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Asalamu-Alakum Wa Rahmatullah wa Barakatuhoo .

May Peace and Blessings of Allah Be Upon the Final & Beloved Prophet sallalaho Alahe wassalam .

Actually a week (or so) ago ,1 of my salafi Friend dedicated his whole note for me (to which I m thankful someway or the

other ) . The theme of his Note was to simply prove me wrong & to Prove that my Aqqidah collide with the Basic Tenets of

Islam ,thereby Giving me a Fatwa of Shrik Needless to say although he is not any Mufti but this has become the ruling of

thez days ,to call Muslims with the names of Mushriks , kuffars ,Innovators & what not (u name it , they have it ) , Like

they are on the Highest Rank in Jannah & Allah has Himself given them license to decide the Fate of any Muslim wheather

he will go 2 jaanah or not .

I am writing this Note in response to His Note & in this Note Insha Allah with all the sincerity & Truthfulness I would

Prove that The Aqqidah of mine ie Aqqidah of Ahle sunnah wal jammat is Perfectly the Aqqidah which Rasoolulah

, suhaba kibaar ,Tabeen , Taba Taabeen & Salafus Saliheen possessed .I would examine all hisrefrences & answer him with the authentic Proof Insha Allah .

So here I go :

He writes:

Verily, you (O Muhammad) will die, & verily, they (too) will die[al-Zumar 39:30]

And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live

forever?[al-Anbiya 21:34]

Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is

killed, will you then turn back on your heels (as disbelievers)? [Aal Imraan 3:144]

And he did Include Saying of Hazrat Abu Bakr (may Allaah be pleased with him) which sates Rasoolulah saw is Dead

He further says :

Further, Allah says in the Quran ,that only He is ever-lasting,rest all are mortals in this world,and will perish.

Whatsoever is on it (the earth) will perish.

And the Face of your Lord full of Majesty and Honour will remain forever [al-Rahmaan 55:26,27]

But the sufis bring this aayah in their support :

And say not of those who are killed in the way of Allaah, They are dead. Nay, they are living, but you perceive (it)

not[al-Baqarah 2:154]

ANSWER:

He Did Prove that Muhammad saw w did die by these verses of Quran & also by saying of Abu Bakar ra & we Ahl-e-sunnah

wal jammat believe the same , we do belive in chapter Al-rehmaan Verse 26-27 when Allah Means Only He is Immortal (Not

susceptible to death) .

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It is said that and is a Major Misconception that Ahlus-Sunnah wa al-Jamaah actually believes that the Prophet

Muhammad ( ) did not die!! What a gross accusation!! The true belief of the Ahlus-

Sunnah wa al-Jamaah is that the Prophet ( ), did indeed TASTE death, but then he is

made alive in his grave. (Note: All the proofs misused by certain people do prove that prophets including Huzoor (

taht tuoba snoinipo owt on si ereht os ,htidahA & sesrev esoht lla ni eveileb od eW .htaed detsat dah (

point but the point to be discussed here is not the occurrence of death but the true concept of the death of a Prophet.

AsImam Hajar Asqalani says "Death will never come to the Blessed Messenger of Allah (

evarg sih ni ( , but he will remain alive, due to the fact that the Prophets remain alive in their graves" [Fath al-

Bari, Volume 17: Page No. 22]

It is in the grave that the Prophet Muhammad ( ) is presented with our deeds, & makes

supplication on behalf of the Ummah. There are also instances where the Prophet ( ) will appear inour dreams & comfort us with good news & glad tidings. We also believe that to send salaam to our Prophet (

htiw tem eb lliw tI taht & mih yb deveicer yltcerid si ( a reply.

Let us Analyse the same verse of Quran (although he gives the same verse in defense of his own BY proving it otherwise ) :

& say not of those who are killed in the way of Allah, They are dead. Nay, they are living, but you perceive

(it) not

[al-Baqarah 2:154]

The explination he gave above was of his own(as one can clearly see) & not authenticated by any scholar & when we

common people try 2 Interpret Quran with our Literal minds we are bound to make mistakes simply because we dnt

posses knowledge of the Events in which this verses were revealed & the context of the events . let us see How the same

verse of Quran was Interpreted By Two great Muhaddiths & Shayks of Islam .

I dnt need to introduce Imam Hajar Asqalani (RA) & Imam Shawkini & it should be noted that both the scholars are

held in High Esteem by our so called salafi brothers & I want them 2 stop interpreting the Quran the way they like from

their Literal minds & see themselves what the 2 sheiks say abt the same verse:

Imam Ibn Hajar al-Asqalani states in his monumental commentary of Sahih al-Bukhari i.e. Fath al-Bari: "When the

living of the martyrs is proven from the text of the Quran, then this is also proven from a analogical point of view. & the

Prophets are superior then the martyrs" [Fath al-Bari, Volume 006: Page No. 379]

Qadhi Shawkawni writes: "In the Quran it is mentioned that martyrs are alive & food is provided for them. The Prophets

& righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that

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Prophets are alive in their graves. Both Imam at-Tirmidhi & Imam al-Bayhaqi have said that these are authentic

Ahadith" [Nayl al-Awtar, Volume 003, Page No. 82]

We can clearly see that Both the scholars wanted to prove the same that if a Martyr is alive who is far more inferior to the

Prophet ,y shudnt the Prophet be alive & clearly the 2 Great sheiks while explaining the meaning didnt even talk of Barzakh

(as my salafi friends answer is wholy & soly based on barzakh ) & 1 of The Great SALAFI sheikh above even went on

saying that Food is Provided for them in their graves but unlike salafis who hav tried to give so many lame

explanations(every time u check their explanations of the same verse) it becomes sometimes impossible for a man to judge

what is the actual explanation they want 2 give .

Thisz the only reference My Friend gave & moved on to next topic but My Friend I have Much to prove from Ahadiths that

Prophets are Alive in their Graves (even if u refute the Explination of the above verse given by 2 Great Sheikhs ) u cant

refute the ahadith saying categorically Prophets are alive in their Graves & when you say Only Allah is Immortal meaningevery living being has 2 die we do believe that, they (Prophets or Awliyaas) cant b called Immortal even If they live in their

graves till Qiyamah since they hav already tasted death which makes them Mortal ..

Ahadith proving Prophets are Alive in their Graves:

1. Anas b. malik reported

Allah's Messenger ( ) as saying: I came. & in the narration transmitted on the authority of Haddib

(the words are):I happened to pass by Moses on the occasion of the Night journey near the red mound (&

found him) saying his prayer in his Grave.[Sahih Muslim Book 030, Number 5858:]

Note: Praying inside grave represents "Haqeeqi" life ie Real Physical life

2. Anas ibn. malik reported

Allah's Messenger ( ) said:The Prophets are alive in their graves & praying

References

Bayhaqi, Hayat ul-Anbiyah, Page No. 003

Abu Yala in his Musnad with Sahih IsnaadVolume 006: Number 3425

Imam al-Haythami after this hadith said: Abu Yala & Bazzar narrated it & all the narrators of Abu Yala

are "THIQA" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13812]& plz dnt forget to note that Your Beloved Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187,

Hadith Number 621 ***

This hadith is mentioned by Imam Abu Yala & the narrator of this hadith are strong & this hadith is also mentioned

byImam Ibn Adi & Imam Bayhaqi. Imamibn Adi said wa arjoo anahu la baasa bihi meaningthere is no harm in it

(i.e. the chain) .

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Imam Ibn Hajar al-Asqalani Ra have said in Fath-ul-bari that: Imam Bayhaqi has compiled a fabulous book on

Hayaat of Anbiya ( ,sevarg rieht ni ( there he has narrated a hadith from Hadrat Anas (

fo etuor eht morf htidah siht detarran sah eH .gniyarp & sevarg rieht ni evila era ( ) stehporP taht (

Yahya bin Abi kathir & he is narrator of Sahih, he has narrated from Mustalim bin Saeed who is declared

asTHIQA(Sound) by Imam Ahmad & Imam Ibn Hibban, from Hajaj al-Aswad & he is Ibn Abi Ziyad al-Basri whom Imam

Ahmad & (Yahya) bin Moeen declared "THIQA"(Sound) from Thabit & Imam Abu Yala has also mentioned this hadith in

his musnad on the same way.... Also when the living of the martyrs is proven from the Nass of the Quran, then the

Prophets are superior than the martyrs [Fath ul Bari, Volume No. 6, Page Nos. 602-603]

Imam Bayhaqi (rah) said in "Latifah fi Hayat al-Ambiya" That it's chain of authorities Anas bin Malik (

tehporP ot kcab gnihcaer .e.i) mrof ufraM eht ni ("dnuoS") hihas si ( - Peace be upon him)

3. Narated By AbudDarda:

The Apostle of Allah ( ) said: Among the most excellent of your days is Friday; so invoke many

blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how

can our blessing be submitted to you, when your body is decayed? He said:Allah has prohibited the earth from

consuming the bodies of the Prophets.

[Sunan Ibn Maja Volume 001: Hadith Number 1626:]

4. Narrated on the authority of Abu Darda:

Allah's Messenger ( ) said, "Invoke many blessings on me on Friday for it is witnessed. The angels

are present on it, & no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked

whether that applied also after his death, & he replied, "Allah has prohibited the Earth from consuming the bodies

of the prophets; so Allah's prophet is alive & given provision.

[Sunan Ibn Maja Volume 001: Hadith Number 1627]

Hadrat Sheikh Abd al-Haq Muhaddith-e-Dehwlistates under the commentary of this Hadith that:

The Prophets of Allah are alive in their graves,JUST AS THEY WERE ALIVE IN THE WORLD[Ashat al-Lamat

Vol. 1 Pg. 576]Sheikh Abdul Haq Muhadith dehlvi (rah) clarifies another important point ,the same point my salafi brother tried to

point inorder to refute me bt look how beautifuuly Sheikh Abdul Haq Muhadith Dehlvi clarifies , he states:

The Prophets are alive & everyone believes that they are alive; there is no disagreement in this. Their life (in

their graves)IS REAL, PHYSICAL LIFE (LIKE THEY POSSESSED IN THE WORLD)not like the martyrs whose

life is only spiritual. [Ashat al-Lamat Vol. 1 Pg. 574]

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5. Narated ByAbu Hurayrah:

The Prophet ( ) said: If any one of you greets me,Allah returns my soul to me & I respond to

the greeting.

[Abu Dawud Book 004, Hadith Number 2036:]

Imam Jalal ud-din Suyuti (rah) said: The word "radda" means `ala al-dawam," i.e. permanently, & not temporarily:

in other words, Allah does not return the Ruh & take it back, then return it again & then take it back again, but He returned

it to the Prophet permanently, & the Prophet is alive permanently. [Al-Hawi lil Fatawi, Vol.2, Page No.271-272]

Imam al-Nawawi (rah) says of this hadith :

It is narrated byAbu Dawud with aSAHIH CHAIN[Riyadh us Saliheen 1/255, Hadith # 1402]

Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it: It has been narrated by

Imam Ahmed & Abu Dawud with a Sahih & Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]Imam Jalaudin Suyuti Ra destroying the claim of salafis that Ruh is temporarily placed & then taken back besides

It never got into my mind whenever I tried 2 underst& this ahadith from salafi one dimensional thinking because if u clearly

see how many people around the Globe greet Rasoolulah saww , I say I cant imagine let us keep it 2 minimal say 1 000

(including Angels) in the whole universe per second plus Allah says in his Quran :

InnalLaha wa Malayikatu Yusaloona ,alan Nabi

Allah & his Angels keep on sending Durrod & salam to the Prophet saww ,

can u imagine how many angels & how many people round the Globe are Greeting Rasoolulah saw at once ??? that means

if I go by their thinking that means Allah Returns the ruh of Rassoolulah saw say 1 000 times in a second & takes back

1000 times ,now can u imagine taking back & giving stuff 2000 times per second,in this case this will be the pure

Mockery (MAAZ-ALLAH) with the Blessed Body & Blesed Ruh of My Beloved Rasoolulah saw which isnt the case

Alhamdulilah as categorically cleared by Great Imam Jalaudin Suyuti Ra ..

& Besides My Dear friend can u tell me When Rasoolulah saw passed away why wasnt their any Formal Funeral

Prayer read on Him ?????? The answer is Funeral prayers are for Dead & Rasoolulah saw vr never Dead (in their grave)

& No 1 can establish from Quran & sunnah that the proper Funeral prayer was ever read on Rasool saw which v read

ford dead .I challenge u 2 prove me otherwiseSince the room was small they entered the Blessed Rozi paak in groups from one side & left from other side ,suhabas

only read salam on My Beloved Rasool sallaho Alahie Wasalam ,there was No Imam & hence no funeral prayer simply

because Funeral Prayers are for the Dead & I must tell u once again Rasool saw did indeed Taste death but Ruh was placed

again in Their Blessed Body in the Grave & they are alive in their Blessed Grave as the Hadiths i mentioned clearly prove

the same !!!!!!

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6. It is narrated on the authority of Abu Huraira that the Messenger of Allah ( ) said: I

found myself in Hijr & the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-

Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah

raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, & I gave them the information about whatever they

questioned me I also saw myself among the group of apostles. I saw Moses ( & reyarp gniyas (

found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary

( la d'usaM .b awrU' htiw ecnalbmeser tsesolc eht dah eh nem fo lla fo ,reyarp gnireffo ( -

Thaqafi. I saw Ibrahim ( ruoy htiw ecnalbmeser tsesolc eht dah eh ;reyarp gnireffo (

companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the

prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in

salutation.

[Sahih Muslim Book 001, Number 0328:]

7. Narated By Aws b. Aws :

The Apostle of Allah ( ) said: Among the most excellent of your days is Friday; so invoke many

blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how

can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from

consuming the bodies of the Prophets.

[Abu Dawud Book 002, Hadith Number 1526:]

7.Lets have a look what Scholars Including the Demi god of salafis Ibn Taymiah , say about Life of Rasoolulah saw in

his grave :

Ibn Taymiyyah said: "The proof of dead awareness comes from two Sahih Books of Bukhari &Muslim in

which Rasool Allah ( ) said that when people have buried a dead person & leave for

home, the dead can hear the thumps of s&aled feet of those who leave." [Majmuaat-al-Fatawa by Ibne

Taymiyyah, Volume 24: Page No. 362]

Ibn Taymiyah writes: 'A group of people heard the answer of their salaam. &, in the days of Harrah, Said ibn

al- Musayyib heard the voice of our Prophet ( ) saying the adhan, from the grave. &

there are more events like these & they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No.

373]

Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example),

Imam Suyuti is of the view that these narrations have reached the level of certainty).

08. Ibn Hajar al-Asqalani states:

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"Death will never come to the Blessed Messenger ofAllah ( ) in his grave, but he will

remain alive, due to the fact that the Prophets remain alive in their graves" [Fath al-Bari, Volume 17: Page

No. 22]

When the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than

the martyrs" [Fath al-Bari, (6/379)]

12. Imam Ibn Qayyim writes:"Our Prophet ( ) has said that on Fridays send as many blessings

as you can on me.From wherever you sends blessings to me, your voice will reach me .The Companions enquired, 'Even

after your death?' Our 'Prophet, ( ) replied in the affirmative. This is because Allah

Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat"[Ibn Qayyim, Jala ul

Afham, Page No. 63]

13. salafis Beloved Ibn Taymiyyawrites: 'A group of people heard the answer of their salaam. &, in the daysof Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet ( ) saying the

adhan, from the grave. & there are more events like these & they are all true. [Ibn Taymiyya, Iqtidah Siratul-

Mustakeem, Page No. 373]

14. Imam Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in

his grave, & also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it

are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1)

It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said:I passed by

Moses during my Night journey & saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya

from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses & saw him st&ing in prayer, 3) It

is narrated in Musnad of Abu Yal'a & by Baihaqi in his book "Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be

upon him) said: The Prophets are alive in their graves & praying

[Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]

15. Imam al-Subki states:"It is from our beliefs that the Prophets are alive in their graves". [Tabqat al-Shafiiyya al-

Kubra, Volume 006: Page No. 266]

16. Imam al-Shawkani (whom the Salafis/wahabis normally refer to) states: "The Prophet ( ) isalive in his grave, as has been established in the Hadith The Prophets are alive in their graves. [Nayl al-Awtar, Volume

005: Page No. 101]

17. Mullah Ali al-Qari said in his commentary on ash-Shifah:Meaning, because his (Peace Be Upon Him) soul, is

present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]

18. The great Mufassir of Quran & commentator of Sahih Muslim Imam al-Qurtubi (rah) writes:

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Death is not something which brings a total end to something, it is rather transferring from one station to

another, the proof of this is that martyres remain alive after getting killed or dying & they also get

happy.THIS IS THE QUALITY OF ALIVE PEOPLE IN WORLDso when martyres are alive thenPROPHETS ARE

MORE DESERVING OF LIFE THAN THEM& it has come in Sahih hadith that Allah has forbidden the earth to consume

the bodies of the Prophets, & on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul

Aqsa & the Prophet (Peace be upon him) alsoSAW MUSA (A.S) PRAYING INSIDE HIS GRAVEplus the Prophet has also

provided the information thatANYONE WHO SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK.Other than this,

other ahadith also establish TO CERTAINTY that the meaning of death given to Prophets is thatTHEY DISAPPEAR FROM

OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE & PRESENT& their condition is like that of Angels, because Angels are

also alive & PRESENT & nobody from human beings is able to see them,EXCEPT FOR THE AWLIYA WHO THROUGH

THEIR KARAMAH CAN EXPERIENCE THEM[al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page

No. 233-4].

Also, one of the major incidents that prove this, is the incident of Meraj , where he met & conversed with many Prophets.

He also led them in prayer in Masjid al-Aqsa.

Conclusion:

The above evidences from the Quran, Hadith & the sayings of the predecessors are sufficient to prove the fact that the

Prophets ( ) remain alive in their graves after they pass away from this world. There are many other

evidences which i have not mentioned here, due to the fear of prolonging our discussion.

Moving to point No. 2 ; CAN DEAD HEAR ??

He says Dead cannot Hear & gives the following two verses in his Favour :

"So verily, you (O Muhammad SAW) cannot make the dead to hear (i.e. the disbelievers, etc.), nor can you

make the deaf to hear the call, when they show their backs, turning away."[30:52]

"Nor are (alike) the living (believers) & the dead (disbelievers). Verily, Allah makes whom He will hear, but

you cannot make hear those who are in graves."[35:22]

Answer :

He classifies & generalizes the whole Issue by saying That the hadiths that contradict him (his lame aqqidah infact) are

special cases & Exceptions without giving the names of Scholars who hav classified these incidents as Exceptions ,he wnt

give the names because they are infact the wahabi self created assumptions ,trying to twist the facts whenever the facts

go against them .he says that since these hadiths go against the verses he mentioned they are special cases & I Tell him

these are not special cases bt the verses u quoted , u have took their meaning literally & thus confused yourself .

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Anyways Before I begin to explain the meaning in context of the ebove 2 verses (he quoted ) I want to say is:

My humble opinion is this that unfortunately the Salafies are not honest & they are simply deceiving the normal people.

Firstly they deceive by quoting only small parts of above verses (i.e. not the complete verse). & secondly, they misinterpret

it in order to prove their point.

Let us see the complete verses of surah Fatir & surah Namal, & their preceding & proceeding verses in order to underst&

them better. After that, insha-allah, we would be able to completely underst& the Salafis deception.

Interpretation of the meaning of surah Fatir 35:22

[35:22] Nor are alike those that are living & those that are dead. (Only)Allah can make any that He wills to

hear (i.e. guide to his message); but thou canst not make those to hear (i.e. guide to his message) who are

(buried) in graves.

The word "Hear" in the above verse is figurative (Majaaz) & has been used by Allah in sense of making people to Accept the

message of Allah/ making people Hear the message of Allah/ making people to Listen to the message of Allah/ making

people paying Heed to message of Allah/ Guiding people to the message of Allah.

If you read the preceding & proceeding verses then you can conclude that Allah is saying to Rasoolulah saww that his duty

is only to convey the message of Allah to the Kuffar [ 35:23. You are naught but a warner.] But it is not his duty to compel

the people to Accept/ Hear/ Listen to it.

BECAUSE IT IS ONLY ALLAH WHO MAKE IT TO ACCEPT (HEAR) IT (to whom he pleases with).

Just look at first part of Ayah in which Allah says:

...(only)Allah can make any that He wills to hear; ...

This part of verse means that Allah make those people to accept/ hear/ guide to his message whom he pleases with.

Just imagine, you can go to every Kaffir & start speaking with him & let him Hear your voice. But then what

is the meaning of these words of Allah that

...(only)Allah can make any that He wills to hear;

If the claim of the Salafies is true that Hear has been used here in literal/real meanings , then there comes a

contradiction. On one side Allah is saying that only those can Hear that he wills, but here you are letting all

those Kuffar Hear your voice whom you will.

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The meaning of verse is crystal clear. Allah says that only the Living persons have a choice of either Accepting or Rejecting

the message of Allah.

The people of grave (i.e. the dead) have already lost their chance of accepting the message of Allah. It is too late for them

& Allah is not going to give them any more chance of making a selection (i.e. either Accepting it or Rejecting it).

Allah says to Muhammad [saww] that the same is the case with the Kuffar (i.e. like the dead). They are so

strong in their Kufr, that Allah has put a seal at their hearts & they have also been deprived of right of

accepting the Message of Allah like the dead in their graves.

So Allah Says to Muhammad [saww] that he should not loose his heart when such Kuffar do not Hear/ Listen/ get guidance

to the message of Allah. It is because they have lost the right of choice as the dead have lost it. But it is Only Allah who

Shows those, the right path whom He Pleases with. Allah says in Quran:

[Yusufali 28:56] It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those

whom He will & He knows best those who receive guidance.

or

[Pickthal 30:53] Nor canst thou guide the blind out of their error. Thou canst make none to hear save those

who believe in Our revelations so that they surrender (unto Him).

This verse is very important. Please look at these words of Allah: "Nor canst thou guide the blind out of their error"

If we follow the literal way of Salafies, then we have to declare that all the blind people can never be guided

towards Haqq

& he next part of this verse makes it beyond any doubt what Allah (swt) wants to say from Hearing in

Spiritual sense: "Thou canst make none to hear save those who believe in Our revelations so that they

surrender (unto Him)."

If someone still denies use of these allegorical & figurative expressions in Quran, then most surely he has erred.

& this figurative use of "Hear" becomes also clear from the following verse where He Says:

[Yusufali 30:23] & among His Signs is the sleep that ye take by night & by day, & the quest that ye (make for

livelihood) out of His Bounty: verily in that are signs for those who hear

Fatwa of Imam Suyuti on the above Two Verses, which the Salafies quote about Dead

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Imam Suyuti says in his Al-hawi lil Fatawa, vol. 2 p. 169-175"It is an Allegorical statement (an-Nafi Jaa ala

mana al -Majaz). The Real meaning of this is that "They cannot listen to Guidance (Ma'naha Sama' Huda) i.e.

they are dead & cannot be guided anymore."

But unfortunately, the Salafies still believe that there is no Majaaz in the Quran & it is whole Literal.

Narrated Aisha:

The Prophet said, "They now realize that what I used to tell them was the truth. "& Allah said, 'Verily! You

cannot make the dead to hear (i.e. benefit them, & similarly the disbelievers) (27.80)Sahih Bukhari, Volume 2,

Book 23, Number 453

Please note that above words in the parenthesis (i.e. benefit them, & similarly the disbelievers) are not mine, but

of Translator of Sahih Bukhari, Mr. Muhsin Khan, who is himself a salafi from University of Riyyadh. He wants to make clear

from these explanatory words that the dead cannot be benefited/ guided as they have lost the right to choose. Same is thecase with disbelievers i.e. Allah has put a seal at their hearts & we cannot benefit them anymore by guiding them to the

message of Islam.

Do I really need to comment anymore on the Salafies Scholarship? Indeed they know the truth very well themselves, but

still they have to deny it in order to defend their other doctrines.

U can urself see the actual Meaning Given by The Great Jalaudin Suyuti Ra & his fatwa about the same verse unike my

salafie friend who has interpreted the verse as per his own thinking & hence contradicting the basic Rule of shariah .

Interpretation of the meaning of An-Namal 27:80

The Salafies also quote/ misquote the verse 27:80 in order to prove their point (i.e. dead cannot hear). They quote only the

part of this verse as under:

[27:80] Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call...

Again the Salafies are quoting only a part of complete verse & secondly, taking the literal meanings.

I strongly suggest my respectable Readers to read the whole verse with some preceding & proceeding verses in order to getthe better understanding of what Allah is saying.

[27:80] Truly thou canst not cause the dead to listen ( i.e. guide them to the message of Allah) , nor canst

thou cause the deaf ( i.e. Kuffar) to hear the call (i.e. to get guidance), when they turn back in retreat (i.e.

when these kuffar are even not ready to pay attention to the signs of Allah. But if these Kuffar ( Deaf ) pay

attention in Signs of Allah then Allah will cause them to Hear (i.e. guide them to) his message).

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[27:81] Nor canst thou be a guide to the blind ( i.e. Kuffar), from straying: only those wilt thou get to listen

who believe in Our Signs, & they will bow in Islam.

It is indeed sad that the Salafies deceive the normal people by playing & misquoting the words of Allah.

In order to deceive the normal people, the Salafies even don't hesitate to change the words of Rasoolulah

saww They changed the Hadith of Well in order to suit it to their belief (i.e. dead cannot hear).

The Dead who were killed in the battle of Badr were burried in a well. Prophet Muhammad [saww] addressed

them. Upon that, Sahaba asked him if he was addressing the bodies devoid of spirit. He [saww] replied, "

They hear better than you" i.e. Allah caused the Dead to hear his [saww] words as an exceptional case. Sahih

Bukhari, Number 1307 Tafseer (in urdu) of Verse 27:80 in Quran printed by Shah Fahad Printing Complex &distributed by the Saudi Government.

Please note that the underlined words (i.e. Allah caused the Dead to hear his [saww] words as & exceptional

case) in the above are not the words of Rasoolulah saww But these are the words of Salafi Alim & he added

them with the words of Rasoolulah saww in order to prove his doctrine & deceive the normal people. Actual

Hadith is like this:

Abu Talha reported that Rasoolulah saww called to them:

"O Abu Jahl Ibn Hisham! O Umayya Ibn Khalaf! O`Utba ibn Rabi`a! Have you not found out that what your

Lord promised you is true? for I have found that what he has promised me is true." `Umar said to him: "O

Messenger of Allah, how do you address bodies devoid of spirit?" The Prophet replied: "By Him Who holds my

life in His H&s! You do not hear what I am saying to them better than they do. Sahih Muslim, Book 040,

Number 6869

I strongly protest at it. & I request the Salafies to change their behaviour about the Words of Rasoolulah

saww I want to remember them another Hadith of Rasoolulah saww.

Abu Said al-Khudri reported Allah's Messenger (may peace be upon him) as saying: You would tread the

same path as was trodden by those before you inch by inch & step by step so much so that if they had

entered into the hole of the lizard, you would follow them in this also. We said: Allah's Messenger, do you

mean Jews & Christians (by your words)" those before you"? He said: Who else (than those two religious

groups)?& these Jews & Christians were those who altered the devine Texts according to their own

Wishes. Sahih Muslim, Book 034, Number 6448

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& it were Jews & Christians who changed the Divine Texts according to their Wishes. Brothers, fear Allah &

do not follow the path of Jews & Christians.

Proof from Quran & Hadith that dead can hear:

Quran mentions the Prophet Salih's speech to the dead. This speech was made after his nation had been destroyed.

[ 7:77] Then they ham-strung the she camel, & insolently defied the order of their Lord, saying: "O Salih!

bring about thy threats, if thou art a messenger (of Allah)!"

[7:78] So the earthquake took them unawares, & they lay prostrate in their homes in the morning!

[ 7:79] So Salih 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 counsellors!"

Please note that Quran testifies that Salih addressed to his nation who had already been perished by Allah. This shows

clearly that souls of the dead can Hear, otherwise what is the meaning of Salih's address to them?. Or do the Salafies think

that Salih did a Useless & Polytheistic Act (as according to Ibne Abdul Wahab one become Mushrik if one think

that they can hear)? & why Allah also mentioned this useless & polytheistic Act in Quran?

Secondly, do the Salafies think that Salih [as] used Loud Speakers in order to let his message to reach each &

every dead person of his nation ? No, he [as] did not use any Loud Speaker, yet the Holy Quran testifies that

all of his nation heard his message.

It simply shows that near or remote calls doesn't make any difference for the Dead. Their means for hearing are

different from the Living & they cannot be compared with each other. & if someone does so, certainly he makes a mistake.

Allah has not told us what these means are, but Quran testifies that dead can hear us irrespective of being close or far

away. & it is enough for us to believe in it.

Thirdly, why do Salafies believe that when Salih says to his dead nation "Ya Qaumi"(O my people) then it is ok. But

when we say "Ya Rasool Allah", then it is Shirk

The Prophet Shuaib's speech to the dead:

7:91] But the earthquake took them unawares, & they lay prostrate in their homes before the morning!

7:92] The men who reject Shuaib became as if they had never been in the homes where they had flourished:

the men who rejected Shuaib - it was they who were ruined!

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found what your Lord promised true?" 'Abdullah said, "Some of the Prophet's companions said, "O Allah's

Apostle! You are addressing dead people.' Allah's Apostle replied, 'You do not hear what I am saying, better

than they.'"Sahih Bukhari, Volume 5, Book 59, Number 360

Please note that Rasoolulah saww is addressing to the Kuffar lying dead in a well & he [saww] is claiming that souls of

these non living bodies can Hear better than the living persons.

Just imagine if you are buried ALIVE in a well, could you be able to Hear any voice. If not, then it has to be

admitted that near or remote calls only make difference when person is alive. For souls it doesn't make any

difference & they are able to hear the voice irrespective of near/far distances.

The Salafies must check their Double Standards i.e. when Rasoolulah saww says "O Abu Jahl..... O Umayya..... O

Utba..." then it is ok., but when "Ya Rasoolulah saww" is said then it becomes Shirk?

Dead can EVEN hear the footsteps :

Narrated Anas bin Malik:

Allah's Apostle said, "When (Allah's) slave is put in his grave & his companions return & he even hears their

footsteps, two angels come to him & make him sit & ask1. Sahih Bukhari, Volume 2, Book 23, Number 456 2.

Sahih Muslim, Book 040, Number 6862

Can anyone hear the thumps of s&aled feet if one is buried Alive in a grave? OF COURSE NO !!!!

All the HADITHS of Rasool Allah SAWW in which he told the Muslims how to greet the dead when they pass

through a graveyard

Interestingly, the Salafies claim that the dead are even not able to hear our greetings. Let's compare their claim with the

Sunnah of Rasoolulah saww, when he [saww] greeted the dead with the words "Assalam-o-Alaika Ya Ahlil

Qabur" whole his life.

Abu Huraira reported: The Messenger of Allah (may peace be upon him) came to the graveyard & said:

"Peace be upon you! (O) the abode of the believing people & we, if God so wills, are about to join you. I loveto see my brothers. They (the hearers) said: Aren't we your brothers-Messenger of Allah? He said: You are

my companions, & our brothers are those who have, so far, not come into the world."Sahih Muslim, Book 002,

Number 0482

Abu Huraira reported: The Messenger of Allah saw went out to the graveyard & said:

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"Peace be upon you, the abode of the believing people. & If Allah so wills we shall join you.... (& so on & so

forth) like the hadith narrated by Isma'il b. Ja'far except the words of Malik: Then some persons would be

driven away from my Cistern."Sahih Muslim, Book 002, Number 0483

Sulaiman b. Buraida narrated on the authority of his father that the Messenger of Allah (may peace be upon him) used to

teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the

authority of Abu Bakr:

"Peace be upon the inhabitants of the city (i. e. graveyard)." In the hadith transmitted by Zuhair (the words

are):" Peace be upon you, the inhabitants of the city, among the believers, & Muslims, & God willing we shall

join you. I beg of Allah peace for us & for you."Sahih Muslim, Book 004, Number 2128

'A'isha reported (that whenever it was her turn for Allah's Messenger [may peace be upon him] to spend the night with her)

he would go out towards the end of the night to al-Baqi' & say:

"Peace be upon you, abode of a people who are believers. What you were promised would come to you

tomorrow, you receiving it after some delay; & God willing we shall join you. O Allah, grant forgiveness to the

inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you".Sahih Muslim, Book

004, Number 2126

Aisha said: Messenger of Allah, how should I pray for them? He said:

"Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers & the Muslims, & may

Allah have mercy on those who have gone ahead of us, & those who come later on, & we shall, Go willing,

join you."Sahih Muslim, Book 004, Number 2127

Give some Thought:

This was the act (i.e. addressing the dead & saying salam to them) of Rasoolulah saww , that he did whole his life.

Afterwards sahaba, tabaeen, ulama, fuqaha...each & every Muslim did it. & all the Muslims still are doing it today (including

the Salafies themselves). Can anyone still deny that the dead cannot Hear?

Should it to be believed that Rasool Allah did a USELESS/POLYTHEISTIC ACT whole of his life by addressing thedead, & he also let his whole ummah to indulge in such a useless/polytheistic act till the time of Qiyyamah?

Secondly, Rasool Allah saww entered the graveyard of Baqi'i & always greeted the dead ONLY ONCE. He [saww] neither

went to each & every grave nor took the dead out of their graves, in order to make sure that they hear his Greetings. & we

also, when going to graveyard, believe that saying salam to all dead only once is enough.

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It simply proves that Allah has given the power to souls of dead to Hear a near or remote calls. However, this is a power

that a living person has not been given by Allah.

Thirdly, those who believe that saying "Ya Rasool Allah" is Shirk, must pay attention & importance to the Words of Rasool

of Allah [saww], when he always & whole his life said, "... Ya Ahlil Qabur ...".

Dead addressing to the people who take them to the graveyard

Narrated Abu Said Al-Khudri :

Allah's Apostle said, "When the funeral is ready (for its burial) & the people lift it on their shoulders, then if

deceased is a righteous person he says, 'Take me ahead,' & if he is not a righteous one then he says, 'Woe to

it (me)! Where are you taking it (me)?' & his voice is audible to everything except human beings; & if they

heard it they would fall down unconscious."Sahih Bukhari, Volume 2, Book 23, Number 462: Translated by MohsinKhan

This shows that the Dead can not only hear us, but they are also aware of what is happening in this world. & their voice is

audible to everything except human beings.

Rasoolulah saww asking People to give company for some time to the Dead after Burying them

Narrated Ar ibn al-As:

Ibn Shamasah said: We went to Amr ibn al-'As & he was about to die. He wept for a long time & turned his

face towards the wall. His son said: Did the Messenger of Allah (peace be upon him) not give you tidings of

this? Did the Messenger of Allah (peace be upon him) not give you tidings of this? He (the narrator) said: He

turned his face (towards the audience) & said: The best thing which we can count upon is the testimony that

there is no god but Allah & that Muhammad 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 st& around it for a time which a camel is slaughtered & its meat is distributed so that I

may enjoy your intimacy & (in your company) ascertain what answer I can give to the messengers (angels)

of Allah.Sahih Muslim, Book 1, Number 0220: Translated by Abdul Hamid Siddiqi

Note that There are several more Ahadith from Rasoolulah saww on the hearing of Dead in other sunan & sahah

Interestingly, all of them are indicating that the Dead can hear. & not even a single of them shows that Dead

cannot hear.

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& all of them show that the Dead hear regardless of being near or far away i.e. near or remote calls don't make any

difference.)

Address of a Sahabi to Rasool Allah (saw) after his death

There is a verse of Quran, in which Allah (swt) says:

[Yusuf Ali 4:64] ...... If they had only, when they were unjust to themselves, come unto thee & asked Allah's

forgiveness, & the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-

returning, Most Merciful.

This verse was used by one Sahabi after the death of Rasool Allah (saw), in order to get his intercession.

In addition, Imam Qurtubi in his famous exegesis al-Jami' li-ahkam-il-Qur'an (5:265-6) has related this

happening. He says:.

"Abu Sadiq has reported it from 'Ali. A villager came to see us three days after the burial of the Holy Prophet

(s). He placed himself near the Prophet's grave, sprinkled its earth over his body & said: 'O Messenger of

Allah, you said & we have heard from you. You received comm&s from Allah & we received comm&s from

you, & one of these divine comm&s is wa law annahum idh zalamu anfusahum. It is true that I have wronged

myself, therefore, you should pray for my forgiveness.' (In response to the villager's act of imploring) he was

called out from the grave: 'there is no doubt that you have been forgiven.'"

Plz note Fatwa of Ibn Taymiah when he was asked about Can Dead Hear ;

Ibn Taymiah :

When Ibne Taymiyyah was asked if the dead are aware of living that visit them. He replied that:

"There is no doubt that they are aware of the living that visit them."

& Ibne Taymiyyah quoted the following Hadith in his support:

"The proof of dead awareness comes from two Sahih Books of Bukhari & Muslim in which Rasool Allah s.w.

said that when people have buried a dead person & leave for home, the dead can hear the thumps of s&aled

feet of those who leave."Majmuaat-al-Fatawa by Ibne Taymiyyah, vol. 24, page 362

Now u people tell me On h& u say Ibn Taymiah is ur sheik ul Islam & u follow him but the fatwa he gave he

clearly sates that Dead can hear not only that but they are aware of the people who visit them but on the

other h& u modern day salafis believe that they are mixed with the soil & hav no property as such & yes Ibn

Taymiah didnt CLASSIFIED THIS INCIDENT AS SPECIAL CASE

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Can u explain this distancing or should I tell you ?????? lol

His THIRD Point

WE AHLE SUNNAH WAL JAMMAH & KUFFAR-E-MAKKAH ARE SAME(MAAZ ALLAH) & tries to prove that by

verses of Al Zumar

HE SAYS :

"& if thou ask them who created them, they will surely say: Allah" (Al-Quran 43:87)

"If indeed thou ask them who is it that created the heavens & the earth, they would be sure to say, Allah"(Al-Qur'an 39:38)

"& if you ask them who is it that sends down water from the clouds, they will certainly say, Allah"(Al-Qur'an 29:63

then why did the pagans worship the idols ?

"We worship them only that they may bring us near to Allaah." [al-Zumar 39:3]

ANSWER :

My salafi friend has Tried 2 compare us The People of Tawheed WITH pagan Mushriks & kuffar-E-Makkah,

indeed what a comparison , BRAVO !!!!!!

Once again Note the difference ,

The sin they did was that they worshipped these false gods & because of that they where called as

Kuffars & Mushriks not bcz of the fact that they believed in Intercession

The believers did not consider the prophets or the awliya as gods and they did not deem them partners to

Allah. Instead, they correctly believe the prophets and awliya are good slaves and creations of Allah, and

they do not deserve to be worshipped unlike Kuffar-e-Makkah .

The blasphemers intended in these verses believed their idols deserved Godhood.They exalted them as one

would exalt his Creator, even though they believed the idols did not create the heavens and the earth.

The believers, on the other hand, do not believe the prophets or awliya deserve to be worshipped , nor do

they deserve to be attributed with Godhood, nor do they exalt them as one would exalt God.

They believe these people are good slaves of Allah, His beloved ones whom He chose, and by their blessings Allah grants

His mercy to His creation. Hence, when the slaves of Allah seek the blessings of the prophets and awliya they are seekingthese blessings as a mercy from Allah.

There are many proofs and examples from the Quran and Sunnah about this basic belief of the Muslims.

Muslims believe Allah is the Creator, the One Who grants benefit and inf licts harm, and the only One Who deserves to be

worshipped. Muslims believe that no one other than Allah has the power to affect the creation. The prophets and righteous

people do not create anything. They do not possess the power to bestow benefit or inflict harm on others, but Allah is the

One Who bestows the mercy upon the slaves by the righteous Muslims blessings.

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Hence, the belief of the blasphemers, i.e., the belief their idols deserve to be worshipped and have Godhood, is what

makes them fall into blasphemy. This saying of the blasphemers, as previously cited in Surat az-Zumar, Ayah 3, was said

in an effort to justify their belief when they were disproved and shown idols do not deserve to be worshipped.

How can U My Salafi Mate and those who follow this creed find it permissible to equate the believers, who

believed in tawhid, to those blasphemers, who believed in the Godhood of the idols and hence worshipped

them ?

All the previously cited verses and the verses which are similar to them are specific to the blasphemers who associate

partners with Allahnone of the believers are included.

Sahi Bukhari Volume 2, Book 23, Number 428:Narrated Uqba bin Amir:One day the Prophet went out and offered

the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your

predecessor and will be a witness on you. By Allah! I see my Fount just now and I have been given the keys of all the

treasures of the earth (or the keys of the earth).By Allah! I am not afraid thatyou will worship others along with Allahafter my death, but I am afraid that you

will fight with one another for the worldly things."

Al-Bukhariyy narrated by the route ofIbn Umar, that the Holy Nabi, sallallahu alayhi wa sallam, described

the Khawarij as those who took the verses revealed about the blasphemers and attributed them to the

believers as you can clearly see My Salafi friend has been trying so hard 2 do this act of Khawarjii by Taking

the Quranic verses meant for Pagans and pasting them On People of Tawheed , This is the Property of

Khawrijees and Alhamdulilah I need not to prove who are Khawrijees because Actions speak Louder than

Words ! In the narration by the route of Ibn Umar the Holy Nabi said:

What I fear most for my nation is a man who mis-explains the Quran and takes it out of context.

LOOK WHAT UR OWN SALAFI SHEIKH HAS TO SAY ABOUT THE SAME THREE VERSES OF AL ZUMAR:

Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Wahabis)

Imam Qadhi Shawkani's (rah) writes: Regarding what thosewho forbid tawassul to Allah through the

Prophets (Peace Be Upon Him) & the Saint's cite to support their position, such as Allah's sayings:

"We only worship them in order that they may bring us nearer" (39:3) & "Do not call on any other god with Allah, or you

will be among those who will be punished" (26:213) & "Say: Call on those besides Him whom ye fancy; they have no powerto remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach

to their Lord, which of them shall be the nearest; they hope for His mercy & fear His wrath: for the wrath of thy Lord is

something to take heed of" (17:57)

These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim,

since the verses are related to another issue.

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The verse "We only worship them in order that they may bring us nearer" explicitly states that they worship them for that

purpose,whereas the one who makes Tawassul through a scholar, for example, never worships him, but

knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge;& that is why

he uses him as a means. Similarly irrelevant to the issue is Allah's saying: "Do not call on any other god with

Allah." This verse forbids that one should call upon another together with Allah, as if saying: "O Allah & O

So-&-so." However, the one who makes tawassul through a scholar, for example, never calls upon other than

Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as

the three men in the cave who were blocked by the rock used their good works as a means to have their

petition answered.

Similarly irrelevant to the issue is Allah's saying: "Those unto whom they cry..." for it refers to people who

call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes

tawassul through a scholar, for example, never called except upon Allah, & none other besides Him. The above shows thereader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand .Even more

irrelevant is their citing of the verse: The Day when no soul shall have power to do anything for another: for the Command,

that Day, will be all with Allah." (82:19) For that noble verse contains nothing more than the fact that Allah alone decides

everything on the Day of Judgment, & that none other will have any say at that time. However, the maker of tawassul

through one of the Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one

through whom he makes tawassul is in partnership with Allah on the Day of Judgment!

Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their

objection to tawassul by citing the verses: "Not for you is the decision in the least" (3:128) "Say: I have no power over over

good or harm to myself except as Allah wills" (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon

Him) has no say in Allah's decision & that he has no power to benefit or harm himself in the least, let alone someone

else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of

Allah or scholars.

The difference between worship &taking something as a means -Tawassul

Before getting into more detail, it is essential to distinguish between the worship of something and taking something as

awasiilahto an end. The person who worships other than Aaah to gain His acceptance is indeed ablasphemer, but the one that takes prescribed means to gain His acceptance has done something prescribed:

Al-Maaidah, 35:O You Who Believe, fear Aaah, and seek means (wasiilah) to gain His acceptance.

The means ie wasiilah referred to in the aayah must be something that complies with the teaching of

Islaam, that is, with the Quraan, hadiths narrated, and confirmed ijmaa consensus of top scholars of a

previous generation. One such means is to supplicate to Aaah by the Prophet Muammad,

called Tawassul

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To understand the meaning of Tawassul, consider a person who has angered his bigger brother and asks him

to forgive him saying:

forgive me, not because of me, but because of mother.

This does not mean that he is worshiping his mother, but that he is mentioning their mother as a reason for his brothers

forgiveness. He is reminding him that their mother loved both of them and would be pleased if they remained on friendly

terms. He is using his mother as a means (wasiilah) for getting his brothers forgiveness. No one in their right mind would

claim that this person has worshiped his mother.

Similarly, he might ask his mother to ask his brother to forgive him, because he knows that his mothers word carries more

weight with his brother than his own. This does not mean that he is worshiping his mother either.

Although I have Touched Intercession by giving a brief Concept of it But I dnt think This is enouh , Insha

Allah I will write a separate Note on Intercession in couple of Days time , I would have Included here That

part also but It wasnt Possible for me to Include everything in this Note since Notes here in Facebook are

provided with limited characters (65 ,000 approx. ) .

Ibn Taymiyyah says in his book "al-Furqan bayna Awliya ar-Rahman wa Awliya'ash-Shaytan" page 522 ,523 :

"If anyone says that I have recieved any knowledge without the intersession of the Holy Prophet (sallAllahu

alayhi wa aalihi wa sallam) then that person is a kafir and worse than the Jews & Christians."

Now I want Salafis to Give Fatwa of Kufur & Shrik to IBN TAYMIAH ALSO because in this Note while I Proved

My points ,I recorded his Fatwa on each topic and Alhamdulilah those FATWAS go against the very

basic MODERN DAY SALAFI DOCTRINES