Tauheed-Communication After Death
“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)
Firstly, according to the hadith, on the night of Miraj, Rasulullah (saws) met with all the Prophets. Why then, does doubt his meeting with Sayydina Musa (alayhissalam)? Surely, if were to doubt this meeting then he would have doubted his meeting with all the other Prophets on the night of Miraj. What was so unusual about Sayyidina Musa (alayhissalam) that it made Rasulullah (saws) doubt particularly meeting him? Secondly, other explanation was that the meeting discussed in this verse (32/23) could refer to a future meeting between the two Prophets on the Day of Judgment. The fact is that on the Day of Judgment Rasulullah (saws) is not only going to meet Sayyidina Musa (alayhissalaam) alone, he is going to meet all the Prophets and followers. Rasulullah (saws) was sure that Judgment Day existed, in the same manner that he was sure that he is going to meet all the Prophets and his followers on the final day; if he was to doubt his meeting with Sayyidina Musa (alayhissalam) on the Day of Judgment, he would have not only doubted this one meeting, but the meeting with all the Prophets and followers!
From this we learn that the meeting discussed in this verse (32/23) was not when Rasulullah (saws) met Sayyidina Musa (alayhissalam) during the night of Miraj, nor is it when they will meet on the Day of Judgment. In fact it was a meeting that took place between the two Prophets in this world and it was not Rasulullah (saws) who doubted the meeting, but the people whom he told.Verse 32/23 is not addressing Rasulullah(saws).It is addressing the people who doubted!
When the Quran discusses issues of doubt, it is addressed to mankind not to the Prophets. The verses may be revealed to the Prophets but it does not mean that they are addressing the Prophets, as explained in the following verse demonstrates:
10/94–This verse tells us that the polytheists of Makkah doubted that Allah revealed the Quran. Allah Azawajal says that they should go and ask the previous nations whether He had previously revealed books to His Prophets. It was not Rasulallah (saws) himself who doubted the Quran but the polytheists. In the same way, verse 32/23 is not addressing Rasulullah (saws) but it is addressing those people who doubted the meeting between the Prophets.
THE DECEASED CAN COMMUNICATE EVEN AFTER THEIR DEATH
In the war of Yamama which was fought against the false prophet Musaylma Qaddab, Sayyidina Abu Bakr (may Allah be pleased with him) waged a war against him. Khalid bin Walid (may Allah be pleased with him) was leading the army. Thabit bin Qais was a soldier in the army and when the war began he changed into new clothes in his tent. Someone said to him why was he doing such a useless thing and Thabit answered when you go to see the King don’t you wear new clothes? I am now going to fight and I will die a martyr I will meet my Lord, My king, and this is why I am wearing new clothes. Thabit bin Qais fought in the war and was martyred. Another Muslim found Thabit bin Qais’s armour, took it and hid it under a big cauldron and placed his camel’s saddle on top of it. Thabit bin Qais then appeared in someone’s dream and told them that he has two messages: one for Khalid bin Walid (may Allah be pleased with him) and the other message for the Caliph of that time, Sayyidina Abu Bakr (may Allah be pleased with him). Thabit bin Qais told the person to tell Khalid bin Walid (may Allah be pleased with him) that after he had been martyred someone took his amour and hid it beneath their big cauldron and placed their camel’s saddle on top of it. He further explained that there was a white horse near the place the amour was hidden. His message for Sayyidina Abu Bakr (may Allah be pleased with him) was that he had been meaning to free some salves though he did not have the chance to do so, therefore he wanted Sayyidina Abu Bakr (may Allah be pleased with him) to free those slaves on his behalf, and also to pay off his outstanding debt. These messages were passed on to both Sayyidina Khalid bin Walid and to Sayyidina Abu Bakr (may Allah be pleased with them both). Sayyidina Khalid bin Waleed went to the place where the white horse was tied and lifted the camel’s saddle and the large cauldron and found the amour of Thabit bin Qais. Sayyidina Abu Bakr (may Allah be pleased with him) freed Thabit’s slaves and paid off his debt.
When one goes to the graves of the pious, no one prostrates before the graves. It is extremely unlikely, although if someone who is ignorant of the teachings of Islam prostrates to the grave, this is only due to their ignorance. Anyone who observes another Muslim doing this, will stop him from doing it and the Ahl al-Sunnah Wa al-Jamaa do not tell anyone to do such an act.
The Khawarij think that if someone who is uneducated prostrates before a grave of the pious, he has immediately become a polytheist, but we, the Ahl al-Sunnah Wa al-Jamaa believe that person to be someone who has sinned. There are two types of prostrations: one is in the form of worship and the other is in the form of respect. No Muslim prostrates in the form of worship before anyone or anything else other than Allah. If they did, they cannot be said to be a Muslim as Allah Taala says in the Quran:
41/37 — It is impossible that a Muslim would prostrate before other than Allah in the form of worship! If an ignorant Muslim goes to the grave of a pious person and prostrates before the grave he is not prostrating in the form of worship, but only in the form of respect. Even though this sort of prostration is also unlawful, it does not make him a mushrik (polytheist) or kafir (disbeliever), though it is a major sin(haram).
The reason for this is during previous nations Allah made prostrating to others in the form of respect permissible, as Allah Almighty says in the Quran:
2/34 and 12/100 In these two verses, this form of prostration was not worship, but was prostration in the form of respect. If it was in the form of worship why did Allah Almighty ask His angels to commit polytheism? Is Sayyidina Yaqub (as)committing polytheism by prostrating to his son and is Sayyidina Yusuf (as)also committing polytheism by accepting the prostration from his father?
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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