Why do we greet the people of the graves when they do not hear us?
Machine translationRead the Arabic original
The questioner :
Well, then, when we greet and say, "Peace be upon you, O people of the graves," this is something they do not hear, so how do we say it?
The Shaykh :
Just as the majority of Muslims say, "Peace be upon you, O Prophet, and the mercy of Allah and His blessings," do they hear their greetings?
The questioner :
... The supplication is that he hears it, conveyed through the angels.
The Shaykh :
Do they hear their greetings? ... It does not mean that he, peace be upon him, hears their greetings; this is ... in the Arabic language.
It is well known that an Arab addresses someone who does not usually hear, by way of evocation.
The questioner :
Like the hadith: "There is no Muslim who greets me but that Allah returns my soul to me."
The Shaykh :
Did he, peace be upon him, return the greeting? Yes, this is a good hadith. What is the matter with it?
The questioner :
Does that mean the Messenger knows who is present and greets him?
The Shaykh :
It means combining this hadith with your first hadith, that Allah has angels who move about conveying my Ummah's greetings, and when he ...
conveys the greeting, he returns the greeting.
The questioner :
So he does not know ...
The Shaykh :
We do not carry hadiths and add to them what is not in them. He says, "There is no Muslim who greets me but that Allah returns my soul to me," so he, peace be upon him, returns the greeting, but that he knows or hears is not in such a text.
We said that you seek nearness ... We said that it is your means of seeking nearness ... So is this story authentic or fabricated against Imam Malik?
The questioner :
It is fabricated against Imam Malik, and Shaykh al-Islam Ibn Taymiyyah explained that ... the means of seeking nearness, with an explanation like no other, and I have not found anyone else who addressed it at all. It is sufficient that in the chain of the man, in the chain of the narration, there is a man known for poor ...
The Shaykh :
memory and that he is weak in hadith, so it is not established. And in terms of meaning, it is denied with the strongest denial. Then ...
facing the grave, this is a critique from me. Facing the grave at that time was not possible, because when he says "face the qiblah" or the ...
grave, this testifies that the grave was clear and apparent, even though it was in the chamber in the house. But as you know, in the time of 'Umar ibn 'Abd al-'Aziz, the grave was brought into the mosque, but it remained separated from the mosque ...
by the three walls that were built like this, triangular. Then facing the grave from it is far from that. It is known that the Messenger said ...
"Do not sit on graves and do not pray toward them." So prayer toward the grave is prohibited by explicit text, and supplication is prayer. Therefore ...
Shaykh al-Islam, may Allah have mercy on him, said, "One does not face with supplication except what one faces in prayer." So what one faces in prayer ...
is only the qiblah. Likewise, the qiblah of supplication is prayer. So how can it be imagined that a Muslim thinks that Imam Malik, the Imam of the City of Migration, who witnessed the Tabi'un who witnessed the Companions, and the era was close to his time, following the guidance of him, peace be upon him, and his Sunnah ...
how can it be imagined that he would say "face the grave" when he supplicated? So this narration is weak in chain and denied in text. And Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, did well ... when he detailed the statement in explaining its invalidity ...
and its denial, and the impossibility of such words coming from Imam Malik, may Allah have mercy on him.
What is established from Malik and Ibn Taymiyyah is facing the qiblah and standing. Bringing the grave into the mosque ... bringing the grave ...
into the mosque, 'Umar ibn al-Khattab was a witness ...
This was in the time of 'Umar ibn 'Abd al-'Aziz, after the Rightly Guided Caliphs, after Mu'awiyah and Yazid ibn Mu'awiyah ...
and after al-Walid ibn 'Abd al-Malik. Al-Walid, in the time of al-Walid ibn 'Abd al-Malik, means there was no Companion at that time ...
So what happened happened after the extinction of the Companions.
The questioner :
It is established from Malik and Ibn Taymiyyah that facing the qiblah and standing when the grave is brought into the mosque ... bringing the grave
into the mosque, 'Umar ibn al-Khattab was a witness ...
The Shaykh :
This was in the time of 'Umar ibn 'Abd al-'Aziz, after the Rightly Guided Caliphs, after Mu'awiyah and Yazid ibn Mu'awiyah
and after al-Walid ibn 'Abd al-Malik. Al-Walid, in the time of al-Walid ibn 'Abd al-Malik, means there was no Companion present at that time
So what happened occurred after the passing of the Companions
Well, then, when we greet and say, "Peace be upon you, O people of the graves," this is something they do not hear, so how do we say it?
The Shaykh :
Just as the majority of Muslims say, "Peace be upon you, O Prophet, and the mercy of Allah and His blessings," do they hear their greetings?
The questioner :
... The supplication is that he hears it, conveyed through the angels.
The Shaykh :
Do they hear their greetings? ... It does not mean that he, peace be upon him, hears their greetings; this is ... in the Arabic language.
It is well known that an Arab addresses someone who does not usually hear, by way of evocation.
The questioner :
Like the hadith: "There is no Muslim who greets me but that Allah returns my soul to me."
The Shaykh :
Did he, peace be upon him, return the greeting? Yes, this is a good hadith. What is the matter with it?
The questioner :
Does that mean the Messenger knows who is present and greets him?
The Shaykh :
It means combining this hadith with your first hadith, that Allah has angels who move about conveying my Ummah's greetings, and when he ...
conveys the greeting, he returns the greeting.
The questioner :
So he does not know ...
The Shaykh :
We do not carry hadiths and add to them what is not in them. He says, "There is no Muslim who greets me but that Allah returns my soul to me," so he, peace be upon him, returns the greeting, but that he knows or hears is not in such a text.
We said that you seek nearness ... We said that it is your means of seeking nearness ... So is this story authentic or fabricated against Imam Malik?
The questioner :
It is fabricated against Imam Malik, and Shaykh al-Islam Ibn Taymiyyah explained that ... the means of seeking nearness, with an explanation like no other, and I have not found anyone else who addressed it at all. It is sufficient that in the chain of the man, in the chain of the narration, there is a man known for poor ...
The Shaykh :
memory and that he is weak in hadith, so it is not established. And in terms of meaning, it is denied with the strongest denial. Then ...
facing the grave, this is a critique from me. Facing the grave at that time was not possible, because when he says "face the qiblah" or the ...
grave, this testifies that the grave was clear and apparent, even though it was in the chamber in the house. But as you know, in the time of 'Umar ibn 'Abd al-'Aziz, the grave was brought into the mosque, but it remained separated from the mosque ...
by the three walls that were built like this, triangular. Then facing the grave from it is far from that. It is known that the Messenger said ...
"Do not sit on graves and do not pray toward them." So prayer toward the grave is prohibited by explicit text, and supplication is prayer. Therefore ...
Shaykh al-Islam, may Allah have mercy on him, said, "One does not face with supplication except what one faces in prayer." So what one faces in prayer ...
is only the qiblah. Likewise, the qiblah of supplication is prayer. So how can it be imagined that a Muslim thinks that Imam Malik, the Imam of the City of Migration, who witnessed the Tabi'un who witnessed the Companions, and the era was close to his time, following the guidance of him, peace be upon him, and his Sunnah ...
how can it be imagined that he would say "face the grave" when he supplicated? So this narration is weak in chain and denied in text. And Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, did well ... when he detailed the statement in explaining its invalidity ...
and its denial, and the impossibility of such words coming from Imam Malik, may Allah have mercy on him.
What is established from Malik and Ibn Taymiyyah is facing the qiblah and standing. Bringing the grave into the mosque ... bringing the grave ...
into the mosque, 'Umar ibn al-Khattab was a witness ...
This was in the time of 'Umar ibn 'Abd al-'Aziz, after the Rightly Guided Caliphs, after Mu'awiyah and Yazid ibn Mu'awiyah ...
and after al-Walid ibn 'Abd al-Malik. Al-Walid, in the time of al-Walid ibn 'Abd al-Malik, means there was no Companion at that time ...
So what happened happened after the extinction of the Companions.
The questioner :
It is established from Malik and Ibn Taymiyyah that facing the qiblah and standing when the grave is brought into the mosque ... bringing the grave
into the mosque, 'Umar ibn al-Khattab was a witness ...
The Shaykh :
This was in the time of 'Umar ibn 'Abd al-'Aziz, after the Rightly Guided Caliphs, after Mu'awiyah and Yazid ibn Mu'awiyah
and after al-Walid ibn 'Abd al-Malik. Al-Walid, in the time of al-Walid ibn 'Abd al-Malik, means there was no Companion present at that time
So what happened occurred after the passing of the Companions
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.