JINN OF THE UNSEEN WORLD - EXPLORING SOME BASICS, PART 3

 From the Desk of a Layman, NASIR ALI.

JINN OF THE UNSEEN WORLD -  EXPLORING SOME BASICS,  PART 3

Modern-Day ‘Ukaz Market

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (Sal Allahu Alayhi Wa Sallam) is His Slave and the Seal of His Messengers.

In ancient Arabia, the term jinn applied to all kinds of supernatural entities among various religions and cults.  The idols the Arabs worshipped were many during the Jahiliyya period. In fact, each tribe in the Arabian Peninsula had its own god or goddess.  Among them, l- Lāt, al-Uzzā, and Manāt were the most prominent, being in proximity of Makkah.  Al-Lat, in the city of Taif, was worshipped by the tribe of Banu Thaqīf.  Al-ʿUzzā was worshipped by the tribe of Ghaṭfān who had built a shrine consisting of three trees on which the idolaters placed a monument and curtains in the area of Nakhla, between Makkah and Taif.   The tribe of Himyar worshipped Nasr.   The Quraysh tribe acquired the property of the god Hubal, who was the chief deity of the Ka‘bah.  Manāt was worshipped by the tribes of  Madinah particularly, Khuzaʿah, Aws, and Khazraj.   Her shrine was in the area of Mushallal near Qudayd, between Makkah and Madinah.  Sometimes all three were said to be daughters of “Allāh,” an idea alluded to in Surah Najm (verse 21) of the Holy Qur’an, and sometimes al-Lāt and Manāt were considered daughters of al-ʿUzzā.   Because angels (peace be upon them) were not visible to the sight, the people of the Jahiliyyah called them jinn.  Centuries later, the jinn were described in the Qur’an and associated Sunnah, lending credence to the creation of the jinn.   The Qur’an also tells us that in the pre-Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshipped them, and thought they were descended from God. [For this, see Quran, Ch. A1-An'am: 100, Saba: 40-41, Assaffat: 158.]  

There are clear proofs in the Qur’an, and we have noted before how Allah (SWT) created Jinn and Man. The existence of Jinn is also proven from the Ahadith of our Prophet (Sal Allahu Alayhi Wa Sallam).  As Islam spread through Asia and Africa in the first millennium of the Christian era, this concept also took roots there.  The Holy Prophet (Sal Allahu Alayhi Wa Sallam) was commanded to tell Mankind about the World of Jinn, and that he was sent to both Man and Jinn as a Guide.  Therefore, denying their existence is unacceptable. Against the overwhelming odds of pagan Quraysh, led by the Umayyads, who not only opposed him resolutely but also conspired and took steps to boycott him and even kill him, the Prophet (Sal Allahu Alayhi Wa Sallam) went about to bring in a revolution to end the Age of Ignorance and Barbarism called Jahiliyya with the dawn of Islamic Monotheism and worship of Allah besides Whom there is no other god, Muhammad is the Messenger of Allah!

 Were Messengers sent among the Jinn?

Fakhr al-din al- Razi (1150-1210 C.E.) who in his Matalib proposed a cosmology in which there were a “thousand, thousand worlds beyond this world", suggested the encounter of the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) with the jinn exemplified he (Sal Allahu Alayhi Wa Sallam) was sent to the jinn as well as to humankind. Therefore, this encounter with spiritual entities challenged the pagans of Mecca by notifying them that even the jinn accepted Islam and believed in Muhammad when they heard the Qur’an.

The majority of the 'ulama, successors and predecessors, believed that there was never a messenger from the jinn and whenever Allah sent a Prophet to mankind, the Jinn of that time could also receive his message.  Regarding the verse of Surah al-An’am: "O ye assembly of jinn and humankind! Came there not unto you messengers of your own who recounted unto you My signs and warned you of the meeting of this day of yours?" (6:130), which holds true in the case of mankind since messengers came from among them;  or if the jinn are meant by ‘messengers’ those relate to their “warners” who listen to the speech of the human messengers and convey it to their kind.  Ibn Kathir too says in his Tafsir that messengers are among mankind only and not vice versa as stated by ibn Jurayj, Mujahid, and other imams from the Salaf and later generations.  Ibn Hazm (994-1063 C.E.) said: A prophet from mankind was never sent to the jinn before our Prophet (Sal Allahu Alayhi Wa Sallam), and before him, prophets would be sent to their people. He said: we know with certainty that they would warn one another.  

We need to remember that in the final phase the Holy Prophet (sal Allahu alayhi wasallam) is the final Prophet sent not only to Man but also Jinn.  

THE INCIDENT AT AN-NAKHLA:

‘Ukaz is situated on a plain among the high arid hills halfway from Taif to Mecca.  It was the last of the market towns before the holy site of the Black Stone, the goal of pilgrims from all over Arabia.

Narrated Ibn Abbas:

Allah's Apostle went out along with a group of his companions towards 'Ukaz Market. At that time something intervened between the devils and the news

of the Heaven, and flames were sent down upon them, so the devils returned. Their fellow devils said, "What is wrong with you? " They said, "Something has intervened between us and the news of the Heaven, and fires (flames) have been shot at us."  Their fellow devils said, "Nothing has intervened between you and the news of the Heaven, but an important event has happened. Therefore, travel all over the world, east and west, and try to find out what has happened." And so they set out and travelled all over the world, east and west, looking for that thing which intervened between them and the news of the Heaven. Those of the devils who had set out towards Tihama, went to Allah's Apostle at Nakhla (a place between Makkah and Taif) while he was on his way to Ukaz Market. (They met him) while he was offering the Fajr prayer with his companions. When they heard the Holy Qur'an being recited (by Allah's Apostle), they listened to it and said (to each other). This is the thing which has intervened between you and the news of the Heavens." Then they returned to their people and said, "O our people! We have really heard a wonderful recital (Qur'an). It gives guidance to the right, and we have believed therein. We shall not join in worship, anybody with our Lord." (See 72.1-2) Then Allah revealed to His Prophet (Surat al-Jinn): 'Say: It has been revealed to me that a group (3 to 9) of Jinns listened (to the Qur'an).' (72.1) The statement of the Jinn was revealed to him. [Bukhari vol.6 Book of Prophetic Commentary on Qur’an, Hadith 443]

Surah Jinn clearly shows that when the Prophet (Sal Allahu alayhi wassalam) stood up to call upon Allah, the Jinn almost jostled him by their crowds, and that that the jinn who heard the Qur’an on this occasion were polytheists and deniers of the Hereafter (al-Akhirah) and Prophethood (Risalah).  There had also been stories that Allah took wives from among the jinn, and that the offspring resulting from that relationship consisted of the angels. This has been stated in the Quran, Surah As-Saffaat [37:149-158].  Allah is free from what they attribute unto Him, and the Quran forbids associating the Jinn with Allah (SWT).  On this occasion, the Jinn were so moved by hearing the Qur'an that they embraced Islam right away and went back to their fellow Jinn telling them what they had heard and inviting them to accept Islam too.

Incident of Valley of Nakhla: 

Surah Al-Ahqaf:

It is mentioned in Surah al-Ahqaf:  And when We inclined toward thee (Muhammad) certain of the jinn, who wished to hear the Qur'an and when they were in its presence, said: Give ear! and, when it was finished, turned back to their people, warning.  They said: O our people! Lo! we have heard a scripture which hath been revealed after Moses, confirming that which was before it, guiding unto the truth and a right road.  O our people! Respond to Allah's Summoner and believe in him. He will forgive you some of your sins and guard you against a painful doom. And whoso respondeth not to Allah's Summoner he can nowise escape in the earth, and he hath no protecting friends instead of Him. Such are in error manifest. (46:29 to 32)

According to Ibn Ishaq, Abu Nuaym Isfahaini, and Waqidi, this incident occurred during the Prophet’s (Sal Allahu alayhi wasallam) return journey from Taif to Makkah. On the way, when he halted at Nakhla and was reciting the Quran in the Isha or the Fajr or the Tahajjud Prayer, a group of the Jinn happened to pass by and stopped to listen to him.  In this connection, all the traditions agree that on this occasion the jinn did not appear before the Prophet (Sal Allahu alayhi wasallam), nor did he feel their presence, but Allah informed him afterwards by the revelation that they had come and listened to the Quranic recitation. These Jinn had already had faith in the Prophet Moses and in the Divine Books. After hearing the Qur'an they felt that it gave the same teachings as the former Prophets had been preaching. Therefore, they believed in this Book forthwith and also in the Holy Prophet who had brought it.

The place where this incident took place was either Az- Zaimah which is 20 km northwest of Taif, or AsSayl-ul-Kabir, for both these places are situated in the valley of Nakhla.

The Jinn believed in the Islamic faith and inquired about a number of issues and the Prophet (Sal Allahu Alayhi Wa Sallam) appointed a number of the jinn to promulgate the Islamic teachings among their folk.  When all the traditions on this subject are read together it appears that at least six deputations had visited the Prophet (Sal Allahu Alayhi Wa Sallam) in Makkah before the Hijrah.  It is reported by many classical Islamic authorities in their books that 12,000 Jinn came from Mosul in Iraq, and from Harran near Turkey and Nasibeen in Yemen.  Additionally, there are many prophetic traditions that also lend assurance to this fact.  Jinn’s coming to the Holy Prophet (Sal Allahu Alayhi Wa Sallam), for embracing Islam and he (Sal Allahu Alayhi Wa Sallam) used to teach Islam to them, in their own respective languages. From the Companions such as Abu Hurairah and Ibn Masood (excluding Ibn Abbas ® who at that time had no knowledge of the incident), we come to know that the Jinn used to visit Prophet (Sal Allahu Alayhi Wa Sallam) who used to talk to them.  Therefore, Jinn are also included in the ummah of the Holy Prophet (Sal Allahu Alayhi Wa Sallam).  There is a consensus among the scholars that the Prophet (Sal Allahu Alayhi Wa Sallam) was sent to both man and jinn.  As-Suyuti wrote: "The majority of early and late scholars agreed that there was never a messenger or prophet sent from among the jinn. This view has been reported on the authority of Ibn ʻAbbas, Mujaahid, Al-Kalbi, and Abu ʻUbayd.

There are many incidents about the meeting of Jinn with our prophet Muhammad (Sal Allahu alayhi wasallam). We are going to narrate some of these from authentic sources:

Abdullah bin Masud ® relates One day the Prophet (Sal Allahu alayhi wasallam) remained missing from Makkah for the whole night. We could not know his whereabouts and feared he might have been attacked by somebody. Early in the morning, we saw him coming from the direction of Hira. On inquiring, he said that a jinn had come to invite him and he had accompanied him and recited the Quran to a gathering of them there.  [Muslim, Musnad Ahmad, Tirmidhi, Abu Daud].

Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn an-Nakhl. I likened them to the Zut, a tall-statured Sudanese tribe; they resembled them.” [Musnad (tahqiq: Ahmad Shakir), 6:165, no. 4353; Suyuti, al-Khasaisu’l-Kubra, 1:343, 2:361.]

Imam Baihaqi mentions in "Dalail-e-Nubuwwat" on the authority of Hadhrat Abdullah ibn Masood ® that the Prophet (Sal Allahu Alayhi Wa Sallam) once, said to his companions in Makkah: "Whosoever from amongst you desires to see the Jinn, he should come to me tonight." Abdullah ibn Masood ® stated that no one except me came that night. The Prophet (Sal Allahu Alayhi Wa Sallam) took me with him to a high hill in Makkah. He drew a circle with his foot for me and advised me to keep sitting within that circle. Seating Abdullah ibn Masood ® within that circle, he advanced ahead and then stood at a place. There, he commenced the recitation of the Holy Quran. All of a sudden a big group of Jinn encircled the Prophet (sal Allahu alayhi wasallam) and that group stood as a wall between me and the Prophet (sal Allahu alayhi wasallam) and I heard the Jinn said: "Who gives evidence that you are the Prophet." There was a tree nearby. The Prophet (sal Allahu alayhi wasallam) observed: "Will you accept my claim if this tree gives the evidence?" The Jinn said: "Yes, we shall accept it." On that, the Prophet (sal Allahu alayhi wasallam) beckoned the tree. The tree came nearby and gave the evidence accordingly and all the Jinn embraced Islam.

An-Nasa’i recorded that Abu At-Tufayl said:

When the Messenger of Allah conquered Makkah, he sent Khalid bin Al-Walid to the area of

Nakhlah where the idol of Al-`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet said to him, "Go back and finish your mission, for you have not finished it." Khalid went back and when the custodians who were also its servants of Al-`Uzza saw him, they started invoking by calling Al-`Uzza!  When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah, who said to him, "That was Al-`Uzza!”

This is also found with a slight variation as under:

When the idol called ‘Uzza was destroyed, a jinni came out of it in the form of a black woman. Khalid cut it into two with his sword. The Noble Messenger (Sal Allahu alayhi wasallam) said in connection with this: “They used to worship it inside the idol ‘Uzza; it can no longer be worshipped.” 

[Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:287; Ali al-Qari, Sharhu’sh-Shifa, 1:738; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:316; al-Haythami, Majmau’z-Zawaid, 6:176.]

The Prophet (sal Allahu alayhi wasalam) went to the Companions and recited Surah ar Rahman but they were all quiet. He told them that he went to the jinn and recited it to them and they were responsive. And when he would recite the verses 'And which of the favours of the Lord will you deny' the jinn would respond 'There is nothing among your bounties that we can deny, all praise belongs to Allah'. 

[Tirmidhi, Ibn al Mundhir, Al Adhama & Hakim 2/474]

As we complete the part concerning the miracles of angels and the Jinn, we want to utter the truth that the members of the community of Muhammad (Sal Allahu alayhi wasallam) were in contact with angels and jinn, and speaking with them, which originated from the miraculous guidance and instruction of the Noble Messenger (PBUH).

[Ibn Taymiya, at-Tawassul wa’l-Wasila, p. 24; Ibn Taymiya, Majmu-u Fatawa, 11:307.]

Imam Jalal Uddin Suyuti (1445-1505) narrates in Khasais ul Kubra and many other Islamic authorities reported in their books that “The great Caliph Umer-e-Farooq (R) narrates that “Once, a very old man came to meet Holy Prophet (Sal Allahu Alayhi Wa Sallam) when he (Sal Allahu Alayhi Wa Sallam) was staying in Makkah. The old man was speaking the language of Jinn (angel’s).  The Holy Prophet (Sal Allahu Alayhi Wa Sallam) asked him ‘which tribe of Jinn do you belong to?’, he replied ‘I am the grandson of Iblees (Satan).’  The Holy Prophet  (Sal Allahu Alayhi Wa Sallam) asked ‘tell me your origin’. He replied,  ‘I am Haam, the son was Heem, he was the son of Lakhis and Lakhis was the son of Iblis (Satan).’  When the Holy Prophet (Sal Allahu Alayhi Wa Sallam) asked about his age, he replied, saying ‘I saw Qabil (son of Adam (as) murdering Habil (son of Adam (as).  I was a kid at that time. I embraced Iman (the faith) of Ibrahim (as) and saw his people throwing him (as) into the fire, I tried to extinguish that fire. Then, I embraced Iman (the faith) of Moses (as), and he (as) taught me about the Taurat (Torah).  Finally, I embraced Iman (the faith) of Jesus (as) and he taught me about the Injil (Gospel).’ He further said, ‘O Holy Prophet (Sal Allahu Alayhi Wa Sallam) I have a message for you.'  Holy Prophet (Sal Allahu Alayhi Wa Sallam) replied, ‘give me the message’.  He said ‘Jesus (PBUH) said to me: ‘After my demise, Holy Prophet (Sal Allahu Alayhi Wa Sallam) will come as the last Messenger of God (Sal Allahu Alayhi Wa Sallam)  to this world. You will be alive at that time and you will get a chance to meet him (S). When you meet the Holy Prophet (Sal Allahu Alayhi Wa Sallam), convey my salutations to him.’  Holy Prophet (Sal Allahu Alayhi Wa Sallam) felt very happy on hearing this from Ham and thanked Almighty Allah with tears of happiness in his (Sal Allahu Alayhi Wa Sallam) eyes, and said ‘Peace be on you and my brother Jesus.’ Then Holy Prophet (Sal Allahu Alayhi Wa Sallam) asked Haam, ‘Do you want anything from me?’ Haam said ‘O Prophet (Sal Allahu Alayhi Wa Sallam) I want to embrace Islam on your hand.  Please teach me some chapters of the Holy Quran.’ Holy Prophet (Sal Allahu Alayhi Wa Sallam) taught him ten chapters of the Holy Quran. After narrating this whole scenario, Umer-e-Farooq (R) said, ”After that day, we never saw him again.”

Sahl Al-Tustari (818-896 C.E.) said:   “Once I was in the place that was home to the ʿĀd people of old, a city built of stone, within which there was a magnificent palace that had been carved out

of the rock, which was a refuge for the jinn. I entered the palace to reflect [upon it], and I saw a large person standing in prayer facing the Kaʿba, wearing a long white woollen garment (Jubba) which had a certain freshness (ṭarāwa) about it.  I was impressed with its freshness, so I waited until he had finished his prayer and then I said: ‘Peace be upon you.’ He replied: ‘And upon you be peace, Abū Muḥammad. Were you impressed with the freshness of my garment which has been on me for nine hundred years, and in which I met with Jesus son of Mary (peace be upon them both) and Muḥammad (Sal Allahu Alayhi Wa Sallam) and believed in them both? Know, O Abū Muḥammad, that bodies [in themselves] do not wear out clothes, but rather, illegitimate sources of food, and persistence in committing sins.’ Then I asked, “Who are you?” He replied, ‘I am one of those concerning whom God, Exalted is He, said, ‘Say, It has been revealed to me that a company of jinn listened…’ Sahl was then asked, ‘Do the jinn enter Paradise?’  He replied: “I have heard that in Paradise there are lands which the jinn inhabit, and where they eat and drink, and in the Qurʾān, there is evidence of this as God said, In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55:56)

Here is an excerpt about one of the Jinn Sahabah whose status is established.  Subhana Allah!  There has been some discussion in the past regarding the narrating of hadith from scholars from the world of the Jinn, we will leave a detailed discussion of the reliability and validity of such methods of hadith transmission to the experts in this field

Ibn Hajar clearly stated in al-Isabah that he specifically mentioned amongst the companions those from the Jinn whose companionship was established. Therefore he wrote a biographical entry for numerous Jinn companions in al-Isabah.  Some of the names of the Jinn are:

01- Abyadh Al-jinni
02- Al-Adras Al-jinni
03- Al-Arqam Al-jinni
04- Haasar Al-jinni
05- Hassaan Al-jinni
06- Z’alab Al-jinni
07- Zooba’ah Al-jinni
08- Saleet Al-jinni
09- Shsaar Al-jinni
10- Abdur-noor Al-jinni
11- Ghuthaym Al-jinni
12- ‘Arfatah bin samaah Al-jinni
13- ‘Amr bin jaabir Al-jinni
14- ‘Amr Al-jinni, and he is a different ‘Amr from the one mentioned before
15- Lahqam Al-jinni
16- Maalik bin Maalik Al-jinni
17- Naamir Al-jinni
18- Mu’takad bin muhlahal bin dathaar Al-jinni
19- Munsa-ah Al-jinni
20- Wardaan Al-jinni

Al-Kattani mentioned that approximately 150 of the scholars, hadith specialists and Sufis had affirmed Shamahrush’s companionship with the Messenger of Allah (Sal Allahu Alayhi Wa Sallam). 

It is mentioned in Salak al-Durar (1/134) that the Qadi of the Jinn, Abd al-Rahman better known as Shamahrush passed away in the year 1129 Hijri, his passing away being informed to the human world by none other than Shaykh Abd al-Ghani al-Nabulsi (1641-1731).

More on Shamahrush the Jinn Companion® later.  

Continued in Part 4… 

NASIR ALI

Part 4: DEATH IS NOT THE END OF JOURNEY - Islamic Perspective in Brief.

8. From the Layman’s Desk: Part 4: DEATH IS NOT THE END OF JOURNEY- ISLAMIC PERSPECTIVE IN BRIEF. Continued:


Just a little glimpse on the origin of the Soul:


Though it is not our subject here, at this stage, we are constrained to take a peep into the origin of the soul. This is because we learn that the souls are capable of doing a lot more as we shall discuss presently.


Imam Razi (rah.) and other Islamic scholars point out, the spirit (the word is being interchangeably used for the soul) is not from the genus of the body. In Surah Muminoon (in verses 12 13 and 14) Allah mentions grades of physical construction. Regarding the spirit He said: “(We) then produced it as another creation” (Qur’an 23:14). Thus it should be understood that the soul belongs to a different genre, i.e. it is a different creation. It belongs to Alam-e-Amr, i.e. the World of Command (Qur’an: 17:85) where despite existence things are removed from form and quantity and where they are unlimited by direction and climes. The soul is the masterpiece of creation and it makes us what we are! Especially so, since Allah the Exalted has stated: When I fashioned him and breathed into him My Spirit ….(Qur’an 15:29). Imam Ghazali (rah.) has explained that this does not mean that the personality of God is divisible since God knows Himself as the Principle of the emanation of all that emanates from Him and therefore He has attributed the soul to Himself by the words, “My Spirit.” Although the human soul is one by nature, it gets divided when it is related to bodies which we stated before too. The soul is basically pure and sound, and it is for this reason that the Holy Prophet (sallal laahu alaihi wassallam) has forbidden us to use the word, “Khabis” for the soul. It is the evil influence that makes it insensitive and remorseless. All Islamic scholars are one in agreeing that the soul is different from the body though in description they differ in degree but not in kind, with Ibn Qayyim al Jauziya describing it as a higher type of luminous being that’s alive and moving and circulating through the limbs of the body like the water circulates through petals of a rose, etc. Imam Ghazali (rah.) describes it as existing by itself, and not being impressed on the body nor being connected or disconnected to the body. In short, Knowledge concerning the existence of soul is intuitive and the intelligence is unable to understand its nature. The essential attributes of the soul are that it is pure intelligence, possessing life, knowledge and peace and can hear, see and speak. It is a self-subsisting substance which recognizes its Creator and His attributes through itself and its attributes, unaided by senses for the things it knows are not felt.


Now after that little glimpse into the nature of soul, let us turn to further information we get from the Islamic scholars. The exegist, al-Badawi, while interpreting the fifth verse of Surah Naaziat of the Holy Qur’an, he said that after departing from the body, the soul of the wali goes to the world of angels. This is also evident from the ahadith that tell us about the martyrs’ soul moving about with angels for various purposes. Imam Suyuti points out the hadith narrated by Ibn Asakir on the authority of Abdullah ibn Abbas to show that the souls are permitted to attach to and dispose their bodies even while they are at the Paradisical Heights of Illiyin. That hadith relates to Jafar ibn Abu Talib ® who is known as the man who brought Islam to Africa as he and his wife, Asma bint Umais were among the immigrants to Ethiopia. Later on coming back to Arabia, while fighting valiantly in the Battle of Muta and sustaining many wounds when even his hands were cut off, he achieved martyrdom. He came to be known as the one whom Allah has given two wings.


According to that hadith, the Messenger of Allah (sallal laahu alaihi wassallam) declared: 'One night Jafar Tayyar came to me. There was an angel with him. It had two wings. The tips of the wings were stained with blood. They were going to the valley of Beesha in Yaman,' after Jafar Tayyar had been martyred. It was declared in a hadith ash-Sharif, related by ibn Adi on the authority of Hadrat Ali bin Abu Talib ®: 'I saw Jafar ibn Abi Talib among angels. They were giving the good news of the coming rain to the people of Beesha.' Hadith scholar Hakim reported 'Abdullah ibn 'Abbas as saying that he was sitting by Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), and Asma' bint 'Umais was also present. Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), after saying "Alaikum salam," declared: 'Oh Asma! Your husband Jafar came to me with [Archangels] Jabrail and Mikail just a moment ago. They greeted me. I answered their greeting. He said, "I fought with disbelievers in the Battle of Muta for a few days. I got wounded on seventy-three points all over my body. I held the flag with my right hand. Then my right arm was cutoff. I held the flag with my left hand, them my left arm was cut off. Allahu ta'ala gave me two wings instead of my two arms: I fly with Jabrail and Mika'il. I fly out from Paradise whenever I wish. And I go in and eat its fruits whenever I wish." ' Upon this, Asma' said, 'May Allahu ta'ala's favors do good to Jafar! But I am afraid people will not believe it when they hear it. Oh Rasul-Allah! Would you tell them on the minbar! They will believe you.' Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam) honored the majid and ascended the minbar. After praising and glorifying Allahu ta'ala, he said, 'Jafar ibn Abi Talib came to me with Jabrail and Mikail. Allahu ta'ala has granted him two wings. He greeted me.' Then he repeated what he had told Asma' about her husband." These hadiths reveal that Allahu ta'ala permits His martyred and pious servants to do useful deeds for men.


Imam Jalal ad-din as-Suyuti reports one such ‘khabars’: "Ibn Abi 'd-dunya said: Abu 'Abdullah ash-Shami went to fight against the Byzantines. They were pursuing the enemy. Two Muslim soldiers departed from the main body of the army. One of them said, 'We saw the enemy commander and attacked him. We fought for a long time. My friend fell martyred. I gave up fighting and turned back and looked for our fellow soldiers. Then I said to myself, "Shame on you! Why do you flee?" and turned back and attacked the enemy commander. My sword blow missed him. He attacked me, knocked me down and sat on my chest. He made a grab at something to kill me with. Just at that moment, my martyred friend sprang up and caught the enemy by his hair and pulled him back. We together killed the unbeliever. Talking to each other, we walked to a distant tree where my friend again lay down dead. I came to my Muslim brothers and told them what had happened.'


" The author of the book Rawdat al-'ulama', Hanafi scholar az-Zandawisti, [Another book of Husain Ibn Yahya az-Zanduwisti al-Bukhari Rawdat al-ulama, is famous, too. He passed away in 400 A.H. (1010).] quotes and the author of the book zubdat al-fuqaha' narrated this event too. Hadith scholar [Ahmad] al-Mahamili ash-Shafi'i [d. Baghdad, 415 A.H. (1024)] 'Abd al-'Aziz ibn 'Abdullah as saying, 'We were in Damascus with a friend. His wife was with him, too. I already knew that their son had been martyred. A cavalryman approached us. My friend welcomed him. "This is our son," he said to his wife. "May Satan be far from you," she said, "You are wrong. Did you forget that your son was martyred long ago?" The man felt regret for what he said. But he went close to the cavalryman and, after looking carefully, said, "By Allah! This is our son!" The woman was compelled to look and cried, "By Allah! It's him!" My friend asked, "You were martyred, my son, were you not?" The cavalryman said, "Yes Father! But, 'Umar ibn 'Abd al-'Aziz has just died now [in 101 A.H. (720)]. We martyrs asked our Rabb for permission to visit him. I asked for permission also to greet you." He bid farewell and departed from them. soon it was heard that 'Umar ibn 'Abd al-Aziz had passed away.' "


Al-Imam as-Suyuti adds, "These khabars are genuine and true. The 'ulama' of hadith wrote them with their documents. Al-Imam ['Afif ad-din 'Abdullah] Yafii [ash-Shafi'i (rahmat-Allahi ta'ala 'alaih), d. Mecca, 768 A.H. (1367),] wrote the last one. I also repeated it to support his writing." He thus maintains that the souls are permitted to attach to and dispose their bodies even while are at Illiyyin. Even if the body is transferred to another grave, the attachment of the soul to the body will not be disturbed. This attachment does not fade even after the body decays and its earthen substances, liquids and gases diffuse into the soil.


DO NOT HARM THOSE WHO ARE IN THE GRAVE:


One must ponder as to for how long one is going to live! Soon death is going to overtake us and the grave will be our destination. It will seem to some that by destroying the graves and insulting the occupants of the graves they will gain a name or petro-dollars for themselves in certain quarters. Remember that Death is a great leveler. So what will happen to that person when he is confined to that very grave? Is he going to be commended in the grave world? What about the souls of the persons he insulted in this physical world? Will they welcome him?


The answer in brief is provided by verse 69 of Surah Nisa and a hadith of Imam Bukhari both of which we noted in our previous post. How can we imagine such a person to be in the august company of the Prophets, the Truthful, the Martyrs, and the Pious either in Barzakh or the Hereafter when element of love for them is absent in his heart, and according to the hadith related by Anas ® the Holy Prophet sallal laahu alaihi wassallam said: you will be with the one you love.


We also need to remember that according to the scholars of Ahle Sunnat, the bodies of the prophets (a.s.), the Awliya-Allah and the martyrs are alive with their physical bodies and their shroud. These beloved personalities are given sustenance in their graves. It makes no difference whether they are alive on the earth or have tasted death. This is because a prophet remains a prophet after assuming the veil of departure, the Awliya-Allah don’t change their status after tasting death, and even an ordinary Muslim remains a Muslim after death


So what will be the destination of the harmers of the Prophet (sallal laahu alaihi wassallam) and his progeny and haters of his companions and his (s) deputies who are the Awliya-Allah? We leave that to the Islamic scholars to let us know!


However, we do know that harming the progeny of Prophet (sallal laahu alaihi wassallam) means harming the Prophet (s) himself! And harming the Prophet (sallal laahu alaihi wassallam) tantamounts to harming Allah the Almighty. Naturally then, harming the Sahaba who are his (s) Companions or the Awliya-Allah who are the “Burhan-e-Nabwi” is again harming the Prophet (sallal laahu alaihi wassallam).


We know that Abu Jahal has been called a Pharaoh of the Ummah, and the kind of punishment he is undergoing till the end of days. We also know the fate of Abu Lahab and his wife which is evident from the Holy Qur’an. Both of them insulted and ridiculed the Holy Prophet (sallal laahu alaihi wassallam) and wanted to harm him (s) in more ways than one. Surah al-Masad (Chapter 111 of the Holy Qur’an) condemns both these harmers of the Prophet (sallal laahu alaihi wassallam) very severely. Maybe someone will say that these persons were disbelievers! Then does it give a licence to the “believers” to harm Allah and the Holy Prophet (sallal laahu alaihi wassallam) and his progeny and those associated with him in one way or the other?


On one occasion, the Holy Prophet (sallal laahu alaihi wassallam) saw Umar bin Hazam ® leaning against a grave. He said to him: Do not cause harm to the inmates of the graves!


When we look at the above hadith shareef, we find it so un-Islamic that In today’s scenario suicide bombers are sent to destroy the shrines of the Awliya-Allah and killing the Muslim visitors ( for example, at the shrine of Hazrat Ali bin Uthman al-Hajweri in Lahore). Graves of Muslims saints are also being destroyed in Somalia and other countries. This trend began barely eighty years ago when the graves of the Companions of the Prophet sallal laahu alaihi wassallam were destroyed at the place which is the cradle of Islam. The grave of his (s) mother who bore him was also not spared but doused with gasoline. There, unjustifiable vitrolics are being hurled at his (s) parents. Not to speak of the glorious heritage of Islam that has been systematically destroyed to enable constructions of lavish and most modern hotels that would generate income and more income! Other planned targets are destruction of the Gumbad-e-Khizra (The Green Dome) over the Prophet sallal laahu alaihi wassallam’s grave and latter’s separation from the Masjidun Nabvi . No, all this is not being done by any non-Muslim, but by those who claim to be Muslims! May Allah save and protect all the Muslims from this ‘Fitna’.


Those who know the details of the Night Journey of the Holy Prophet (sallal laahu laihi wassallam) do know that he (s) passed by Musa (a.s.) and saw him praying in his grave. In support, Imam Sayuti (rah.) has cited the hadith as reported by Anas b. Malik ® which is mentioned in the Sahih of Muslim, Musnad of Abu Ya’la, and Hayat al-Anbiya of Baihaqi, as well as the one in Hilya of Abu Nu’aym that reports the narration from Ibn Abbas from the Messenger of Allah (sallal laahu alaihi wassallam). On the authority of Ibn `Umar the Prophet (sallal laahu alaihi wassallam) said: "I saw Jesus, Moses, and Abraham, on them be peace." This is related by Bukhari, Muslim and Imam Malik in his Muwatta. Together they prove that Prophet (sallal laahu alaihi wassallam) passed by Musa (a.s.) during the Night Journey and saw him standing to offer or offering prayer in his grave and that the prophets are alive in their graves and praying. (Vide al-Hawi lil Fatawi, vol.2, p.264) Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483: Musa (A.S) is alive in his grave and also other Prophets remain alive in their graves.


Then, Abu Dawud narrates that Aisha (R) said that when Najashi (the pious King of Abyssinia) had passed away, the Sahabah reported that there was LIGHT shining from his grave (yura ala qabrihi Nur). He was not even a Sahabi (i.e. a Companion of the Holy Prophet sallal laahu alaihi wassallam) but it was believed that he was a Wali. Thus, if the Sahabah believed that the Awliya can have nur (light) and blessings at their Qubur (graves), why indulge in disputing that fact?


The Holy Qur’an says: Behold! Verily on the Awliya-Allah there is no fear. Nor shall they grieve (10:62). Ibn Qayyim has written an entire book discussing this in detail in the biographies of Awliya-Allah. He writes: Ma`ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) - Imam Ahmad's companion- used to say: Ma`ruf's grave is proven medicine" (2:214) Ibn Qayyim adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410). Al-hafiz al-Dhahabi, who is another student of ibn Taimiyya, also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).


Imam Suyuti mentions in Sharh as-Sudoor (page 86) an account given by Abul Qasim Qushairi from Abu Sa’d Khurraz: “I was in Makkah Muazzamah when I found a young man dead outside the gate of Bani Shaiba. As I looked at him, he looked at me, smiled, and then said: ‘O Abu Sa’id! Do you not know that the beloved of Allah are alive even though they have passed away? They have only been moved from one house to another!’”


Many such accounts have been mentioned in Sharh as-Sudoor to show that the Death is just like moving house.


Ibn Taymiyyah writes: That is what is mentioned regarding the Karamat which happen at the graves of Prophets and Righteous like Light and Angels descending upon them, The shayateen being tied, (the people of graves) doing shafaat ,punishment being given to those who lower the status of the ones in the grave, etc is all “HAQQ (TRUTH)”. This happening at the graves of Prophets and Saliheen is Karam and Mercy of Allah [Ibn Taymiyyah in Iqtida as-Sirat al Mustaqeem, Page No. 195]


The dead are affected by what the people do at their graves. A hadith cited by Imam ibn Hanbal, Hakim and Tabarani, shows that the Prophet (sallal laahu alaihi wassallam) saw a person sitting on a grave and told him: “Do not harm the person in the grave and he will not harm you.”


Therefore, one should not harm or destroy the graves. The corollary that follows is that if one shows love and respect to the inhabitants of the graves so that the same will be reciprocated in the form of a ‘dua or blessing. According to the Ulema, this is the reason why a Muslim shows respect to the graves of those whom Allah has ordered us to love, namely, the Prophets and the Saliheen including the Awliya-Allah and the martyrs. According to Shah Abdul Haq Dehelvi, it is ‘Wajib’to respect a grave while visiting it.


The Most Beloved Prophet (sallal laahu alaihi wassallam) has said that Allah said, “Whoever shows enmity to a friend of mine, I shall be at war with him.”


There is no doubt whatever that such people who shows enmity to Awliya-Allah by disrespecting them and their graves will be soon destroyed by Allah the Almighty because is there anyone who can afford a war with Allah!

To continue Insha Allah.

NASIR.

Part 2: DEATH IS NOT THE END OF JOURNEY - Islamic Perspective in Brief.

8. From the Layman’s Desk: DEATH IS NOT THE END OF JOURNEY-



ISLAMIC PERSPECTIVE IN BRIEF. Continued: Part 2.


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


We noted above in Part 1, that when the body perishes, the soul does not perish. We also noted that though the body perishes it remains in Allah’s knowledge and thus both body and soul remain either in the state of bliss or punishment in Barzakh depending upon proclivity that the soul acquired along with its body during its life on earth. The dead are alive in graves with the kind of life that is unknown to us. This is the reason that Islamic scholars have termed ‘Death’ as a migration from one house to another. A word of caution: When we say the soul does not perish it should not be construed that it is eternal. As Imam Ghazali (rah.) says: You can call the soul eternal only in the sense that it is a matterless form since it has no quantity and being indivisible it does not exists materially (Al Madnun Bihi…) .

ABODES OF THE SOULS IN BARZAKH:

At the time the souls are in Barzakh, their abodes may differ. The souls of the prophets (peace be upon them all), are at the Most High Places, at different levels of the heaven, as was witnessed by the Holy Prophet (sallal laahu alaihi wassallam) during his Night Journey. The souls of the pious believers are free to roam. Hafiz Ibn Abi Dunya (823-4/894 c.e.) narrates from Malik bin Anas ®: A Hadith has reached me the souls of the Muslims are free. They go where they desire. Generally, some souls are by their graves, some by the fountain of Zam Zam, some are in the wind between the sky and the earth, some in the skies beneath the Arsh in lanterns of ‘Noor’. Imam Sayuti (1445-1505 c.e.) states in Sharh as-Sudoor that Imam Abu Umar bin Abdul Birr states: “It is commonly known that the souls of the Martyrs are in Paradise and the souls of the Muslims are close to their graves. According to Mujahid, the souls of the martyrs are at the gate of Paradise. The souls come and come and go as they desire. In fact, from the Sharh as-Sudoor also, we learn that the places of the souls differ according to their rank. It is to be noted that the soul is not like the body that it cannot occupy more than one place. A pious soul could be in Illiyin (high places) and at the same time be at the grave to reply to the greetings. Ibn Qayyim mentions a hadith, saying: "This Hadith expresses the speed of the dead’s soul’s movement from the Throne to the Earth, and then from the Earth (back) to its place, and for this Maalik and other Imams said ‘the soul is set free, and goes wherever it wishes.‘ Furthermore, what people see of dead peoples’ souls and their coming to them from far away places is something known by people in general, and they do not doubt it".

The case of the martyrs of Islam is also unique.  '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 life 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. Musk of smell 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. The holy Qur’an points out to the life of Barzakh while focussing on the state of the martyrs:

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 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 Omar ®, 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. The Holy Prophet (Sallal laahu alaihi wassallam taught us to greet them, and the companions used to greet the martyrs of the battle of Uĥud.

It needs to be clarified here such an abode of the martyrs’ souls is just temporary, since after the Resurrection and the Judgment Day they will enjoy greater bliss when they enter their homes that have been prepared for them in Paradise. This is also the case of other souls who will either enter Paradise or Hell for ever after giving their accounts on the Judgment Day that occurs after the Resurrection. Again, regarding the martyrs there are a couple of exceptions. Those who failed to discharge their debts in the world or when someone stole something before the distribution of booty and was later killed in the battle, or something else, their souls are detained in the graves.

So what else happens in Barzakh?


We need to state cursorily here, that in the Muslim world, ibn Qayyim al-Jauziya’s (1292-1352 c.e.) book, Kitab ar-Ruh, ranks among the best books on the Islamic understanding of the Soul’s Journey After Death. He has, as we have seen already, covered many aspects about the soul in his book which is based on the Holy Qur’an and the Sunnah and the doctrine of the Salaf (not to be confused with Salafi sect) and the Four Imams. It establishes without doubt that the dead hear the living and know of them.


Ibn Qayyim says in Kitab Ar-Ruh on page 54 : Other than this, Prophet (sallal laahu alaihi wassallam) has taught his Ummah to say Salaam to the dead by addressing them (directly) i.e. O Momineen may peace be upon you. This type of addressing is only done to a person who can hear and understand you otherwise this address would have been as if its addressed to someone who is not present and cannot hear (which of course is false). It has come as “Tawatur (i.e. definitely known)” from Islaaf that dead recognize those who visit them and also get happy on their visit. He then goes on to cite the sayings of the Salaf to prove that the dead can hear. According to him, "Your mind should not be so narrow as to not accept that the soul is in Paradise going wherever it pleases, and yet hears the greeting of a Muslim to him at his grave, and then goes down to answer it. The soul is another matter than the body.”

Those who say that the dead cannot hear commonly quote verse 22 of Surah Fatir of the Holy Qur’an. Let’s check this out: The verse says: “Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.” (35:22)

Now in order to appreciate this verse fully, we need to go back at least to verses 19, 20 and 21:
“The blind man is not equal with the seer.” (35:19).
“Nor is darkness (tantamount to) light.” (35:20)
“Nor is the shadow equal with the sun’s full heat.” (35:21)

So what do we find? We find contrast between the blind and the seer; between darkness and light; and between the shadow and the heat of the sun. Similarly, there is a contrast even in verse 22 – the contrast between the living and those who are dead in the graves. In the ordinary course of nature, everyone knows that the dead cannot hear. So why state the obvious? Allah provides the answer in the same verse by saying that He makes whom He will to hear. That is, guidance is given by Allah and the dead who is in the grave is bereft of the guidance. Therefore, it is clear as the crystal that in verse 35:22, there is a contrast between the living (believers) and the dead (disbelievers). The disbelievers are bound to remain confined to the torments of the graves and there is no question of making them hear, especially since in their worldly life they had been deaf and had rejected the Truth. With Allah, everything is possible and it is by His grace that He makes whoever He wishes to hear. The believers, therefore, reap the rewards according to their ranks and this reward include the faculty of hearing in the grave.

The great Mufassareen such as Imam Suyuti and Ibn Kathir have categorized the statement as allegorical. Imam Suyuti (Rah.) says that it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz). and the actual meaning of it is that "They cannot listen to Guidance (Ma'naha Sama` Huda) i.e. they are dead and they cannot be guided now". Ibn Kathir, explains in his tafsir of 35:22 : The wordings of the verse “but to those who are in graves you cannot make them hear," imply that `just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.”

Scholars point out to Ibn Qayyim's section "That the Hearing of the Dead is Real" in Al-Ruh (Madani ed. 1984) p. 59: "The actual meaning of these verses (35:22 and 27:80 –i.e. from Surah Naml) is: You cannot make those hear whom Allah does not wish to hear, for you are only a Warner. That is: Allah has only given you the ability to warn, for which he has made you responsible; not that of making those to hear whom Allah does not wish to hear."

According to at-Tabari, "And all these examples Allah set forth regarding the Mu'min and Eemaan; Kaafir and al-Kufr." Even Imam Qurtubi says that "Kuffar are those who are dead owing to the Kufr of their heart." Even other Mufassareen such al-Baidawi and Ibn Abi Hatim adopt this meaning. In short, the meaning was considered metaphorical, i.e. 'Majaazi'.

However, if Allah wills, He can even make the disbelievers and the polytheists hear in the graves as happened in the case of the polytheists who were slain in the Battle of Badr. It is narrated with multiple chains in Sahihayn (i.e. Bukhari and Muslim) that on order of Prophet (Peace be upon him) a well was dug for the dead of Badr, after which Prophet (sallal laahu alaihi wassallam) stood nearby and called them out as: “Ya Fulan ibn Fulan (i.e. O Son of so-and-so”) wa-Ya Fulan ibn Fulan, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct...Umar listened to the words of Allah's Apostle (may peace be upon him) and said: Allah's Messenger, how do they listen and respond to you when they are dead and their bodies have decayed. Thereupon he (the Holy Prophet sallal laahu alaihi wassallam) said: By Him who has sent me with truth, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply. This is the Agreed upon prophetic tradition for which one may refer Sahih Bukhari Volume 5, Book 59, Number 314; and Sahih Muslim, Book 040, Number 6869 for more details. (Please also note how the dead persons are being addressed as “Ya” in the hadith: "O Abu Jahl Ibn Hisham! O Umayya Ibn Khalaf! O `Utba ibn Rabi`).

Again, Abu Nu`aym Al-Isbahani has mentioned with his chain of transmission from `Ubayd Ibn Marzuq who said: "A woman of Medina, named Umm Mihjan, used to sweep the mosque, then she died. The Prophet was not told of this event. Thereafter, he passed over her grave and queried: "What is this?" Those present replied: "Umm Mihjan." He said: "The one who swept the mosque?" They answered: "Yes." Thereupon the people lined up and prayed for her. Then he addressed her: "Which work of yours did you find more favoured?" They exclaimed: "O Messenger of Allah, can she hear you?" He replied: "You cannot hear better than she does." Then it is mentioned that she answered him: "Sweeping the mosque." The chain of transmission in this hadith is interrupted. There are others more like it. Ibn Hajar mentions her in al-Isaba (8:187) that she was a black woman Mihjana also named Umm Mihjan, who used to sweep the masjid in Madinah Munawwara and that she is also mentioned in the sound hadith but without being named.

Islamic scholars have pointed out about Aisha ® reaction in this connection: It is narrated concerning `A'isha ® , when she heard the hadith about the dead hearing, she denied it and said: "How does the Prophet say something like that when Allah has said: "You cannot make those to hear who are in the graves" (35:22). While her opinion does not affirm the hearing of the dead as Ibn Taymiyya notes in his Legal Opinions (Fatawa) and in other places, we have no excuse for following it. For the question necessarily concerns a well-known matter of faith which no one has permission to deny. In fact `A'isha has also narrated that the Prophet said, as Ibn Rajab has noted in Ahwal al-Qubur: "Surely they know now that what I said to them is true." This narration of hers supports those which say that the dead hear, for if it is possible for a dead man to know, surely it is possible for him also to hear. Therefore, to affirm that they do know is necessarily also to affirm that they hear.

Ibn Qayyim’s teacher and mentor, ibn Taimiyya (1263-1328 c.e.), who is held in the highest esteem among those who deny the faculties of the soul in the grave, was asked if the dead are aware of the living who visit them. Ibn taimiyya replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah (sallal laahu alaihi wassallam) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.” (Majma al-Fatawa by Ibn Taimiyyah, vol. 24, page 362)

To continue Insha Allah


NASIR.