Answering Objection on Fazaile Amaal to hear from grave/Grave worship

Issue of Anbia or Aulia in the grave can see and hear the living/ Cannot hear.

Thus, the objector on Fazail E Amaal quotes three stories from Fadhaail-e-Aamal, after which he makes the following deductions and claims:

1.‘These stories teach that the inhabitants of the grave can help the living. This belief forms the basis for grave worshipping.

2.The Fadhaail-e-Aamal promotes all these erroneous beliefs under the guise of virtues and exhortation.

3.Those who expose themselves to the teachings of Fadhaail-e-Aamal which include believing that the engraved can hear, see and help the living will undoubtedly weaken their Tawheed and establish hope in other than the one, who Alone has the power to benefit and harm.’


(Kitaab-ur-Rooh of ibn Qayyim  Disciple of Ibne Taimiyya R.A. pg.12)
It is a fundamental belief of the vast majority of Ulamaa that the inhabitants of the grave are able to hear and see those that visit them. 

Hereunder are but some of the authentic proofs that substantiate this viewpoint:


1. Sayyiduna Buraydah (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) would teach the Sahaaba that, ‘When they enter the graveyard, they should address its inhabitants with the following words, ‘Peace Be upon you the believers among those in the graves, and surely through the will of Allah Ta’ala, we will soon join you. We ask Almighty Allah for eternal comfort for us and for you.’
(Sahih Muslim Hadith2254)

Hafiz ibn Qayyim (RA) (the famous student of Hafiz ibn Taymiyah) says, it is impossible that we be instructed to make salaam to things that cannot hear us … this is in fact a greeting and an address to something which can hear and perceive. (Kitaabur-Rooh pg.15)
Hafiz ibn Katheer (RA) has also mentioned this analogy in his Tafseer.


2. Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Whenever any of you passes by the grave of his Muslim brother whom he knew in his lifetime, and you make Salaam to him, Allah then returns his soul to his body so that he may reply to the salaam.’ (Classified as Sahih by Haafiz ibn Abdul-Barr; ibn Katheer vol.3 pg.575 and Hafiz Abdul-Haqq al-Ishbeeli – refer al-Ahkaamul Wustaa vol2. pg.152)


3. Sayyiduna Abu-Talha (Radhiallaahu Anhu) reports that after the battle of Badr, Rasulullah (Sallallaahu Alayhi Wasallam) addressed some of the disbelievers who were killed. The Sahaaba (Radhiallaahu Anhum) enquired as to how could some lifeless bodies hear what he was saying. At this, he remarked, ‘You are not hearing more than they are (i.e. they can hear just as you can).’

Imaam Qataadah (RA) – a famous Taabi’ee – says, ‘Allah gave them life so that they may hear what Rasulullah (Sallallaahu Alayhi Wasallam) said’ (Sahih Bukhari Hadith3976) 4.

Hafiz ibn Taymiyah (RA) states that, ‘The deceased are able to speak and at times even hear those that address them. This has been established authentically from Rasulullah (Sallallaahu Alayhi Wasallam) that they can hear the footsteps of those who visit them.’ (Fataawa ibn Taymiyah vol.4 pg.168) The Hadith that Hafiz ibn Taymiyah (RA) has referred to is recorded by Imaam Bukhari in his Sahih (vol.1 pg.178 Qadeemi; Hadith 1338)

In fact, Imaam Bukhari (RA) was also of the same view (that the deceased can hear the footsteps).

He named a chapter in his Sahih as follows, ‘The Chapter on that the deceased can hear the footsteps (of those present).’ (Sahih Bukhari vol.1 pg.178 Qadeemi; Chapter No.67)

5. Imaam Abu-Bakr ibn Abi Shaybah (RA) has recorded from Sayyiduna Sa’d ibn Abi-Waqqas that when he used to pass by the graves of the martyrs, he would make salaam to them, then he would say to his companions, ‘Why don’t you make salaam to them so that they may reply to you.’ (Musannaf ibn Abi Shaybah) For various other narrations similar to these, refer to Ahwaalul Quboor of Haafiz ibn Rajab al-Hambali (pgs.141-146; 132-134) as well as Kitaabur-Rooh of Haafiz ibn Qayyim (pgs.11-26)

Based on the abovementioned traditions, it can be clearly understood that through the will and power of Almighty Allah, it is possible for the inhabitants of the grave to see or hear the living.

As mentioned earlier, this is accepted by the vast majority of the scholars such as:

1) Hafiz ibn Abdul-Barr (RA),
2) Hafiz ibn Kathir (RA),
3) Hafiz ibn Qayyim (RA),
4) Allaamah Shawkaani (RA) and others.
It, thus, becomes abundantly clear that ignorance of the above proven fact had led to such baseless / irrational objections.