The below is a translation of a section from Ustadh Alaa Hasan’s article: Mawqif ash-Shaf’iyyah al-Muta’akhireen min Bida’ al-Qubur wa min al-Istighatha..wa Tahreer Mawqif al-Shaykhayn as-Subki wal-Haytami
Majorities always shift over time when it comes to contentious issues. Always important to inquire about the era you have in mind. If today, perhaps the Deobandis are correct.
"This is due to the misconception that the Prophet is alive in his grave and hears those who send salawat upon him....."
Are you arguing that such narrations are not authentic? There is corroboration from Sahih Muslim
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I passed by Moses during my night journey near the red mound; he was praying in his grave.” (Muslim 2375)
And also from Sunan Abu Dawud :
Narrated Aws ibn Aws:
The Prophet (ﷺ) said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. (Abu Dawud 1047)
The fact that our salawat are presented to the Prophet ﷺ shows that he is alive in the grave for him to see those salawat
It appears that this paragraph was mistranslated. I’ll try to fix it tomorrow.
What the author is calling weak is the argument that since the Prophet is alive and can hear salawat, that this justifies asking him to make dua. Will adjust the translation tomorrow inshallah. Jzak
Is there evidence that the impermissibility of seeking supplication from the Prophet ﷺ after his death is the majority position?
Deobandis disagree because they view that there is ikhtilaf.
Majorities always shift over time when it comes to contentious issues. Always important to inquire about the era you have in mind. If today, perhaps the Deobandis are correct.
Can you clarify the following :
"This is due to the misconception that the Prophet is alive in his grave and hears those who send salawat upon him....."
Are you arguing that such narrations are not authentic? There is corroboration from Sahih Muslim
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I passed by Moses during my night journey near the red mound; he was praying in his grave.” (Muslim 2375)
And also from Sunan Abu Dawud :
Narrated Aws ibn Aws:
The Prophet (ﷺ) said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. (Abu Dawud 1047)
The fact that our salawat are presented to the Prophet ﷺ shows that he is alive in the grave for him to see those salawat
It appears that this paragraph was mistranslated. I’ll try to fix it tomorrow.
What the author is calling weak is the argument that since the Prophet is alive and can hear salawat, that this justifies asking him to make dua. Will adjust the translation tomorrow inshallah. Jzak