Contents > Chapter 4: Life of the Barzakh > Refutation of the Deobandi View: (4) - The Messengers can help and benefit the living physically.


 

Refutation

If you should not find me, go to Abu Bakr

It is mentioned in Saheeh al-Bukharee, narrated Jubair Ibn Mutin, ‘Once, a woman approached Allah’s Messenger (sallallahu alaihi wa-sallam) with some worldly need. Allah’s Messenger (sallallahu alaihi wa-sallam) ordered her to return and come back to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.”[1]

 

This Hadeeth shows that Allah’s Messenger (sallallahu alaihi wa-sallam) and his Sahabah (radhi allahu anhum) believed that death overcomes everyone. The Messenger (sallallahu alaihi wa-sallam) did not interrupt the woman when she said, “What if I came and did not find you?” thereby proving that the woman’s belief that Messengers die like everybody else was correct. Else, he (sallallahu alaihi wa-sallam) would correct her, as he (sallallahu alaihi wa-sallam) corrected the small girls who were singing, “There is a Prophet amongst us who knows what will happen tomorrow.” The Messenger of Allah forbade them from attributing the knowledge of the Unseen to him.”[2]

 

This Hadeeth also shows that after his death the Messenger (sallallahu alaihi wa-sallam) cannot be sought for assistance, and therefore the woman was advised to approach Abu Bakr as-Sideeq (radhi allahu anhu).

 

The attitude of the Sahabah (radhi allahu anhum) towards Allah’s Messenger (sallallahu alaihi wa-sallam) after his death is the most apparent proof that he (sallallahu alaihi wa-sallam) cannot be sought for help.

 

(a) Choosing a Khalifah

The Sahabah agreed upon Abu Bakr (radhi allahu anhu) as the Khalifah to succeed the Messenger of Allah (sallallahu alaihi wa-sallam). Choosing the successor (Khalifah) was neither permissible, nor needed in the presence of a living Messenger… the Perfect Ruler and Guide. The Sahabah’s selection of a successor for the Messenger (sallallahu alaihi wa-sallam) shows that in death, he (sallallahu alaihi wa-sallam) can  no longer be sought for help, advice, or leadership.

 

(b) Seeking Solutions from Allah’s Messenger (sallallahu alaihi wa-sallam)

Differences rose among the Sahabah (radhi allahu anhu) after the death of Allah’s Messenger (sallallahu alaihi wa-sallam) like, where the Messenger of Allah (sallallahu alaihi wa-sallam) should be buried? Who should succeed the Islamic State?[3] After the martyrdom of the third Caliph Uthmaan (radhi allahu anhu), political differences lead to much bloodshed among the Muslims. But even during these days of trial, the Sahabah (radhi allahu anhu) did not try to consult the Messenger of Allah (sallallahu alaihi wa-sallam). Neither did they approach his grave nor sought his assistance! People used to approach Aa’ishah (radhi allahu anha), the wife of Allah’s Messenger (sallallahu alaihi wa-sallam), for guidance in matters of the religion, but they never directed any question to Allah’s Messenger (sallallahu alaihi wa-sallam) who was buried in her house.

 

(c) Seeking religious rulings from the Messenger

Umar Ibn Khattab (radhi allahu anhu), the second Khalifah, always regretted that he could not ask the Messenger of Allah (sallallahu alaihi wa-sallam) about certain issues of Riba and inheritance. Once, he said in his sermon, while on the pulpit of Allah’s Messenger (sallallahu alaihi wa-sallam), “I wish Allah’s Messenger (sallallahu alaihi wa-sallam) had not left us before he had given us definite verdicts concerning three matters, which are, how much a grandfather may inherit? The inheritance of Al-Kalala (the deceased person among whose heirs there is no father or son), and various types of Riba (usury)”[4]

 

(d) Asking for Rain

During the lifetime of Allah’s Messenger (sallallahu alaihi wa-sallam), the people would approach the Messenger of Allah (sallallahu alaihi wa-sallam) and ask him to supplicate to Allah for rain. However, after the death of Allah’s Messenger (sallallahu alaihi wa-sallam), the Sahabah (radhi allahu anhu) did not approach the grave of Allah’s Messenger (sallallahu alaihi wa-sallam) to ask him for supplication. Narrated Anas Ibn Malik (radhi allahu anhu) from Umar Ibn al-Khattab (radhi allahu anhu) that when the people suffered from drought he used to ask al-Abbas Ibn al-Mutallib to pray for rain for them. He (Umar Ibn al-Khattab) would say: “O Allah, We used to request our Prophet (sallallahu alaihi wa-sallam) to supplicate to You for rain and You would bless us with it. Now, we ask the uncle of our Prophet (sallallahu alaihi wa-sallam) to supplicate to You, so grant us rain.”[5] If the Messenger of Allah (sallallahu alaihi wa-sallam) could be approached, the Sahabah (radhi allahu anhu) would have never substitute him (sallallahu alaihi wa-sallam) for his uncle.

 

Conclusion …

The Sahabah (radhi allahu anhu) did not perform any actions that could suggest that Allah’s Messenger (sallallahu alaihi wa-sallam) lives is his grave with a life similar to his 63 year old life on this earth. Nor did they try to benefit from him after his death. Their actions are proofs that in the Barzakh, Allah’s Messenger (sallallahu alaihi wa-sallam) can neither be contacted nor beseeched for any assistance. These actions were the collective actions of the Sahabah (radhi allahu anhu) about which the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Indeed, Allah will never unite this Ummah upon misguidance and the Hand of Allah is upon the Jamaah (the collective body of the Muslims).”[6]

 

After claiming that Allah’s Messenger (sallallahu alaihi wa-sallam) in Barzakh is aware of this world, can communicate with the living and help and advice them, the Deobandis extend all these qualities to their dead Shaikhs and scholars as mentioned in their books. They consider them to be capable of giving guidance and advise.

 

Moulana Zakariyah says: “He (Moulana Shaikh Khwaajah Muhibbullah Ilahabadi) went to the grave of Hazrat Khwajah Qutbud Deen Bakhtiyar Kaki in Delhi, and sat there in meditation. By spiritual communication, Hazrat Qutbut Deen instructed him to join the Saabiriyyah Silsilah of Shaikh Abu Saeed in Gangoh.”[7]

 

Moulana Zakariyah says: “Among the Tasarrufat (spiritual actions) of Hazrat Ahmad Abdul Haqq is that 50 years after his demise he attended to the Tarbityat (spiritual training) of his insignificant entity (i.e. Abdul Quddus) by means of his Ruhani Faidh.[8]


[1] Saheeh al-Bukharee, vol.5, p.8, no.11.

[2] Saheeh Al-Bukharee (Eng. Trans.) vol. 5, Hadeeth no 336.

[3] See Ar-Raheeq al-Makhtum (Eng. Trans.) p.481-482.

[4] Saheeh al-Bukharee (Eng. Trans.) vol.7, no.493.

[5] Saheeh al-Bukharee (Eng. Trans.) vol.2, p.66, no.123 and vol.5, p.48, no.59. Also by Ibn Sa’d in at-Tabaqaat (4/28-29).

[6] Reported by at-Tirmidhi from the Hadeeth of Ibn Umar (no.2269) (Book of Fitan).

[7] Mashaikh-e-Chist (Eng. Trans.) p.197.

[8] Mashaikh-e-Chist (Eng. Trans.) p.173.