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Shameem Anjum
01-03-2016, 01:03 PM
When someone dies. Can they see their loved ones they leave behind and can they hear you if you talk to them
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BilalKid
01-04-2016, 02:05 AM
good question ^o)
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01-04-2016, 03:35 AM
:bism:

:sl:

Do the Dead Know About Visits to Their Grave and Greetings From the Living?

Ibn Abd al-Barr said, “It is established on the Prophet’s authority (saw) that he said, ‘No Muslim passes by the grave of his brother whom he used to know in the world, and greets him, without God returning his spirit to him, that he may return the greeting to him.’” This is a proof text that the dead knows his brother, and returns his greeting.

In the two Sahihs from Muhammad it is related, “He gave commandment concerning the slain of Badr, and they were cast into a well. Then he came until he stood by them and called them by their names, ‘O So and So, Son of So and So, have you found to be true what your Lord promised you? For I have found to be true what my Lord promised me.’ Umar asked him, ‘O Messenger of God, why do you address people who have dried up?’ He said, ‘By Him who sent me with the truth, you do not hear better what I say than they do, although they are not able to reply.’”

It has been established on the Prophet’s (saw) authority that the dead man hears the bearing of the sandals of those who say farewell to him, when they leave him.

And the Prophet (saw) prescribed a law for his people, whenever they should greet the people of the graves, that they should greet them with a greeting such as they would give one with whom they were talking face to face. So one says, “Peace be upon you, of the house of believers.” This is an address to one who hears and has the power of reason. If that were not so, this address would have the status of address to the non-existent and the inanimate.
The religious scholars are agreed upon this, and traditions from different lines have come down from them to the effect that the dead one knows about the living one’s visiting him, and enjoys his presence.

Abu Bakr said in the “Book of the Graves (Kitab al-qubur),” in the chapter on “The Dead’s Knowledge of the Visiting of the Living,” “Muhammad ibn Awn relates with its chain of narrators from A'ishah (r), who said: ‘The Messenger of God (saw) said, ‘Not a man visits his brother’s grave and sits down at it, without his enjoying him and returning the greeting to him, until he gets up (to go away).’”

Muhammad ibn Qadamah al-Jawhari relates with its chain of narrators on the authority of Abu Hurayrah (r) who said, ‘Whenever a man passes by the grave of his brother whom he knows, and greets him, the dead one returns the greeting to him and knows him. And when he passes by the grave of one whom he does not know, and greets him, the dead one returns the greeting to him.’”

Muhammad ibn al-Husayn (r) told us, “Yahya ibn Bistam al-Asghar told me, Masma told me, A man of the family of Asim al-Jahdari told me, who said: ‘I saw Asim al-Jahdari in my sleep, two years after his death. I said, ‘Is it really you who have come?’ He said, ‘Yes.’ I said, ‘Where are you?’ He said, ‘I, by God, am in one of the Gardens. Some of my companions and myself assemble every Friday eve and dawn with Bakr ibn Abd Allah al-Muzani, and we receive news of you.’” He said, “I said, ‘Your bodies or your spirits?’ He said, ‘Away with you! The bodies are decomposed and only the spirits meet.’ I said, ‘And do you know about our visiting you?’ He said, ‘Certainly. We know about it on Friday eve and all day Friday, and Saturday till sunrise.’ I said, ‘Why that (day) and not every day?’ He replied, ‘On account of the merit and the prestige of Friday.’”

Khalid Ibn Khaddash told us, “Jafar Ibn Salman told us on the authority of Abu'l-Taiyah, who said: ‘It was Mutarrif who used to go forth in the early morning, and when it was Friday he started in the middle of the night!” Abu ’l Taiyah continues, ‘We have heard that it used to grow light for him in his perplexity. He arrived at night so that when he reached the graves of the people while he was on his horse he would see the people of the graves, each occupant of a grave sitting on his grave. And they would say, ‘This is Mutarrif coming on Friday.’ I said, ‘Do you people recognize Friday among yourselves?’ They said, ‘Yes, and we know what the birds say on that day.’ I said, ‘What do they say?’ They said, ‘They say, ‘Peace, peace.’”

Muhammad Ibn al-Husain (r) related with its chain from Al-Fadl Ibn Muwaffaq Ibn Khal Sufyan Ibn Uyainah who said, “When my father died I grieved for him with a great grief, and I used to go to his grave every day. Then I abbreviated that program as God willed. Then I came to him one day, and while I was sitting at the grave my eyes overcame me so that I slept. I saw as if the grave of my father had opened, and as if he were sitting in his grave wrapped in his shrouds; upon him was the pallor of the dead.” He continued, “It seemed as if I wept when I saw him. He said, ‘My little son, what has delayed you from visiting me?’ I said, “And truly you know of my coming!’ He said, ‘You used to come to me and I would rejoice in you and be pleased with you, and those who were around me would rejoice in your prayer.’ He continued, “After that I used to come to him often.”

It is related from Uthman Ibn Sawdah al-Tafawi, that his mother was a highly religious woman for which she was called Rahibah (nun). He said, “When she was about to die she raised her head to heaven and said, ‘O my Supply and my Treasure, the One on whom is my dependence in my life and after my death, do not forsake me at death, and do not distress me in my grave.’” He said, “She died, and I used to go to her every Friday. I prayed for her and I asked forgiveness for her and for the people of the graves. One day I saw her in my sleep and I said to her. ‘O my mother, how fares it with you?’ She said, ‘O my son, death involves a mighty sorrow; but I, by the grace of God, am in a blessed barzakh where we walk on aromatic plants, and where we recline on brocade and embroidered cloth to the Day of Resurrection.’ I said to her, ‘Have you any need?’ She said, 'Yes.’ I said, ‘What is it?’ She said, ‘Do not cease what you have been doing in the way of visiting us and praying for us; for I rejoice in your coming on Friday when you have come from your family. It is said to me, “O Rahibah, this is your son. He has come.” So I was glad, and those of the dead who are around me rejoice in that.’”
On the Life of Ibn al-Qayyim Al-Jawziyya, 1292-1350 C.E.

Ibn al-Qayyim al-Jawziyya was born in Damascus, Syria in 691 A.H., and studied under his father who was the local attendant (qayyim) of al-Jawziyya school. He studied Islamic jurisprudence, theology, and the science of prophetic traditions at the hands of renowned masters and scholars of his epoch, and studied the works and teachings of sufi masters of his time. He became the closest student and disciple of Imam Ibn Taimiyyah (1262-1329 C.E.), and later on became his successor.
[Muhammad Akili]
as salamu ‘alaykum,

Respected Shaykh Haddad,

1) I will be thankful if you can you kindly provide the complete analysis of this narration along with different chains of narration and its grading:
When one passes by the grave of his mu’min brother who he had known in the dunya, and stands at the qabr and says, `Assalamu `alaykum’, the person in the qabr will know him and also return his greeting. [ Majmu`a Fatawa Ibn Taymiyah, 24:331]
[....]
Shukran.

Answer:

[This is an important question on the HEARING OF THE DEAD.]

`Alaykum Salam,

1) It is narrated:
I. from Ibn `Abbas, from the Prophet (upon him blessings and peace) by Ibn `Abd al-Barr in al-Istidhkar (2:165 no. 1858) and al-Tamhid with a sound chain according to `Abd al-Haqq al-Ishbili in his Ahkam al-Sughra (1:345) cf. al-Ahkam al-Kubra (2:546) and al-Wusta (2:152), al-`Ayni in `Umdat al-Qari (bab Ziyarat al-qubur), and al-Shawkani in Nayl al-Awtar but this is all an incorrect grading since Ibn `Abd al-Barr’s chain contains two to three unknowns and is therefore weak.

II. as a saying of Abu Hurayra by:
(i) Ibn Abi al-Dunya in al-Qubur as related by al-Suyuti in al-Hawin (2:302):
عن محمد بن قدامة الجوهري عن معن بن عيسى القزار عن هشام بن سعد عن زيد بن أسلم عن أبي هريرة قال إذا مر الرجل بقبر يعرفه فسلم عليه رد عليه السلام وعرفه وإذا مر بقبر لا يعرفه فسلم عليه رد عليه السلام
(ii) al-Bayhaqi in Shu`ab al-Iman (7:17 no. 9296) through Ibn Abi al-Dunya with the same chain as above.
Ibn Abi al-Dunya’s chain is also weak because of Muhammad b. Qudama al-Jawhari and Hisham b. Sa`d, and because it is broken between Zayd b. Aslam and Abu Hurayra.

III. from Abu Hurayra, from the Prophet (upon him blessings and peace) by:
(i) al-Khatib in Tarikh Baghdad (6:137)
(ii) Tammam al-Razi in his Fawa’id (1:75 no. 139)
(iii) Ibn `Asakir in Tarikh Dimashq (10:380)

Imam al-Suyuti declared its chain good (jayyid) in his Jami` al-Kabir but this chain is also weak due to the unanimous weakening of its narrator `Abd al-Rahman b. Zayd b. Aslam as stated by Ibn Tahiral-Qaysarani in Ma`rifat al-Tadhkira, Ibn al-Jawzi in al-`Ilal al-Mutanahiya (2:429-430=2:911 no. 1523), al-Dhahabi in Mizan al-I`tidal under `Abd al-Rahman b. Zayd and others. See al-Ahdab, Zawa’id Tarikh Baghdad (5:174 no. 885).

Ibn Taymiyya in his Majmu` al-Fatawa (24:331) claimed that Ibn al-Mubarak said it is established as authentic from the Prophet (upon him blessings and peace) but I could not find this mentioned anywhere.

Something similar is narrated from `A’isha (may Allah be well-pleased with her and all the Companions), from the Prophet (upon him blessings and peace) through `Abd Allah b. Sam`an who is discarded according to Ibn Rajab and others, however, al-Zabidin in the Ithaf (10:365) said this is actually `Abd Allah b. Muhammad b. Sam`an who is trustworthy.

In conclusion the report has a basis by which it can be considered acceptable due to its multiple chains even if they are all weak, and it is confirmed by other hadiths that show the reality of the hearing of the dead such as the hadith of the dead of Badr and other reports as discussed at length by Imam al-Tabari in Tahdhib al-Aathaar where he said: “A large number of the Predecessors among the scholars of the Community said that the dead hear the speech of the living, whence the Prophet’s address to those buried in the well [at Badr]. They also said that his words to the Companions, ‘You certainly do not hear any better than they do,’ are the most resplendent exposition of the truth of what we have said: namely, that the dead hear the speech of the living.”
(Tahdhib al-Aathaar 2:491).


Al-Tabari then proceeds to narrates 14 Prophetic hadiths to that effect and, twenty pages down, introduces a chapter entitled “Mention of those of the Predecessors who asserted the Soundness of those Reports and said ‘Truly the Dead hear the Speech of the Living, and Speak, and are Cognizant,’ after which he narrates 11 reports from Abu Hurayra, Ibn Mas`ud, Jabir, and some of the Tabi`in to that effect. He concludes:

It is therefore obligatory to firmly assert that Allah makes anyone of His creation hear, after their death, whatever He wishes of the speech of living human beings as well as other creatures in any way He wishes, and He makes whomever among them He wishes understand whatever He wishes, and He grants bliss to whomever of them He likes with whatever He likes, and He punishes the unbeliever in his grave and whoever of them deserves punishment in any way He wishes, just as the narrations and reports from the Messenger of Allah state. (Tahdhib al-Aathaar 2:518-519).

Among the subsequent authorities who positively asserted the reality of the hearing of the dead in their works or legal responses are:
• Ibn `Abd al-Salam in his Fatawa Mawsiliyya (pp. 100-101);
• al-Nawawi in the chapter of his Sharh Sahih Muslim entitled al-Janna wa-Sifat Na`imiha;
• Ibn al-Qayyim in the opening chapter of his Kitab al-Ruh;
• Ibn Hajar al-`Asqalani in al-Jawab al-Kafi `an al-Su’al al-Khafi, in which he replies to twenty-nine questions pertaining to the state of the dead in the graves.
• al-Sakhawi in his magisterial treatise on the address to those recently buried (talqin) entitled al-Idah wal-Tabyin bi-Mas’alat al-Talqin;
• al-Suyuti in the opening fatwa of the first part of the responses on Resurrection in his Hawi lil-Fatawa (2:169-175 Mabhath al-Ma`ad, Ahwal al-Barzakh);
• the Hanafi jurist Muhammad `Abid al-Sindi al-Ansari in his treatise Hawl al-Tawassul wal-Istighatha (pp. 170-181) takes issue with the majority position of his school, according to which the dead can hear only immediately after their burial and before they are questioned by the angels and not thereafter. Indeed, the Prophet (upon him blessings and peace) waited THREE FULL DAYS before addressing the dead Makkans in the well of Badr (al-Bukhari, Maghazi, Qatl Abu Jahl; Muslim, al-Janna wa-Sifat Na`imiha). He also mentioned that (i) Sayyida `A’isha’s denial of the hearing of the dead was not based on direct witnessing of the events at Badr but upon reports through intermediaries; (ii) the possibility that she changed her understanding later, since she addressed her brother `Abd al-Rahman in his grave a month after he had been buried (Sunan al-Tirmidhi, Jana’iz, Ma Ja’a fil-Ziyarati lil-Qubur lil-Nisa’; al-Bayhaqi, Sunan 4:49).
• the unpublished 42-page Tawdih al-Bayyinat fi Sama` al-Amwat (1306/1888, mistitled Tarjih al-Bayyinat in the Azhar manuscript library catalogue) by the Mufti of Basra, `Abd al-Wahhab b. `Abd al-Fattah al-Hijazi al-Baghdadi
• the 500-page Tadhkirat al-Rashid bi-Radd Tabsirat al-Naqid by the Hanafi Imam al-Laknawi;
• the 300-page Hayat al-Mawat fi Bayan Sama` al-Amwat by the Hanafi Imam Ahmad Rida Khan in Urdu — Allah Most High have mercy on them all.
:wa:
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