Some people quote the Hadith Shareef in which the Holy Prophet (sallallahu ‘alaihi wasallam) said, “Those who visit my grave and recite Durood I can hear them and those who recite Durood from far away their Durood is brought to me”.
Using this Hadith as a basis of proof they say that the Holy Prophet (sallallahu ‘alaihi wasallam) does not hear the voice from far away but the Durood is brought to him and if he could hear the Durood of the person far away then what would be the need for the Durood to be brought to him ?
Answer: Where in this Hadith does it say that he (sallallahu ‘alaihi wasallam) does not hear the Durood from far away? The real meaning of this Hadith is this, that we hear the Durood of the close by and not only do we hear the Durood of the one far away but we make it approach us and be heard.
“We hear the Durood of the loved ones and make sure that those who are not the loved ones, their Durood still reaches us”.
Imam Tibraani (rahmat allahi ‘alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu ‘anhu) :
The Holy Prophet (sallallahu ‘alaihi wasallam) said: “Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me, except that HIS VOICE REACHES ME from wherever he is”. The Companions asked even after your departure ? “He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam, by Ibn Qayyim)
It was declared in a Hadith, “When a person greets me, Allahu Ta’ala sends my soul to my body and I hear his greeting.” Some people quoting this Hadith say that the Prophet (sallallahu ‘alaihi wasallam) is not alive since his soul returns to his body only when he is greeted.
Answer: The ‘Ulama have given various answers to people who use this Hadith to try to imply that the Prophet (sallallahu ‘alaihi wasallam) is dead and that he comes alive only when someone sends Salaam. Imam Jalaal’uddeen as-Suyuti (rahmat allahi ‘alaih) listed 17 of these explanations. In the book Anba’ al-adhkiya’ fi hayat il-anbiya’ he said that “radda” means “‘ala al-dawam”, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet (sallallahu ‘alaihi wasallam) permanently, and the Prophet (sallallahu ‘alaihi wasallam) is alive permanently, not intermittently as some ignorant people have suggested.
Another explanation of this Hadith is that Rasoolullah (sallallahu ‘alaihi wasallam) is in the ecstacy of seeing Jamaal-Allah (Allah’s beauty) and forgetful of his bodily senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can someone who is in ecstacy of contemplating Jamaal of Allah hear any sound ?
The above explanations are very much confirmed even if the Hadith is taken literally, since there are always people at prayer (Salaah) in the world during the entire twenty-four hour cycle, and sending Salawat on the Prophet (sallallahu ‘alaihi wasallam) is part of Salaah, therefore people are constantly and permanently invoking blessings and greetings on the Prophet (sallallahu ‘alaihi wasallam) without stop in the world. This shows that the Hadith of the Prophet (sallallahu ‘alaihi wasallam) on the return of his soul takes into consideration the continuity of prayer (Salaah) concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single Salaam that is made to him.
Some people say that it is wrong to send Salaam to the Prophet (sallallahu ‘alaihi wasallam) in the form of a Na’at (Verses in Praise of the Prophet ).
Answer: Rasoolullah (sallallahu ‘alaihi wasallam) had amongst his Ashaab, poets who used to refute the slanders of the enemies and eulogize (praise) Rasoolullah (sallallahu alaihi wasallam). Rasoolullah (sallallahu ‘alaihi wasallam) liked the poetry of Hassan ibn Thabit (radi allahu’anhu) the most. He offered the Mimbar to Hassan (radi allahu ‘anhu), who would censure the enemies and praise Rasoolullah (sallallahu ‘alaihi wasallam) on the Mimbar. Rasoolullah (sallallahu ‘alaihi wasallam) on hearing the poetry of Hassan (radi allahu ‘anhu) prayed, “Allahumma ayyidhu bi rooh hil Qudus !” (meaning : Oh Allah let the holy ghost (Jibra’il) be his helper (in recitation) !) (Mishkaat)
Furthermore, when Rasoolullah (sallallahu ‘alaihi wasallam) made Hijra and entered Madina, the people sang out,
tala`a al-badru `alayna min thaniyyat al-wada`
wajaba al-shukru `alayna ma da`a lillahi da`
‘Ulama from time immemorial have been writing and reciting Na’at and Qasa’id in Praise of Rasoolullah (sallallahu ‘alaihi wasallam) in a variety of languages. Moulvi Ashraf ‘Ali Thanwi, Moulvi Qaasim Nanotwi and many other scholars of Deoband have done so also.
Another false and baseless accusation is that those that practise Qiyaam claim that it is Fardh to practice Qiyaam.
Answer : No one has ever said that the act of Qiyaam is Fardh. A’la Hadhrat, Imam-i-Ahl as-Sunnat, Mawlana Ahmad Raza Khan (rahmat allahi ‘alaih) writes, “Qiyaam is consistently practised by famous Imams. None of them refuted or denied this. Therefore, it is Mustahab (recommended)”. (Iqaamatul Qiyaamah, Page 19, Noori Qutub Khana)
Some people say that it is wrong to send Salawat and Salaam because those who read Salaam, put a chair in the gathering and say that the Prophet (sallallahu ‘alaihi wasallam) is sitting on the chair whilst the Salaam is being read.
Answer: The curse of Allah is on those liars ! No true Muslim has ever done such a thing. Certain groups in the community go out of their way to spread confusion and falsehood amongst the people and more specifically, the youth. They have concocted such silly rumours (which are only indicative of their minds and hearts) in order to instill suspicion and hatred in the hearts of some of the youth against those who practice Salawat and Salaam (Salaami). Such rumours are started because these people are unable to provide any proof from the Shari’ah that forbids Salaami. So what happens is that, when they are questioned as to the permissibility of reading Salaami etc., (by the youth) they can not provide any evidence, so they make up such evil rumours.
Many of the youth don’t know why they were told not to send Blessings and Salutations on the Prophet (sallallahu ‘alaihi wasallam). This is because they were brainwashed by their local ‘aalim/ ameer/ relatives/ friends not to do it, and not to ask why they should not do it. Many of the youth live in areas away from major city centres where they have never been exposed to Salawat and Salaam, Mawlid etc. but have only been lied to and brainwashed by silly rumours initiated by those who are not scholarly enough to present any authoritative evidence in refutation of it. Many youth come from country towns to work and to study in tertiary institutions. So when they enter a mosque or a Jamaa’at Khana at the University or in the area that they are boarding, and if Salaam is recited, they rush out of the musjid as if a grave sin is being committed. Then, (like their elders) start to initiate silly rumours and theories as to why Blessings and Salutations should not be sent to the Prophet (sallallahu ‘alaihi wasallam).
May Allah Ta’ala guide us on Siraatul Mustaqeem and instill in our hearts the true love for Taajidare Madina, Muhammadur Rasoolullah (sallalaahu alaihi wasallam). Aameen