Dars e Imam-Fathiha Qul

“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)

We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Qur’an (2/125: “And take Maqam Ibrahim as a place of Prayer” (wat takhizu min Maqam Ibrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the footprints of Nabi Ibrahim, `alayhi-s-salam. It is thousands of years old, and is not even a grave, nor the physical feet of Nabi Ibrahim, `alayhi-s-salam. Is praying there Shirk or Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad ﷺ and the Awliya of his Ummah?!

Imam al-Dhahabi narrates in Majmu’ Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of Nabi Muhammad ﷺ to get the Barakah. Imam Ahmad bin Hanbal replied that there was no problem with that (la ba’sa bihi).

Imam al-Dhahabi went on to explain that: “Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi Muhammad ﷺ when he was alive, had close interaction with him, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, and even took his spit and rubbing it over their faces (as in Bukhari in clear words). But those who had not met Nabi Muhammad ﷺ express their love by going to his Qabr, and kissing and touching it”.

Imam al-Ghazali says in his famous work Minhaj al-‘Abideen (p.347) that the Wali of Allah reaches such a state that: “Allah gives Barakah in his Breath, Speech, Clothes, Company, places where he sat and even the Sand he walked on”.

Some ignorant and misguided people, upon losing all arguments, then go on to question the integrity of the Honourable Awliya and say: How do we know Status in the Akhirah?
For them, the following Two Hadith’s from Bukhari (Kitab al-Jan’iz) should suffice:
It is narrated that once a Janazah went pass the Prophet ﷺ and some of his Companions praised the dead person, so the Prophet ﷺ said: “It has been affirmed to him”. They asked What?. He said “The Jannah”, giving the reason for it as “You are the Witnesses of Allah on this Earth” (Antum Shuhad’a Allah fil Ard).

The Prophet ﷺ also said: “Any Muslim, who is attested by four people to have Good Nature-Allah will enter him into Paradise”.
We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be from the Friends of Allah, how can one then still question their Imaan?How can such an evil thought even occur in a Muslim’s mind concerning those who are honoured by both Allah and his Creation?To have a bad opinion of an ordinary Human Being is a sin, let alone to question the Imaan of those Saints whose holy lives and examples have inspired generations of True Believers in Allah.

so there is no reason they would not be affected by the positive actions of their living relatives, such as reciting Qur’an for them, paying off their debts  Suyuti (Sharh, Ch. 42) cited 8 narrations to the effect that the souls of the departed are trapped and prevented from reaching their ultimate stations of honor because of unpaid debts, and when payed they are freed; from Tirmidhi (#998-99), Ibn Majah (#2404), Ahmad (2:440, 475, 5:20), Bayhaqi (Sunan 4:61, 6:49, 76, Shu’ab 4:401), Tabarani (Kabir 7:178, Awsat 5:258), Ibn Hibban (7:331 #3061), Abu Ya’la (#6026), and others.

Shaykh Muwaffaq Ibn Qudama al-Maqdisi, the leading scholar of the Hanbali Madhhab during his time, wrote (Mughni 2:426-27) the following:“There is no harm in reciting Qur’an at the graves (of the dead), and it was narrated that Imam Ahmad ibn Hanbal said, ‘If you enter a graveyard, then recite Ayat ul-Kursi and surat al-Ikhlas 3 times, then say “O Allah, this is on behalf of the occupants of these graves”. And Imam Ahmad used to say that reciting Qur’an at the graves is a bid’a (innovation), but later recanted this view and agreed it was permissible, and did it himself. This was recorded by Abu Bakr al-Khallal al-Hanbali in his Amr bi’l Ma’ruf (p. 122 #240-41), who also recorded that Ishaq ibn Rahawayh saw no problem in reciting Qur’an at graves (p. 123 #245).

… It was also narrated that the Prophet ﷺ said,‘Whoever enters a graveyard and recites surat Ya Siin then their punishment is lightened for them on that day, and he receives rewards equal to the number of people in the grave, and also, ‘whoever visits the grave of his parents and reads Ya Siin for them, then he is forgiven’.” He also wrote: “Any voluntary act of devotion which the Muslim performs, and then gifts its reward to the deceased Muslim, then that deceased Muslim will benefit from it…”

And he said (Mughni 2:429):“And it is the consensus of the Muslims, in every time and place, that they meet together to recite the Qur’an and donate its rewards to their deceased, without any objection, and because it is authentically narrated that the Prophet ﷺ said, ‘the dead is bothered by the wailing of the living over him,’ and Allah is too generous to deliver punishment to them and not deliver reward.”

Duniya=takes you away from haqq/truth

Ahkirat =takes you to haqq/truth

you buy desires =for duniya

you sell your desires=for ahkirat

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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