The Creed of Ibn Hajar Asqalani VS extreme Soofiyah

1. Whadatul Wajood and Ibne Hajar
2. Ibn e Hajar Asqalani refuting Muhiyudin Ibn Arabi
3. Mubahila between Ibne Hajar Asqalani and Follower of Ibn al Arabi
4. The creed that we can see Prophet peace be upon him while awake
5. Ilm e Ghayb of Prophet peace be upon him (Knowledge of Unseen of Prophet) and Hafidh Ibne Hajar Asqalani
6. Life of Prophets in graves is like the life of Barzakh not like the life of World.
7. Ibne Hajar Asqalani and Ibne Tamiyah (this is not included in creed)
8. Haazir Naazir
9. Claim of Brailwis that Ibn Hajar believed in asking help from dead.
10. Ibn Hajar and Karamaat of Auliyah
11. Ibn Hajar Asqalani was not an Ashari rather an Ahlul hadeeth

1. Whadatul Wajood

The creed of Wahda Tul Wajood is Well known in Ghali Soofiyah but Ibne Hjar Asqalani RA clearly refuted the creed of Wahda tul Wajood

Ibn Hajar Asqalani wrote against Wahdatul wajood and extreme Soofis

‏الْمُرَاد بِتَوْحِيدِ اللَّه تَعَالَى الشَّهَادَة بِأَنَّهُ إِلَه وَاحِد وَهَذَا الَّذِي يُسَمِّيه بَعْض غُلَاة الصُّوفِيَّة تَوْحِيد الْعَامَّة , وَقَدْ اِدَّعَى طَائِفَتَانِ فِي تَفْسِير التَّوْحِيد أَمْرَيْنِ اِخْتَرَعُوهُمَا , أَحَدهمَا : تَفْسِير الْمُعْتَزِلَة كَمَا تَقَدَّمَ , ثَانِيهمَا : غُلَاة الصُّوفِيَّة فَإِنَّ أَكَابِرهمْ لَمَّا تَكَلَّمُوا فِي مَسْأَلَة الْمَحْو وَالْفَنَاء وَكَانَ مُرَادهمْ بِذَلِكَ الْمُبَالَغَة فِي الرِّضَا وَالتَّسْلِيم وَتَفْوِيض الْأَمْر , بَالَغَ بَعْضهمْ حَتَّى ضَاهَى الْمُرْجِئَة فِي نَفْي نِسْبَة الْفِعْل إِلَى الْعَبْد , وَجَرَّ ذَلِكَ بَعْضهمْ إِلَى مَعْذِرَة الْعُصَاة , ثُمَّ غَلَا بَعْضهمْ فَعَذَرَ الْكُفَّار , ثُمَّ غَلَا بَعْضهمْ فَزَعَمَ أَنَّ الْمُرَاد بِالتَّوْحِيدِ اِعْتِقَادوَحْدَة الْوُجُود
The meaning of Tawheed of Allah Tala is to take shahaddah that He is Only ILah, and some extreme sufis name it as The Tawheed of folks.Two Groups have fabricated two things in the commentary of Tawheed, One of them is the Tafseer of Mutazilies that has been passed away, and the second one is from extreme Sufis When their leaders did Kalam in the issue of Mahaw and Fana and their meaning in this; is to exaggerate in Satisfaction, Submission and Commitment (with Allah)….some of them exaggerated and left the kuffar behind, then some of them exaggerated and said the meaning of tauheed is Wahdatul wajood.[Fath ul Baree Kitab At Tawheed Chapter 1] Scan:
online source:;TOCID=4024&BookID=33&PID=13490

2. Ibn Hajar Asqalani refuting Muhiyudin Ibn Arabi

Soofiyah clearly Praise Ibn al Arabi but ibn e Hajar asqalani said
وقد كنت سألت شيخنا الإمام سراح الدين البلقيني عن بن العربي فبادر الجواب بأنه كافر
I asked our Shaykh Al Imam Siraaj ad-Deen al-Balqeenee about ibn al-Arabee and he promptly replied that he was a kaafir[Lisan al Meezan Vol 4 page 318 no: 902 The Tarjuma of Omar bin Ali Ibn Faras, Tanbeeh al Ghabi Author Muhaddith Al Baqi`ee student of Ibne Hajar Asqalani] online Source of Lisan:;pageID=1768
online Source of tanbeeh:;NodeID=3015&PageID=98&SectionID=0&BookID=46&MarkIndex=9&;0
Scan of Lisan:

3. Mubahila between Ibne Hajar Asqalani and Follower of Ibn al Arabi

Al Fasi wrote
وسمعت صاحبنا الحافظ الحجة ، القاضي شهاب الدين أحمد بن علي بن حجر الشافعي يقول: جرى بيني وبين بعض المحبين لابن عربي منازعة كثيرة في أمر ابن عربي ، حتى نلت منه لسوء مقالته ، فلم يسْلَ ذلك بالرجل المنازع لي في أمره ، وهددني بالشكوى إلى السلطان بمصر ، بأمر غير الذي تنازعنا فيه ، ليتعب خاطري ، فقلت له : ما للسلطان في هذا مدخل ! ألا تعال نتباهل ، فقل أن تباهل اثنان ، فكان أحدهما كاذباً إلا وأصيب ، قال : فقال لي : بسم الله ، قال : فقلت له : قل : اللهم إن كان ابن عربي على ضلال فالعني بلعنتك ، فقال ذلك ، وقلت أنا : اللهم إن كان ابن عربي على هدى فالعني بلعنتك ، وافترقنا ، قال : ثم اجتمعنا في بعض متنزهات مصر في ليلة مقمرة ، فقال لنا : مرّ على رجلي شيء ناعم ، فانظروا فنظرنا فقلنا : ما رأينا شيئاً ، قال : ثم التمس بصره ، فلم يرَ شيئاً .هذا معنى ما حكاه لي الحافظ شهاب الدين بن حجر العسقلاني .

I heard our companion al-Haafiz al-Hujjah al-Qaadi Shihaab al-Deen Ahmad ibn ‘Ali ibn Hajar al-Shaafa’i say: there were many disputes about Ibn ‘Arabi between me and one of those who like Ibn ‘Arabi, until I insulted him because of the bad things that he had said, but that did not make the man change his mind. He threatened to complain about me to the Sultaan in Egypt with regard to a matter that was different from that which we were arguing about, just to cause trouble for me. I said to him: the Sultaan has nothing to do with this! Come, let us make Mubaahalah [call our sons, our wives and ourselves and pray and invoke the Curse of Allaah upon those who lie – cf. Aal ‘Imraan 3:61]. It is very rare, when people make Mubaahalah and one of them is lying, for that one to go unpunished. So he said to me, ‘Bismillaah’ [i.e, he agreed]. And I said to him: ‘Say: O Allaah, if Ibn ‘Arabi is misguided, then curse me with Your Curse’ – so he said that. Then I said, O Allaah, if Ibn ‘Arabi is rightly-guided, then curse me with Your Curse. Then we parted. Then we met in a park in Egypt on a moonlit night, and he said to us, Something soft touched my leg, look! So we looked but we did not see anything. Then he checked his eyes and he could not see anything (i.e., Allaah had afflicted him with blindness). This is the meaning of what Al-Haafiz Shihaab al-Deen ibn Hajar al-‘Asqallaani told me.

[Aqeedah Ibn ‘Arabi wa Hayaatuhu by Taqiy al-Deen al-Faasi, p. 75,76, Tanbeeh ul ghabi of Muhaddith Burhan ul din al baaqiee page 136 and 137 and Hafidh Sakhawee in the Tarjuma of Hafidh ibn e Hajar Asqalani]


Also see: Who was Ibn Arabi see here:

See the full narration which is very interesting:

4. The creed that we can see Prophet peace be upon him while awake

The belief of extreme Soofiyah is that Prophet peace be upon him can visit anyone while awake and 100s of soofiyah claimed that they have met Prophet peace be upon him while awake, among these soofiyah DR TAHIR UL QADRI is famous who is still living, let us see what Ibn Hajar Asqalani Said regarding this issue.

Narrated Abu Huraira:
I heard the Prophet (sallallahu alaihi wa sallam) saying, “Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape.” Abu ‘Abdullah said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.'[ Bukhari Book 87, Number 122]

Commentary of Ibne Hajar Asqalani

Al-Haafiz ibn Hajar al-‘Asqallaani Commented and stated that Ibn Abi Jamrah narrated from some of the Sufis that they saw the Prophet (peace and blessings of Allaah be upon him) in a dream, then they saw him after that when they were awake, and they asked him about some things which they were worried about, and he told them how to deal with them, and they followed his advice and achieved the desired results. Then al-Haafiz commented on that by saying:

قلت: وهذا مشكل جدا ولو حمل على ظاهره لكان هؤلاء صحابة ولأمكن بقاء الصحبة إلى يوم القيامة، ويعكر عليه أن جمعا جما رأوه في المنام ثم لم يذكر واحد منهم أنه رآه في اليقظة وخبر الصادق لا يتخلف
I say: This is very odd. If we interpret it as it appears to be, then these people would be Sahaabah, and there could be Sahaabah until the Day of Resurrection. But this may be refuted by the fact that many people see him when they are asleep but no one says that that they saw him when they were awake, so there is an inconsistency.[Fath al-Baari, 12/385 (translation taken from Islam QA fatwa no: 70364)] Scan:

Note: He is same Ibn Abi Jamrah who said:
وفي قوله ولا يعلم ما في غد إلا الله إشارة إلى أنواع الزمان وما فيها من الحوادث وعبر بلفظ غد لتكون حقيقته أقرب الأزمنة وإذا كان مع قربه لا يعلم حقيقة ما يقع فيه مع إمكان الأمارة والعلامة فما بعد عنه أولى ، وفي قوله ولا يعلم متى تقوم الساعة إلا الله إشارة إلى علوم الآخرة فإن يوم القيامة أولها وإذا نفى علم الأقرب انتفى علم ما بعده فجمعت الآية أنواع الغيوب وأزالت جميع الدعاوي الفاسدة

The saying (of Prophet peace be upon him) that “None knows what will happen tomorrow, but Allah” refers to the events held in different times. He (peace be upon him) interpreted (the negation of the unseen) by the word “tomorrow”, so that it’s affirmation will be from the nearest age.

When He (peace be upon him) didn’t know what will happen tomorrow while it is very close and it’s signs are available, then surely he didn’t have the knowledge of the the incidents of the later age.

And the statement of the Prophet (peace be upon him) that “No one know the time of Judgement Day accept Allah”, contains the indication towards the Hereafter and the Judgement Day is the beginning of the Hereafter.

When He (peace be upon him) did negation of the first thing, then (the knowledge of) the things after it are negated also.

This verse has collected all types of (the knowledge of) unseen and negated all the false claims. [Behejatul Nafoos by Ibn Abi Jamra 4/272, quoted by Ibn Hajar in Fath al Bari 13/365]

5. Ilm e Ghayb of Prophet peace be upon him (Knowledge of Unseen of Prophet) and Hafidh Ibne Hajar Asqalani

The creed of Soofiyah is that Prophet peace be upon him had Kulli(all) Bestowed Knowledge of Unseen

Sufi Scholar Professor Dr. Muhammad Mas’ud Ahmed, M.A. Phd.said:
The Holy Prophet (sallal laahu alaihi wasallam) was sent as a “Shahid” (Witness), i.e. a person who is in constant touch will the affairs taking place in the world, examining and analyzing them as an observer with an insight to assess and analyse their influence in day-to-day matters. He thus remained ever aware of the God-gifted vigilance possessing full knowledge as an eye-witness, with powers of Haqq-ul-Yaqeen and Ain-ul-Yaqeen – the faculty of witnessing things with unwavering faith and certitude.[Article ilm-e-ghaib – (Knowledge of Unseen)] Source of Sufi website:

Now let us see what Ibne Hajar Asqalani said in the commentaries of the ahadeeth as follows:
Narrated Um Salama: Allah’s Apostle said, “I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire.” (Bukhari Book #89, Hadith #281)

a) Ibn Hajar Asqalani Commented
لِأَنَّهُ أَتَى بِهِ رَدًّا عَلَى مَنْ زَعَمَ أَنَّ مَنْ كَانَ رَسُولًا فَإِنَّهُ يَعْلَم كُلّ غَيْب حَتَّى لَا يَخْفَى عَلَيْهِ الْمَظْلُوم
As this statement was said in response to those who claimed that being a Messenger of Allah must mean complete knowledge of the unseen to the extent that a messenger should even know who is being oppressed.(end quote)
Online Source:;idto=13142&bk_no=52&ID=3957
Narrated Khalid bin Al-Walid:
Allah’s Apostle and I entered the house of Maimuna. A roasted mastigure was served. Allah’s Apostle stretched his hand out (to eat of it) but some woman said, “Inform Allah’s Apostle of what he is about to eat.” So they said, “It is mastigure, O Allah’s Apostle!” He withdrew his hand,whereupon I said, “O Allah’s Apostle! Is it unlawful?” He said, “No, but this is not found in the land of my people, so I dislike it.” So I pulled the mastigure towards me and ate it while Allah’s Apostle was looking at me.[Bukhari,Volume 7, Book 67, Number 445]

b) Ibne Hajar Asqalani RA said
وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى . ‏
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy) [Fath ul Bari 9/668] Online source:;TOCID=3098&BookID=33&PID=10116
c) Ibn Hajar Asqalani ra said
فإن بعض من لم يرسخ في الإيمان كان يظن ذلك حتى كان يرى أن صحة النبوة تستلزم إطلاع النبي صلى الله عليه وسلم على جميع المغيبات
“Some people who are not firm in their faith believe to such an extent that they think for the Prophethood to be valid it is required for the Prophet peace be upon him to know all of the unseen.”[Fath ul Bari Kitab at-Tawheed]

6. Life of Prophets in graves is like the life of Barzakh not like the life of World

The belief that The Prophet’s wives were not allowed to remarry after his death because He peace be upon him is alive like the life of this world.

a) The belief of the brailwis.

“Malfuzat” v 3 p 276, Ahmad Raza Khan wrote about the life of the Prophet (saw) in his grave:

Question: What is the difference in the Barzakhi life of Prophets (may Salah be upon them) and Awliya

“The life of the noble Prophets (may Salah and Salam be upon them) is real and physical similar to the life of this world (Haqiqi Hisi Dunyawi), and death touched them for a little moment just to fulfil the divine promise, then just after they are given the same life. This life has the same ruling as the life of this world, their inheritance is not distributed, the Nikah of their wives is forbidden and they do not have any ‘Iddah period, they (Prophets) eat and drink and pray in their graves, rather Saydi Muhammad ibn Abdul Baqi Az-Zarqani said that for the Prophets (may Salah and Salam be upon them), their pure wives are presented to them in their graves, and they spend the night with them.” [From the Article of br. Ali Hassan Khan]

b) The belief of classical scholars.

Abu Abdillah al Qurtubi said:
فحرم الله نكاح أزواجه من بعده، وجعل لهن حكم الأمهات. وهذا من خصائصه تمييزاً لشرفه وتنبيهاً على مرتبته صلى الله عليه وسلم. قال الشافعيّ رحمه الله: وأزواجه صلى الله عليه وسلم اللاتي مات عنهن لا يحلّ لأحد نكاحهن، ومن استحلّ ذلك كان كافراً؛ لقوله تعالى: { وَمَا كَانَ لَكُمْ أَن تؤْذُواْ رَسُولَ ٱللَّهِ وَلاَ أَن تَنكِحُوۤاْ أَزْوَاجَهُ مِن بَعْدِهِ أَبَداً }. وقد قيل: إنما منع من التزوّج بزوجاته؛ لأنهن أزواجه في الجنة، وأن المرأة في الجنة لآخر أزواجها. قال حذيفة لامرأته: إن سرّك أن تكوني زوجتي في الجنة إن جمعنا الله فيها فلا تزوّجي من بعدي؛ فإن المرأة لآخر أزواجها. وقد ذكرنا ما للعلماء في هذا في (كتاب التذكرة) من أبواب الجنة.
“Allaah The Exalted forbade marrying the wives of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) after his death and declared them as Mothers of the believers. This is one of the special privileges granted to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to preserve his honor and emphasize his high status to the Muslims.

ash-Shafiee said: It is not allowed to marry the wives of the Prophet peace be upon him who were in his Nikah at the time of his death. Whoever says that it is allowed is a Kaafir due to the saying of Allah ta`ala: ” {And it is not (conceivable nor lawful) for you to harm the Messenger of Allaah or to marry his wives after him, ever. Indeed}”

It was also said that the wives of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) were not permitted to remarry after him because they will be his wives in Paradise, as the woman will be the wife of her last husband in Paradise. It was narrated that Huthayfah may Allaah be pleased with him said to his wife, “If you want to be my wife in Paradise, don’t marry anyone after my death. A woman will be with her last husband in Paradise.” I (al Qurtubi) mentioned the sayings of the scholars in this regard in the book “Al Tadhkirah” under the chapters of Jannah. [Tafseer al Qurtubi under Surah al Ahzab verse 53] .
Same is the Creed of Ibne Hajar Asqalani

Hafidh Ibne Hajar Asqalani said regarding Life of Prophet Peace be upon him

لِأَنَّ سِيَاقه يُشْعِرُ بِأَنَّ ذَلِكَ كَانَ فِي آخِرِ حَيَاتِهِ صَلَّى اللَّه عَلَيهِ وَسَلَّمَ , وَأَمَّا تَوْدِيعُ الْأَمْوَاتِ فَيَحْتَمِلُ أَنْ يَكُونَ الصَّحَابِيُّ أَرَادَ بِذَلِكَ اِنْقِطَاعَ زِيَارَتِهِ الْأَمْوَاتَ
بِجَسَدِهِ , لِأَنَّهُ بَعْدَ مَوْتِهِ وَإِنْ كَانَ حَيًّا فَهِيَ حَيَاةٌ أُخْرَوِيَّةٌ لَا تُشْبِهُ الْحَيَاةَ الدُّنْيَا , وَاَللَّهُ أَعْلَمُ
“The context shows that it was in end of life of the Prophet (saw), as for Tawdi’ (saying goodbye) to the dead, it is possible that the Sahabi meant stopping his visit of dead people with his body, because after his death, although he is alive (after death), but it is next life (Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best” [Fath ul Bari Book of Maghazi (Ghazwah) Chapter Uhud] (Translation taken from

7. Ibn Hajar Asqalani and Ibne Tamiyah (this is not included in creed)

Ghali soofiyah clearly says Shaykh ul Islam Ibn e Tamiyah ra was Mujassamah (Naudhubillah)
al-Hafiz Ibn Hajar wrote a lengthy biography of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on them both) in his book al-Durar al-Kaaminah, at the beginning of which he said:

” .. وتحول به أبوه من حران سنة 67 ، فسمع من ابن عبد الدائم والقاسم الأربلي والمسلم ابن علان وابن أبي عمر والفخر في آخرين ، وقرأ بنفسه ونسخ سنن أبي داود وحصل الأجزاء ونظر في الرجال والعلل ، وتفقه وتمهر ، وتميز وتقدم ، وصنف ودرس وأفتى ، وفاق الأقران ، وصار عجباً في سرعة الاستحضار وقوة الجنان والتوسع في المنقول والمعقول والإطالة على مذاهب السلف والخلف .. ”

His father took him with him from Harraan in 667 AH, and he learned from Ibn ‘Abd al-Daa’im, al-Qaasim al-Arbili, Muslim ibn ‘Allaan, Ibn Abi ‘Umar and al-Fakhr, among others. He read by himself and copied Sunan Abi Dawood, and he studied al-rijaal (narrators of hadeeth) and al-‘ilal (faults in hadeeth). He acquired deep knowledge, and he distinguished himself and went ahead of others. He wrote books, taught and issued fatwas, and he surpassed his peers. He had an amazing ability to recollect quickly; he was courageous; he had a deep knowledge of textual and rational matters; and he was able to discuss matters in detail on the basis of the views of earlier and later scholars [Al-Durar al-Kaaminah fi A’yaan al-Mi’ah al-Thaaminah (1/168)]


He also mentioned

لا يؤتى من سوء فهم فإن له الذكاء المفرط ولا من قلة علم فإنه بحر زخار ولا كان متلاعباً بالدين ولا ينفرد بمسائله بالتشهي ولا يطلق لسانه بما اتفق بل يحتج بالقرآن والحديث والقياس ويبرهن ويناظر أسوة من تقدمه من الأئمة فله أجر على خطائه وأجران على إصابته

It says that his (Ibn Taymiyyah’s) words were not because of bad intentions or less knowledge or playing with religion or self made rules.. but it was based on Quran,Hadeeth and Qiyaas.. and if he gave a wrong ruling, he still gets one reward and on his correct rulings he gets two rewards[al-Durar al-Kaaminah vol 1 page 48]

He also said

ومع ذلك فهو بشر يخطئ ويصيب ، فالذي أصاب فيه وهو الأكثر ستفاد منه ،

But nevertheless he was a human being who made mistakes and got things right. That in which he was correct which was most of it may be benefited from, [al-Jawaahir wa’l-Durar (2/734-736)]

He also said

وقفتُ على هذا التأليف النافع ، والمجموع الذي هو للمقاصد التي جمع لأجلها جامع ، فتحققت سعة اطلاع الإمام الذي صنفه ، وتضلعه من العلوم النافعة بما عظمه بين العلماء وشرَّفه ، وشهرة إمامة الشيخ تقي الدين أشهر من الشمس ، وتلقيبه بـ ” شيخ الإسلام ” في عصره باق إلى الآن على الألسنة الزكية ، ويستمر غداً كما كان بالأمس ، ولا ينكر ذلك إلا من جهل مقداره ، أو تجنب الإنصاف ، فما أغلط من تعاطى ذلك وأكثر عثاره ، فالله تعالى هو المسؤول أن يقينا شرور أنفسنا ، وحصائد ألسنتنا بمنِّه وفضله

I came across this beneficial book and I realized what deep knowledge the imam who wrote it has, and how prominent he is in many branches of knowledge, to such an extent that he became greatly respected and honoured by the scholars. The fame and position of Shaykh Taqiy al-Deen as an imam is brighter than the sun, and his title as the Shaykh al-Islam of his own era has lasted until today and will continue tomorrow. Nobody rejects that except one who is ignorant of his position, or is unfair. How wrong is the one who thinks that way and how mistaken he is. Allaah is the One Whom we ask to protect us from the evil of our own souls and of our tongues by His blessing and grace.[an introduction to al-Radd al-Waafir by Ibn Hajar asqalani also quoted by Sakhawi in al-Jawaahir wa’l-Durar (2/734-736).]

Islam QA says in fatwa no: 96323
Note: Although the texts that we have quoted or referred to, which contain the words of al-Haafiz Ibn Hajar (may Allaah have mercy on him) or which were quoted by al-Haafiz from others, speak of respect for Shaykh al-Islam and highlight his status in the field of religious knowledge, that does not mean that al-Haafiz did not differ with Shaykh al-Islam at all in some fields of knowledge, or that he never criticized him, because it usually happens that scholars refute one another, without that necessarily meaning that the one who refutes another does not respect or appreciate the status of the latter, let alone accuse him of innovation or misguidance. Long ago, Imam Maalik (may Allaah have mercy on him) spoke his famous words: “Anyone’s opinion may be accepted or rejected, except the occupant of this grave” or words to that effect – meaning the Messenger of Allaah (peace and blessings of Allaah be upon him).

8. Haazir Naazir (Omnipresence of Prophet peace be upon him)

It is known aqeedah of Brailwism that Prophet peace be upon him is omnipresent and whenever we send salam to Prophet peace be upon him in Tashahud he listens, and he visits every person`s `grave. As Ahmad yaar Naeemi said

“to address someone else besides Allah عزوجل as Haazir & Naazir is not infidelity (kufr), and salaam to Rasoolullah صلی اللہ علیہ وسلم should be made in At-tahiyaat with perception towards him”.[Ja al-Haq page 73]

Ibn Hajr asqalani refused this concept and said
فقد ثبت في التشهد مخاطبة النبي فهو لا يسمع جميع ذلك قطعا فخطاب الموتى بالسلام في قول الذي يدخل المقبرة السلام عليكم أهل القبور من المؤمنين لا يستلزم أنهم يسمعون ذلك بل هو بمعنى الدعاء فالتقدير اللهم اجعل السلام عليكم كما تقدر في قولنا الصلاة والسلام عليك يا رسول الله فإن المعنى اللهم اجعل الصلاة والسلام على رسول الله فقد ثبت في الحديث الصحيح في أن العبد إذا قال السلام علينا وعلى عباد الله الصالحين أصاب كل عبد صالح فهو خبر بمعنى الطلب فالتقدير اللهم سلم عليهم والله أعلم

فقد ثبت في التشهد مخاطبة النبي فهو لا يسمع جميع ذلك قطعا فخطاب الموتى بالسلام في قول الذي يدخل المقبرة السلام عليكم أهل القبور من المؤمنين لا يستلزم أنهم يسمعون ذلك بل هو بمعنى الدعاء فالتقدير اللهم اجعل السلام عليكم كما تقدر في قولنا الصلاة والسلام عليك يا رسول الله فإن المعنى اللهم اجعل الصلاة والسلام على رسول الله فقد ثبت في الحديث الصحيح في أن العبد إذا قال السلام علينا وعلى عباد الله الصالحين أصاب كل عبد صالح فهو خبر بمعنى الطلب فالتقدير اللهم سلم عليهم والله أعلم

As it is established addressing the Prophet (SAW) in Tashahudd (during salaah)however for sure he does not hear them(the salaam) of everyone.Simlary addressing the dead with Salaam as in the saying when one enters the graveyard by saying Peace be pon the dwellers of these places of believers does not necessitate that they hear that , as its intention is Dua . If then we assume its meaning will be O Allah , may peace be upon them as we imagine in our saying O Messenger of Allah may the Salaath and Salam be upon you , for its intention is Oh Allah , may the Salaam and Salaaath be upon the Prophet (sallaalahu alahi wassalam) as its establihsed in authentic narration whenever a man says :”Peace be upon us and on the righteous slaves of Allah , the dua reaches to every righteous slave of Allah ,therefore the khabar in the request (Dua) in this sense if we assume its then Oh Allah , may the Salam be upn them , Allah knows the best..[الامتاع الأربعين المتباينة السماع لابن حجر page 86]

Jalal ud din Suyuti said that Ibn Hajar asqalani was asked
و سئل هل يكشف له حتى ير النبى صلى الله عليه وسلم فاجاب انه لم يرد حديث وانما ادعاه بعض من لا يحتج به بغير مستند سوى قوله فى هذا الرجل و لا حجة فيه لان الا شارة الى الحاضر فى الذهن
“He (Hafiz ibn Hajar) was asked: does some unveiling occur for him (the dead person) so he can see the Prophet peace be upon him? He replied: this is not mentioned in any Hadith, this is only claimed by some people who have no other proof to rely upon except the saying “this man (haza Ar-Rajul)”, and there is no proof in it as it is an indication (isharah) to the one who is present in the mind”[Sharah as-Sudoor page 145] Scan:

Ibn Hajar asqalani said regarding the hadith of alHawd

And it is not impossible that they have signs, so He (peace be upon him) recognizes them with their signs whether they were from his time or after him.

And ‘Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrator of the narration, that they became apostate after him (saw), and the fact that he recognized them does not necessitate them to have marks, because it is a favour that shows the actions of the Muslim, and the actions of the apostate are cancelled, so he will recognize them individually and not because of their characteristics, (he will recognize them basing) on what they were before their apostasy.

And it is not far that hypocrites from his time might be included in these people, and it will come in the Hadith of Shafa’ah that “this Ummah will remain with hypocrites inside it”, so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will call those to whom he will recognize, thinking that their condition upon which he left them in the world, did not change.(end quote “Fath ul Bari” Kitab Riqaq Bab Kayfa Al-Hashr)

Comment: It is clear that Prophet peace be upon him is not witnessing us otherwise he could recognize that so and so is an apostate and innovator and so and so is Muslim.

9. Claim of Brailwis that Ibn Hajar believed in asking help from dead.
A deviant website claim that Imam Ibn Hajr and Imam Hakim (rah) Believed that going to tombs of Awliyas and asking through their Intercession is allowed and they (ahlus-sunna website) quote

Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]


First of all no where the arabic text says “and ask for help through his Intercession” this is the arabic from Tahdeeb “واستغفر وسل تقض حاجتك ” and Imam Dahabee quoted these words “واستغفر الله وسَلِ الله حاجتك.” i.e. “and ask forgiveness of Allah and ask Allah for your need”[Tareekh al Islam vol 16 page 463] Scan:

So the Prophet peace be upon him was teaching Tawheed that you must ask Allah not from Yahya bin Yahya.

Secondly this is just a Hikayah and we need chain of this saying, if we take it literally then that means the grave of Yahya bin yahya ra was better then the grave of Rasool Allah peace be upon him (naudhubillah) which we can not agree.

Thirdly Dreams are not evidence that is why Hafiz Ibn Hajar asqalani rahimullah himself said
فالذي في الخبر رؤيا منام فلا حجة
The dream in this khabar is not evidence [Fathul Baari :Vol 9 Page 145]

Now see own quotes of Ibn Hajar asqalani, he said regarding veneration of graves.

a) Hafidh Ibne Hajar asqalani said
وقصة الصالحين كانت مبتدأ عبادة قوم نوح هذه الأصنام ثم تبعهم من بعدهم على ذلك
The story of Righteous people was the starting of worshipping the idols of Qaum e Nuh alehl salam, then people followed them [Fath al Bari 8/669 dar al Marifah Beirut]

b) He said
وكأنه – صلى الله عليه وسلم – علم أنه مرتحل من ذلك المرض فخاف أن يعظم قبره كما فعل من مضى فلعن اليهود والنصارى إشارة إلى ذم من يفعل فعلهم
“It is like He peace be upon him knew that he will depart with that illness, so he feared that they will venerate his grave like those before them did. The cursing upon the Jews and the Christians points to the censorship of whoever does what they did. [Fath al Bari 1/532]

c) He said
فاليهود ابتدعت والنصارى اتبعت ، ولا ريب أن النصارى تعظم قبور كثير من الأنبياء الذين تعظمهم اليهود .
The jews have started it and christians followed them. There is no doubt christians venerated the graves of many Prophets to whom jews used to venerate [Fath al Bari 1/532]

d) He said
(لكنه لا يستعاذ الا بالله أو بصفة من صفات ذاته
There is no seeking refuge but only to Allah and from the attributes of his dhaat. [Fath ul Bari Kitab al Eman Ch 12]


e) He again said:
، إذ لا يستعاذ بمخلوق ، قال الله تعالى فاستعذ بالله ، وقال النبي صلى الله عليه وسلم :
وإذا استعذت فاستعذ بالله
“There is no Seeking refuge in creation !” Allah says (ask help from Allah) and Prophet peace be upon him said (If you want to ask, ask from Allah)[Fathul Bari Kitab at Tawheed ch 13] Scan:

f) Sakhawi said

Once a copy of Ibn Hajar asqalani was lost and He said:

يا سميع يا بصير بقدرتك على كل شيء وبعلمك كل شيء دلني
على هذا الكراس
Ya Samee, Ya Baseer you have power over al the things, and knowledge of all the things. Dullani ala Haza al Kurraas.
Then the copy was found. [al Jawahar wal Durar 2/963 by Sakhawi] Scan:

g) Ibn Hajar al Asqalani said:
أَنْ لَا يَحْصُلَ بِهَا افْتِتَانٌ لِمَا وَقَعَ تَحْتَهَا مِنَ الْخَيْرِ فَلَوْ بَقِيَتْ لَمَا أُمِنَ تَعْظِيمُ بَعْضِ الْجُهَّالِ لَهَا حَتَّى رُبَّمَا أَفْضَى بِهِمْ إِلَى اعْتِقَادِ أَنَّ لَهَا قُوَّةَ نَفْعٍ أَوْ ضَرٍّ كَمَا نَرَاهُ الْآنَ مُشَاهَدًا فِيمَا هُوَ دُونَهَا
People should not indulge in fitna due to the khayr which was taken place under that tree, If it would remain then some of the ignorant would not disagree to venerate that tree. People would make a creed that this tree can do benefit and harm, as WE ARE SEEING THIS HAPPENING TO THE LESSER THINGS. [Fath al Bari 6/118]

whereas, Ahmad raza khan brailwi said
Whenever I asked help I said O GAWTH, Once I wanted to ask help from another wali but my tongue only said O gawth but not other wali`s name [Malfuzaat part 3 page 44] scan directly from brailwi website:

h) Ibn Hajr a asqalani said:
والصحيح أن اللات غير عمرو بن لحي فقد أخرج الفاكهي من وجه آخر عن بن عباس أن اللات لما مات قال لهم عمرو بن لحي إنه لم يمت ولكنه دخل الصخرة فعبدوها وبنوا عليها بيتا
True is that al-Laat is other than Amr bin Luhy as it is narrated by al Faakihi from Ibn Abbas that when al-Laat died Amr bin Luhy said: He did not die rather he just entered into the stone, then he was worshiped and people made a house (building) over it. [Fath al Bari 8/612]

This proves that it was Amr bin Luhy who said all these khurafaat.

10. Ibn Hajar and Karamaat of Auliyah

It is agreed upon that Karamaat can happen as Imam at-Tahawi said in Aqeedah at-Tahawiyah
وَنُؤْمِنُ بِمَا جَاءَ مِنْ كَرَامَاتِهِمْ وَصَحَّ عَنِ الثِّقَاتِ مِنْ رِوَايَاتِهِمْ
We believe in what is narrated of their karaamaat WHICH ARE PROVEN to be narrated from trustworthy narrators.

See how he said Karamaat THAT IS PROVEN, not that any one quotes something and people say “SubhanAllah”

How to judge whether the person is wali or not? this is the matter of difference between ahlus sunnah and brailwiyah. For example Ahmad Raza Khan mentioned a story of Musa Suhag who was Majzoob and claimed to be bride of God naudhubillah, Ahmad Raza even went to his shrine. He said this sufi Musa suhag was authentic but his Muqallideen are zindeeq.

Ibn Hajar said:
ووراء ذلك كله أن الذي استقر عند العامة أن خرق العادة يدل على أن من وقع له ذلك من أولياء الله تعالى ، وهو غلط ممن يقوله ، فإن الخارق قد يظهر على يد المبطل من ساحر وكاهن وراهب ، فيحتاج من يستدل بذلك على ولاية أولياء الله تعالى إلى فارق ، وأولى ما ذكروه أن يختبر حال من وقع له ذلك فإن كان متمسكا بالأوامر الشرعية والنواهي كان ذلك علامة ولايته ومن لا فلا وبالله التوفيق .

Common folks think that whenever a supernatural thing occurs on the hands of anyone it is evidence of his being Wali of Allah. This is wrong perception as supernatural things can happen to magician, kaahin and Raahib. So apart from supernatural things something different is needed to prove Wilayah of Auliyah Allah. First we have to check the apparent state of this person, if he is follower of shariyah then he is wali otherwise he is not..[Fath al Bari Kitab al Maghazi under the hadeeth 4086]

According to Ahmad Raza Khan Auliyah can bring back the life as he said:

Yes, once Hazrat Sayyadi Ahmed Jaam Zindah Peel RadhiAllahanho was going, on the way an elephant died and there were a group of people. He went their and said what is this? People said an Elephant died, he said: His trunk is same, eyes are same, hands are same than how can he die? He said this suddenly the elephant became alive, since then his title is Zinda Peel [Malfuzaat Ahmad raza Khan part 4 page 10]

Scan directly from Brailwi website:

Whereas, Ibn Hajar al-Asqalani said regarding Difference between Mojzaat and Karamaat
وأما الكرامات فهي من قبيل التلويح واللمحات ، وليسوا في ذلك كالأنبياء . وقد جزم الأستاذ أبو إسحاق بأن كرامات الأولياء لا تضاهي ما هو معجزة للأنبياء ، وقال أبو بكر بن فورك : الأنبياء مأمورون بإظهارها ، والولي يجب عليه إخفاؤها ، والنبي يدعي ذلك بما يقطع به بخلاف الولي فإنه لا يأمن الاستدراج
وفي الآية رد على المنجمين وعلى كل من يدعي أنه يطلع على ما سيكون من حياة أو موت أو غير ذلك ؛ لأنه مكذب للقرآن
As for Karamaat than they are from at-Talweeh (small signs and signals) and Lamhaat (glance of something for few seconds) They are not like Anbiya in this matter, Ustaaz Abu Ishaaq said it with certainty that Karamaat of Auliyah can not match the Mojazaat of Anbiyaa, Abu Bakr bin Fawrak said: Anbiyaa have to inform (the wahy which is revealed to him) and the Auliyaah are obliged to hide (the Karamat which Allah showed on their hands). Nabi is definite on the wahy, whereas wali is not safe from a Mistake. This verse is refutation of astrologers AND ALL THE OTHERS WHO CLAIM THAT THEY ARE INFORMED ON WHAT WOULD HAPPEN IN LIFE, DEATH AND OTHER THINGS, AND THIS IS GOING AGAINST QURAN. [Fath al Bari, Kitab at-Tawheed Chapter 4]

11. Ibn Hajar Asqalani was not an Ashari but an Ahlul hadeeth

Ibn Hajar asqalani said
لأنا معشر اهل الحديث نقطع بكذب من ادعى الصحبة بعد ابى الطفيل عامر بن واثلة
Because we all ahlul hadeeth (People of hadeth) considers the one a liar who claims to be a companion after Abu Tufail Amir bin Wathala[Al Majma al Muwassis of Ibn Hajar asqalani Vol 2 page 552] Scan:

Note: Ahlul hadeeth or Ahlus Sunnah are not only muhadditheen, those who practice on the hadith are also included in them i.e. their awam as said by Imam Ahmad in Manaqib Imam Ahmad by Ibn Jawzi page 208, Imam Ibn Tamiya in Majmu Fatawa 4/95, Ibn Hibban in al-Ihsaan no. 6129, see also Majalla Al Hadith no: 76 page 6

And people of hadith like Mubashar Ahmad Rabbani, Shaykh Zubair Ali Zai have written a fatwa and only Praised Imam Ibn Hajar asqalani.

i) Shaykh Mubashhar Ahmad Rabbani was asked regarding Ibn Hajar asqalani and Zarqani.

He replied

Hafidh Ibn Hajar Asqalani Rahimullah is the great Muhaddith and the commentator of Saheeh Bukhari,His works are apparent regarding sciences of hadeeth, His magnificent books on Rijaal and Asool al Hadith are beauty of the libraries of people of knowledge, Scholars and students are taking benefits from them. Allamah Zarqani Rahimullah is author of seerah and commentator of Mawatta, He has his status in his place but according to us Ibn Hajar Asqalani rahimullah is far ahead than him and ahlu hadeeth respect these elders.[Tehfeem e Deen by Mubashhar Ahmad Rabbani page 36]

ii) Ibn ‘Uthaymeen may Allaah have mercy upon him was asked regarding Imam Nawawi and Ibn Hajr asqalani and he said:

‘Would it be correct to say that these two men and others like them are from the Ashaa’irah? The answer is: “No”, because the Ashaa’irah have an independent methodology that has an entity about the Names and Attributes of Allaah, faith and the Hereafter, etc… Most of people do not understand their methodology and the only thing they (people) know is that they (Ashaa’irah) differ in opinion from the righteous predecessors may Allaah have mercy upon them about the Names and Attributes of Allaah, while in fact they contradict Ahlus-Sunnah Wal-Jamaa’ah in many matters other than the Names and Attributes of Allaah. However, if someone agrees with one of their views about the Names and Attributes of Allaah, we do not say that he is Ash’ari. For instance, if a person from the Hanbali School chooses one opinion of among the opinions of the Shaafi’ee school, would we say that he is a Shaafi’ee? The answer is “No.” So you have to be very careful about these very delicate matters and not hasten to give judgements.'[Quoted by Islamweb]

iii) Shaykh Abdul Aziz bin Baz ra was asked regarding Ibn Hajar asqalani and he replied (following is a part of his fatwa):
It is essential to be certain of the issue and show respect the scholars and observe proper etiquette with them. If a person finds a weak view on the part of one of the imams or scholars or respected muhadditheen, then that does not detract from their status, and he must respect the scholars, observe proper etiquette with them, speak good words and not revile them or scorn them. Rather he should explain the truth with evidence, whilst also praying for the scholar, seeking Allah’s mercy for him and asking Allah to pardon him.

This is how the attitude of people of knowledge should be towards other people of knowledge: they should appreciate the people of knowledge, and acknowledge their status, position and virtue. [Majmoo’ Fataawa Ibn Baaz (26/305)]

iii) Shaykh Saalih al-Fawzaan said:
“Ibn Hazm, Ibn Hajr, ash-Shawkaanee and al-Bayhaqee are from the great Imaams have reached the status of trustworthiness according to the people of knowledge. They have from magnificent writings and books that are considered Islaamic source works that the Muslims refer back to, that which eclipses their errors and slips. May Allaah the Exalted bestow mercy upon them.” Refer to al-Ajwibatul-Mufeedah (p. 222)

see also Ibn Hajr al-Asqalani’s Mention of the Ash’ari Sect By Name in Fath ul-Baaree – Part 1-2-3-4—part-1.cfm—part-2.cfm—part-3.cfm—part-4.cfm

Related Links

a) Ibn Hajar alAsqalani Refutes The Claim That The Salaf Made Tafwid al Ma’na (meaning)
Ibn Hajar alAsqalani Refutes The Claim That The Salaf Made Tafwid al Ma’na (meaning)
b) Ibn Hajr, an-Nawawi and al-Qurtubi Refute the Kalam Theology of the Ash’arite Theologians And Their Claim Regarding the First Obligation