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**Theariwinna** · 09-05-2010, 05:35 AM

Dear Brothers, Assalaamoalaikum

Jazakallah for the link to Respected Mufti Usmani (May Allah be pleased with him) article.

Respected Mufti Usmani (May Allah be pleased with him) writes:

From this paragraph it is noted that the dead hears, and even hears better than the living. Please note the last part in bold. The Holy Messenger(SAW) said that the dead hears better than the living.

Let us now go through the following hadith from Sahih al Bukhari (Book of Funerals):

Let us note here that the dead "speaks" BUT speaks in a way that its voice is heard by everything except man, and that if one could hear the voice of the dead, one would fall unconscious. And the speech occurs without a MOUTH! (HINT No.1)

We, therefore, have from the Holy Messenger(SAW) that (a) the dead hears better than the living and (b) that man would fall unconscious if man could hear the voice of the dead. Shall we meditate upon these? Understanding of these qualities of the dead is essential for us to try to answer the question "from how far can the dead hear?" May I give you a hint - it's not the physical body that hears or speaks; the physical body IS DEAD; it's the soul that hears (WITH or WITHOUT ears ? ) and speaks (WITH or WITHOUT mouths ? ). We are no longer in the physical, material world. We have crossed into what I call the “astral” world, the Ghayb, the Unseen. A world where “one day is equivalent to our 50,000 years” – (HINT No.2)

When we study the Holy Qur'an and the hadiths, we find that neither Allah(SWT) nor the Holy messenger(SAW) explains things that would be incomprehensible to a layman. And the Holy Qur'an is destined a priori to the layman - not to the elite.

Allah(SWT) States that He gave Sulaiman(AS) power over the winds, but does not say how. He says that Sulaiman (AS) understood the language of the ants, but does not say how. He says that one day in the other world is 50,000 years in our world, but He does not provide any explanation. He Says that on the Day of Judgment, our hands and feet will speak. But he does not offer any explanation.

In fact Allah(SWT) speaks a language that the layman understands. Allah(SWT) speaks the language of man. He even uses similitudes to convey His messages to man, thus

Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call,(27:80),
and
.. but thou canst not make those to hear who are (buried) in graves.(35:22)

because for man

Nor are alike those that are living and those that are dead. (35:22)

Allah(SWT) is speaking of those who do not want to listen or to hear the Message that the Holy Messenger(SAW) is transmitting. He is speaking of those who do not want to understand. And to drive this message into the mind of man, He uses an example easily understood by Man.
But since Allah(SWT) is the One Who provides guidance, He says

Allah can make any that He wills to hear; (35:22)

that is to understand His Message.

Wouldn’t we be right then to say that the Holy Messenger(SAW) followed the same principle as his Raab, Allah(SWT). Similarly the Holy Messenger(SAW)'s mission is to bring the masses, and not only the elite, to Islam. Whatever he explains, he must necessarily ensure that his explanation is understood by one and all. Was it this very principle that made him say

'One who sends blessings to me near my grave I hear it, and one who sends blessings to me from far away place, Allah appoints an angel who conveys it to me, it will suffice him for his world and hereafter, I will intercede him on the Day of Judgment'.

Had he said that he hears anyone who sends blessings upon him, near his grave or from far, people would have doubted his words that he was human like them and / or he would probably have had to explain how dead he would be able to hear from far. Like his Raab, he spoke the language of Man, a language that people could understand. It was much easier for a man to understand that an angel had to bring the blessings to him. He himself said that the dead hears better than the living. We know that the living hears at a distance much greater than one metre . Consequently, since the dead hears better than the living, the dead hears from a distance greater than the distance from which the living hears. But up to what distance?

The question is: Who is right? Am I right or is the one who understands it in the literal sense right? It is clear that without knowledge of the Ghayb, it would be difficult, if not impossible, to know who is right or wrong. Our passion and bias take over although we have no perception whatsoever of the “astral” world. How easy it would have been if we could know HOW the dead hears? HOW the dead speaks with a voice that would cause a man to fall unconscious if man could hear that voice? We don’t, and yet we take firm stands – whether it be that the dead does not hear or the dead hears. Shrouded in ignorance, thus blind, we are nevertheless 100% certain that we are right and the others are wrong – to the extent that we slander others, we refuse to greet others or answer the greetings of others, and worse take over the prerogative of Allah(SWT) to declare others KAAFIR..

Haith Qudsi: Allah(SWT) Says:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.
When Allah(SWT) Says “When I love him”, He does not say whether during his living or even when he is dead; when Allah(SWT) Says “I am his hearing with which he hears”, Allah(SWT) does not say whether during his living only or even when he has made purdah with this world; when Allah(SWT) says “ his foot with which he walks”,

Allah(SWT) does not say whether during his living only or even after death. Do we have the necessary knowledge to say with certainty that Allah(SWT) refers to “during his living” ONLY. Based on what? Guesses?

And suppose that what Allah(SWT) Says in this Hadith Qudsi holds good even after His servant whom He loves has made purdah with this world. Would then the Holy Messenger(SAW), His Beloved, have retained the qualities that Allah(SWT) would have conferred upon him during his presence in this world? In the affirmative, the Holy Messenger(SAW) would hear anyone sending salaam upon him from anywhere, and he would be able to see a group sending salaam upon him as if he were present at the place at which the salaam is being sent or he could even be present at the place itself. Remember one day in the other world is 50,000 of our years. Who is right? Who is wrong? Knowledge of the Ghayb is essential. And we do not have this knowledge.

And if the Holy Messenger(SAW) has in fact been blessed with such qualities whether in this world or not, would that mean that he, as receptor of certain blessings from Allah(SWT), has All-Encompassing Knowledge? Is such a conclusion not too hasty and superficial? Allah(SWT) permitted Issa(AS) to make the blind see. Does that mean that Issa(AS) had All-Encompassing Knowledge? Allah(SWT) sent Musa (AS) to Khidr (AS) to acquire Knowledge. Does this mean that Khidr (AS) had All Encompassing Knowledge. Let us remember that Allah(SWT) Says: “The Earth and the Ocean cannot Encompass Me, but the Heart of My Servant Can.” Or is it simply favours that Allah(SWT) Bestows upon His Chosen Ones?
Would such favours be interpreted as conferring upon the Holy Messenger(SAW) (or for that matter an Awliya) the attributes of Allah(SWT) – the All Seeing, the All-Knowing, the All-Hearing, amongst others?

He who taught (the use of) The Pen(96:4)
Taught man that which he knew not (96:5)

Allah(SWT) TAUGHT, and ,no doubt, will continue to teach until the Last Day. The Knowledge He imparts to His Servants differs from one servant to another. Is it possible that the more Knowledge Allah(SWT) Imparts, the closer one moves towards His Attributes? Allah(SWT) Invited the Holy Messenger(SAW) to see His Signs. That was Allah(SWT) Imparting Knowledge to His Beloved. That Invitation and that SHARING of Knowledge were reserved but for His Beloved. How close did the Holy Messenger(SAW) moved towards the Attributes of Allah(SWT)? Is it given to the Servants of Allah(SWT) to question whatever Gift(s) He wishes to confer upon any of His Servant?

On the Night of the Holy Messenger(SAW)’s Ascension, the Holy Messenger(SAW) met several former Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them) of Allah(SWT) at the farthest Mosque in Jerusalem. The following questions arise:
(a) The Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them) are supposed to be in their Qabr. How did they know that the Holy Messenger(SAW) had been invited by Allah(SWT)? Allah(SWT) Informed them? In which language did He Inform them?
(b) How did they reach the farthest Mosque in Jerusalem?
(c) The Holy Messenger(SAW) led them in Salaah. In which language did the Holy Messenger (SAW) conducted the Salaah?
(d) When the Holy Messenger subsequently ascended to the Heavens, he met the various Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them), each at his respective Station. How did they reach their respective Station before the Holy Messenger(SAW) did? The Holy Messenger was on The Buraq. What was the mode of travelling of the other Prophets of Allah(SWT)?
(e) In which language did the Holy Messenger(SAW) greet the others?
(f) In which language did the Holy Messenger(SAW) converse with Musa(AS)?

My dear brothers & sisters, we swim in a sea of possibilities and probabilities until Allah(SWT), out of His Pleasure for us, TEACHES us and CONFERS certain Gifts upon us. Till then, should we not end up with these words from the article of Mufti Taqi Usmani (May Allah(SWT) be pleased with him)
……” spoke about them with moderation and balance in which the hearts find rest and the chest finds relief”……..

Brotherly yours
farook

Brother Farook.

See the verse bellow open your eyes wide and your herat to Allah SWT words :

English Yusuf Ali: [25:47]And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection.

For Allah SWT, you I do not know SLEEP = REPOSE, do you agree with Allah SWT ?

Can you tell me what do you understand in the verse 52 ?

English Yusuf Ali: [36:51]
The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!

English Yusuf Ali: [36:52]
They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say

"This is what (Allah) Most Gracious had promised. And true was the word of the messengers!"

In the verse 52, men say who raised up from our bed of repose, they did not say our grave of punishment no ?

why they did not say they were punished in the grave, tell me ?

you see that grave punishment only in Hadeeths, lies spread on our prophete mohamed SWS after his death.

Please tell me why they are saying in the verse 52, they were like sleeping and not punished, they were in state of repose and not suffering.

If for you sleeping is equal to be punished you do not understand Allah SWT ??????

Please give me your understanding.

Assalam aleykoum sisters and brothers.

09-05-2010, 05:35 AM	#15
Theariwinna Join Date Oct 2005 Posts 730 Senior Member	Dear Brothers, Assalaamoalaikum Jazakallah for the link to Respected Mufti Usmani (May Allah be pleased with him) article. Respected Mufti Usmani (May Allah be pleased with him) writes: From this paragraph it is noted that the dead hears, and even hears better than the living. Please note the last part in bold. The Holy Messenger(SAW) said that the dead hears better than the living. Let us now go through the following hadith from Sahih al Bukhari (Book of Funerals): Let us note here that the dead "speaks" BUT speaks in a way that its voice is heard by everything except man, and that if one could hear the voice of the dead, one would fall unconscious. And the speech occurs without a MOUTH! (HINT No.1) We, therefore, have from the Holy Messenger(SAW) that (a) the dead hears better than the living and (b) that man would fall unconscious if man could hear the voice of the dead. Shall we meditate upon these? Understanding of these qualities of the dead is essential for us to try to answer the question "from how far can the dead hear?" May I give you a hint - it's not the physical body that hears or speaks; the physical body IS DEAD; it's the soul that hears (WITH or WITHOUT ears ? ) and speaks (WITH or WITHOUT mouths ? ). We are no longer in the physical, material world. We have crossed into what I call the “astral” world, the Ghayb, the Unseen. A world where “one day is equivalent to our 50,000 years” – (HINT No.2) When we study the Holy Qur'an and the hadiths, we find that neither Allah(SWT) nor the Holy messenger(SAW) explains things that would be incomprehensible to a layman. And the Holy Qur'an is destined a priori to the layman - not to the elite. Allah(SWT) States that He gave Sulaiman(AS) power over the winds, but does not say how. He says that Sulaiman (AS) understood the language of the ants, but does not say how. He says that one day in the other world is 50,000 years in our world, but He does not provide any explanation. He Says that on the Day of Judgment, our hands and feet will speak. But he does not offer any explanation. In fact Allah(SWT) speaks a language that the layman understands. Allah(SWT) speaks the language of man. He even uses similitudes to convey His messages to man, thus Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call,(27:80), and .. but thou canst not make those to hear who are (buried) in graves.(35:22) because for man Nor are alike those that are living and those that are dead. (35:22) Allah(SWT) is speaking of those who do not want to listen or to hear the Message that the Holy Messenger(SAW) is transmitting. He is speaking of those who do not want to understand. And to drive this message into the mind of man, He uses an example easily understood by Man. But since Allah(SWT) is the One Who provides guidance, He says Allah can make any that He wills to hear; (35:22) that is to understand His Message. Wouldn’t we be right then to say that the Holy Messenger(SAW) followed the same principle as his Raab, Allah(SWT). Similarly the Holy Messenger(SAW)'s mission is to bring the masses, and not only the elite, to Islam. Whatever he explains, he must necessarily ensure that his explanation is understood by one and all. Was it this very principle that made him say 'One who sends blessings to me near my grave I hear it, and one who sends blessings to me from far away place, Allah appoints an angel who conveys it to me, it will suffice him for his world and hereafter, I will intercede him on the Day of Judgment'. Had he said that he hears anyone who sends blessings upon him, near his grave or from far, people would have doubted his words that he was human like them and / or he would probably have had to explain how dead he would be able to hear from far. Like his Raab, he spoke the language of Man, a language that people could understand. It was much easier for a man to understand that an angel had to bring the blessings to him. He himself said that the dead hears better than the living. We know that the living hears at a distance much greater than one metre . Consequently, since the dead hears better than the living, the dead hears from a distance greater than the distance from which the living hears. But up to what distance? The question is: Who is right? Am I right or is the one who understands it in the literal sense right? It is clear that without knowledge of the Ghayb, it would be difficult, if not impossible, to know who is right or wrong. Our passion and bias take over although we have no perception whatsoever of the “astral” world. How easy it would have been if we could know HOW the dead hears? HOW the dead speaks with a voice that would cause a man to fall unconscious if man could hear that voice? We don’t, and yet we take firm stands – whether it be that the dead does not hear or the dead hears. Shrouded in ignorance, thus blind, we are nevertheless 100% certain that we are right and the others are wrong – to the extent that we slander others, we refuse to greet others or answer the greetings of others, and worse take over the prerogative of Allah(SWT) to declare others KAAFIR.. Haith Qudsi: Allah(SWT) Says: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. When Allah(SWT) Says “When I love him”, He does not say whether during his living or even when he is dead; when Allah(SWT) Says “I am his hearing with which he hears”, Allah(SWT) does not say whether during his living only or even when he has made purdah with this world; when Allah(SWT) says “ his foot with which he walks”, Allah(SWT) does not say whether during his living only or even after death. Do we have the necessary knowledge to say with certainty that Allah(SWT) refers to “during his living” ONLY. Based on what? Guesses? And suppose that what Allah(SWT) Says in this Hadith Qudsi holds good even after His servant whom He loves has made purdah with this world. Would then the Holy Messenger(SAW), His Beloved, have retained the qualities that Allah(SWT) would have conferred upon him during his presence in this world? In the affirmative, the Holy Messenger(SAW) would hear anyone sending salaam upon him from anywhere, and he would be able to see a group sending salaam upon him as if he were present at the place at which the salaam is being sent or he could even be present at the place itself. Remember one day in the other world is 50,000 of our years. Who is right? Who is wrong? Knowledge of the Ghayb is essential. And we do not have this knowledge. And if the Holy Messenger(SAW) has in fact been blessed with such qualities whether in this world or not, would that mean that he, as receptor of certain blessings from Allah(SWT), has All-Encompassing Knowledge? Is such a conclusion not too hasty and superficial? Allah(SWT) permitted Issa(AS) to make the blind see. Does that mean that Issa(AS) had All-Encompassing Knowledge? Allah(SWT) sent Musa (AS) to Khidr (AS) to acquire Knowledge. Does this mean that Khidr (AS) had All Encompassing Knowledge. Let us remember that Allah(SWT) Says: “The Earth and the Ocean cannot Encompass Me, but the Heart of My Servant Can.” Or is it simply favours that Allah(SWT) Bestows upon His Chosen Ones? Would such favours be interpreted as conferring upon the Holy Messenger(SAW) (or for that matter an Awliya) the attributes of Allah(SWT) – the All Seeing, the All-Knowing, the All-Hearing, amongst others? He who taught (the use of) The Pen(96:4) Taught man that which he knew not (96:5) Allah(SWT) TAUGHT, and ,no doubt, will continue to teach until the Last Day. The Knowledge He imparts to His Servants differs from one servant to another. Is it possible that the more Knowledge Allah(SWT) Imparts, the closer one moves towards His Attributes? Allah(SWT) Invited the Holy Messenger(SAW) to see His Signs. That was Allah(SWT) Imparting Knowledge to His Beloved. That Invitation and that SHARING of Knowledge were reserved but for His Beloved. How close did the Holy Messenger(SAW) moved towards the Attributes of Allah(SWT)? Is it given to the Servants of Allah(SWT) to question whatever Gift(s) He wishes to confer upon any of His Servant? On the Night of the Holy Messenger(SAW)’s Ascension, the Holy Messenger(SAW) met several former Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them) of Allah(SWT) at the farthest Mosque in Jerusalem. The following questions arise: (a) The Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them) are supposed to be in their Qabr. How did they know that the Holy Messenger(SAW) had been invited by Allah(SWT)? Allah(SWT) Informed them? In which language did He Inform them? (b) How did they reach the farthest Mosque in Jerusalem? (c) The Holy Messenger(SAW) led them in Salaah. In which language did the Holy Messenger (SAW) conducted the Salaah? (d) When the Holy Messenger subsequently ascended to the Heavens, he met the various Prophets (May Peace and Blessings of Allah(SWT) Be Upon Them), each at his respective Station. How did they reach their respective Station before the Holy Messenger(SAW) did? The Holy Messenger was on The Buraq. What was the mode of travelling of the other Prophets of Allah(SWT)? (e) In which language did the Holy Messenger(SAW) greet the others? (f) In which language did the Holy Messenger(SAW) converse with Musa(AS)? My dear brothers & sisters, we swim in a sea of possibilities and probabilities until Allah(SWT), out of His Pleasure for us, TEACHES us and CONFERS certain Gifts upon us. Till then, should we not end up with these words from the article of Mufti Taqi Usmani (May Allah(SWT) be pleased with him) ……” spoke about them with moderation and balance in which the hearts find rest and the chest finds relief”…….. Brotherly yours farook Brother Farook. See the verse bellow open your eyes wide and your herat to Allah SWT words : English Yusuf Ali: [25:47]And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection. For Allah SWT, you I do not know SLEEP = REPOSE, do you agree with Allah SWT ? Can you tell me what do you understand in the verse 52 ? English Yusuf Ali: [36:51] The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord! English Yusuf Ali: [36:52] They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!" In the verse 52, men say who raised up from our bed of repose, they did not say our grave of punishment no ? why they did not say they were punished in the grave, tell me ? you see that grave punishment only in Hadeeths, lies spread on our prophete mohamed SWS after his death. Please tell me why they are saying in the verse 52, they were like sleeping and not punished, they were in state of repose and not suffering. If for you sleeping is equal to be punished you do not understand Allah SWT ?????? Please give me your understanding. Assalam aleykoum sisters and brothers.
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