Prophets are the teachers appointed by Allah (عَزَّ وَجَلَّ) to teach human beings. Highest respect for prophets is mandatory in Islam. They are the highest ranking human beings in Allah’s (عَزَّ وَجَلَّ) court.

Deviant sects in Muslims downgrade the respect of Prophets and equate them with ordinary human beings. They should know that Equating prophets with ordinary human beings takes Iman away. You should never compare common people with Prophets.

It is in Quran - اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ ۗ [Allah knows it well who is capable for Apostleship.] (An-A’am – 124)

Religion is received through the Prophets and it is a gift of Allah to humanity to lead a peaceful life free from wickedness and immorality.

To claim receiving revelations of Allah (عَزَّ وَجَلَّ) is exclusive with the Prophets.

It is in Quran – وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (Prophet Mohammad ﷺ) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah)’. (An-Najm – 2).

Islam distinguishes between an Apostle of Allah (Rasool) and a Prophet (Nabi). Both are divinely inspired recipients of Allah's revelations. However, the Apostle receives a divine message or revelation for a community in a book form. Every Apostle is a Prophet, however, not every Prophet is an Apostle.

The deviant sects, Salafis, Deobandis and their like minded groups, follow the the practice of Khwarij. They quote the above two verses (20-21) and some other verses of Quran, and impose them on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah and Awilya Allah and claim that after death their position is no different from the dead Mushrikeen in the sense that both cannot hear.

Particularly, the quote the following 4 verses and equate prophets, Sahabah and Awliya Allah with the Idols worshiped by idol wotshipers. They mock at Awliya Allah and claim that they are laying idols while idols of the idol worshipers are standing idols.

(1) It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ Those whom they invoke besides Allah do not create anything and are themselves created. They are dead, not living, and are not aware when they will be resurrected. ] (An-Nahl - 20-21)

(2) It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

(3) It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah (عَزَّ وَجَلَّ) makes whoever he wishes hear, but you cannot make those in the graves hear.] (Fatir - 22)

(4) It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

All verses quoted above, are from the Quranic Surahs delivered in Makka. We all know that the Surahs delivered in Makka were mostly in refutation of Idol worship of Makkan Pagans. Therefore, the above verses are surely meant for Makkan Pagans.

It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims) (Bukhari).

We have discussed these verses below to explain that the contention of deviant sects is spurious.

Verse No. 1

It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ Those whom they invoke besides Allah do not create anything and are themselves created. They are dead, not living, and are not aware when they will be resurrected. ] (An-Nahl - 20-21)

The above verses are meant for Makkan Pagans and their dead ancestors which is proved from the following Quranic verses, Ahadith and quotes.

(i) It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Your guardian (or solver of grievances) can be Allah (عَزَّ وَجَلَّ) and His Apostle ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda - 55)

(ii) It is in Hadith Narrated by al-Hakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck. Abu Ayyub (رضئ اللہ تعالی عنہ) said I did not come to the Stone (Idol). I came to the Apostle of Allah (صلى الله عليه و آله وسلم). I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say : Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified.(Al-Hakim related this Hadith in Mustadrak and said it is Sahih Ad-Dhahabi (who is held in great regard by Salafis) agreed to his authentication.

In the above Hadith, there is clear distinction between Idols worshiped by Idol worshipers and the Graves of Prophets, Sahabah and Awliya Allah. Paying respects, placing forehead on the Mazar or kissing the Mazars of Islamic dignitaries is the tradition of Sahabah.

Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ) is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol.

(iii) It is in Hadith - Mu`adh Ibn Jabal (رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal (رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet (صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).

The above Hadith confirms the fact that kissing of Graves and placing head and rubbing face on the Graves is the tradition of Sahabah (رضئ اللہ تعالی عنہم اجمعين ).

(iv) It is in Hadith - Yahya related from Imam Malik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib (رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them (holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave). Imam Malik (رضئ اللہ تعالی عنہ) said, 'As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.' (Muatta' Imâm Malik - Book 16)

(v) Ibn Taymiyya, the first in command of Salafis, Deobandis and their like minded groups, wrote a Hadith in his book Siraatal Mustaqeem : A person came to the blessed grave of the Apostle of Allah (صلى الله عليه و آله وسلم) and requested food from the Prophet (صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi (a member of the Prophet’s - صلى الله عليه و آله وسلم family ) came to him. He had with him a tray of food, and said, 'this food has been sent by the Prophet (صلى الله عليه و آله وسلم) and with it he gave a message : Eat it and leave from here because whoever loves us does not make this kind of wish'. (Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).

From the above, it is proved that we can request from the pious people after their deaths for our needs and they can help in alleviating our problems.

Verse No. 2

It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

To understand the above verse in its correct perspective, read the verse which is mentioned immediately after this verse (verse 81). We have quoted below both these verses together to understand factual meanings in this regard.

It is in Quran إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ - وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse - 81).] (An-Naml – 80-81)

When we read both the verses together it is clear that word ‘dead’ is used to mean the disbelievers, and not those who are actually dead. In verse (80), it is mentioned that when 'you call them, they turn their backs and retreat'; meaning these verses are meant for the living Makkan pagans. Similarly, in verse (81), it is mentioned that 'you cannot make none to hear except those who believe in our revelations' which makes it abundantly clear that these verses are definitely meant for Makkan pagans who are unwilling to accept the truth of Islam.

Verse No. 3

It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)

To find out its actual meaning, let us study 3 verses, immediately before this verse. We have provided below all 4 verses together for our readers to understand correct contextual meanings.

It is in Quran –وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ - وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [ The blind and the seeing are not alike (verse 19). Nor are the depth of darkness and the light (verse 20). Nor are the (chilly) shade and the (genial - gracious) heat of the sun (verse 21). Nor are alike those that are living and those that are dead, Allah can make any, that He wills, to hear, but you (O’ Prophet - صلى الله عليه و آله وسلم) cannot make those hear who are in graves (verse 22). ] (Fater - 19-22)

Verse 19 - ‘The blind and the seeing are not alike’.

This has reference to Makkan polytheists. Allah (عَزَّ وَجَلَّ) is referring them as blind because they do not have the light of Iman in their hearts.

Verse 20 - ‘The depth of darkness and light is not alike’.

This means, Kuffars’ hearts are buried in the depth of darkness, therefore they cannot be compared with Muslims whose hearts are enlightened with Iman.

Verse 21 - 'The chilly shade and gracious heat of the sun cannot be alike'.

Since, Makkan pagans hearts are buried in the depth of darkness, it is referred as 'chilly shade' which cannot benefit from the heat of the sun. Meaning, the polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad (صلى الله عليه و آله وسلم).

Verse 22 has three parts.

Part (22.1) - ‘The living and dead are not alike’.

This means, the polytheists of Makka and Muslims are not the same. Muslims are referred as living beings because of their Iman. As Makkan pagans' hearts are buried in the depth of darkness because of their Idol worship, they are referred as 'dead people'.

Part (22.2) ‘Allah can make any that He wills to hear’.

Allah (عَزَّ وَجَلَّ) says that He has the omnipotence (power) to make anyone hear - which means He can give Iman to anyone he wishes.

Part (22.3) - (O’Prophet ﷺ) you cannot make those dead bodies listen that are in graves’.

Since the entire discussion is about Makkan Mushrikeen whose hearts are buried in the depth of darkness because of their Idol worship, this part of the verse 22.3 naturally refers to them. Here, the word 'grave' is used as a metaphor with reference to the hearts of Makkan Pagans which are buried in the depth of darkness as that of grave. The graves of Muslims are not dark. They are illuminated by Allah's (عَزَّ وَجَلَّ) mercy.

Thus, the entire sequence of verses (Fater - 19-22), mentioned above refer to the Makkan polytheists and not to the actual dead.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said : 'He who remembers his Lord and he who does not, are like the living and the dead. (Muslim).

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Prophet (صلی اللہ علیہ وآلہ وسلم) said, 'He who remembers his Lord and he who does not are like the living and the dead.' [Bukhari, as-Sahih (5:2353 # 6044), Mundhiri, at-Targhib wat-tarhib (2:256 # 2303), Asqalani, Fath-ul-bari (11:210 # 6044)]

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Prophet (صلی اللہ علیہ وآلہ وسلم) said, 'The house in which Allah (عَزَّ وَجَلَّ) is remembered and the one in which Allah (عَزَّ وَجَلَّ) is not remembered are like the living and the dead." ]

[Muslim, as-Sahih (1:539 # 779); Ibn Hibban, as-Sahih (3:135 # 854); Abu Yala, al-Musnad (13:291 # 7306), Ruyani, al-Musnad (1:317 # 473); Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372 # 1771); Daylami, (4:143 # 6442); Bayhaqi, Shuab-ul-iman (1:401 # 536); Mundhiri, at-Targhib wat-tarhib (1:170 # 635); Nawawi, Sharh Sahih Muslim (6:68)]

It is in Quran - الَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (And they who reject Our verses ( and those who reject the real meanings and misinterpret them and draw wrong conclusions from them) are deaf and dumb, in utter darkness whom Allah ( عَزَّ وَجَلَّ ) pleases He causes to err and whom He pleases He puts on the right way). (Al-An'aam - 39).

Verse No. 4

It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

It is in Hadith - Narrated Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) : Allah's Apostle ( صلى الله عليه و آله وسلم) died while Abu Bakr (رضئ اللہ تعالی عنہ) was at a place called As-Sunah (Al-'Aliya) 'Umar (رضئ اللہ تعالی عنہ) stood up and said, 'By Allah (عَزَّ وَجَلَّ)! Allah's Apostle ( صلى الله عليه و آله وسلم) is not dead! 'Umar (رضئ اللہ تعالی عنہ) (later on) said, 'By Allah (عَزَّ وَجَلَّ)! Nothing occurred to my mind except that.' He said, 'Verily! Allah (عَزَّ وَجَلَّ) will resurrect him and he will cut the hands and legs of some men.' Then Abu Bakr (رضئ اللہ تعالی عنہ) came and uncovered the face of Allah's Apostle (صلى الله عليه و آله وسلم), kissed him and said, 'Let my mother and father be sacrificed for you, (O Allah's Apostle ﷺ), you are good in life and in death. By Allah (عَزَّ وَجَلَّ) in Whose Hands my life is, Allah (عَزَّ وَجَلَّ) will never make you taste death twice.' Then he went out and said, 'O oath-taker! Don't be hasty.' When Abu Bakr (رضئ اللہ تعالی عنہ) spoke, 'Umar (رضئ اللہ تعالی عنہ) sat down. Abu Bakr (رضئ اللہ تعالی عنہ) praised and glorified Allah (عَزَّ وَجَلَّ) and said, No doubt! Whoever worshiped Mohammad (صلى الله عليه و آله وسلم), then Mohammad (صلى الله عليه و آله وسلم) is dead, but whoever worshiped Allah (عَزَّ وَجَلَّ), then Allah (عَزَّ وَجَلَّ) is Alive and shall never die.' Then he recited إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30). (Bukhari Vol 5, Bk 57, # 19)

Salafis, Deobandis, and their like minded groups misinterpret the above verse and Hadith to mean that there is no difference between the death of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and the death of a Pagan Mushrik; in the sense that both cannot see or hear after death. (Astaghfirullahal Azeem). This claim on their part is Kufr, a blatant and unpardonable Kufr. No person who has some common sense, can equate Allah's Apostle (صلى الله عليه و آله وسلم) with a Pagan Mushrik, both in this life and in Hereafter. (La haula wala quwwata illa billah).

To understand the meaning of this verse, let us read a verse before this verse. We have provided below both these verses for our readers so that they understand true meanings in this context.

It is in Quran - ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Allah puts forth a similitude : a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah alone). Are those two equal in comparison? All praises and thanks be to Allah! But most of them know not. Surely you shall die and they too shall (surely) die.] (Az-Zumur - 29-30)

Verse 29 establishes that the people who worship Idols are not the same as those who worship Allah (عَزَّ وَجَلَّ). Surely, the treatment, rewards and active life of Muslims after their deaths will be different from the punishment of dead Mushrikeen. There are many Quranic verses and Ahadith and quotes which testify that Prophets, Sahabah, Awliya Allah are alive, they can see, listen and pray for us. This is Allah's (عَزَّ وَجَلَّ) beneficence and reward for them.

Verse No. 30 describes - " O' Prophet ( صلى الله عليه و آله وسلم ), you will die and these Mushrikeen will also die" - but since you are not like one of them, therefore, your state, after death, will be exalted, totally different from their state. Your rewards and responsibilities, after death, are different from the punishment and torment of dead Mushrikeen.

It is in Quran - عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا [ it is expected that your Lord will place you to a praised station.] (Al-Isra -79)

It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ [Your guardian (or solver of grievances) can only be Allah (عَزَّ وَجَلَّ) and His Apostle ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer.] (Al-Maida - 55)

It is in Quran أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [As for those who (do not have faith, and) indulge in (evil) sinful acts, do they think that We place them - both in their life and their death - on equal footing with those who have attained faith and do righteous deeds? Bad indeed is their judgment. ] (Al-Jathiya - 21)

It is in Quran - أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [Those are they who are truth believers. For them are Grades (of honor) with their Lord, and pardon, and a bountiful provision. (Al-Anfal - 4)]

The above verse explains that Hidaya is Allah's (عَزَّ وَجَلَّ) hands. Allah (عَزَّ وَجَلَّ) knew about His creatures before their coming into external existence; He knew cow as cow, elephant as elephant, He also knows who will accept Hidaya and who will reject.

The meaning of 'Some among them who deserved to remain in error' (وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ), is Allah's (عَزَّ وَجَلَّ) Hidaya is dependent upon the nature of the person. Allah (عَزَّ وَجَلَّ) will not force a good nature man to steal or vise versa. If the person is good, he will accept the Hidaya, if not he will reject it. Providing proves and evidences to an ill natured person does not make any difference to him. The evil person surely will be inclined to evil. He will surely feel happy to associate with devils and will feel satisfied in their company.

Prophet Mohammad (صلى الله عليه و آله وسلم) is Rahmatul lil Aalameen, therefore, he will be eager to see that everyone comes under the fold of Islam. But the problems is with individual natures of people. Some can accept the facts and some cannot. This is in-built in their natures. There is no one to be blamed except themselves.

It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ (O’Prophet ﷺ) ‘We have not sent you except for the Mercy upon all the worlds]. (Al-Anbiya – 107).

The truth is Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), both want people to understand the facts in this Cosmos, come back to the right path and ensure their success in both the worlds. For this reason, Allah (عَزَّ وَجَلَّ) sends His Apostles in the world who are most merciful to their people and who try hard to explain facts to them.

Allah's (عَزَّ وَجَلَّ) existence is absolute (His own). Other than Allah (عَزَّ وَجَلَّ), everything else is dependent upon Him. This is the reason He is called 'Independent Being' (واجبُ الوجود) and 'true worshipable' (حق معبود).

Allah's attributes are infinite. His basic attributes are : He is 'Living' (حيّ), 'Knowledgeable' (عليم), 'Hearing' (سميع), 'Seeing' (بصير), 'Powerful' (قدير). He has 'will' (اراده), and He can speak (كليم). He also commands.

To create a thing, Allah (عَزَّ وَجَلَّ) gleams the refulgence (تجلی) of His attributes and epithets (اسماء و صفات) on the probate archetype (عينِ ثابته) and commands the (probate archetype) 'Be' (كُن), and there it comes into existence.

What is created by the command 'Be'?

The soul (روح) comes into existence from this command and gets associated with the Probate Archetype.

It is in Quran - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ [And when I have proportioned him and breathed into him (something out of) My soul, then fall down in front of him in prostration.] (Al-Hijr - 29).

Allah (عَزَّ وَجَلَّ) is addressing the angels saying when He completes the body of Adam (عليه السلام) and associates his soul with his body, Adam (عليه السلام) will come into life. 'At that moment all of you (angels) bow down in front of him in prostration as a mark of respect'.

From the above it is clear that when Allah (عَزَّ وَجَلَّ) wants to bring us into external existence (in this world), He first creates our material body as per the requirement of this world, then associated a specific soul with it. When these two are joined with our innate/person (ذات), we come into existence. Thus, there are three things involved in our creation, viz., (i) the 'human self' or 'person' (ذات), the human body (جسم), and human soul (روح).

What are Probate Archetypes (اعیان ثابتہ)

Probate Archetypes (اعیان ثابہ) are related to Allah's (عَزَّ وَجَلَّ) knowledge. These are individual frames / sketches within Allah's (عَزَّ وَجَلَّ) knowledge.

Allah's (عَزَّ وَجَلَّ) Knowledge is infinite and beyond the imagination of human beings. Allah (عَزَّ وَجَلَّ) knew before creating everything that 'the thing' will be born with a specific characteristics/nature. Thus Probate Archetypes (اعیان ثابہ) exist in Allah's (عَزَّ وَجَلَّ) knowledge (علم الہی) as 'Evidence' or 'Probation' or 'Proof of things' before they are created.

Kinds of Probate Archetypes (اعیان ثابتہ)

Probate Archetypes (اعیان ثابہ) are of two kinds. (i) Facts of Allah (حقائق الہی), which are 'Effective' or 'Active'; and (ii) Facts of Universe or Facts of things or Facts of creatures' which are 'Affected' or 'Passive'. Existence of this Universe is dependent upon the refulgence (تجلّی) of the Facts of Allah (حقائق الہی) on the Facts of Creatures or things.

Effected or Passive Probate Archetypes (اعیان ثابتہ) are known as (a) Facts of things (حقائق اشیا), (b) Awareness of Allah (معلومات الہئہ), (c) Facts of Universe (حقائق کونیہ).

Effective or Active Probate Archetypes are known as (a) Facts of Allah (حقائق الہی), (b) Facets of knowledge (صور علمیۂ), and (c) Purity Stone (حجر بحت).

What is the difference between "Facts of Universe (حقایٔقِ کونیہ) and Facts of Allah (حقایٔقِ اِلٰہیہ)?

The first is, Allah (عَزَّ وَجَلَّ) knows about 'His own attributes'. The other is He knows the facts of the creatures. These two have different realities. One is knowledge ( عالِمیت - what is known to Allah about Himself), the other is awareness ( معلومیت - subject knowledge or what is known to Allah about His creation).

What is the Evidence of Probate Archetypes (اعیانِ ثابِتہ) ?

Does Allah (عَزَّ وَجَلَّ) know the creatures before their birth or after they were born?

If He knew the creatures after they were born, the attribute of pre-creation ignorance will be associated with Allah (عَزَّ وَجَلَّ). Allah's (عَزَّ وَجَلَّ) knowledge is eternal. It has neither increased nor decreased. Therefore, Allah (عَزَّ وَجَلَّ) knew the abilities of creatures before they were created.

Deviant sects like Salafis, Deobandis and their like minded groups cite the above verse to claim that the shadow of the Prophet (صلى الله عليه و آله وسلم) was visible. This is a misleading argument.

The above verse is with reference to the disbelievers who refuse to accept their Lord's absolute sovereignty in the Cosmos. The verse explains that you are a creature, so remain humble in front of your Lord. Even if you deny to prostrate to Allah (عَزَّ وَجَلَّ) as per His commandments, look at your shadow during the day, at left side and right side is prostrating to Allah.

Salafis, Deobandis, Kharijis and their like minded groups have the habit of imposing verses of Quran meant for disbelievers on the Prophet (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah.

(1) It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis, Deobandis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari).

(2) It is in Hadith - Abdullah bin Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) told his companions : 'I am not like you. I live with my Sustainer (رب) who feeds and provides me drink. (Bukhari, Muslim).

(3) It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah has come to you a Light and a Book manifest.) (Al-Maeda - 15).

The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as "Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the "light" refers to Prophet Mohammad (صلى الله عليه و آله وسلم).

(i) Suyuti in Tafsir al-Jalalayn. (ii) Feruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72). (iii) Imam Fakhr al-Din al-Razi in his Tafsir al-kabir (11:189) (iv) Qadi Baidawi in his Tafsir Anwar at-Tanzil. Anwar at-Tanzil. (v) Al-Baghawi in his Tafsir Ma`alim at-Tanzil (2:23) (vi) Al-Shirbini in his Tafsir al-Siraj al-Munir (p. 360). (vii) Tafsir Abi Sa`ud(4:36). (viii) Thana’ullah Pani Pati in his Tafsir al-mazhari, (3:67) ix) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (x) Ibn Jarir al-Tabari in his Tafsir jami` al-bayan (xi) Al-Khazin in his Tafsir (2:28). (xii) Al-Nasafi in his commentary Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921) (xiii) Ahmad al-Sawi in his commentary on Tafsir al-Jalalayn (1:258) (xiv) Sayyid Mahmud al-Alusi in his commentary Tafsir Ruh al-Ma`ani (6:97)

(4) It is in Hadith - It is related from Jabir (رضئ اللہ تعالی عنہ) that he said : 'I once saw the Apostle of Allah (صلى الله عليه و آله وسلم) on the night of a full moon. On that night he wore red (striped) clothing. At times I looked at the full moon and at times at the Apostle of Allah (صلى الله عليه و آله وسلم). Ultimately I came to the conclusion that the Apostle of Allah (صلى الله عليه و آله وسلم) was more handsome, beautiful and more radiant than the full moon.' (Shamail-e-Tirmidhi)

(5) It is in Hadith - Imam Ibn al-Jawzi in his Kitabul-Wafa narrates a Hadith from Abdullah ibn Abbas (رضئ اللہ تعالی عنہ) who said : "The Apostle of Allah (صلى الله عليه و آله وسلم) had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the luster of the light". (Kitab al-Wafa by Ibn al-Jawzi)

(6) It is in Hadith - Imam Nasafi in his Tafseer Madaarik narrates from Uthman bin Affaan (رضئ اللہ تعالی عنہ), that he said to the Prophet (صلى الله عليه و آله وسلم) : "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it". (Tafseer Madaarik by Imam Nasafi)

(7) It is in Hadith Imam Jalaluddin Suyuti in his Khasaa'el al-Kubra narrates from Ibn Saba (رضئ اللہ تعالی عنہ): "This is also a unique feature of the Prophet (صلى الله عليه و آله وسلم) that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen." (Khasaa'el al-Kubra by Jalaluddin Suyuti)

(8) It is in Hadith - Hakeem Tirmidhi in his book Nawaadirul-Usool narrates from Zakwaan (رضئ اللہ تعالی عنہ) a Sahabi of the Prophet (صلى الله عليه و آله وسلم) who said : "The shadow of the Prophet (صلى الله عليه و آله وسلم), could not be seen in the brightness of the sun, or in moonlight". (Nawaadir al-Usool by Hakeem Tirmidhi)

It is a consensus of Islamic scholars that there was no shadow of Prophet Mohammad (صلى الله عليه و آله وسلم). We have described below opinions of some of them.

(1) Imam Qadi Iyad (رحمتہ اللہ علیہ in his Ash-Shifa states: "The Prophet (صلى الله عليه و آله وسلم) did not possess a shadow in the brightness of the sun or in the moonlight, because he was light (nur)".

(2) Imam Ahmad Qastalani (رحمتہ اللہ علیہ) states in Al-Mawahibul-laduniyya: " The Prophet (صلى الله عليه و آله وسلم) did not possess a shadow in the brightness of the sun or moonlight.

(3) Shaikh Abdul Haq Muhaddith Dehlvi (رحمتہ اللہ علیہ), who is heavily quoted by Deobandis and their like minded groups, states in Madaarij an-nubuwwah : "The Prophet's (صلى الله عليه و آله وسلم) shadow did not appear in sunshine nor in moonlight".

(4) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) described it several of his books and in his Tafseer-e-Siddiqui that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear in Sunshine or in the moonlight.

(5) Ghawth al-A'zam Shaikh Abd al-Qadir al-Jilani (رضئ اللہ تعالی عنہ) confirms the fact that the Prophet Mohammad's (صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in moonlight.

CORRECT UNDERSTANDING OF AHADITH

Salafis, Deobandis and their like minded groups also quote following two Ahadith to establish that Prophet Mohammad’s (صلى الله عليه و آله وسلم) shadow appeared on the ground.

(1) It is in Hadith - Anas ibn Malik (رضئ اللہ تعالی عنہ) narrates that, one night the Apostle of Allah (صلى الله عليه و آله وسلم) led us in prayer, and during the prayer he stretched out his hand and then pulled it back. We said : “O Apostle of Allah (صلى الله عليه و آله وسلم) we saw you doing something in prayer that we did not see you do before.” The Apostle of Allah (صلى الله عليه و آله وسلم) said : “Indeed, Paradise was presented before me, and I saw in it, fruits that were low and near. I intended to take one but was told to hold back, thus I held back. Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.” (Mustadrak al-Hakim, 4/456).

The above Hadith is misunderstood by the followers of deviant sects. In the above Hadith, the Prophet (صلى الله عليه و آله وسلم) says : 'Then Hell was presented before me until I saw my and your shadow in it, thus I gestured to you to move back.'

Hell has been referred to as Fire in Quran which burns human bodies as punishment. Therefore, when the Hell was presented to Prophet (صلى الله عليه و آله وسلم), the brightness of the Hell was in front of him. Then, how come his shadow will appear in the Hell? If at all he had a shadow (as wrongly claimed by Salafis), it will appear behind him. Therefore, the meanings of this Hadith are, 'the Prophet (صلى الله عليه و آله وسلم) could see into the Hell from a touching distance'. And he gestured to move back from this kind of closeness of fire. In this Hadith, "I could see the Shadow in it" is used as a metaphor which emphasizes the closeness with which the Prophet (صلى الله عليه و آله وسلم) witnessed the Hell.

It is in Hadith Ummul Momineen A’isha (رضئ اللہ تعالی عنہا) narrates that once while the Apostle of Allah (صلى الله عليه و آله وسلم) was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill. Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) (who also accompanied this journey) had an extra camel. The Apostle of Allah (صلى الله عليه و آله وسلم) said to Zainab (رضئ اللہ تعالی عنہا) : 'The camel of Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ” She replied : “should I give that Jew?' (Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was a Jew). So, ( the Apostle of Allah - صلى الله عليه و آله وسلم did not like this utterance, and) left Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her. She says : 'Until one day, at midday, I could see the shadow of the Apostle of Allah (صلى الله عليه و آله وسلم) approaching.” (Musnad Ahmad, 6-132)

The above Hadith is misunderstood by deviant sects. The Hadith states 'Until one day, at midday, I could see the shadow of the Apostle of Allah (صلى الله عليه و آله وسلم) approaching.”

All Ummaha-tul-Momineen were provided with rooms adjacent to each other, close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم). No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), she must have seen the Prophet (صلى الله عليه و آله وسلم) approaching her all of a sudden after a long absence. How could she see his shadow in the room at mid-day when there is no shadow of the body falling on the ground even outside the room?

Let us look at another possibility that Prophet Mohammad (صلى الله عليه و آله وسلم) approached Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), somewhere outside their residence. Even in this scenario, she cannot see Prophet’s (صلى الله عليه و آله وسلم) shadow approaching her, because the Hadith mentioned the time to be "mid day". At mid day, the sun is straight on the head and we find no shadow falling on the ground.

Therefore, the meanings of the above Hadith are, Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) saw Prophet (صلى الله عليه و آله وسلم) approaching her. The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم) in front of her.

It is important that we learn Quran and Ahadith in the company of truthful Shaikhs of Ihsan. If we try to learn Quran and Ahadith independently, we are sure to get mislead and go astray.

If the shadow of Prophet (صلى الله عليه و آله وسلم) was there, then we could have found its mention in many Ahadith in Saha Sitta. The above two Ahadith which are misquoted by Salafis, Deobandis and their like minded groups are taken from Musnad Ahmad and Mustadrak Al-Hakim. It is the practice of the deviant sects that they search the entire Islamic literature to find something which they can misinterpret to downgrade the respect and honor of Prophet Mohammad (صلى الله عليه و آله وسلم) and to equate him with sinful human beings. They do the same thing with Sahabah and Awliya Allah.

Who were the people who used to equate Prophet Mohammad (صلى الله عليه و آله وسلم) with normal sinful human beings? They were Makkan Pagans.

It is in Quran - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا [ (the Makkan pagans used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, he eats food like us and goes around the markets like us’. (Al-Furqan – 7).

The deviant sects, Salafis, Deobandis, Kharijis and their like minded groups follow the foot steps of Makkan Pagans.

The above is 'the verse of Sajda' (آیت سجدہ). If someone is reading it alone, should do prostration (سجدة) alone. If it is read loudly in an audience, the reciter and all the listeners should do 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) individually.

The Prostration can be done in sitting or standing position. In the Hanafi school of thought, 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) is obligatory (Fardh). With Shafii and Maliki, it is Sunnah.

It is in Hadith - 'When you have recited a verse requiring Sajdah-e-Tilaawaah, you should go down for Sajdah with Allahu-Akbar and rise from Sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position. (Abu Dawood)

Have the intention to do Prostration of recitation (سجدة التلاوة). The place where you are reading/reciting Quran should be clean. Turn towards Qibla, say (quietly) Allahu Akbar, go into prostration once, recite the 'Tasbih of Sajdah' 'Subhana Rabbi al-A'alaa' (سبحان ربّي الاعلى ) at least 3 times and raise from the Sajda saying Allahu Akbar.

Many people believe in the pairs of gods and Deities, one for good and the other for evil; one male and the other female. Many others have devised many gods for various purposes and they worship their idols. Allah (عَزَّ وَجَلَّ) commands that 'there is no God but He, so people should pray Him only.

Wine and all intoxicants were prohibited gradually, in three stages.

With the simple understandable parables, Allah (عَزَّ وَجَلَّ) is explaining that the false deities and idols, who they consider as their Gods, are useless, they cannot do anything as they are imaginary entities created by the people who are their worshipers. It is Allah (عَزَّ وَجَلَّ) who created the human beings and provides them with sustenance and takes care of their welfare. He is the real God who should be worshiped.

Who will be the witnesses of every nation? Naturally, the witness will be their Prophet who will testify about their nations. And who will be the witness over all of them? The above verse clarifies that it will be Prophet Mohammad (صلى الله عليه و آله وسلم).

(i) It is in Quran – يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O’ Prophet (صلى الله عليه و آله وسلم)! Truly, We have sent you as a Witness, a Bearer of Glad Tidings and Warner (for the entire Cosmos); and as one who invites to Allah's - عَزَّ وَجَلَّ (Grace) by His consent, and as a lamp spreading light (into the whole cosmos).] (Al - Ahzab 45-46).

The above verse describes Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Lamp spreading light (into the whole cosmos). He is also referred as a Witness, a bearer of glad tidings and warner to humanity. A witness is the one who sees and knows about all the physical and spiritual aspects of this cosmos. Witness of a person who has just heard about a thing is not accepted.

(ii) It is in Quran – وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَ‌ٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ [ Behold! Allah (عَزَّ وَجَلَّ) took the covenant (promise) of (all) the prophets, saying : 'I give you a Book and Wisdom; then comes to you an Apostle (Mohammad ﷺ) , confirming what is with you; do you believe in him and render him help.' Allah (عَزَّ وَجَلَّ) said : "Do you agree, and take this my Covenant as binding on you?" They said : 'We agree.' He said: 'Then bear witness, and I am with you among the witnesses.] (Aal-e-Imran – 81).

(iii) It is in Hadith - It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ) that when Allah's Apostle (صلى الله عليه و آله وسلم) was asked since how long he is the Prophet, he replied, ‘When Adam (علیھ السلا م ) had not yet had his spirit joined to his body (Tirmidhi).

(iv) It is in Hadith Prophet Mohammad (صلى الله عليه و آله وسلم) said 'Allah (عَزَّ وَجَلَّ) gives and I distribute' (Bukhari and Muslim)

The above Hadith establishes the pivotal and central role of Prophet Mohammad (صلى الله عليه و آله وسلم). The process of Allah (عَزَّ وَجَلَّ) giving and Prophet Mohammad (صلى الله عليه و آله وسلم) distributing is continuous, from the time this Cosmos came into existence. Followers of deviant sects wrongly limit this Hadith to the physical life of Prophet Mohammad (صلى الله عليه و آله وسلم).

(v) It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ (O’ Prophet ﷺ) 'We have not sent you except for the Mercy upon all the worlds. ] (Al-Anbiya – 107).

(vi) It is in Hadith It is related that Jābir Ibn Abdullah (رضئ اللہ تعالی عنہ) said to Prophet (صلى الله عليه و آله وسلم), "O Apostle of Allāh (صلى الله عليه و آله وسلم) may my father and mother be sacrificed for you, tell me the first thing Allah (عَزَّ وَجَلَّ) created before all things." The Prophet (صلى الله عليه و آله وسلم) said: O' Jabir (رضئ اللہ تعالی عنہ), the first thing Allah ( عَزَّ وَجَلَّ ) created was the light of your Prophet ( صلى الله عليه و آله وسلم) from His light. (And everything else was created from that light). (Part of the Hadith).

The above Hadith was narrated by Abdur Razzaq (d. 211 AH) in his Musannaf according to Qastallani in al-Mawahib al-Laduniyya (1:55) and Zarqani in his Sharh al-Mawahib (1:56 of the Matba`a al-amira edition, Cairo).

There cannot be any doubt as to the reliability of Abdur Razzaq as a narrator. Bukhari took 120 narrations from him while Muslim took 400.

Biahaqi also narrated the above Hadith with a different wording in "Dala'il al-Nubuwwa, according to Zurqani in his Sharh al-Mawahib (1:56 of the Matba'a al-amira, Cairo). Also Diyarbakri narrated it in 'Tarikh al-Khamis (1-20).

The Mushrikeen of Makka claimed that a man named Ar-Rahman from Al-Yamamah, who was a non Arab slave, not aware of Arabic, who happens to know about Taurat and Injeel, was teaching the Prophet (صلى الله عليه و آله وسلم) and that the Quran was scripted by him. These were all baseless rumors spread by the Mushrikeen to lead people away from Islam.

What is the purport of the command that 'a thing which has been dedicated to other than Allah (عَزَّ وَجَلَّ) is forbidden'?

It is with reference to what we intend and commit by saying at the time of sacrificing the animal. The Makkan pagans used to say - بسم اللاتِ والعُزَى ['Bismillati wal Uzza' - In the name of Laat and Uzza - the deities of Makkan pagans]. Against this, it was established in Islam that Muslims say - بسم اللهِ اللهُ اكبر [ Bismillahi Allahu Akbar - In the name of Allah and Allah is Supreme].

Islam teaches us to take the name of Allah (عَزَّ وَجَلَّ) before everything we do.

It is in Hadith - It is narrated by Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'Every thing which does not start with the praise of Allah (عَزَّ وَجَلَّ) is vitiated, devoid of virtue] (Musnad Ahmed).

This is the reason Fateha and Eisaal-e-Thawab is so popular among Muslims. We cook food, sacrifice animals in the name of Allah (عَزَّ وَجَلَّ) and dedicate recompense (thawaab) to Awliya Allah and dead Muslim relatives. The people who are dead surely get benefited from Fateha and Eisaal-e-Thawaab in life after death.

Eisaal-e-Thawaab is Sunnah proved by so many Ahadith. Fateha is one of the kinds of Eisaal-e-Thawaab.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that a person came to the audience of Prophet Mohammad (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow (nazr) that she would do Hajj. But She died without doing it. On this the Prophet (صلى الله عليه و آله وسلم) said, "if she had a loan, would you pay it? He said, yes I would. The Prophet (صلى الله عليه و آله وسلم) said, pay the loan due to Allah (عَزَّ وَجَلَّ) , He deserves to be paid more than anybody else". (Bukhari, Muslim)

It is in Hadith - Buraidah (رضئ اللہ تعالی عنہ) narrated that when he was sitting with the Prophet (صلى الله عليه و آله وسلم), a woman came and said, O'Prophet (صلى الله عليه و آله وسلم), I had given a slave maid to my mother and now my mother is dead. The Prophet (صلى الله عليه و آله وسلم) said, your retribution (Jaza) is a certainty and the inheritance has returned that slave maid back to you. Then the woman said, O'Prophet (صلى الله عليه و آله وسلم) my mother had an obligation to keep one month's fasts. Shall I keep fasts on her behalf? Again she said, O' Prophet (صلى الله عليه و آله وسلم) she had never done Hajj. Shall I do Hajj on her behalf? The Prophet (صلى الله عليه و آله وسلم) said , do Hajj on her behalf" (Muslim)

It is in Hadith - A sweet water well was dug for the (dead) mother of Hazrat Sa'ad (رضئ اللہ تعالی عنہ) (in Madina during Prophet Mohammad's - صلى الله عليه و آله وسلم) time and it was announced هذهِ لي اُمِّ سَعد [ this well is for the mother of Sa'ad - رضئ اللہ تعالی عنہ)]. Both rich and poor used to drink water from that well. (Abu Dawood, Nasa'i).

It is in Hadith Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that a person came to the Prophet (صلى الله عليه و آله وسلم) and said O' Prophet (صلى الله عليه و آله وسلم) my mother died all of a sudden. In my opinion if she had lived, she would have done some charity. If I do it on her behalf, will she get the recompenses (thawaab)? The Prophet (صلى الله عليه و آله وسلم) said 'Yes'. (Bukhari, Muslim)

The above Ahadith confirm Eithaal-e-Thawaab to the dead. If we do any charity or good deeds and donate the recompense to them, they get it in Life after death. If we recite Quran, feed the poor or do any kind of charity and donate the recompense to our dead relatives, it reaches them in Hereafter and is beneficial for them.

It is in Hadith - Prophet Muhammad (صلى الله عليه و آله وسلم) said "three things continue to benefit a (believing) person even after death - charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child. (Muslim).

It is in Quran - إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَ‌ٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ [Verily, the good deeds remove the evil deeds. That is a reminder for the mindful (those who accept advice).] (Hood - 114)

It is in Quran - مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ [ Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged.] (Al-Anaam - 160)

It is in Quran - إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَـٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا [ Except those who repent and believe and do righteous deeds, for those, Allah (عَزَّ وَجَلَّ) will change their sins into good deeds, and Allah (عَزَّ وَجَلَّ) is Oft-Forgiving, Most Merciful. ] (Al-Furqan - 70)

The above Quranic verses and Ahadith signify the importance of Eisaal-e-Thawaab to our dead relatives. Who knows, our good deeds done with the intention to benefit them carry unlimited Thawaab to them and help in removal of their bad deeds or converts their bad deeds into good ones. This way they get significant assistance from the living people to increase their Thawaab even after their deaths.

What do we do in Fateha. We cook food and read the verses of Quran and feed the people and send the recompense to our dead relatives. It is important that we repeat Fateha more often so that our dead relatives get more thawaab. Thus Fateha is a requirement established by Prophet's (صلى الله عليه و آله وسلم) commandment and is in practice since the time of Prophet Mohammad (صلى الله عليه و آله وسلم).

The deviant sects like Salafis, Deobandis mislead Muslims against Fateha and Eisaal-e-Thawaab. They say that if you sacrifice an animal for Eisaal-e-thawaab for some Wali Allah or dead Muslim, this is Haraam. With this logic, they claim the food of Fateha is Haraam

It is in Hadith - At the time of sacrificing the animals Prophet Mohammad (صلى الله عليه و آله وسلم) used to say اللهمَّ هذا منكَ ولك - اللهمَّ هذا عن محمدٍ وآلِ - بسم الله اللهُ اكبر [O' Allah (عَزَّ وَجَلَّ) this is for you and from you. O' Allah (عَزَّ وَجَلَّ) this is from Mohammad (صلى الله عليه و آله وسلم) and 'Aal-e-Nabi (صلى الله عليه و آله وسلم) '. In the name of Allah who is Supreme]. And - اللهمَّ انّ هذا عَن شَهِدَ نِي بِى البَلاغ [O' Allah (عَزَّ وَجَلَّ), this is from the ones (your servants) who stood witness to my conveying your Message.] (Abu Dawood, Ahmad).

Slaughtering of animals for deities is different from sacrificing them in the name of Allah (عَزَّ وَجَلَّ) for conveying recompense (thawaab) to the needy.

All Muslims in the world sacrifice animals by saying "Bismillahi Allahu Akbar". Where is shirk in it? Muslims sacrifice animals in the name of Allah (عَزَّ وَجَلَّ) and supplicate Allah (عَزَّ وَجَلَّ) to convey its thawaab to so and so dead Muslims. What is wrong in it? But Wahhabis/Salafis/Deobandis and their like minded go against the established principles of Islam.

Wahhabism/Salafism was invented in Arabian Peninsula in 18th century AD by Ibn 'Abdul-Wahhab who took Quranic verses revealed for the Mushrikeen of Makka and applied them on Muslim Ulema, Awliya Allah, Sufi Shuyookh and general Muslims and said those who do Fateha and Eisaal-e-Thawaab are similar to the Mushrikeen of Makka. He branded all Muslim Ulema / Awliya and Shuyookh of 1000 years before him as Mushrikeen.

The details of these prohibitions have come in Sura Al-An'aam, verse 146 - وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ [ And We forbade for the Jews all animals with claws; and the fat of oxen and sheep except which is on their backs or joined to their intestines or to the bone. This was the punishment for their insubordination; and what We say is true. ]