Dars e Imam-Free Souls

“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)

Mishkaat, Section on the Mi’raj, Chapter one, on the authority of Muslim, “Near the Ka’ba, the disbelievers of the Quraish asked me how the Bait al-Muqaddas was. I had not looked at it carefully. I became very stressful. Allah Ta’ala showed me. I saw myself among Prophets. Moosa (‘alaihis salaam) was performing Salaah standing up. He was thin, his hair was not untidy or drooping. He was like a brave young man of the Shan’a tribe [of Yemen]. ‘Isa (‘alaihis salaam) looked like Urwah ibn Mas’ood as-Saqafi.” The Salaah includes bowing (ruku) and prostration (sajda). And this shows that they performed Salaah corporally, with their bodies.

This Hadith proves that Prophets are alive in Allah’s audience. Their bodies have become ethereal like their souls. They are neither dense nor solid. They become visible in material and spiritual worlds. It is for this reason that Prophets can be seen in soul and body.

Imam al-Baihaki (ra) wrote in his book I’tiqad, “Prophets’ souls are given back to their bodies after they are put into their graves. We cannot see them. They become invisible like Angels. Only the distinguished to whom Allah Ta’ala has bestowed it as a Karaama (miracle) can see them.” Imam Suyuti (ra) said so, also. Imam Nawawi, Imam Abu ‘l-Hasan ‘Ali as-Subki and Imam Muhammad al-Qurtubi (ra) relate the same from their masters.

Ibn Qayyim al-Jawziyyah in his Kitab ar-Rooh 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.'”

Shaikh Abd al-Haqq Muhaddith Dahlawi states, “Allah Ta’ala has given the Holy Prophet (ﷺ) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet’s (ﷺ) connection stays with his own shrine.” (Madarijun Naboowat – Volume 2 Part 4 Wasleh Hayaateh Ambiya).

In the book Ashatul lama’at he says that the issue of the lives of the Prophets in their graves after their momentary Wisaal is agreed unanimously and no one differs from it. This is genuine, physical, worldly life and not just the spiritual, metaphorical life.

Imam Jalaaludeen Suyuti (ra), in his book, Amba-ul-azkia fi hayatil-ambiya, after reviewing a number of Traditions and authenticated references concludes the issue of the life of the Prophet (ﷺ) after his momentary Wisaal as follows, “Indeed the Prophet is alive with his body and  soul, and exercises his powers at his disposal, and every part of the world is in his access, and he is in the very original form as he was before his momentary Wisaal without any changes.”

Shah Wali-Allah ad-Dahlawi (ra), one of the great ‘Ulama of India, wrote in his work Hujjatullahi ‘l-baligha (vol. 1, p. 35), “When a human being passes away, no relation is left between his soul and the world of matter. The souls return to their origin, become like Angels, and, like them, give inspiration and help to men. They help in the dissemination and strengthening of Allahu Ta’ala’s religion. They rush to help those who work for this path. It has been witnessed that they come to help in groups.”

Ibn al-Kharrat in al-‘Aqiba, Ibn al-Qayyim in al-Rooh, al-Qurtubi in al-Tadhkira, Ibn Abi al- Dunya in al-Quboor, al-Suyuti in Shar al-Sudoor, and others relate from many of the Salaf that the souls of the Believers in Barzakh are free to come and go anywhere they please. This is all the more possible for our Prophet (ﷺ).

Imam Jalaaluddeen as-Suyuti (ra) says, “To keep watch of his own followers’ work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (ﷺ)” (Intibahul Azkiyya)

Haji Imdadullah Muhajir Makki (ra) writes, “The possibility of arrival of Rasoolullah (ﷺ) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (ﷺ) is not far from being possible”. (Shamaime Imdaadiya, Page 50, Madani Qutub Khana, Multan)

Imaam-e-A zam Abu Hanifa (ra) writes that Haaris ibn La’man and Haarisa bin Na’man (ra) have said that: “Once I went to the Prophet ﷺ. The Prophet ﷺ asked me a question, ‘Oh Haaris, in what state did you pass the day?’ I replied, ‘As a true Muslim.’ Then the Prophet ﷺ asked me the state of my Faith. I replied, ‘I see the Throne of Allah and the people of Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their idols. I can recognise each individual just like a grinder can recognise wheat from barley that is, who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue to speak?'” The Prophet ﷺ told him to stop and say no more. (Fiqah Akbar) This narration illustrates the sight of a Sahabi (Blessed Companion of the Prophet). He could see the Throne of Allah, the Heavens, the Hells and their inmates! Imagine the sight of Rasoolullah (ﷺ)!

Fearing Allah means avoiding sins /disobedience.

Loving Allah means following sunnah of rasoolAllahﷺ

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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