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Salaam, i am in a debate with a "wahabi shaikh" who studied at a university in madinah. Anyway he goes around universities and preaches and unfortunately has led many straight muslims on the wrong path by manipulating their minds one of which is my own cousin. anyway i will below show you what i emailed the salafi and what the salafi emailed me back. can someone please tell me what my reply should be to him to shut him up once and for all and to make my cousin see the right path. my cousin comes home and tells the same stuff she learns to her younger brothers and sisters and even my aunty. so please help me out
here it goes
my email
Quran
Verse 1
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.”. (Hashr 59:10)
Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Holy Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit? And to top it all, Allah the Almighty has approved and praised their action!
Verse 2
"O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established." (Ibrahim 14:41)
The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.
Verse 3
And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds. (Toor 52:21).”
This verse says that children will be admitted into Paradise because of the righteousness of the parents.
Verse 4
And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young." (Bani Israel 17:24)
This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion? Will not the command of Allah hold any benefit for the deceased parent?? It certainly does.
Also note that there are several other verses from the Holy Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be born).
Readers are requested to reflect on the fact that the above verses are part of the Holy Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.
Hadith
Hadeeth 1
Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Holy Prophet (peace and blessings be upon him) has said, "that if anyone dies amongst you then do not keep it, send it towards the Kabr, and after burying it, Stand before its head side and recite the first Ruku of "Surah Bakarah", i.e. from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of "Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen. (Mishkaat).
Hadeeth 2
The Holy Prophet said: "Recite Ya Seen [Qur'an 36] over your dead." (Abu Daud, Nasai, Ibn Majah)
Hadeeth 3
Ata' ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be well pleased with him) say: I heard the Holy Prophet say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its closure when he lies in the grave." (Tabarani)
Hadeeth 4
The Holy Prophet (peace and blessings be upon him) said, "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." (Ibn Majah).
The underlined words “a copy of the Qur'an he might have left to an heir” are an ample proof that when the heir will read from it, the reward will be passed on to the deceased.!!!
Hadeeth 5
Jaber reported: We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer”? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)
Hadeeth 6
Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim – part of a longer Hadeeth.)
It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Qur'an, supplicating for the deceased, exhortation, and the stories of the Holy Prophets etc. Imam Shafie said that it is better to recite the Holy Qur’an and all those present should also recite – and it is better if the entire Qur’an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.
It is the opinion of most scholars that when visiting the graveyard, a person should recite the following Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the heart of the Holy Qur’an), Surah Ikhlas (equal to one third of Holy Qur’an in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).
Can you also explain the following from tafseer ibn e khateer
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فيدخل فيسلم ثم ينصرف، رواه ابن جرير. ورواه ابن أبي حاتم من حديث إسماعيل بن عياش، عن أرطاة بن المنذر عن أبي الحجاج يوسف الألهاني قال: سمعت أبا أمامة، فذكر نحوه. وقد جاء في الحديث أن رسول الله صلى الله عليه وسلم كان يزور قبور الشهداء في رأس كل حول، فيقول لهم: { سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَىٰ ٱلدَّارِ } وكذلك أبو بكر وعمر وعثمان
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The Prophet Muhammad (صلى الله عليه وسلم) used to go to the graves of the martyrs of Uhud once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad (صلى الله عليه وسلم) used to pray for them.
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When the beloved Prophet Muhammad (صلى الله عليه وسلم) passed away himself, the Khalifs, Abu-Bakr (رضي الله عنه), Umar (رضي الله عنه), Usman (رضي الله عنه) and Ali (رضي الله عنه) used to do the same thing.
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►Tafsir Tabari,
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►Tafsir Ibn-Kathir as shown above
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►and Tafsir Qurtabi by Imam Tabari, Imam Qurtabi commentary of Surah Ra’d Verse 20.
this is the response i got from the salafi (below)
To begin, the first two glorious verses allude to dua which should be made for all deceased Muslims which no one denies. It does not support khatam.
The third verse gives glad tidings to those who are righteous that they will be united with their offspring if they (offspring) follow those (parents) in faith. Your statement that “children will be admitted in to paradise because of the righteousness of the parents” is actually incorrect. The glorious verse is not saying what you have concluded from it and the statement is belied by the Quran in the example of the noble prophet Nuh alayhis Salam and his unrighteous son. The son was destroyed whilst his father was a prophet of Allah. They offspring must follow their forefathers in faith and in righteousness. Which no one denies.
The fourth statement of Allah the Exalted and Wise decrees upon the believers to be kind to ones parents and to supplicate for ones parents, which is a duty that no true believing man or woman rejects. Which no one denies. May Allah forgive all of the believers who preceded us and envelop them in his vast all encompassing mercy. Ameen.
These are the verses that you have offered as proof to establish Khatam. What do these verses have to do with khatam as a ritual action done in a set manner on set days involving specific practices? NOTHING AT ALL.
As for the ahadeeth QUOTED IN YOUR EMAIL which recommend recitation of the Quran at the graves then there is nothing authentic reported on reciting Quran in the graveyards. What I suggest is that you check the isnaad for their authenticity you might be surprised to see what the scholars (not me) have said about them. Incidentally I have. Recitation of Quran at the graves is a bidah which all four Imaams have disliked.
As for the fourth hadeeth then dua of the righteous offspring, any sadaqah jariyah and beneficial knowledge left behind will continue to benefit the deceased. These are things which all the muslim scholars are agreed upon and they are authentically reported. It seems from your comment you have misconceived ideas about salafis.
We differ in khatams which you have not addressed with a single proof .You started your email about Khatam nothing you have presented is proof for khatam It is a proof for dua and yes all accept that. Please reflect on this point may Allah guide us all.
Hadeeth 5 is again a weak narration.
As for hadeeth number 6 scholars have interpreted this to mean to make dua for this length of time as is suggested in the saying of the prophet about abi Salamh “ Ask Allah to make him steadfast for verily he is now being questioned.” As for what you have quoted from Imaam Ashshafi then nothing is mentioned concerning recitation at the graves since Malik and Shafi considered it a bidah. Imam Malik said I know of no one who did this, so it was known that the companions and the tabiaeen did not do this.
Recitation of Ya seen and Ikhlaas are weak narrations as the scholars have discussed them and even those scholars who have still recommended it said it should be done at the time of ihtdhar(before the person is dead). The recitation of Suat ul Mulq should be done by each person upon sleeping and it is NOT recommended to be recited on the dead or in the graveyards.
As for visiting the graves then this is authentically reported on the prophet and we should go to the graveyard for admonition and then make dua to Allah alone for the deceased for their forgiveness. Allahs messenger the holy prophet did this and we should also do it.
It is obvious that you have some misconceptions about salafis. I accept what is in the Quran and authentic Sunnah and I try to understand them based on the interpretation of the Prophet and his companions and the great Imaams.
May Allah give us the ability to recognise the truth as the truth and accept it and give us the ability to see the falsehood to be false and avoid it.
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