hadith narrated by Abu Dawud, Nasai, Ibn Majah, Ahmad, Tabarani and others,  the Nabi Muhammad (s) said that one must make a lot of Salawat on the day of Jumu`ah as this will be presented to the Nabi Muhammad (s). Then the Sahabah asked the Prophet (s) how their salawat was going to be presented to him after he had died and his body is no more, and the Prophet (s) replied that:

“Allah (swt) has made it haram (forbidden) for the earth to consume the bodies of the Prophets” 

Things are only presented to someone if he is alive , fully aware and conscious of everything. This Hadith also shows that the Prophet (s) is aware of our salawat and our spiritual states, otherwise what is the meaning of this presentation?

So they are alive in the graves, they are praying, they are aware of who is making salawat on them -“ in short, they know us.

 

Prophet Muhammad’s (s) meeting with other Anbiya (as) 

We also know that on the night of Mi’raj, all the Prophets (as) assembled in Masjidul Aqsa, physically (or spiritually as some say), but all of these prophets save `Isa (as) had already died, so to say. Yet that night they met the Nabi Muhammad (s), spoke to him and prayed behind him.

And when he went into the samawat (the skies) he (s) met them again. This shows, and we know it from many Sahih Hadith concerning the Mi’raj (Ascension) that these Prophets were alive and they went to the Aqsa, went to the skies and met the Nabi Muhammad (s).

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