If the dead do not hear, why did the Prophet (peace and blessings be upon him) say
Machine translationRead the Arabic original
The questioner: Okay, a question, O Shaykh.
The Shaykh: At some point, we heard this voice, Abu Bilal.
The questioner: May Allah bless you. Welcome.
The Shaykh: Especially look at Abu Ahmad facing you.
The questioner: May Allah bless you. If the dead do not hear.
The Shaykh: Then why.
The questioner: Then why did the Messenger (peace and blessings be upon him) say: ?
The Shaykh: Yes.
The questioner: So we need the answer based on this premise.
The Shaykh: I want to give you the answer in my own way.
The questioner: Yes.
The Shaykh: This is what will make the listener of the answer move his brain a little.
The questioner: Good.
The Shaykh : Okay?
The questioner : Yes.
The Shaykh: When the Messenger (peace be upon him) taught the Companions the tashahhud, how did he teach them to say it? What is the formula of the tashahhud?
The questioner: The greetings are for Allah, the prayers and the good things.
The Shaykh: Read it so we can see.
The questioner: The greetings are for Allah, the prayers and the good things. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. So there is a formulation, a formulation.
The Shaykh: No, no, one formulation is enough for me. I am a satisfied man. This formulation of yours is enough for me.
The questioner : Ah.
The Shaykh: Well, the Companions who used to say in the Prophet's Mosque, "Peace be upon you, O Prophet," does that mean the Messenger was hearing them?
The questioner: First, when he (may peace and blessings be upon him) taught them?
The Shaykh: Or was it before he taught them?
The questioner: He was hearing them, yes.
The Shaykh: He was hearing them?
The questioner: In his lifetime.
The questioner: When he taught them in his lifetime?
The Shaykh: Pay attention, may Allah guide you. The Prophet's Mosque in his time, especially on Friday, how many people do you think would pray behind him?
Any number, I won't argue with you about it. You are free, I mean, how many, for example? A hundred?
The questioner : More.
The Shaykh: Well, we are also satisfied. We will be content with a hundred people from you. Not every one of the hundred was saying "Peace be upon you, O Prophet."
The questioner: Yes, in the tashahhud.
The Shaykh: Was the Messenger hearing them while he was praying?
The questioner: No.
The Shaykh: So how did he teach them to say "Peace be upon you, O Prophet"?
The questioner: How did he teach them?
The Shaykh : Ah.
The questioner: I have concluded that this matter is legislative. You want to send blessings upon the Messenger (peace and blessings be upon him), and that is enough.
The Shaykh: I do not want more than that from you.
The questioner : You have understood, so adhere to it.
The Shaykh: This is the answer to your question.
The questioner: Our Shaykh.
The Shaykh: Excuse me, we need to see if you are convinced or if you are like the others who want to do a long, broad research for us.
The questioner: From the legislative aspect, we must accept it, and the problem is solved.
The Shaykh: Is there an aspect other than the legislative one for you?
The questioner: I mean, is there no other answer besides this answer?
The Shaykh: I mean, is the legislative aspect not enough for you?
The questioner: No, if the legislative aspect does not satisfy you...
The Shaykh: No, I feel that you want a philosophical aspect.
The questioner: A linguistic one, perhaps to satisfy him.
The Shaykh: You want, along with the legislative aspect, a philosophical one.
The questioner: According to this talk, based on what they say, for example, like Nile...
The questioner: To Muhammad (peace be upon him).
The questioner: To the general Muslims.
The Shaykh: I will give you an aspect. The talk is for me or for you.
The questioner: If we finish, just accept this point.
The Shaykh: I am asking you a question now. The talk is for me or for you...
The questioner: The talk is for the Shaykh.
The questioner: Yes, of course, for the Shaykh.
The Shaykh: Where are you, Abu Ahmad? Just sitting there like that.
The questioner: No, we are asking for more information.
The questioner: ...Abu Ahmad, they drowned.
The questioner: No, by Allah, if there is more, we will ask for more. For example, other things in this.
The Shaykh: This is a style in the Arabic language, known among the early Arabs, and not among the contemporary Arabs except a few of them. The Arab, in many cases, immerses himself in a thing and brings it to mind as if he is imagining a person like himself who understands what he is addressing, so he addresses him as if he is a person who understands him.
The questioner: In formal Arabic.
The Shaykh: ...From my academic upbringing, where I used to read everything that was written, what they call books of literature and the like, for example, a man says, while he is with his lover on a moonless night: "O night, rise! O morning, stop!" O night, rise, he is enjoying it. O morning, stop, do not rise. Does the night understand?
The questioner: No.
The Shaykh: But this is the Arab style. And conversely, one who is apparently says: "O long night, will you not depart? ** With the morning, and the morning is not better for you from you," this and addressing the ruins, and so on. This is a known style. So the Messenger (peace be upon him) did not deviate from the Arab styles. When he said "Peace be upon you, O Prophet," it means the Muslim, as if he is bringing to mind the first teacher who taught him this formula. But the ruling changed afterwards, and you know that after the death of the Messenger, there is no "Peace be upon you, O Prophet," but "Peace be upon the Prophet," and so on. So when a person passes between the graves, he says: "Peace be upon you, people of the abode of faith," as if he is bringing them to mind, as if they are alive, like his story, that they would hear, but our Lord says:[Fatir 35:22].
The questioner: The peace, so that they remember death, and what else is there of this type.
The Shaykh: He remembers death simply by visiting the graves, as he (peace be upon him) said.
The questioner: No, when one says this peace.
The Shaykh: I am not telling you that they were alive, like his story, and now they are dead, so it is as if they are hearing his words, but they are not the ones who hear his words.
The questioner: Until he reaches the day when he will be like them.
The Shaykh: For example, yes. And then, we have decided in some of our books, comments, and introductions that if any of the dead heard after his death, the Messenger would have heard, and he would have heard what? The prayers of the worshippers upon him, while he says:. So if you say "May Allah send blessings upon Muhammad" or "O Allah, send blessings upon Muhammad," he does not hear, but there are angels who hear it and convey it to him. So if he does not hear, which dead person is supposed to hear?
The questioner: No, I also had it in my mind, O my Shaykh, that if the current dead hear, and Muhammad (peace and blessings be upon him) is conveyed to him by the angels, it means here, God forbid, the ordinary dead person hears more than Muhammad (peace and blessings be upon him). There is no difference, it means. So this is really a very important matter.
The Shaykh: But why do you say "I say," when this was stolen from me and I said it.
The questioner: Yes? We learned fromThe Shaykh .
The Shaykh: Abu Ahmad is sleepy. It is clear that Abu Ahmad is sleepy.
The questioner: The believer must have an enlightened mind.
The Shaykh : There is no god but Allah.
The questioner: Professor, do you support the issue of the peace upon the people of the abode of faith, that the Arabs use the style of addressing in those who reason and those who do not, like the address of 'Umar to the Black Stone, and the address of "My Lord and your Lord is Allah" to the moon, and the like? They do not hear.
The Shaykh: Without a doubt, and all of this is within the known Arab style.
The questioner: Well, our Shaykh, is it not enough in the answer to our brother Abu Bilal's question, for example, that this is for the benefit of the one who sends the peace only, that this legislation is a justification from the Prophet (peace and blessings be upon him) by revelation from Allah the Exalted, so that the Muslim benefits from the dead, meaning he gets a reward.
The Shaykh: This is not actually an answer. The command would have been "Peace be upon the believers," while the issue is "Peace be upon you."
The questioner: Of course, my professor supports the matter of the impermissibility or the non-hearing, the issue of the Companions' transition after the death of the Messenger (peace be upon him) to the peace upon the Prophet in the third-person form.
The Shaykh: No.
The questioner: It is really not.
The Shaykh: No.
The questioner: One reverses it.
The questioner: It is not said to be a supplication. The supplication for the dead will be...
The Shaykh: Of course, it is a supplication.
The questioner: And the dead person benefits from it.
The Shaykh: At some point, we heard this voice, Abu Bilal.
The questioner: May Allah bless you. Welcome.
The Shaykh: Especially look at Abu Ahmad facing you.
The questioner: May Allah bless you. If the dead do not hear.
The Shaykh: Then why.
The questioner: Then why did the Messenger (peace and blessings be upon him) say:
When you pass by a cemetery, say: Peace be upon you, abode of a people of faith, and may Allah have mercy on those who preceded you and those who came after you... to the end of the hadith
إذا مررتم بمقبرة فقولوا السلام عليكم دار قوم مؤمنين ويرحم الله المستقدمين منكم والمستأخرين .. إلى آخر الحديثThe Shaykh: Yes.
The questioner: So we need the answer based on this premise.
The Shaykh: I want to give you the answer in my own way.
The questioner: Yes.
The Shaykh: This is what will make the listener of the answer move his brain a little.
The questioner: Good.
The Shaykh : Okay?
The questioner : Yes.
The Shaykh: When the Messenger (peace be upon him) taught the Companions the tashahhud, how did he teach them to say it? What is the formula of the tashahhud?
The questioner: The greetings are for Allah, the prayers and the good things.
The Shaykh: Read it so we can see.
The questioner: The greetings are for Allah, the prayers and the good things. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. So there is a formulation, a formulation.
The Shaykh: No, no, one formulation is enough for me. I am a satisfied man. This formulation of yours is enough for me.
The questioner : Ah.
The Shaykh: Well, the Companions who used to say in the Prophet's Mosque, "Peace be upon you, O Prophet," does that mean the Messenger was hearing them?
The questioner: First, when he (may peace and blessings be upon him) taught them?
The Shaykh: Or was it before he taught them?
The questioner: He was hearing them, yes.
The Shaykh: He was hearing them?
The questioner: In his lifetime.
The questioner: When he taught them in his lifetime?
The Shaykh: Pay attention, may Allah guide you. The Prophet's Mosque in his time, especially on Friday, how many people do you think would pray behind him?
Any number, I won't argue with you about it. You are free, I mean, how many, for example? A hundred?
The questioner : More.
The Shaykh: Well, we are also satisfied. We will be content with a hundred people from you. Not every one of the hundred was saying "Peace be upon you, O Prophet."
The questioner: Yes, in the tashahhud.
The Shaykh: Was the Messenger hearing them while he was praying?
The questioner: No.
The Shaykh: So how did he teach them to say "Peace be upon you, O Prophet"?
The questioner: How did he teach them?
The Shaykh : Ah.
The questioner: I have concluded that this matter is legislative. You want to send blessings upon the Messenger (peace and blessings be upon him), and that is enough.
The Shaykh: I do not want more than that from you.
The questioner : You have understood, so adhere to it.
The Shaykh: This is the answer to your question.
The questioner: Our Shaykh.
The Shaykh: Excuse me, we need to see if you are convinced or if you are like the others who want to do a long, broad research for us.
The questioner: From the legislative aspect, we must accept it, and the problem is solved.
The Shaykh: Is there an aspect other than the legislative one for you?
The questioner: I mean, is there no other answer besides this answer?
The Shaykh: I mean, is the legislative aspect not enough for you?
The questioner: No, if the legislative aspect does not satisfy you...
The Shaykh: No, I feel that you want a philosophical aspect.
The questioner: A linguistic one, perhaps to satisfy him.
The Shaykh: You want, along with the legislative aspect, a philosophical one.
The questioner: According to this talk, based on what they say, for example, like Nile...
The questioner: To Muhammad (peace be upon him).
The questioner: To the general Muslims.
The Shaykh: I will give you an aspect. The talk is for me or for you.
The questioner: If we finish, just accept this point.
The Shaykh: I am asking you a question now. The talk is for me or for you...
The questioner: The talk is for the Shaykh.
The questioner: Yes, of course, for the Shaykh.
The Shaykh: Where are you, Abu Ahmad? Just sitting there like that.
The questioner: No, we are asking for more information.
The questioner: ...Abu Ahmad, they drowned.
The questioner: No, by Allah, if there is more, we will ask for more. For example, other things in this.
The Shaykh: This is a style in the Arabic language, known among the early Arabs, and not among the contemporary Arabs except a few of them. The Arab, in many cases, immerses himself in a thing and brings it to mind as if he is imagining a person like himself who understands what he is addressing, so he addresses him as if he is a person who understands him.
The questioner: In formal Arabic.
The Shaykh: ...From my academic upbringing, where I used to read everything that was written, what they call books of literature and the like, for example, a man says, while he is with his lover on a moonless night: "O night, rise! O morning, stop!" O night, rise, he is enjoying it. O morning, stop, do not rise. Does the night understand?
The questioner: No.
The Shaykh: But this is the Arab style. And conversely, one who is apparently says: "O long night, will you not depart? ** With the morning, and the morning is not better for you from you," this and addressing the ruins, and so on. This is a known style. So the Messenger (peace be upon him) did not deviate from the Arab styles. When he said "Peace be upon you, O Prophet," it means the Muslim, as if he is bringing to mind the first teacher who taught him this formula. But the ruling changed afterwards, and you know that after the death of the Messenger, there is no "Peace be upon you, O Prophet," but "Peace be upon the Prophet," and so on. So when a person passes between the graves, he says: "Peace be upon you, people of the abode of faith," as if he is bringing them to mind, as if they are alive, like his story, that they would hear, but our Lord says:
but you cannot make hear those in the graves.
وما أنت بمسمع من في القبورThe questioner: The peace, so that they remember death, and what else is there of this type.
The Shaykh: He remembers death simply by visiting the graves, as he (peace be upon him) said.
The questioner: No, when one says this peace.
The Shaykh: I am not telling you that they were alive, like his story, and now they are dead, so it is as if they are hearing his words, but they are not the ones who hear his words.
The questioner: Until he reaches the day when he will be like them.
The Shaykh: For example, yes. And then, we have decided in some of our books, comments, and introductions that if any of the dead heard after his death, the Messenger would have heard, and he would have heard what? The prayers of the worshippers upon him, while he says:
Indeed, Allah has angels who move about and convey to me the greetings of my Ummah (community).
إن لله ملائكة سياحين يبلغوني عن أمتي السلامThe questioner: No, I also had it in my mind, O my Shaykh, that if the current dead hear, and Muhammad (peace and blessings be upon him) is conveyed to him by the angels, it means here, God forbid, the ordinary dead person hears more than Muhammad (peace and blessings be upon him). There is no difference, it means. So this is really a very important matter.
The Shaykh: But why do you say "I say," when this was stolen from me and I said it.
The questioner: Yes? We learned fromThe Shaykh .
The Shaykh: Abu Ahmad is sleepy. It is clear that Abu Ahmad is sleepy.
The questioner: The believer must have an enlightened mind.
The Shaykh : There is no god but Allah.
The questioner: Professor, do you support the issue of the peace upon the people of the abode of faith, that the Arabs use the style of addressing in those who reason and those who do not, like the address of 'Umar to the Black Stone, and the address of "My Lord and your Lord is Allah" to the moon, and the like? They do not hear.
The Shaykh: Without a doubt, and all of this is within the known Arab style.
The questioner: Well, our Shaykh, is it not enough in the answer to our brother Abu Bilal's question, for example, that this is for the benefit of the one who sends the peace only, that this legislation is a justification from the Prophet (peace and blessings be upon him) by revelation from Allah the Exalted, so that the Muslim benefits from the dead, meaning he gets a reward.
The Shaykh: This is not actually an answer. The command would have been "Peace be upon the believers," while the issue is "Peace be upon you."
The questioner: Of course, my professor supports the matter of the impermissibility or the non-hearing, the issue of the Companions' transition after the death of the Messenger (peace be upon him) to the peace upon the Prophet in the third-person form.
The Shaykh: No.
The questioner: It is really not.
The Shaykh: No.
The questioner: One reverses it.
The questioner: It is not said to be a supplication. The supplication for the dead will be...
The Shaykh: Of course, it is a supplication.
The questioner: And the dead person benefits from it.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.