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

MIRACLES - ISLAMIC PERSPECTIVE IN BRIEF-PART 9

From the Layman's (NASIR ALI) Desk:7 - Miracles, Islamic Perspective in Brief: Part 9

continued....

In the Name of Allah, Most Beneficent, Most Merciful.

Those slain in Allah's Path are alive:

In addition to the Karamaat of Awliya-Allah that have been mentioned in the Holy Qur’an, ‘Mutwatir’ (recurrent) accounts have come down to us by truthful and reliable narrators of the prophetic traditions, Islamic literature, and eye-witnesses about the bodies of the martyrs who sacrificed their lives in the way of Allah. Their bodies did not decompose and the colour of the skin did not change. Their bodies still bled and when positions of their hands went back to their original position if it were changed. The smell of musk emanated from graves. The bodies were growing beards too, and were not devoured by animals or birds and remained intact despite remaining in the desert and being exposed to the harsh climatic conditions for years.

Allah says in the Holy Qur’an: “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.” (2:154)

This is further emphasized to wipe out any doubt about their “living”, by the fact of their being provided for: “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 general idea of decomposition of the dead bodies do not apply to the Martyrs and other notable exceptions that are above the rank of the Martyrs generally, namely, the Prophets, the Truthful or the Awliya-Allah whose isthmus life is stronger than that of the Martyrs. Thus they are also alive in body and soul. Allah categorically states: “you perceive it not” (2:154) which means that we are unable to comprehend the life in Barzakh (lit. “Partition between the material life on earth and the Day of Resurrection” or the world of grave) where every person has a special kind of life receiving punishment for sins or enjoying rewards of good deeds.

In fact,  we noted before that Allah states Surah Nisa, verse 69 of the Holy Qur’an that whosoever obeys Allah and His Messenger will be in the company of those whom Allah has shown favour, namely, prophets, the truthful, the martyrs and the Saliheen. Remember, this companionship is not of Paradise alone but rather it begins in the Barzakh itself. According to ibn Qayyim, the companionship is established in this ‘Dunya’ and is resumed in the Barzakh and in the Hereafter. Therefore, it is impossible that while the Martyrs remain alive and receive sustenance from their Lord, the prophets (Ambiya), who are of the highest rank and much nearer to Allah, should be deprived of it. Similarly, the rank of Awliya-Allah too is higher than the general category of the martyrs.  Imam Ibn Hajar al-Asqalani (Reh.) states in his monumental commentary of Sahih al-Bukhari, Fath al-Bari: "When the life 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 than the martyrs" (Fath al-Bari, Volume 006: Page No. 379).  Also, Qadi Shawkawni writes: "In the Qur'an, it is mentioned that martyrs are alive and food is provided for them.  The Prophets and righteous people are a lot higher in status than them so what will be their place?  It has been proven through Ahadith that Prophets are alive in their graves.  Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith" (Nayl al-Awtar, Volume 003, Page No. 82). No doubt, Allah has stated: Every soul must taste of death (Qu’ran 21:35. But that’s momentary. After the Holy Prophet (sallal laahu alaihi wassallam) had assumed the veil of departure from this material world, Hazrat Abu Bakr ® while kissing his cheek said: You have tasted the death which God had decreed: a second death will never overtake you.

Insha Allah, we shall discuss this when we begin a new subject sometimes in the future. For the moment, suffice it to say that Prophetic traditions, as well as the annotator of the Tahawi Belief, mentioned that: “Allah orders the earth not to decompose the Prophets’ bodies and that the Holy Prophet (sallal laahu alaihi wassallam) is alive in the grave has been proven beyond doubt by the Sunni Shaykhs and Righteous Ulema. According to Mulla Ali Qari (d.1014 c.e.) since the bodies of the prophets have been made ‘Haraam’ to the earth, there is no difference in the conditions pertaining to life and death of the prophets. He further says that this means that ‘Salawaat’ (benedictions) are presented to both the soul and body of the Holy Prophet (sallal laahu alaihi wassallam). Regarding “nourishment” he clarifies that it can mean both material and spiritual one, which cannot be seen or felt by the ordinary senses .

The Martyrs of Uhud:

The Holy Prophet (sallal laahu alaihi 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)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 had uncovered the bodies, told him that their bodies did not change, decompose, or rot even after 1400 years from their death. Sheikh Muhammad As-Sawwaf said: “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 had died one hour ago.

The Messenger of Allâh [pbuh] 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]


A similar instance had also occurred as we noted before that when the bodies of the martyrs of Uhud were being relocated forty 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 Ameer-e-Mu’awiyah ruled, he was planning for a water canal to be built in Madinah. In order for this development to be achieved, the canal 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 50 years.

At the same time, in Sahih Al-Bukhari, it was mentioned that ‘Amr bin Jamuh and Abdullah bin ‘Amir, both from the Ansar, had been buried in one grave during the Battle of Uhud, and when once the area was hit by a big flood due to very heavy rains, their grave was washed away by the current. The people of Madinah were forced to take the grave apart in order to relocate it to a safer place and the moment their grave was taken apart, the people discovered that the conditions of their corpses had not changed at all, as though they had only died the day before. In actual fact, when they were digging up the grave for the relocation, it had already been 46 years since the corpses were buried in the grave, ie. since the Battle of Uhud.

It so happened that one of them was found placing his hand over the wound of which he had died but he was buried in the same position. When the grave had given way, people noticed that his body was still in the same position with the hand over the wound. When some of them tried to reposition the hand, the hand came back to the original position over the wound.

Jabir bin Abdullah ® whose father had attained martyrdom in the Battle of Uhud wanted to dig out the remains of his father Abdillah for relocation to another place. He also noticed that the body of his martyred father was in the state as if it had been buried days before.

'Umar bin Abdul Khattab:

In an article submitted by one “Mujahid” to a website, we are informed that “In one genuine incident, from the people of Madinah it was related that during the rule of Khalifah Al-Walid bin Abdul Malik, one shocking incident occurred unexpectedly when one of the walls retaining the grave of Rasulullah SAW caved in. A lot of people were shocked in this incident when they saw a pair of legs popping out from one of the areas in the burial site. They were worried if they were the legs of Rasulullah SAW. Sa’id bin Al-Musaiyib immediately came forward and narrated a hadith that mentioned that the bodies of the Prophets were not let by Allah SWT to remain in the grave for more than 40 days since the day of the burial, they were raised by Allah SWT thereafter. Then, Salim bin Abdillah bin Umar bin Khattab arrived and informed the crowd that the legs belonged to his grandfather, Umar bin Al-Khattab RA.”

The amazing incident about Hazrat Jabir bin Abdullah and Hazifa Yamani (R):

Thirty kilometers east of Baghdad there is the Salman Park where there are the tombs of Hazrat Abdullah bin Jabir, Hazifa Yamani, and Salman Farsi, may Allah be pleased with them all. Actually, the bodies of the first two companions of the Holy Prophet (sallal laahu alaihi wassallam) have been relocated during the reign of Shah Faisal 1 (1885-1933) of Iraq. Iraq was carved out in 1920 by the British from the Ottoman Empire in 1920 after Turkey’s defeat in World War 1.

The article about the relocation I had read many years ago and I came across the same article on websites, which I reproduce below. This too goes to show without a shadow of doubt again that by Allah’s grace, the bodies of martyrs remain intact even centuries after their burial.

“In 1932 A.D. (1351 A.H.) the then ruling King of Iraq Shah Faisal I, dreamt that he was being addressed by Hudhaifa al-Yamani, who said: "O king! Remove Jabir ibn Abdullah Ansari and me from the bank of river Tigris and bury us at some safe place because my grave is already water-logged, while Jabir's grave is slowly getting water-logged." This dream was repeated again the next night but King Faisal I, did not pay attention to it on account of his preoccupation with state affairs. On the third night, Hazrat Hudhaifa was seen in the dream by the Grand Mufti of Iraq. Hazrat Hudhaifa said to the Grand Mufti:- 'I have been directing the king for two nights to transfer our Bodies but he has not paid any heed. Tell him emphatically to arrange for the transfer of our graves!'

"So after discussing this matter, the King, his Prime Minister, and the Grand Mufti decided to carry out this work. It was decided that the Grand Mufti should issue a fatwa(religious ruling) on this matter and the Prime Minister will issue the fatwa to the press, so that the public may know about this great event. It was declared that on 10th Zilhajj afternoon prayers the graves shall be opened and the holy bodies shall be transferred to another place.

"As it was Hajj season, pilgrims had gathered in Mecca. They requested King Faisal to postpone the event for a few days so that they all could attend the event after performing the Hajj. Hence, the King postponed this event to 20th Zilhajj.

"Afternoon prayers, on 20th Zilhajj 1351 A.H. a large number of Muslims and non-Muslims gathered in Baghdad, and the city was heavily crowded. 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.

"The most marvelous spectacle was now seen by the huge crowd that had gathered to witness this great event. Both the holy bodies of these true companions of the Holy Prophet (SAWW) 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 (shroud)  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.

"A German physiologist who had been showing a lot of interest in this was so impressed by the conditions of the bodies, which had been buried for more than a thousand years, that he immediately came to the Grand Mufti, held up his hands and said, "What more evidence can there be in support of Islam. I embrace Islam so teach me about it!" Thus before thousands of people, this German doctor became a Muslim. His example was followed by many Christians and Jews and for a long time it continued in Baghdad and a large number of people became Muslims as a result of this miracle.

"Some of the material above was published in a Pakistani newspaper, "Daily Jung" on 7th June 1970.”

To continue …Insha Allah.

NASIR