LET US CORRECT OUR ISLAMIC FAITH

دعونا نصحّح العقيدة الاسلامية

                               

 
 
 
الحياة بعد الموت
 
 
 
 

The issue of 'Life after Death'  has been explained in this Article from various angles.  Undeniable  convincing evidence from Quran and Ahadith has been provided to enlighten our readers that visiting of graves of Muslim believers is an important Sunnah.

I am positive that after reading the information, Insha Allah, no one in the whole world will have any doubt about the 'Life after Death' and no one will ever question or associate Shirk with the visiting of Muslim Graves.  Particularly our Salafi and their like minded groups will benefit from it and to ensure their salvation in Hereafter, will come back to the right path of Islam.


The article consists of three Parts. 

Part I - provides Quranic verses, Ahadith and Quotes which testify that there is 'a real Life after death' and that our spiritual (soul's) faculties of seeing, hearing, talking, etc., remains intact in that life as well.
 
Part II - provides explanations of Quranic verses related to 'Life after Death'.  The undeniable facts in Quran and Ahadith  confirm  that 'out-of-context interpretations of these verses by Salafis and their like minded groups'  are wrong and misleading.
 
Part III - explains the factual position about Life after Death in the light of Quran and Ahadith.
 


 
 
PART - I
 
Salafis and their like minded groups reject the concept of 'Life after Death' as illogical and claim that after death, people cannot talk or listen. To prove their claim, they always quote the following Quranic verse.
It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ  [Meaning - The living and the dead are not alike.  Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in the graves hear.] ( Fatir - 22)


If anyone takes the literal/textual meanings of the above verse, then he will have to deny over 120 Quranic verses, Ahadith and Quotes [ 20 + over 100 in links - 
(1),   (2),  (3),  (4),  (5),  (6) ] provided below.  

In view of overwhelming evidence from Quran and Ahadith, it is established that this verse does not refer to people who are actually dead. It refers to Makkan pagans who are  referred to 'as dead people' because they do not have the light of Iman in their hearts.

Read the following 120 Quranic verses, Ahadith and quotes to understand this issue.  

(1) It is in Quran – وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ [Meaning - Think not of those, who are martyred in the way of Allah (سبحانہ و تعا لی), as dead. No, they are living with their Lord and are provided with food.] (Aal-e-Imran – 169).
 
(2) It is in Quran –  وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَـٰكِن لَّا تَشْعُرُونَ [ Meaning - Those who die in the way of Allah (سبحانہ و تعا لی), do not call them as dead. They are alive, but you do not understand it. ]  (Al-Baqara – 154).
Some  people insist to take the literal meanings of the above verses and say that the verses are only for those who were martyred in wars.   They should read the life histories of  Sahabah, Imams, Awliya Allah and Shaikhs of Ihsan; how hard they trained themselves, how painstakingly they took care of Tazkia Nafs of their people, how they faced hardships in spreading Sahih Iman in the world and how they fought with their adversaries  in humans, Jinns, and Shayateen in difficult circumstances.
Prophet Mohammad (صلى الله عليه و آله وسلم) has described 'Tazkia Nafs' as bigger Jihad than fighting the enemy on the battle field.
(a) It is in Hadith -  Once returning from a war, Prophet Mohammad (صلى الله عليه و آله وسلم) said  "We are returning from Jihad-e-Asghar (smaller Jihad, ie., war) towards Jihad-e-Akbar"(Tazkia Nafs, ie., bigger Jihad)".  (Radd al-Mukhtar, Kitab al-Jihad, third edition, page 237).
Therefore, all pious Muslims and Awliya Allah are included under the ambiance of the above Quranic verses.
(b) It is in Quran – وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ [ Meaning - What is the life of this world but amusement and play? but verily the Home in the Hereafter - that is life indeed, if they but knew.] (Al-Ankaboot – 64).

Prophet Salih's (علیھ السلا م ) speech to the dead has been mentioned in Quran which was made after his nation had perished. 

(3) It is in Quran -  فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ  [
Meaning - So (Salih -
علیھ السلا م) left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counselors!] ( Al-Araf - 79)

Quran testifies that Salih
(علیھ السلا م ) addressed his nation, who had already perished, which clarifies  that the dead can Hear. Quran also testifies that dead can hear irrespective of being close or far away. Near or remote calls do not make any difference to the Dead. 

Look at the verse, Salih (علیھ السلا م) addresses his dead nation as "O'my people" ( يَا قَوْمِ  ). This confirms the fact that calling "Ya Rasulullah" ( يا رسول الله صلى الله عليه و آله وسلم) is as per the commandments of Quran.Their rules of hearing, seeing and talking are different from ours.    

(4) It is in Quran – فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ [ Meaning -  So (Shu'aib - علیھ السلا م) left them, saying: "O' my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe! ] (Al-Araf - 93).

Quran testifies that Shu'aib (علیھ السلا م) addressed his nation, who had already perished, which clarifies  that the dead can Hear. Quran also testifies that dead can hear irrespective of being close or far away. Near or remote calls, do not make any difference to the Dead. Their rules of hearing, seeing and talking are different from ours. 

Look at the verse, Shu'aib (علیھ السلا م) addresses his dead nation as "O'my people" ( يَا قَوْمِ  ). This confirms the fact that calling "Ya Rasulullah" ( يا رسول الله صلى الله عليه و آله وسلم) is as per the commandments of Quran.

 (5) It is in Quran – يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ [ Meaning - O'ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah (سبحانہ و تعا لی), of the Hereafter they are already in despair, just as the Unbelievers are in despair about those in graves.

 
(6) It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said "The Prophets are alive and they pray in their graves" (Narrated by al-Mundhiri and Baihaqi who classified it as authentic)
 
 
(7) It is in Hadith - Allah’s Messenger صلى الله عليه و آله وسلم ) said: Allah (سبحانہ و تعا لی) has declared it forbidden for the earth to eat the bodies of the prophets. So the prophets are living and they regularly receive their sustenance.

Ibn Majah narrated the above sahih (sound) hadith in his Sunan, b. of jana'iz (funerals) ch.65 (1:524#1636-7), b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.79 (1:345#1085);  Abu Dawud, Sunan, b. of salat (prayer) 1:275 (#1047);  Nasa'i, Sunan, b. of jumu'ah (Friday prayer) 3:92; Ahmad bin Hambal, Musnad (4:8); Ibn Hibban, as-Sahih (3:191#910); Darimi, Sunan (1:307#1580); Ibn Khuzaymah, as-Sahih (3:118#1733); Ibn Abi Shaybah, al-Musannaf (2:516); Hakim, al-Mustadrak (1:278); Tabarani, al-Mu'jam-ul-kabir (1:217#589); and Bayhaqi in as-Sunan-ul-kubra (3:249).
 
(8) It is in Hadith - Prophet (صلى الله عليه و آله وسلم) said: "Whoever recites Durood at my grave, I hear him, and whoever recites it afar, it is conveyed to me." (al-Uqayli,  al-Khateeb and Ibn Asakir.  Ibn Taymiyyah also classified it as Sahih) 
 
(9) It is in Hadith - Abu Talha (رضئ اللہ تعالی عنہ) reported: "On the day of the Battle of Badr  Allah's Apostle (صلى الله عليه و آله وسلم) ordered that the bodies of twenty-four leaders of the Quraish be thrown into one of the foul, abandoned wells of Badr.  On the third day after the battle,  the Prophet (صلى الله عليه و آله وسلم) called for his mount and saddled it. Then he set out, so his companions followed him. They said amongst themselves, "He must be going to something important."

When the Prophet (صلى الله عليه و آله وسلم) arrived at the well, he stood at its edge and began addressing those therein by calling upon them by their names, "O so and so, Son of so and so; and You, so and so, Son of so and so! Would it not have been easier to have obeyed Allah (سبحانہ و تعا لی) and His Messenger (صلى الله عليه و آله وسلم) ? We have found that which our Lord promised us to be true.  Did you find what your Lord promised you to be true?

Thereupon 'Umar (رضئ اللہ تعالی عنہ) said, "O Messenger of Allah (صلى الله عليه و آله وسلم), what are you saying to these bodies without souls?!  Do they hear?  For Allah (سبحانہ و تعا لی) says, "Verily, you cannot make the dead hear. The Prophet (صلى الله عليه و آله وسلم) answered, "By Him in whose hand lies the soul of Mohammad (صلى الله عليه و آله وسلم), you did not hear better than them what I just said." (Bukhari and Muslim).
(10) It is in Hadith - Narrated Abu Sa'id Al-Khudri (رضئ اللہ تعالی عنہ) : Allah's Apostle (صلى الله عليه و آله وسلم) said, "When the funeral is ready (for its burial) and the people lift it on their shoulders, then if the deceased is a righteous person he says, 'Take me ahead,' and if he is not a righteous one, then he says, 'Woe to it (me)! Where are you taking it (me)?' And his voice is audible to everything except human beings; and if they heard it they would fall down unconscious." (Sahih Bukhari, Volume 2, Book 23, Number 462).
(11) It is in Hadith - Anas bin Malik (رضئ اللہ تعالی عنہ) reported that Allah's Messenger (صلى الله عليه و آله وسلم) said: ‘After the deceased (dead) is placed in his grave and his companions turn to leave, he hears the shuffling of their feet as they walk away. Then there comes to him the two angels.’ (Part of Hadith) (Bukhari and Muslim).
(12) It is in Hadith - Hadhrat lbn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah’s Messenger صلى الله عليه و آله وسلم ) passed by some graves of Madinah  - مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ - He turned his face towards them, and said: Peace be on you, O people of the graves! ( السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ ) May Allah (سبحانہ و تعا لی) forgive us and you. You have gone before us and we are to follow. (Tirmidhi, Chapter 59, Hadith # 1055).

Look at the above Hadith, the Prophet (صلى الله عليه و آله وسلم) is addressing the dead as, ( يَا أَهْلَ الْقُبُورِ ).  This confirms the fact that calling "Ya Rasulullah" ( يا رسول الله صلى الله عليه و آله وسلم) is as per the commandments of Quran and Sunnah.

(13) If one salutes a dead person he knows (says As-Salamu Alaikum) while passing by his grave, the dead person responds to his salutation and recognizes him. If one salutes a dead person he does not know while passing by his grave, the dead person responds to his salutation. (Gazali, Ihyau Ulumi’d-din, IV, Ziyaratu’l Qubur). 
(14) It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said ‘Whoever visits my grave, my intercession will be guaranteed for him’. This is Hasan (fair) narration as concluded by the great scholar Taqi al-Din al-Subki in his book Shifa al-Siqam.
(15) It is in Hadith - Muhammad b. Qais (رضئ اللہ تعالی عنہ) said (to the people): Should I not narrate to you (a Hadith of the Holy Prophet - صلى الله عليه و آله وسلم) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais - رضئ اللہ تعالی عنہ) then reported that it was 'A'isha (رضئ اللہ تعالی عنہا) who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (صلى الله عليه و آله وسلم)? We said: Yes. She said: When it was my turn for Allah's Messenger(صلى الله عليه و آله وسلم) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep.  He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'.  He stood there and he stood for a long time.   He then lifted his hands three times, and then returned and I also returned.  He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (Prophet- صلى الله عليه و آله وسلم) entered the (house), and said: Why is it, O 'A'isha (رضئ اللہ تعالی عنہا), that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware (Allah - سبحانہ و تعا لی) would inform me. I said: Messenger of Allah (صلى الله عليه و آله وسلم), may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes.  He then said: Did you think that Allah (سبحانہ و تعا لی) and His Apostle (صلى الله عليه و آله وسلم) would deal unjustly with you? She said: Whatsoever the people conceal, Allah (سبحانہ و تعا لی) will know it. He said: Gabriel (علیھ السلا م) came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel - علیھ السلا م) said: Your Lord has commanded you to go to the inhabitants of Baqi'  and beg pardon for them. I said: how should I pray for them? He said: Say, Peace be upon the inhabitants of this city from among the Believers and the Muslims, and may Allah (سبحانہ و تعا لی) have mercy on those who have gone ahead of us, and those who come later on, and we shall, Insha-Allah, join you.  (Muslim - Book #004, Hadith #2127)

It is evident from the above Hadith that Prophet Mohammad (صلى الله عليه و آله وسلم) visited Baqi at the commandment of Allah (سبحانہ و تعا لی).  Whatever he did there was all commanded to him by Allah (سبحانہ و تعا لی). Therefore, following rules are established from the above Hadith.   

(i) Visiting the Graves of Muslims and staying close by the graves for a long time is the commandment of Allah (سبحانہ و تعا لی) and tradition of Apostle (صلى الله عليه و آله وسلم).  

(ii) Praying for the Dead, facing the grave by raising both the hands is the commandment of Allah (سبحانہ و تعا لی) and tradition of Apostle (صلى الله عليه و آله وسلم).  

(iii) It is important to note that Baqi (Muslim Graveyard) has been referred as "City" and people living there are referred as 'inhabitants' in the Hadith.  

(iv) It is commanded by Allah (سبحانہ و تعا لی) to say 'As Salamu Alaikum' to the inhabitants of Baqi. Salutations and greetings are done to the  living people who can see, hear and communicate with you.    

(v) Prophet Mohammad (صلى الله عليه و آله وسلم) prayed for the people of Baqi, and for those who will join them later.  Meaning, the Prophet (صلى الله عليه و آله وسلم) did not differentiate between the living and the dead Muslimeen as they both were treated as 'living' only.

(vi) In the above Hadith, the Prophet (صلى الله عليه و آله وسلم) is addressing the dead as, ( يَا أَهْلَ الْقُبُورِ ) which has been commanded to him by Allah (سبحانہ و تعا لی)This confirms the fact that calling "Ya Rasulullah" ( يا رسول الله صلى الله عليه و آله وسلم) is as per the commandments of Allah (سبحانہ و تعا لی) and His Apostle (صلى الله عليه و آله وسلم).

(vii) Women are allowed to visit Muslim Graveyards and Mazaars of Awliya Allah.  There are many Ahadith in Bukhari, Muslim and other  Ahadith books that confirm the fact that women  should visit Muslim graveyards.  Read more...

 

(16) It is in Hadith - Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrates that: "When Prophet (صلى الله عليه و آله وسلم) used to stay with her, in the last part of the night he used to go to the graveyard of Madinah (Muslim, Mishkat page 154)


(17) It is in Hadith - Muhammad bin Nu'man
(رضئ اللہ تعالی عنہ) narrates that Rasoolullah (صلى الله عليه و آله وسلم) said: "Whoever visits his parents' graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious" (Mishkat page 154).

 Read more Ahadith about visiting of Graves

 

(18) It is in Hadith - Jabir bin 'Abdullah (رضئ اللہ تعالی عنہ) narrates: Allah's Messenger  (صلى الله عليه و آله وسلم) said ' When any one of you shrouds his brother, he should shroud him well (part of Hadith). (Sahih Muslim - Book #004, Hadith #2058) .

(19) It is in Hadith - Abu Qatada (رضئ اللہ تعالی عنہ) narrates that Prophet (صلى الله عليه و آله وسلم) said: "When you are a custodian of any dead, give them a fine shroud because they (the dead believers) visit one another place and meet one another (Tirmidhi, Ibn Majah and Baihaqi).

(20) It is in Hadith - Narrated Amr ibn al-'As (رضئ اللہ تعالی عنہ) : Ibn Shamasah (رضئ اللہ تعالی عنہ) said: We went to Amr ibn al-'As (رضئ اللہ تعالی عنہ) and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (صلى الله عليه و آله وسلم) not give you tidings of this? Did the Messenger of Allah (صلى الله عليه و آله وسلم) not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah (سبحانہ و تعا لی) and that Muhammad (صلى الله عليه و آله وسلم) is the Apostle of Allah. Verily I have passed through three phases.  When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for a time which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah (سبحانہ و تعا لی). (Muslim, Book 1, Number 0220)

The above Hadith confirms the fact that after the burial, close relatives or Shaikh may stay at the grave to give company to the dead while he is answering the questions of the Angels.  At this time, it is important that the Shaikh or the relatives remind the dead about correct answers.  Since the dead can hear, it may help him in passing this test.

(21) It is in Hadith - حَدَّثَنَا أَبُو عَقِيلٍ أَنَسُ بن سَلْمٍ الْخَوْلانِيُّ، حَدَّثَنَا مُحَمَّدُ بن إِبْرَاهِيمَ بن الْعَلاءِ الْحِمْصِيُّ، حَدَّثَنَا إِسْمَاعِيلُ بن عَيَّاشٍ، حَدَّثَنَا عَبْدُاللَّهِ بن مُحَمَّدٍ الْقُرَشِيُّ، عَنْ يَحْيَى بن أَبِي كَثِيرٍ، عَنْ سَعِيدِ بن عَبْدِ اللَّهِ الأَوْدِيِّ، قَالَ: شَهِدْتُ أَبَا أُمَامَةَ وَهُوَ فِي النَّزْعِ، فَقَالَ: إِذَا أَنَا مُتُّ، فَاصْنَعُوا بِي كَمَا أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نصْنَعَ بِمَوْتَانَا، أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ:"إِذَا مَاتَ أَحَدٌ مِنْ إِخْوَانِكُمْ، فَسَوَّيْتُمِ التُّرَابَ عَلَى قَبْرِهِ، فَلْيَقُمْ أَحَدُكُمْ عَلَى رَأْسِ قَبْرِهِ، ثُمَّ لِيَقُلْ: يَا فُلانَ بن فُلانَةَ، فَإِنَّهُ يَسْمَعُهُ وَلا يُجِيبُ، ثُمَّ يَقُولُ: يَا فُلانَ بن فُلانَةَ، فَإِنَّهُ يَسْتَوِي قَاعِدًا، ثُمَّ يَقُولُ: يَا فُلانَ بن فُلانَةَ، فَإِنَّهُ يَقُولُ: أَرْشِدْنَا رَحِمَكَ اللَّهُ، وَلَكِنْ لا تَشْعُرُونَ، فَلْيَقُلْ: اذْكُرْ مَا خَرَجْتَ عَلَيْهِ مِنَ الدُّنْيَا شَهَادَةَ أَنْ لا إِلَهَ إِلا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّكَ رَضِيتَ بِاللَّهِ رَبًّا، وَبِالإِسْلامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا، وَبِالْقُرْآنِ إِمَامًا، فَإِنَّ مُنْكَرًا وَنَكِيرًا يَأْخُذُ وَاحِدٌ مِنْهُمْا بِيَدِ صَاحِبِهِ، وَيَقُولُ: انْطَلِقْ بنا مَا نَقْعُدُ عِنْدَ مَنْ قَدْ لُقِّنَ حُجَّتَهُ، فَيَكُونُ اللَّهُ حَجِيجَهُ دُونَهُمَا"، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، فَإِنْ لَمْ يَعْرِفْ أُمَّهُ؟ قَالَ:"فَيَنْسُبُهُ إِلَى حَوَّاءَ، يَا فُلانَ بن حَوَّاءَ". [ Abu Umama (رضئ اللہ تعالی عنہ) said,"When I die, do with me as the Prophet (صلى الله عليه و آله وسلم) ordered us, saying, 'When one of your brothers dies and you have smoothed over the earth upon his grave, let one of you stand at the head of the grave and say, "O So and so Son of So and so" for he will hear, though he cannot reply - and then say, "O So and So, son of So and so," and he will say, "Direct me, Allah (سبحانہ و تعا لی) have mercy upon you mercy on you," though you will not hear it, but should say, "Remember the creed (Kalima Tayyiba) upon which you departed from this world, testifying that there is no god but Allah (سبحانہ و تعا لی), and Muhammad (صلى الله عليه و آله وسلم) is His servant and messenger, and that you accepted Allah (سبحانہ و تعا لی) as your Lord, Islam as your religion, Muhammad (صلى الله عليه و آله وسلم) as your prophet, and the Quran as your exemplar." For then the two angels Munkar and Nakir will take each other's hand and say, "Let us go, what is there to keep us beside someone who has been instructed how to make his plea?"A Man said, "O Messenger of Allah (صلى الله عليه و آله وسلم), what if one does not know the name of his mother?" and he answered, 'Then one should mention his descent from his mother Eve (علیھ السلا م ) , saying, "O so and so son of Eve (علیھ السلا م ) " (Muajam al Kabir Tabrani 7/287).


 

(22) Some quotes of Salafi, Deobandi and Tabhlighee scholars are provided below in order that the followers of these groups know the facts in this regard.

 

(a) Ibn Taymiyya (1263-1328 ) wrote :  In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (sallallahu ’alaihi wa sallam), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.

[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar].

 

(b) Ibn Al-Qayyim confirms the validity of calling the dead 

Ibn Al-Qayyim Al-Jawziyyah (1292-1350), the second in-command of Salafis, after Ibn Taymiyyah, has defended the person who calls a dead person.  In his book titled "Ar-Ruuh" (The Soul), he mentions that one should feel shy from the dead when visiting the graveyard because the dead sees their visitor ...
 
Then he says -   "Even further than that; the dead knows about the works of the living among his relatives and brothers (P. 7).”
Then he says - “On this issue there are many narrations from the companions, and some of the relatives of Abdullah ibn Rawaahah used to say, ‘O Allah (سبحانہ و تعا لی), verily I seek your protection from doing anything that I will be brought in shame for,  in the eyes of Abdullah ibn Rawaaha.’ He  used to say this after the martyrdom of Abdullah ibn Rawaaha".
At another place in the book, after mentioning a Hadith  he says - "This Hadith expresses the speed of the dead’s  soul’s  movement from the Throne to the Earth, and then from the Earth (back) to its place, and for this Maalik and other Imams said  the soul is set free, and goes wherever it wishes. Furthermore, what people see of dead peoples’ souls and their coming to them from far away places is something known by people in general, and they do not doubt it". 
At another place in the book Ibn Qayyim says - "Your mind should not be so narrow as to not accept that the soul is in Paradise going wherever it pleases, and yet hears the greeting of a Muslim to him at his grave, and then goes down to answer it.  The soul is another matter than the body (Ar-Ruuh, P. 101-102).”
Ibn Qayyim says further in this book - “Among the things that one should know is that, what we have mentioned regarding the soul is subject to the individual souls’ power, weakness, bigness, and smallness. So the great and large soul has among what we have mentioned,  what the lesser soul does not have, and you can see how the rules of the souls differ greatly in this world according to the souls’ differences in modality, power, slowness, speed and getting help...  .
This is how the soul was while captivated in its body, so how would it be if it became independent and departed from the body, and its powers were gathered, and it was at the outset a lofty, pure and big soul with high sense of purpose.  This soul has, after the departure, a whole other importance and other actions. In this regard dreams have been collaboratively mass narrated among human kind about the actions of souls after their death, actions they were not able to do while in their bodies, such as one, two or a few souls defeating entire armies and the like.
 
Many people have seen the Prophet (صلى الله عليه و آله وسلم) with Abu Bakr (رضئ اللہ تعالی عنہ) and Umar (رضئ اللہ تعالی عنہ)  in their sleep having defeated the armies of kufr and injustice, and then their armies are overwhelmed and crushed despite large numbers, and the weakness and small numbers of the Muslims (Ar-Ruuh, P. 102-103).”
 
(c) Ibn Abd al-Wahab an-Najdi at-Tamimi (1703-1792), the third important person in command of Salafis,  has mentioned this Hadith in his book "Ahkam Tamanni  al-Mawt"
 
"A young boy used to do (a lot) of prayers in Masjid, however one woman fell in love with him and she started to attract him towards herself until one day he got persuaded and came to her house, but he recalled this Quranic verse : إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُم مُّبْصِرُونَ  [Meaning - Lo! those who ward off (evil), when a glamor from the devil troubles them, they do but remember (Allah's - سبحانہ و تعا لی  guidance) and behold them seers.] (Al-Araf-201), he fainted right over there, when he recovered,  he remembered the verse again and fainted once again but this time he passed away (died).
 
After his death Umar (رضئ اللہ تعالی عنہ) met his father being saddened at his death. The boy was buried during night. Umar (رضئ اللہ تعالی عنہ) took his companions along and visited his grave, he prayed there and “Called the Boy” saying: Whosoever feared to stand in front of his Lord then there are 2 gardens for him! Voice came from the grave  O' Omar (رضئ اللہ تعالی عنہ),  Allah ( سبحانہ و تعا لی ) has granted me both the gardens. (Tafseer Ibn Kathir - Verse 7-201).
 
Take note of the above quote from Ibn abd al-Wahhab.  It says "Hadhrat Umer (رضئ اللہ تعالی عنہ) prayed (did Dua, may be read Quran) at the grave of the boy".  This shows praying Allah ( سبحانہ و تعا لی ) next to the grave of a Muslim, doing Dua for him or reading Quran,  is the practice of Khulfa-e-Rashidoon. In another Hadith it is reported that Prophet Mohammad (صلى الله عليه و آله وسلم) performed Salah close by the graves in Jannatul Baqi. 
 
It is in Hadith - Narrated Al-Bara (رضئ اللہ تعالی عنہ): The Prophet (صلى الله عليه و آله وسلم) went towards Al-Baqi (the Graveyard at Medina) on the day of Id-ul-Adha and offered a two-Rakat prayer (of 'Id-ul-Adha).... (part of the Hadith). (Bukhari -  Book #15, Hadith #93).
 
It also establishes the fact that pious Muslims are alive in their graves and they listen to our calls and reply to our questions and also pray Allah ( سبحانہ و تعا لی ) for us for our problems.
 
(d) Almost all famous scholars (Akabir) of Deoband, Tablighi, Jama'at-e-Islami etc., ( like Rashid Gangohi, Qasim Nanotwi, Ya’qub Nanotwi, Ashraf Ali Thanwi, Mahmood al-Hasan, Husayn Ahmad Tandvee and many more ) had taken Bay'a (allegiance) on the hands of Imdadullah Muhajir Makki. Meaning, Muhajir Makki was teacher, Shaikh, Emir and Murshid of these groups.
 
Imdadullah Muhajir Makki (1817-1899), the Grand Shaikh of these groups writes in his book “ Haft Masla” as follows.
 
QUOTE - Sub title - Calling Upon Someone (dead) other than Allah'

...Therefore, calling someone (who is dead) from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin. The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually (from the eyes of his heart), such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence, even then the call is permitted…. From this we get the permission of the Wazifa : " Ya Sheikh Syed Abdul Qadir Sheun Lillah’. If anyone considers that the Shaikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Shaikh is considered as "Wasila" (means) or these words are uttered with an empty mind considering them to carry "Barakah" (blessings), then there is nothing wrong with them. UNQUOTE

The above Quranic verses, Ahadith and quotes should resolve the issue of the dead once and for all.

 

 
 
PART - II
 

Salafis and their like minded groups do not accept things easily.  Even more than 120 Quranic verses, Ahadith and Quotes from their scholars, mentioned above, do not convince them.  What they do is they go back to their books and try get some more evidence to prove their wrong beliefs.  If they do not find evidence as per their wrongful, self concocted and ill fated notions, they change their books to suit their blasphemous beliefs.  They insist to draw meanings of Quranic verses as per their choice. This unjustifiable insistence on their part is the main cause of their misunderstanding of many things related to Islamic faith and practices.

Let us see if they have understood correctly the Quranic verses,  they always mention in support of their wrong beliefs about visiting the pious graves of Awliya Allah. 

They quote the following
4 verses of Quran, and interpret 'out of context' meanings, to support their arguments related to visiting of the graves of Awliya Allah and Muslims.

(1) It is in Quran -  إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Meaning - Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ]  (An-Naml – 80)
 
(2) It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ  [Meaning - The living and the dead are not alike.  Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in the graves hear.] (Fatir - 22)
 
(3) It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ.  أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ  [ Meaning - To whom they call on beside Allah (سبحانہ و تعا لی) 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)
 
(4) It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ  [ Meaning - Surely you shall die and they too shall (surely) die.]  (Az-Zumur - 30)

 

All 4 verses  quoted above, are from the Quranic chapters  delivered in Makka.  We all know that the  Suras delivered in Makka were mostly in refutation of  Idol worship of Makkan Pagans. Therefore, the above verses are surely meant for Makkan Pagans. 

Using of  Quranic verses meant for  Pagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was  started by Munafiqoon during the time of Khulfa-e-Rashidoon.  Later it was continued by Kharijis and Salafis. The following scholars are prominent who gave rise to this outrageous practice.

(i) Ibn Khuzaimah (933-846), (ii) Ibn Taymiyyah (1263-1228) , (iii) Ibn al-Qayyim (1292–1350), (iv) Al-Mizzi (1256–1341), (v) Ibn Kathir (1301–1372), (vi) ad-Dhahabi (1274–1348), (vii) al-Birzali (1267–1339), (viii) Ibn Abd-al-Wahhab (1703–1792), (ix) Hasan Al-Banna (1906-1949), (x) Shah Ismail Dehlvi (1776-1829), (xi) Rashid Ahmad Gangohi (1829-1905), (xii) Muhammad Qasim Nanotvi (1832-1880), (xiii) Ashraf Ali Thanvi (1863-1943) (xiv) Mohammad Ilyas (1885-1944), (xv) Abul Ala Maududi (1903-1979), (xvi) Abd al Aziz Ibn Baz (1910-1999), (xvii) Muhammad Uthaymeen At-Tamimi (1925-2001), (xviii) Nasiruddin Al-Baani (1914-1999), (xix) Israr Ahmad (1932-2010), (xx) Abd al-Aziz as-Sudais (born 1960), (xxi) Taqi Usmani (born 1943), (xxii) Zakir Naik (born 1965), (xxiii) Tariq Jamil (born 1953), etc.

It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) 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). 

 

Verse No. 1

It is in Quran -  إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Meaning - Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ]  (An-Naml – 80)
To understand the above verse in its correct perspective, read the verse which is mentioned immediately after this verse (ie., verse 81). We have quoted below both these verses together for our readers to understand factual meanings in this regard. 
It is in Quran إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ - وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ  [Meaning - 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.


Verse No. 2 

It is in Quran  - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ  [Meaning - The living and the dead are not alike.  Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)
To find out its actual meaning, let us study 3 verses, immediately before this verse.  We have provided below all 4 verses together for our readers to understand correct contextual meanings.
It is in Quran  –وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ  -  وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ  -   وَمَا يَسْتَوِي  الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ  [ Meaning - 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 (سبحانہ و تعا لی) can make any, that He wills, to hear, but you (O’ Prophet - صلى الله عليه و آله وسلم) 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 (سبحانہ و تعا لی) 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  (صلى الله عليه و آله وسلم).  

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
(سبحانہ و تعا لی) can make any that He wills to hear’.

Meaning, Allah (سبحانہ و تعا لی) 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.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: "He who remembers his Lord and he who does not,  are like the living and the dead. (Muslim).

It is in Hadith - عَنْ أَبِي مُوسَى رضي الله عنه قَالَ : قَالَ النَّبِيُّ صلي الله عليه وآله وسلم: مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لَا يَذْكُرُ رَبَّهُ مَثَلُ الْحَيِّ وَالْمَيِّتِ - [ Meaning - Abu Musa (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “He who remembers his Lord and he who does not are like the living and the dead.”[Bukhari, as-Sahih (5:2353#6044), Mundhiri, at-Targhib wat-tarhib (2:256#2303), Asqalani, Fath-ul-bari (11:210#6044)] 

It is in Hadith  - عَنْ أَبِي مُوسَى رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وآله وسلم قَالَ: مَثَلُ الْبَيْتِ الَّذِي يُذْكَرُ اللَّهُ فِيهِ وَالْبَيْتِ الَّذِي لَا يُذْكَرُ اللَّهُ فِيهِ مَثَلُ الْحَيِّ وَالْمَيِّتِ -  [ Meaning -  Abu Musa (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) 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)]

It is in Quran - الَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ  (Meaning - 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 ( سبحانہ و تعا لی ) pleases He causes to err and whom He pleases He puts on the right way). (Al-An'aam - 39).

 

Verse No. 3 

It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ.  أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ  [ Meaning - To whom they call on beside Allah (سبحانہ و تعا لی) 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.

 

(i) It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ  (Meaning - Your guardian (or solver of grievances) can be Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) and those who believe, who establish  Salah, and pay Zakat  and bow down (in prayer) (Al-Maeda - 55) ( Pickthal translation).

(ii) It is in Hadith - Narrated by al-Haakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم).  Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck.  Abu Ayyub (رضئ اللہ تعالی عنہ) said I did not come to the Stone (Idol).  I came to the Messenger of Allah (صلى الله عليه و آله وسلم). I heard the Messenger of Allah (صلى الله عليه و آله وسلم) 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.

In the above Hadith, there is clearcut distinction between  Idols worshiped by Hindus  and the Graves of Prophets, Sahabah and Awliya Allah. Paying respects, placing forehead on the Mazar or kissing the Mazaars of Islamic dignitaries is the tradition of Sahabah. 

Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ) is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol. 

 

(iii) It is in Hadith - Narrated by  Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that :  Mu`adh Ibn Jabal (رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal (رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet (صلى الله عليه و آله وسلم). (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 (رضئ اللھ تعالی عنہم اجمعین ). 

(iv) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related from Imam Maalik (رضئ اللہ تعالی عنہ) that he  heard that AIi Ibn Abi Talib (رضئ اللہ تعالی عنہ) 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 (رضئ اللہ تعالی عنہ) 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)

   

It is height of illiteracy to equate the grave of a Wali Allah  with an idol of Hindu deity.  Salafis and their like minded have made it a fashion these days to misguide innocent Muslims by showing the pictures of a Dargah and Hindu temple side by side and equating both these places by their misleading arguments.  They should know that placing the forehead on the Mazars of Awliya Allah is the tradition of Sahabah.  But placing the forehead in front of an Idol is shirk. Both these actions are not the same.  One is the tradition of Sahabah, the other is the tradition of Makkan Pagans. Equating both these actions shows the vacuum in the mind of Salafi groups which holds them away from understanding  true Islamic faith and practices.

Look at these Salafis, they are praying on the elevated grave of  their King.But they destroyed graves of Sahabah and Ahle Bait.

 

If someone raises his hands at the sacred chamber of Rasulullah (saws), they say it is shirk.  What they are doing here is not shirk for them.  Astaghfiruallah. 

Equating Prophets, Sahabah, Awliya Allah, with dead Mushrikeen and Idols is denial of Quran and Ahadith.

Denial of Quran takes a person out of Islam instantly. Salafis are not only out of Islam, they are involved in taking millions of other innocent Muslims out of Islam by their petro-dollar supported Salafi Dawa all over the world.    

It is in Quran -  إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ [Meaning - Surely the vilest of animals, in Allah's (سبحانہ و تعا لی) sight, are the deaf, the dumb, who do not understand] (Al-Anfal - 22).

(v) Ibn Taymiyya, the first in command of Salafis and their like minded groups, wrote  a Hadith in his book Siraatal Mustaqeem: A person came to the blessed grave of the Messenger of Allah (  صلى الله عليه و آله وسلم ) and requested food from the Prophet ( صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi [a member of the Prophet’s - صلى الله عليه و آله وسلم family ] came to him. He had with him a tray of food, and said, "this food has been sent by the Prophet (  صلى الله عليه و آله وسلم)  and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire". (Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).

 

Verse No. 4 

It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ  [ Meaning - Surely you shall die and they too shall (surely) die.]  (Az-Zumur - 30)

It is in Hadith - Narrated Ummul Momineen Aisha(رضئ اللہ تعالی عنہا): Allah's Apostle ( صلى الله عليه و آله وسلم) died while Abu Bakr (رضئ اللہ تعالی عنہ) was at a place called As-Sunah (Al-'Aliya) 'Umar (رضئ اللہ تعالی عنہ) stood up and said, "By Allah (سبحانہ و تعا لی)! Allah's Apostle ( صلى الله عليه و آله وسلم) is not dead!" 'Umar (رضئ اللہ تعالی عنہ) (later on) said, "By Allah (سبحانہ و تعا لی)! Nothing occurred to my mind except that." He said, "Verily! Allah (سبحانہ و تعا لی) will resurrect him and he will cut the hands and legs of some men." Then Abu Bakr (رضئ اللہ تعالی عنہ) came and uncovered the face of Allah's Apostle ( صلى الله عليه و آله وسلم), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Apostle - صلى الله عليه و آله وسلم), you are good in life and in death. By Allah (سبحانہ و تعا لی) in Whose Hands my life is, Allah (سبحانہ و تعا لی) will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr (رضئ اللہ تعالی عنہ) spoke, 'Umar (رضئ اللہ تعالی عنہ) sat down. Abu Bakr (رضئ اللہ تعالی عنہ) praised and glorified Allah (سبحانہ و تعا لی) and said, No doubt! Whoever worshiped Muhammad ( صلى الله عليه و آله وسلم), then Muhammad ( صلى الله عليه و آله وسلم) is dead, but whoever worshiped Allah (سبحانہ و تعا لی), then Allah (سبحانہ و تعا لی) is Alive and shall never die." Then he recited  إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Meaning - Surely you shall die and they too shall (surely) die.]  (Az-Zumur - 30).  (Bukhari Vol 5, Bk 57, # 19)

Salafis, Deobandis, Tabhlighees and their like minded groups misinterpret the above verse and Hadith to mean  that there is no difference between the death of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and the death of a Pagan Mushrik; in the sense that both cannot see or hear after death. (Astaghfirullahal Azeem). This claim on their part is Kufr, a blatant and unpardonable Kufr. No person who has some common sense, can equate the greatest Prophet ( صلى الله عليه و آله وسلم ) with a Pagan Mushrik, both in this life and in Hereafter. (la haula wala quwwata illa billah). 
 
To understand the meaning of this verse,  let us read a verse before this verse.  We have provided below both these verses for our readers so that they understand true meanings in this context.  

It is in Quran -  ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Meaning - Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah- سبحانہ و تعا لی) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah -  سبحانہ و تعا لی  alone).  Are those two equal in comparison? All the praises and thanks be to Allah ( سبحانہ و تعا لی)! But most of them know not.  Surely you shall die and they too shall (surely) die.]  (Az-Zumur - 29-30) (Mohsin Khan Translation )

Verse 29 establishes that the people who worship Idols are not the same as those who worship Allah  (سبحانہ و تعا لی); in their lives and in Hereafter.  Surely, the treatment, rewards and active life of Muslims  after their deaths will be different from the punishment of dead Mushrikeen. There are many Quranic verses and Ahadith and quotes mentioned above which testify that Prophets, Sahabah, Awliya Allah are alive, they can see, listen and pray for us.  This is Allah's (سبحانہ و تعا لی) beneficence and reward for them.

Verse No. 30 describes - " O' Prophet ( صلى الله عليه و آله وسلم ), you will die and these Mushrikeen will also die" - but since you are not like one of them, therefore, your state, after death, will be  exalted, totally different from their state. Your rewards and responsibilities, after death, are different from the punishment and torment of dead Mushrikeen. 
 
Read more Quranic verses in this context. 
 
It is in Quran -   أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [ Meaning - As for those who (do not have faith, and) indulge in (evil) sinful doings, do they think that We place them - both in their life and their death - on equal footing with those who have attained to faith and do righteous deeds?  Bad indeed is their judgment. ]  (Al-Jathiya - 21)
 
It is in Quran -   لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ [ Meaning - The inmates of Hell and inmates of Paradise are not in the same position.  Only the inmates of Paradise are felicitated.] (Al-Hashr - 20)
 

It is in Quran -    أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ  [Meaning - Those are they who are in truth believers. For them are Grades (of honor) with their Lord, and pardon, and a bountiful provision. (Al-Anfal - 4)]

It is in Quran -    وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ  [Meaning - If you could  see how the angels receive those who disbelieve, smiting faces and their backs and (saying): Taste the punishment of burning! (Al-Anfal - 50)]

We hope that this issue is resolved finally after the above discussion. 

 
 
 
PART - III
 

The followers of these sects seldom agree to facts.  Therefore, let us see  this issue from a third angle.   

Let us take  the textual and literal meaning of the verse quoted by Salafis in this regard.  

It is in Quran  - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ  [Meaning - The living and the dead are not alike.  Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)

It is true that  dead human bodies that have been buried in the graves cannot hear or talk.  Who will disagree with this fact?

Salafis and their like minded groups should know that the 'Life after Death' is not related with our Dead physical bodies.  These bodies get decomposed gradually and become part of Mud.  Therefore, life cannot be associated with these bodies.  We have explained this issue in detail in the following paragraphs. 

The seven basic attributes of human beings, viz., (1) Life, (2) Knowledge, (3) Seeing, (4) Hearing, (5) Speech, (6) power, and (7) intention, actually belong to the soul.

The human body is the place of residence of human soul. When we die, our soul gets associated with a new body (invisible to our physical eyes) suitable with the Life after death.

Whether human soul is associated with the physical body of this world or the body of the Life after death, its attributes remain with it. Meaning, our spiritual attributes ( or the attributes of human soul) remain unchanged irrespective of whether we live in this world or in Hereafter.

Our association with this physical world comes to an end when our body is buried into the grave. Gradually, our body  decomposes under the ground and becomes part of the mud.  Since the soul has been detached from physical body, it loses all the faculties of life, hearing, seeing, everything. 

Whether the dead person is good or bad, Muslim or non-Muslim, he gets transferred to the World after Death  (WAD) for all practical purposes. Whether he is subjected to torment or recompense, everything related to him is done in WAD only.

The torment (Azab) or recompense (Thawab) in the World after Death is associated with the new body given to the people when they die. Even in Hell also, when the given body is burnt, a new body gets associated with the person and the torment continues for ever.

The torment of grave mentioned in Ahadith is also not associated with the mud grave where our dead bodies are buried.  Mud grave is used only for decomposition of our physical bodies that were provided to us in this world.

However, the place of their burial becomes the place of connection for the dead people with our World.

The dead people can broadly  be divided into the following five categories.

 

(1) Non Muslims and Muslim Sects who fail test
(2)
Sinful Muslims who could not answer properly
(3)
General Muslims who pass the test
(4)
Saliheen and Good Muslims who pass the test
(5) Awliya Allah and Shaikhs of Ihsan
 

NON MUSLIMS AND MUSLIM SECTS WHO FAIL THE TEST

People who do not have correct Islamic faith are treated as Non-Muslims or Hypocrites.  Our Salafi friends should not be under any illusions in this context.  You are divided into hundreds of groups and everyone of you consider his group to be Firqa-e-Najiyyah (the Group who will get Salvation). How could this be possible? Prophet Mohammad (صلى الله عليه و آله وسلم) said, out of 73 sects, only one will enter paradise and the rest will be thrown in Hell. They are identified by the angels who conduct the test of Grave.

After the test, Non-Muslims and people belonging to different Muslim Sects (Hypocrites) are put to unending torment which continues till the resurrection and beyond and there is no hope of salvation of these people.

It is in Quran - إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا [Meaning - Indeed hypocrites (will be) in the lowest depth of the Hell Fire and you ( O'Prophet - صلى الله عليه و آله وسلم) will not find any helper for them (An-Nisa - 145).


Some Non-Muslims’ bodies are burnt by their relatives after their death. Some people die in oceans where their bodies are eaten by fishes and sea mammals. Since physical bodies have no role in the World after Death, the punishment or otherwise of these dead people is given to the new bodies provided to them at the time of their death.



SINFUL MUSLIMS

If it is decided, after the question/answer session, that the sinful Muslim has to be subjected to torment for his past crimes, he is punished in a special lock up room in the world after death.  This room has a connection from our world at the place where he was buried.

This is the reason that Prophet Mohammad (صلى الله عليه و آله وسلم) placed green leafs of date palm tree on two graves and said that as long as these are green, (these will be doing Allah’s - سبحانہ و تعا لی Zikr and with this Zikr) the torment of the Dead persons is expected to reduced.
 

It is in Hadith - Narrated Ibn 'Abbas (رضئ اللہ تعالی عنہ) : The Prophet ( صلى الله عليه و آله وسلم ) once passed by two Graves and said, "These two persons are being punished not for a major sin (to refrain from). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)."   The  Prophet ( صلى الله عليه و آله وسلم) then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each Grave. They said, "O Allah's Apostle ( صلى الله عليه و آله وسلم )! Why have you done so?" He replied, "I hope that their punishment might be lessened till these (the pieces of the leaf) become dry." (See also foot-note of Hadith 215). (Bukhari - Book 4,Hadith 217)

This above Hadith establishes the fact that seeing of punishment of grave is Sunnah and many Awliya Allah are provided with spiritual vision with which they see it,  and as per the Sunnah, place green leaves or fresh flowers on the graves to alleviate the torment.  Thus, placing fresh green and other color flowers on the graves by Muslims is Sunnah.

Whoever goes to the grave of the dead and reads Quran there and prays Allah (سبحانہ و تعا لی) to extend benefit of the recompense of the reading of Quran to the dead person, it helps the dead tremendously. It is expected that his punishment will be reduced from our repeated visits to the grave and reading of Quran there.

Even if the dead man has passed the test and is in good condition in the world after death, our reading of Quran for recompense (Eisal-e-thawab) helps him to get additional rewards.

We can read Quran in our homes as well and pray Allah
(سبحانہ و تعا لی) to have mercy on our dead relatives. We can feed the poor and do so many other things of charity for the sake of our dead relatives.  The Fateha and feeding of poor we do on many occasions during the year, like on Milad-un-Nabi (صلى الله عليه و آله وسلم)  and Death Anniversaries and Fateha of Awliya Allah, help our needy dead relatives and other Muslims tremendously  in the World after Death. Read more - Eisaal-e-Thawaab and Fateha


There are many categories of sinful people. The torment in the World after Death is given to them as per their sins in this world. After certain period, these torments are stopped and these people are allowed to sleep peacefully till the day of resurrection.


MUSLIMS WHO QUALIFY IN THE TEST

An average Muslim who passes the test, is provided with a special room in world after death which has a window of Jannah opened for him/her from where he/she gets cool breeze. The Window looks like a powerful air conditioner blowing cool, mildly perfumed, refreshing breeze.  He is allowed to sleep on a special comfortable bed till resurrection. He will get up from his sleep on the day of resurrection. The sleeping Muslims do have a connection with our world at the place of their burial. When we go to the graves of the dead who are sleeping, they hardly notice us, however they get to know that someone has visited them from the world. Our visits  to their graves are like knock at their doors. They listen to the knock, but hardly talk to us.


GOOD MUSLIMS, SAALIHEEN

A good Muslim who passes the test is not required to sleep. He is provided with good housing and food in the World after Death. They are free men and women. When we visit the graves of such people they listen to our Salams, reply to the salutation. They listen to whatever is told to them. It is just like visiting some of our relatives in this world.
It is in Hadith - Hadhrat lbn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah’s Messenger صلى الله عليه و آله وسلم ) passed by some graves of Madinah  - مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ - He turned his face towards them, and said: Peace be on you, O people of the graves! ( السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ ) May Allah (سبحانہ و تعا لی) forgive us and you. You have gone before us and we are to follow. (Tirmidhi, Chapter 59, Hadith # 1055).
If one salutes a dead person he knows (says As-Salamu Alaikum) while passing by his grave, the dead person responds to his salutation and recognizes him. If one salutes a dead person he does not know while passing by his grave, the dead person responds to his salutation. (Gazali, Ihyau Ulumi’d-din, IV, Ziyaratu’l Qubur). 
But the problem is we cannot see them.   They do see us and listen to whatever is told to them. Whether you tell them by mouth or think in your heart, they listen to it and understand it well. The rules of listening, talking in World after Death are completely different from our world. They are free people. Allah’s (سبحانہ و تعا لی) mercy is on them in abundance. Why not, Allah (سبحانہ و تعا لی) had promised them (during their life times) of a good and comfortable life after death.


AWLIYA ALLAH, SHAIKHS OF IHSAN

Awliya Allah and Shaikhs of Ihsan, after their question/answer session, receive exceptional welcome ovation and princely treatment in World after Death.  They enjoy the life of comforts after their deaths. They pray 5 times Salah, keep fasting as we do, during Ramadhan.
It is in Hadith - Allah’s Messenger صلى الله عليه و آله وسلم ) said: Allah (سبحانہ و تعا لی) has declared it forbidden for the earth to eat the bodies of the prophets. So the prophets are living and they regularly receive their sustenance.

Ibn Majah narrated the above sahih (sound) hadith in his Sunan, b. of jana'iz (funerals) ch.65 (1:524#1636-7), b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.79 (1:345#1085);  Abu Dawud, Sunan, b. of salat (prayer) 1:275 (#1047);  Nasa'i, Sunan, b. of jumu'ah (Friday prayer) 3:92; Ahmad bin Hambal, Musnad (4:8); Ibn Hibban, as-Sahih (3:191#910); Darimi, Sunan (1:307#1580); Ibn Khuzaymah, as-Sahih (3:118#1733); Ibn Abi Shaybah, al-Musannaf (2:516); Hakim, al-Mustadrak (1:278); Tabarani, al-Mu'jam-ul-kabir (1:217#589); and Bayhaqi in as-Sunan-ul-kubra (3:249).
It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said "The Prophets are alive and they pray in their graves". (Narrated by al-Mundhiri and Baihaqi who classified it as authentic
 
They celebrate Eids as we do and Milad-un-Nabi (صلى الله عليه و آله وسلم) is Celebrated in the world after death at a very grand scale.  Birth days of some other Prophets are also celebrated by the people there. 

It is in Quran - اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ  (Meaning - Remember and express with gratitude the gracefulness of Allah (سبحانہ و تعا لی) that He sent Prophets among you (Al-Maa'ida - 20).

It is in Quran -    قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَ‌ٰلِكَ فَلْيَفْرَحُوا [Meaning - Say O'Prophet (صلى الله عليه و آله وسلم) for Allah's (سبحانہ و تعا لی) mercy and beneficence (O'believers) you celebrate the happiness.  (Younus -58)

It is a known fact that people in World after Death live in communities, just like us.  

It is in Hadith - Jabir b. 'Abdullah (رضئ اللہ تعالی عنہ) narrates: Allah's Messenger  (صلى الله عليه و آله وسلم) said ' When any one of you shrouds his brother, he should shroud him well (part of Hadith).  (Sahih Muslim - Book #004, Hadith #2058) .

It is in Hadith - Abu Qatada (رضئ اللہ تعالی عنہ) narrates that Prophet (صلى الله عليه و آله وسلم) said: "When you are a custodian of any dead, give them a fine shroud because they (the dead believers) visit one another place and meet one another (Tirmidhi, Ibn Majah and Baihaqi).

When you live in a community, you will definitely celebrate happiness together on the occasions of Eids, Milad-un-Nabi (صلى الله عليه و آله وسلم) and other happy occasions.
It is a big world out there which is hidden from the physical eyes of people.   Awliya Allah, Shuyooks of Ihsan, Saliheen are joined by their spouses, kids, Murideen, followers around them in the world after death. 
It is in Quran -  وَالَّذِيۡنَ اٰمَنُوۡا وَاتَّبَعَتۡهُمۡ ذُرِّيَّتُهُمۡ بِاِيۡمَانٍ اَلۡحَـقۡنَا بِهِمۡ ذُرِّيَّتَهُمۡ وَمَاۤ اَلَـتۡنٰهُمۡ مِّنۡ عَمَلِهِمۡ مِّنۡ شَىۡءٍ‌ؕ - [ Meaning -  We shall unite the believers with those descendants of theirs who followed them in their faith, and shall not deny them any part of the reward for their good deeds.]  (At-Tur - 21)
The world after death is a prelude (preface) to Paradise or Hell.  The pious gets rewards and the guilty gets the punishment.
It is in Quran -  كُلُّ امۡرِیءٍۢ بِمَا كَسَبَ رَهِيۡنٌ [ Meaning - Every person is pledged to what he did.]  (At-Tur - 21)  
Prophet Mohammad (صلى الله عليه و آله وسلم)  is the King of World after Death, as he was the King of this world during his life time.  As a matter of fact, he is the king of all the worlds in this cosmos, including our world and  the World after Death.
It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ  [ Meaning - O’Prophet  (صلى الله عليه و آله وسلم) ‘We have not sent you except for the Mercy upon all the worlds]. (Al-Anbiya – 107).
It is in Quran –   يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ Meaning - O’ Prophet (صلى الله عليه و آله وسلم)! Truly,  We have sent you as a Witness, a Bearer of Glad Tidings and Warner (for the entire Cosmos); and as one who invites to Allah's - سبحانہ و تعا لی (Grace) by His consent, and as a lamp spreading light (into the whole cosmos).] (Al - Ahzab 45-46).
Everything in World after Death,  is done  under the direct supervision of Prophet Mohammad (صلى الله عليه و آله وسلم). There is a detailed set up of spiritual administration of this Cosmos, including our world and the world after death. Read more .....
Salafis deny the existence of Aalam-e-Mithal and authentic details about  Aalam-e-Barzaq (the world after death), which is part of Aalam-e-Mithal, and make fun of its administration.  They should know that Allah (سبحانہ و تعا لی) is Rabbul Aalameen (Sustainer of all worlds) and all worlds  are run under an efficient  system of administration. Like our world, which is run by Presidents, PMs and United Nation, similarly every world has its own system of Administration. When they are told about these facts, which are available in Quran and Ahadith, they laugh and behave like Makkan Pagans and  illiterate nomads. 
Even, when we talk about Allah (سبحانہ و تعا لی), their minds get stuck with their Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) and they get confused imagining a monster-like Idol sitting over the skies. They are adamant in their Idol worship and insist to call their Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) as Allah (la hawla wala quwwata illah billah).
Abdaal, Aghwaas, Aqtaab, etc., are related with Aalam-e-Mithal's administration. 
It is in Hadith - Imam Ahmad narrated this Hadith in Musnad (5:322) through Ibn Ata: The Prophet (صلى الله عليه و آله وسلم) said: "The Abdaal in this Community (Islam) are thirty like Ibrahim (علیھ السلا م ) the Friend of the Merciful. Every time one of them dies, Allah (سبحانہ و تعا لی) substitutes another one in his place."  Read many Ahadith in this context.
 
Ibn Katheer, a very famous Salafi Scholar wrote  the following about Prophet Mohammad's (صلى الله عليه و آله وسلم) assistance to people after his death.

(a) Hadhrat Uthman Ghani (رضئ اللہ تعالی عنہ) said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman (رضئ اللہ تعالی عنہ) said: One day I saw that the Messenger of Allah (صلى الله عليه و آله وسلم) give me some water from my window. Some days later my roof parted, and the Prophet (صلى الله عليه و آله وسلم), accompanied by Abu Bakr and Umar (رضئ اللھ تعالی عنہم ) entered and gave me some (more) water to drink and consoled: 'You will break your fast with us tomorrow' (in Aalam-e-Mithaal) [Taarikh Ibn Kathir - Chapter on the Death of Uthman ( رضئ اللہ تعالی عنہ )].

(b) The Prophet, (صلى الله عليه و آله وسلم), gave advice to Imam Hussain (رضئ اللہ تعالی عنہ) regarding the battle of Karbala - when he was departing for Kufa and later, on the night before his  (Imam Hussain's  رضئ اللہ تعالی عنہ ) death. The Messenger of Allah (صلى الله عليه و آله وسلم) gave news that they would meet the next day in Paradise (Taarikh Ibn Kathir, chapter on Karbala.)

 

Everything about this World,  and the World after Death,  and beyond, all details, are available in black and white in Quran and Ahadith.  Read Quran and Ahadith in the company of a true Shaikh of Ihsan.  Your mind will be opened and you will know these facts. If your spiritual vision is opened, you can also see many of these details.
  
It is in Quran -  وَمَن كَانَ فِى هَـٰذِهِۦۤ أَعۡمَىٰ فَهُوَ فِى ٱلۡأَخِرَةِ أَعۡمَىٰ [Meaning - "The one who is blind (in spiritual vision) in this world, will be blind in Hereafter] (Isra - 72).
There are Awliya Allah and Shaikhs of Ihsan in the world who are rewarded with spiritual vision with which they can witness our world and the world after death and entire Aalam-e-Mithal. The only requirement is, they need to focus their attention. But  they seldom talk about it because people do not understand these issues in view of their overwhelming involvement in this world.

It is in Hadith -  Narrated by Abu Hurayra (رضئ اللہ تعالی عنہ)  "The Prophet (صلى الله عليه و آله وسلم) came to the graveyard and said:  "Peace be upon you, O' abode of a people of believers! We shall certainly join you, if Allah (سبحانہ و تعا لی) wills. How I long to see my brothers!  "They said: "O' Messenger of Allah (صلى الله عليه و آله وسلم), are we not your brothers?" He replied: "You are my Companions! As for my brothers, they are those who have not yet appeared."  They said: "How will you recognize those of your Community who had not yet appeared (in your time) O' Messenger of Allah (صلى الله عليه و آله وسلم)?" He replied: "Suppose a man had horses with shiny white marks on their foreheads and legs: would he not recognize them among other horses which are all black?" They said: "Yes O' Messenger of Allah (صلى الله عليه و آله وسلم)!" He continued: "Verily, they (my brothers) shall be coming with shiny bright foreheads and limbs in view of  their ablutions, and I shall precede them to my Pond." (Muslim, Nasa'i, Malik, and Ahmad).

 

The physical bodies which were provided to Awliya Allah in our world also get decomposed in the ground, but in some special cases, Allah (سبحانہ و تعا لی) protects their bodies also.
(i) It is in Hadith - Narrated Jabir (رضئ اللہ تعالی عنہ): When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first amongst the companions of the Prophet (صلى الله عليه و آله وسلم) to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Apostle's (صلى الله عليه و آله وسلم) soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely)." So in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr) so I took him out of the Grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear. (Bukhari Book #23, Hadith #434).

(ii) It is in Hadith - Narrated 'Urwa (رضئ اللہ تعالی عنہ): When the wall fell on them (i.e. on Graves) during the Caliphate of Al-Walid bin 'Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet (صلى الله عليه و آله وسلم). No one could be found who could tell them about it till I ('Urwa - رضئ اللہ تعالی عنہ ) said to them, "By Allah, ( سبحانہ و تعا لی ) this is not the foot of the Prophet (صلى الله عليه و آله وسلم) but it is the foot of Umar (رضئ اللہ تعالی عنہ)." (Bukhari Book #23, Hadith #474).

(iii) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related to me from Malik (رضئ اللہ تعالی عنہ) from Abd ar-Rahman ibn Abi Sasaca(رضئ اللہ تعالی عنہ) that he had heard that Amr Ibn al-Jamuh al-Ansari (رضئ اللہ تعالی عنہ) and Abdullah Ibn Umar al-Ansari (رضئ اللہ تعالی عنہ), both of the tribe of Banu Salami, had their Grave uncovered by a flood. Their Grave was part of what was left after the flood. They were in the same Grave, and they were among those martyred at Uhud. They were dug up so that they might be moved. They were found unchanged. It was as if they had died only the day before. One of them had been wounded, and he had put his hand over his wound and had been buried like that. His hand was pulled away from his wound and released, and it returned to where it had been. It was forty-six years between Uhud and the day they were dug up. Malik (رضئ اللہ تعالی عنہ) said, "There is no harm in burying two or three men in the same Grave due to necessity. The oldest one is put next to the qibla."  (Malik's Muwatta - Book #21, Hadith #21.20.50). 

(iv) An event in the History of Islam is also recorded which is related to two prominent Sahaba (i) Jabir ibn Abdullah al-Ansari (رضئ اللہ تعالی عنہ) (died 78 AH), and (ii)  Hudhaifa al-Yamani (رضئ اللہ تعالی عنہ) (died 36 AH); whose fresh and intact bodies were recovered from their old damaged graves, after 1300 years of their deaths (on 20th Zulhijjah,  1351 A.H - 1932 AD) and re-buried near the grave of Hazrat Salman Farsi (رضئ اللہ تعالی عنہ), in Salman Park, 35 kilometers from Baghdad.  Click Here for details. 
 
(v)  A very recent event occurred on July 9, 2012 in Benghazi, Libya when Salafis (let Allah's wrath and curse be on them) bombed 'Sahaba Mosque' in Derna, Benghazi, Libya at 7 am local time, to destroy the tomb of Sahabi-e-Rasool Hadhrat Zuhayr Ibn Qais Al-Balawi (رضئ اللہ تعالی عنہ), the commander of Arab Army who helped bring Islam to Libya during 63-69 H (683-89 AD).
 
Bombing destroyed the tomb and the upper portion of his grave. People were surprised to see the pious body of Hadhrat Zuhayr remained intact, spotless after 1375 years. The news and pictures were published in Libya Herald Newspaper on Tuesday, July 10, 2012
 
Earlier, Salafis took control of Libya after a bloody attack and aerial bombadrment on Libya with the help of Zionists and NATO in August 2011.  Salafis have destroyed many pious graves of Awliya Allah in Libya since their occupation of Libya.
Sheikh Shihab al-Din Abu al-Abbas Ahmed b Ahmed b Muhammad b Isa al-Barnusi al-Fasi Zarruq (r) (1442–1493) was a Shadhili Sheikh and founder of the Zarruqiyye branch of the Shadhili order (Tariqa).
 
On Sunday 26th August 2012 Salafis came at 3 am at night while people were sleeping and dug out the blessed grave of Shaykh Ahmad Zaruq Alayhi Rahma in Misrata, Libya and took away his blessed body.  No one knows what they did with his body. Let Allah's curse and wrath be on Salafi vandals. These Salafi Vandals are funded by Salafi oil rich Saudi Arabia to create terror throughout the Muslim world. Read more...

UNESCO Director-General Irina Bokova said late on Tuesday, the attacks, which have wrecked mosques in at least three cities and desecrated many graves of revered Sufi scholars, "must be halted immediately.

Muslim theologian Aref Ali Nayed said Libya had not seen such attacks for centuries. "Even Mussolini's fascists did not treat our spiritual heritage with such contempt," he said, referring to Italy's occupation of Libya from 1911 until World War Two.

Salafi surge after the fall of Gadhafi on Aug 23, 2011 

After destroying shrines in Zlitan, Tripoli and Misrata at the weekend, crews of armed men desecrated graves at a mosque and madrasa in the capital's old city on Monday and Tuesday.

UNESCO's Bokova said in a statement "Destroying places of religious and cultural significance cannot be tolerated."

Salafi attackers dig up pious graves of Sahabah and Awliya allah and dump sacred bodies elsewhere, infuriating the shocked Muslims.

The League of Libyan Ulema (Muslim scholars) urged their Government "to pressure Saudi Arabia to restrain its Wahhabi Clerics who meddle in our affairs" by training young Libyans in Salafism and spreading the ideology through books, tapes and Internet.  Read More...

Saudi Salafis have destroyed over 60,000 graves of Sahabah in Arabian Peninsula (present Saudi Arabia). What they did with the pious bodies of over 60,000 Sahabah is not known to people.  These inhuman beastly actions will definitely carry the unending Azaab (torment) on these Salafis in Hereafter.  They cannot escape Allah's ( سبحانہ و تعا لی ) Azab.


 SOME IMPORTANT POINTS

(i) When we visit the graves of Awliya Allah, they listen to whatever is  requested of them. They do take note of our problems and pray for our absolution.   Awliya Allah do pray for all Muslims of the world in general, particularly for those who frequently visit  their graves (Dargahs).

Ibn-e-Taymiyya wrote:  Ibn Musayab’s listening of the Adhan from the Prophet’s ( صلى الله عليه و آله وسلم) grave or the returning of Salaam from the graves of the Awliya Allah, is Haqq and we believe in it. (Iqtida as Sirat al-Mustaqim, page 373.).

Qadi Abu Abdillah al-Husain Ibn Ali Ibn Mohammad as-Saymari told - He said: Umar Ibn Ibrahim al-Muqri told us: He said Ali Ibn Maymum told us : He said, I heard Imam Shafi'i (رضئ اللہ تعالی عنہ) say : I perform tabarruk by Abu Hanifah (رضئ اللہ تعالی عنہ) and come to his grave every day (meaning visit his grave everyday).  If I needed something, I would pray 'rak'atan' (two rakah salah), come to his grave and ask Allah (سبحانہ و تعا لی) there.  It would not be too long before my need was fulfilled.


(ii)
It is a wrong notion that Muslims worship the graves of Awliya Allah.  This kind of talk is nonsensical and misleading.

Some Salafis say that there is enough circumstantial evidence that people worship graves; meaning, their actions of kissing the threshold of the Dargah, kissing the Grave of Wali Allah, sitting there in certain postures, standing in reverence, taking rounds of the grave, etc., are evidences of Shirk.

It is in Hadith - Narrated  Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) : I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.  (Bukhari - Book #1, Hadith #1).
 
Thus, a person's actions in a Dargah will be judged according to his intention (Niyyah).  If we see a Muslim, Ahle Sunnah Wal Jama'a (whose Aqeedah about Allahسبحانہ و تعا لی   is correct), prostrating in front of a Mazaar of a Wali Allah, we will question him about his intention of prostration.  If he says that he was not prostrating, rather  he was kissing the Grave of Wali Allah, or kissing the entrance or threshold of  the Dargah or placing his forehead or rubbing his face on the Mazar out of reverence, it will be concluded that he was acting upon the widespread practice of Sahabah (رضئ اللھ تعالی عنہم اجمعین ).  We have provided over 50 authentic Ahadith in this context. Read these Ahadith....
 
If the person says that he was prostrating in view of his excessive love of Wali Allah,  then he will be counseled that though 'prostration of reverence' (Sajda-e-Tahiyya) is not shirk,  however it is forbidden in Islam. What he was doing is not appropriate, and is sin; therefore he should stop it because Awliya Allah get annoyed if someone prostrate in front of them.  Kissing of their graves and placing the forehead or face on the grave is allowed because it has been the practice of Sahabah (رضئ اللھ تعالی عنہم اجمعین ).
 
Whatever be the case, circumstantial evidence will not be taken into account in establishing Shirk.  We need to find out the intention of the person.  And we all know that no Muslim in the world would ever say that he associates divinity (Uloohiyah) with Awliya Allah or any other thing in this world, except Allah ( سبحانہ و تعا لی). 
 
Calling innocent, pious, and honest Muslims as Mushrikeen is a dangerous and outrageous practice of Salafis and their like minded groups and they will definitely pay for it in Hereafter. Read the Concept of Prostration
 
As a matter of fact salafis are involved in Shirk 24 x7  as they worship a planetary Idol.  As per Quran and Ahadith, absolute Shirk is established for Salafis and it is proved beyond doubt that the Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) worshiped by Salafis is not Allah (سبحانہ و تعا لی). Click Here for details... 
 
In short, Salafism is not Islam.  It is a separate religion of Idol worshipers, based on the beliefs of Makkan Pagans. Read more ..
 
It is in Quran – قُلۡ يَـٰٓأَيُّہَا ٱلۡڪَـٰفِرُونَ - لَآ أَعۡبُدُ مَا تَعۡبُدُون- وَلَآ أَنتُمۡ عَـٰبِدُونَ مَآ أَعۡبُدُ - وَلَآ أَنَا۟ عَابِدٌ۬ مَّا عَبَدتُّمۡ - وَلَآ أَنتُمۡ عَـٰبِدُونَ مَآ أَعۡبُدُ - لَكُمۡ دِينُكُمۡ وَلِىَ دِينِ [ Say (O'Prophet - صلى الله عليه و آله وسلم) O'Mushrikeen, I do not worship (the Idol) worshiped by you.  And you are not going to worship (Allah  - سبحانہ و تعا لی ) who is worshiped by me.  I cannot worship the way you worship (your Idol).  And you do not worship the way I pray (Allah -  سبحانہ و تعا لی). You will be punished for your Idol worship and I will be rewarded for (my obedience to Allah - سبحانہ و تعا لی  and for my good deeds). ] (Al-Kafiroon - 1-6).
The above verses were addressed directly to Makkan Pagans. Since Salafi beliefs are the same as that of their Pagan ancestors,  these verses  are applicable to them even now and till the resurrection.  Read details on the following locations.
 
 

(iii) Salafis also scare people from the word ‘Dua’ and its reference to graves.  Several words in every language, including Arabic, carry more than one meaning depending upon the time and circumstances of their usage. Like the Arabic word ‘Ghulam’ has several meanings. It can be used for a ‘son’, or ‘servant’ or ‘student’, etc.

Similarly, the word ‘Dua’ is used in two meanings. When we are supplicating to Allah (سبحانہ و تعا لی), the word 'Dua' is used in the meaning of prayer (Ad-Dua'o mukkhul  Ibaada - Meaning Dua is a primary form of Prayer).

With reference to human beings, its meaning are ‘request’ or to call some one. 

It is in Quran -  وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ" - wa mathalullazeena kafaroo kamathalil lazi yan-iqu bimaa laa yasma'u illa Dua'un wa nidaa'aa; summum, bukmum umyun fahum la ya'aqiloon" (Meaning - "And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but 'calls' (Dua) and cries.  (They are) deaf, dumb and blind.  So they do not understand".(Al-Baqara - 171)

Also, there is an English word 'Lord'. It is used in so many meanings like, God, Judge, Member of Parliament, owner of a plot of land or property, etc.

Salafis confuse people in religious issues by playing with Arabic terminology.

(iv) Some people say that you should stand several feet away from the grave of Awliya Allah and do not go near it. 

If you stand a little bit away as a mark of respect, it is fine. But if you stand away thinking that if I go near the grave, or touch, it will be Shirk; this is sheer stupidity, spread by ignorant scholars. Some Sunni scholars have also become victim of this Salafi nonsense.  Read more...

(v) The issue of  'Tawassul' has been discussed in detail at another place on our site.   Read about Waseelah
 

It is in Quran  - وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ  [ Meaning - "And our duty is only to proclaim the clear message."] (Ya seen - 17) 

Further Reading   (1),   (2),    (3),   (4),   (5),   (6)

 


 
 SALAFI GROUPS IN THE WORLD
 
 
The title SALAFI  is applied to those who worship a Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) and call it Allah (Astaghfiruallah).
 
There are hundreds of Salafi Groups in the world. Followers of all these Groups claim that they are Muslims.  However, we fail to understand their claim because every Salafi Group calls itself  'the saved sect' (Firqa An-Najiya) and accuses the other Salafi Group as apostate (Kafir).  It is a very strange situation with these Groups.
 
We have done a lot of research on the beliefs of various Islamic Groups.  As we have mentioned in our earlier Articles, the beliefs of the  following Salafi groups and hundreds of their Sub-groups are more or less identical, with a little variations between them.
 
 
(1) They believe in the  teachings of Ibn Khuzaimah,  Ibn Taymiyyah, Ibn Qayyim, Ibn Abd al-Wahhab and other Salafi scholars mentioned below. However, some of them claim to follow Imams of Fiqh while others reject following of Imams completely.

(2) Using of  Quranic verses meant for  Pagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was  started by Munafiqoon during the time of Khulfa-e-Rashideen.  Later it was continued by Kharijis and Salafis. The following scholars are prominent who gave rise to this outrageous practice.

(i) Ibn Khuzaimah (933-846), (ii) Ibn Taymiyyah (1263-1228) , (iii) Ibn al-Qayyim (1292–1350), (iv) Al-Mizzi (1256–1341), (v) Ibn Kathir (1301–1372), (vi) ad-Dhahabi (1274–1348), (vii) al-Birzali (1267–1339), (viii) Ibn Abd-al-Wahhab (1703–1792), (ix) Hasan Al-Banna (1906-1949), (x) Shah Ismail Dehlvi (1776-1829), (xi) Rashid Ahmad Gangohi (1829-1905), (xii) Muhammad Qasim Nanotvi (1832-1880), (xiii) Ashraf Ali Thanvi (1863-1943) (xiv) Mohammad Ilyas (1885-1944), (xv) Abul Ala Maududi (1903-1979), (xvi) Abd al Aziz Ibn Baz (1910-1999), (xvii) Muhammad Uthaymeen At-Tamimi (1925-2001), (xviii) Nasiruddin Al-Baani (1914-1999), (xix) Israr Ahmad (1932-2010), (xx) Abd al-Aziz as-Sudais (born 1960), (xxi) Taqi Usmani (born 1943), (xxii) Zakir Naik (born 1965), (xxiii) Tariq Jamil (born 1953), etc.
 It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis and their like minded groups) 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).
 
(3) They all approve the destruction of Prophet Mohammad's (صلى الله عليه و آله وسلم) house in Makka and building of a Public Toilet on it by Saudi Salafis.

(4) They all agree that  the Green Dome of Prophet Mohammad (صلى الله عليه و آله وسلم) should be destroyed and his pious grave taken out of the Grand Mosque.

(5) They all consider it shirk to respect Prophet's (صلى الله عليه و آله وسلم) relics.  They all approve destruction of Islamic Heritage that took place in Arabian Peninsula in the hands of Salafi fanatics.
 
(6) They do not want to feel or show happiness on the birth of Prophet Mohammad (صلى الله عليه و آله وسلم). They all consider it bidda to celebrate happiness on the birth date of Prophet Mohammad (صلى الله عليه و آله وسلم) and consider those who celebrate it as Mushrikeen.
 
(7) They are united, and work as one Unit, in opposing the Islamic beliefs and practices of Ahle Sunnah wal Jama'a (Sunnis) in the world.
 
Thus there are three distinct groups of Muslims in the world as follows:
 
 

To know more about Muslim Sects and their beliefs, please read the articles on these locations. (i),   (ii),   (iii),   (iv),   (v).
 
 
 
 
 
 
 PROMINENT SALAFI GROUPS IN THE WORLD
 
 
EARLIER GROUPS
 (1)   Makhamahs,
 (2)   Najdaatis,
 (3)   Thu'aalabahs,
 (4)   Ajaaridahs, 
 (5)   Zariqahs,  
 (6)   Abaadhiyyas 
 (7)   Safriyyas 
 (8)   Ash-Sharaahs 
 (9)   Khamariyyas,
(10)  Huooriyyas 
(11)  Shyaybiyyas   
(12)  Ibaathiyyas,
(13)  Shamraakhiyyas,
(14)  Salaydiyyahs,
(15)  Sirriyyahs, 
(16)  Azriyyahs, 
(17)  Ajradiyyahs, 
(18)  Shakkiyyas, 
(19)  Fadhaliyyahs,  
(20)  Bayhasiyyahs,   
(21)  Atwiyyahs, 
(22)  Fadeekiyyahs,  
(23)  Jadiyyahs,
 
CURRENT GROUPS
 
(24)   Ibadi Salafis,
(25)   Nafusa Salafis,
(26)   Hinawis Salafis,
(27)   Ghaffiri Salafis,
(28)   Mzabi  Salafis,
(29)   Jerba  Salafis,
(30)   Modernist or Neo Salafis 
(31)   Madkhali, or Super Salafis,
(32)   Conventional or Najdi or Wahhabi  Salafis,
(33)   Jihadi Salafis,
(34)   Qutubi Salafis,
(35)   Laskar Jihad Salafis (followers of Ja'far Umar Talib),
(36)   Al-Bani  Salafis,
(37)   Academic Salafis,
(38)   GSPC Algerian Salafis,
(39)   Murji Salafis,
(40)   Talafi Salafis,
(41)   Ma'ribi Salafis,
(42)   Hizbi Salafis,
(43)   Khariji Salafis,
(44)   Takfiri Salafis,
(45)   Nasibi Salafis,
(46)   Ghloovi  Salafis,
(47)   Qawmi Salafis,
(48)   Taqleedi Salafis,
(49)   Asabi Salafis,
(50)   Nation of Islam Salafis, 
(51)   Ahle Hadith Salafis,
(52)   Deo Bandi Salafis,
(53)   Nadwatul Ulema Salafis,
(54)   Ilyasi Salafis or Tabhlighee Salafis,
(55)   Jamiat Ulema-e-Islam Salafis,
(56)   Jamiat-e-Ulema Hind Salafis,
(57)   Millat-e-Islamia Salafis,
(58)   Israri Salafis or Tanzeem-e-Islami Salafis,
(59)   Islahi Salafis, (followers of Amin Islahi 1904-97)
(60)   Ikhwan-ul-Muslimeen Salafis,
(61)   Jamaah Islamiya Salafis,
(62)   Darul Islam Salafis
(63)   Jam'iya al-Salafiya al-Mujahida Salafis
(64)   Islamic Salvation Front Salafis
(65)   Maududi Salafis or Jamat-e-Islami Salafis,
(66)   Ansar As-Sunnah Salafis,
(67)   Tehrik-e-Taaliban Salafis,
(68)   Zaakiri Salafis or IRF Salafis (followers of Zakir Naik),
(69)   Jama't-ud-Dawa Salafis,
(70)   Lashkar-e-Taiba Salafis,
(71)   Nabhani Salafis or Hizb ut-Tahreer Salafis,
(72)   Jamiyya Salafis,
(73)   Invitation to Paradise Salafis
(74)   Hussami Salafis (Followers of Aqil Hussami),
(75)   Ta'meer-e-Millat Salafis,
(76)   Tafweedi Salafis, 
(77)   Sahwi Salafis, etc.
(78)   Islamist Salafis,
(79)   Tauseefi Salafis (followers of Tauseefur Rahman) 
(80)   Pathless Salafis (Non Arabs living in Saudi Arabia)
(81)   Athari Salafis,  
(82)   Jamat-ul-Muslimeen Salafis,   
(83)   Guraba-e-Ahle-Hadith Salafis, 
(84)   Thanaiyah Salafis,  
(85)   Al-Maqdisi Salafis, 
(86)   At-Tawheed wal Jihad Salafis, 
(87)   Al-Wala' wal Bara Salafis,
(88)   Mean Green Salafis,    
(89)   Almost Salafis, 
(90)   Yemeni Salafis, 
(91)   Kung Fu Salafis, 
(92)   Bidda Salafis,  
(93)   Red Beard Salafis, 
(94)   Blood Salafis, 
(95)   Maxican Salafis,  
(96)   Jordanian Salafis,   
(97)   Canadian True blue Salafis,   
(98)   Sipah-e-Sahabah Salafis, 
(99)   Lashkar-e-Jhangvi Salafis,  
(100) Harakat-e-Inqilab-e-Islami Salafis,
(101) Harakat-ul-Ansar Salafis, 
(102) Hizb-ul-Mujahideen Salafis,
(103) Counterfeit Salafis,
(104) Al-Shabab Salafis,
(105) Jund Ansar Allah Salafis, 
(106) Jaysh Al-Islam Salafis,  
(107) Jaysh Al-Umma Salafis, 
(108) Nour Salafis,  
(109) Freedom and Justice Salafis,  
(110) Deobandi Army of Islam Salafis, 
(111) International Islamic Front Salafis,   
(112) Freedom and Justice Salafis, 
(113) Student Islamic Movement of India (SIMI)  Salafis, 
(114) Jamiat-ul-Hekma Salafis,
(115) Al-Ehsan Salafis,
(116) Al-Sururi Salafis, (followers of Al-Sururi)
(117) Islamic Heritage Restoration Salafis,
(118) Islah Salafis,
(119) Al-Ahdi Salafis (followers of  Faysl Al-Ahdi) 
(120) Muqbil Salafis, (followers of Muqbil Al-Wadi) 
(121) Independent Yemeni Salafis, 
(122) Kuwaiti Islamists Salafis,
(123) Purists Indonesian Salafis,
(124) Partai Keadilan Sejahtera (PKS), Salafis,
(125) Darul Islam Salafis,  
(126) Jemaah Islamia  Salafis,
(127) Strict Indonesian Salafis,
(128) Wahda Islamiyya Salafis,
(129) Mohammadiyah Salafis,
(130) Persatuan Islam (Persis) Salafis,
(131) Al-Irsyad Salafis,
(132) Dewan Dakwah Islam Indonesia (DDII) Salafis,
(133) Mutamar al-Alam al-Islami Salafis,
(134) Rabithah al-Alam al-Islami Salafis,
(135) LIPIA Salafis,
(136) Pesantren Salafis,
(137) Nida Salafis (followers of Abu Nida)
(138) FKASWJ (Forum Komunikasi ASWJ) Salafis
(139) Al-Sofwa Salafis,
(140) At-Turots Salafis,
(141) IREF Indian Salafis,
(142) Kumpula Muhahidin Malaysia (KMM) Salafis,
(143) Parti Se-Islam Malaysia (PAS) Salafis,
(144) Brotherhood of Inner Power (Al-Maunah) Salafis,
(145) Darul Islam Nusantara Salafis, 
(146) ABIM Malaysian Salafis,
(147) Al-Arqam Salafis,
(148) Reformasi Salafis,
(149) Islamic Algerian Salafis,
(150) Sayyafi Salafis (followers of Abu Sayyaf),
(151) Moro Islamic Liberation Front Salafis,
(152) Australian Salafis,
(153) Al-Muhajiroun Salafis,
(154) UK Saved Sect Salalfis
(155) UK Al-Ghuraba Salafis,
(156) Takfiri Algerian Salafis,
(157) Jam'iyyah Ihyaa Turaath Al-Islami Salafis,
(158) Jam'iyyah Ihyaa Minhaj as-Sunnah Salafis,
(159) Salafi Publications (OASIS) Salafis,
(160) Tajik Salafis,
(161) Al-Ansar Tabhlighee Salafis,
(162)  Jamiatul Ansar Salafis, 
(163)  Harakatul Mujahideen Salafis, 
(164)  Harakatul Jihad al-Islami (Huji) Salafis, etc.
 

 

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السلام عليكم و رحمة الله و بركاته

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