PART 18: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP

From the Layman’s Desk-14.

Continued-  Part 18.  

The Awliya-Allah:

[Besides visiting the Holy Prophet (sal Allahu alayhi wasallam)and other Anbiya (a.s.), the Sahaba and the martyrs, the Muslim majority also visit the graves of the Awliya-Allah.  Hence this brief discussion here.]      

Those whom Allah has particularly graced are defined as "the Prophets, the Siddiqs, the Shuhada', and the Righteous" (Qur’an 4:69)  in that order.    Allah also mentions in the Holy Qur’an: “Behold! verily on the friends of Allah (i.e. Awliya Allah)  there is no fear, nor shall they grieve;[10:62].

This word, “Awliya” appears in the Holy Quran over 200 times with different forms in different context and also means “Patronage, ”Protection,” and even “Intimacy”. The Holy Qur’an also categorises the believers as ‘Muqarrabin’ (i.e. those brought near or favourties of Allah), Sabireen (Patient Ones), Muttaqoon (God-conscious) Abrar (the Virtuous), Zuhhad (the Pious ones), Siddiqun (the Truthful ones), Saalihoon (the Pious Ones), Qanitoon (The Obedient Ones), Mohsinoon (The Doer of Good),  Zakiroon (Those who remember Allah much),  Muminoon (the Believers),  besides using the word Awliya-Allah.  These qualities are found in the Awliya-Allah. Scholars tell us that an Arabic word has a number of meaning, but for simplicity, let’s restrict ourselves to the meaning of “Awliya” as the plural of “Wali” or Friend of God or Saint, and the word Wali being derived from “Wilaya” which means nearness or closeness (‘Qurb’) or Sainthood. All the Awliya Allah belong to the Ahl as-Sunnah wal Jama’at, and anyone belonging to any other sect cannot be Awliya because they have beliefs contrary to the teachings of Sayyadina Rasoolallah [sal Allahu alayhi wasallam].  This is a speciality of those who have travelled on the path of Tasawwuf, and attained nearness to Allah.  A tradition reported in Musnad of al-Bazzaaz, with a fair (Hasan) chain on the authority of Anas ®, which is also cited by Sakhawi, says that the Prophet [sal Allahu alayhi wasallam] said: Allah has servants who know (the truth about people) through reading the signs (tawassum).  The above hadith has been reported by others too.  

The Holy Prophet (sal Allahu alayhi wassallam) too spoke of these blessed personalities and even used the term “Abdal” (which is the plural of the word “Badal” and means “Substitutes”.  They are referred to as 'Substitutes' since, whenever one of them dies, Allah immediately substitues him with another.)  Some hadiths mention that there will always exist 40 such persons on earth, each of whom is blessed like Ibrahim (a.s.).  Allah (swt) redeems His human servants from disasters for their sake. They are called Abdal. They do not attain to that degree by performing salaah, fasting, or giving zakaah.” Ibn Mas’ud ®  asked, “Ya Rasoolallah [sal Allahu alayhi wasallam]  by what means do they attain that degree?”  “They attain it by being generous, and by advising muslims,” said the Beloved Prophet [sal Allahu alayhi wasallam].   Hadhrat Ali (ra) once warned his followers not to curse the people of Damascus with whom they were at war, saying:  'Do not curse the people of Sham (Damascus and surrounding areas), for among them are the Abdal through whom Allah sustains you, bestows His mercy upon you and makes the rains fall upon you.'  Then there hadiths stating that there are  certain worshippers of Allah who are neither prophets nor martyrs but the prophets and martyrs will envy them on the Day of Judgment  and how they will also intercede with Allah on the Day of Judgment and carry thousands of Muslims to Paradise.   They (the people) asked: Tell us, Apostle of Allah,who are they? He replied: They are people who love one another for the spirit of Allah (i.e. the Qur'an), without having any mutual kinship and giving property to one. I swear by Allah,their faces will glow and they will be (sitting) in (pulpits of) light.  They will have no fear (on the Day) when the people will have fear,and they will not grieve when the people will grieve.  He then recited the following Qur'anic verse: "Behold ! Verily for the friends of Allah there is no fear,nor shall they grieve." [10:62].

As for the hierarchy of the saints such as Aqtab, Nuqaba, Awtad, Akhyar, Abrar, Abdal and so on, Shaykh Gibril F. Haddad informs us: However, the terms "ghawth", "qutb" and the like to mean individuals among the Awliya' may have been devised as a convention among later scholars (see, for example, the treatises by al-Suyuti in al-Hawi lil-Fatawi and Ibn `Abidin in his Rasa'il) and are not binding upon the Muslims as terminology. As the scholars say, "la mushahata fil-mustalah," meaning: "Don't nag about how we call things."  Be that as it may, we need to remember that although all the Awliya-Allah are equal as far as Wilayah is concerned, they differ as far as status is concerned.

Allah says in the Holy Qur’an; And He embraces (yatawalla) the pious (salihin).” [al-A’raf, v.166]. Hence a Wali is one whom Allah has embraced and taken him under his care thereby protecting him from falling into sin.  Islamic scholars therefore say: The condition of a Nabi is to be sinless (ma’sum) and of a wali is to be protected (mahfudh) from sin. This also means a Wali observes the rights owed to Allah (swt) in all circumstances whether good or bad, showing complete respect to the Shariah because authentic Tasawwuf never overlooks it. In a hadith the Prophet (may Allah’s peace and blessings be upon him)reported that Allah, the Most High, said, " There is nothing better (as a means) for my slave to come closer to me than continuous observance of all I have made obligatory (ma iftaradtu ‘alayhi) on him". The earlier ‘ulama even went to extent of including, in addition to the obligations (fards), all the sunnah’s of the Prophet (sal Allahu alayhi wasallam)and even all the aadaab of the Shari’ah, the non-observance of the latter even prompted Hadhrat Ba Yazid Bistami (reh.) to ignore a man who was supposed to be a Wali on the ground that he spat in the Mosque.  In the words of this great Awliya:  "This man cannot be trusted with a single adab of the aadaab of the Shari’ah, so how can he be trusted with the secrets of Allah! "

Ibn al-Jawzi said: “The Friends of Allah and the Righteous are the very purpose of all that exists (al-awliya wa al-salihun hum al-maqsud min al-kawn), they are those who learned and practised with the reality of knowledge... Those who practise what they know, do with little in the world, seek the next world, remain ready to leave from one to the other with wakeful eyes and good provision, as opposed to those renowned purely for their knowledge.” [Ibn al-Jawzi's, Sifat al-safwa (Beirut ed. 1989/1409) p. 13, 17.]

Generally, unless one possess the belief of the Ahl as-Sunnat and obeys Prophet (sallal laahu ‘alaihi wassallam) loving him, his Noble Companions, and his progeny thoroughly as well as loving his inheritors that is the righteous ‘ulema and Awliya-Allah, one cannot derive the ‘Faid’ and ‘Marifa’ from them.  

AWLIYA ARE ALIVE IN THEIR GRAVES:

Awliya Allah are alive in Life after death and they can see, listen, talk and reply to us when we visit their graves.  We have already noted the following Qur’anic verses before too:

• Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

• Those who die in the way of Allah (swt), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is a known fact that the bodies of Prophets, Sahabah and Awliya Allah remain fresh and intact in their Graves.  The Literalists make the above two verses specific to the martyrs who died on the battle-fields whereas it is universally known that the definition of “Martyrs” in Islam has a wide meaning which we need not discuss here except the fact that the Holy Prophet (sal Allahu alayhi wasallam has termed “Tazkia Nafs” as the Greater Jihad, and fighting the enemy on the battle-field as the Lesser Jihad.  If that is so then we can deduce the fact that if those who fight the smaller battle are alive, then indubitably those who fight the greater battle are also alive  because every breath of an Arif (one who has recognized his Creator) is a martyr.” The histories of Awliya Allah and the Shaykhs of Ihsan who are the righteous Ulema and inheritors of Prophet (sal Allahu alayhi wasallam)show that not only they fought with their Nafs but also fought with their adversaries among the Humans and Jinns/Devils and were responsible for the propagation of Islam to remote corners of the civilized world. Hence all pious Muslims and Awliya-Allah are included within the meaning of those two Quranic verses. 

Imam al-Ghazali says in Ihya al Uloom Vol. IV: “Death cannot destroy the soul, which is the place of Allah’s Ma’rifat, because it is something spiritual.  Death causes the change of the condition of soul, and relieves it from the prison of it’s bodily cage.  It does not end as Allah says “Do not even think of those who are martyred in the way of Allah as dead, BUT THEY ARE ALIVE near their lord and given provision.  They are joyous of what Allah bestowed upon them of his favour and they give good news to those who have not as yet reached them.”  (Surah Al-Imraan, Verse 170).”

Muhaddith Zakariyah al-Kandhalwi says in the book, Mashaikh-e-Chist: Haji Imdadullah mentioned: “…The Fakir does not die. He is simply transformed from one abode to another. The same benefit which was received from the Fakir’s physical life will be acquired from his grave.” (Eng.translation,p.211)

Allama Shams ad-din ibn an-Nuaym (rah.), a Hanafi scholar, wrote in Kitab ar-ruh, 'Souls may be in a different state other than when they are in their bodies. The souls of awliya' are at Rafiq al-ala and also have a relation with their dead bodies. If a person visits such a wali's grave and greets him, his soul at Rafiq al-ala anwers that person.' This is also noted in al-Imam as-Suyuti's Kitab al-Munjali. All these proofs show that awliya' have powerful tasarruf (disposal) and influence after their death in a way which we may not know.  Ibn Qayyim al-Jawziyyah in his Kitab ar-Ruh writes, "What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah an-Nazi'at, for example, interpretation of al Baidawi : 'The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in Paradise's gardens. He keeps a relation with his body, too, and influences it.'"  Shah Abdul Aziz Dehlvi states: "The souls of Awliya-Allah gain more power and spirituality after their death"  (Fatawa Azizia, Vol 2, Page 102).  

The ‘Roohaaniyat’ (spirituality) of Awliya is more powerful than their ‘Jismaaniyah’ (physical existence) and for this reason they can be seen in different places at the same time.  In other words, once the soul acquires the power of establishing  connection with its original position in ‘Aalam-i-Amr’ (the World of Directive Energy), one can appear at different locations at the same time.  According to Muhammad Mathum as-Sirhindi (reh.): “The souls of the awliya' who have died are sometimes seen in their [human figures or] copies in 'alam al-mithal. Because, everything in the world has a copy in 'alam al-mithal. Even more, spiritual, non-material things, too, have copies there. 'Alam al-mithal does not consist of imaginary things. It is an 'alam that exists as this visible, material 'alam does. The souls of awliya' sometimes are seen in the figures of their own bodies and sometimes, without bodies or figures, meet and talk with people's souls….The souls of awliya' (rahimahum-Allahu ta'ala) and pious believers come to their graves and visit their bodies. [Letter no.182, vol.1 Maktubat]

Even whilst living in this world, Awliya-Allah have been known to have been seen at different locations within a short span of time  and this has been admitted even by the opponents since Tayy al-Musaafa is well-established and not disputed.  Ali Ajhuri (d. 1176/1762), an eminent Maaliki scholar from Egypt said:  “A living Wali is like a sword in its scabbard.  After his death, his influence becomes stronger in the manner of a sword that is out of  its scabbard.”  This is quoted by Abu Ali Sanji in Noor al-Hidaaya. 

Abu Dawud narrates (in Kitab al-Jana'iz) that Aisha (R) said that when al-Najashi (the pious king, Negus,  of Abyssinia) had passed away, the Sahaba reported that there was Light emanating from his grave (yura ala Qabrihi Nur).  He was not even a Sahabi but it was believed that he was a Wali.  So, if the Sahaba believed that the Awliya can have "Nur" and blessings at their graves, it does not matter what any 21st century ignorant scholar says!  

An early Ahl-i Hadith scholar, Wahidduzaman Hyderabadi, is said to have believed in the intercession of holy men, both living as well as dead, as well as in the capacity of dead saints to listen to people’s requests. The doyen of the early Ahl-i Hadith, Siddiq Hasan Khan Bhopali (d.1890 c.e.), is said to have been convinced of a mystical light (noor) constantly emanating from his father’s grave. 

Visiting Awliya-Allah:

In our previous posts, we already gave details of the Holy Prophet's (sal Allahu alayhi wassallam) visits to the Jannatul Baqi and the graves of Martyrs at Uhud as well as the grave of Ummul Momineen, Hadhrat Khadija ® at the Jannatul Ma’la.  The Holy Prophet (sal Allahu alayhi wasallam) has commanded us to visit the graves of Awliya Allah, our Shuyooks and parents as frequently as possible, at least once in a week.  It is the tradition of Imams of Fiqh, theology, Muhadditheen  and other important dignitaries of Islam.  Therefore, visiting the graves of prophets and Awliya-Allah is permissible even as it is permissible to visit the graves of ordinary Muslims. 

It is mentioned in the commentary of `Umdat al-Sālik that the soul’s  connection with the grave is never severed, and it is stronger from `Asr on Thursday until sunrise on Saturday, which is why people often visit graves on Thursday afternoon and Friday. [Shaykh Nuh Keller, Reliance of the Traveler]   It is Sunnah to recite Qur'an at the Qubur.  Sitting beside the graves of Sahabah ® and Awliya-Allah or reading Quran, or performing Salah (facing Qibla,  and not the Grave)  is Sunnah.  Moreover, if a Muslim stands in prayer near a grave, then the objective is the pleasure of Allah  and to  offer its reward as a gift to the buried person, and if the latter is among the awliya', then he is praying to Allah to let him attain his station and rank. 

Ziyarah of pious Muslims is proven in the light of Quran and Sunnah.  For example, Surah Kahf (Chapter 18 of the Holy Qur’an) describes the event of Prophet Moses (Musa a.s.) when Allah orders him to visit Awliya-Allah Khidar (a.s.) (whom some scholars regard as propet and some an angel).  This is found from the Verses 60 through 82.  Moses along with his servant then goes out in search of Khidar (a.s.) for knowledge and wisdom.  This is also mentioned in many ahadith shareef.   We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) that is why Allah made it a part of Quran. 

In fact, seeking association of the pious is nothing new.  The Sahaba attained to the highest degree of saintship by attending the companionship of Prophet [sal Allahu alayhi wasallam].  Later, when the Companions saw one another they used to say:  “Would you stay with me for sometime so that I may refresh my Imaan?” (Irshaad at-Taalibeen).  “Faid”, “Ma’rifa”  and “Noor” flows from the hearts of the men of Allah to the hearts of Muslims who love and remember them.  There is abundant evidence in this regard but all of them cannot be mentioned here.

MERITS OF VISITING THE GRAVES OF AWLIYA: 

Allah strictly warns all believers to keep company with them when He says: "O believers! Be wary of Allah, and keep company with the truthful!" (9:119) and He enjoins us to follow those who have turned to Him in true and complete repentence (31:15).  Imam Ghazali (d.1111 c.e.) states: "This is property of Awliya-Allah that blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day" (Minhajul Aabideen Ma'a Sharha Sirajus Saalikin, Page 529).  Therefore, Jalaludin Rumi (Reh.) says:  “A little time spent in the presence of Awliya is more helpful than a century with Taqwa (piety)!” "Gaining spiritual reflections from Mashaikh and their attention from their life and from their graves are no doubt true". (Al-Muhannad i.e. Aqaid-e-Ulma-e-Deoband By Haji Imdadullah, Page 18.Readers should check out the original al-Muhannad). 

Imam Ibn Abideen Shaami (d.1253 A.H.) writes:  "Saints hold differing ranks in the court of Allah and to those who visit them, they benefit them through their spiritual stations" (Raddul Muhtar, vol.1 p.604).  From these writings of the Imam, he has made his belief totally clear that according to their rank, saints gift their visitors with benefit and blessings.

Allama Jaami (D.898 A.H.) writes that Shaykh Abul Harith Awlasi (Reh) said that he had heard much about Hadrat Dhunnun Misri (`alaihir rahmah war ridwan). To clarify a few queries (mas'alas), I intended to visit him. When I got to Egypt I was informed that Hadrat Dhunnun had passed away. Hearing this, I went to his grave and sat in muraqabah. A while later, I felt tired and went to sleep. I saw Hadrat Dhunnun Misri in my dream and asked him my questions. He replied to my questions and relieved my burden. (Nafhatal-Uns, p.193) By writing this incident, Allama Jaami has made clear his belief that to go to the shrines of the saints with a need is permissible. The saints help us through the power bestowed upon them by Allah.

There is Barakah at the graves of the Awliya-Allah.  Graveyards become more blessed and significant when pious people are buried there.  Visiting the graves of Awliya-Allah is the cause of “Zaahiri” and “Baatini” blessings.  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. If the inhabitant of the grave happens to be a superior soul, one benefits from the Baraka and ‘Nur’. 

According to Imam Fakhr al-Din ar-Razi:  “If a person went to the grave of someone with a strong soul, complete in essence, strong in influence, and stood there for a while, and was influenced by the soil there – the soil that the soul of the dead is attached to – then a mutual attachment occurs between these two souls due their gathering on that soil. They become like two polished mirrors reflecting each other’s rays; all that has been acquired in the visitor’s soul of proof-based knowledge, knowledge gained from effort, and high morals like submission to Aļļah, and being content with what Aļļah has predestined, reflects a light that travels to the soul of the dead host. Likewise, all the knowledge that has been acquired in the dead person’s soul of radiating and complete knowledge reflects light that goes to the soul of the living visitor. In this way this visit is a cause for the occurrence of great benefit and happiness for the soul of the visitor as well as that of the host. This is the basic reason for the religious prescription of visiting graves. It is also not unlikely that there are other secret events that are more subtle and deep than what has been mentioned here. Complete knowledge of the real nature of things is something only Aļļah has. 

According to Muhammad Thana’ullah  al-Uthmani ad-Dehalvi,  the author of Irshaad al-Taalibeen, emanation of ‘faid’  (benefits) from Awliya does not end but even increases when they die, though for a deficient person to receive such ‘faid’ sufficiently, may be seldom possible. 

Lastly, it is is to be remembered that it is evident from a hadith reported in Mishkat (p.154) that Muhammad bin Nu'man (R) narrates that Rasoolullah (sal Allahu alayhi wasallam)  said: "Whoever visits his parents' graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious". If that is so, then how much more meritorious is the seeking of the company of Awliya-Allah and even visiting their graves! 

To continue, Insha Allah…

NASIR

PART 2: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP!

From the Layman’s Desk – 14: continued...

IN THE NAME OF ALLAH, MOST BENEFICIENT, MOST MERCIFUL.





Visiting the Graves of the Martyrs of Islam:



As every Muslim knows, Uhud is the place where the martyrs, including Hadhrat Hamza ®, are buried. Islamic scholars have generally given the number of martyrs as 70. [Even so, Imām al-Barzanjī has the names of 103 Companions whom he considers to have been martyred, Shaykh Mustafā Rushdī ad-Dimashqī and al-Hājj Muhammad bin Nāsir al-Qādirī ash-Shāfi‘ī have 101 and Shaykh ‘Abdur Rahmān Chohravi has 86. One reason why the list is greater than 70 is that in some instances, Muslim historians and the ‘ulamā (the learned) are not absolutely sure from the evidence they have collected whether a particular Companion was actually martyred at Uhud or not. So, perhaps they have decided to err in including the name rather to err in leaving it out.]


The Messenger of Allâh [sal Allahu alayhi wassallam] supervised the martyrs’ burial and said: "I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent." [Ibn Hisham 2/98]


Every year the Prophet (sal Allahu alayhi wassallam) would visit the graves of the martyrs {shuhada'} of the Battle of Uhud and recite this prayer: “Peace be on you because you were constant, how excellent, is then, the issue of the abode.” During his visit to the martyrs, especially in the ziyarah to Hamzah ibn Abdul Mutallib al-Badri al-Muhajiri ® and Mus'ab ibn 'Umayr al-Badri al-Muhajiri ®, the Holy Prophet (s) would recite this verse, “Men who fulfill what they have pledged to Allah.”(Qur’an: Surat al-Ahzab 33:23).


It is mentioned in the Holy Qur’an:


1. "And say not of those who are slain in the Way of Allah 'They are dead'. Nay, they are living, though you perceive it not" (Quran: 2:154).


2. “Think not of those who are slain in Allah’s way as dead. Nay, they are living, finding their sustenance from their Lord.” (Quran:3:169).


The Holy Prophet (sal Allahu alayhi wassallam) said: “When your brethren were martyred at Uhud, Allah placed their souls inside green birds which drink from the rivers of Paradise, eat of its fruits and seek shelter in gold-lamps that are suspended in the shade of the ‘Arsh’ (Throne). When they saw how beautiful their food, drink and the abode was, they pleaded, ‘Who will tell our brothers about us, that we are alive in Paradise and being amply provided for, so that they will not turn away from Jihad or abandon the battlefields. Allah ta’la said: ‘I shall tell them!’ The verse was then sent down: “Think not of those slain in Allah’s way as dead. Nay, they live, finding their sustenance from their Lord. They rejoice in the bounty provided by Allah” (3:169-170).


The martyrs in the cause of Truth are not dead. They are alive in a much beautiful and joyous life than that on this material earth. The rank unique to the martyrs is that their soul will be able to roam about in Paradise and enjoy its fruits even before the Resurrection and Judgment Day. Abdullah ibn Masood reports that the Holy Prophet (sallallaahu alaihi wa sallam) said: Their souls are within green birds, having lanterns suspended from the Throne, roaming freely in Paradise as they please, then taking shelter in those lanterns. ( Reported by Muslim). The second Caliph of Islam, Hadrat Umar ®, agreed that the souls of the martyrs are in Paradise, and yet they are greeted at their graves in the manner the other people who have passed away are greeted.


Imam Baihaqi too narrates that Messenger of Allah [sal Allahu alayhi wasallam] used to visit the graveyard of the martyrs of Uhud annually. Imam Fakhruddin al-Razi writes in Tafseer-e-Kabeer that on such occasions all the Four Foremost Companions used to do the same. Ibrahim bin Muhammad (R) reported that Holy Prophet used to visit the graves of martyrs of Uhud Battle in the beginning of year and said : “Salaam on you ! As a result of your patience, what a nice place you got in the Hereafter!” Abu Bakr ®, Umar ® and Uthman ® also used to visit in the same way.


[ref :- 1.. Abdur Razzaq al-musnaf : 3:573 2.. Aini , Umdat-ul-Qari, 8:70 3.. Tabari, Jami Al-Quran, 13:142 4.. Imam Suyuti, Dur-ul-Mansoor, 4:641 5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem. ] Radd al-Muhtar (also famous as Hashiyat Ibn Abidin and, in the Indian subcontinent, as Shami) also contains a prophetic tradition in Vol. 1, Baabu Ziyaaratil-Quboor to show that the Holy Prophet [sal Allahu alayhi wasallam] used to visit Uhud annually.]


When the Holy Prophet [sal Allahu alayhi wasallam] used to visit the martyrs ® in Uhud every year, he would greet the martyrs by standing at a place called Hurrat al-Waqum. He greeted each one separately when he visited them in the eighth year of the Hegira and said "They are martyrs. They know who visits them. They hear when they are greeted and they reply.”


'Abd al-Haqq ad-Dahlawi (Reh) one of the great 'ulama' of India (d.1052 A.H./1642 c.e.), while narrating the Battle of Uhud in his Persian book Madarij an-Nubuwwa, quotes Abu Farda ® as saying, "One day Rasulullah visited the martyrs in Uhud. After saying, 'Oh my Rabb who is worthy of being worshiped! I, Thy servant and Messenger, testify that these got martyred to gain Thy Consent,' he turned to us and said, 'If someone visits and greets these martyrs, they will answer him. They will answer the same way till the Last Day.'"


Additionally, in As-sahih it is recorded that Abu Sa‘id al-Khudri would extend salutations to the grave of Hamzah (R). Umm Salamah, one of the honorable wives of the Prophet [sal Allahu alayhi wasallam], and individuals such as Abu Hurayrah, Fatimah Khuza‘iyyah, and ‘Abd Allah ibn ‘Umar al-Khattab (may Allah be pleased with them) also used to perform ziyarah to this group of martyrs.


As narrated in a hadith in Abu Dawud, Rabi'ah ibn al-Hudayr said: I did not hear Talhah ibn Ubaydullah narrating any tradition from the Apostle of Allah (s) except one tradition. I (Rabi'ah ibn Abu Abdur Rahman) asked: "What is that?" He said: "We went out along with the Apostle of Allah (s) who was going to visit the graves of the martyrs. When we ascended Harrah Waqim, and then descended from it, we found there some graves at the turning of the valley. We asked: 'Apostle of Allah, are these the graves of our brethren?' He replied: 'Graves of our companions.' When we came to the graves of martyrs, he said: 'These are the graves of our brethren.'"  [Sunan Abu Dawud: 10: 2038.] (It may be recalled that Talhah ® had fought valiantly at Uhud and earned the title of “The Living Martyr”.)
It is clear from the above, that not only did the Prophet (sal Allahu alayhi wassallam) visit graves of his Companions and the Shuhda', he made a special effort to do so and was accompanied by his Companions.

It is mentioned in Mirat al-Madina that Fatimat al-Khuzaziyya (reh.) said, "I was passing by the Uhud field. I said, 'Oh Hamza ® Rasulullah's uncle, salam be on you!' Then I heard the answer, 'May Allah's salam, mercy and blessings be upon you!” Utaf ibn Khalid al-Mahzuni said that his aunt greeted the martyrs in Uhud and that they replied to her, "We know you!"


Hafidh Ibn Kathir writes: that Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Salam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.” [Sirat un-Nabi chapter War Uhad by Hafidh Ibn Kathir]


Al-Haakim has reported on the authority of Hadrat ‘Ali ® that Fatima ® used to visit the grave of her uncle Hamza ® every week. There she would perform Salaat, pray and weep. It is reported on the authority of Imam Muhammad al-Baaqir that Fatima ® used to visit the graves of the martyrs every two or three days until she died. Imam Ja’far as-saadiq narrated with his chain from al-Hasan ibn ‘Ali ® that Fatima ® used to visit the grave of her uncle Hamza ibn ‘Abd al-Muttalib every Juma’. The second version which is reported by al-Haakim as “Sound” says that she used to weep and pray there; the third version says that she had marked the grave to recognize it. The third version is mentioned by al-Qurtubi in his Tafseer and this was narrated by al-Athram and ibn ‘Abd al-Barr. It is mentioned in Mir’at al-Madina (1301 A.H.) that Fatima az-zahra ® used to visit Hadrat Hamza’s grave at Uhud every two days and would put a mark so that the grave should not be forgotten. She would go there every Thursday night (i.e. the night before Friday) to perform Salaat of many Raka’ and would weep much.


"Hadhrat Sa’ad Bin Abi Waqas used to visit the martyrs of Uhud with his companions and asked them to send salam upon the martyrs who answer your salam." (Sharhus Sudoor - Page 193, Jazbul Quloob - Page 202)


Imam Baihaki (reh.) quoted Abdullah ibn Umar ® as saying: “My father Hadhrat Umar and I visited the martyrs on a Friday before sunrise. My father greeted all of them. We heard their reply. My father asked me, ‘Did you answer me?’ I said, ‘No, the martyrs did! He took me on his right and said salaam to each of them separately. We heard each of them reply three times. My father immediately prostrated and thanked Allah ta’ala.” Now, hearing the reply three times is also significant because in the same grave there were three martyrs buried: Hadhrat Hamza ® his nephew Abdullah bin Jahsh ® and Mus’ab ibn ‘Umair ®. The remaining martyrs were buried together by two’s and three’s in one grave, and a few in the Baqi cemetery.


As regards the historic Khutba at Uhud and its significance, by the Holy Prophet (sal Allahu ‘alayhi wassallam) during the last year of his blessed life at Madina Munawwara,


Uqba ibn Amir reports that the Prophet (peace and blessings of Allah be upon him) left one day and prayed for the martyrs of Uhud. Then he returned to the Minbar and said:


‘I am preceding you. And I am a witness (Shaheed) over you all. I swear by Allah! I am verily looking at the Hawdh Kauthar now. And verily, I have been given the keys to the treasures of the earth, or the keys to the earth. And verily, I swear by Allah! I do not fear that you will commit Shirk after me. But I do fear you will compete and fight with one another.’
(Sahih al-Bukhari; Book of Funerals; Chapter; Prayer on a Martyr).


We shall discuss the significance of the above Khutba appropriately at a later stage of our topic.

In the meanwhile, let us see some examples of the living proof as to how the martyrs are alive in their grave:


Narrated Jabir ®: When the time of the Battle of Uhud approached, my father called me at night and said, “I think that I will be the first amongst the companions of the Prophet (sal Allahu alayhi wassallam) to be martyred. I do not leave anyone after me dearer to me than you, except Allah’s Apostle’s (sal Allahu alayhi wassallam) soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely).” So in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr) so I took him out of the Grave after six (6) months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear. (Bukhari Book #23, Hadith #434).


Yahya ® related to me from Malik from Abd ar-Rahman ibn Abi Sasaca that he had heard that Amr Ibn al-Jamuh al-Ansari ® and Abdullah Ibn Umar al-Ansari ®, both of the tribe of Banu Salami, had their Grave uncovered by a flood. Their Grave was part of what was left after the flood. They were in the same Grave, and they were among those martyred at Uhud. They were dug up so that they might be moved. They were found unchanged. It was as if they had died only the day before. One of them had been wounded, and he had put his hand over his wound and had been buried like that. His hand was pulled away from his wound and released, and it returned to where it had been. It was forty-six (46) years between Uhud and the day they were dug up. Malik (reh) said, “There is no harm in burying two or three men in the same Grave due to necessity. The oldest one is put next to the qibla.” (Malik’s Muwatta – Book #21, Hadith #21.20.50).


When the bodies of the martyrs of Uhud were being relocated forty (40) years after their burial, the foot of Hamzah bin 'Abd al-Mutalli b ® was scratched in the process of being moved, and it started gushing blood. ['al-Bidayah wan-Nihayah'; 4/43]


The above incident is also evident from a hadith shareef in Sahih Muslim where it was mentioned that Muslim historians had reported, when Mu’awiyah ruled, he was planning for a water channel to be built in Madinah. In order for this development to be achieved, the channel had to be routed through the middle of the Madinah cemetery. Therefore, he ordered the remains of the dead in the graves to be transferred to another place. In the midst of the dismantling and relocation process, the people found that the corpses were still in their original states. When one of the shovels they used accidentally hit and slashed the leg of Hamzah bin Abdul Mutalib, blood was seen flowing from the cut. Whereas, that occurrence had already surpassed the Battle of Uhud by fifty (50) years.


In his series (Story of the End) Dr. Tariq Suwaidan mentioned that Sheikh Muhammad As-Sawwaf, one of the scholars who were chosen to rebury the martyrs of Uhud after the flood that uncovered the bodies, told him that their bodies did not change, decompose, or rot even after Fourteen Hundred (1400) years from their death. Sheikh Muhammad As-Sawwaf said that: “Among the bodies was that of Hamza (may Allah be pleased with him). He was big and his nose and ears were cut. His abdomen was ripped apart and he put his hand on it. When we took his hand up, blood flew down as if he died one hour ago.)(3)


Narrated ‘Urwa ® : When the wall fell on them (i.e. on Graves) during the Caliphate of Al-Walid bin ‘Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet (sal Allahu alayhi wassallam). No one could be found who could tell them about it till I (‘Urwa – ® ) said to them, “By Allah, ( swt) this is not the foot of the Prophet (sal Allahu alayhi wassallam) but it is the foot of Umar ®.” (Bukhari Book #23, Hadith #474).


In the prophetic tradition reported in Sahih Muslim, Ja’far ibn Abi Talib ® after his martyrdom (in Battle of Mu'tah - 8H/629 c.e.), was seen among the angels and they were giving the glad tidings of the coming rains to the people of Beesha. According to another hadith, Ja’far ® came to the Holy Prophet [sal Allahu alayhi wasallam]along with an angel and he had two wings which were blood-stained, and they were going to the valley of Beesha in Yemen. Then there is a long hadith that the Holy Prophet [sal Allahu alayhi wasallam] informed Asma’ bint ‘Umais how her husband, Ja’far, came to him (s) with Jibrail and Mikail (a.s.) and explained how he attained martyrdom; that he had two wings, and that Ja’far ® told him that he flies in and out of Paradise whenever he wishes and he also eats the fruits of Paradise, and so on. Therefore, according to Imam Sayuti, the souls are permitted to attach to and dispose their bodies while they are at ‘Illiyin’ (the Seventh Heaven in which there are believers' souls). These ahadith also reveal that Allah Subhana Ta'la permits his martyrs and pious souls to do the useful deeds for people.


After the noon prayers, on 20th Zilhajj 1351 A.H. (1932 c.e.) a large number of Muslims and non-Muslims gathered in Baghdad to witness the transfer of the bodies  of Jabir bin Abdulla Ansari ® (d.78 AH/697 c.e.) and Hudhaifa al-Yamani ® (d.36 AH/656 c.e.) to a safe place from their water-logged grave. The ruling king of Iraq Shah Faisal had been instructed by Hudhaifa al-Yamani in a dream. First when the grave of Hazrat Hudhaifa was opened water was found inside. The body was lifted with a crane in such a way that it safely came on a stretcher. Then the stretcher was lifted by the King, the Grand Mufti, the Prime Minister and Prince Farooq of Egypt and brought to a glass coffin box made especially to keep the holy bodies. The body of Hazrat Jabir was also transferred to the glass box in the same scrupulous manner. Both the holy bodies of these true companions of the Holy Prophet (sal Allahu alayhi wassallam) were fresh and intact while their open eyes issued forth such divine light that the spectator's eyes were dazzled. Furthermore, their coffin, clothes, kaffan were also intact and at first glance, it appeared as if these heroes of Islam were alive. The two bodies were then taken away and buried afresh near the grave of another great hero of Islam, Salman-e-Farsi, in Salman Park which is 30 miles from Baghdad. This miracle amazed the scientists, philosophers and doctors. They were all bewildered and spellbound to witness this great miracle.


Imam ibn Hajar al-Asqalani states in his monumental “Fath al-Bari” which is commentary on the Sahih Bukhari: "When the living of the martyrs is proven from the text of the Qur'an, then this is also proven from an analogical point of view. And the Prophets are superior to the martyrs." In the same commentary, Fath al-Bari, 17/22), Imam Ibn Hajr al-asqalani emphasized that "Death will never come to the Blessed Messenger of Allah [sal Allahu alayhi wasallam] in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves". Which explains why, and it is a known fact, the bodies of Prophets, the Martyrs, the noble Sahabah and Awliya-Allah remain fresh and intact in their Graves. There is in fact an overwhelming evidence in this regard all of which pertains to another subject, namely, that Holy Prophet [sal Allahu alayhi wasallam] is alive in his grave – but this merits a dissertation by itself – and hence won’t be detailed in our topic.


Finally, visiting the grave of the Prophet [sal Allahu alayhi wasallam] falls under the general permission and recommendation to visit graves of the Companions and martyrs, which is Sunnah of the Prophet [sal Allahu alayhi wasallam]. Additionally, since in some cases the Holy Prophet (sallal laahu alaihi wasallam) would also make a habit of visiting them at specific times every year, e.g. at Uhud, this also establishes the Sunnah of Urs as we shall discuss later.


To continue Insha Allah:


Nasir

THE SPIRITUAL EYE - AN ISLAMIC PERSPECTIVE.

From Layman's Desk -1: THE SPIRITUAL EYE.

“Say this is my way. I am inviting you towards God by the way of
internal sight.” (12:108)

We must get to know some idea as to what we mean by the term “Spiritual Eye,” also known as the “Inward Eye,” “Eye of the Heart,” (‘Chashme Qalb’) all of which are opposed to the “Carnal Eye,” and “Material Eye”. The eyes that are visible to us are the “Material Eye,” but the sight which is the prerogative of the select few is calld the “Spiritual Eye,” as it is not commonly visible. When the Holy Qur’an says, “You perceive (it) not” (2:154) while stating that the Martyrs are alive, it is actually referring to our material eye and its inability to perceive the hidden realities which can only be seen by the spiritual eye.

In his celebrated masterpiece, IHYA ULUM ID DIN, Imam Ghazaali (Reh.) speaks of this distinction:

“When a man dies, he is removed from this material world to a world which is unknown and spiritual and it cannot be seen with this material eye.

“An eye is created within the mind of every man but it is covered by him with passions and earthly desires and nothing of the spiritual world can be seen with the eye of heart unless the screen over it is removed. As this screen is removed from the eyes of the Prophets, they can see things of the spiritual world.”

An authentic prophetic tradition in Nasaai, which is also confirmed by Haakim as genuine, states:

“Do you feel surprised at the friendship of Ibrahim with Allah, His talking with Moosa, and His being seen by Muhammad (sallallaahu alayhe wassallam).”

Therefore, as the screen of earthly desires and passions was removed from the eyes of the Prophets, Ibrahim (a.s.) became ‘Khaleel Allah’ (bosom friend of Allah). Moosa (a.s.) was ‘Kalimullah’ (who spoke to Allah), and Muhammed (sallallaahu alayhe wassallam) is the Messenger of Allah who has seen Allah.

The distinction between the Material Eye and the Spiritual Eye has also been alluded to by Ali bin Usman al-Hajwiri (Daata Ganje Baksh rahamatullah) in his celebrated KASHF AL MAHJUB. According to him, the the Holy Prophet (sallallaahu alayhe wassallam) told Aisha (Radi Allah Anha) that he did not see Allah on the Night of Ascension whereas Ibn Abbas (Radi Allah Anhu) relates that the the Holy Prophet (sallallaahu alayhe wassallam) told him that he saw Allah on that occasion. This seeming contradiction has been explained by the Awliya-Allah in terms of the “Material Eye” and the “Spiritual Eye”. He explains that in saying that he did not see Allah, the Messenger of Allah (sallallaahu alayhe wassallam) was referring to his Material Eye. By saying that he did see Allah on that occasion, the Messenger of Allah (sallallaahu alayhe wassallam) was referring to his Spiritual Eye. Since Aisha (R) was a Formalist (ahl-e-rusoom) and Ibn Abbas (R) was a Spiritualist (ahl-i-ma’ani) it was necessary for the Messenger of Allah (sallallaahu alayhe wassallam) to speak to each of them according to their insight.

This insight is also commonly known as the “Kashf” which is the station of revelation or the “unveiledness”. In order that the screen or veil be removed from the person, that person should continually be seeking the Truth and fleeing from the Falsehood. But for a person who essentially sees no difference between the Truth and the Falsehood, will never have his screen removed because he falls into the category of those whose hearts have been “sealed” by Allah.

We will now see how when the screen is not removed, it leads to blindness of the heart which is the Spiritual Eye. Such a person remains blind even in the hereafter in contrast to the people of faith who will be provided with a light there. This light, again, varies with the degree of the faith and the degree of the veil removed.

In Surah Noor of the Holy Qur’an we read:

“Say to the believing men to lower their gaze....” (24:30)

“Say to the believing women to lower their gaze..(24:31)

So, we are told to close our eyes to the physical lusts. What needs to be really opened wide is our Inner Eye or the Eye of the Intelligence and to have no thought except the vision of God. Our hearts being synonymous with the rest of Intellect, and Intellect in turn being synonymous with the Light, it is really the blindness of this eye, i.e. the heart, which the Qur’an speaks of:

“Truly, it is not the eyes that are blind, but the Hearts which are in their breasts.” (22:46).

The heedless and the ignorant who follow their lusts are blind. That this blindness means that the children of darkness will not receive the Light of Allah’s countenance is clear:

“But those who were blind in the world, will be blind in the Hereafter. And most stray from the path. (17:72)

In the Darkness of the Day of Judgment, those who believe in Allah and the Messenger of Allah (sallallaahu alayhe wassallam) will “have their reward and their Light” (57:19).

Again, in the same Surah al-Hadid of the Holy Qur’an it is stated:

“O ye that believe! Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of his Mercy: He will provide for you a Light by which ye shall walk (straight in your path) and He will forgive you (your past); for Allah is oft-Forgiving and Merciful.” (57:28)

It is further stated in the same Surah:

“The Day shalt thou see the believing men and the believing women – How their Light runs forward before them and by their right hands; (Their greetings will be) ‘Good news for you this Day! Gardens below which flow rivers! To dwell therein forever!’ This is indeed the highest triumph.” (57:12)

This verse shows that the light of faith by which the believers were guided in this life, but which was visible only by spiritual eye, would be clearly seen going before the believers on the Resurrection Day.

“Allah is the Light of the Heavens and the earth...(24:35) and in the same verse of Surah Noor it is also said: “Allah guides to his light whom he pleases”. But this Light is not distributed uniformly. The Holy Qur’an also states: “To all are degrees (or ranks) according to their deeds.” (6:132). It also points out that the believers have “grades of dignity” (8:4). In the Holy Qur’an these ranks have been mentioned variously as Prophets, the affirmers of truth (Siddiqeen), the martyrs, and the righteous (Saaleheen)...(4:69), on all of whom is the Grace of Allah.

Again, in Surah Waqiah, we have three classes: The Companions of the Right Hand (Ashaab ul-Maimana), Companions of the Left Hand (Ashaab al-Mash-ama), and the Foremost (Saabeqoon) who will be the nearest to Allah (al-Muqurreboon): the first group being the righteous people; the second, of those who will be in the “midst of a fierce blast of fire and in boiling water and in the shade of black smoke” for persisting in “wickedness supreme”; and the third group of those who attained the highest degree in spiritual understanding.

In verse 35 of Surah Ahzaab of the Holy Qur’an, the believing men and women have been categorised variously as those who submit, who believe, who are devout, who speak the truth, who are patient, who are humble, who give alms, who fast, who guard (their chastity) and who remember (Allah much) - all for whom Allah has prepared forgiveness and a vast reward.

In Surah Mujaadila, it is stated: “Allah will exalt those who believe among you, and those who have knowledge, to high ranks.” (58:11)

True, faith equalises all before Allah, but there is leadership, and rank and degree, depending on the knowledge and insight. For example, regarding the Awliya-Allah, the Holy Qur’an states:

“Behold! Verily on the Awliya-Allah there is no fear, nor shall they grieve.” (10:62)

According to a prophetic tradition, the Holy Prophet (sallallaahu alayhe wassallam) stated:

“Allah created his creation in darkness, then He sprayed it with His Light. Those whom the light reached became rightly guided, while those it did not, went astray.”

The Holy Qur’an states:

“Some faces on that day shall be bright. Looking to their Lord.” (75:22, 23)

According to the authentic traditions, some will be shining as the bright full moon on the night, some like the bright shining stars, and so on. This light is in direct proportion to the degree of faith and attainment of the gnosis of Allah.

Imam Ghazaali (Reh.) points out in his IHYA, the light of the faith of the prophets and the apostles is as the rays of the sun; the light of the Siddiqoon (the Truthful) is like that of the moon; the light of the Awliya-Allah is like that of the stars; and the light of the ordinary believers is like that of a lamp. According to him, the light gets stronger with the involvement of sure faith: if it is just blind faith as in the case of ordinary believer, it is dim; the faith of the followers of jurisprudence or Fiqh involves some proof and is not based on hearsay, so the light is stronger than that of the ordinary believers. Coming to the light of Awliya-Allah, he says that it involves certain faith. This is real knowledge gained by the direct sight of the Inner Eye. So the intensity of this light is much more than that of the above categories.

In the words of Shaikh Nuh Ha Mim Keller in his article on Haqiqat al-Muhammadiyya:
“The light of each human being depends upon his faith, knowledge and virtue. The most powerful lights are those of Divine Messengers, then those of Prophets, Saints, virtuous believers, and finally those of sinful believers.”

For the lover of Allah, the light in his heart keeps him busy with the next world When his Spiritual Eye is opened, his bodily eye is shut and he sees nothing but Allah. When ‘Abd Allah Ibn ‘Umar (R) was circumambulating the Ka’ba, someone wished him the Salaam; but he did not hear since he had shut himself off from the external world. Later on, when that person asked him the reason for not replying to his Salaam, he stated: “We were seeing God”. Similarly, when Hazarat ‘Ali (R) was asked if he saw God, he replied: “How should we worship the One we don’t see?” Indeed, this is the foremost component of ‘Ihsan’ the second one being to worship Allah as if He is seeing you - the first being to worship Allah as if you see Him.

Therefore, it behoves a believer to seek ways and means to get acquainted with the ‘Chashme Qalb’ or “Ruy’at al-Qalb” or the Vision of the Heart, or the Inner Heart or Spiritual Eye rather than the outward or the Carnal Eye, so that while living in this world he or she don’t go about being blind to the spiritual truths lest the Heart gets Sealed by Allah and they becomes blind in the hereafter where such people would have to go without any light and thus stray from the right path. That’s the importance of the Spiritual Eye in short.

Allah and his Rasool (s) know best.

NASIR