Dars e Imam-Talqeen
“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)
Imam Ahmed (rah) was asked about it and he (considered Talqeen) to be recommended by taking the practise of (vast
majority of Muslims) as Hujjah (i.e. Proof). In Muj’am al Kabir at
Tabrani there is a weak Hadith regarding this from Abu Amama in which it states
that Prophet (saws) told to call out
the deceased with his and his mother’s name while adding dust in his grave by
standing on his head’s side because he hears us whereas we cannot hear
him, then upon calling him the second
time, he sits straight, and upon third time he will respond which you would not
hear. You should then say: May Allah
have mercy upon you, take benefit from our address, then remind him of the
Tawhid and Risalah upon which he passed away i.e. to keep La Ilaha Il Allah Muhammad ur Rasul
Ullah in his mind and also that he was satisfied with the Deen of Allah, Islam,
Nabuwah of Muhammad (salAllaho alaihi wasalam) and guidance of Quran..Hearing
this (Talqeen) the Munkir and Nakeer move aside and say to themselves that they
should return as there is no need to stand near this person because he has been reminded of (all necessary)
things and Allah and his Apostle (saw) are enough as proof over him.
Said ibn Musayyab said, “The adhan
and iqama were heard being recited in the al-Hujrat an-Nabawiyya when the adhan
could not be called and salat could not be performed in Masjid an-Nabi,”
on the day when the men of Yazid tortured the people of al-Madinat al-munawwara
-the ‘Harra’ event that took place in 61 A.H. Ibn Taymiyya [d. 728 A.H.
(1328)], too, quoted this in his book Iqtida’ as-sirati ‘l-mustaqim.
Ibn al-Qayyim al-Jawziyya quoted, in his book Kitab ar-ruh and on
the authority of Ibn Abi ‘d-dunya, Sadaqat ibn Sulaiman al-Jafari as saying,
“I was a man of bad habits. I repented of them after my father’s death. I
gave up my impetuosity. Once I committed a fault. Thereupon, I dreamt of my
father saying, ‘Oh my son! I have been
feeling comfortable in my grave with your beautiful deeds. What you do
is shown to us. Your deeds have been like those of the sulaha’. But I felt very
sad and ashamed of what you did recently. Do not make me feel ashamed among the
dead nearby.”
Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to
Madinah and approached the grave of the
prophet ﷺ and said Salam to him. I heard, coming from inside the room, the
reply:”Wa’alaikum al-salam.”Narrated from Muhammad ibn Hibban by Abu Nu’aim in Al-Targhib
(#102), Ibn Al-Najjar in Akhbar al-Madinah (pg. 146), Ibn Jawzi al-Qayyim in
Muthir al-Gharam (pg. 486-498), Al-Fayruzabadi in Al-Silat wal Bushr (pg. 54)
and by Ibn Taimiyya in Iatida’ al-Sirat al-Mustaqim (pg. 373 to 374)
Ibn taimiyya 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(alayhi
salaat wa salaam) 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 Taymiyyah, vol. 24, page 362 )
Imam Ibn Jawzi(RehmatuAllah aliye)
IMAM IBN JAWZI (RAH) WROTE A WHOLE BOOK DISCUSSING THIS IN DETAIL MENTIONING
BIOGRAPHIES OF AWLIYA, 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 al-Jawzi adds: “We ourselves go to Ibrahim al-Harbi’s grave and seek blessings
with it” (2:410)
al-hafiz al-Dhahabi 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).Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf
Al-Amakin:
He who visits the grave of Allah’s
Messenger should stand while visiting him with in most respectful manner
possible, as if he were with him in his lifetime. Ibn `Umar narrates that
Allah’s Messenger said: “He who
performs pilgrimage then visits my grave after my death, is like those who
visited me during my lifetime.” Ibn `Umar narrates: Allah’s
Messenger said, “He who visits my
grave becomes eligible for my intercession.” Anas narrates: Allah’s
Messenger said: “He who visits me
in Madina counting on his visit to me (muhtasiban), I will be his witness and
intercessor on the day of Judgment.”Al-Hafidh Ibn Jawzi in Kitab al
Wafa
Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu
al-Shaykh in the Prophet’s Mosque, in some difficulty. We became very hungry.
That day and the next we didn’t eat. When
it was time for `isha, I came to the Prophet’s grave and I said: “O
Messenger of Allah, we are hungry, we are hungry” (ya rasullAllah
al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will
be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed
awake, researching something. Then an
`Alawi (a descendant of `Ali) came knocking at the door with two boys, each one
carrying a palm-leaf basket filled with food. We sat up and ate. We
thought that the children would take back the remainder but they left
everything behind. When we finished, the
`Alawi said: O people, did you complain to the Prophet? I saw him in my sleep
and he ordered me to bring something to you.[Al-Hafidh Ibn Jawzi, Kitab
al Wafa, Page No. 818, #1536]
Note: Imam Ibn Jawzi (rah) was amongst the most strict scholars of Jirh wa
Tadil, and in this book he mentioned in the beginning that he has not mixed
false narrations with authentic ones (i.e. he wrote this work on seerah only
with true narrations which have reached the stage of Sahih or Hassan either
through chain or other Shawahid)
Imam Jalaluddin Suyuti (RehmatuAllah aliye)
Imam Ibn al Mubarak in his {Az-Zuhd}, Hakeem Tirimdhi in his {Nawadir al
Asool}, Ibn Abi Duniya and Ibn Mundah narrated from Sa’eed Ibn Musayb (rah) who
narrated from Salman (al Farsi – Radhi Allah) that the Spirits of momineen reside in the Barzakh of earth and “THEY CAN
GO WHEREVER THEY WANT”whereas the spirits of Kufaar are in Sajeen…Hakeem
Tirimdhi narrates from Salman (al Farsi – Radhi Allah, and narrated similar
hadith)…
Ibn Abi Duniya narrated form Malik bin Anas (i.e. Imam Malik – Rahimuhullah)
who said: This hadith has reached me that Spirits of Momineen are free and they go wherever they want
[As-Suyuti in Sharh as Sudoor, Page No. 167]
Also: Ibn Qayyim al Jawziyyah has also proven this in his magnificent Kitab ar
Ruh, Page No. 244, Published by Dar Ibn Kathir, Damascus, Syria.
Nafs e ammara =call towards bad
Ruh =call towards good (taharat/deeds)
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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