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Life After Death

The article is divided into three sections.

  • In the first section we have provided many Quranic verses and Ahadith and Quotes which confirm a real ‘Life after death’ and that our soul’s faculties of seeing, hearing, talking, etc., remains intact in that life as well.
  • In the second section we have proved from Quranic verses that the interpretation of ‘Life After Death’ by Salafis / Deobandis is wrong.
  • In the third section we have explained the factual position about Life after death in the light of Quran and Hadith.

We have covered this subject from all angels and have provided convincing evidence from Quran and Sunnah that visiting of graves of Muslim believers is Sunnah.  After reading this detailed information, all your doubts on this subject will Insha-Allah be answered satisfactorily.



Salafis and their like minded groups reject the concept of ‘Life after Death’ as illogical and absurd. They claim that after death, people cannot talk or listen. To prove their claim, they always quote the following Quranic verse.

It is in Quran ‘ Nor or the living and the dead alike, Allah (SWT) surely will make hear to whoever He will like. (O’Prophet-SAWS)), you cannot make those hear who are in graves’. (Al-Fater – 22).

If anyone agrees to the above line of thinking, he will have to deny the following  Quranic verses,  Ahadith and several quotes.

  • It is in Quran – ‘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).
  • It is in Quran – ‘ 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).

Some ignorant people take the literal meanings of the above verses and say that the above verses are only for  those who were martyred.  We advise them read the life histories of Awliya Allah and Shaikhs of Ihsan; how they have fought with their Nafs initially and then from their adversaries  in humans and Jinns/Shayateen and how they helped  Muslim  community by spreading truthful Islamic beliefs in difficult circumstances.  Prophet Mohammad (SAWS) has described ‘Tazkia Nafs’ as bigger Jihad than fighting the enemy on the battle field (It is in Hadith).  Therefore, all pious Muslims and Awliya Allah are included under the ambiance of above Quranic verses.

  • It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).
  • It is in Hadith –Prophet Mohammad (SAWS) said “The Prophets are alive and they pray in their graves” (Narrated by al-Mundhiri and al-Bayhaqi who classified it as authentic).
  • It is in Hadith – Prophet (saws) said: “Whoever asks blessings for me at my grave, I hear him, and whoever asks blessings upon me from afar, it is conveyed to me.” (This Hadith is mentioned by al-‘Uqayli, and al-Khateeb and Ibn ‘Asakir).
  • It is in Hadith – Abu Talhah reported: “On the day of the Battle of Badr, Allah’s Prophet (SAWS) ordered that the bodies of twenty-four leaders of the Quraysh be thrown into one of the foul, abandoned wells of Badr. On the third day after the battle the Prophet (SAWS) called for his mount and saddled it. Then he set out, so his companions followed him. They said amongst themselves, “He must be going to something important.”

When the Prophet (SAWS) arrived at the well, he stood at its edge and began addressing those therein by calling upon them by their names, “O so and so, son of so and so; and you, so and so, son of so and so! Would it not have been easier to have obeyed Allah and His Messenger? We have found that which our Lord promised us to be true. Did you find what your Lord promised you to be true?

Thereupon ‘Umar (RU) said, “O Messenger of Allah (SAWS), what are you saying to these bodies without souls?! Do they hear? For Allah, the Majestic and Mighty, says, “Verily, you cannot make the dead hear. The Prophet (SAWS) answered, “By Him in whose hand lies the soul of Mohammad, you did not hear better than them and what I just said.” (Bukhari and Muslim).

  • It is in Hadith – Narrated Abu Sa’id Al-Khudri : Allah’s Apostle (SAWS) said, “When the funeral is ready (for its burial) and the people lift it on their shoulders, then if deceased is a righteous person he says, ‘Take me ahead,’ and if he is not a righteous one then he says, ‘Woe to it (me)! Where are you taking it (me)?’ And his voice is audible to everything except human beings; and if they heard it they would fall down unconscious.” (Sahih Bukhari, Volume 2, Book 23, Number 462).
  • It is in Hadith – Anas bin Malik (RU) reported that Allah’s Messenger (SAWS) said: ‘After the deceased (dead) is placed in his grave and his companions turn to leave, he hears the shuffling of their feet as they walk away. Then there comes to him the two angels.’ (Part of Hadith) (Bukhari and Muslim).
  • It is in Hadith – narrated by Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.
  • It is in Hadith – Prophet Mohammad (SAWS) said ‘Whoever visits my grave, my intercession will be guaranteed for him’. This is Hasan (fair) narration as concluded by the great scholar Taqi al-Din al-Subki in his book Shifa al-Siqam.
  • It is in Hadith – Prophet Mohammad (SAWS) said ‘when you go to the graves of the dead, say salaam ˆalaykum (Allah’s peace be upon you) O People of the abodes that are Muslims, and verily we are by the will of Allah catching up with you. May Aļļaah give mercy to those among us and you who go in advance and those that go later. We ask Allaah for safety for you and us.

In this there is greeting, addressing and calling of something existing that hears, addresses and understands and responds, even if the the persons who is greeting does not hear the answer. Moreover, if the person prays nearby, then they witness this, know about his prayer and say Ameen when the visitors  prays).

  • Hazrat Omar (RU) agreed that the souls of the martyrs are in Paradise, and yet they are greeted at their graves, just like other people who have passed away.  The Prophet (SAWS)  taught us to greet them, and the companions used to greet the martyrs of the battle of Uĥud.
  • Ibn Al-Qayyim confirms the validity of calling the dead
Ibn Al-Qayyim Al-Jawziyyah (1292-1350), the second in command of Salafis, after Ibn Taymiyyah (1263-1328 ), has defended the person who calls a dead person.  In his book titled “Ar-Ruuh” (The Soul), he mentions that one should feel shy from the dead when visiting the graveyard because the dead perceive their visitor …
Then he says –

“Even further than that; the dead knows about the works of the living among his relatives and brothers (P. 7).”

Then he says –

“On this issue there are many narrations from the companions, and some of the relatives of ˆAbdullaah ibn Rawaaĥah used to say, ‘O Allaah, verily I seek your protection from doing anything that I will be brought in shame for in the eyes of ˆAbdullaah ibn Rawaaĥah.’ He (they) used to say this after the martyrdom of ˆAbdullaah”.
At another place in the book, after mentioning a Haditħ,  he says –
“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”.

At another place in the book Ibn Qayyim says –

“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 (Ar-Ruuĥ, P. 101-102).”
Ibn Qayyim says further in this book –
“Among the things that one should know is that what we have mentioned regarding the soul is relative to the individual souls’ power, weakness, bigness, and smallness. So the great and large soul has among what we have mentioned,  what the lesser soul does not have, and you can see how the rules of the souls differ greatly in this world according to the souls’ differences in modality, power, slowness, speed and getting help…  . This is how it was while captivated in its body, so how would it be if it became independent and departed from the body, and its powers were gathered, and it was at the outset a lofty, pure and big soul with high sense of purpose??? This soul has after the departure a whole other importance and other actions. In this regard dreams have been collaboratively mass narrated among human kind about the actions of souls after their death, actions they were not able to do while in their bodies, such as one, two or a few souls defeating entire armies and the like. Very many people have seen the Prophet (SAWS) with Abu Bakr (RU) and ˆUmar (RU) in their sleep having defeated the armies of kufr and injustice, and then their armies are overwhelmed and crushed despite large numbers, and the weakness and small numbers of the Muslims (Ar-Ruuĥ, P. 102-103).”

  • Ibn Abdul Wahab Najdi At Tamimi in his book “Ahkam Tamanni al Mawt” has mentioned an important narration, reproduced below.

During the time of Omar (RU) there was a very pious young man.  Once this young man was about to commit a grave sin, but Allah (SWT) saved him. This young man realized his mistake, felt very bad and died. When Omar (RU) came to know this, he visited the grave of this young man and asked “ do you have two gardens “ ( Ar-Rahman – 46 ) and this young man replied from the grave that he has been given the blessings of two gardens”….

  • Almost all famous scholars (Akabir) of Ahle Hadith/Deoband/Tablighi Jama’at/Jama’at-e-Islami etc., like Rashid Gangohi, Qasim Nanotwi, Ya’qub Nanotwi, Ashraf ‘Ali Thanwi, Mahmood al-Hasan, Husayn Ahmad Tandvee and many more had taken Bayyah (allegiance) on the hands of Imdadullah Muhajir Makki.

Meaning, Muhajir Makki was teacher / Shaikh / Emir and Murshid of these groups.

Imdadullah Muhajir Makki, the Grand Shaikh of these groups writes in his book “ Haft Masla” as follows.

QUOTE – Sub titleCalling Upon Someone (dead) other than Allah’

…Therefore, calling someone (who is dead) from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin. The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually (from the eyes of his heart), such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence, even then the call is permitted…. From this we get the permission of the Wazifa : ” Ya Sheikh Syed Abdul Qadir Sheun Lillah’. If anyone considers that the Shaikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Shaikh is considered as “Wasila” (means) or these words are uttered with an empty mind considering them to carry “Barakah” (blessings), then there is nothing wrong with them. UNQUOTE

The above Quranic verses, Ahadith and quotes should resolve the issue of dead once and for all.



The followers of these groups do not accept things easily. What they do is they go back to their books and try get some more evidence to prove their wrong contentions. If they do not find what they want, they change their books to suit their beliefs.

They insist to draw meanings of Quranic verses as per their choice. This unjustifiable insistence on their part is the main cause of their misunderstanding of many things related to Islamic faith and practices.

In order to see the truth of their claim, let us discuss if they have understood correctly the Quranic verses they always mention in support of their wrong beliefs in this context.

They refer the following 3 verses of Quran, and interpret ‘out of context’ meanings of these verses to support their argument.

  • (1) “Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat.” (An-Naml – 80).
  • (2) “The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in the graves hear.“(Al-Fatir – 22).
  • (3) “To whom they call on beside Allah (SWT) can create nothing, they are themselves created.  Dead are they – absolutely without life.  They cannot even know when they will be raised“.  (An-Nahl – 20-21).


All verses quoted above are from the Quranic chapters (Sura) that were delivered in Makka.  And we all know that most of the Suras delivered in Makka were mainly in refutation of what the Makkan apostates did. Therefore, the above verses are surely meant for Makkan apostates (Mushrikeen-e-Makka).

The trend of using Quranic verses against Muslims, that were actually meant for Mushrikeen-e-Makkah was started by Ibn Taymiyyah, Ibn Qayyim and Ibn Abdul Wahhab, the three main founders of Salafism / Wahhabism.  Before them, nobody dared to indulge in such malice towards truthful Muslims.

Verse No. 1 was quoted in Quran with reference to disbelievers of Makka. The people who do not have Iman in their hearts are like dead people. To understand this verse better, read the verse which is mentioned immediately after this verse. We have quoted below both these verses together for our readers to understand factual meanings of these verses.

It is in Quran – “
Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse – 81) ”.

We now understand from the above verses that the word ‘dead’ is used to mean the disbelievers and not those who are actually dead.

Let us study verse the other verse to find out its true meaning.

Verse No. (2) “The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in the graves hear.” (Al-Fatir – 22).

To find out its actual meaning, let us study 3 verses, immediately before this verse.

It is in Quran (Sura Al-Fater) –

  • ‘The blind and the seeing are not alike (verse 19)
  • Nor are the depth of darkness and the light (verse 20)
  • Nor are the (chilly) shade and the (genial – gracious) heat of the sun (verse 21)
  • Nor are alike those that are living and those that are dead, Allah (SWT) can make any, that He wills, to hear, but you (O’Prophet SAWS) cannot make those to hear who are (buried) in graves (verse 22). (Yousuf Ali translation).

Verse 19 – ‘the blind and the seeing are not alike’. This has reference to Makkan polytheists. Allah (SWT) is referring them as blind because they do not have the light of Iman in their hearts.

Verse 20 – ‘the depth of darkness and light is not alike’, meaning, Kuffars’ hearts are covered with depth of the darkness.

Verse 21 – the chilly shade and gracious heat of the sun cannot be alike, meaning, the the polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad (SAWS). Prophet Mohammad (SAWS) is referred to as the Sun of Iman (faith) for the people of this world.

Verse 22 has three parts.

Part (22.1) – ‘the living and dead are not alike’ – meaning, the polytheists of Makka and Muslims are not the same.

There are many Quranic verses that refer polytheists as Dead people because they do not have the noor (light) of Iman in their hearts. Please go to Quran or  search on internet you will find many verses in this regard.

Part (22.2) – ‘Allah (SWT) can make any that He wills to hear’, meaning, Allah (SWT) has the omnipotence (power) to make anyone hear – which means He can give Iman to anyone he wishes.

Part (22.3) – (O’Prophet-SAWS) you cannot make those dead bodies hear (listen) that have been buried in the graves’.

Since Mushrikeen are being discussed in all these verses, this part of the verse naturally refers to them who are like dead people in the absence of the light of Iman in their hearts.

Thus, the entire sequence of verses, from 19-22 mentioned here refer to the Makkan polytheists and not to the actual dead.


Similar is the case of verse quoted at No.3 above.

It is in Quran – “To whom they call on beside Allah (SWT)  (meaning  deities) can create nothing, they are themselves created.  Dead are they – absolutely without life.  They cannot even know when they will be raised“.  (An-Nahl – 20-21).

Chapter An-Nahl right from the start describes the bounties of Allah (SWT)  given to mankind.  The above two verses are indeed addressed with reference to the idol gods and dead mushrikeen.

If we take the literal (textual) meaning of the verse, then we will have to deny many Quranic verses and Ahadith mentioned in Section I above.  Like, read the following Quranic verses.

It is in Quran – ‘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).
It is in Quran – ‘ 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).

While translating the above verses (An-Nahl – 20-21), the Wahhabis, Deobandis and like minded groups  add the word “grave” to the last line to read like this “They cannot even know when they will be raised ‘from graves’. (Astaghrifullahal Azeem).  The Quranic verse does not have the word grave.  If the translator wants to add a word to his translation to explain the meaning of the verse, he should do so in brackets. But Wahhabis / Deobandis and their like minded don’t care. They translate Quran and Ahadith only to suit their ill fated beliefs and in the process add many things to their translations.

Thus the verses 20-21 of chapter An-Nahl refer to  their deities.  These verses do not refer to Prophets, Sahabah, Imams, Awliya Allah and Muslims.

We hope that this issue is resolved finally after the above discussion.


The followers of these sects seldom agree to the facts.  Therefore, let us see from another angle if they are right in their beliefs.

Even if we take the textual meaning of verse 22 above as per the the understanding of these sects;  it is true that ‘dead bodies that have been buried in the graves cannot hear or talk.

The Life after Death is not related to our Dead bodies. These bodies get decomposed gradually and become part of Mud. Therefore, life cannot be associated with these bodies.

The life after death is totally different and not related with dead bodies. We have discussed this issue in detail in the following paragraphs.

If anyone deliberately denies Quranic verses, or knowingly misinterprets Quranic verses and Ahadith, or deliberately mentions an out of context Quranic verse to prove his wrong beliefs, or tries to prove a good (Hasan) Hadith as fabricated (maudhu), or plays with religious Arabic terminology to confuse people; in all these cases, he is inviting a lot of trouble for himself on the Day of Judgment.

Ask a Mufti, he will say that such people are absolutely out of Islam.

Islam is not a political arena where you try to establish wrong as right. It is important that people do not misuse Islam in their political and leadership games.   Salafis and their like minded groups should take a note of it.

The problem with these groups is they have misunderstood the entire issue.   When we talk of life after death, they think that we are talking about a dead body coming to life in the Grave.  No this is wrong. How can a dead body come to life in the Grave? As a matter of fact the dead body gets decomposed under the heap of earth and gradually becomes part of mud. After certain period of time we bury other people in the same grave.


The five basic attributes of human beings, viz., (1) Life, (2) Knowledge, (3) Seeing, (4) Hearing, (5) Speech, (6) power, and (7) intention, actually belong to the soul.

The human body is the place of residence of human soul. When we die, our soul gets associated with a new body (invisible to our physical eyes) suitable with the Life after death.

Whether human soul is associated with the physical body of this world or the body of the Life after death, these attributes remain with it. Meaning, the attributes of human soul remain unchanged irrespective of the body it gets associated with, as per the requirements of different worlds.

Our association with physical world comes to an end when our body is buried into the grave. Gradually, our body  decomposes under the ground and becomes part of the mud.  Since the soul has been detached from physical body, it loses all the faculties of life, hearing, seeing, everything.

As per Allah’s (SWT) promise in Quran, the treatment of Muslims after death depends upon their ‘Taqwa’ and their closeness with Allah (SWT) and Prophet Mohammad (SAWS).

The dead persons can be divided into the following five categories.

  • (1) Awliya Allah who pass the test.
  • (2) Good Muslims/Saaliheen who pass the test.
  • (3) General Muslims who pass the test.
  • (4) Sinful Muslims who could not answer properly.
  • (5) Non-Muslims and Muslim Sects who fail the test.

Whether the dead person is good or bad, Muslim or non-Muslim, he gets transferred to the WAD (World after death) for all practical purposes. Whether he is subjected to torment or recompense, everything related to him is done in WAD only.

The torment (Azab) or recompense (Thawab) in WAD (World after Death) is associated with the new body that has been given to the soul when people die. Even in hell also, when the given body is burnt, a new body gets associated with the person and the torment continues for ever.

The torment of grave mentioned in Ahadith is also not associated with the mud grave where our dead bodies are buried.  Mud grave is used only for decomposition of our physical bodies that were provided to us in this world.

However, the place of his burial becomes the place of connection for the dead people with our World.

Let us discuss briefly what happens to the above 5 categories of people in the World after Death.


People who do not have correct Islamic faith are treated as Non-Muslims or Hypocrites.

My brothers and sisters, do not be under any illusions about it. This is the reason Prophet (SAWS) said, out of 73 sects, only one will go the paradise and the rest will go to Hell. They are identified by the angels who conduct the test.

After the test, the Non-Muslims and people belonging to different Muslim Sects are put to unending torment which continues till the resurrection and beyond and there is no hope of salvation of these people.

Some Non-Muslims’ bodies are burnt by their relatives after their death. Some people die in oceans where their bodies are eaten by fishes and sea mammals. Since physical bodies have no role in the World after death, the punishment or otherwise of these dead people is given to the new bodies provided to them at the time of their death.



If it is decided, after the question/answer session, that the sinful Muslim has to be subjected to torment for his past crimes, he is punished in a special lock up room in WAD (world after death). This room has a connection from our world at the place where he was buried. This is the reason, (it is in Hadith) that Prophet Mohammad (SAWS) placed a small stem of a tree on the grave of a person and said that as long as it is green, it will be doing Allah’s (SWT) Zikr, and with this Zikr, the torment of the Dead person will be reduced. Since Prophet Mohammad (SAWS) saw the punishment of the grave, he placed the green stem on the grave.

Whoever goes to the grave of the dead and reads Quran there and prays Allah (SWT) to extend benefit of the recompense of the reading of Quran to the dead person, it helps the dead tremendously. It is expected that his punishment will be reduced from our repeated visits to the grave and reading of Quran there.

If the dead man has passed the test and is in good condition in WAD (world after death), our reading of Quran for recompense (Eisal-e-thawab) helps him to get additional rewards.

It is not compulsory to read Quran sitting beside the grave, we can also read Quran in our homes and pray Allah (SWT) to have mercy on our dead relatives. We can feed the poor and do so many other things of charity for the sake of our dead relatives. The Fateha and feeding of poor we do for our dead relatives, helps them in World after Death.

Eisal-e-thawab and visiting of graves and many things like these are optional.   If you do, your dead relatives are benefited. If you don’t, it is up to you. These issues have nothing to do with basic Islamic faith.

There are many categories of sinful human beings. The torment in the World after Death is given to them as per their sins in this world. After certain period, these torments are stopped and these people are allowed to sleep peacefully till the day of resurrection.


An average Muslim who passes the test, is provided with a special room in WAD (world after death) which has a window of Jannah opened for him from where he gets cool breeze. He is made to sleep on a special bed till resurrection. He will get up from his sleep on the day of resurrection. The sleeping Muslims do have a connection with our world at the place of their burial. When we go to the graves of the dead who are sleeping, they hardly notice us, but they get to know that someone has visited them from the world. Our visits are like knock at the door of their rooms. They listen to the knock, but hardly talk to us.


A good Muslim who passes the test is not required to sleep. He is provided with good housing and food in WAD (World after Death). They are free men and women. When we visit the graves of such people they listen to our Salams, reply to the salutation. They listen to whatever is told to them. It is just like visiting some of our relatives in this world. But the problem is we cannot see them, but they do see us and listen to whatever is told to them. Whether you tell them by mouth or think in your hearts, they listen to it and understand it well. The rules of listening, talking in World after Death are completely different from our world. They are free people. Allah’s (SWT) mercy is on them in abundance. Why not, Allah (SWT) had promised them (during their life time in this world) of a good and comfortable life after death.

It is in Quran –
‘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).

It is in Hadith –
Prophet Mohammad (SAWS) said ‘when you go to the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.

When we meet each other in this world also, we are required to say ‘Assalamu Alaikum’, meaning peace be upon you. This greeting is returned by ‘Wa’alaikum Assalam’, meaning, peace be upon you too.

It is in Hadith – narrated by Hazrat Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.


Awliya Allah and Shaikhs of Ihsan, after passing their test, receive exceptional welcome ovation and princely treatment in World after Death.

It is in Quran – ‘ 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 in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

They live in the ‘life of comforts’ after death until resurrection. There are many categories of Awliya Allah. They are treated as per their status awarded to them from Allah (SWT) both in this world and in Hereafter.

As has been the case with everyone else, Awliya Allah also have a connection with our world at the place of their burials.

The physical bodies which were provided to Awliya Allah in our world also get decomposed in the ground, but in some special cases, Allah (SWT) protects their bodies also.

It is in Hadith – Narrated Jabir (رضئ اللہ تعالی عنہ): 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 (صلى الله عليه و آله وسلم) to be martyred. I do not leave anyone after me dearer to me than you, except Allah’s Apostle’s (صلى الله عليه و آله وسلم) 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 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).

It is in Hadith – Narrated ‘Urwa (رضئ اللہ تعالی عنہ): 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 (صلى الله عليه و آله وسلم). No one could be found who could tell them about it till I (‘Urwa – رضئ اللہ تعالی عنہ ) said to them, “By Allah, ( سبحانہ و تعا لی ) this is not the foot of the Prophet (صلى الله عليه و آله وسلم) but it is the foot of Umar (رضئ اللہ تعالی عنہ).” (Bukhari Book #23, Hadith #474).

It is in Hadith – Yahya (رضئ اللہ تعالی عنہ) related to me from Malik (رضئ اللہ تعالی عنہ) from Abd ar-Rahman ibn Abi Sasaca(رضئ اللہ تعالی عنہ) that he had heard that Amr Ibn al-Jamuh al-Ansari (رضئ اللہ تعالی عنہ) and Abdullah Ibn Umar al-Ansari (رضئ اللہ تعالی عنہ), 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 years between Uhud and the day they were dug up. Malik (رضئ اللہ تعالی عنہ) 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).


I Thin This is Enough to Resolve the issue

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