The faculty of hearing of the dead

One often wonders aboutthe soul's faculties in the barzakh (the stage
between death and the Resurrection). Can it hear? Can it see? Does it
have knowledge of certain things going on in the world? In order to
answer these and other questions, one must carefully scrutinize the
quality of the evidence presented in support of certain claims made by
scholars in this field.
THE DECEASED'S FACULTY OFHEARING
It is a common concept among some scholars[1] and others that the dead
in their graves have the ability of hearing a visitor's greeting, his
supplication, talk, etc. Such a concept is unfounded, for it has no
proof from clear texts of the divine shari'ah. In fact, it is in open
contradiction to the unchallengeable texts of the Quran and the
authentic traditions of the Prophet (saws) whichdeny the possibility
of the dead possessing this faculty.
PROOF FROM THE QUR'AN AND THE SUNNAH NEGATING IT
There are two unequivocal texts from the Qur'an which deny the
possibility of the dead in their graves possessing the faculty of
hearing. Allah, the Blessed and Exalted, states :
"Verily you cannot make the dead hear and you can not make the deaf
hear the call when they turn their backs and retreat." [Surah an-Naml
27:80]
"The living and the dead are not alike. Allah makeswhoever he wishes
hear, but you cannot make those in the graves hear."[Surah Fatir
35:22]
In the first verse Allah addresses His messenger, Muhamad (saws),
reminding him that he cannot make the disbelievers hear the invitation
to Islam, for they are like the dead, who do not hear either. In the
second verse Allah points to the difference between the living and the
dead - they are not all alike. He further clarifies to His prophet
that he cannot make the rejectors of faith hear themessage (for they
are dead in heart and in spirit) any more than he can make those in
the graves hear what is spoken to them![2]
Just as the Qur'an denies the possibility of the deceased possessing
the faculty of hearing, there are a number of texts in the sunnah
which arrive at the same conclusion. One such hadith follows:
Ibn Mas'ud reported that the Prophet (saws) said:"Allah has angels who
travel about the earth; they [do and will] conveyto me the peace
greetingfrom my ummah." [Authentically reported by Abu Dawud]
This hadith clarifies that the Prophet (saws) does not hear the
greetings of peace from Muslims when they pronounce it upon him, for
if he could hear it directly, there would be no need of angels to
convey it to him. Therefore, it follows that the Prophet (saws) cannot
hear other forms of conversation directed to him either;[3] and it
stands even more to reason that the deceased,being lesser than the
Prophet (saws), also cannot hear the salam (greeting of peace) or any
other form of speech.[4] Thus contrary to a popular misconception,
because the Messenger (saws) cannot directly hear either one's
invocation of blessings[5]or one's salam addressed to him, such
greetings may be conveyed to him from anywhere, regardless of the
distanceor proximity of the greeter to the Prophet's grave. The
erroneous belief that the Prophet (saws) hears these greetings
directly disregards the previous hadith whcih specifies that the
greetings are conveyed to him by the angels, and it is based on a
forged tradition whose text follows:
It has been narrated that the Prophet (saws) said:"Whoever asks
blessings for me at my grave, I hear him, and whoever asks blessings
upon me from afar, it is conveyed to me." [This tradition was
mentioned by al-'Uqayli in his book, adh-Dhu'afa and by al-Khateeb,
Ibn 'Asakir, et. al., and they all agreed that it is a forged
(mawdhu') hadith. See al-Albani's al-Ahadith adh-Dha'eefah, vol.1,
hadith no.203]
ALLEGED EVIDENCE AND ITS REFUTATION
In order to refute the allegations which claim that the deceased in
the grave possess the faculty of hearing, it is essential to analyze
them and discover the means by which such allegations are dependent
upon weak and forged traditions and/or due to erroneous
interpretations of varioustexts.
There are a number of authentic narrations relating the Prophet's
address to the corpses of the mushrikeen (polytheists) of Quraysh who
were slain by the believers in the Battle of Badr and then thrown into
a dried well. The following two examples suffice for the purpose ofthe
present discussion:
Abu Talhah reported: "Onthe day of the Battle of Badr, Allah's Prophet
(saws) ordered that the bodies of twenty-four leaders of the Quraysh
bethrown into one of the foul, abandoned wells of Badr. On the third
day after the battle the Prophet called for his mount and saddled it.
Then he set out, so his companions followed him. They said amongst
themselves, "He must be going to something important." When the
Prophet (saws) arrived atthe well[6], he stood at its edge and began
addressing those therein by calling upon them by their names, "O so
and so,son of so and so; and you, so and so, son of so and so! Would
it not havebeen easier to have obeyed Allah and His Messenger? We have
found that which our Lord promised us to be true[7]. Did you find what
your Lord promisedyou to be true?[8] Thereupon 'Umar said, "OMessenger
of Allah, what are you saying to these bodies without souls?! Dothey
hear? For Allah, the Majestic and Mighty, says,"Verily, you cannot
make the dead hear." [Surah an-Naml 27:80] The Prophet (saws)
answered, "By Him in whose hand lies the soul of Muhammad, you did not
hear better than them and what i just said." Qatadah[9] added:"Allah
brought them back[10] to life (momentarily) in order tomake them hear
as a means of scorn and belittlement and [so that they would feel]
regret and remorse." [Authentically related by al-Bukhari and Muslim]
In another narration of this incident there is a slight variation in
the wording of the text which follows:
"Ibn 'Umar related: "The Prophet (saws) stood at the edge of a
well[11] at Badr and said, "Did you find the promise of your Lord to
be true?" Then headded, "Verily at this moment they hear what Iam
saying." Later on[12], this was mentioned to 'A'ishah[13], whereupon
she commented, "What the Prophet (saws) meantwas, "Now they know that
what I used to tell them is the truth." Then she recited, "Verily you
cannot make the dead hear," [Surah an-Naml 27:80] up to the end of the
verse." [Related authentically by al-Bukhari and others]
Some often misconstrue the texts of the two aforementioned hadiths as
proof for the contention that the dead can hear. However, the
following argumentationrefutes such a claim. This miraculous
circumstance in which the corpses of the slain Quraysh were made to
hear the Prophet's address to them is a special case - anexception to
the general rule that the dead do not hear.[14] By a miracle, Allah,
the Almighty, madethem hear the scolding from the Prophet (saws) -only
for the moment he spoke to them![15] This isclearly proven by the
second narration itself, for their hearing was said to be conditioned
bythe moment when the Prophet (saws) called outto them in scorn and
rebuke. He said, "At this moment they hear what Iam saying."
Furthermore,in the first narration the Prophet (saws) does not deny
'Umar's sound understanding of the verse's general ruling that the
does do not hear. Rather, the Prophet(saws) merely clarifies for'Umar
that what occurredat Badr was a divine miracle and, therefore, an
exception to the general ruling of the verse.[16]
Another text often quoted by those who believe that the dead canhear
is the following tradition:
Anas bin Malik reported that Allah's Messenger (saws) said: "After the
deceased is placed in his grave and his companions[17] turn to leave,
he hears the shuffling of their feet as they walk away. Then there
comes to him the two angels." [Part of an authentic hadith related by
al-Bukhari and Muslim]
This text is not valid evidence for the general claim that the dead
can hear; rather, this tradition only specifies another exception to
the general rule. In this case, the deceased hears the shuffling feet
of those who attended his funeralas they walk away. This isa momentary
possession of the faculty of hearing which is terminated at the point
at which the two questioning angels[18] come to him[19].
From what has preceded,it is abundantly clear thatthe deceased
generally do not have the faculty ofhearing, for they are beyond the
barrier (barzakh) which separates our world fromtheirs. This proves
the gross error in the thinking of those who attempt to carry
on"conversations" with the dead, or worse, petition them for certain
things. Petitioning the dead is shirk, and this is indeed the greatest
of all sins.
FOOTNOTES :
1. Among those who erred in this matter are Ibn Abi-Dunya, Ibn
'Abdul-Barr, al-Qurtubi, Ibn al-Qayyim and ash-Shanqeeti.
2. See Tafseer at-Tabari, vol.21, p.36 and al-Qurtubi's al-Jami, vol.13, p.232
3. Thus it is absolutely foolish for one to attempt to converse with
the Prophet (saws)or others at their graves. To ask them for any form
of help is blatant shirk. Such is the misguidance spreadby Sufis, who
have gone astray.
4. See al-Ayat al-Bayyinat of al-Alusi, p.37, Published by al-Maktabah
al-Islamee [1982]
5. In Islam, it is encouraged to invoke blessings upon the Prophet
(saws) and thiscommonly follows the mention of his name in one form or
another.
6. Into which the bodies of the slain Quraysh had been thrown earlier.
7. That is, that the believers would have victory over their enemy,
the Quraysh. See al-Qurtubi's tafseer,al-Jami'u li Ahkam al-Qur'an,
vol.7, p.370 regarding the information about Surah al-Anfal, 8:7-10.
8. This is a reference to the Quraysh's supplication asking their Lord
to bring a painful punishment upon them if what Muhammad (saws) was
preaching was the truth. See Surah al-Anfal, 8:32.
9. A famouse tabi'ee and anarrator of this hadith
10. The slain Quraysh whobodies were in the abandoned well.
11. The same well mentioned earlier intowhich the bodies of the slain
Quraysh werethrown.
12. Most likely after the Prophet's death.
13. The beloved wife of the Prophet.
14. See al-Alusi's Ruh al-Ma'ani, vol.6 p.455
15. This is confirmed by many of the dependable commentators and
jurists. For example, see al-ayat al-Bayyinat, pp.29, 56 and 59.
16. See al-Ayat al-Bayyinat, pp.30-31
17. His friends and others who attended his burial.
18. There names are Munkar and Nakeer, and their fearful appearance
has been described earlier in this treatise. <{My note: There is some
disagreement amongst scholars some who say that theangels may not
really be called Munkar and Nakeer for the words Munkar and Nakeer
mean bad things in the Arabic language, whilst the angels are all
pure.}>
19. See al-Ayat al-bayyinat, pp.38 and56.

Life After Death

The question whether there is a life after death does not fall under
the jurisdiction of science as science is concerned onlywith
classification and analysis of sense data. Moreover, man has been busy
with scientific enquiries and research, in the modern sense of the
term, only for the lastfew centuries, while he has been familiar with
the concept of life after death since times immemorial.
All the prophets of God called their people to worship God and to
believe in life after death. They laid so much emphasis on the belief
in life after death that even a slight doubt in it meantdenying God
and made all other beliefs meaningless. The very fact that all the
prophets of God have dealt with this metaphysical question of life
after death so confidently and so uniformly - the gap between their
ages being thousands of years - goes to prove that the source of their
knowledge of life after death as proclaimed by them all, was the same,
i.e., Divine revelation. Wealso know that these prophets of God were
greatly opposed by their people, mainly on the issue of life after
death astheir people thought it impossible. But in spite ofopposition
the prophets won so many sincere followers.
The question arises: whatmade those followers forsake the established
beliefs, traditions and customs of their forefathers notwithstanding
the risk of being totally alienatedfrom their own community? The
simple answer is: they made use of their faculties of mind and heart
and realized the truth. Did they realizethe truth through perceptual
consciousness? Not so, as perceptual experience of life after death is
impossible. Actually God has given man besides perceptual
consciousness, rational, aesthetic and moral consciousness too. It is
this consciousness that guides man regarding realities that cannot be
verified through sensory data. That is why all the prophets of God
while calling people to believe in God and life after death, appeal to
the aesthetic, moral and rational consciousness of man. For example,
when the idolaters of Makkah denied even the possibility of life after
death, the Quran exposedthe weakness of their stand by advancing very
logical and rational arguments in support of it:
"And he makes comparisons for Us, and forgets his own (origin and)
Creation: he says, 'Who can give life to (dry) bones and decomposed
ones (at that)?' Say, 'He will give them life Who created them for the
first time! For He fully knows all! - The same Who produces for you
fire out of the green tree, when behold!ye kindle therewith (yourown
fires)! Is not He Who created the heavens and the earth able to create
the like thereof?' - Yea, indeed! for He is the Creator Supreme, of
skill and knowledge (infinite)!" ( 36:78-81 )
At another occasion the Quran very clearly says that the disbelievers
haveno sound basis for their denial of life after death. It is based
on pure conjecture:
"And they say: 'What is there but our life in this world? We shall die
and we live, and nothing but time can destroy us.' But of that they
have no knowledge: they merely conjecture: And when Our Clear Signs
are rehearsed to them, their argument is nothing but this: they say,
'Bring (back) our forefathers, if what ye say is true!'" ( 45:24-25 )
Surely God will raise all the dead. But God has Hisown plan of things.
A daywill come when the whole universe will be destroyed and then
again the dead will be resurrected to stand before God. That day will
be the beginning of the life that will never end, and that day every
person will be rewarded by God according to his or her good or evil
deed. The explanation that the Quran gives about the necessity of life
after death is what moral consciousness of man demands. Actually if
there is no life after death, the very belief in God becomes
irrelevant or even if one believes in God, that would be an unjust and
indifferent God: having once createdman not concerned with his fate.
Surely, God is just; He will punish the tyrants whose crimes are
beyond count: having killed hundreds of innocent persons, created
great corruptionsin the society, enslaved numerous persons to serve
their whims etc... Man having a very short span of life in this world,
and this physical world too being not eternal, punishments or rewards
equal to the evil or noble deeds of persons are not possible here. The
Quran very emphatically states that the Day of Judgement must come and
God will decide about the fate of each soul according to his or her
record of deeds:
"The Unbelievers say, 'Never to us will come theHour': Say, 'Nay! but
mostsurely, by my Lord, it will come upon you;- by Him Who knows the
unseen,- from Whom is not hiddenthe least little atom in theheavens or
on earth: nor is there anything less than that, or greater, but is in
the Record Perspicuous: That He mayreward those who believe and work
deeds of righteousness: for suchis Forgiveness and a Sustenance Most
Generous.' But those whostrive against Our Signs, to frustrate them,-
for such will be a Chastisement,- of painful wrath." ( 34:3-5 )
The Day of Resurrection will be the Day when God's attributes of
Justiceand Mercy will be in full manifestation. God will shower His
mercy on those who suffered for His sake in the worldly life,
believing that an eternal bliss was awaiting them. But thosewho abused
the bountiesof God, caring nothing for the life to come, will be in
the most miserable state. Drawing a comparison between them, the Quran
says:
"Are (these two) alike?- one to whom We have made a goodly promise,
and who is going to reach its (fulfillment), and one to whom We have
given the good things of this life, but who, on the Day of Judgment,
is to be among those brought up (for punishment)?" ( 28:61 )
The Quran also states thatthis worldly life is a preparation for the
eternal life after death. But those who deny it become slaves of their
passions and desires, make fun of virtuous andGod-conscious persons.
Such persons realize theirfolly only at the time of their death and
wish to be given a further chancein the world but in vain. Their
miserable state at the time of death, and the horror of the Day of
Judgement, and the eternal bliss guaranteed to the sincere believers
are very beautifully mentioned in the following verses of the Holy
Quran:
"Until, when death comesto one of them, he says: 'O my Lord! Send me
back(to life),- In order that I may work righteousness in the things I
neglected.'- 'By no means! It is but a word he says.'- Before them is
a Partition till theDay they are raised up. Then when the Trumpet is
blown, there will be nomore relationships between them that Day, nor
will one ask after another! Then those whose balance (of good deeds)
is heavy,- they willbe successful: But those whose balance is light,
will be those who have lost their souls, in Hell will they abide. The
Fire will burn their faces, and they will therein grin, with their
lips displaced."( 23:99-104 )
The belief in life after death not only guarantees success in
theHereafter but also makes this world full of peace and happiness by
makingindividuals most responsible and dutiful intheir activities.
Think of the people of Arabia; gambling, wine, tribal feuds,
plundering and murdering were their main traits when they had no
belief in life after death. But as soon as they accepted the belief in
the One God and life after death they became the most disciplined
nation of the world. Theygave up their vices, helped each other in
hours of need, and settled all their disputes on the basis of justice
and equality. Similarly the denial of life after death has its
consequences not only inthe Hereafter but also in this world. When a
nation as a whole denies it, all kinds of evils and corruptions become
rampant in that society and ultimately it is destroyed. The Quran
mentions the terrible endof Àd, Thamüd and the Pharaoh in some detail:
"The Thamüd and the Àd people disbelieved in theDay of Noise Calamity!
But the Thamüd,- they were destroyed by a terrible Storm of thunderand
lightning! And the Àd, they were destroyed by a furious Wind,
exceedingly violent; He made it rage against them seven nights and
eight days in succession: so that thou couldst see the (whole) people
lying overthrown in its (path), as if they had been roots of hollow
palm- trees tumbled down! Then seest thou any of them left surviving?
And Pharaoh, and those before him, and the CitiesOverthrown, committed
habitual Sin. And disobeyed (each) the messenger of their Lord; so He
punished them with an abundant Penalty. We, when the water (of Noah's
Flood) overflowed beyond its limits, carried you (mankind), in the
floating (Ark), That We might make it a Reminder unto you, and that
ears (that should hear the tale and) retain its memory should bear its
(lessons) in remembrance.
Then, when one blast is sounded on the Trumpet,And the earth is moved,
and its mountains, and they are crushed at one stroke,- On that Day
shall the (Great) Event come topass. And the sky will be rent asunder,
for it will that Day be flimsy, And the angels will be on its sides,
and eight will, that Day, bear the Throne of thy Lord above them. That
Day shall ye be brought to Judgment: not an act of yours that ye hide
will be hidden.
Then he that will be given his Record in his right hand will say: 'Ah
here! Read ye my Record!I did really think that my Account would (One
Day) reach me!' And he will be in a life of Bliss, In a Garden on
high, The Fruits whereof (will hangin bunches) low and near. Eat ye
and drink ye,with full satisfaction; because of the (good) that ye
sent before you, in the days that are gone!
And he that will be given his Record in his left hand, will say: 'Ah!
Wouldthat my Record had not been given to me! And that I had never
realized how my account (stood)! Ah! Would that (Death) had made an
end of me! Of no profit to me has been my wealth! My power has
perished fromme!'... (The stern command will say): 'Seizeye him, and
bind ye him, And burn ye him in the Blazing Fire. Further, insert him
in a chain, whereof the length is seventy cubits! This was he that
would not believe in Allah the Most High. And would not encourage the
feeding ofthe indigent! So no friend hath he here this Day. Nor hath
he any food except the foul pus from the washing of wounds, Which none
do eat but those in sin.'" ( 69:4-39 )
Thus there are very convincing reasons to believe in life after death.
Firstly , all the prophets ofGod have called their people to believe in it.
Secondly , whenever a human society is built on the basis of this
belief, it has been the most ideal and peaceful society, freeof social
and moral evils.
Thirdly , history bears witness that whenever this belief is rejected
collectively by a group of people in spite of the repeated warning of
the prophet, the group as a whole has been punishedby God even in this
world.
Fourthly , moral, aestheticand rational faculties of man endorse the
possibility of life after death.
Fifthly , God's attributes of Justice and Mercy haveno meaning if
there is nolife after death.
Further Readings on Islam:
*. T. B. Irving, et al.: The Quran: Basic Teachings
*. Hamuda Abdulati : Islamin Focus
*. M. Qutb : Islam: The Misunderstood Religion
*. Maudoodi : Towards Understanding Islam
*. Maurice Bucaille : The Bible, The Quran and Science
*. Suzanne Haneef : What Everyone Should Know About Islam and the Muslims

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And Allah Knows the Best!

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Hajj Exemplifies Equality Before Allah: Holy Prophet Muhammad's Sermon at Arafah

This sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H. in
the 'Uranah valley of Mount Arafah' (in Makkah). Part of his beautiful
sermon is as below, in which he insistson rights of each other. After
praising, and thanking Allah Holy Prophet Muhammad (saw) said:
".......... O People, lend me an attentive ear, for I know not whether
after this year, I shall ever be amongst you again. Therefore listen
to what Iam saying to you very carefully and TAKE THESE WORDS TO THOSE
WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, and this city as
Sacred, so regard the life and property of every Muslim as a sacred
trust. Return the goods entrusted to you to their rightful owners.
Hurt no one so that no one may hurt you. Remember that you will indeed
meet your LORD, and that HE will indeed reckon your deeds.
ALLAH has forbidden you to take usury (interest), therefore all
interest obligation shall henceforth be waived. Your capital, however,
is yours to keep. You will neither inflict nor suffer any inequity.
Allah has judged that there shall be no interest and that all the
interest due to Abbas ibn Abd al-Muttalib(Holy Prophet Muhammad's
uncle) shall henceforth be waived.
Beware of Satan, for the safety of your religion. He has lost all hope
that he will ever be able to lead you astray in big things, so beware
of following him in small things.
O People, it is true that you have certain rights with regard to your
women, but they also have rights over you. Remember that you have
taken them as your wivesonly under Allah's trust and with His
permission. If they abide by your right then to them belongs the right
to be fed and clothed in kindness. Do treat your women well and be
kind to them for they are yourpartners and committed helpers. And it
is your right that they do not make friends with any one of whom you
do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, say your five daily
prayers (Salah), fast during the month of Ramadan , and give your
wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adamand Eve, an Arab has no superiority over a
non-Arab nor a non-Arab has any superiority over an Arab; also a white
has no superiority over black nor does a black have any superiority
over white except by piety and good action. Learn that every Muslim is
a brother to every Muslim and that the Muslims constitute one
brotherhood. Nothing shall be legitimate to a Muslim which belongs to
a fellow Muslim unless it was given freely and willingly. Do not,
therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH and answer your deeds.
So beware, do not stray from the path of righteousness after I am
gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH
WILL BE BORN. Reason well, therefore, O People, and understand words
which I convey to you. I leave behind me two things, the QURAN and
myAhlul Bayt, and if you follow these you will never go astray.
All those who listen to meshall pass on my words toothers and those to
others again; and may the last ones understand my words better than
those who listen to me directly. Be my witness, O ALLAH, that I have
conveyed your message to your people .........."
(1.) Prayer of Arafah (2.) Aa'maal of the day of Arafah
Hajj Exemplifies Equality Before Allah: Imam Hussain's Sermon at Mina
to scholars of religion
O people take lesson from the counsel God gave to His friends when He
rebuked the Rabbis bysaying: "Why do not the Rabbis and the doctors
ofLaw (scholars) forbid them from their (habit of) uttering sinful
words and eating things forbidden? Evil indeed are their works."
(5:63)
And God says: "Curses were pronounced on those among the Childrenof
Israel who rejected Faith, by the tongue of David and of Jesus the son
of Mary: because theydisobeyed and persisted in excesses. Nor did they
(usually) forbid one another the iniquities which they committed: evil
indeed were the deeds which they did." (5:78-79)
God reproached them because they saw with their own eyes the
oppressors committing vile and corrupt acts, but did not stop them,
out of love for the favors they received from them as well as fear of
persecution and injury. However, God says: "Fear not men, but fear
Me." (5:44) And He says: "The believing men and women are friends and
protectors to each other; they enjoin the good andforbid the evil;
they perform the prayer, and pay the alms, and obey God and His
messenger. Upon them God shall have mercy; God is Almighty, All-wise."
(9:71)
God mentions the duty ofenjoining the good and forbidding the evil
(Al-Amr bil Maroof and Nahi un al-Munkir) before all other duties,
because He knows that if it is performed and is established in the
society all other duties, the easy and the difficult, will alsobecome
established. The reason for this is that Al-Amr bil Maroof and Nahi un
al-Munkir means summoning people to Islam, as well as resistance
against injustice, opposing and struggling against oppressors, and
endeavoring to ensure that public wealth and income derived from
warare distributed in accordance with the just laws of Islam, and that
taxes are collected, leviedand expended in due andproper form.
O scholars, who are celebrated and enjoy good repute on account of
your learning! You have achieved a good name in society because of
your good will. It is on account of God that men venerate you and
stand in awe of you, so that even powerful fear you and the weak honor
you,and those who are not subject to you and over whom you hold no
authority grant you favors they deny themselves. When the people do
not receive their due, they seek your intercession, and you walk in
the street with the majesty of kings and princes.
Have you not earned all this respect and prestige because of the
people's hopes that you will implement God's laws, even though in most
instances you have failed to do so?
You have taken lightly your duties as leaders. You have neglected the
rights of the oppressed and the lowly, but have assiduously pursued
what you regard as your personal rights. You havenot spent your money
or risked your life for the sake of the One Who gave you life, nor
have you fought against any group or tribe for the sake of God.
Nevertheless, you desire -and regard it as your due- that He should
grant you paradise, the company of the prophet, and security from
chastisement in the hereafter. You have such expectations of God, I
fear that the full weight of His wrath descend upon you, for although
itis by His might and glory that you have achieved high rank, you show
no respect to those who truly know God, while you yourselves enjoy
respect among God's creatures on His account.
(I am also afraid for you for another reason :) you see the covenant
enactedwith God being violated and trampled under foot,yet you show no
anxiety, when it comes to the covenants enacted with your fathers, you
becomegreatly disturbed and anxious if they are only violated in part,
but the pledges you have given to the most noble Messenger are a
matter of complete indifference to you.
The blind, the dumb, and chronically ill everywherelack protection in
towns and no mercy is shown them. But you neither behave in accordance
with your function and rank, nor you support or pay any regard to
those who do. You purchase your safety from the oppressive ruling
powerswith flattery cajolery, and compromise.
All these activities have been forbidden to you byGod, and He has,
more over, commanded you to forbid each other to engage in them, but
you pay no attention.
The calamity that has befallen you is greater than what has befallen
others, for true rank and degree of 'Ulama' has been taken away from
you. The administration of the country and the issuing of decrees and
ordinances should actually be trusted to religious scholars who are
guardians of God's ordinances concerning what is permitted and what is
forbidden. But your position has been usurped from you, for no other
reason than that you have abandoned the truth (al-Haqq), and have
disagreed about the nature of the Sunnah, despite the existence of
clear proofs.
Had you the forbearance to endure adversities andhardships for the
sake of God, then all proposed regulations (God's affairs) would be
brought to you for your approval and for you to issue; authority would
liein your hands. But you allowed the oppressors to take away your
functions and God's affairs (i.e. government) to fall into their
hands, sothat they administer them by resorting to ambiguities and
make arbitrariness and the satisfaction of lust their consistent
practice. What enabled them to gain control of government was your
fleeing in panicfrom (inevitable) death and your love of life, which
shall in all certainty depart from you. As a consequence of that
mentality, you have delivered the powerless masses into the clutches
of the oppressors. While some cringe like slaves under the yoke of
oppressors, and others have been reduced to destitution in regard to
their livelihood, the rulers run the affairs of the government in
accordance with their whims, earning ignominyand disgrace for
themselves with their licentiousness, following evil counselors, and
showing impudence toward God. One of their appointed spokesmen mounts
the pulpit (Minbar) in each city. The country is defenseless before
them, and their hands grab freely whatever they want of it.The people
are their slaves and are powerless to defend themselves. One of the
governors is a dictator by nature, malevolent and rancorous; another
represses to recognize either God or the Day of Resurrection! It is
not strange - how can one think it strange, that society is in the
clutches of a cunning oppressor whose tax collectors are oppressors
and whose governors feel no compassion or mercy towards the believers
under rule.
It is God who will judge concerning what is dispute among us and
deliver a decisive verdict concerning all that occursamong us.
O God! You know that everything we did was not prompted by rivalry for
political power, nor for a search for wealth and abundance; rather it
was done to demonstrateto men the shining principles and values of
Your religion, to reform the affairs of Your land, to protect and
secure the indisputable rights of Your oppressed servants, and to act
in accordance with the duties. You haveestablished the norms, laws,
and ordinances which You have decreed.
So (O scholars of religion!) You are to help us reach this goal, win
back our rights from those powers who have considered it acceptable to
wrong you and who have attempted to put out the light kindled by your
Prophet. God suffices us, upon Him do we rely, to Him do we return,
and to Him shall we return.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Tawaf of Kaaba: in line with the Cosmic Law

Allah Almighty says: "And He it is Who created the night and the day,
and the sun and the moon, each in an orbit floating." (Al-Anbiya, 21:
33)
This glorious verse refers to a scientific fact concerning the system
of the universe. Scientific discoveries have proved that we live in a
huge universe that depends onrevolution. The earth revolves round the
sun once a year, the moon revolves around the earth once per lunar
month, and the other planets of the solar system also revolve round
the sun, each in itsown orbit. Besides, most of these planets have
moons that revolve around them, each, also in its own orbit.
Astronomers have discovered more than 60 of these moons so far.
The solar system, likewise, orbits a center of our galaxy, the Milky
Way. This galaxy consists of more than 130 billion stars. Galaxies, in
turn, revolve round a center that only Almighty Allah knows.
The law of revolution applies also to atoms, thesmallest units of
elementsthat cannot be seen even by microscopes. An atom is composed
of a nucleus whose diameter is less than a millionth of a millimeter.
An atom is surrounded by electrons that move round the atom in an
orbit. Since allmatter in the universe-whether solid, liquid, or
gaseous consists of atoms, this means that the law of revolution
applies to everything: stars, planets, moons, animals, plants, sand,
seas, air, and so on.
This includes cells as well.The cytoplasm in the cell moves around the nucleus.
There is a common factorbetween the orbital movements of all the
objects referred to above, this is, and their revolution is
anti-clockwise.
Contemplating the above lines, we come to realize that revolution is a
cosmic law.
With a believer's meditation upon such a scientific fact, another
image of revolution is brought to one s mind: the pilgrim's
circumambulation of the Kaaba, which is a basic ritual of Hajj in
Islam.
Circumambulating the Kaaba is a symbolic act ofworship, whose wisdom
may be hidden from some. It indicates the believer's utter submission
to Almighty Allah alone. The pilgrims go to Hajj in response to the
divine order that Prophet Ibrahim or Prophet Abraham (peace be upon
him) conveyed to people.
Allah Almighty says: "And (remember) when We showed Ibrahim the site
of the (Sacred) House (the Kaaba at Makkah), saying: Ascribe not
anything (in worship) with Me, and sanctify My House for those who
circumambulate it, and those who stand up (for prayer), and those who
bow (submit themselves with humility and obedience to Allah), and make
prostration (in prayer). And proclaim to mankind the Hajj
(pilgrimage). They will come to you on foot and on every lean camel,
theywill come from every deep and distant (wide) mountain highway (to
perform Hajj)." (Al-Hajj, 22:26-27).
This signifies that the Kaaba is the spiritual center of the
believers. It refers to the close bond that should be between
abeliever and his Lord. A believer turns toward theKaaba five times a
day during the prescribed ritual Prayers.
A pilgrim circumambulates the Kaaba as if he or she is a celestial
body orbiting another greater body. Circumambulation of the Kaaba is
to be performedanti-clockwise. This indicates that there is a joint
factor between a pilgrim's expressing his ultimate faith in
AlmightyAllah by circumambulating the Kaaba in that way and between
the cosmic laws of revolution discussed above. This indicates
thatthere is consistency between the obligations of worship in Islam
and the natural laws that govern the universe, which indicates that
theyall belong to only one source, that is, Almighty Allah.
This proves the truthfulness of the call of Islam that there is no
godbut Almighty Allah. Thus, Islam is the true religion that provides
humankindwith a comprehensive view in conformity with the divine truth
that is apparent in the natural laws of the universe.
Tawaf: Utmost degree of love
Circumambulation meansto go round something. This act shows the
utmostdegree of love to the extent that a lover wishesto sacrifice
himself for the beloved. A real pilgrim who has thirst formeeting his
Beloved has been detached from everything. By going round the House of
the Beloved, he wishes to prove that he desires nothing but God.
The planets circumambulate the sun, for they take everything from it.
Inside an atom, the electrons circumambulate the protons. The whole
universe ranging from the invisible particles to the planets and
galaxies circumambulate. Man, being a part of the universe, should
circumambulate, too, with the difference that the planets
circumambulate in a compulsory way according to the laws of nature,
but man, the rational being and possessor of free will,
circumambulates with hislogic and will a House God has appointed to
honor human beings. Hence, it is natural for Muslims to offer their
prayers, to sit, to stand, to recite the Holy Quran, to sleep, to lie
down at the moment of death, to be put in grave, and finally to be in
that direction during their lifetimes and death.
"Say: Surely my prayer and my sacrifice and my life and my death are
all for Allah, the Lord of the worlds." (Al-Anaam, 6:162)
Survival of the Kaaba, a wonder
It is a wonder that all the royal palaces built throughout history
have been demolished but the Kaaba, a house built of mud and stone
about four thousand years ago by Prophet Ibrahim (AS) and his son
Prophet Ismail (AS) in a parched land is still upright and will
continue to be loved by human beings until the Day of Judgment.
What is more wonderful is the attraction of this House. So many
glorious and majestic buildings in the world are found in areas of
good climate, but the Kaaba attracts people to itself without having
means of entertainment or being satisfying people's pleasure. The
reason however is natural. It is God Himself Who has created this
attraction in people's hearts through Prophet Ibrahim's supplication:
"And proclaim among men the pilgrimage: theywill come to you on foot
and on every lean camel, coming from every remote path." (The Holy
Quran, 22:27)
Kaaba Size and History
The small, cubed buildingknown as the kaaba may not rival skyscrapers
in height or mansions in width, but its impact on history and human
beings is unmatched. Thekaaba is the building towards which Muslims
face five times a day, everyday, in prayer. This has been the case
since the time of Prophet Muhammad (sallallahu alaiyhi wassallam) over
1400 years ago.
The Size of Kaaba:
The current height of the kaaba is 39 feet, 6 inches and total size
comes to 627 square feet. The inside room of the kaaba is 13x9 meters.
The kaaba's walls are one meter wide. The floor inside is 2.2 meters
higher than the place where people perform Tawaf.
The ceiling and roof are two levels made out of wood. They were
reconstructed with teak which is capped with stainless steel. The
walls are all made of stone. Thestones inside are unpolished, while
the ones outside are polished.
This small building has been constructed and reconstructed by Prophets
Adam, Ibrahim, Ismail and Muhammad (peace be upon them all).No other
building has had this honor. Yet, not very much is known about the
details of this small but significant building.
Holy Kaaba: The House of Allah (SWT) in Makkah, Saudi Arabia. The
Kaaba is covered by a black cloth known as 'Kiswa', which is produced
and changed every year. Special factory designed for the making of
Kiswa in Makkah. It costs approx. SR 17million.The cloth is made of
670kgs of Silver dyed black, about 120kgs of pure Gold and 50kgs of
Silver used in writing the Qur'anic verses over the cloth. The total
area of the cloth is 658sqr meter.
The Other Names of Kaaba:
Literally, kaaba in Arabic means a high place with respect and
prestige. The word kaaba may also be derivative of a word meaning a
cube. Some ofthese other names include:
1. Baitul Ateeq - which means, according to one meaning, the earliest
andancient. According to the second meaning, it means independent and
liberating. Both meanings could be taken.
2. Baitul Haram - the honorable house.
Scholars and historians say that kaaba has been reconstructed between
5 to 12 times. The very first construction of the kaabawas done by
Prophet Adam (peace be upon him). Allah says in Holy Quran that this
was the first house that was built for humanity to worship Allah.
After this, Prophet Ibrahim and Ismail (peace be upon them) rebuilt
kaaba.
The measurements of thekaaba's foundation by Prophet Ibrahim are as follows:
Eastern wall was 48 feet and 6 inches
Hateem side wall was 33 feet
Side between the black stone and the Yemeni corner was 30 feet
Western side was 46.5 feet
Following this, there were several constructions before the Prophet
Muhammad's (sallallahu alaiyhi wassallam) time.
Reconstruction of kaaba by Quraish:
Prophet Muhammad (sallallahu alaiyhi wassallam) participated in one of
its reconstructions before he announced a Prophet.After a flash flood,
the kaaba was damaged and its walls cracked. It needed rebuilding.
This responsibility was divided among the Quraish's four tribes.
Prophet Muhammad (sallallahu alaiyhi wassallam) helped with this
reconstruction.
Once the walls were erected, it was time to place the Black Stone,
(Hajar al-Aswad) on the eastern wall of the kaaba. Arguments erupted
about who would have the honor of putting the Black Stone in its
place. A fight was about to break out over the issue, when Abu
Umayyah, Makkah's oldest man, proposed that the first man to enter the
gate of the mosque the following morning would decide the matter. That
man wasthe Prophet Muhammad (sallallahu alaiyhi wassallam). The
Makkans were ecstatic. "This is the trustworthy one (Al-Ameen)" they
shoutedin a chorus. "This is Muhammad." He came to them and they asked
himto decide on the matter. He agreed.
Prophet Muhammad (sallallahu alaiyhi wassallam) proposed a solution
that all agreed to - putting the Black Stone on a cloak, the elders of
each of the clans held on to one edgeof the cloak and carried the
stone to its place. TheProphet Muhammad (sallallahu alaiyhi wassallam)
then picked up the stone and placed it on the wall of kaaba.
Since the tribe of Quraishdid not have sufficient funds, this
reconstructiondid not include the entirefoundation of kaaba as built
by Prophet Ibrahim. This is the first time kaaba acquired the cubical
shape it has now, unlike the rectangle shape which it had earlier. The
portion of the kaaba left out is called Hateem now.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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