Followers of Dajjal: 70,000 Turkic "Jews"

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

The followers of the Dajjal, especially his armed forces, will predominantly be Turkic peoples from the steppes of Central Asia:

عَنْ أَبِي بَكْرٍ الصِّدِّيقِ، قَالَ حَدَّثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ ‏الدَّجَّالُ يَخْرُجُ مِنْ أَرْضٍ بِالْمَشْرِقِ يُقَالُ لَهَا خُرَاسَانُ يَتْبَعُهُ أَقْوَامٌ كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ ‏‏

Abu Bakr As-Siddiq^RA said: The Messenger of Allah^SWS narrated to us, saying: “The Dajjal shall emerge from a land in the east called Khurasan. He is followed by a people whom appear as if their faces are shields coated with leather.” (Jami’ al-Tirmidhi: Isnaduhu Hasan)

This is a very special and pertinent Hadith because it has been narrated by none other than sayyidina Abu Bakr (may Allah be pleased with him), which is quite rare. He was the most superior and closest companion of our beloved Prophetﷺ, and his first successor.

The physical description of a people with faces that resemble round shields coated with leather is, in light of many other Ahadith, a reference to the Turkic peoples. Interestingly, the warlike nations of Gog and Magog have the exact same description, as they too are originally a Turkic people.

In explaining the above cited Hadith narrated by Abu Bakr^RA, Mulla Ali Qari has specified the Turkic people and the Uzbeks in particular:

وهذا الوصف إنما يوجد في طائفة الترك والأزبك ما وراء النهر

“And this description is found within a group of the Turks and the Uzbeks from beyond the river [Transoxiana].”

Reference: Mirqat al-Mafatih; v.10, p.144

Another Hadith:

عَنْ أَبِي هُرَيْرَةَ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , يَقُولُ : " لَيَنْزِلَنَّ الدَّجَّالُ خُوزَ وَكَرْمَانَ فِي سَبْعِينَ أَلْفًا ، وُجُوهُهُمْ كَالْمَجَانِّ الْمُطْرَقَةِ

Abu Huraira^RA said: I heard Allah’s Apostleﷺ saying: “The Dajjal shall descend to Khuz and Kerman among seventy thousand; their faces are like shields coated with leather.” (Musnad Ahmad)

Another Version:

يَهْبِطُ الدَّجَّالُ خُوزَ ، وَكَرْمَانَ فِي ثَمَانِينَ أَلْفًا يَنْتَعِلُونَ الشَّعْرَ ، وَيَلْبَسُونَ الطَّيَالِسَةَ ، كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ

“The Dajjal shall come to Khuz and Kerman among eighty thousand with shoes of hair, wearing shawls; their faces are like shields coated with leather.” (Musnad Abi Ya’la)

Now there seems to be some mystery and confusion regarding these seventy thousand followers of the Dajjal. We have already established that based on their physical description, their general location, and distinct dress, that these are a Turkic people. Mulla Ali Qari has mentioned the Uzbeks in particular. But according to an authentic Hadith:

يَتْبَعُ الدَّجَّالَ مِنْ يَهُودِ أَصْبَهَانَ سَبْعُونَ أَلْفًا عَلَيْهِمُ الطَّيَالِسَةُ

The Dajjal would be followed by seventy thousand Jews of Isbahan wearing shawls. (Sahih Muslim)

Here the seventy thousand followers of Dajjal are explicitly referred to as “Jews”. There seems to be an apparent confusion, because essentially the Jews are a Semitic people, and for the most part are based in Israel/Palestine, not Transoxiana, Central Asia, Khorasan, or even Isbahan. Although historically there have been Jews in these eastern lands of Iran and in Central Asia, including Turkic converts to Judaism such as the Khazars, etc., unless it is believed that the Dajjal as an individual has already come and gone, the matter needs to be resolved as to why the Prophetﷺ described the seventy-thousand followers of Dajjal as having Turkic features on the one hand, and as being “Jews” on the other. In fact, other Hadith clarify that the Dajjal himself will be a Jew. For example, when Ibn Sayyad was suspected of being the Dajjal by sayyidina Abu Sa’id al-Khudri^RA and other Companions, he responded by saying:

يَا أَصْحَابَ مُحَمَّدٍ أَلَمْ يَقُلْ نَبِيُّ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّهُ يَهُودِيٌّ ‏"‏ ‏.‏ وَقَدْ أَسْلَمْتُ

“O companions of Muhammad! Has not the Prophet of Allahﷺ said ‘He (Dajjal) is a Jew’ whereas I have become a Muslim?” (Sahih Muslim)

Interestingly, the Prophetﷺ in his own lifetime suspected Ibn Sayyad of being the Dajjal, and Ibn Sayyad was a young Jewish boy at the time. Although Ibn Sayyad outwardly converted to Islam, many considered him a hypocrite or at least insincere and suspicious, clinging on to his Kabbalistic practices like soothsaying.

It is my humble suggestion that the seventy-thousand Turkic followers of the Dajjal have been described as “Jews” by the Prophetﷺ because although they were outwardly Muslims, by following the Dajjal they reverted to their Judaic roots and habits.

The Prophetﷺ described certain heretical sects that were to appear within his Umma by comparing them with other religions. For example, he described the Qadariya (deniers of Qadr) as the “Magians of his Umma”. He likewise described the Shi’a of Dajjal as “Jews”:

لِكُلِّ أُمَّةٍ مَجُوسٌ وَمَجُوسُ هَذِهِ الأُمَّةِ الَّذِينَ يَقُولُونَ لاَ قَدَرَ مَنْ مَاتَ مِنْهُمْ فَلاَ تَشْهَدُوا جَنَازَتَهُ وَمَنْ مَرِضَ مِنْهُمْ فَلاَ تَعُودُوهُمْ وَهُمْ شِيعَةُ الدَّجَّالِ وَحَقٌّ عَلَى اللَّهِ أَنْ يُلْحِقَهُمْ بِالدَّجَّالِ

Every people have Magians, and the Magians of this Umma are those who declare that there is no destination by Allah. If any one of them dies, do not attend his funeral, and if any one of them is ill, do not pay a sick visit to him. They are the Shi’a [partisans] of the Dajjal, and Allah will surely join them with the Dajjal. (Sunan Abi Dawud)

The Rafidi and Imamiya Shi’a of today are in fact included within the Qadariya, because they too deny the Qadr, having inherited their creed in this matter from the Qadariya and Mu’tazila of old.

Nu’aim b. Hammad has brought a narration in his al-Fitan which, although not exactly sound, nevertheless appears to give weight to the idea that the “Jewish” followers of the Dajjal numbering some seventy-thousand are in fact people who at least outwardly are from this Umma:

يَتْبَعُ الدَّجَّالَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا عَلَيْهِمُ السِّيجَانُ

“Seventy-thousand from my Umma shall follow the Dajjal, wearing Seejaan.”

Mulla Ali Qari has explained the term Seejaan as meaning green shawls الطيلسان الأخضر

Reference: Mirqat-ul-Mafatih; v.10, p.145

It is noteworthy that even now some misguided Sufi sects among the Umma distinguish themselves with green colored shawls and turbans.

To be continued ان شاء الله عزّ وجلّ

Explicit Shirk of the Aga Khani Sect

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

Shirk is often translated as meaning “polytheism”, but in actuality, it literally means “partnership” or “association”; meaning partnering or associating someone or something with the One and only God, Allah Most High. This is because there are many Mushrikeen, or people guilty of Shirk, who do not openly deify those whom they are guilty of associating or partnering with the One God. In other words, polytheism, from the Islamic perspective, is not simply to believe in the existence of multiple gods, but can be and is often much more subtle.

The Holy Qur’an teaches that Allah Most High sent His Prophets primarily for the objective of warning people against associating anything or anyone with Him in the matter of worship. Hence, it is written in the first and most important Sura (chapter) of the Holy Qur’an:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

You (Allah) alone do we worship, and You alone do we implore for help. Guide us to the Straight Path.

(Sura 1:5-6)

A certain sect which claims to be Islamic, namely, the Isma’iliya followers of the Aga Khan, shamelessly belie this fundamental precept of Islam about the Oneness of God. Instead they worship the eminent saint and successor of the Prophetﷺ, Ali b. Abi Talib^RA, a mortal human being who was martyred in 661 C.E. The main scholar and thinker of this sect, Nasiruddin Nasir Hunzai (1917-2017), wrote a book endorsing the supplication Ya Ali Madad (lit. “O Ali, help!”), and further explained the meaning of this idolatrous phrase:

یا علی مدد کا مطلب ہے، کہ اے علی ^ص صراط مستقیم پر ہماری رہنمائی اور دستگیری کیجۓ

Translation: Ya Ali Madad means: “O Ali, guide us upon the Straight Path and help us.”

Reference: Ya Ali Madad; p.3

One can clearly see how this idolatry of the Aga Khani sect explicitly and unabashedly opposes the beautiful Verses of the Holy Qur’an. I conclude with the supplication of the Prophet Moses:

رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ

My Lord! Verily I have no control except over myself and my brother; so cause separation between us and between the nation of evildoers

(Sura 5:25)

Ameen; Thumma Ameen

Fake Story of Prophetﷺ Attempting to Throw Himself from a Mountain

In the Name of Allah, the Gracious, the Merciful

Salutations of prayers and peace upon our beloved Prophet Muhammad; and upon his family, progeny and companions

It is foundational principle of our faith Islam that we respect and honor our beloved Prophet Muhammadﷺ and regard him as the epitome of human perfection, virtue, and piety.

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ

There is for you in the Apostle of Allah a beautiful example

(Sura 33:21)

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

And verily you (My beloved Prophetﷺ) are on an exalted standard of character

(Sura 68:4)

The enemies of Islam, inspired by their devils and demons, seek to harm this faith and break the hearts of the faithful by assaulting the character and moral integrity of our beloved Prophetﷺ. Regrettably, they may get an opportunity for such satanic activity due to the ignorance of ordinary Muslims concerning the technical sciences of the Hadith. This is why it is said that it is easier for Satan to beguile a devoted worshiper who is engrossed in his worship than it is for him to beguile and deceive a person grounded in knowledge. Getting to the specific matter, the enemies of Islam allege that our beloved Prophetﷺ, during the initial phase of his Revelations from Allah, attempted suicide several times معاذ الله. Before we refute this false accusation, let us quote the narration that forms the basis for this misunderstanding and deliberate deception by the enemies of God:

Narrated `Aisha<sup>RA:</sup> The commencement of the Divine Inspiration to Allah's Messenger (ﷺ) was in the form of good righteous (true) dreams in his sleep. He never had a dream but that it came true like bright day light. He used to go in seclusion (the cave of) Hira where he used to worship(Allah Alone) continuously for many (days) nights. He used to take with him the journey food for that (stay) and then come back to (his wife) Khadija to take his food like-wise again for another period to stay, till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him in it and asked him to read. The Prophet (ﷺ) replied, "I do not know how to read." (The Prophet (ﷺ) added), "The angel caught me (forcefully) and pressed me so hard that I could not bear it anymore. He then released me and again asked me to read, and I replied, "I do not know how to read," whereupon he caught me again and pressed me a second time till I could not bear it anymore. He then released me and asked me again to read, but again I replied, "I do not know how to read (or, what shall I read?)." Thereupon he caught me for the third time and pressed me and then released me and said, "Read: In the Name of your Lord, Who has created (all that exists). Has created man from a clot. Read and Your Lord is Most Generous...up to..... ..that which he knew not." (96.15) Then Allah's Messenger (ﷺ) returned with the Inspiration, his neck muscles twitching with terror till he entered upon Khadija and said, "Cover me! Cover me!" They covered him till his fear was over and then he said, "O Khadija, what is wrong with me?" Then he told her everything that had happened and said, 'I fear that something may happen to me." Khadija said, 'Never! But have the glad tidings, for by Allah, Allah will never disgrace you as you keep good reactions with your Kith and kin, speak the truth, help the poor and the destitute, serve your guest generously and assist the deserving, calamityafflicted ones." Khadija then accompanied him to (her cousin) Waraqa bin Naufal bin Asad bin `Abdul `Uzza bin Qusai. Waraqa was the son of her paternal uncle, i.e., her father's brother, who during the Pre-Islamic Period became a Christian and used to write the Arabic writing and used to write of the Gospels in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to him, "O my cousin! Listen to the story of your nephew." Waraqa asked, "O my nephew! What have you seen?" The Prophet (ﷺ) described whatever he had seen. Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Messenger (ﷺ) asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet (ﷺ) became so sad

*Note: Whatever has been quoted above is an authentic Hadith from Sahih al-Bukhari, narrated by the Prophet’s wife A’isha (Allah be pleased with her). What proceeds in this text then forms the basis for the false accusation that the Prophetﷺ had attempted suicide several times:

“It has reached us that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Messenger (ﷺ) in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.”

To someone unfamiliar with the technical sciences of Hadith, they can easily and understandably misinterpret the above quoted text as a continuation of the narration of A’isha^RA. However, the truth is that the word بَلَغَنَا “it has reached us” is being uttered by the narrator ibn Shihab al-Zuhri. Now it is obvious that Imam al-Zuhri doesn’t specify the source through which this narration reached him or anyone else. Hence, this is considered Irsal in the Hadith terminology, and generally speaking, a narration that is Mursal cannot be considered authentic or sound. This fact has been clarified by the great Muhaddith, Ibn Hajr al-Asqalani in his explanation of Sahih al-Bukhari known as FatH al-Bari:

ثم إن القائل " فيما بَلَغَنا " هو الزهري ، ومعنى الكلام : أن في جملة ما وصل إلينا من خبر رسول الله صلى الله عليه وسلم في هذه القصة . وهو من بلاغات الزهري وليس موصولاً ، وقال الكرماني : هذا هو الظاهر .

" فتح الباري " ( 12 / 359 )

Some may mistakenly think that every Hadith in the Sahih of Imam al-Bukhari is authentic. However, those who hold this view based on rigourous research know that the claimed authenticity for every Hadith in the Sahih of Imam al-Bukhari is restricted to the Mustanad (possessing a chain) and Marfu’ (attributed to the Prophetﷺ through one of his companions) narrations in that book.

While it is true that there was a considerable pause in the divine Revelation to the Prophetﷺ, but the story of him intending to throw himself from the top of a high mountain not only contradicts the well known and praiseworthy character of the Prophetﷺ, but is simply not authentically established from any Hadith. Other, authentic Hadith establish the fact that the continuation of the visitation of the Angel to the Prophetﷺ during this period of pause in the Revelation did not occur when he climbed upon a mountain intending to throw himself from it (God forbid):

Narrated Jabir bin `Abdullah^RA: That he heard Allah's Messenger (ﷺ) saying. "Then there was a pause in the revelation of the Divine Inspiration to me. Then while I was walking all of a sudden I heard a voice from the sky, and I raised my sight towards the sky and saw the same angel who had visited me in the cave of Hira,' sitting on a chair between the sky and the earth." (Sahih al-Bukhari)

So this narration of the companion Jabir b. Abdullah (Allah be pleased with him) is authentic and clearly contradicts the Mursal narration of Imam al-Zuhri. In conclusion, there is no basis to accept the idea that the Prophetﷺ intended to do what the satanic enemies of Islam accuse him of attempting to have done.

Descent of Angels Upon Believers (Sura 41:30)

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

The fact that the Angels of God descend upon and converse with ordinary Believers and not merely the Prophets is relayed throughout the Holy Qur’an and Sunna. For example, the Holy Qur’an mentions the descent of Angels upon the Virgin Mary (peace be upon her), although she was technically not a Messenger of God (Sura 3:42; 3:45; 19:17). Allah Most High says:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

Indeed, those who have said, “Our Lord is Allah” and then remained on a right course - the Angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.”

(Sura 41:30)

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ

We [Angels] are your friends in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]

(Sura 41:31)

Some exegetes assert that this descent of the Angels upon the Believer described in this Verse is restricted to the time of his or her death. However, the wording of the Verse is general and indicates otherwise. So that Believer who firmly believes his Lord is Allah, and remains steadfast upon that belief in word and action, but from time to time when he becomes fearful or grievous, the Angels descend upon him to reassure him and give him glad tidings of salvation.

Reference: Tafsir Samarqandi, v.3 p.183; Tafsir al-Wasit, v.8 p.702

So the fact that it is possible that the Angels descend upon a pious Believer, inspire him and converse with him, is proven from the Holy Qur’an. From the Sunna, we know that the Prophet’s eminent companion and poet, Hassan b. Thabit^RA, was inspired in his poetry through the Angel Gabriel in repudiating the polytheists:

عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمَ قُرَيْظَةَ لِحَسَّانَ بْنِ ثَابِتٍ ‏ "‏ اهْجُ الْمُشْرِكِينَ، فَإِنَّ جِبْرِيلَ مَعَكَ ‏"‏‏

Al-Bara’ bin ‘Azib^RA said: “On the day of Quraiza’s (siege), Allah’s Messenger (ﷺ) said to Hassan bin Thabit, ‘Abuse them (with your poems), and Gabriel is with you.’” (Sahih al-Bukhari)

According to another Hadith:

إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ وَلِلْمَلَكِ لَمَّةً فَأَمَّا لَمَّةُ الشَّيْطَانِ فَإِيعَادٌ بِالشَّرِّ وَتَكْذِيبٌ بِالْحَقِّ وَأَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ وَتَصْدِيقٌ بِالْحَقِّ فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللَّهِ فَلْيَحْمَدِ اللَّهَ وَمَنْ وَجَدَ الأُخْرَى فَلْيَتَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ثُمَّ قَرَأ ‏:‏ ‏(‏الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ ‏)

“Indeed the Shaitan has an effect on the son of Adam, and the Angel also has an effect. As for the Shaitan, it is by threatening evil repercussions and rejecting the truth. As for the effect of the Angel, it is by his promise of a good end and believing in the truth. Whoever finds that, let him know that it is from Allah, and let him praise Allah for it. Whoever finds the other then let him seek refuge with Allah from the Shaitan (the outcast) then recite: Shaitan threatens you with poverty and orders you to commit Fahisha (2:268)” (Tirmidhi)

Descent of Son of Mary as Imam from Among You

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

Having firmly established the death of the Messiah Jesus of Nazareth primarily in light of the Holy Qur’an; one of the puzzling affairs which requires deep deliberation is concerning the prophecy of his second coming in the authentic Hadith. A strong indication of the reality of Jesus’s second coming as an Imam from within the Umma of the Prophet Muhammadﷺ is the following Hadith:

كَيْفَ أَنْتُمْ إِذَا نَزَلَ ابْنُ مَرْيَمَ فِيكُمْ وَإِمَامُكُمْ مِنْكُمْ

How will you be when the son of Mary descends amongst you and your Imam is among you

(Bukhari & Muslim)

Traditionally, Islamic scholars derive the promise of the coming of two distinct individuals from this Hadith; 1. Jesus son of Mary (peace be upon him), and 2. an Imam from among the Umma, usually interpreted as being the Mahdi, although there is no explicit mention of a Mahdi here.

The way the Hadith is phrased is meant to convey the idea that a time will come when the Muslim Umma will find itself in a unique or unprecedented position. While it is certainly true that the descent of Jesus from the Heavens would qualify as unique and unprecedented, the phrase Imamukum Minkum “your Imam from among yourselves” doesn’t quite fit if it is a reference to a distinct personality. The fact that the Muslims should have an Imam from among their own ranks is certainly not a unique, unprecedented or even strange state of affairs. However, if the Hadith is interpreted to mean that the Son of Mary shall descend among the Muslims in the sense that his descent shall be fulfilled through the rising up of an Imam from among the Umma, that would certainly accord to the phrasing of the Hadith.

Now it should be pointed out that other authentic versions of this Hadith, with very similar wording, cannot conceivably be interpreted as referring to a promise of the coming of two distinct individuals. For example, one version states:

كَيْفَ أَنْتُمْ إِذَا نَزَلَ فِيكُمْ ابْنُ مَرْيَمَ ، فَأَمَّكُمْ مِنْكُمْ

“How will you be when the Son of Mary would descend amongst you and would lead you as one amongst you?” (Sahih Muslim)

كَيْفَ أَنْتُمْ إِذَا نَزَلَ ابْنُ مَرْيَمَ ، فِيكُمْ ، وَأَمَّكُمْ

“How will you be when the Son of Mary descends, among you, and leads you?” (Ibid)

These other versions of the Hadith, with slightly different wording, indicate that the Imam from among the Umma who shall lead them is none other than the Son of Mary.

The Reality of Kashf (Sura 50:22)

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

The term Kashf (lit. “unveiling”) refers to a Qur’anic concept based on the following Ayah

لَّقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp

(Sura 50:22)

Although some exegetes posit that this Verse is in the context of Judgment Day, and is a specific address to the disbeliever, some others, such as Zaid b. Aslam and his son from the Tabi’un interpreted this Verse as Allah Most High specifically addressing His beloved Prophetﷺ

According to them, the Verse means to say: “O beloved Prophetﷺ! You were unaware of the reality of this Dîn during the period of ignorance; but now We have removed [Kashafnaa] from you your cover (over your eyes), so today your vision is as sharp as iron”

Reference: Tafsir Ibn Kathir, v.7 p.401; Tafir Ibn Jarir, v.21 p.434

Kashaf, in light of this Verse, means the removal of the screen that obstructs perception of the reality, and allows the truth revealed upon one’s heart by Allah to be observed with one’s eyes.

Are the Prophets Alive in their Graves?

بسم الله الرحمـن الرحيم

والصلوة والسلام على رسوله الكريم

وعلى آله واهل بيته اجمعين

As I have repeatedly and emphatically stated throughout this blog, one of the critical deviations of the mainstream ‘Ulama’ and their blind-followers is their belief that the Prophets of God are physically and bodily alive in their graves. In fact, the belief that the Prophet Muhammad ﷺ did not die but is alive in this world is not only a deviation but explicit and undisputed Kufr. Allah (Jalla Jalaluhu) says:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

Every soul will taste death (Sura 3:185; 21:35; 29:57]

وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ۖ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ

And We did not grant to any man before you [O my beloved Prophetﷺ] eternity; so if you die - would they be eternal? (Sura 21:34)

When the Prophetﷺ died, his right-hand man and first successor, Sayyidina Abu Bakr (Allah be pleased with him) delivered a powerful sermon:

عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ ـ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ ـ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏.‏ قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ‏.‏ فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُذِيقُكَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا‏.‏ ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَى رِسْلِكَ‏.‏ فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ‏.‏ فَحَمِدَ اللَّهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ‏.‏ وَقَالَ ‏{‏إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ‏}‏ وَقَالَ ‏{‏وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ‏}

Narrated 'Aisha: (the wife of the Prophet) Allah's Messenger (ﷺ) died while Abu Bakr was at a place called As-Sunah (Al-'Aliya) 'Umar stood up and said, "By Allah! Allah's Messenger (ﷺ) is not dead!" 'Umar (later on) said, "By Allah! Nothing occurred to my mind except that." He said, "Verily! Allah will resurrect him and he will cut the hands and legs of some men." Then Abu Bakr came and uncovered the face of Allah's Messenger (ﷺ), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr spoke, 'Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die." Then he recited Allah's Statement.:-- "(O Muhammad) Verily you will die, and they also will die." (39.30) He also recited:--"Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful." (3.144) (Sahih al-Bukhari)

Not only did Sayyidina Abu Bakr (Allah be pleased with him) emphatically declare

أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ‏

“Whoever worshiped Muhammad (peace be upon him) then Muhammad has died! But whoever worshiped Allah, then Allah is Living and never dies!”

But he also recited two explicit Verses of the Holy Qur’an establishing the mortality and death of the Prophetﷺ

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

Indeed, you (O my beloved Prophetﷺ) are to die, and indeed, they are to die.

(Sura 39:30)

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ

Muhammad is not but a messenger. The Messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]?

)Sura 3:144)

Hence, the death of the Prophetﷺ is explicitly established from the text of the Holy Qur’an, the sermon of his first successor Abu Bakr^RA, and the concensus of his companions, who washed his noble corpse, shrouded him, buried him in a grave, and offered his final rites and funeral prayers.

And as we have clarified repeatedly, the meaning of death is permanent separation of the soul and body. The body or corpse remains behind in this world, where it is buried in a grave, while the soul is taken by Allah^SWT (Sura 39:42).

Likewise, the soul of the Prophetﷺ was taken away by Allah and so he is not alive in his earthen grave, nor is he alive anywhere else in this temporal world:

أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ وَهْوَ صَحِيحٌ ‏"‏ إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ ثُمَّ يُخَيَّرُ ‏"‏‏.‏ فَلَمَّا نَزَلَ بِهِ، وَرَأْسُهُ عَلَى فَخِذِي، غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ، فَأَشْخَصَ بَصَرَهُ إِلَى السَّقْفِ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ الرَّفِيقَ الأَعْلَى ‏"‏‏.‏ قُلْتُ إِذًا لاَ يَخْتَارُنَا، وَعَرَفْتُ أَنَّهُ الْحَدِيثُ الَّذِي كَانَ يُحَدِّثُنَا بِهِ ـ قَالَتْ ـ فَكَانَتْ تِلْكَ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا النَّبِيُّ صلى الله عليه وسلم قَوْلُهُ ‏"‏ اللَّهُمَّ الرَّفِيقَ الأَعْلَى ‏"‏‏.

Narrated `Aisha: (the wife of the Prophet) When Allah's Messenger (ﷺ) was in good health, he used to say, "No prophet's soul is ever captured unless he is shown his place in Paradise and given the option (to die or survive)." So when the death of the Prophet (ﷺ) approached and his head was on my thigh, he became unconscious for a while and then he came to his senses and fixed his eyes on the ceiling and said, “O Allah (with) the highest companions”. I said "Hence he is not going to choose us." And I came to know that it was the application of the narration which he (the Prophet) used to narrate to us. And that was the last statement of the Prophet (before his death) i.e., "O Allah! With the highest companions." (Sahih al-Bukhari)

This Hadith proves that the soul of a Prophet is taken into Jannah (Heaven) at death, with  al-Rafeeq al-‘Alaa (highest companions). The soul of a Prophet is not alive in his earthen grave.

The mother of believers, Sayyida A’isha^RA described the day in which the Prophet died as:

آخِرِ يَوْمٍ مِنَ الدُّنْيَا وَأَوَّلِ يَوْمٍ مِنَ الآخِرَةِ

“Last day in this world, and first day in the Hereafter.” (Sahih al-Bukhari)

So Sayyida A’isha’s^RA creed is explicitly clear that she considered the Prophet as no longer alive in this Dunya (temporal world).

Likewise, the Prophet’sﷺ beloved daughter, Sayyida Fatima^AS, said that the Prophetﷺ is in Jannat al-Firdaws after his death, not alive in his grave:

يَا أَبَتَاهْ مَنْ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهُ

“O Fatherﷺ, whose dwelling place is in the Garden of Paradise (al-Firdaws)” (Sahih al-Bukhari)

These being some of the essential proofs from the Islamic sources, particularly the Holy Qur’an, and the concensus of the Sahaba^RA that the Prophetﷺ has died and is not alive in this world, including in his earthen grave, let us now examine the strongest argument put forward by the opposing camp. They quote a Hadith:

الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ

“The Prophets are alive in their graves, praying.”

However, this is a weak Hadith, and cannot be used as a proof. Nevermind the fact that according to the opposing side’s camp, it is erroneous to establish a point of creed using Khabr al-Wahid (solitary report) as its source. An eminent modern Muhaddith, Zubair Ali Zai (1957-2013), has clarified that this Hadith is weak based on the narrator al-Hajjaj:

Another argument put forward by the opposing camp is that during the Isra, the Prophet Muhammadﷺ saw Prophet Moses^AS praying in his grave:

عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ أَتَيْتُ - وَفِي رِوَايَةِ هَدَّابٍ مَرَرْتُ - عَلَى مُوسَى لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْكَثِيبِ الأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِهِ

Anas b. Malik^RA reported Allah's Messenger (ﷺ) as saying: I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave. (Sahih Muslim)

It is important to understand the context of this Hadith, which is that it is an incident that occurred as part of the Lailat-al-Israa (Night Journey). Elsewhere, I have clarified the reality of the Isra and Mi’raj as a powerful spiritual vision and ascension of the beloved Prophetﷺ

In fact, during this blessed incident of Isra and Mi’raj, the beloved Prophetﷺ again beheld the Prophet Moses when he ascended into the sixth Heaven. Hence, this Hadith cannot be used as a proof that the Prophet Moses or any other prophet is alive in this world. Rather, it was a vision that the Prophet Muhammadﷺ was made to behold. A well known Ahlul Hadith scholar, Aminullah Peshawari, has clarified this point:

یہ ر‌وایت خواب کی ہو اسراء کی رات کے علاوہ یا اسراء کی رات کے کسی حصے میں جیسے ابن عمر رضی اللہ عنہ کی روایت میں ہے آپ نے فرمایا میں سویا ہوا تھا تو میں نے اپنے آپ کو کعبے کا طواف کرتے ہوۓ دیکھا

This narration is concerning a dream outside of the night of Isra, or a part of the night of Isra, as in the narration of Ibn ‘Umar^RA that the Prophetﷺ said: “I was asleep and saw myself circling the Ka’ba…”

(Fatawa ad-Din al-Khalis; v.1 p.190)