Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him.
O believers! Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.
This work could only have emerged from the radiant love for the Messenger peace and blessings be upon him
He spent years at Al-Qarawiyyin Mosque or Al-Qarawiyyin University.
He dedicated years of his life to Al-Qarawiyyin Mosque or Al-Qarawiyyin University.
There, he experienced a profound spiritual state.
This state led him to withdraw into his chamber, immersing it in a single word.
كان مميزًا منذ بداية حياته
وكان يخشى مغادرة حجرته
مما جعل بعض الطلاب يعبرون عن استيائهم بشكوى
ولذا رفعوا الأمر إلى والده
"إننا لا نراه أبدًا"
إننا لا نراه لأنه لا يبرح حجرته أبدًا
وعندما جاء والده لزيارته
استقبله الابن وفتح له الباب ليدخل غرفته حيث شاهد الأب كلمة "الموت" تحاوط جدران الغرفة كاملة
ليس هناك حائط إلا ونُقشت عليه كلمة "الموت"
"Death, death, death, death” this was the room he was staying in.
"Death."
إنه شاب وهذا ليس سببه هوس مرضي بالموت والاحتضار؛ أعني انه ليس هناك مشكلة نفسية تتعلق بالأمر
كلا؛ بل هو مثلما فعلت رابعة العدوية
حيث إنها ختمت القرآن 3000 مرة في قبرها الذي حفرته بنفسها داخل دارها
It means this man was solely focused on his ultimate fate.
This is from the saying “Be abundant in your remembrance of the destroyer of all pleasures”.
أكثروا من ذكر هادم اللذات
هذه وصية رسول الله (صلى الله عليه وسلم)
تلك هي كلماته ووصيته للأمة
فهو كشاب في مقتبل العمر يضع نصب عينيه "الموت، الموت، الموت"
نفش الكلمة على الجدران كافة
وأحاط بها جدران حجرته
حتى يكون مستحضرا لخشية الله سبحانه وتعالى ويكون في معيته
"Remember the destroyer of pleasures."
Why did our beloved Prophet Muhammad peace and blessings be upon him and his family
urge us to frequently remember death?
Is it, as some claim, a call to despair and renunciation of worldly life?
In fact, death in Islamic belief is not the end,
but rather a transition from one phase of existence to another.
Thus, when we reflect on death, we remind ourselves that this phase is temporary,
and another phase will follow, where we will live in a different state.
For a Muslim, life is not limited to this world alone,
nor is it simply divided into this world and the Hereafter.
Life began with the creation of the soul,
a stage known as the pre-earthly existence (Ḥayāt al-Dharr).
Then comes birth,
when the soul enters the body and begins its earthly journey.
This is followed by death, when the soul transitions to the realm of Barzakh (the intermediate world).
Then comes the moment of resurrection, when the soul is raised for the Day of Judgment may Allah protect us from its terrors.
Thus, death is but a moment, just like birth and resurrection.
However, its significance lies in the fact that it marks the end of a person’s ability to perform righteous deeds.
For this reason, our noble Prophet peace and blessings be upon him and his family encouraged us to remember it often, knowing its great significance.
O Allah, send blessings upon the soul of our master Muhammad among the souls,
and upon his grave among the graves, and upon his family and companions, and grant them peace.
Dalil Al-Khayrāt (The Guide to Goodness)
Episode 22
Barzakh (the intermediate world).
A human being passes through different stages of existence.
The first stage is the pre-earthly realm (Dhar).
Then comes worldly life (dunya), where the soul enters the body.
After that, the soul transitions to Barzakh, an intermediate realm with its own laws and realities.
It is a state where the soul roams freely.
Then comes the Hereafter (Akhirah).
In this realm, the soul inhabits a new body, different from the one in dunya.
The Prophet peace and blessings be upon him said, "Everyone who enters Paradise will be in the form of Adam."
His height will be thirty-three cubits in the sky.
Thus, the body changes, but the soul remains the same.
The life of Barzakh is neither an end nor annihilation.
Rather, it is a transition to a higher existence, one of greater freedom, as the body imposes restrictions on the soul.
Consider the vastness of the Barzakh realm. When the soul departs from this world, it enters Barzakh.
The Qur’an describes this state: "And behind them is a barrier (barzakh) until the Day they are resurrected." (Qur’an 23:100)
Barzakh is the phase between death and resurrection.
It is an intermediary realm between this world and the Day of Judgment.
Compared to the vastness of Barzakh, this world is as narrow as a mother's womb is to the world outside.
Imagine a newborn leaving the womb and encountering an immense world.
A world so vast that one could travel for days without reaching its limits.
The difference between the womb and the world is like the difference between this world and Barzakh.
That is why Prophet Jesus said, "No one shall enter the kingdom [of God] unless they are born twice."
Once from their mother’s womb and again from this world into Barzakh.
When we are born twice, the gates of the divine kingdom open.
Death, in its true essence, is a transition.
Death does not signify an end on the contrary
The Hereafter is the true life.
When a person passes away not just the prophets
Any individual who transitions from this world to the Hereafter moves to a broader existence.
This does not mean that death equates to annihilation or an absolute end.
This is why Al-Baqi‘ cemetery, located next to the Prophet’s Mosque, was situated near the houses of the Messenger of Allah.
When you step out of the mosque, you find Al-Baqi‘ the realm of the Barzakh (the intermediate state).
Why? Because this is a life where we coexist with them, and they remain connected to us.
They are aware of our conditions, though not in the same way as in this world. However, today, cemeteries and burial places are often distanced,
preventing people from maintaining that connection.
In the past, people would leave their homes and immediately find the graves before them,
greeting them with peace.
Today, this beautiful tradition of acknowledging the deceased has faded.
A tradition that once symbolized the connection between the living and those in the Barzakh.
As a result, a cultural detachment has emerged,
leading to a disruption in this sacred connection.
But in reality, this connection remains intact.
We believe in matter, and we believe in spirit. We believe in the visible world and the unseen world
The unseen world is like the visible world on Earth It is much vaster than it
They make us materialistic, like beasts
Do not limit yourselves to the tangible learn what lies beyond the wall.
The unseen world is far greater than the visible world.
Life is not solely about material existence
In fact, our understanding of life—and the definition of concepts according to Ahl al-Sunnah wa al-Jama‘ah—
differs from how many others define them. For instance, some Islamic sects interpret death as total annihilation.
As Muslims, we believe that death is a transition—the departure of the soul from the body and its passage into another realm.
It does not signify nonexistence; rather, it is merely the separation of the soul from the body.
The soul continues to exist.
It will be struck unconscious when the Trumpet is blown—except for those whom the Lord wills.
Souls are immortal.
This is a distant illusion. Our bodies are merely vessels that contain the soul.
They do not represent the true essence of a human being.
The body that once carried the soul was merely attached to it.
The body decays and disintegrates, except for the bodies of the Prophets, which remain untouched.
The same applies to martyrs and others whom Allah has honored.
However, souls never perish.
All souls continue to exist.
The souls of the believers dwell in bliss,
while the souls of disbelievers suffer torment.
They endure punishment even before the Hellfire.
O Allah, send Your blessings upon our master Muhammad, upon his family and Companions,
his children and wives,
his descendants and household, his in-laws and supporters,
his followers and all who love him.
And include us among them, O Most Merciful of the merciful.
When death comes
it only brings an end to the life before it
As for the life that follows, death has no authority over it.
We have two lives: one before death and one after
Why did Allah create death?
To bring an end to the worldly life,
which is the life of this world.
After death, one transitions to another life, over which death has no power
Allah says: "They will say, 'Our Lord, You have made us die twice and given us life twice.'" (Qur’an 40:11)
This applies to all of humanity
even disbelievers
They, too, will be brought back to life after death
"The Fire; they are exposed to it morning and evening." (Qur’an 40:46)
Where does this happen?
In their graves
What is the proof?
Allah says: "And on the Day the Hour appears [it will be said], 'Make the people of Pharaoh enter the severest punishment.'" (Qur’an 40:46)
Meaning, in this world, they are already exposed to torment
Would this punishment be shown to someone who cannot see, feel, or perceive
There is a life—an intermediate (Barzakh) life—where one experiences either torment or bliss
A believer also has a Barzakh life in which he enjoys divine reward
During the Battle of Badr, when the leading enemies of Allah and His Messenger were slain
they were cast into a well known as the Well of Badr.
The Prophet (peace and blessings be upon him) addressed them, saying
"Have you found what your Lord promised you to be true?"
The Companions asked, "O Messenger of Allah, are you speaking to them when they are dead?"
He replied, "They hear me better than you do."
This proves that the reality of the Barzakh realm differs from that of the worldly life.
The life there follows its own set of laws
Among these laws is that the inhabitants of Barzakh can hear the people of this world,
whether they were righteous or wicked.
Moreover, the souls in Barzakh are aware of our affairs from above the heavens
They know about our conditions—this is another level of perception.
In Musnad Ahmad, with an authentic chain from Hudhayfah and Anas
the Prophet (peace and blessings be upon him) said that our deceased relatives in the Barzakh
observe our deeds
If they see good, they praise Allah
But if they see evil,
they supplicate, "O Allah, guide them as You have guided us."
This proves that the people of Barzakh are not entirely disconnected from the living
The souls of believers often visit the righteous directly.
This is certain
There is no doubt about it—they even appear in dreams.
Your father or mother, after passing away, may appear to you in a dream.
Can we deny this? Everyone knows it to be true.
If this is the true meaning of life in the sound creed of a Muslim,
then where is our master Muhammad (peace and blessings be upon him) now?
As Allah Almighty says: "And know that the Messenger of Allah is among you."
Has this verse ceased to apply?
No, it has not.
The Messenger of Allah (peace and blessings be upon him) is alive and present; he can never be veiled from us.
A true lover of the Prophet (peace and blessings be upon him)
can never be deprived of seeing him.
As a knower of Allah once said:
"If the Messenger of Allah were veiled from me for the blink of an eye,
I would no longer count myself among the Muslims."
The Prophet (peace and blessings be upon him) is alive in this existence.
"And know that the Messenger of Allah is among you."
One must deeply feel this ongoing and present connection.
In every prayer, you say: "Peace be upon you, O Prophet, and the mercy of Allah and His blessings."
Through prayer, Allah establishes a direct bond between you and the Prophet (peace and blessings be upon him).
This is what we call an immediate and living connection.
Why do you speak only of the connection in the past,
or limit it to the future—such as the Pond and intercession?
Where do you stand with him (peace and blessings be upon him) today?
We ask Allah to fill our hearts with love for him,
to grant us his mercy, and to unite us with him in every way.
In all aspects, in every moment, and with lasting continuity.
The Prophet (peace and blessings be upon him) has indeed transitioned from this worldly life—this is beyond doubt.
The Qur’an explicitly affirms this. However, his existence in the realm of Barzakh is of a higher nature.
If ordinary people, or even just Muslims, perceive the deeds of their loved ones in this world
and visit them in dreams,
and if their souls
roam in the vast dominions of Allah, then what of the Messenger of Allah (peace and blessings be upon him)?
How could anyone claim Allah forbid that the Prophet’s existence has ended or ceased?
What do they mean? Do they suggest that he has become nothing?
Allah forbid!
As for his blessed body, that is impossible.
For Allah, the Almighty, has decreed that the earth shall not consume the bodies of the Prophets and the martyrs.
Furthermore,
our master, the Prophet peace and blessings be upon him
is the greatest of all creation.
Where is the Messenger of Allah peace and blessings be upon him now?
Where is he?
Allah, the Almighty, has answered this question.
In the very verse we recited earlier: "And know that the Messenger of Allah is among you."
This is not limited to the early generations.
It is the consensus of scholars that the Prophets are alive in their graves.
This is explicitly stated by the Prophet peace and blessings be upon him in an authentic hadith.
Thus, the life of the Prophet peace and blessings be upon him in Barzakh
is of a higher and distinct nature, surpassing that of ordinary people.
Yet, its reality remains known only to Allah.
The Prophet peace and blessings be upon him informed us about the state of other Prophets.
He said: "On the night of my Ascension, I passed by my brother Musa, and he was standing in prayer in his grave."
He was praying in his grave near the red sandhill.
The Prophet peace and blessings be upon him added, "Had you been there, I would have shown you Musa peace be upon him.”
He is the closest of Allah’s Messengers to Him in intercession,
and the greatest in rank and virtue before Allah on the Day of Judgment.
He is the most honored and chosen among all the noble Prophets of Allah.
The most beloved to Allah.
The closest in proximity to Him, the most honored of all creation, and the most privileged and pleasing to Allah.
أولياء الله،
The close to Allah
وكلمة الله هي أنهم لا يموتون
And the word of Allah is that they do not die
بل يظلون أحياء
Rather, they remain alive
بين المسلمين
Among the Muslims
بين المؤمنين
Among the believers
عندما عاد النبي صلى الله عليه وسلم من الحضرة الإلهية
When the Prophet peaceand blessings beupon him returned from the Divine Presence
ومعه الأمر بأداء خمسين صلاة
With the command to perform fifty prayers
من الذي أخبره بأن هذا كثير
Who was it that told him this was too much?
وأن أمته لن تطيق خمسين صلاة في اليوم؟
That his Ummah (nation) would not be able to handle fifty prayers a day?
من الذي أخبره؟
Who informed him?
من الذي أخبره؟ لقد كان موسى
Who told him? It was Musa
فهل كان حياً أم ميتاً؟
هل أنت مؤمن؟
إذن أنت تعلم أنه كان حياً
Then you know that he was alive.
وكل من صلوا معه كانوا أحياء كذلك
And all those who prayed with him were also alive.
نوره وحضوره مستمران
His light and presence continue
ويبقيان في قلوب من يحبونه
And they remain in the hearts of those who love him
our Prophet alive In his grave
What makes our Prophet alive?
Because the faith of the Prophets always increases and never decreases.
Well, if the faith of the Prophets were to increase and decrease, it would have stopped at death.
"And that man will have nothing except what he strives for."
However, the phrase "it increases and never decreases"—
This means that the faith of the Prophets remains active as long as they are alive in their graves.
So, the Companions asked, "O Messenger of Allah, how is that possible when you will decay?" this is a narration.
"How is that possible when you will decay, O Messenger of Allah?" meaning, you will die.
He peace and blessings be upon him said, "Indeed, Allah has forbidden the earth from consuming the bodies of the prophets."
He said this to the Ummah, meaning that he did not wish to explicitly state that he is in his place and fully conscious.
Rather, he sees all who come to him and all who send peace upon him, and he responds to their greetings.
Meaning, his body, peace and blessings be upon him
remains in his noble place, pure and honored.
As is unanimously agreed upon by Ahl al-Sunnah wa al-Jama'ah.
The proofs and transmitted reports are numerous.
So extensive that no author can enumerate them.
For the Chosen One is alive and fresh
A crescent moon that will never wane.
And his body, resting in the grave
is like a rose untouched by withering.
His soul, peace and blessings be upon him
can be addressed from any place on earth.
We address his soul, peace be upon him, from any spot on earth.
We address him as if he is present:
"Peace be upon you, O Prophet, and the mercy of Allah and His blessings."
And the angels come to him at all times
they greet him and hear what he says.
They bring him beautiful provisions
and goodness, as commanded by the Almighty.
The proofs and transmitted reports are numerous.
So extensive that no author can enumerate them.
For the Chosen One is alive and fresh
A crescent moon that will never wane.
The fact that Allah has forbidden marriage to the Prophet’s wives is proof of his continued life.
For a living man, it is impermissible for his wife to marry another.
Allah says: “O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers.
But if you do not, then be informed of a war from Allah and His Messenger.”
Since this war from Allah against those who deal in usury continues until the Day of Judgment,
then it follows that the war from His Messenger also continues, which is a sign of his ongoing life.
The Prophet peace and blessings be upon him said: I am merely a distributor, while Allah is the Giver.
This distribution has not ceased, which means the role of distribution remains ongoing.
In our Tashahhud, we say: Peace be upon you, O Prophet
without using the vocative particle “O” “ya”
This is because “ya” in Arabic “O” implies distance, while the Arabic “Ayyuha” implies nearness.
He is alive according to the Qur’an and Sunnah.
Where is this in the Qur’an?
Allah, the Most High, has revealed the clearest verse regarding his life:
And say: Do [as you will], for Allah will see your deeds, and His Messenger, and the believers.
This verse is general and is not restricted by any other text.
In the principles of jurisprudence,
this verse falls under the category of general texts.
It has not been specified by any other verse, hadith, or consensus.
Thus, it remains a general ruling, applicable in all times, places, and to all people under any circumstances.
The Prophet peace and blessings be upon him observes, and an observer cannot be an observer,
nor can a witness be a witness unless he is alive.
What is the significance of knowing that the Prophet peace be upon him is alive in his grave with a Barzakh (intermediate) life?
When this belief takes root in your heart and mind,
many aspects of your life will change for the better.
As seen in the well-documented and authentic story narrated in the books of Sunnah,
known as the story of ‘Utbi.
The story of Al-‘Utbi is mentioned by Ibn Kathir in Al-Bidaya wa’l-Nihaya, by Al-Sakhawi, and by others
A Bedouin once came to the grave of the Prophet peace and blessings be upon him
He said, “O Messenger of Allah, we have heard what was revealed to you in the Qur’an
And if, when they wronged themselves, they had come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance, Most Merciful.’” (Qur’an 4:64)
The Bedouin continued, “So I have come to you seeking forgiveness, so intercede for me.” Then he departed.
The Prophet (peace be upon him) then appeared to Al-‘Utbi in a dream and told him, “Go after the Bedouin and give him the glad tidings that Allah has forgiven him.”
Thus, Al-‘Utbi followed him and delivered the good news.
The previous nations
had a connection with their prophets only during their prophets’ lifetimes.
Although the prophets remain alive in their graves, praying, we do not have definitive knowledge
about the exact locations of the graves of previous prophets.
However, we know with certainty and conviction the location of the Prophet Muhammad’s blessed resting place
Thus, this Ummah’s connection with the Prophet peace be upon him remains unbroken.
It extends from his earthly life
which was preceded by another life—his existence in the realm of pre-eternity
Then came his earthly life (peace and blessings be upon him), followed by his life in the Barzakh (the intermediate realm).
This Muhammadan presence is open to all generations of this Ummah.
As our scholars often recite this verse:
And if, when they wronged themselves, they had come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance, Most Merciful.’ (Qur’an 4:64)
They say that the share of the early and later generations of this Ummah in the Prophet (peace be upon him) is the same.
Otherwise, there would be no fairness among his followers
Unfortunately, many of his followers (peace be upon him) do not know the way to this connection,
which is through sending blessings upon the Prophet (peace and blessings be upon him).
O Lord, send peace and blessings upon the beloved Muhammad
and upon his family, companions, and descendants
Indeed, sending blessings upon the beloved is divine care,
which bestows abundant grace upon the souls.
Indeed, sending blessings upon the beloved is an act of devotion,
and whoever tastes its sweetness will attain wisdom.
If you look at the words of Allah Almighty:
"And if, when they wronged themselves, they had come to you (to you, O Muhammad),
and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance and Merciful."
You will find repentance and mercy from Allah Almighty
because you stood at the door of His beloved, peace and blessings be upon him.
That is why He said, "and the Messenger had asked forgiveness for them," meaning that whoever believes in him as a Messenger,
and since the message remains with our Master, the Messenger of Allah, he seeks forgiveness for those who come to his presence.
Thus, whenever we stand before our master, the Messenger of Allah,
we visualize and recall his beauty, peace and blessings be upon him, and his life, peace and blessings be upon him,
which necessitates proper etiquette with him, peace and blessings be upon him.
When we say, "No, by Allah, seeking intercession through the Messenger during his lifetime is permissible,"
but seeking intercession through him after his passing, when he enters the Barzakh (the intermediary realm) in the grave,
is no longer possible, for he has passed away—there is no movement, no action.
It is impermissible if one assumes that he, our Master Muhammad, has divine power—
as if he acts independently. When he was alive in the world, he was able,
but after his death, he is unable—he is unable in all circumstances.
He is in need of Allah in all circumstances. It is Allah who enables him to do all these things.
Allah is the One Who guides people through him. Allah is the One Who answers prayers through him.
Allah is the One Who fulfills needs through him.
Allah is the One Who made him a means.
Allah Almighty knew that some people would argue about this matter,
saying, "The Prophet has died, so how can he still seek forgiveness?"
Allah knew this.
So, He employed what is known in rhetoric as the style of "iltifat" (shifting between grammatical persons).
"Iltifat" means that I am addressing you, then I shift from speaking to you to referring to someone in the third person.
This shift relates to you but in an indirect manner, using the third person.
Here, we notice that the Almighty says:
"And if, when they wronged themselves, they had come to you…"
To whom is the address directed in "they had come to you"? To the Prophet, peace and blessings be upon him.
"They had come to you and asked forgiveness of Allah."
Why did it not say, "and you asked forgiveness for them"?
This shift from direct address to third-person reference—what does it indicate?
It indicates that his seeking forgiveness was not tied to his physical presence at that moment in direct address ("they had come to you"),
but rather, his seeking forgiveness was tied to his inherent role as the Messenger.
In the phrase "and the Messenger had asked forgiveness for them," there is proof of his continued presence.
His Barzakh life is broader than his worldly life,
because in the Barzakh, he returned to being "a mercy to the worlds," whereas in his human existence,
what was he preoccupied with?
With the needs of his body, his physical being, and the people around him.
His soul, however, was always connected to the worlds, but his human nature was unaware of it.
"And indeed, you were unaware of it before" (Quran 12:3).
That is, in your human existence,
you were unaware of the perfections hidden within you. Thus, the Prophet, peace and blessings be upon him,
in his worldly state, when overseeing everything and focusing on all realms, was distracted by his human nature.
So, when the Prophet transcended his human limitations, he became vast, and after his death, he became vast once again, as he always was.
His awareness and attention expanded, and he became attentive to all.
The separation and fragmentation of belief in the mind—thinking that our master, the Messenger of Allah, is one thing,
and that our Lord is something entirely different—this is incorrect. Rather, this universe contains the Messenger of Allah,
and Allah is the One who created the universe and created the Messenger of Allah.
Allah has granted our master, the Messenger of Allah, authority over this universe,
by Allah’s own power. It is Allah who permitted this and enabled it.
Thus, he exercises authority in his worldly life,
in the intermediary realm (Barzakh), and in the Hereafter.
Through him, creation benefits in all circumstances,
for the true Benefactor is Allah, and the Messenger of Allah is the greatest means of Allah’s mercy.
Allah, the Almighty, willed to make him an intermediary between us and Him—a veil, a barrier, and a means—
through which our needs are fulfilled in this radiant and beautiful manner.
We previously discussed that a Muslim’s sound belief is based on recognizing Allah as the sole Creator, with no partners.
It requires not confusing Him with any created being, even the greatest of all creation—
our Master Muhammad, peace and blessings be upon him and his family.
Likewise, everything in existence occurs only by Allah’s permission.
He, glorified be He, is the Creator of all actions, even though we make choices and engage with causes.
Ultimately, however, nothing happens in this universe except by Allah’s permission.
Thus, for those who may struggle to grasp this concept,
we suggest training oneself by adding the phrase "by Allah’s will."
For example, when the scholars say that our Master Muhammad, peace and blessings be upon him, is seeking forgiveness for us now,
you can internally add "by Allah’s will."
Similarly, when hearing that Allah guides through him, say "by Allah’s will."
Or when it is said that he is the distributor of Allah’s blessings in creation,
you can repeat "by Allah’s will" afterward.
Gradually, over time, as you repeat this,
you will find that you no longer need to say it explicitly,
because it will become a deeply rooted belief—
one that reflects the correct understanding of the Prophet’s statement,
"I am only a distributor, and Allah is the Giver."
Or his words: "My life is good for you, and my passing is also good for you."
"Indeed, Allah has conferred great favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them..." (Quran 3:164).
النبي صلى الله عليه وسلم يعلم كل شيء عن أفعال أمته، فأعمالنا يعرض عليه كل أسبوع وهو يطلع عليها
إن الأعمال لا تعرض عليه فحسب، بل إنه صلى الله عليه وسلم ينفع كل منا في اعلماله سواء كانت خيرا أو شرا
فإذا وجد منا خير، كان هذا سببا أنه يحمد الله سبحامه وتعالي
وخذا يبارك في أعمالنا، ويدفعنا للمزيد وأما من عمل سيئا،
النبي صلى الله عليه وسلم يستغفر لنا اله
فهو نبي رحيم,رؤوف,ينفع أمته
وهذا حتى بعد انتقاله
في حياته البرزخية
What did those who lived with the Prophet in this world need from him?
"O Messenger of Allah, pray for me!"
I say to myself: If the Messenger of Allah were here and I were among the Companions, I would have asked him to pray for me.
But he is already praying for you—truly, he is praying for you.
So, what more do you seek? Would he cease or be prevented from doing so?
When he awakens in the Hereafter, will he not benefit me? No, by Allah! He benefits us at all times.
The proof of this is found in Sahih al-Bukhari.
One of his Companions, may Allah’s blessings and peace be upon him and his family,
once sat beside a grave and heard the deceased reciting Surah al-Mulk.
This was someone already buried in the grave.
He heard him reciting Surah al-Mulk and informed the Prophet.
The Prophet said, "It is the deliverer; it saves from the punishment of the grave."
As a result, the Companion and those who heard this began to recite Surah al-Mulk regularly.
Thus, this is an example of how the living can benefit from the deeds of the deceased.
It is evidence that just as the living can benefit the dead through their deeds, the dead can also benefit the living.
The realm of Barzakh is vast.
The Prophet’s state in Barzakh is even broader than his state in his earthly life.
In every state, he remains the servant of the Most Vast.
Is he not the Messenger of Allah? And one of Allah’s names is "Al-Wasi‘" (The Vast), so he is the Messenger of the Vast.
"My mercy encompasses all things." (Qur’an 7:156)
This understanding of the barzakh life of our Master Muhammad, peace and blessings be upon him,
is clearly evident in how the Companions, may Allah be pleased with them, interacted with him
after his passing to the Highest Companion, peace and blessings be upon him and his family.
This is illustrated in the story of our Master Bilal, may Allah be pleased with him.
Did the Companions sense these meanings? Yes, they did.
Our Master Bilal, may Allah be pleased with him and grant him contentment, felt this deeply when he left Medina.
He could not bear the physical separation from the Prophet, peace and blessings be upon him, though not the spiritual one.
Wherever he looked, he saw the Prophet, peace and blessings be upon him, before him.
So he migrated to the Levant.
The noble Companions, led by our Master Abu Bakr, asked him to stay, but he refused.
When he went to the Levant, after some time,
he saw the Prophet, peace and blessings be upon him, in a dream.
The Prophet, peace and blessings be upon him, was reproaching Bilal.
"Why this estrangement, O Bilal? Have you not longed for us?"
The Prophet asked Bilal to visit him in Medina.
Our Master Bilal traveled to Medina, visited the Prophet, and rolled in the blessed dust of his grave.
Our Master Abu Bakr, may Allah be pleased with him, saw him and said, "Bilal bin Rabah?"
Bilal replied, "Yes, O Abu Bakr," and greeted him. Abu Bakr said, "O Bilal, call the Adhan for us once more, after the Prophet."
Bilal replied, "I made a vow never to call the Adhan for anyone after the Messenger of Allah."
Abu Bakr said, "By the favor you have been granted..."
Bilal could do nothing but comply with this request.
Bilal could do nothing but comply with this request.
So he stood up and called the Adhan, raising his voice and proclaiming the Takbir. The city erupted in emotion.
People rushed out of their homes, saying, "Has the Messenger of Allah been resurrected? Has the Messenger of Allah been resurrected?"
The entire city, with its children, elders, men, and women,
gathered at the Prophet's Mosque, weeping uncontrollably, as if for the first time they truly felt the loss of the Messenger of Allah.
When Bilal reached the Shahada and said, "I bear witness that Muhammad is the Messenger of Allah,"
he wept out of longing for the Prophet, peace and blessings be upon him, until his voice broke.
He wept out of longing for the Prophet, peace and blessings be upon him, until his voice broke.
He could not complete the Adhan except through forced effort and deep sobbing.
As he uttered, "I bear witness that Muhammad is the Messenger of Allah,"
the Prophet heard him from within his blessed and pure resting place, peace and blessings be upon him.
It was said that Medina had never heard
a wailing more intense than on the day of the Prophet's passing,
and the day Bilal said, "I bear witness that Muhammad is the Messenger of Allah."
Later, when Bilal was on his deathbed, his wife said, "What a calamity!"
He replied, "What joy! Tomorrow, we will meet the beloved ones—
Muhammad and his companions."
If the Prophet, peace and blessings be upon him, were truly dead, Bilal would not have longed for him.
Nor would the Prophet have asked him to visit, nor would Bilal have been certain
that in the realm of dreams, he would inevitably meet the Prophet the moment he passed away.
Why do some refuse to acknowledge the reality that our Master Muhammad, peace and blessings be upon him and his family,
is alive in his noble resting place with a barzakh life (by Allah’s will)?
He benefits us, peace and blessings be upon him (by Allah’s will).
The least manifestation of this benefit is his response to greetings (by Allah’s will)
from those who visit him, peace and blessings be upon him and his family.
نعم النبي انتقل للرفيق الأعلي، لكن هناك سو ءفهم حول ذلك
أولا وقبل كل شيء، القول أنه "مات" هو عدم أدب مع النبي صلى الله عليه وسلم
هناك أحاديث كثيرة
تقول إن النبي صلى الله عليه وسلم يرد السلام على كل من سلم عليه
The Prophet surely hears our prayers and salutations—whether we address him by our own names or by the names of our fathers and ancestors.
And he is moved by them and responds; indeed, the Prophet undoubtedly returns our greetings.
And when you are greeted with a greeting, greet with a greeting better than it or return it
The Prophet explicitly stated that Allah keeps my soul so that I need not respond to his greeting
That is, one should not reply to him And my soul is distinct from my body; you have greeted me with both spirit and form
Most Muslims, perhaps, do not hear the response from the master of existence, peace and blessings be upon him.
And even if he does respond, peace and blessings be upon him, his family, and his Companions,
as attested by authentic hadith and although we might not hear his reply this does not mean that he does not respond, for the righteous and the specially chosen such as Sidi Ahmad al-Rifa'i and others
among the eminent ones, do indeed hear the reply of the Messenger of Allah, pe(PBUH), There is no doubt or uncertainty about this among them.
It is only confusion and delusion in the minds of some that deny this benefit, and no other explanation exists except
three words: innovation, disbelief, and polytheism only these words, and nothing more
What is your response? What is the scientific answer?
There is no genuine scientific response.
Yet, the true scientific response does exist,
among scholars who have demonstrated that these are authentic hadiths,
and who affirm that this matter pertains to the realm of the spirit, as maintained by all four madhhabs.
For denial is easy.
It is simple to claim that it does not exist—but on what basis do you deny it?
There are those who hear the greetings of the Messenger of Allah.
And there are those who greet the Messenger of Allah,
and he, in turn, responds to their greetings.
Sayyiduna Imam al-Rifā‘ī, whose lineage traces back to Sayyiduna al-Ḥasan from his father's side and Sayyiduna al-Ḥusayn from his mother's side,
was therefore known as "the father of the worlds."
Imam al-Rifā‘ī, may Allah be pleased with him, when he visited the noble resting place, said:
"In times of distance, I used to send my soul,
To kiss the ground on my behalf, acting as my envoy.
But now, the realm of bodies has been realized,
So extend your blessed hand, that my lips may be honored with it."
And so, the noble hand of the Messenger was extended, and Imam al-Rifā‘ī kissed it.
Is this matter not proof that the Prophets are alive in their graves?
Indeed, our Master, the Prophet is alive—yes, he is alive in his grave.
O Allah, send Your blessings upon his body among bodies,
And upon his station among stations,
And upon his presence among all gatherings,
And upon his remembrance whenever he is remembered—A prayer from us upon our Prophet.
O Allah, convey our greetings to him, as the greeting has been mentioned.
And peace be upon the Prophet, and the mercy and blessings of Allah, the Almighty.
When the conviction within you settles that our master Muhammad is alive in his noble resting place,
His presence is the guiding light to all goodness, truly.
And among these blessings is seeing him (peace and blessings be upon n him) The Prophet will be your guide to goodness, by the will of Allah.
from this goodness is seeing the prophet whether in a dream or in waking sight.
This would be the topic of our discussion in the next episode, by Allah’s will.
We invoked Salawat on the Prophet (peace be upon him)more than 230 times in this episode.
