The true picture concerning the death of our Prophet Sallallahu alaihe wasallam

There are those misinformed people who believe that the Ahl as-Sunna wa'l Jama'a actually believe that the Prophet Muhammad (may Allah bless him and grant him peace) did not die!!What a gross accusation!!The true belief of the Ahle Sunna wa'l Jama'a is that the Prophet (may Allah bless him and grant him peace),did die, but he is alive in his grave.
It is in the grave that the Prophet Muhammad (may Allah bless him and grant him peace) is presented with our deeds, and makes supplication on behalf of the ummah. This will be looked into further in another chapter of the book, insha'llah.

There are also instances where the Prophet (may Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings.
We also believe that to send salaam (salutations) to our Prophet (may Allah bless him and grant him peace) will be met with a reply. There are many narrations that support this, which will be discussed later on in this book.
Blasphemic Belief

A great cholar of the Ahl as-Sunna wa'l Jama'a, Sayyid Ahmad Sa'id Shah Kazmi, writes:

"The one who states that the soul of the Prophet (may Allah bless him and grant him peace) was not taken and he never died, is a Kafir and is out of the circle of Islam"
[Kazmi, Ahmad, S, S., Hayaat-un-Nabi, p8 ]

This is the belief of the Ahle Sunna wal Jammat but the people who say the Ahle Sunna believe that Prophet Muhammad (may Allah bless him and grant him peace) has not passed away, have falsely accused us.

Shaykh al-Makka, Shaykh 'Alawi Maliki, says that the meaning of the anbiya (prophets) passing away, is that they have been taken away from us and we cannot see them - just like the angels.
[Malki, M, A Mafaheem, page 165]

Proof that Prophets are alive.

Allah Most High says in the Qur'an,
"...those who have been slain in the way of Allah, never think of them as dead; but they are alive with their Lord, from whom they get their sustenance" [Sura al-Imran, verse 169]

Of course, it goes without saying that the position of the Prophets (peace be upon them) is above and beyond the status of those who are martyred in Allah's way.This, however, implicates that he (may Allah bless him and grant him peace) is alive too.

Qadi Shawkawni writes:
"In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves.Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith"
[Qadi Shawkani, Nayl al-Awtar,vol 3, page 82]

Proof from the Hadith that Prophets are alive in their graves

Our Prophet (may Allah bless him and grant him peace) said: 'On the night of Mi'raj I passed Prophet Musa's grave.He was standing in his grave and offering salat.'
[Muslim, chapter 'Fadhail Musa']

Qadi Shawkawni writes:

"Scholars agree that our Prophet (may Allah bless him and grant him peace) is alive in his grave and the earth does not eat the bodies of the Prophets"
[Qadi Shawkani, Nayl al-Awtar, chapter on 'Hajj']

Hafiz Ibn Qayyim writes:

"Our Prophet (may Allah bless him and grant him peace) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, 'Even after your death?' Our 'Prophet, (may Allah bless him and grant him peace) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat"[Ibn Qayyim, Jala ul Afham, page 63 ]

Imam Darmi writes:

"Sa'id Ibn al-Musayyib says, 'In the days of Harrah (when Yazeed attacked Madina.) I was alone in Masjid-e-Nabavi for three days when there was no adhan or iqamah.I heard the adhan from the grave of our Prophet, and that's how I knew the time of salat"[Darmi, chapter on 'Fadail Sayyid al-Mursalin' ]

Hafiz Ibn Taymiyya writes:

'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (may Allah bless him and grant him peace) saying the adhan, from the grave.And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, page 373 ]

Hafiz Ibn Kathir writes:

"'Abdullah ibn 'Abbas (may Allah be pleased with him) said that in his dream he saw the Prophet (may Allah bless him and grant him peace) and there was dust upon him, from travelling. In his hand was a bottle in which there was blood. I asked him, 'What is this?'He replied, 'My grandson Husayn and his Companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Most High.' This is an authentic narration.

"Umm al-Mu'minin Salma (may Allah be pleased with her) states: 'I saw the Messenger of Allah (may Allah bless him and grant him peace) in my dream; there was dust upon his hair and beard. I asked him: 'O Messenger of Allah, why is there dust on you?' He replied:'I am returning from Karbala' " [Ta'rikh Ibn-e-Kathir, chapter on 'Karbala']

The pious can talk after passing away.

Hafiz Ibn Kathir writes:

"Zaid ibn Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk and said: 'I bear witness that Muhammad is the Prophet of Allah and his name Ahmad was mentioned in the previous scriptures (Old Testament and New Testament); and Abu Bakr and 'Umar were two caliphs and now it is Usman's Government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak.' A lot of scholars verify this narration including Imam Bukhari and Imam al-Bayhaqi.

"There was another pious person who talked after his death. 'Abdullah Ansari reports that 'In the time of Ali's Caliphate I was walking among the martyred and a person spoke, saying that Muhammad (may Allah bless him and grant him peace), Abu-Bakar and Usman are all true.' A group of scholars say that talking after passing away is true and these are authentic narrations" [Tareek Ibn Kathir and Ibn Kathir, Sirat an-Nabi, chapter on 'al-Mujazaat'. Also, Ta'rikh ul Kabeer, Ta'rikh Bagdad, al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usd al-Gaba; Bukhari,, Al Asabah - biography of Zaid ibn Kharjah; Khatib ibn abi Hatim, Hafiz Ibn Hajar al-'Asqalani, Imam Ibn Atheer].

Hafiz Ibn Kathir writes:

"There was a Tabi'i called Ribee ibn Harraash, and he said 'I will not laugh until I know whether I am going to go to Heaven or Hell.' When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, 'I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back.' This is in accordance with saying of the Prophet (may Allah bless him and grant him peace) that 'There will be a follower [Tabi'i] and after his death he will speak; and he will be the best among the tabi'een" [Ta'rikh Ibn KathirSirat un Nabi, chapter on Miracles; Ta'rikh-e-Bagdad, Tahdeeb at Tahdeeb, Ibn Kathir, Al Jahr hu wa Ta'deel; Khatib Baghdadi, Hafiz al-'Asqalani; Ibn abi KHatim, Biography of Ribee ibn Harraash].

Hafiz Ibn Kathir writes:

"Ata ibn Khalid stated:'My Aunt went to the grave of Hamza (may Allah be well pleased with him) and said, "Assalaamu 'alaikum!'She heard the answer of the salaam and the voice was coming from under the earth. She said, 'I recognised the answer of my salaam as I recognise that Allah Most High has created me, and as I recognise the difference between day and night - that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened' " [Ibn Kathir, Sirat an-Nabi, chapter on 'Battle of Uhud']

Hafiz Ibn Kathir writes:

"A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Holy Qur'an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. 'Umar (may Allah be well pleased with him) asked:'Where is that young individual who used to come to the Mosque for his prayers?'They replied:'He passed away and we have buried him'. 'Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur'an:'But for him who fears to stand before his Lord there are two Paradises'[Sura al-Rahman, verse 46]The young man replied from his grave 'Indeed Allah has given me two Paradises' [Tafsir Ibn Kathir under Sura al-'Araf, verse 202]

It is proven that our Prophet, (may Allah bless him and grant him peace), is alive in his grave. Shaykh ul Makka, Shaykh 'Alawi Maliki says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Shaykh 'Alawi Maliki)

From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.


Is it ‘Haram’ to Visit Madinah with the Intention of Visiting the Grave of the al-Mustafa ~sal Allahu alayhi wa sallam~?

Ziyarat un Nabi ~sal Allahu alayhi wa sallam~ is one of the most important practices of the admirers and followers of the Beloved Prophet. After the demise of the Prophet, the Sahaba used to frequently visit the Noble and Blessed Grave of the Beloved Rasul-Allah to derive blessings and seek solace from the worldly calamities. There are numerous Hadiths on this topic, which shall be discussed in a separate article.

Here, we shall first shed light on those who first denied its immense merits and declared visiting Madinah Munawwarah with the intention of visiting the Grave of the Beloved Rasul-Allah as ‘Haram’! We shall also present a list of major books written on this topic refuting these heretics.

Who was the First to Declare it ‘Haram’?
Shaykh Ibn Taymiya Mujassami Hanbali Harani (661-728 A.H/ 1263-1328 C.E) was the first to declare it ‘Haram’ in his numerous books, particularly ‘Majmu al Fatawa’, declaring that the Hadiths on the permissibility and merits of visiting the noble and blessed Grave of the Beloved Rasul-Allah were all ‘Zaeef’ {Weak} and ‘Mawdu’ {Fabricated} and it is ‘Haram’ to visit Madinah Munawwarah with the intention of visiting the Grave of the Beloved Prophet! This notion of Shaykh Ibn Taymiya was itself ‘Biddat uz Zalalah’ {Evil Innovation} by all means for no Scholar of Islam or Muslim before him ever held this view and by doing so he denied the ‘Ijma’ {Consensus} of Muslims on the matter.

Therefore, my Murshid- Shaykh ul Islam Sayyid Muhammad Madani Ashrafi Jilani Kichochavi declares Shaykh Ibn Taymiya as ‘Rayis ul Munkarin’ because Shaykh Ibn Taymiya was a ‘Munkir’ {Denier} of numerous established and proven Doctrines and Practices of Islam, therefore has been addressed as ‘Rayis ul Munkarin’ i.e. ‘Chief of Deniers’! Insha-Allah, we shall present his heresies and denials in another article.

Major Books on Ziyarat un Nabi ~sal Allahu alayhi wa sallam~

The giant Sunni Muhaddithin and Fuqaha at once refuted Shaykh Ibn Taymiya by authoring books on the validity of visiting the Grave of the Beloved Rasul-Allah and authenticating the numerous Hadiths on the topic.

The Major books are as follows:

1. 'Shifa us Siqam fi Ziyarat Khayr il Anam’ by Imam Taqiuddin Subki Ashari Shafai’ (683-756 A.H). <in print=""></in>
The highly brilliant masterpiece of the giant Muhaddith- Imam Subki, it is regarded as one of the first and best written books on the subject.

2. 'Itihaf uz Zayir wa Atraf il Muqim Lis Sayir fi Ziyarat in Nabi’ by Imam Ibn Asakir Ashari Shafai’ Dimishqi (618-686 A.H). <in print=""></in>

3. 'AtTuhfat ul Mukhtarah fil Radd ala Munkir az Ziyarah’ by Imam Umar bin Abi Aiman Maliki(d. 734 A.H).

4. 'Tuhfat u Zawar ila Qabr in Nabi il Mukhtar’ by Imam Ibn Hajr Haythami Ashari Shafai’ Makki(d. 973 A.H) <in print=""></in>

5. 'Al Jawahir ul Munazzam fi Ziyarat il Qabr ash Sharif al Nabi al Mukarram’ by Imam Ibn Hajr Haythami Ashari Shafai’ Makki (d. 973 A.H) <in print=""></in>

6. 'Al Durrat ul Muziyah fi Ziyarat ul Mustafiya’ by Imam Hafiz Mulla Ali Qari Matrudi Hanafi (d. 1014 A.H)
Its manuscript is available with Shaykh Allama Abbas Razvi, though some starting pages are missing, however, it should still be published. 

7. 'Al Zakhair ul Qudsiya fi Ziyarat il Khayr al Bariya’ by Imam Abdul Hameed bin Muhammad Ali Quds bin al Khatib.

8. 'Al Manhal as Safa fi Ziyarat in Nabi al Mustafa’ by Imam Muhammad bin Sulayman Qabbani.

9. 'Shifa ul Fuwad bi Ziyarati Khayr il Ibad’ by Imam Muhammad bin Alawi Maliki Ashari Makki. <in print=""></in>
An excellent and detail book which sums up almost all the textual proofs on the topic from the past 1400 years!

10. 'Al A’lam bi Istibab Shadd ar Rihal il Ziyarat Khayr il Anam’ by Shaykh Mahmud Saeed Mamduh Ashari Shafai’ Misri. <in print=""></in>

11. 'Raf al Minarah li Takhrij al Ahadith at Tawassul wal Ziyarah’ by Shaykh Mahmud Saeed Mamduh Ashari Shafai’ Misri. <in print=""></in>
The unchallenged masterpiece on the documentation of Hadiths of ‘Ziyarat un Nabi’ and its analysis, it also answers all the modern objections and criticisms on ‘Ziyarat un Nabi’ by the Wahhabiya-Salafiya-Ahle Hadith.

12. 'Iqdd ud Durar fi Fazl Ziyarati Khayr ul Bashar’ by ‘Shirkat Dar ul Mashari’y’, Lebanon. <in print=""></in>

This Heresy in the Indian Sub-Continent!
The Ibn Taymiyan and Wahabbiyan beliefs and doctrines were introduced and actively promoted by Syed Ahmed Rae-Bareilvi, Shah Ismail Dehlavi, and Shah Ishaq Dehlavi in their numerous books. Similarly, this Heretical notion also gained ground among the masses. The Indian Muhaddithin also contributed immensely in the refutation of this heretical Wahhabian belief. Among these works are:
  1. ‘Ahsan ul Maqal fi Hadith La Tashadd ar Rihal’ by Shaykh ul Islam Mufti Sadruddin Azurdah Matrudi Hanafi Dehlavi (d. 1285 A.H)
  2. ‘Muntahi ul Maqal fi Sharh Hadith la Tashadd ar Rihal’ by Shaykh ul Islam Mufti Sadruddin Azurdah Matrudi Hanafi Dehlavi (d. 1285 A.H)
The above  book contains the endorsements of the great Mutakallim- Imam Fazl e Haq Matrudi Hanafi Chishti Khayrabadi and Shaykh Mufti Sa’adullah Muradabadi.
3. ‘Ikmal fi Bahas Shadd ar Rihal’ by Imam Fazl ur Rasul Usmani Matrudi Hanafi Quadri Badayuni(d. 1289 A.H)
This book is in answer to eight questions on the matter of ‘Ziyarat un Nabi’ which were forwarded by the Wahhabiya in refutation of ‘Muntahi ul Maqal’ of Mufti Sadruddin Azurdah Dehlavi.
4. ‘Ar Risalat ur Rabiya Fil Hajj, Fasl fi Ziyarat ul Madinah al Munawarrah’ by Imam Bahr ul Ulum Allama Abdul Alyy Farangi Mahali.
5. 'Al Kalam ul Mabrur fi Radd Qawl ul Mansur' by Imam Abdul Hayy Lakhnavi Farangi Mahali.
6.‘Zahur ul Anwar fi Ziyarat in Nabi al Mukhtar’ by Shaykh Abul Zafar Sayyid Sharif Quadri Nawshahi.

Almost all great Muhaddithin and Scholars have refuted the Ibn Taymiyan Innovation in their respected books…The details of which will be presented in the last part of this series on ‘Ziyart un Nabi ~sal Allahu alayhi wa sallam~


1- I wish to be an intelligent man, what should I do?
     Holy Prophet Replied, "Fear Allah".

2- I wish to be a loyal servant to Allah and do what He wants me to do?
     Holy Prophet Replied, "Read the Qur'an."

3- I wish to be enlightened and have peace of heart?
    Holy Prophet Replied, "Remember Death".

4- I wish to be protected against enemies?
    Holy Prophet Replied, "Trust in Allah".

5- I wish to follow the Straight Path?
    Holy Prophet Replied, "Do good to others for Allah's sake".

6- What should I do so that Allah does not abase me?
   Holy Prophet Replied, "Do not respond to the desires of your flesh".

7- I wish to have a long life?
    Holy Prophet Replied, "Praise and thank Allah".

8- I wish for prosperity?
    Holy Prophet Replied, "Be in a state of ablution at all times".

9- How can I save myself from the hellfire?
    Holy Prophet Replied, "Protect your eyes and your tongue and your hands and what is below your waistline against evil".

10- How can I cleanse myself from my sins?
      Holy Prophet Replied, "Shed tears for what you have done and repent by undoing what you have done wrong".

11- I wish to be a respectable person?
      Holy Prophet Replied, "Then, don't ask for anything from anybody".

12- I wish to be honorable?
      Holy Prophet Replied, "Then don't divulge (tell) the wrong doings of anybody".

13- What should I do to protect myself from the tortures of the grave?
       Holy Prophet Replied, "Recite the Surah Mulk".

14- What should one do to be rich?
       Holy Prophet Replied, "Read the Surah Muzammil".

15- How should I calm my fear of the day of last judgment?
      Holy Prophet Replied, "Remember Allah before you eat anything and before you sleep".

17- What should I do to feel the presence of Allah when I make my prayers?
      Holy Prophet Replied, "Give the utmost care in taking your ablutions and in being clean and pure.


Sending 'Salam' by Sahaba after the Demise of the Prophet!

Hadith:  Imam Waqidi reports from Musa bin Muhammad bin Ibrahim bin Harith Tamimi that he said: "I had seen a writing of my father in which it was written that when the Prophet  was shrouded and was laid on the bed, Sayyiduna Abu Bakr  and Sayyiduna Umar  entered and both of them said: "As Salam Alayka Ayyuhan Nabiyyu' wa Rahmat Allahi wa Barakatuhu". And along with them were groups of 'Ansar' {Helpers} and 'Muhajirin' {Emigrants}, they also sent 'Salam' in a way just as Sayyiduna Abu Bakr  and Sayyiduna Umar  had sent. Then they formed rows after rows and no one amongst them led in this." {Hujjat Allahu alal Alamin; 710}
From this Hadith, we come to know that it was the Practice of the Sahaba to Call and Send 'Salam' upon the Beloved Rasul Allah  using the word of 'Khitab' {Addressal} i.e. "Ya" even after his demise and they did in Congregation! It is important to note that it was the Aqidah of the Sahaba that the Prophet  was Alive, therefore no one led his 'Janaza' Salah and they also knew that the Beloved Rasul Allah  and other Prophets are Sinless {'Ma'sum'}, therefore, they Sent 'Salam' upon him and did not pray the 'Janaza' Salah because 'Salat ul Janaza' is a prayer in which Forgivance for the dead is seeked!

Hadith: Imam Ibn Sa'ad reported from Sayyiduna Ali bin Abu Talib  that after the Demise of the Prophet  when he was laid on the bed, Sayyiduna Ali  said: "No one should lead his 'Janazah' Salah, because he was your Imam in this world and even after his demise. Thereafter, people <sahaba></sahaba> used to come in groups and make rows without an Imam. they would say 'Takbir' <i.e. allahu="" akbar=""></i.e.> and say: ""As Salam Alayka Ayyuhan Nabiyyu' wa Rahmat Allahi wa Barakatuhu".{Khasais ul Kubra; 2:277}


The Hadith is in Tirmidhi on the authority of Wael b Hujr. In one hadith he states "madda biha sawtahu" Nabi SAW made loud aameen. The Shafi'es & Hanbalis chose this. The other hadith in Tirmidhi states "khafadha biha sawtahu" Nabi SAW said aameen softly. The Hanafis & Malikis chose this hadith.

Recitation of Ameen Loudly Behind Imam

When we perform our Salaah behind the Imam and he recitesWaladdaalleen loudly we say Amin quietly. This is because Amin is a dua and it should always be read quietly. Some people say thatwhen performing Salaah behind the Imam you should say Amin loudly with rhythm.

We argue that there is no such Hadith, which mentions that, the Prophet (May Allah bless him and grant him peace) ordered this action and He (May Allah bless him and grant him peace) never encouraged anyone to do this.

The people who follow this action put forward one Hadith, which says that the Prophet (May Allah bless him and grant him peace) said Amin loudly in the Salaah.We claim that it is true by saying that the Prophet (May Allah bless him and grant him peace) said Amin loudly a few times. The Prophet used to carry out actions only to educate people, for example, in Salaah-ul-Zuhr part of the Quran was recited loudly.

Imam Bukhari and Imam Muslim write:

When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Quran loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr)

After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Quran loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet (May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Quran and Sunnah that Amin should be said quietly behind the Imam.

Proof from the Quran to say Amin quietly behind the Imam

Hafidh Ibn Kathir writes:

When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin.Amin means Oh Allah, accept our dua

There is proof from the Quran that Amin is a dua. For example, Allah Taala says in the Quran that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying:"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)The Prophet Musa brother Haroon (May Allah be pleased with Him) was standing beside him and said Amin. Allah accepted their dua by saying: "I except both of your duas" (Surah Yunus: 89)

The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the dua to both of them.This proves that Amin is a dua.(Tafsir Ibn Kathir. Under Surah Fatihah)Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of Surah Fatihah, that Amin is a dua.(Qurtabi and Fathul Qadeer under surah Fatiha)

Now that it has been proved that Amin is a dua, we should supplicate quietly to Allah. Proof from the Quran and Sunnah show that dua should be recited quietly.

Proof from the Quran and Sunnah that dua should be recited quietly

Allah Taala says in the Quran:Invoke your lord with humility and in secret. He likes not the aggressors. (Surah al-araf: 55)

It is proved from the above verse that all should supplicate to Allah with humility and secrecy.

Allah says in the Quran:And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.(Surah al-araf: 205)

Qadhi Shawkaani writes:In the above verse the word remember means dua and dua should be said secretly.(Fath ul qadeer. Under verse 205 Surah al-araf)

Allah Taala says in the Quran:This is a mention of mercy of your Lord to his slave Zakariyya. When he called out his Lord (Allah) a call in secret.(Surah Maryam: 2-3)

Proof from Hadith for doing dua secretly

Imam Ahmad Ibn Hanbal writes:The Prophet (May Allah bless him and grant him peace) said that Allah Taala is pleased with those who remember him secretly.(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)

It is proven from the Quran and Sunnah that dua should be supplicated to Allah quietly and as Amin is also a dua so it should be said quietly also. That is the reason why all duas are read silently. For example Thanaa, Takbeer, Taawwudh, Tasbeeh, Tashahhud, salutation and the final sittings dua are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.

Proof from Hadith to say Amin quietly

Imam Muslim and Imam Bukhari write:The Prophet (May Allah bless him and grant him peace) said that when the Imam says Waladdaalleenthen you must say Amin because the Angels also say Amin and whosoevers Amin coincides with that of an Angel, their past sins will be forgiven.(Bukhai and Muslim Chapter on Tameen)

There are two ways in which Amin can be similar to the angels Amin:1) To say Amin with the Imam2) To say Amin silently because the angels say Amin with the Imam and also silently.If someone proclaims Amin loudly it would not be similar to the Angels as no one hears the Angels.

Imam Muslim writes:Abu Hurairah reported that the Prophet (May Allah bless him and grant him peace) said that when the Imam says Samiallaahu liman Hamidah you should say Rabbanaa lakal Hamd. Whoevers Tahmeed becomes similar to the Angels, their past sins would be forgiven.(Muslim Bab Tameen)

The Hadith of Amin and Tahmeed are written under the same chapter.Both of these Hadith mention that whosoevers Amin or Tahmeed coincides with that of the Angels their past sins will be forgiven. It is clear now that Amin should be said as Rabbanaa lakal hamd i.e. silently and individually, without rhythm.

Imam Nasaaee writes:The Prophet (May Allah bless him and grant him peace) said that when the Imam says Waladdaalleen, you should say Amin. This is because the angels and the Imam also say Amin. Whosoevers Amin coincides with the Angels, his past sins would be forgiven.(Nasaaee, Ibn Maajah, Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)

This Hadith proves that Amin should be said as the Imam says his Amin. No one hears the Imams Amin, so no one should hear the followers Amin. The Prophet (May Allah bless him and grant him peace) has also ordered us to follow the Imam, so we should say Amin quietly.


One doubt

Some people claim that the Imam should say Amin loudly.Imam Dar Qutni writes:Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Tameen)This Hadith provides evidence that Amin should be said loudly. There is also another 
  
Hadith which Imam Dar Qutni wrote:It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Tameen)There is also a third Hadith which is reported by Umm Haseen:She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly.(Zalee, Chapter on Tameen)
  
All the above narrations prove that the Imam should say Amin loudly and the followers should also say Amin loudly.
  
We clear this doubt by saying· That Bukhari or Muslim did not write the above narrations.· Secondly, all these narrations prove that the Imam says Amin loudly sometimes.· Thirdly, the Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.· Fourthly, the Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after Waladdaalleen, Amin should be said.· Fifthly, these narrations cannot be used as evidence because they are not authentic.

Examining the Narrators
 
The first narrator was called Muhammad bin Kathir.

Imam Dhahabi and Hafidh Asqalani write : Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaaee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mueen praised him.(Meezan ul Itidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)

 The other narrator of these narrations isMuhammad bin Khalid.Imam Dhahabi and Hafidh Asqalani write:Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence.(Meezaan ul Itidaal, biography of Muhammad bin Khalid)
  
Another narrator of these narrations is called Abdul Jabbar bin Wyle.

Hafidh Asqalani writes:Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why its not possible that he would have heard any Hadith from his Father. Imam Ibn Saad said that ibn Wyle has only narrated a few Hadith.(Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)

Abdul Jabbaars narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations

Imam Dhahabi writes:Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar.(Meezaan ul Itidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)

Another narrator of these narrations is calledAbdullah bin Salim.Imam Dhahabi writes:He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).(Meezaan ul itidaal, biography of Abdullah bin Salim)

Another narrator of these narrations is Ismail bin Muslim Makkee.Imam Dhahabi and Hafidh Asqalani write:Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Moeen said that he combined the text from one Hadith into another.(Meezaan ul Itidaal, tahdheeb ut-tahdheeb, biography of Ismail bin Muslim Makkee)

How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; they can only prove that Amin is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.

It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves. Secondly, there are other Ahadith that mention that the Prophet (May Allah bless him and grant him peace) used to say Amin silently.

Imam Ibn Abi Shaibah writes:Wyle reported that he performed Salaah behind the Prophet (May Allah bless him and grant him peace) and he said Amin silently.(Musannaf ibn Abee Shaiba. Chapter Tameen)

Imam Ahmad bin Hanbal writes:Wyle reported that the Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin silently.(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)

Both of the above narrations prove that when the Prophet (May Allah bless him and grant him peace) led the Salaah, he said Amin silently.

Imam Abu Dawood writes:When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying Waladdaalleen, he became silent.(Abu Dawood. Chapter Al Qiraat)

The above narration proves that when the Prophet (May Allah bless him and grant him peace) became silent, it was to say Amin silently. If the Prophet (May Allah bless him and grant him peace) was to say Amin loudly then, there was no point in Him remaining silent after saying Waladdaalleen.

Let us now examine the evidence of those people who say Amin loudly behind the Imam.

First EvidenceImam Bukhari writes:Ata bin Rubah said that Amin is a dua. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.(Bukhari. Chapter on tameen)

They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?

Taleeq (To Suspend)When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Muallaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.

Hafidh Asqalani writes:When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companions student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Muallaq by Hafidh Asqalani)

According to the majority of scholars chainless narrations are not acceptable. Ibn Zubairs above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubairs narration if the followers said Amin after Waladdaalleen or during the dua in the Fajr Salaah. It is also not clear if the followers in the Salaah said Amin in all their Salaah or just once. Thirdly, it doesnt say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.

Second EvidenceImam Ibn Majah wries:Bishar bin Rafir said that Abu Hurairahs cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid.(Ibn Maajah, Chapter Tameen)

Examination of the narratorsThe first narrator of this narration is Abu Abdullah.Imam Dhahabi writes:He is Abu Hurairahs cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him.(Meezaan ul Itidaal, biography of Abu Abdullah)

The second narrator is Bishar bin Rafir.Imam Dhahabi and Hafidh Asqalani write:Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Moeen said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.(Meezaan ul Itidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)

The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.

The Text of HadithAbu Hurairah said that the people had stopped saying Amin.

Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah neednt have complained.

Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.

Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that

The following sentence The sound echoed throughout the masjid requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on tameen, but did not mention the above words (i.e. The sound echoed throughout the masjid).

The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.