by, Zaharuddin, M.Th.I

what about after His death and come to His grave for asking about something? with the reason that QS. Al-Baqarah (2) : 154, Allah said :

“And do not say of those who are slain in Allah’s way: ‘They are dead’. Nay, (they are) life, but you perceive (it) not. 

And it related with the hadith below;

"Behold the prophet SAW said: I was life and fresh in my grave so that he who greet me I will undoubtedly greet him"According to the hadith said that the Prophet is life in his grave as the human in the world, 

And the other hadith said:

 “…from Abu Hurayrah said that the Prophet SAW said whoever bersalawat in the grave and then I heard it and he who bersalawat to me in a state of mind then I will tell "is mentioned in another hadith that the angels who will submit it to the prophet.

All hadith and verses above talked that prophet still a live for the people who are believing the allowed visit to the grave may be for asking praying, includes Prophet grave because they life in their grave as in the verse above. Because his praying to god is easy to be accepted by god.

But the other hadith said: 

This hadith explain that when the Prophet was died so Umar (companion) is not tawassul to the Prophet again but to his uncle Abbas as a pious companion. It indicates that Umar doesn’t tawassul to Prophet because Prophet was died and take the other alternative namely to Abbas (a pious companion). And the indicator is companion don’t tawassul to the dead person.

All the hadiths looked has contradicted with the meaning because the writer has not found a theorem forbid directly for asking to the dead person.

If writer uses the method of tarjih so the last the hadith law is fallen because of the verse about, and hadith can not erase low of the Quran. And also the quality of the last hadith is hasan so the last hadith can not erase the qur’an.

But, if writer used method of tajammu’  namely to compromise the contradiction of the hadith. The verse about is not talking about visiting a grave, between 2 hadiths only looked contradiction about this problem. 

According to logical aspec, prophet is a human and it is contradiction with logic if the prophet still life in his grave. So, the first hadith is contradiction with logic in writer mind. sehat. Therefore, the second hadith has sronger content than the first. And also, according to writer exploring about the first hadith that it is not found in kutub al-tis’ah, so writer hesitate with this hadith namely the Prophet still life in his grave.

Another method is used by writer is nasikh mansukh, the last hadith is mentioned from Umar (second hadith), and it indicates that Prophet died so this hadith comes later, so the first hadith has been erasing by the second.

Therefore, praying and asking some instructions and happiness from a grave is refused by the writer because the writer thinks that the Prophet still life in the grave and accepting the the praying according to writer that it is contradiction logically and the Prophet is died in his grave, it is forbidden in writer’s mind. In other aspect, the prophet has mentioned a hadith said;

It has been reported to us 'Amr bin' Ali he said; had told us Khalid bin Al-Harith said he; had explained to us Syu'bah of Qatadah of Sa'id bin Al Musayyab from 'Aa'ishah that the Prophet sallallaahu' alaihi wasallam said: "Allah cursed the one who made the graves of their Prophets as mosques.

It can be understood from this hadith that Prophet hesitates to the person who are going to visit a grave will believe that the death people can help the person in the world. So it is looked clearly that going to worship and asking for helping in the grave is hated by Allah and cursed them.

It runs with Syekh utsaimin’s statement that;”asking a something from the grave or tawassul  with dead people is forbidden form of tawassul because it can lead to musyrik whether from the Prophet grave, pious, or the other grave. The reason is the companion never did this form og tawassul. If this form is allowed so the companion has done before.”


An Enlightening Commentary into The Light of The Holy Qur’an, Sayyid Kamal and A Group of Muslim Scholars vol. 2

al-Tawassul Anwauhu, edition. III, Muhammad Nasir al-Din al-Albani, “Beirut vol 1


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