Dars e Imam-khawarij

A”Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Ibn Umar (ra) considered the Khawarij and the heretics as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : ‘They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims).  (Bukhari – Chapter Khawarijeen). 

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).] (An-Naml – 80-81) When we read both the verses together it is clear that word ‘dead’ is used to mean the disbelievers,  and not those who are actually dead.  In verse (80), it is mentioned that when ‘you call them, they turn their backs and retreat‘; meaning these verses are meant  for the living Makkan pagans.  Similarly, in verse (81), it is mentioned that  ‘you cannot make none to hear except those who believe in our revelations‘  which makes it abundantly clear that these verses are definitely meant for Makkan pagans who are unwilling to accept the truth of Islam.

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 hear who are  in graves (verse 22).]   (Yousuf Ali translation).  (Fater – 19-22)

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’—This means, Kuffars’ hearts are  buried in the depth of  darkness, therefore they cannot be compared with Muslims whose hearts are enlightened with Iman.
Verse 21 – ‘The chilly shade and gracious heat of the sun cannot be alike’.—–Since, Makkan pagans hearts are buried in the depth of darkness,  it is referred here as ‘chilly shade’ which cannot benefit from the heat of the sun.  Meaning, the  polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad  (saws).  
Verse 22 has three parts.—Part (22.1) – ‘The living and dead are not alike’.This means, the polytheists of Makka and Muslims are not the same. Muslims are referred as living beings because of their Iman.  As Makkan pagans’ hearts are  buried in the depth of darkness because of their Idol worship, they are referred here as ‘dead people’. 
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 –  صلى الله عليه و آله وسلم) you cannot make those dead bodies hear that in graves’. Since  the entire discussion is about Makkan Mushrikeen whose hearts are buried in the depth of darkness because of their Idol worship, this part of the verse 22.3 naturally refers to them.  Here, the word ‘grave’ is used as a metaphor with reference to the hearts of Makkan Pagans which are buried in the depth of darkness as that of grave.   Thus, the entire sequence of verses (Fater – 19-22), mentioned above refer to the Makkan polytheists and not to the actual dead.

Prophet Mohammad ﷺ said: “He who remembers his Lord and he who does not,  are like the living and the dead. (Muslim).

Abu Musa (ra)narrates that the Holy Prophet ﷺ said, “The house in which Allah (swt) is remembered and the one in which Allah (swt) is not remembered are like the living and the dead.” ] [ Muslim, as-Sahih (1:539#779); Ibn Hibban, as-Sahih (3:135#854); Abu Yala, al-Musnad (13:291#7306), Ruyani, al-Musnad (1:317#473); Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372#1771); Daylami, al-Firdaw bima thur al-khitab (4:143#6442); Bayhaqi, Shuab-ul-iman (1:401#536); Mundhiri, at-Targhib wat-tarhib (1:170#635); Nawawi, Sharh Sahih Muslim (6:68)]

And they who reject Our verses ( and those who reject the real meanings and misinterpret them and draw wrong conclusions from them) are deaf and dumb, in utter darkness; whom Allah (swt) pleases He causes to err and whom He pleases He puts on the right way). (Al-An’aam – 39).

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)

The above verses are actually meant for Makkan Pagans and their dead ancestors which is proved from the following Quranic verses, Ahadith and quotes.

Your guardian (or solver of grievances) can be Allah (swt) and His Messenger ﷺ and those who believe, who establish  Salah, and pay Zakat  and bow down (in prayer) (Al-Maeda – 55) ( Pickthal translation).

Narrated by al-Haakim that Abu Ayyub al-Ansari (ra) placed his forehead on the grave of Prophet Mohammad (saws).  Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck.  Abu Ayyub (ra) said I did not come to the Stone (Idol).  I came to the Messenger of Allah ﷺ.I heard the Messenger of Allah (saws) say: Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih.  ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.Look in the above Hadith, Abu Ayub (ra) is reported to have placed his forehead on the pious grave of the Prophet ﷺ and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet ﷺ and not to an Idol. 

Narrated by  Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that :  Mu`adh Ibn Jabal (ra) and Bilal (ra) came to the Grave of the Prophet (saws) and sat weeping and Bilal (ra) rubbed his face against the Grave of Prophet ﷺ. (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).The above Hadith confirms the fact that kissing of Graves and placing your head and rubbing your face on the Graves is the tradition of Sahabah (ra). 

Yahya (ra) related from Imam Maalik (ra) that he  heard that AIi Ibn Abi Talib (ra) used to rest his head on Graves and lie on them [meaning  holding the grave with his stretched hands  while his head, entire face and chest is rested on the Grave].  Maalik (ra) said, “As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.” (Muatta’ Imâm Malik – Book #16, Hadith #16.11.34)

Surely the vilest of animals, in Allah’s (swt)sight, are the deaf, the dumb, who do not understand] (Al-Anfal – 22).

Remove DUNIYA from heart when meeting PEOPLE.

Remove I/MYSELF from heart when meeting ALLAH.

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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