THE COPROCREEP’S ALLEGED 4TH INCONSISTENCY
In the 4th alleged inconsistency which the coprocreep attributes to the Ulama of Deoband, he rants some rubbish about ‘hayaatis’ and mamaatis’. Propounding the rubbish figment of his imagination, the coprocreep states:
“Some Hayaatis have compromised and have invented ‘levels of life’ in the Barzakh – the highest being reserved for the prophets and they say this is strongest/closest to the worldly life.”
Then in pursuance of his rubbish, he asks:
“Why do you endlessly want to equate the Barzakh life to the world life?”
The very first essential principle to understand regarding the Ulama of Deoband is that when we say ‘Ulama of Deoband’, the reference is not to mediocre Molvis who had acquired knowledge at Deobandi Darul Ulooms nor to any Ulama who have deviated from the Minhaaj of the Akaabir Ulama of Deoband. When the term ‘Ulama of Deoband’ is used it refers to Giants and Stars of Ilm and Taqwa such as Hadhrat Maulana Qaasim Nanotwi, Hadhrat Maulana Rashid Ahmad Gangohi, Hadhrat, Hadhrat Maulana Khalil Ahmad Ambetwi, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayhim), and to the glittering galaxy of senior Ulama-e-Haqq associated with Darul Uloom Deoband. These illustrious Souls are the Seal of the Ulama of Deoband. Any view which clashes with the unanimous stance of these noble Ulama of Deoband, is never the view of our Ulama (the Ulama of Deoband).
It should be well understood that Darul Uloom Deoband has long ago been infiltrated by men of the Maudoodi sect and men with Salafi leanings and views. Thus, any conflicting view tendered by such miscreants who happened to have studied at Darul Ulooms linked to Deoband is never the view of the Ulama of Deoband.
There is no need to delve into the silly discussion pertaining to the ‘hayaati and mamaati’ concepts which the coprocreep presents with derogation. In so doing, he endeavours to cast a veil of deflection and deception on the stance of the Ahlus Sunnah Wal Jamaah (the Four Math-habs) on the issue of Rasulullah’s life after his earthly death. The issue at hand is whether Rasulullah (sallallahu alayhi wasallam) is hayaat (alive) in his Qabr Shareef (in Barzakh). The details and exact nature of this noble Hayaat of the Ambiya (alayhimus salaam) are of no significance. The fundamental issue is: “Are the Ambiya alive after they had died an earthly death?”
On this issue there is no difference of opinion among the Ulama of Deoband. (Bear in mind who the Ulama of Deoband are!). According to the Qur’aan, Sunnah and Ijma’ of the Ummah, the Ambiya (alayhimus salaam) are alive in Barzakh, and so are the Shuhada (the Martyrs). However, it is quite obvious that the Hayaat of the Ambiya (alayhimus salaam) is of a higher state than the Hayaat of the Shuhada. Furthermore, all mankind, including the kuffaar, have life in Barzakh. The questioning in the grave, the torments and pleasures in the grave, etc. are all related to Barzakh. These states are not related to inanimate objects such as stones. It is therefore, simple logic that the Hayaat if the Ambiya (alayhimus salaam) in Barzakh will not be of the same level as the ‘hayaat’ of the kuffaar in Barzakh.
On this issue, the belief of the Ulama of Deoband is the precise belief of the Ahlus Sunnah as it has been propagated and believed since the era of the Salf-e-Saaliheen of Quroon-e-Thalaathah. The Ulama of Deoband do not stand apart from the Ahlus Sunnah in this belief. In his famous kitaab, Al-Muhannad, Hadhrat Maulana Khaleel Ahmad Ambetwi (rahmatullah alayh) records the questions posed by the then Ulama of Haramain Shareefain, who were not Salafis, but staunch Muqallideen of the Math-habs, and his answers. On the question of Rasulullah’s Hayaat after his earthly death, the Ulama of Haramain Shareefain asked:
“What is your view regarding the Hayaat of Nabi (alayhis salaatu was salaam) in his blessed Qabr. Is that (life) special with him or is it similar to Barzakhi Hayaat of all the Mu’mineen?”
Hadhrat Maulana Khalil Ahmad (rahmatullah alayh) answered as follows:
“According to us and our Mashaaikh, Hadhrat Rasulullah (sallallahu alayhi wasallam) is alive in his Qabr Shareef. His Hayaat is dunyawi (i.e. like the worldly life) without (its) obligations. And, that is special with him (sallallahu alayhi wasallam) and all the Ambiya (salawaatullah alayhim) and the Shuhada. It is not like the barzakhi life common to all Mu’mineen, in fact common to all mankind. Thus, Allaamah Suyuti explicitly states in his treatise, Abnaaul Azkiya wa Hayaatil Ambiya that Shaikh Taqiuddin As-Subki said: ‘The hayaat of the Ambiya and the Shuhada in their graves is like their hayaat on earth. Testifying for this is the Salaat of Musa (alayhis salaam) in his Qabr. Verily, Salaat demands a living body…….” Thus this substantiates that the Hayaat of Rasulullah (sallallahu alayhi wasallam) is dunyawi (also) Barzakhi because it exists in the Realm of Barzakh.”
This is the belief of the Ahlus Sunnah Wal Jamaa’ah, hence it was approved and endorsed by the Ulama of the Haramain Shareefain. The Ulama of Haramain Shareefain had bestowed glowing accolades on Hadhrat Maulana Khalil Ahmad (rahmatullah alayh) for his answers which 100% represented the Belief of the Ahlus Sunnah Wal Jama’ah on the question of the Hayaat of the Ambiya (alayhimus salaam), as well as on the other 25 questions which the illustrious Allaamah Khalil Ahmad answered, and with which answers all the noble Ulama of Haramain Shareefain concurred. The following is the concurrence of Hadhrat Shaikh Muhannad Saeed Baabaseel Shaafi’, Shaikhul Ulama in Makkah Mukarramah, and the Imaam and Khateeb of Musjidul Haraam:
“Bismillahir Rahmaanir Raheem. I have studied these answers of the illustrious Allaamah to the questions posed in this treatise, and I have found them (the answers) completely correct. May Allah Ta’ala reward him who had responded, my honoured, unique Brother Shaikh Khalil Ahmad. May Allah Ta’ala perpetuate his goodness and glory in both worlds, and with him (Maulana Khalil Ahmad), by the honour of Sayyidul Mursaleen may Allah break the heads of the deviates and the envious ones until the Day of Qiyaamah, Aameen.”
Ulama of Makkah, Madinah, Egypt and Damascus, of all Four Math-habs, lauded accolades on Allaamah Khalil Ahmed and concurred with his answers which were unanimously confirmed to be the Aqaaid of the Ahlus Sunnah Wal Jama’ah while paying glowing tribute to him for stating the Haqq with clarity. Thus, the attempt by the coprocreep to create the false impression that the Hayaat belief of the Ulama of Deoband is in conflict with the belief of the Ahlus Sunnah is most despicable and dismissed with the contempt it deserves.
The coprocreep, in subservience to the Saudi Salafis and other deviated ghair muqallideen are notorious for their Shiah-type taqiya stunts. Deceit is their salient feature. Therefore, the coprocreep speaks as if the Ulama of Deoband are alone in the belief of Hayaat, i.e. the concept of the Hayaat of the Ambiya to which the Ulama of Deoband subscribe.
The argument of Nabi Musa (alayhis salaam) performing Salaat in his grave has not been originated by the Ulama of Deoband. Shaikh Taqiuddin Subki mentions it, and Imaam Suyuti narrated it. This fact alone should be sufficient to dispel the falsehood that the concept of Hayaat propagated by the Ulama of Deoband is not the belief of the Ahlus Sunnah Wal Jama’ah. While there is complete consensus on the issue of Rasulullah’s Hayaat after his earthly demise, the precise details of this concept are not explained in the Qur’aan and Ahaadith. No one has the right to claim that his personal understanding of an ambiguous concept has the status of Wahi.
It suffices to say that the concept to which the Ulama of Deoband subscribe has not been originated by them. It has come to them from the Salf-e-Saaliheen by way of authentic narration. We therefore find that the Maaliki, Shaafi’, Hanafi and Hambali Ulama of the Haramain Shareefain upholding the elaboration tendered by Hadhrat Allaamah Khalil Ahmad. If the concept of the Ulama of Deoband was an innovation, the Ulama of the Haramain Shareefain, Damascus and Egypt would not have concurred.
The ‘rational’ arguments which the coprocreep presented in no way whatsoever succeeds in making even a kink in the belief propounded by the Ulama of Deoband in view of the fact that their view is the view of the Four Math-habs. Logic may not be tendered as a daleel for refuting what has been established and upheld by the narration of the Four Math-habs. There is no factor (murajjih) to confer preference to the conjecturing of the coprocreep and his Salafi cohorts. On the contrary, the established view of the Four Math-habs is as old as Islam, and it totally eliminates any conflicting concept.
[DENSITY OF INTELLECT]
Displaying considerable density of intellect, the coprocreep avers:
“If one looks at al-Muhannad by M.Khalil Ahmed Sahaaranpuri, he says: “His life is Dinyawi, but Barzakhi as well as it is in the Barzakh life.” So here we see a person living BOTH the dunyawi AND the barzakhi life. It’s as if a person is in the World of Souls and the World of the Dunya at the same time, or in Barzakh AND the Hereafter at the same time. What an impossibility! How can a person be inside a house AND outside it at the same time?”
The ‘impossibility’ is a figment of corrupt and defective understanding. The concept of the Ahlus Sunnah presented by Allaamah Khalil Ahmed (rahmatullah alayh) in his kitaab, Al-Muhannad, was firstly upheld and lauded by the Ulama of the Four Math-habs of Haramain Shareefain, Damascus and Egypt. Secondly, it was never contended that Rasulullah (sallallahu alayhi wasallam) was in two different physical abodes at one and the same time. The simple explanation is that the dunyawi dimension of Hayaat of the Ambiya (alayhimus salaam) exists in one realm, the Realm of Barzakh. There is neither a rational impossibility nor a Shar’i impossibility to preclude the validity of this concept.
It is the belief of the Ahlus Sunnah Wal Jama’ah that punishment in Barzakh occurs to the physical body as well. Furthermore, in the life Hereafter, it will be a physical life – a dunyawi life. By ‘dunyawi’ is not meant existence on earth. It refers to the physical nature of life. There is no daleel to deny the reality of dunyawi (physical) existence of Insaan in Barzakh and in Qiyaamah. Dunyawi does not mean the world. It is an adjective describing worldly attributes. Therefore, the contention that Rasulullah (sallallahu alayhi wasallam) is postulated to be in two physical abodes at one and the same time is baseless and absurd.
This stupid analogy confirms that the coprocreep is unaware of the meaning of Mahaal-e-Aqli (rational impossibility). It will serve him well to gain re-admission to a Madrasah to acquire the basic knowledge of mantiq (logic) to enable him to understand the meaning of ‘impossible’. The idea that one plus one equals three is a rational impossibility. But, to imagine an animal with a 100 heads is not mahaal-e-aqli. It is not a rational impossibility despite it not being a normal possibility. There is no valid rational reason for contending that a human being has no physical existence – his physical body with his worldly personality – in Barzakh.
According to the Hadith, the qabr of the successful Mu’min will be increased manifold in size and a variety of comforts will be bestowed to him. On the other hand, terrible punishment in the grave awaits the kuffaar and the disobedient Muslims. This comfort and torment will be meted out to the dunyawi body and soul of man in Barzakh. It is thus plain stupidity and density of brains corrupted by stercoracious substances of dhalaal to deny the possibility, in fact, the established belief of physical punishment/reward in Barzakh.
The coprocreep says:
“The rules of dunya do not apply to barzakh in the slightest.”
To which ‘rules’ is he referring? If he is alluding to the rules of the Shariah, no one has ever contended that such rules are applicable in Barzakh. In fact, Allaamah Khalil Ahmed (rahmatullah alayh) in his answer explicitly makes mention the terms ‘min ghair takleef’. Whatever the coprocreep means by ‘rules of the dunya’, no one has claimed that the ‘rules of the dunya’ apply to Barzakh. However, this non-applicability does not negate the existence of a dunyawi personality in Aalam-e-Barzakh. There is no daleel for substantiating such a contention, neither Shar’i nor rational.
The stupid coprocreep further avers:
“Regarding Me’raj and Israa, our Prophet talked to the past prophets while the Prophet was in his dunyawi life whereas the people he was talking to (except for Jesus) were in their Barzakhi life. This is just a miracle of our Prophet – i.e. being able to talk to those of the Barzakh, NOT that all the prophets were still in the Dunya.”
Before demolishing the coprocreep’s self-contradictory statement, it is necessary to comment on his use of the name ‘Jesus’ for Hadhrat Nabi Isaa (alayhis salaam). Perhaps he is one of the interfaithers who subscribe to the kufr doctrines of the interfaith movement financed and espoused by the Saudi king. What constrains a Muslim when addressing other Muslims to refer to Hadhrat Nabi Isaa (alayhis salaam) with the Christian kufr name of ‘Jesus’? Let him search his heart.
In the aforementioned averment the coprocreep switches, but not dexterously, from ‘dunyawi’ to dunya. Who had claimed that the Ambiya to whom Rasulullah (sallallahu alayhi wasallam) spoke on the Night of Mi’raaj were in the dunya? This episode of Mi’raaj is cited by the Ulama-e-Haqq to support the rationality of the belief that the Ambiya were with their dunyawi personalities in Barzakh.
The coprocreep, in his statement, has conceded that Rasulullah (sallallahu alayhi wasallam) with his physical body – his dunyawi personality – addressed the Ambiya in Barzakh. So how was this possible? By a miracle he was in two different houses at one and the same time? If the ‘miracle’ had made the ‘impossibility’ of the coprocreep possible on the Night of Mi’raaj, what precludes the re-enactment of the ‘miracle’ after the demise of Rasulullah (sallallahu alayhi wasallam)?
In this averment, the coprocreep has trapped himself in a self-contradiction. Earlier he had claimed that this was impossible, now by the ‘miracle’ the impossible has become possible. The whole Mi’raaj from beginning to end was one wonderful Miracle. It was the command of Allah Azza Wa Jal. How can it be impossible for Allah Ta’ala to decree a dunyawi existence for the Ambiya in Barzakh?
Again, we should remind the coprocreep that by ‘dunyawi’ is not meant the world. It is not being suggested that the Ambiya are in two different abodes at one and the same time. The Ambiya (alayhimus salaam) were performing Salaat in Barzakh. Rasulullah (sallallahu alayhi wasallam) observed them with their dunyawi bodies performing Salaat. They were not invisible celestial souls whom Rasulullah (sallallahu alayhi wasallam) saw and spoke to.
Another interesting fact is that whislt the Ambiya (alayhimus salaam) were in their Barzakhi life, they all were present in Musjidul Aqsa on the Night of Mi’raaj, where Rasulullah (sallallahu alayhi wasallam) led them in Salaat. Regardless of what interpretation is tendered, the fact remains that the Ambiya were present on earth during their Barzakhi life. This as well as many episodes of the Shuhada confirm that whilst they are in Barzakh they do appear on earth with Allah’s permission. Their Barzakhi life is undeniable, and so is the dunyawi dimension.
The coprocreep’s confusion stems from his deficient understanding of the term ‘dunyawi’. He has stupidly concluded from this word that the belief of the Ahlus Sunnah Wal Jama’ah entails the notion of Rasulullah (sallallahu alayhi wasallam) being in two different abodes at one and the same time.
A being in Barzakh can, with Allah’s permission, make an appearance on earth or any where else in Allah’s universe, whilst he will still be in the state of Barzakh. His appearance on earth such as the appearance of the Ambiya (alayhimus salaam) in Musjidul Aqsa on the Night of Mi’raaj, does not negate the fact that they were in Barzakh. Barzakh is not a fixed physical abode such as the earth with geographic frontiers. It is the existence of human life after Maut until Qiyaamaah. While that phase of life in relation to man is described ‘Barzakh’, it is not Barzakh for the Angels who are present during this phase of human life.
Wherever Allah Ta’ala allows the deceased person to reside or be in Barzakh, he/she will occupy that abode without Barzakh being negated. Thus, Rasulullah (sallallahu alayhi wasallam) being in his Qabr Shareef with his blessed worldly (dunyawi) body in no way whatsoever negates Barzakh. The physical body can and does exist in Barzakh.
The earth does not consume the blessed bodies of the Ambiya and the Shuhada. Wherever Allah Ta’ala allows them to reside after their demise, that place is in the Realm of Barzakh notwithstanding the endurance of their physical (dunyawi) bodies and personalities. The coprocreep has spoken absolute rubbish. He is ignorant of the Shariah’s concept of Barzakh.
Dwelling aimlessly in his state of confusion, the coprocreep alleges:
“Also, if the prophets are alive due to the various evidences they bring, then why don’t they ever apply the dunyawi principle to the martyrs as well, who too have evidence that proves their life.”
From this statement it appears that the coprocreep is in fact denying the Hayaat of Rasulullah (sallallahu alayhi wasallam). This statement appears to be the cat which has slipped out of the bag. The true belief of the coprocreep lies embedded in this statement. He asks:
‘If the prophets are alive due to the various evidences they bring…”
The logical conclusion of this question is that he does not believe in the Hayaat of the Ambiya (alayhimus salaam). If this is indeed so, then Allah have mercy.
In fact, the Ahlus Sunnah does ‘apply the dunyawi principle’ to the Martyrs as well. It is our belief that the Shuhada too enjoy this kind of superior life in Barzakh, albeit of a lower level than the status of the Ambiya (alayhimus salaam). Confirming this belief, Allaamah Khalil Ahmed (rahmatullah alayh) states in his Al-Muhannad in response to the question posed by the Ulama of Haramain Shareefain:
“It (the life in the grave being dunyawi as well) is exclusive with him (sallallahu alayhi wasallam), all the Ambiya (salawatullaahi alayhim) and the Shuhada. It is not barzakhi as it is for all the Mu’mineen, in fact, for all mankind.”
This answer annihilates the erroneous conclusion the coprocreep has made regarding his imagined inconsistency relative to the belief of life in Barzakh for the Ambiya and the Shuhada. The Shuhada do enjoy a similar kind of life although of a lower category than the life of the Ambiya (alayhimus salaam).
Inconsistently pursuing his claim of ‘inconsistency’ of the Ulama of Deoband, the coprocreep avers:
“Some Hayaati Deobandis have compromised and have invented ‘levels of life’ in the Barzakh – the highest being reserved for the prophets and they say this is strongest/closest to worldly life. Once again this is Batil.”
The claim that ‘levels of life’ do not exist in Barzakh is stupid and baatil. A high degree of Aql is not a requisite for understanding that a Muslim fornicator, bandit and murderer even if he has been forgiven will not occupy the same lofty level of life in Barzakh and Jannat as the Ambiya would. The contention of the coprocreep is astonishingly absurd. Will criminals and the Shuhada have the same level of life in Barzakh? And, for even the Ambiya (alayhimus salaam) there will be different levels.
The Qur’aan Majeed is explicit in stating that some Ambiya have higher ranks than other Ambiya. This difference in rank will not be obliterated in Barzakh, nor in Jannat. Islam does not propagate the communist doctrine of a classless society. Even in Jannat it will not be a classless society. There will be ranks above ranks, not only among the Ambiya and Shuhada, but also among the ordinary Mu’mineen. This argument of the coprocreep is too stupid to pursue further.
The coprocreep accuses the Ulama of Deoband of equating the life of Barzakh to the life of the world. The density of his sensorium constrained him to arrive at this stupid conclusion. No one has equated the superior life of the Ambiya (alayhimus salaam) in Barzakh to the inferior life of this world. The attributive word, ‘dunyawi’ is not an equation. It does not equate the superior life of Barzakh to the worldly life. It only explains man’s physical attributes and personality which constituted him in the world. These attributes and personality will not be annihilated in Barzakh.
Insaan will remain Insaan in Barzakh. There is Hayaat for all human beings in Barzakh. But, the Hayaat of the Ambiya (alayhimus salaam) is of the highest category. If life in Barzakh is negated, what then is the meaning of reward, comfort pain and punishment in the Qabr? What is the meaning of the questioning in the grave if hayaat is negated? The coprocreep compounds his rubbish with more and more rubbish.
Hayaat in the realm of Barzakh is undeniable. Denial of it is kufr. Allah Ta’ala states in the Qur’aan Majeed regarding the Shuhada (Martyrs):
“Do not say about those who have been slain in the Path of Allah that they are dead. In fact, they are alive, but you are unaware.” (Baqarah, aayat 154)
“Do not think of those who have been slain in the path of Allah that they are dead. In fact, they are alive, by their Rabb they are being given rizq, enjoying the bounties Allah gave them from His kindness……..” (Aal-e-Imraan, aayats 269/170)
The Qur’aanic negation of ‘death’ for the Shuhada is the death as understood by human beings. The Qur’aan explicitly says: “Do not say that they are dead.”, despite the fact that they had died an earthly death – death as man understands it. The ‘life’ which the Shuhada have been granted is life which is the opposite of earthly death, hence the emphasis: “In fact, they are alive.” The Qur’aan tells us that they are alive just as we are alive here on earth prior to earthly death. In addition to them being alive, they are enjoying a variety of bounties and are being given sustenance (food) to eat.
Now when the Qur’aan Majeed confirms dunyawi life, albeit of a superior kind, for the Martyrs, then by what stretch of Islamic logic do the juhhaal deny this type of superior dunyawi life for Rasulullah (sallallahu alayhi wasallam) in particular, and the Ambiya (alayhimus salaam) in general? There is neither logical impossibility nor Shar’i impossibility for the existence of this type of life in Barzakh. And, if it appears ‘impossible’ to the fossilized sensorium of coprocreeps, it matters not. The density of brains of deviates constrains them to deny simple and self-evident Qur’aanic facts.
The fact that the bodies of the Ambiya (alayhimus salaam) and of the Shuhada do not decompose, is further evidence for the bestowal of dunyawi (i.e. physical) life of a lofty kind. It is undeniable to even the Salafis that the Ambiya (alayhimus salaam) and the Shuhada are in Barzakh. By accepting that their bodies are intact, they have no logical reason for refuting the presence of the physical bodies of the Ambiya and Shuhada in Barzakh. Now whether their bodies are in the physical graves or transferred to some other abode, their presence in Barzakh is undeniable.
Barzakh is not a physical abode with territorial boundaries such as the earth. It is therefore downright jahaalah to contend that a being cannot be in Barzakh and on earth at one an the same time. The impossibility would develop only if Barzakh was a distinct physical abode with physical boundaries. But Barzakh is a phase of existence which commences from after Maut and endures until Qiyaamah.
The coprocreep, we are sure, unless we are mistaken, believes that the mubaarak body of Rasulullah (sallallahu alayhi wasallam) is not the subject of decomposition. His body is intact. Now where is the mubaarak physical body of Rasulullah (sallallahu alayhi wasallam). Wherever it is, it is the physical body in the state of Barzakh. This is the meaning of dunyawi life which is a special bounty awarded to the Ambiya (alayhimus salaam) and the Shuhada.
In an extremely stupid and flabby attempt to bolster the Salafi denial of Hayaat for the Ambiya (alayhimus salaam) and the Shuhada, the coprocreep avers:
“….the bodies being preserved is not a sign of worldly life, but it is the divine order of Allah, for both the prophets as well as the martyrs. It is divine law in itself, not because the prophets are still alive in the worldly sense.”
Everything in creation is the ‘divine law’ of Allah Ta’ala. Nothing happens without His command. The Ahlus Sunnah do not contend that mere preservation of the physical bodies is the basis of the belief of the post-Maut Hayaat of the Ambiya (alayhimus salaam) and the Shuhada. A dead body could be preserved for ages in a deep freezer without it decomposing. No one will say that such preservation is a sign of worldly life. Nevertheless, the body preserved intact in a deep freezer on earth is in the state of Barzakh.
Physical presence on earth does not negate the existence of Barzakh. While it is quite possible for the bodies of the Ambiya (alayhimus salaam) and of the Shuhada to remain intact without life by the command of Allah Ta’ala, it is kufr to subscribe to such a corrupt belief because to do so would be in denial of the Qur’aan and other proofs stated in the Ahaadith.
The Qur’aan explicitly and emphatically declares life for the Shuhada, and warns against saying they are dead. Allah Ta’ala is addressing human beings and mentioning Maut and Death to them as they understand these two states. The Qur’aan tells us to refrain from saying that the Shuhada are dead – dead in the worldly sense, despite them having died a physical death. While their physical death is undeniable, it does not follow that no revival and restoration to physical life takes place in Barzakh.
Aside from the fact that this is not a logical impossibility (mahaal-e-aqli), it is expressly confirmed in the Qur’aan that they are alive – alive in the way we understand life to be. The relevant aayaat stating the Hayaat of the Shuhada are not among the Mutashaabihaat (allegorical verses). They are matter of fact verses with literal meanings.
Furthermore, what exactly does the coprocreep mean by ‘worldly life’? It devolves on him to expound his theory of ‘worldly life’ to enable us to respond with greater clarity. Does he mean that the Ambiya (alayhimus salaam) and the Shuhada are dead, i.e. bodies without souls in Barzakh? But the Qur’aan says that they are alive – alive in the worldly meaning. This does not mean that they are living a worldly life as they lived prior to their death. It only means that their physical bodies are together with their souls. In other words they are completely Insaan (human), having their senses all intact, in fact to a far greater degree.
Hadhrat Anas (radhiyallahu anhu) said:
“The Ambiya are alive in their graves and perform Salaat.”
Imaam Baihaqi, in addition to narrating this Hadith from Allaamah Subki, also narrates it from Imaam Abu Ya’la. Commenting on the sanad of the Hadith narrated by Imaam Abu Ya’la, Allaamah Haithami said:
“The narrators of Abu Ya’la are thiqaat (reliable).”
Allaamah Azeezi states in As-Sitaahun Niyarah: “This Hadith is Saheeh.”
Allaamah Ibn Hajar states: “Baihaqi has authenticated this Hadith.” (Fathul Baari, Vol.6, Page 352).
Mullah Ali Qaari narrates in Mirqaat, Vol.2, page 212:
“The narration that the Ambiya are alive in their graves is Saheeh.”
Allaamah Anwar Shah Kashmiri states in Faidhul Baari, Vol.2, page 64:
“Haafiz Ibn Hajar concurred with Imaam Baihqi (regarding the authenticity of this Hadith).”
Allaamah Anwar Shah Kashmiri also says:
“Many a’maal (acts of ibaadat) occur in the graves, e.g. Athaan and Iqaamah according to Daarmi, and recitation of the Qur’aan according to Tirmizi.” (Faidhul Baari, Vol.1, page 183)
Mufti Muhammad Yusuf Ludhianwi states:
“From the time of Khairul Quroon until the 14th century there was no difference in this mas’alah. All the Akaabir had elaborated on this mas’alah in their writings in their own style. Among the Akaabir of the Aslaaf some had written special treatises on this subject (the Hayaat of Rasulullah- sallallahu alayhi wasallam). They had substantiated with clarity the issue of the Hayaat of the Ambiya. It is a clear issue and a belief on which there exists the Ijma’ of the Ummah.
While the Hayaat of the Shuhada is proven by the clear text of the Qur’aan Kareem, the Hayaat of the Ambiya-e-Kiraam is proven from the Qur’aan Kareem by way of Dalaalatun Nass. May self-opinionated people be destroyed. They have introduced jahaalat (ignorance) in the name of research, and bid’ah in the name of Sunnah. On this fictitious basis so-called ‘muhaqqiqeen’ (researchers) have, in addition to interpolating in other Ijma-ee masaa-il, refuted this Aqeedah (of the Hayaat of the Ambiya).”
The coprocreep following blindly his jaahil Salafi handlers is at pains to show that the belief of Hayaat of the Ambiya (alayhimus salaam) has been invented by the Ulama of Deoband about one and half centuries ago. He abortively tries to conceal the irrefutable fact that many centuries before the existence of Darul Uloom Deoband, this belief was entrenched in the Ummah, and that it has come down from the Khairul Quroon. Neither Imaam Suyuti nor Allaamah Subki, who both were Shaafis, was among the Ulama of Deoband. Darul Uloom Deoband had not even existed in that era many centuries ago. So why does the miserable coprocreep single out the Ulama of Deoband for his baseless criticism?
The Saheeh riwaayat of Hadhrat Anas (radhiyallahu anhu) who is among the most senior Sahaabah, dismisses the rubbish belief of the coprocreep and his Salafi bosses.
The moron asks:
“If the Prophets were still living a worldly life then what was the need to wash our Prophet and perform Janaazah over him?”
The stupidity of this argument is self-evident. But only morons fail to discern the stupidity. That Rasulullah (sallallahu alayhi wasallam) died a physical death in this world has never been denied. The Qur’aan also testifies that death will overtake Rasulullah (sallallahu alayhi wasallam). The issue does not revolve around denial of his physical death – death as it occurs to all human beings. The issue is his life in Barzakh.
The contention of the Ahlus Sunnah is that in Barzakh the Ambiya (alayhimus salaam) enjoy a superior form of life – a life in which their bodies and souls exist together in the form of human beings. They are not in an abstract spiritual state. When the Qur’aan Majeed explicitly confirms such physical life for the Shuhada, then to a greater degree by way of Dalaalatun Nass, will the Ambiya (alayhimus salaam) be enjoying a physical life in Barzakh of a higher degree than even the Shuhada.
With regard to the subsistence of Rasulullah’s marriages to his wives, this is a contentious issue among the Ulama. While some Ulama maintain that the marriages of Rasulullah (sallallahu alayhi wasallam) subsisted even after his earthly death, others do not subscribe to this belief. However, the belief of the Hayaat of the Ambiya(alayhimus salaam) and the Shuhada is not based on the subsistence of Rasulullah’s Nikahs nor on the fact that the Ambiya do not leave an estate for inheritance. These are subsidiary issues which are presented to bolster the original belief of Hayaat which is not reliant on these masaa-il.
While the coprocreep calls on us to base our case on only the Qur’aan and Sunnah, he is in total denial of the Qur’aan by refuting Hayaat of the Ambiya (alayhimus salaam) and the Shuhada. What constrains these deviates to interpret away the verses stating emphatically the physical life of the Shuahada? They are falsifying the Qur’aanic aayaat solely to bolster the corrupt belief of their deviant Imaam. One of the fundamental issues of sharp conflict between the Ahlus Sunnah Wal Jama’ah and the Wahhaabi Salafis is the belief of Rasulullah’s Hayaat in his blessed Grave. While the deviates deny Hayaat for Rasulullah (sallallahu alayhi wasallam), the Ahlus Sunnah affirm it.
They also deny the authentic Hadith of Hadhrat Anas (radhiyallahu anhu) who explicitly mentioned that the Ambiya are alive in their graves and perform Salaat. We have already cited above the references for the authenticity of this Hadith. Thus, the coprocreep blindly follows his deviant handlers whose corrupt beliefs he laps up like a dog licking up vomit.
The belief of the Hayaat of the Ambiya in their Graves is based on the Qur’aanic verse in which the Hayaat of the Shuhada is explicitly mentioned, and on the Ahaadith such as the narration of Hadhrat Anas (radhiyallahu anhu) who states this belief with great clarity, and on other Ahaadith in which it is mentioned that Rasulullah (sallallahu alayhi wasallam) saw the Ambiya performing Salaat, and their performing Salaat behind him in Musjidul Aqsa. This is a belief which has come down in the Ummah from the age of the Sahaabah. Coprocreeps and the miscreant Salafis are in denial since they have strayed from the Siraatul Mustaqeem.
The first to deviate from Siraatul Mustaqeem regarding this belief was Ibn Hazam who denied the return of the souls of the Ambiya to their bodies. In his concept, ‘hayaat’, means the life of the soul – only a spiritual existence. This is palpably false since the Qur’aan categorically prohibits us from saying that the Shuhada are dead. The Qur’aan unequivocally say that they (i.e. the Shuhada – body and soul) are alive and by Allah they are being fed.) Allah Ta’ala addresses all the Mu’mineen and speaks to us in the terms that we understand. In order to refute the baseless notion of Ibn Hazam, the Ulama deemed it incumbent to describe the life of the Ambiya in the graves with the term ‘dunyawi’. In other words, they are alive with their physical bodies.
Their existence in the graves is not on the same level as the life of the ordinary Muslims and of entire mankind which includes the kuffaar. It is contumacious to even suggest that the hayaat of the Ambiya is the same as the hayaat of even the kuffaar who are all living in Barzakh at a level far below the lofty status and form of the Ambiya.
We really are not in need of these rational arguments to prove the dunyawi Hayaat of the Ambiya (alayhimus salaam). The Qur’aan, Ahadith and the Ijma’ of the Salf-e-Saaliheen are more than adequate to confirm the veracity of this belief. Ibn Taimiyyan and Ibn Hazam appeared on the scene several centuries after the Salf-e-Saaliheen of Khairul Quroon. Allaamah Samhudi (rahmatullah alayh), died 911 Hijri, states:
“There is no doubt in the Hayaat of Rasulullah (sallallahu alayhi wasallam) after his demise. The same applies to all the Ambiya (alayhimus salaam). They are alive in their graves. Their hayaat is of a higher status than the hayaat of the Shuhada about whom Allah Ta’ala has informed in His noble Kitaab.” “The proofs for the Hayaat of the Ambiya necessitate hayaat of the physical bodies such as was the condition in the dunya…..”
(Wafaaul Wafa, Vol.4)
Stating the belief in terms of the Shaafi’ Math-hab, Allaamah Taajuddin As-Subki (rahmatullah alayh), died 777 Hijri, states:
“Hadhrat Anas narrated that Rasulullah (sallallahu alayhi wasallam) said: ‘The Ambiya are alive in their graves and are performing Salaat.’”
“According to us (the Shawaafi’), Rasulullah (sallallahu alayhi wasallam) is alive, in his full senses…. The deeds of the Ummah are presented to him, and the Durood and Salaam (recited by the Ummah) reach him.”
“Among our Aqaaid (Beliefs) is that the Ambiya are alive in their graves. Where then is Maut? (i.e. How can he be dead when he is alive?). Imaam Baihqi (rahmatullah alayh) had authored a treatise on the Hayaat of the Ambiya in their graves. We have heard it.”
Hafiz Ibn Hajar (rahmatullah alayh), died 852 Hijri, said:
“Verily, the Hayaat of Rasulullah (sallallahu alayhi wasallam) in his Qabr is such that it will not be followed by Maut. On the contrary he will remain alive. The Ambiya are alive in their graves.” (Fathul Baari, Vol.7)
“When it has been substantiated by narrational proof that the Ambiya are alive, then rational proof also substantiates since the Hayaat of the Shuhada is established by the explicit text of the Qur’aan. The Ambiya are superior than the Shuhada.” (Fathul Baari, Vol. 6)
Among the Hanaabilah, Ibn Uqail (rahmatullah alayh) said:
“Rasulullah (sallallahu alayhi wasallam) is alive in his Qabr and he performs Salaat.
(Raudhatul Bahiyyah, page 14)
Imaam Baihqi (rahmatullah alayh), died 458, said:
“Verily, Allah Jalle Shanuhu has returned to the Ambiya their souls, hence they are alive by Allah as are the Shuhada……” (Hayaatul Ambiya, page 14; Sharhi Mawaahib Zurqaani, Vol.5)
Imaam Shamsuddin Muhammad Bin Abdur Rahmaan As-Sakhaawi (rahmatullah alayh), died 902 Hijri, said:
“We believe and we acknowledge that Rasulullah (sallallahu alayhi wasallam) is alive. He is being given Rizq in his Qabr. The earth does not consume his blessed body. There exists Ijmaa’ on this.” (Al-Qaulul Badee’, page 173)
Allaamah Jalaluddin Suyuti (rahmatullah alayh), died 911 Hijri, said:
“The Hayaat of Nabi (sallallahu alayhi wasallam) in his Qabr and of all the Ambiya is a fact known to us by such knowledge which is Qat’i (absolutely authentic). According to us the proofs for this are well established, and the narrations are Tawaatur indicating this fact.” (Al-Haawu lil Fataawa, Vol.2)
“Among the Tawaatur narrations from Rasulullah (sallallahu alayhi wasallam) is the (narration) about the Hayaat of the Ambiya in their graves.” (Sharhul Bughawi, page 4)
Allaamah Abdul Wahhaab Sha’raani (rahmatullah alayh), died 973 Hijri, said:
“The Ahaadith regarding Rasulullah (sallallahu alayhi wasallam) being alive in his Qabr performing Salaat with Athaan and Iqaamah, are undoubtedly authentic.” (Manhul Minnah, page 92)
Mullah Ali Qaari (rahmatullah alayh), died 1014 Hijri, states:
“Among the reliable beliefs is that Rasulullah (sallallahu alayhi wasallam) is alive in his grave just as all the Ambiya are alive in their graves. They are alive by their Rabb. Their souls have a relationship with the Ulwi (celestial) and Sifli (terrestrial) realms as was their dunyawi condition. With regard to the heart, they are of the Arsh, and with regard to the body, they are of the earth.”
(Sharh Shifa’, Vol.2)
Shaikh Abdul Haq Muhaddith Dehlwi (rahmatullah alayh), died 1052 Hijri, said:
“There is consensus on the Hayaat of the Ambiya. There is no difference of opinion on this issue.” (Ash-atul Lam’aat, Vol.1)
Even Abdullah Bin Muhammad Bin Abdul Wahhaab Najdi (rahmatullah alayh), died 1206, the Imaam of the Najdi Salafis, confirming the Hayaat of the Ambiya said:
“It is our belief that the status of our Nabi is totally superior to the ranks of creation. He is alive in his Qabr with perpetual life, superior than the life of the Shuhada about which the revealed Qur’aan explicitly mentions. This (superior life is) because he is the noblest of them without any doubt. Verily, (i.e. Rasulullah – sallallahu alayhi wasallam)) hears those who recite Salaam on him.” (Ittihaaf, page 415)
Maulana Abul Ateeq Abdul Haadi Muhannad Siddique Najeebabaadi Al-Hanafi states:
“Verily, they (the Muhadditheen) are unanimous on the Hayaat of Rasulullah (sallallahu alayhi wasallam). There is no difference among them on this issue.” (Anwaarul Humood-Sharh Abi Dawood, Vol.11)
Alhamdulillah, the coprocreep’s alleged 3rd and 4th inconsistencies are devoid of Shar’i and logical arguments. The Salafi belief regarding the Hayaat (Life) of Rasulullah (sallallahu alayhi wasallam) is baatil.