The
heresy known as Sima᾿
al-Mawtaa (that the dead are
able to hear things from this world) is the foundation upon which the
Shirk and
grave–worship
that has infected this Ummah like a virus is built upon. In no less
than five distinct passages of the Pure and Holy Qur᾿an
does Almighty Allah Most High repudiate this idea that the dead can
hear. He says:
وَ
الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ
مَا یَمۡلِکُوۡنَ مِنۡ قِطۡمِیۡرٍ۞
اِنۡ
تَدۡعُوۡہُمۡ لَا یَسۡمَعُوۡا دُعَآءَکُمۡ
ۚ وَ لَوۡ سَمِعُوۡا مَا اسۡتَجَابُوۡا
لَکُمۡ ؕ وَ یَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُوۡنَ
بِشِرۡکِکُمۡ ؕ وَ لَا یُنَبِّئُکَ مِثۡلُ
خَبِیۡرٍ۞
And
those whom you invoke besides Him [Allah] do not even own the
membrane on a date-stone...
If you
invoke them they cannot hear your invocation. And if they were to
hear you they would still be unable to answer you. And on the Day of
Resurrection they will reject your Shirk.
And no one can inform as He Who is aware. [Surah 35:13-14]
*This
verse of the Holy Qur᾿an gives no
opportunity to dissent for those who believe the dead can hear. Allah
says that the ones who are invoked apart from him cannot hear, and if
hypothetically they could hear they would still be unable to answer
the supplications of the polytheists. Furthermore, the identity of
“those who are invoked” becomes apparent when Allah adds that on
the Day of Resurrection they will reject the Shirk that
their so called devotees indulged in. It can be none other than the
pious people who are deceased that is meant by this passage, because
it is not the idols or imaginary gods that shall be resurrected on
Judgment Day but the people who are buried in the graves.
وَ
مَنۡ اَضَلُّ مِمَّنۡ یَّدۡعُوۡا مِنۡ
دُوۡنِ اللّٰہِ مَنۡ لَّا یَسۡتَجِیۡبُ
لَہٗۤ اِلٰی یَوۡمِ الۡقِیٰمَۃِ وَ ہُمۡ
عَنۡ دُعَآئِہِمۡ غٰفِلُوۡنَ
And who
is more astray than the one who invokes, besides Allah, one who
cannot answer him till the Day of Resurrection, and is, concerning
his invocation, utterly unconscious. (Surah 46:5)
This
verse reinforces the fact that the dead cannot hear. Here again the
mention of the “Day of Resurrection” makes it apparent that the
deceased are meant specifically, so as to leave no room for maneuver
for those astray sects who believe the dead can hear.
اِنَّکَ
لَا تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ
الصُّمَّ الدُّعَآءَ اِذَا وَلَّوۡا
مُدۡبِرِیۡنَ
Verily,
you (O Prophet) cannot make the dead to hear, nor can you make the
deaf to hear the call when they turn their backs in retreat (Surah
27:80 and 30:52)
Another
strong proof from the Holy Qur᾿an
that the dead cannot hear, just like the deaf cannot hear. It is
often argued that in this passage the “dead” refer to those who
are spiritually dead meaning the disbelievers. They are called to
submit to Allah but they are unable to hear. While the context of
this verse does indeed lend credence to this argument, the fact
remains that whether physically dead or metaphorically dead, Allah
negates the possibility of either having the capacity to hear.
Otherwise it would be pointless for the disbelievers to be compared
to the dead if the actual dead have the capacity to hear. The whole
point of the parable would be nullified. Furthermore, Allah says that
the deaf cannot hear when they turn their backs and retreat. This is
something that is obvious and no sane individual would dispute. Hence
the comparison of the disbelievers with the dead and the deaf in the
sense of not being able to hear proves that the actual dead, like the
deaf, are unable to hear at all.
وَ
مَا یَسۡتَوِی الۡاَحۡیَآءُ وَ لَا
الۡاَمۡوَاتُ ؕ اِنَّ اللّٰہَ یُسۡمِعُ
مَنۡ یَّشَآءُ ۚ وَ مَاۤ اَنۡتَ بِمُسۡمِعٍ
مَّنۡ فِی الۡقُبُوۡرِ
And nor
are the the living and the dead alike. Verily, Allah can make
whosoever He wishes to hear. But you (O Prophet) cannot make to hear
those who are in the graves. (Surah 35:22)
This
verse specifically mentions “those who are in the graves”,
against making it more than apparent that the actual deceased cannot
hear, and not just the carved idols and images, because idols and
images that are worshiped besides Allah are not buried in graves.
Being buried in a grave is specific to human beings.
The
Deobandi sect, particularly the Hayati camp
(who believe the Prophet صلى
الله عليه وآله وسلم is
literally alive in this world and can hear directly from his grave)
quote a fabricated Hadith to support their view:
عَنْ
أَبِي
هُرَيْرَةَ ,
رَضِيَ
اللَّهُ عَنْهُ النَّبِيِّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ ، قَالَ :
مَنْ
صَلَّى عَلَيَّ عِنْدَ قَبْرِي سَمِعْتُهُ
، وَمَنْ صَلَّى عَلَيَّ نَائِيًا مِنْهُ
أُبْلِغْتُهُ
Translation:
“Whoever invokes blessing upon me near my grave, I hear him, and
whoever invokes blessing upon me from afar it is conveyed to me.”
(Hayat
al-Ambiya fi Quburihim
of Imam al-Baihaqi)
As
already mentioned, this Hadith is fabricated. Its sanad includes the
narrator Al-᾿Alaa᾿
b. Amr al-Hanafi, a known liar and fabricator. Though it is quite
revealing of the deceptive nature of the Deobandis that they cite as
evidence for their heresy a fabricated Hadith which opposes several
verses of the Holy Qur᾿an.
The
Jama᾿at-ut-Tabligh,
or Tablighi Jama᾿at
is the missionary wing of the Deobandi movement. It misguides
millions of Muslims around the world and indoctrinates them with
Deobandi heresies. The Tablighi Jama᾿at
and Deobandis avidly read the series of booklets known as
Fada᾿il-i-A᾿mal
composed
by Zakariyah Kandhelwi (1898-1982). One of those booklets is called
Fada᾿il-i-Durud
and contains the following quote describing the belief of the
Deobandi sect:
جو
شخص دور سے درود بھیجے فرشتہ اس پر متعین
ہے کہ حضورص
تک پہنچائے۔ اور جو شخص قریب سےپڑھتا ہے
حضور اقدس صلی اللہ علیہ وسلم اس کو خود
سنتے ہیں۔
جو
قبر اطہر کے قریب درود پڑھے اس کو حضور
اقدس صلی اللہ علیہ وسلم بنفس نفیس خود
سنتے ہیں۔
Translation:
“Whoever will send Durud
from
afar, Angels are duty bound to have it reach the Prophet (S). And
whoever will read (Durud) nearby (the Prophet᾿s
grave), the Prophet Sallallahu
alayhi wasallam
hears it himself...Whoever reads Durud near the pure Grave, the
Prophet Sallallahu alayhi wasallam hears it directly
with
his person.”
Reference:
Fada᾿il-i-Durud
Sharif;
p.23
