Sama’ al Mowta:
This is established fact and fundamental belief in authentic Islam that Allah has given by his Qudra such kind of life to the dead in the grave upon whose power they have a CONCIOUSNESS and IDRAAK. So there are several ahadith which shows that the dead know all those who gave them Ghusal, who bring them to their grave, and answering the salam of all those who went there and do salam.
Ahlu Sunnah Wa Jamat’s Ijma (concensus of agreed opinion) from all of the known scholars agreed that this is what our belief (ie. Dead can hear, they listen and they reply but we do not have that level to listen them until Allah wishes to). So
Allama Abu al Muzaffar B. Muhammad Isfraini (rta) (Died 471 H/ 1078) says that on this regard:
واخبر انھم یحیون فی القبوروقدوردفی معنے احیاء الموتیٰ فی القبور الاٰ یات والاخبار والاٰثار۔
فخر دوعالم صلی اللہ علیہ وسلم نے خبر دی کہ مردے قبروں میں زندہ کیئے جاتے ہیں۔ قبروں میں مردوں کے زندہ کیئے جانیکے بارے میں اتنی آیاتیں اور احادیث وآثار ہیں جنکا شمار نہیں۔
Translation: “Prophet alehisalato wasalam informed us that dead are bring to life in their graves, in regard of this matter there are several verses, ahadith and narrations that they are un-countable” (Tahir b. Muhammad Isfraini, Imam: Al Tabseera, Published Egypt, page 108)
(Means: E.g when we will be 3 times questioned in grave, and even if you think it logically, if there is nothing in grave rather than only considering them clay and dead body then, who can we say that there will be punishment in grave? I mean Soul is something un explainable? isnt it? and Pain is related with physical body, but yet physical bodies converted into dust, so that means that its like a curtain between us and those dead people who are more alive than us but we are not able to see it, their life and punishments and all other things are not subject to us, but we all will face what we seeded in our lives, after the death, our body and soul and at that much relation left behind that they can hear foot steps, they can see us they can reply to our salams, they feel but we cannot see all that, and its called life of the Barzakh).
Famous Imam of Ahlu Sunnah Muhaqiq Imam Taqi-ad-din Subuki Shafi’e (rta) (d. 756H/1354) says:
قد اجمع اھل السنۃ علیٰ اثبات الحیٰوۃ فی القبور۔ قال امام الحرمین فی الشامل و قد اتفق سلف الامۃ علیٰ اثبات عذاب القبر واحیاء الموتیٰ فی قبورھم و ردالارواح فی اجساءھم۔
اہل قبور کی حیات پر اہلسنت وجماعت کا اجماع ہے ۔ حضرت امام الحرمین نے اپنی کتاب (الشامل) میں فرمایا ہے کہ عذابِ قبر کے اثبات اور مردوں کے اُن کی قبروں میں زندہ کیئے جانے اور ارواح کو ان کے اجسام کی طرف لوٹائے جانے کے بارے میں اہلسنت وجماعت (اسلافِ امت) کا مکمل اتفاق ہے۔
Translation: “life of the dead in their graves’ regarding this matter there is concensus of agreed opinion (IJMA-e-UMMAT). Hazrat Imam al haramain has written in his book ‘As-Shamil’ that for the punishment of grave and giving life to the dead in their graves and sending souls back to their bodies (in the graves), has concensus of opinion and all salaf (of the ummah) are agreed on that”.
(Taqi ad-din Subki,Imam, Shifa-alSiqam, Pub. Dairat’l’ Mua’rif Hyderabad Deccan, page 153)
Another famous Imam, Imam al Mutakalimeen, Qadi Azd-ad-din Abd-ar-Rehman b. Ahmad (rta) (d. 757H.1355) says”!
احیاء الموتیٰ فی قبورھم ومسئلۃ منکر ونکیر وعذاب القبر للکافروالفاسق کلھا حق واتفق علیہ سلف الامۃ۔
مردوں کو انکی قبروں میں زندہ کیا جانا ۔ سوالات منکر نکیر اور کافروفاسق کو قبر میں عذاب دیا جانا، ہمارے نزدیک یہ سارے امور حق ہیں اور امت کے اگلوں کا ان پر اتفاق رہا ہے۔
عبدالرحمان بن احمد عضدالدین، متکلم، شرح مواتف مطبوعہ نومکشور، ص 715)۔
Translation: “Giving back life to the dead in their graves for questions of MankirNakir and punishment to the non-believer and fasiq people in their graves, in our views we all are agreed that these events are haq and the elders (past ones) were totally agreed upon that’.
Another Famous Imam of Hadith, Imam Ibn Hajr Asqalani Shafi’e (Rta) (d. 852H/1443) explained this in these words”!
“Ibne Hzm and ibn Habira’s religion is that “the questions are only asked from Ruh (soul), and the soul is never returned to the body, but Jamhor Ahlu Sunnah (Vast majority) is against this view, and they believe that Soul is either returned fully or in some parts of the body, because it is mentioned in Hadith’.
(Ibn Hajr Asqallani Muhadith, Fathul Baari Vol 5, P 704) (Note: may be the name is bcz of some printing error bcz the person who agrees with ibne hzm, his name was actually Ibne Mubira)
Another famous Imam of the 10th century Muhaqiq Muhadith Imam Mullah Ali Qari (rahimahumullah) al-Hanafi (d. 1014 H/ 1604) is also refuted this view upon giving is ruling on the life of barzukh and sending back of the soul to those who oppose and also rejected that allegation which some deviants force on Imam al Azam (radi allahu anho), and blaim that He was also not agreed on I’ada al Ruh, So Imam Mulla ali qari (rta) not only rejected their views with dalail evidence but also says:
اعلم ان اھل الحق اتفقوا علیٰ ان اللہ یخلق فی المیت نوع الحیٰوۃ فی القبر قدر مایتا،،،،،،،،،،،بدن الروح (الٰی الآخر)
“It is to be known that Ahlu Haq (Salaf) are agreed upon this that Almighty Allah give the dead people in their grave a special kind of life, because of which the dead can feel pain or pleasure’s senses. But the returning back of the soul has a dispute, and the people who use “tawaquf” towards Imam al azam (rd) in this matter is wrong, instead his sayings on I’ada al Ruh are much more, because giving answer to the questions of MankirNakir one must need Soul”.
(Imam Mulla Ali al-qari (rta) Hanafi Muhadith, Sharah Fiqh al Akbar , Page 121)
The famous scholar of the age of another famous scholar i.e Muhadith Mujadid alf thani (Rta)’s , Allama Abdul Hakim Siyalkoti (rta) also says”!
لا یخفیٰ علیک ان لیس المراد بالحیی ھٰھنا ما یعادفیہ الروح ۔۔۔۔۔۔۔۔۔الیٰ جمادُا۔)
تجھ پر مخفی نہ رہے کہ زندہ سے مراد یہاں ایسا زندہ نہیں ہے کہ جس میں روح پورے طور پر لوٹا دی جائے اور اس سے دنیاوی زندگی کی طرح اختیاری فعل صادر ہونے لگیں بلکہ صرف اتنی زندگی مراد ہے جس سے تکلیف اور راحت کا ادراک ہوسکے۔ جب اللہ تعالیٰ اس میں ادراک پیدا کردیتا ہے جو تکلیف اور لذت محسوس کرنے کا سبب بنتا ہے تو اُسے زندہ کہتے ہیں نہ کہ جماد
Tr: “This must not be hidden to you that alive here are not alive in that means that Soul has been returned back to the dead fully as they was functional as they was in their wordly life, (in which they can act freely), no but here it means life to only this extent that they can feel pain or pleasure, when Allah ta’ala give them concious of the sense of feeling, they became live in that means, and this is called alive not Jamad.(dead)>
Hazrat Shah Abdul Aziz muhadith Dehlawi (rta) (d. 1239H/1824) who gave title to Hazrat Qazi Sanaullah Pani Patti Naqshbandi Mujadidi (rta) (d. 1225H/1810) as “Behiqi of the age”, he summerizing different ahadith from Salaf and Jamhoor , further explains their belief in these words”:
Translation:” We say that in these regards that souls of the mo’mineen and their resting places are in Ula’yin or in 7th sky, or a type of place like that, just like its been said, that the place for the souls of KUffars are in Sijiyin. But despite of that each and every soul also has some kind of relation with their body (where they buried/died) and grave., And no one know the reality and formation of that relation other than Allah, and because of such relation its correct that human who is made up of the combination of Body and Soul, its status is being presented, either it is in Jannah or in hell, they can either feel glad or painful, they can listen the salam of the person who came on his grave or place, and they also give answer to the questions of MankirNakir, and all things happened just in same ways as prescribed and authenticated from Quran and Hadith”.
(References: 1) Allama abd-al-hakim Sialkoti, Hashiya Khayali Page 118. (2). Muhadith Qadi Sanaullah Pani Pati, Tafsir al Mazhari, Vol 10, Page 124/125)
Another famous Imam Faqih Allama Syed Muhammad Ameen ibn Umar Abideen ash-Shami al-Hanafi (rta) (d. 1252H/1836), Says about the belief of Jamhoor Salaf Saliheen in these words”:!
Translation: Punishment of the grave is undoubtful and proven fact, because in view of all ulema’s, dead is granted with such limit of life because of which he can feel pain, and sense the punishment. In View of Ahlu Sunnah, body is not necessory for this. but instead those different decayed parts of the body is given such kind of live which cannot be seen by our eyes”.
(Imam Ibn Abideen in Rad-al-muhtar, Vl 2 . Egypt page 201)
So now we can clearly understand by above given evidences that Salaf Saliheen and Akabir of Ahlu Sunnat Wa Jamat is agreed upon this fact. and their views are open to read. In this matter Only Ibn al Hazm, who was (Zahiri al mazhab) (d. 456H/ 1064) disagreed with Ummah on this matter. He was also a person who was a rejecter of Sahih ahadith regarding i’ada al Ruh. He was of opinion that in the life of hereafter (barzakh) whatever kind of pain or pleasure reached to someone, it only affected the soul not body. This was totally against the teachings of Quran and Sunnah, and even today’s era this rejection is been carried out by the decendents of those kind of people and who are famously known as Wahhabi/Deobandi sects. But the interesting fact is that they still believe and accept to follow taqlid of those deviants from religion very proudly. Even ibne taymmiya al harani who is famous of the famous among their sect and whose many deviant views were totally rejected by Salaf Saliheen and Imams of Ummah, even so he said about this Sama’Al’Mawta concept that
وسماع المیت للاصوات من السلام والقراءۃ حق
مردے کا سلام وقرات وغیرہ کی آوازوں کو سننا حق ہے
Translation: Listning Salam and Qir’at for the dead is Haq (means they can listen/reply)
The special student of ibne taymmiya i.e, Ibne qayyim al Jawzi give explanation of a famous Hadith in these words:
فھٰذا نص فی انّہ یعرفہ بعینہ ویود علیہ السلام
یہ حدیث اس بارے میں نص ہے کہ سلام کہنے والے کو مردہ حقیقی طور پر پہچانتا اور اسکے سلام کا جواب دیتا ہے۔
TR:”This hadith is the ruling on this matter that whosoever sends Salam on the dead ones, they (dead) knew them very well and reply them back”.
(References: (1). Ibn Taymmiya, Al Iqti’da al-sira’at al-Mustaqim Egypt page 181. (2). Ibne Qayim, Kitab al Ruh, Page 4)
Now the another famous imam of ghairmuqalladin (i.e., Wahabi/Deobandis) Allama Nawab Siddiq Hassan Bhopali Qanooji Says in this regard in these words”
جملہ اموات از مومنین وکفار از حصول علم وشعور وادراک وسماع وعرضِ اعمال دروجواب بہ زائر برابر اند۔
تمام مردے ، خواہ مومن ہوں یا کافر وہ علم وشعور اور ادراک وسماع کے حاصل ہونے نیز اعمال پیش ہونے اور زیارت کرنے والے کو جواب دینے میں برابر ہیں۔
Translation:”All dead, either believer or non believer, they all are one in status of senses in their conciousness towards these matters” (ie., punishments, listening and replying back, and knowing someone who came on their grave).
(REF: Dalil al Matalib Page 886)
Even Deobandi’s Anwar shah kashmiri Wrote about Sama al mowta”!
اقول والاحادیث فی سمع الاصوات قد بلغت مبلغ التواتر
Translation:“I Said that Hadith(s) in favour of Samai Mawta are in the level of Tawatir” (continous) (Ref: Faiz al Bari by Anwar shah kashmiri vol 2, page 467)
Even another famous scholar of Deoband Allama Shabeer Ahmed Uthmani Deobandi (d. 1369H/1949) wrote about Sama’i’Mawta in these words:
ان سماع الموتیٰ ثابت فی الجملۃ بالاحادیث الکثیرۃ الصحیحۃ۔
بے شک سماعِ موتیٰ جن احادیث سے ثابت ہے وہ تعداد میں بہت زیادہ اور صحیح ہیں۔
Translation: “Indeed! without any doubt, the ahadith in favour of Sama’i’Mowta are huge in quantity and all are Sahih darja”.
These all facts proves that even the akabir of those people (wahabi/deobandi) were also attached with Ahlu Sunnah’s view but many among their followers deviate their ways in totally different and rejects it and accept the deviancy of Ibn hzm’s ideology.And they made their own standards and then they use these things for rejection of the people to visiting graveyards, or visiting Shrines of Auliya. You also has given mind you can better judge that, this is a human thing not related with any religion and other thing, this also include even non-believers who does not believe in all this. But yet we Muslims believe that these things happens because Our Quran and Our Prophet alehisalam mentioned that. So if you think deeply, when they rejected this basic fundamental belief that Dead can hear and listen and reply and i have proven this from their FOUNDING FATHER ibn-Al-Wahab Najdi’s Book with scan and reference in another post on this blog, you can search and read just type “dead can hear” in the search box and this will bring that note in front of your screens. So when Wahhabies rejects the ideology of ummah, that means they are considered out from the ummah, and this is clear deviancy, which is totally haram. It also hypocrisy because following a deviant is also hypocrisy and rejection of Hadith while calling yourselves Salafists is nothing more than a joke. A Lie, a Fabrication in Religious Rules. So they adopted the concept of ibne hzm al-zahir’s views. So when they reject this fundamental obviously they got free hand to reject the Shrines and reject the Powers which are not of the Auliya’s own powers but God Gifted. So they reject 1400 years of Islamic belief and while maskurating themselves as Salafis and the followers of Quran and Sunnah. They are so shameless creatures that they have no pride, honor and dignity in themselves to even follow their own imams. They only knew one thing, arrogant rejection. This was the reason behind the saying of famous deviant of Wahhabism i.e, Ismail Dehlawi, who says that even Prophets are nothing more than a clay when they died. They (dead) cannot hear neither you have to asked anything from them”.MaazAllah. This is rejection of Quranic verses and Prophetic traditions. and then you called yourselves a Muslim? Didnt you deviants have a little bit of shame in you?
(This will continue……..)