النص المفهرس

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administration of this land arose between them. They both went
to 'Umar 4% and asked him to divide the property in two and
allot one half to each person to administer. In so doing, they
will be saved from differences and conflict. 'Umar 4% explicitly
refused by saying that if he were to divide the property in two
and give each person one half to administer, it would appear to
be distributed like inheritance. He therefore refused and said
that this distribution can never take place.1
'Umar
also told them that if they cannot administer this
property, they should give it back to him and he will administer
it. 'Alī % and 'Abbas % felt that the land should be distributed
for the purposes of administration and not as inheritance.
However, 'Umar 4
refused to divide it in order to save
confusion in the future when people will assume that it was
distributed between them as inheritance.
They continued administering this property together for some
time. 'Alī 4% then took complete control of the entire property
and administered it according to his knowledge. 'Alī's
administering this land in this manner was further proof that
this land did not belong to anyone and that it was not inherited
by anyone. When a trustee takes control from another trustee, it
does not necessarily mean that he has wronged the other. At
times, doing this is more advantageous. However, to take
control and ownership of someone's personal property or
someone's inheritance, is an act of oppression. The Shi'ah
believe that 'Alī 4% is ma'sum (divinely innocent) while the
Ahlus Sunnah believe that he is mahfuz, (protected) from
sinning. It is therefore not possible for him to seize and take
away someone's personal property or inheritane. Moreover, if
this property was to be inherited, then in addition to 'Abbas 45,
1 Refer to Ash 'atul Lama 'āt, vol. 3, p. 480.

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the wives of Rasulullah also had a share in it. It was
necessary to give them their respective shares as well.
The fact that 'Ali 4% and 'Abbas des went to 'Umar es and asked
him to distribute the land between them so that each of them
could act as trustees over each half separately is testimony to
the fact that this entire matter was one of trusteeship and not of
inheritance. There is no difficulty in distributing wealth of
inheritance. In fact, to distribute something that is jointly
owned by two owners is both rationally and traditionally
commendable. Moreover, 'Umar 4% took a promise from both
of them that they should administer it exactly as Rasulullah
had been administering. This is proof that 'Umar 4% made them
trustees over this land, if not, there would be no meaning to this
condition. Had it been given to them as inheritance, it would
come under the ownership of the inheritors. And the owner has
the right to do as he pleases with his share. There is no meaning
to taking such a promise from him. If not, such a promise
would be taken from every person with regard to lands that
come under his ownership. By 'Umar 4% saying that he will not
change his ruling in this regard forever is evidence in itself that
this property of Rasūlullah % was given to 'Alī 4% and 'Abbas
under their trusteeship and not as inheritance. It is very easy
to distribute inheritance. There is nothing difficult in giving
each person his allotted share.
In fact, even the first time when 'Alī 4% and 'Abbas % went to
'Umar 4%, they went to ask him for trusteeship over the land.
This is apparent from their words: ) sl - "Hand it over to
us." The word is comes in the sense of putting someone in
charge over something or handing it over. This word is not used
to show ownership or inheritance.
Abu Bakr 4% did not even agree to giving it over in trusteeship
as well. This was because the incident concerning Fatimah's

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radiyallāhu 'anhā request for the inheritance was still fresh and
everyone had heard about it. Even if he gave it as trusteeship,
people would have considered it to be inheritance. It was this
very thing that 'Alī 4% and 'Abbas % found objectionable
because Abu Bakr 4% was not even prepared to give over this
land in trusteeship to them. It is not far fetched that due to
human constraints, it must have crossed their minds that
although the Hadith:
لا نورث ما تركنا صدقة
"People do not inherit from us. Whatever we leave behind is for
charity."
Is absolutely authentic, there is also no doubt whatsoever to
their eligibility to administer the land. Since Abu Bakr 4% is
insisting on keeping it under his control, there must be some
reason for this.
This thought of theirs became clear to 'Umar 4% either by their
actions or by some statement made by them. He therefore
brought this to their attention by way of a complaint. He asked
them: "What, do you consider Abu Bakr to be a liar, a sinner
and a treacherous person?" This is similar to when a person
sees that his relative is not giving him due attention, so he asks
him: "What, do you not consider me to be your brother ?! "
Although he loves him from the bottom of his heart, he asks
this question because of some outward reason. Such types of
expressions have been used by Allah on occasions of
admonishment. For example, Allah & says:
حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوْا أَنْهُمْ قَدْ كُذِبُوْا جَاءَهُمْ نَصْرُنَا
"Till when the Messengers became despondent and they
thought that they had been belied, Our help came to them."

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The Messengers knew from the bottom of their hearts that the
promises of help which were made by Allah s were absolutely
true. His help is definitely going to come at some time or the
other. However, when out of human constraints, they
unwittingly became apprehensive and restless, Allah
addressed His beloved and devoted servants [His Messengers]
in an admonitory tone and asked them: "What, is it because of a
slight delay in the help of Allah that you are thinking that Allah
had made false promises to you ?! "
Such admonitory tones are used hyperbolically. In like manner,
when 'Umar 4% saw that the speech of 'Ali s and 'Abbas 4%
has undertones of complaint against Abu Bakr 4%, he asked
them in an admonitory tone which was filled with love and
affection that "Do you consider Abu Bakr to be a liar,
treacherous person ...? I swear by Allāh, that Abu Bakr was a
pious and righteous person who followed the truth." He said
this despite knowing fully well that the love for Abu Bakr
by
was so deeply embedded in their hearts that it could never be
removed. Making statements which portray a complaint against
the person you truly love is not becoming of a true lover.
The reality behind the orchard of Fidak
The orchard of Fidak was a small orchard of date palms from
which Rasulullah % used to give to his family the basic food
requirements for the year. The remainder thereof used to be
distributed among the poor and needy. After Rasulullah _ left
this world and Abu Bakr 4% was appointed as his first deputy,
Fatimah radiyallāhu 'anhā came to him and asked for this
orchard to be given to her as inheritance. Abu Bakr 4% replied
by saying that he heard Rasūlullah * saying: "We Prophets do
not inherit from anyone nor does anyone inherit from us.
Whatever we leave behind is for charity and pledged for the
sake of Allah (waqf)." On hearing this, Fatimah radiyallāhu
'anhā became sorrowful but did not say anything in this regard.

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The orchard of Fidak was an ordinary orchard, and not a huge
estate that was valued in the millions whereby someone could
claim that the caliph usurped this "huge and massive" orchard
for himself and his children so that they could lead a life of
comfort and luxury from the income of this orchard. No caliph
usurped this orchard for himself nor did any of them take it and
give it to their offspring. Instead, they spent its income on its
legal (Shar '[) recipients. When 'Ali 4% became the caliph, the
orchard came under his administration as it had been under the
administration of the previous caliphs. He also administered it
as it was administered by the previous caliphs. He did not
impose any of his personal authority onto it, but continued in
the manner of the previous caliphs. If the Shi'ah claim that the
orchard of Fidak was the due right of the Ahl Bayt (family of
Rasūlullah ) and that the previous caliphs had usurped it, why
did 'Alī % not return it to its rightful heirs during his caliphate?
The Shi'ah reply to this by saying that the orchard of Fidak had
already been usurped and that it is the norm of the innocent
imams that they do not take back something that was usurped.
The Ahlus Sunnah reply to this by saying that according to you
[Shi'ahs], just as the orchard of Fidak was usurped, you also
consider the caliphate to have been usurped. What, then, is the
reason for 'Alī 4% to let an ordinary thing to go [i.e. the orchard]
and yet he takes back the caliphate without thinking that it had
been usurped?
They who claim this usurpation do not even think over the fact
that the noble caliphs spent a frugal and ascetic life during their
respective caliphates while at the same time, they used to give
to the family of Rasūlullah # 50-60 thousand dirhams and
dinars at a time. Was this gift on each occasion ever less in
value than the value of the orchard of Fidak? Ask any
accountant to check the records and come to a figure. Leave
alone the other gifts, just look at the gift of one occasion. When
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the caliph of that time gave 'Ali 4%, Hasan 4% and Husayn
from the booty. In addition to this, he gave each of them 30 000
dirhams. Apart from this, Husayn % received the city of Banu
together with all its precious stones. Each of these stones was
so valuable that a single one could have been used to purchase
100 orchards like that of Fidak. Assuming that the orchard of
Fidak was usurped, if after that, they were given so many
valuable gifts with which thousands of orchards like Fidak
could have been purchased, then the Shi'ah should think
equitably and answer: is this complaint not baseless that when a
person takes one penny away from you and gives you 1000 in
return? Does this person not deserve gratitude from you?
We ask the Shi'ah that they are living in Iran for hundreds of
years. This land was conquered by 'Umar 4%. Has he not paid
the compensation for the "usurped" orchard of Fidak?
A misgiving and a reply to it
When Fatimah radiyallahu 'anhā asked Abu Bakr % for her
share from the lands which Rasūlullah _ left behind, Abu Bakr
replied that the possessions of the Prophets are not inherited,
they are given as charity in the cause of Allah .
On getting this reply from Abu Bakr 4%, the words of the
Hadith state: "Fatimah, the daughter of Rasūlullah , became
angry and abstained from speaking with Abu Bakr. She
continued in this manner till she passed away." (Sahih Bukhārī,
Bab Fard al-Khums)
The objection to this is that after hearing these words of
Rasūlullah , why did she become angry and displeased? Why
did she not submit to these words and be pleased with them?
After all, Abu Bakr 4% was forced and excused from refusing
her because he was acting on the words of Rasulullah .
Since the Shi'ah consider Fatimah radiyallahu 'anha to be
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theirs: that when the words of Rasulullah & were presented
before her, she still bothered about a trivial thing [a piece of
land] and gave such importance to it that she even severed
relationships with the bosom friend and deputy of Rasūlullah
. All this is totally against the status of being ma'sum [as
believed by the Shi'ah].
Just as it is the responsibility of the Ahlus Sunnah to give a
reply to this objection, it is also the responsibility of the Shi'ah
to do the same. They should give a reply as to why Fatimah
radiyallāhu 'anhā became angry without any justification?
Apart from refuting the Shi'ah, the Ahlus Sunnah also have to
defend the Khawarij lest a Kharijī has the audacity to make
such statements against Fatimah radiyallāhu 'anhā. That the
demise of Rasulullah was still fresh, how could she have
even asked for her inheritance at such a tragic time. And that it
was not becoming of her ascetic position. As for the Shi'ah, she
was ma 'sum. When Abu Bakr % related the exact words of
Rasulullah % to her, she ought to have submitted to them with
her heart and soul. Why did she get angry?
No objection can be levelled against Abu Bakr % in this
incident. If there is any objection and misgiving, it is
concerning Fatimah radiyallāhu 'anhā. A reply to it rests on
the shoulders of both groups - the Ahlus Sunnah and the
Shi'ah. The Shi'ah can worry about their selves. The Ahlus
Sunnah wal Jama'ah, who are the servants of the family of
prophet-hood and the beloved ones of the family of Rasūlullah
have the following to say about the blamelessness of Fatimah
radiyallāhu 'anhā.
The Traditions wherein Fatimah's radiyallahu 'anhā statements
expressing displeasure and anger are mentioned, are quite
different. Some Traditions say :فغضبت فاطمة - Fatimah
radiyallāhu 'anhā became angry. Some Traditions of Bukhārī

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and Muslim say: فوجدت فاطمة . For example, in the Sahth of
Imām Bukhārī, vol. 2, p. 609 in the chapter on the battle of
وجدت The word. فوجدت فاطمة على أبي بكر Khaybar, the words are
is used in the meaning of anger, it also shows sorrow, grief,
remorse and unhappiness.
When Fatimah radiyallahu 'anha asked for the share of her
inheritance from Abu Bakr and the latter related the
previously mentioned Hadith of Rasulullah % to her, it would
not be surprising that she became remorseful and regretful for
having made such a request. The reason for this is that when
the Prophets, Messengers and close servants of Allah % do
something that is minutely off the track or if they overlook the
slightest thing, they become remorseful and ashamed. Just like
the remorse expressed by Adam Ask for having eaten from the
forbidden tree, or the remorse expressed by Nuh x for
unknowingly supplicating in favour of his son, or of Mūsa Saskay
beign ashamed for killing someone. All these incidents are
related in the Qur'an.
It is therefore not surprising for Fatimah radiyallahu 'anhā to
express remorse over making such a request: "Why did I
request for this inheritance unknowingly? Had I known this
Hadith that the Prophets' wealth is not inherited and that
whatever they leave is given in charity, I would have never ever
asked for this inheritance." It was during this period of regret
and remorse that Fatimah radiyallahu 'anhā fell ill. It was due
to this illness of hers that her contact with Abu Bakr 4% was not
as it was previously. Her meeting and speaking with him was
not as it had been previously. As for the pain that she
experienced over her separation from Rasūlullah , this did not
diminish in any way. It was not such that she completely
severed all speech and greetings with Abu Bakr . Such
severance of contact is not permitted for more than three days.
How could she have done this for the rest of her life?

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Moreover, everyone is aware of the fact that Fatimah
radiyallāhu 'anhā was not a mahram [one with whom a person
is not permitted to marry] of Abu Bakr 4% whereby she could
have always engaged in conversations with him. Then because
of this incident she abandoned this because it is not permitted
to converse with a ghayr mahram without any real need to do
SO.
So the reason behind Fatimah's radiyallahu 'anha solitude and
aloofness was actually this remorse, her illness, and the pain
that she experienced at being separated from Rasulullah
because of the latter's demise. Those who looked at all this
outwardly, assumed that the reason for this was her anger and
displeasure with Abu Bakr 4%. It was for this reason that those
who understood it in this way related the incident by using the
word cwos - that she became angry. Or, that the narrators who
followed later on, used the word was instead of , by
resorting to riwāyah bi al-ma 'nā - i.e. narrating the meaning of
the Hadith and not the exact word of the Hadith. The original
and authentic Tradition is adbli , - that Fatimah radiyallahu
"anha was grief-stricken while غضبت فاطمة - Fatimah
radiyallāhu 'anhā became angry - is riwāyah bi al-ma 'nā. The
narrator assumed , to mean anger and displeasure, and
narrated it according to this understanding of his. In essence,
she did not become angry or displeased. Rather, due to human
constraints, she expressed a natural and spontaneous grief and
sorrow which was actually evidence of her high level of piety.
Such temporary distress and sorrow is not even against the lofty
position of the Prophets - as had occurred between Musa (les)
and Harun Say. We cannot refer to it as a dispute and fight.
Such incidents do occur and are very quickly resolved. In fact,

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at times they are a cause of an increase in love. And the
relationship becomes stronger than before.
Even if we were to accept that Fatimah radiyallahu 'anhā had
become angry and displeased with Abu Bakr
it does not
prove that Abu Bakr 4% was at fault. It is possible that Fatimah
radiyallahu 'anha erroneously considered Abu Bakr 4% to be at
fault and therefore became angry at him. At times, the Prophets
become angry at each other despite being ma'sūm - just as
Musa se became angry at Harun . This incident is related in
the Qur'an. Just as Musa &E) and Harun &k) are both considered
to be excused and blameless, in like manner, we can consider
both Fatimah radiyallahu 'anhā and Abu Bakr 4% to be excused
and blameless in this matter concerning inheritance.
If, even after this, the Shi'ah still say that Abu Bakr 4% was at
fault, they should think that when Abu Bakr
became
repentant and went to the house of Fatimah radiyallahu 'anhā
and obtained her happiness, the Shi'ah should also be happy
and pleased with him. The Shi'ah believe that Fatimah
radiyallāhu 'anhā is ma 'sum. According to this belief of theirs,
it is necessary to emulate someone who is ma'sum and
forbidden to act against such a person. Since Fatimah
radiyallāhu 'anhā became pleased with Abu Bakr 4%, it will be
forbidden for those who follow the Shi'ah religion to be
displeased with him. After Fatimah radiyallāhu 'anhā became
pleased with him, if anyone remains displeased with him, he
may continue doing so, we are not bothered and concerned.
Now the question arises as to why did Fatimah radiyallahu
'anhā ask for this inheritance during such a painful and sad
time. A reply to this is that she was not totally interested in the
wealth and property. Her objective was to receive the blessed
relics of Rasulullah * as a way of remembrance. Moreover, the
quest for lawful sustenance is one of the salient features of the
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be no wealth that is more lawful than that which was left
behind by Rasūlullah %. There is no possibility of such wealth
being unlawful or reprehensible. Fatimah radiyallāhu 'anhā
thought that if she received the inheritance of Rasulullah , she
will certainly not have to worry about acquiring any other
lawful sustenance. Moreover, it will be a source of consolation
by having his blessed possession and a source of remembrance.
The Shi'ah claim that Fatimah radiyallahu 'anha became angry
at Abu Bakr % whereas it is stated in a Hadith that Rasūlullah
g said:
فاطمة بضعة مني من أغضبها أغضبني
"Fatimah is a part of me. Whoever angers her has in fact
angered me."
It should be known that Abu Bakr 4% is not included in this
. إغضاب and غضب Hadith because there is a difference between
The first word means to become angry while the second word
means to intentionally cause someone to become angry. Abū
Bakr 4 did not make her angry. Instead, he related a Hadith of
Rasūlullah % to her. She became angry for some reason or the
other. The Shi'ah should themselves inform us as to why she
became angry without reason. The Ahlus Sunnah do not even
say that she became angry. We say that based on lack of
knowledge, Fatimah radiyallāhu 'anhā asked for her
inheritance and when Abu Bakr
related the Hadith of
Rasūlullah to her, she became ashamed and remorseful for
having made such an inappropriate and undeserving request. In
her remorse and bashfulness, her relationship with Abū Bakr
did not remain as it had been previously, while people
incorrectly assumed it to be anger and displeasure. Abu Bakr
was not a mahram to Fatimah radiyallāhu 'anhā with whom
conversations could continue and then be severed, whereby
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him. She spoke to him because there was a need to do so. When
the need was fulfilled, it was no longer necessary for her to
speak to him.
On one hand 'Alī % continued remaining in the company of
Abu Bakr % and also offered salah under his leadership. And
on the other hand Abu Bakr 4%, in his perfect humility and
concern, presented himself at the house of Fatimah radiyallāhu
'anha and excused himself for she may have become angry
with him. He offered his apologies till she was pleased with
him. He then returned to his house. Allah % forbid, Abu Bakr
age was not intoxicated by the caliphate and this leadership that
he would not even bother about her. He became extremely
concerned and uneasy by the grief that the beloved daughter of
Rasūlullah % was going through. He therefore presented
himself to her and apoligized to her.
If the Shi'ah are not satisfied with this also, and still consider
Abu Bakr % to be at fault, then we say that the "displeasure"
that Abu Bakr caused her was nothing. When 'Alī
expressed his desire to marry the daughter of Abu Jahal,
Fatimah radiyallāhu 'anhā became extremely displeased.
Consequently, Rasūlullah % delivered a sermon in which he
said:
فاطمة بضعة مني من أغضبها أغضبني
"Fatimah is a part of me. Whoever angers her has in fact
angered me."
Now on what basis did 'Alī 4% express this desire [to marry the
daughter of Abu Jahal]? On the other hand, Abu Bakr 4% based
his refusal to give the inheritance on the basis of the exact
words of Rasulullah % when he said that the Prophets do not
inherit nor does anyone inherit from them. On the other hand,
the basis for 'Ali's 4% desire was the normal domestic disputes
that husband and wife occasionally have. On one occasion 'Alī

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and Fātimah radiyallāhu 'anhā had an argument. In his
anger, 'Alī 4% left the house and lied down in the musjid. On
seeing him lying down in that state, Rasūlullah % gave him the
title of Abū Turab (the father of dust - one who is lying in the
dust).
The inheritance of the Prophet
Abu Bakr
'Umar
'Uthman
'Alī
'Ā'ishah
radiyallāhu 'anhā and others all narrate that Rasūlullah % said:
"There is no inheritance in our [Prophets'] wealth. Whatever
we leave behind is given in charity for the cause of Allah."
The wisdom behind this is that the rest of the people should
know that whatever difficulties and hardships the Prophets bore
in inviting and calling towards the truth were all solely for the
sake of Allah . They did not desire the world. To such an
extent that even their own children do not receive anything in
inheritance.
Moreover, the Prophets are like spiritual fathers for their
followers. Their wealth will therefore be distributed to all
members of their ummah. This wealth is not reserved for any
particular individual.
The Prophets are always in the presence of Allah g. The
mastership of the true master [Allah ] is always present
before them. The Prophets therefore do not consider anything
to be under their ownership. The pious therefore say:
الأنبياء لا يشهدون ملكا مع الله
"The Prophets do not see the ownership of anyone before
Allāh."
Since the ownership of the true master [Allah ] is concealed
from the masses, they consider themselves to be superficial
owners. However, the Prophets do not even consider

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themselves to be superficial owners. They consider whatever
that is in their hands to belong solely to Allah 5. When they sit
to eat, they think that they are sitting on the dinner-mat of Allah
- they have been merely permitted to enjoy and benefit from
that food. It is for this reason that zakat does not become
compulsory on their wealth, nor is their wealth inherited or
made into a bequest.
Rasūlullah is alive in his grave
It is the unanimous belief of all the Ahlus Sunnah wal Jama'ah
that after their departure from this world, the Prophets all are
alive in their graves. They are engaged in salah and other acts
of worship. Although this intervening life [life in the grave] is
not perceived by us, it is, without doubt, a perceived and
physical life because a spiritual life is enjoyed by everyone -
believers and unbelievers as well.
It is established from authentic and explicit Ahadith that the
dead are able to hear but they cannot reply. It is stated in Sahih
Bukhārī and Sahih Muslim and in other books of Hadith that
Rasulullah ¿ addressed and spoke to those who were martyred
at Badr. The following is related in a Hadith:
ما من أحد يمر بقبر أخيه المؤمن كان يعرفه في الدنيا فيسلم عليه إلا عرفه ورد عليه
السلام. رواه ابن عبد البر وصححه أبو محمد عبد الحق. وقال صلى الله عليه وسلم إن
الميت يعرف من يغسله ويحمله ويدليه في قبره. رواه أحمد وغيره.
"The person who passes by the grave of his fellow believing
brother whom he had known when he was alive, and then
greets him, the dead person recognizes his greeting and replies
to it." This is narrated by Ibn 'Abd al-Barr and Abū
Muhammad 'Abd al-Haqq says that it is a sahih Hadith. The
Prophet % said: "The deceased knows who bathes him, who

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carries him, and who lowers him in his grave." This is narrated
by Imam Ahmad rahmatullahi 'alayh and others.1
The Musnad of Abu Ya'la narrates from Anas ibn Malik % that
Rasūlullah said:
الأنبياء أحياء في قبورهم يصلون
"The Prophets are alive in their graves, offering salah."
Shaykh Jalāl ad-Dīn Suyūtī rahmatullahi 'alayh says that this
Hadith is hasan - a good Hadith. 'Allāmah Munawī says in
Fayd al-Qadir Sharh Jami' as-Saghir that this is a sahih
(authentic) Hadīth.2 'Allāmah Suyūtī rahmatullahi 'alayh says
in his Mirgāt and marginal notes to Sunan Abī Da'ūd that the
Ahādīth with regard to the Prophets being alive in their graves
has reached the level of tawatur - narrated by such a large
number of people that it is impossible for them to have
fabricated a lie. The following is stated in Inbāh al-Adhkiyā' bi
Hayat al-Ambiya':
حيات النبي صلى الله عليه وسلم في قبره هو وسائر الأنبياء معلومة عندنا علما قطعيا لما
قام عندنا من الأدلة في ذلك وتواترت به الأخبار الدالة على ذلك.
"The fact that the Prophet # and all the other Prophets are alive
in their respective graves is known with certainty. This is
because this is established through proofs and mutawatir
Ahādīth."
The purpose of these Ahadith is not to merely demonstrate that
the Prophets are alive in their respective graves, but to also
show that just as they were engaged in the worship of Allah du
in this world, so are they in this intervening world of the grave.
1 Zurqānî: vol. 5, p. 334.
2 Vol. 3, p. 184.

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It is a rule of balaghah (rhetoric) that the last clause of a
sentence is the actual intent of the entire sentence. Therefore,
the actual object of the Hadith: "The Prophets are alive in their
graves, offering salah", is to show that the Prophets are
engaged in the worship of Allah % in their graves. As for the
first part of the sentence, this is more of a prelude for the
second clause. The object is that although the pure bodies of the
Prophets have moved from this world to the next, those same
bodies are still engaged in the worship of Allah % and other
occupations that they had been engaged in in this world. The
reason for specifically mentioning salah from among all other
actions is that salah enjoys a special position - immediately
after īman. Moreover, salah is a coolness for the Prophets.
In short, their life in the grave is not only a spiritual one but a
physical one as well. A spiritual life, the ability to hear and
perceive - these are not peculiar to the Prophets only. Instead,
authentic Ahadith state that this is enjoyed by all humans. The
purpose of the present Hadith is to demonstrate the speciality
that is enjoyed by the Prophets. A Hadith states that Rasūlullah
said: "You should send abundant salutations (darūd) to me
on Fridays because these salutations of yours are presented to
me." The Sahabah & asked:
كيف تعرض صلاتنا عليك وقد ارمت يقولون بليت؟ فقال إن الله حرم على الأرض أن
تأكل أجساد الأنبياء. أخرجه أبو داؤد وقال البيهقي له شواهد. وقال العلامة القاري
رواه ابن حبان في صحيحه والحاكم وصححه. وقال النووي إسناده صحيح.
"How are our salutations presented to you when you have been
reduced to bits?" Rasulullah % replied: "Allah forbade the earth
to eat the bodies of the Prophets." Narrated by Abū Da'ūd. Al-
Bayhaqī says: "This Hadith has other narrations in support of
it." 'Allāmah al-Qarī says: "Ibn Hibban narrated it in his Sahīh.

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Hakim also narrated it and said that it is sahīh." Nawawī says:
"It's chain of narrators is sahih."1
This question of the Sahabah & and Rasulullah's # reply to it is
a clear proof that the life that they were referring to was
physical life and not spiritual life alone. If this referred to
salutations being presented to the soul of Rasūlullah % alone,
then this question of the Sahabah & that he would have been
reduced to bits and Rasulullah's reply that the earth is
ordered not to eat the bodies of the Prophets would all have
been meaningless. In order for deeds to be presented to the soul
alone, it is not necessary for the body to be intact. Rasūlullah
would have said to them: "What are you worrying about the
body for? Your salutations will be presented to my soul." For
the deeds to be presented to the soul alone is not peculiar to the
Prophets alone. Instead, it is established from authentic Ahadith
that the deceased hear the greetings and the conversations of
those who come to them. On certain days, the deeds of their
relatives are presented to them. This is explained in detail in the
book, Ahwal al-Mautā wa al-Qubūr of 'Allāmah Suyūtī
rahmatullahi 'alayh. As for the soul that is attached to the body
and the deeds being presented to it - this is a distinctiveness of
Rasūlullāh . This is an explanation of what 'Allamah al-Qarī
said in his commentary to Mishkāt.2
The Sunan of Ibn Majah narrates from Abu ad-Darda' that
Rasūlullah said: "You should specifically send abundant
salutations to me on a Friday. It is on this day that the angels of
Allah , are present in large numbers." Abu ad-Darda'
says:
"I asked:
1 Mirqāt, vol. 2, p. 210.
2 Mirqāt, vol. 2, p. 209.

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The Life of Muhammad %
وبعد الموت؟ قال إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق.
رواه ابن ماجه. قال الدميري رجاله ثقات كذا في فيض القدير.
"Will our salutations be presented to you even after you pass
away?" Rasūlullah % replied: "Allah forbade the earth from
eating the bodies of the Prophets. So every Prophet of Allah is
alive and is given sustenance [from Allah]." This Hadith is
narrated by Ibn Mājah. Ad-Damīrī says: "Its narrators are
reliable." As stated in Fayd al-Qadir.1
Shaykh Taqīy ad-Dīn Subkī rahmatullahi 'alayh says that Abū
Bakr 4% and 'Umar 4% disliked people raising their voices in
Musjid-e-Nabawī. When anyone raised his voice in the Musjid-
e-Nabawī, they would say to him:
لقد أذیت رسول الله صلی الله عليه وسلم في قبره
"[By raising your voice], you have hurt Rasūlullah % in his
grave."
We learn from this that both of them believed Rasulullah to
be alive in his grave, and just as Allah % had instructed the
believers not to raise their voices in the presence of Rasūlullah
when he was alive in this world, so too, they should not raise
their voices after he departed from this world. Allah % says in
the Qur'an:
لاَ تَرْفَعُوْا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيّ وَلاَ تَجْهَرُوْا لَهُ بِالْقَوْلِ
"Do not raise your voices above the voice of the Prophet, nor
speak loudly to him ... " (Sūrah al-Hujurāt, verse 2)
1 Fayd al-Qadîr, vol. 2, p. 87. Az-Zurqānî says that Ibn Mājah narrated this
Hadîth through reliable narrators from Abû Darda' 46. (Zurqānî, vol. 5, p.
336).

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The Life of Muhammad
It was prohibited to speak loudly in his presence in this worldly
life. It is also prohibited to speak loudly to him now that he is
in this intervening life of the grave.
It was the habit of 'A'ishah radiyallahu 'anha that if anyone
were to knock nails or hooks on the walls of the houses that
were attached to Musjid-e-Nabawi, and the sound of the
knocking reached her, she would immediately send a message
to the person who was knocking the nails or hooks saying:
لا تؤذوا رسول الله صلی الله عليه وسلم
"Do not disturb Rasūlullah % [with this noise of knocking nails,
etc.]."
Shaykh Subkī rahmatullahi 'alayh says that it was the practise
of all the Sahabah % and the pious people of the past that they
would not raise their voices in Musjid-e-Nabawi out of respect
for Rasūlullah . Allah s says in the Qur'an:
إِنَّ الَّذِيْنَ يَغُضُّوْنَ أَصْوَاتَهُمْ عِنْدَ رَسُوْلِ اللهِ أُولِئِكَ الَّذِيْنَ امْتَحَنَ اللَّهُ قُلُؤْبَهُمْ لِلتَّقْوَى
"Surely those who lower their voices in the presence of the
Messenger of Allah - they are the ones whose hearts Allah
tested for piety."
The chief of all the angels, Jibra'il & came to Rasulullah on
one occasion and sat before him with much respect. He then
asked: "If you permit me, O Rasūlullah! I will sit close to you."
Rasūlullah % permitted him. Jibra'il & then placed his hands
on Rasūlullah's % knees and spoke to him.
In like manner, when the angel of death came to Rasūlullah ,
he entered with much respect and deference, and with a soft

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voice, he sought permission to take away his soul.1 This is
supported by the words of Allah is:
إِنَّ الَّذِيْنَ يُنَادُوْنَكَ مِنْ وَّرَآءِ الْحُجُرَاتِ أَكْثَرَهُمْ لاَ يَعْقِلُوْنَ
"Surely those who call you from outside the rooms, most of
them do not possess intelligence."
Abū Hurayrah 4% narrates that Rasulullah % said:
من صلى علي عند قبري سمعته ومن صلى على نائيا بلغته
"Whoever sends salutations to me at my grave, I hear him
personally. Whoever sends salutations to me from a distant
place, it is conveyed to me [via the angels]."
It is clear that being near or far is on the physical basis and not
spiritual basis. In explaining this Hadith, 'Allāmah al-Munāwī
rahmatullahi 'alayh writes the following:
"The reason for this is that his soul has a relationship with the
place of his body, i.e. the grave. And it is prohibited for the
earth to eat the bodies of the Prophets. Therefore, his being in
his grave is like that of a sleeping person - that his soul goes up
according to its status in the sight of Allah s and as much as
Allah % wills. This, despite the fact that his soul maintains its
contact with his body. It is for this reason that Rasulullah
said that he hears the salutations of the person who is standing
at his graveside and sending salutations to him. This Hadith
does not negate the other Hadith wherein Rasulullah _ said that
we should send salutations to him irrespective of where we are.
This means that we should not go through pains and difficulties
to go to his grave again and again, because these salutations are
conveyed to him irrespective of how far away we may be from
him. Offering salutations to him at his grave side is more
1 Shifa' as-Siqām, p. 154.