بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
It is common belief amongst South Asian Muslims that they are supposed to send ‘durood’ and salam to the Prophet who receives them in his grave and replies back to the salam. This article looks at the very concept and its status in the light of Qur’an and Hadith.
I – What is practice of sending Durood?
The basis for this practice is said to be the Qur’anic ayat:
اِنَّ اللّٰهَ وَ مَلٰٓىِٕكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ١ؕ يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَ سَلِّمُوْا تَسْلِيْمًا۰۰۵۶
Allah sends His Salat (Graces, Honors, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allah to bless and forgive him). O you who believe! Pray (to Allah) to bless him (Muhammad صلى الله عليه وسلم), and greet (salam) him.
Surah Ahzaab Ayat 56
Most people think that ‘sending’ blessings upon the prophet (ﷺ) is one of the greatest acts of worship and is the most beneficial dua for this world and the hereafter for any Muslim. There are many wordings used for ‘durood shareef’ as commonly known. One of them, when recited over long period, is believed to bless the reciter with the ‘basharat’ that ismeeting the prophet (ﷺ) in the reciter’s dream.
II – Etymology of the word ‘salat’ and ‘durood’.
The ulema of the subcontinent has used the word ‘durood’ to convey the meaning of ‘salat for the Prophet (ﷺ)’ and it has now become so much used that none would believe if told that the actual word is ‘salat’ not durood.
In the above mentioned, the word ‘durood’ has been used nowhere, but the translators translate it as ‘send durood’. ‘durood’ is neither an Arabic nor an Urdu word. In fact, it is a Persian word which means ‘greetings’ like salam in Arabic. One paper written in Persian available on the internet asked Persian speaking people to use Persian word ‘durood’ instead of promoting Arabic culture using ‘salam’. ‘Salat’ is an Arabic word that means ‘mercy’ or ‘prayer’. In the same Sura al Ahzab, where this word has been used for the holy prophet (SAW), same word has been used for other believers also. See
هُوَ الَّذِيْ يُصَلِّيْ عَلَيْكُمْ وَ مَلٰٓىِٕكَتُهٗ لِيُخْرِجَكُمْ مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ١ؕ وَ كَانَ بِالْمُؤْمِنِيْنَ رَحِيْمًا۰۰۴۳
He it is Who sends Salat (His blessings, mercy) on you, and His angels too (ask Allah to bless and forgive you), that He may bring you out from darkness (of disbelief and polytheism) into light (of Belief and Islamic Monotheism). And He is Ever Most Merciful to the believer.
Surah Ahzaab : 43
هُوَ الَّذِيْ ( It is he) يُصَلِّيْ ( He sends blessings ) عَلَيْكُمْ ( on you) وَمَلٰۗىِٕكَتُهٗ ( and His angels) لِيُخْرِجَكُمْ ( to take you out ) مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ ( from dark towards light ) وَكَانَ بِالْمُؤْمِنِيْنَ رَحِيْمًا ( and He is the most merciful to the believers. )۔
To send mercy or blessings on the believers means that Allah guides them to the right path and protects them from the problems and misfortunes of this world. The interpretation of the angels’ mercy on the believers means that they (angels) pray to Allah Almighty for them (believers).
But, in this verse the word ‘salat’ is translated as ‘blessing’ or ‘mercy’. Why is there a difference of the meaning of the same word? It is because of a self-made belief that this ‘durood’ is presented to the holy prophet ﷺ. Let’s try to understand this matter from the holy Quran and hadith.
If we study hadiths we find that the word ’’ صلی ‘‘ does not mean “Durood”. Whenever any companion (R.A) used to bring zakat to Prophet Muhammad (SAW), he (SAW) used to pray for him:
اللهم صل علی آل فلان “O Allah, send blessings on so-and-so.”
اللهم صل علی آل أبي أوفی ـO Allah, send blessings on Abi Aufa
( بخاری، کتاب الزکوٰۃ، بَابُ صَلاَةِ الإِمَامِ، وَدُعَائِهِ لِصَاحِبِ الصَّدَقَةِ)
It is clear that meaning of “صلی” is not “Durood” but “Blessing”. Let’s come back to other verse of the same sura (chapter).
اِنَّ اللّٰهَ وَ مَلٰٓىِٕكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ١ؕ يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَ سَلِّمُوْا تَسْلِيْمًا۰۰۵۶
Allah sends His Salat (Graces, Honors, Blessings, Mercy) on the Prophet (Muhammad ﷺ), and also His angels (ask Allah to bless and forgive him). O you who believe! Pray (ask Allah to bless) him (Muhammad ﷺ), and (you should) greet (salute) him.
اِنَّ اللّٰهَ ( Indeed Allah ) وَمَلٰىِٕكَتَهٗ (and his angels ) يُصَلُّوْنَ (Graces/ Honors / Bless ) عَلَي النَّبِيِّ ( to Nabi saaw ) يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا ( O you believers) صَلُّوْا عَلَيْهِ (ask Allah to bless him)۔
It is narrated in Bukhari that:
عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى، قَالَ: لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ، فَقَالَ: أَلاَ أُهْدِي لَكَ هَدِيَّةً سَمِعْتُهَا مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَقُلْتُ: بَلَى، فَأَهْدِهَا لِي، فَقَالَ: سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْنَا: يَا رَسُولَ اللَّهِ، كَيْفَ الصَّلاَةُ عَلَيْكُمْ أَهْلَ البَيْتِ، فَإِنَّ اللَّهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ عَلَيْكُمْ؟ قَالَ: ” قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ “
( بخاری ، کتاب الانبیاء )
Narrated Abdur-Rahman bin Abi Laila: Ka’b bin Ujrah met me and said, “Shall I not give you a present I got from the Prophet?” ‘Abdur-Rahman said, “Yes, give it to me.” I said, “We asked Allah’s Apostle saying, ‘O Allah’s Apostle! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?’ He said, ‘Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.’
اللهم( O Allah) صل ( send your mercy) علی ( on ) محمد ( Muhammad ﷺ ) و ( and )علی ( on ) آل محمد ( family of Muhammad ) کما ( as ) صليت ( you sent your mercy ) علی ( on ) إبراهيم ( Ibrahim ؑ) و ( and )علی ( on ) آل إبراهيم ( family of Ibrahim ) إنک ( Indeed you ) حميد مجيد ( most praise worthy ) اللهم ( O my Allah ) بارک ( blessings )علی محمد وعلی آل محمد کما بارکت علی إبراهيم وعلی آل إبراهيم إنک حميد مجيد
So, it is clear that the word ‘salat’ means to pray for the mercy from Allah for the holy prophet (SAW). Each prayer is presented in the court of Allah. There is a great reward of the prayer of mercy for the holy prophet (SAW).
عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى الله عَلَيْهِ عَشْرًا
( مسلم ، کتاب الصلوٰۃ، باب : تشہد ۔ ۔ ۔)
Narrated Abu Huraira (RA) the holy prophet SAW said: “A person who prays for me once from Allah, for His mercy upon me, Allah showers His ten blessings upon him ten times”.
(Sahih Muslim, The book of prayer)
III – Is ‘durood’ or ‘salat’ presented to Allah or the Prophet (ﷺ) in his grave
Now it has become clear that ‘durood’ is in fact a dua for the Prophet (ﷺ). When it is a prayer, then how it can be presented to anyone except Allah. The prayers are presented to Him and He is the one Who accepts the prayers. It is proved in the authentic ahadith (sayings of our prophet) that Muhammad (ﷺ) is alive in the highest place in paradise.
عَنْ أَنَسٍ قَالَ لَمَّا ثَقُلَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَلَ يَتَغَشَّاهُ فَقَالَتْ فَاطِمَةُ عَلَيْهَا السَّلَام وَا کَرْبَ أَبَاهُ فَقَالَ لَهَا لَيْسَ عَلَی أَبِيکِ کَرْبٌ بَعْدَ الْيَوْمِ فَلَمَّا مَاتَ قَالَتْ يَا أَبَتَاهُ أَجَابَ رَبًّا دَعَاهُ يَا أَبَتَاهْ مَنْ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهْ يَا أَبَتَاهْ إِلَی جِبْرِيلَ نَنْعَاهْ فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ عَلَيْهَا السَّلَام يَا أَنَسُ أَطَابَتْ أَنْفُسُکُمْ أَنْ تَحْثُوا عَلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ التُّرَابَ
(صحیح البخاری: کتاب المغازی؛ بَابُ مَرَضِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَوَفَاتِهِ )
Narrated Anas: When the ailment of the Prophet got aggravated, he became unconscious whereupon Fatima said, Oh, how distressed my father is! He said, your father will have no more distress after today. When he expired, she said, O Father! Who has responded to the call of the Lord Who has invited him! O Father, whose dwelling place is the Garden of Paradise (i.e. Al-Firdaus)! O Father! We convey this news (of your death) to Gabriel. When he was buried, Fatima said, O Anas! Do you feel pleased to throw earth over Allah’s Apostle?
When we compare both of these matters, it becomes clear that this belief is absolutely wrong and the ahadith presented in this matter are also weak (zaeef) and are criticized by muhaddiseen.
When the prophet ﷺ used to pray, was it presented to him? Is it proved from the hadith that the prayers of the prophet’s companions were presented to the prophet ﷺ ? At the time of the battle of Hudaibia, the prophet (SAW) put his hand and said during the allegiance that it was from Uthman (RA). On the other hand, Uthman (RA) was alive and he must have been offering prayers and reciting this prayer (durood) at least five times a day, then why didn’t the Prophet (ﷺ) say that he (Uthman RA) was alive and his prayer (durood) was presented to him.
It is also worth noting that the Durood starts from the words ‘Allah huma’ or ‘O Allah!’ Can the angels then take it to the Prophet?! The salaat o salaam or Durood is actually a dua to Allah to bless Muhammed. Duas are always addressed to Allah, not the intended beneficiary of the dua! We must not forget that dua is the highest and best form of worship in Islam and worship is only for Allah. This is what Muhammed () taught us through the ‘al-tahiyyaat’ recited in tashshahud of the salat:
قَالَ عَبْدُ اللَّهِ: كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قُلْنَا: السَّلاَمُ عَلَى جِبْرِيلَ وَمِيكَائِيلَ السَّلاَمُ عَلَى فُلاَنٍ وَفُلاَنٍ، فَالْتَفَتَ إِلَيْنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: ” إِنَّ اللَّهَ هُوَ السَّلاَمُ، فَإِذَا صَلَّى أَحَدُكُمْ، فَلْيَقُلْ: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، فَإِنَّكُمْ إِذَا قُلْتُمُوهَا أَصَابَتْ كُلَّ عَبْدٍ لِلَّهِ صَالِحٍ فِي السَّمَاءِ وَالأَرْضِ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
( بخاری، کتاب الاذان ، بَابُ التَّشَهُّدِ فِي الآخِرَةِ )
‘Abdullah said, “Whenever we prayed behind the Prophet ﷺ we used to recite (in sitting) ‘Peace be on Gabriel (علیہ السلام), Michael, peace be on so and so. Once Allah’s Apostle ﷺ looked back at us and said, ‘Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, At-Tahiyatu lil-lahi wassalawatu wat-taiyibatu. AsSalamu ‘alalika aiyuha-n-Nabiyu wa rahmatu-l-lahi wa barakatuhu. As-Salam alaina wa ala ibadil-lah is-salihin. (All the compliments, prayers and good things are due to Allah: peace be on you, O Prophet ﷺ and Allah’s mercy and blessings be on you. Peace be on us an on the true pious slaves of Allah). (If you say that, it will be for all the slaves in the heaven and the earth). Ash-hadu an la-ilaha illa-l-lahu wa ash-hadu anna Muhammadan ‘abduhu wa Rasuluhu. (I testify that none has the right to be worshipped but Allah and I also testify that Muhammad is His slave and His Apostle) ﷺ .”
We can conclude that matters of this Universe are returned to Allah, not to Prophet Muhammad ﷺ. Whoever insists that matters are taken to the Prophet in fact associates the Prophet with Allah in His Attributes and Authority and thus commits Shirk. The aqeedah (belief) that Durood (salaat-o-salaam) is taken to the Prophet rather than Allah, or taken to the Prophet in addition to its presentation to Allah, is also open Shirk. To make such a false aqeedah (belief) a part of our faith is a negation of Allah’s Book and the certain consequence of such negation is eternal punishment of the Fire.May Allah save us from Shirk.
IV – Status of Ahadith for ‘durood’ going to the grave
To prove their false belief to be correct, sect followers bring some Maudhu and Munkir hadith reports. Let’s analyze these reports.
عَنْ الْأَسْوَدِ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ إِذَا صَلَّيْتُمْ عَلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَحْسِنُوا الصَّلَاةَ عَلَيْهِ فَإِنَّکُمْ لَا تَدْرُونَ لَعَلَّ ذَلِکَ يُعْرَضُ عَلَيْهِ
( سنن ابن ماجہ ، کتاب اقامۃ الصلوٰۃ ،، بَابُ الصَّلَاةِ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ )
اIt is reported from Abdullah Ibn Mas’ud that when you send Durood to the messenger, then recite the Durood properly. You may not know it but it could be that it is being presented to the Prophet. [Ibn Maja, Vol 1, p. 258]
One of the transmitters of this hadith is Mas’udi, who has been criticized. Mas’udi’s full name was Abdur Rehman bin Abdullah bin Utba bin Abdullah bin al-Sadi bin Al-Mas’udi Al-Kufi. Some imams have not allowed narrating from him (considered it makrooh), as he became senile in his old age. [Meezan ul Aitadal, vol. 3, p. 209].
Due to Mas’udi’s weakness this hadith is not acceptable.
عَنْ اَبِیْ ھُرَیْرَۃَ قَالَ قَالَ رَسُوْلُ اللہ مَنْ صَلّٰی عَلَیَّ عِنْدَ قَبْرِیْ سَمِعْتُہٗ وَ مَنْ صَلّٰی عَلَیَّ نَائِیاً مِنْ قَبْرِیْ اُبْلِغْتُہٗ
(رواہ عُقیلی وقال لَا اَصْلَ لَہٗ)
It is narrated from Abu Huraira that Muhammad (ﷺ) said, “Whoever reads the Durood near my grave, I listen to it. And if he recites it at a distance, then the Durood is brought to me.”
Imam ‘Aqeeli has brought this report in his book ‘Zu’fa al Kabir’ [the book of major weak hadith]. This fact alone is sufficient to state that this hadith is weak. Imam ‘Aqeeli says that this report has no truth. One of its transmitters is Muhammad bin Marwan. Jareer and Ibn Nameer consider him a liar. Ibn Hibban and Saleh bin Muhammad have said that he used to fabricate hadith. Nisai has issued a similar verdict (Tahzeeb ul Kamal vol. 26, p. 393; Zu’fa al Kabir by ‘Aqeeli vol. 4, p. 136; Kitab ul Zu’fa al-Matrukeen by Nisai vol. 7, p. 512].
A similar report is narrated by Ibn Wahab who is considered to be a liar and fabricator of hadith. [See Meezan ul Aitadal vol. 3, p. 278]
قَالَ رَسُوْلُ اللہ مَا مِنْ عَبْدٍ یُسَلِّمُ عَلَیَّ عِنْدَ قَبْرِیْ اِلَّا وَکَّلَ اﷲُ بِھَا مَلَکاً یُّبَلِّغُنِیْ وَکُفیٰ أمْرَآخِرَتِہٖ وَ دُنْیَاہٖ وَ کُنْتُ لَہٗ شَھِیْداً اَوْ شَفِیْعاً یَّوْمًا الْقِیٰمَۃِ
(رواہ البیھقی فی شعب الایمان)
The Messenger (ﷺ) said, “When someone says the salaam near my grave, Allah stations an angel there who brings the salaam to me. And the person reciting it is looked after in this world and the Hereafter. And on the Day of Qayamah (resurrection) , I will be his intercessor.” [Abu Dawud]
One of the narrators of this report is Muhammed bin Musa who is a liar. Ibn ‘Adi stated that this man used to fabricate hadith. Ibn Hibban said that Muhammad bin Musa used to fabricate hadith and is known to have fabricated over 1000 reports. [Meezan ul Aitadal, vol. 3, p. 141]
A similar narration is found in Abu Dawud vol. 1, p. 384 and has been narrated by Muhammad bin ‘Auf. Dhahabi says that Muhammed bin ‘Auf narrates from Saleem bin Uthman and Saleem is Majhool (i.e. there isn’t much known about him or his credibility as a narrator).
حُسَيْنُ بْنُ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، عَنْ أَبِي الْأَشْعَثِ الصَّنْعَانِيِّ، عَنْ أَوْسِ بْنِ أَوْسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ، فِيهِ خُلِقَ آدَمُ، وَفِيهِ قُبِضَ، وَفِيهِ النَّفْخَةُ، وَفِيهِ الصَّعْقَةُ، فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِيهِ، فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ» قَالَ: قَالُوا: يَا رَسُولَ اللَّهِ، وَكَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْكَ وَقَدْ أَرِمْتَ – يَقُولُونَ: بَلِيتَ -؟ فَقَالَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ حَرَّمَ عَلَى الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ»
(ابوداؤد کتاب تَفْرِيعِ أَبْوَابِ الْجُمُعَةِ بَابُ فَضْلِ يَوْمِ الْجُمُعَةِ وَلَيْلَةِ الْجُمُعَةِ ، نسائی:91/3 ح 1636 اور ابن ماجہ: 1085،والدارمي(1/369)- ، وابن حبان (550) ، والحاكم (1/278) ، والبيهقي (3/248))
The Prophet said: Among the most excellent of your days is Friday so invoke more blessings on me that day, for your blessings will be submitted to me. Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.
[Nisai vol. 1, p. 139; Musnad Ahmed vol. 4, p. 8; Abu Dawud vol. 1, p. 150]
One of the narrators, Hammad bin Usama, has erroneously attributed this narration to the trusted narrator Abdur Rehman bin Yazeed bin Jabir. In fact, this narration has been reported by Abdur Rehman bin Yazeed bin Tamim. [See Al-Tareekh al-Kabeer vol. 3, p. 365, Al-Tareekh al-Sagheer p. 175, written by Imam Bukhari]
Imam Razi declares this report as munkir in his book ‘Alal al-Hadith’ (vol. 1, p. 197). He gives the same verdict in another book ‘Kitab al-Jirah wa Ta’deel’ (vol. 5, p. 300-301) and adds that this report was fabricated.
اِنَّ لِلہ مَلٰٓئِکَۃً سَیَّاحِیْنَ فِی الْاَرْضِ یُبَلِّغُوْنِیْ مِنْ اُمَّتِیَ السَّلاَمَ
(نسائی :کتاب السھو،صفحہ189/مشکوٰۃ:صفحہ84)
It is reported from Abdullah bin Mas’ud that Allah’s Messenger said, “Angels keep travelling on the earth and bring the salaam of my Ummah to me.”
One of its narrators, Zazaan, was a Shi’a and the Shi’a believed that matters were presented to their imams for decision; thus this report from Zazaan confirms his Shi’ism and it is because of this innovated belief that this report is not acceptable. [Taqreeb al-Tehzeeb, p. 105]
So these are the narrations brought to the discussion to convince people that the Durood and other matters are taken to the Prophet ﷺ. Not one of these narrations is reliable. Not one is worthy of providing a basis for Belief. What is astonishing is that the most authentic books of hadith, Sahihain of Bukhari and Muslim and the Muwatta of Imam Malik, do not contain such reports.
IV – Conclusion
- “Durood” is neither an Arabic word nor an Urdu word but it is a Persian word. “Salli” is an Arabic word which means “mercy” and “dua”.
- The fact that Allah Ta’ala sends mercy on the believers is that He guides them and saves them from the calamities and calamities of this world.
- It is clear from the ahadith that the Prophet () is in Paradise after his death. He is not alive in this tomb in Madinah. Nor is there any evidence from the Qur’an or Hadith that his soul is returned to his grave and he responds to people’s greetings by being resurrected.
- All the narrations, in which prayers and peace are being presented to the Prophet () in the grave are contrary to the Qur’an and the authentic ahadiths and are clearly false.