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Wednesday, 14 September 2011

Ruling on those who Disrespect the Prophets

Ruling on those who Disrespect the Prophets. Also importance of having immense love for Sayyidna Muhammad (صلى الله عليه وسلم)
In this present era, some people "claim" to follow Quran and Sunnah strictly but at the same time they forget the basic fundamental of Islam  i.e Adab (Respect) of Prophet Muhammad  (صلى الله عليه وسلم), rather they in their so called expression of Tawhid start using degrading words or comparing his (صلى الله عليه وسلم)'s status with other ordinary beings. Remember even Tawhid which comes through disrespect of Prophet (صلى الله عليه وسلم) will for sure be rejected in the court of Allah, rather Jews got more cursed than Christians because they were degraders of Prophets whereas Christians being polytheists are called closest to Muslims. Now let us see the Islamic ruling on Ghustakh (Degrader, defamer, Insulter) of Pro In Light of Quran and Hadith

إِنَّآ أَرْسَلْنَـكَ شَـهِداً وَمُبَشِّراً وَنَذِيراً - لِّتُؤْمِنُواْ بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلا

Quran states: We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner, In order that ye (O men) may believe in Allah and His Messenger, that ye may “ASSIST AND HONOUR HIM” and celebrate His praise morning and evening. (The Glorious Quran 48:8-9)
phet Muhammad (Peace be upon him)
This is direct Nass of Quran to assist and “Honour” the Prophet (Peace be upon him), whosoever does contrary to it will be going against Quran and doing Takdhib of it (Naudhobillah)

يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تَرْفَعُوۤاْ أَصْوَاتَكُمْ فَوْقَ صَوْتِ ٱلنَّبِيِّ وَلاَ تَجْهَرُواْ لَهُ بِٱلْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ
Quran states: O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.[49-Al Hujurat:2]

Tafsiral Jalalayn:The following was revealed regarding those who raised their voices in the presence of the Prophet (s): O you who believe, do not raise your voices — when you [want to] speak — above the voice of the Prophet, when he is speaking, and do not shout words at him, when you [wish to] confide in him, as you shout to one another, but [speak] lower than that, out of reverence for him, lest your works should be invalidated without your being aware, that is to say, for fear of this [happening] as a result of the raising of voices and the shouting mentioned.[49-Al Hujurat:2]

وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ

Tafsir Ibn Kathir: (nor speak aloud to him in talk as you speak aloud to one another,) (49:2) just as He said in another Ayah,

لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً
(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement,

أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ
(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing.

Imam Qurtubi (rah) writes under this ayah:

معنى الآية الأمرُ بتعظيم رسول الله صلى الله عليه وسلم وتوقيره، وخفضِ الصوت بحضرته وعند مخاطبته؛ أي إذا نطق ونطقتم فعليكم ألا تبلغوا بأصواتكم وراء الحدّ الذي يبلغه بصوته، وأن تغضُّوا منها بحيث يكون كلامه غالباً لكلامكم، وجهرُه باهراً لجهركم؛ حتى تكون مزيّته عليكم لائحة، وسابقته واضحة، وٱمتيازه عن جمهوركم كشِيَة الأبلق. لا أن تغمروا صوته بلغطكم، وتَبْهَرُوا منطقه بصخبكم. وفي قراءة ابن مسعود «لاَ تَرْفَعُوا بِأَصْوَاتِكُمْ». وقد كره بعض العلماء رفع الصوت عند قبره عليه السلام. وكره بعض العلماء رفع الصوت في مجالس العلماء تشريفاً لهم؛ إذ هم ورثة الأنبياء
قال القاضي أبو بكر بن العربي: حرمة النبيّ صلى الله عليه وسلم مَيّتاً كحرمته حيًّا
Translation: The meaning of this ayah is an order to Respect (Tazeem) and honor (Tauqeer) the Prophet (Peace be upon him), while being present in his court the voice is to be kept low. Some ulama have explained that it is also forbidden when we are at the grave of Prophet (Peace be upon him) and some scholars have included the Ulama into it too because the Ulama are inheritors of Prophet (Peace be upon him).. Qadhi Abu Bakr ibn Arabi (rah) said: The respect for Prophet (Peace be upon him) is same whether during his life and after his passing away [Tafsir ul Qurtubi (16/278-279)] 

The following is the Hadith with respect to above Aayah

Hadith 1

Narrated Anas bin Malik: The Prophet missed Thabit bin Qais for a period (So he inquired about him). A man said. "O Allah's Apostle! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head. The man said to Thabit, " 'What is the matter with you?" Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thabit had said, so-and-so. (Musa bin Anas) said: The man returned to Thabit with great glad tidings. The Prophet said to the man. "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise."

Reference: Volume 6, Book 60, Number 369: (Sahih Bukhari)


Respect which Sahaba had for Prophet(صلى الله عليه وسلم)

Hadith 2

“They used to sit so cautiously as if birds are sitting on their heads and if they moved the birds would fly away" Sunnan Abu Dawud Hadith # 4753, Sunnan Nasai’i Hadith # 2058 and others]

It is forbidden to use "Ambiguous" words

The comprehensive ayah which is stated below teaches all Muslims the manners and etiquettes while addressing the Prophet (Peace be upon him), whether in our daily lives, speeches, debates or in any general talk

Quran states: O you who believe! do not say “Raina” and say “Unzurna” and listen, and for the unbelievers there is a painful chastisement. (The Glorious Quran 2:104)

The word “Raina” means: Listen to us, although this may not be disrespect according to dictionary meanings but the Jews used to twist this same word and brought out a meaning of it which was disrespectful to Prophet (Peace be upon him)

Quran states at another place: Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. (4:46)

Imam al-Qurtubi (rah) writes under 2:104:

قال ابن عباس: كان المسلمون يقولون للنبيّ صلى الله عليه وسلّم: راعنا. على جهة الطلب والرّغبة من المراعاة أي التفِت إلينا؛ وكان هذا بلسان اليهود سَبًّا، أي اسمع لا سمِعتَ؛ فاغتنموها وقالوا: كنا نَسُبّه سِراًّ فالآن نَسُبّه جهراً؛ فكانوا يخاطبون بها النبي صلى الله عليه وسلّم ويضحكون فيما بينهم، فسمعها سعد بن معاذ وكان يعرف لغتهم؛ فقال لليهود: عليكم لعنة الله لئن سمعتها من رجل منكم يقولها للنبيّ صلى الله عليه وسلّم لأضربنّ عنقه؛ فقالوا: أولستم تقولونها؟ فنزلت الآية، ونُهُوا عنها لئلا تقتدي بها اليهود في اللفظ وتقصد المعنى الفاسد فيه.

Translation: Ibn Abbas (ra) narrates that Muslims used to call the Prophet (Peace be upon him) as “Raina”which meant “Please do Riyaat for us i.e. please listen to us, or give us your time” When Muslims did not understand something properly they used to say Raina. However in the Lughat of Yuhud this word was used for praying evil for someone and it meant: Hear because you will not be heard! The Jews found an opportunity to misuse this word and started to say that we used to first degrade the Prophet in alone but now we will do it in open gathering, so they started to address the Prophet as “Raina” and then laughed over it. Hadrat Sa’d bin Muadh (ra) was well aware of Jewish lughat, when he heard Jews saying this he said to them: “MAY ALLAH’S LANAH BE UPON YOU, IF I EVER HEAR YOU SAYING THIS WORD AGAIN THEN I WILL CHOP YOUR HEADS OFF” at this the Yuhud replied: Don’t you use the same word? At this point the verse was revealed (i.e. not to say Raina but say Unzurna) so that Yuhud do not get an opportunity to displace words from its place and make good words into bad, and also Muslims should hear the Prophet’s words carefully so that “SUCH A SITUATION NEVER EVEN ARISES” [Tafsir ul Qurtubi, Volume No. 2, Page No. 57]

Again from the Nass of Quran it is proven that even words which could have both good or bad meanings, they still remain forbidden in the court of Prophet (Peace be upon him)

Prophet(صلى الله عليه وسلم) is not be considered like "Ourselves"

There is another absurd belief which is present among the people who are minority in number, is that they consider Prophet (صلى الله عليه وسلم)to be like any other normal Human Being. Now let us see what Quran has to say in this regard.

Quran states:  Deem not the summons of the Messenger among yourselves “LIKE THE SUMMONS OF ONE OF YOU TO ANOTHER” Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger's order, lest some trial befall them, or a grievous penalty be inflicted on them (24:63)

Imam Sawi explained in his super commentary on the Jalalayn that this is a prohibition from calling the Prophet (Allah bless him and give him peace) by saying, "O Muhammad" or "O Abu'l-Qasim" and that he should be called upon with veneration, honour, and respect by saying instead "O Messenger of Allah" or "O Prophet of Allah" or "O Leader of the Messengers" and the like. He said that the verse tells us that it is not permissible to call the Prophet (Allah bless him and give him peace) in any manner that does not imply veneration, and that this applies both during his life and after his departure from this world. (Hashiyat al-Sawi 'ala Tafsir al-Jalalayn, 3:149) 

Annoyance of Prophet (Peace be upon him) is  annoyance of Allah!

Quran has called annoyance of Prophet (Peace be upon him) to be actually annoyance of Allah azza Wajjal, we know very well that Allah is Lord of the worlds and is in no need of any of our actions, but in case of Prophet (Peace be upon him) Allah has called Prophet’s annoyance to be “HIS OWN”

Quran states: Those who annoy Allah and “His Messenger – Allah has cursed them in this World” and in the Hereafter and has prepared for them a humiliating Punishment (33:57)

Tafsir Ibn Kathir Allah warns and threatens those who annoy Him by going against His commands and doing that which He has forbidden, and who persist in doing so, and those who annoy His Messenger by accusing him of having faults or shortcomings -- Allah forbid.

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ

(Verily, those who annoy Allah and His Messenger, ) was revealed about those who slandered the Prophet over his marriage to Safiyyah bint Huyay bin Akhtab. The Ayah appears to be general in meaning and to apply to all those who annoy him in any way, because whoever annoys him annoys Allah, just as whoever obeys him obeys Allah.

Disrespecting words are Prohibited even during idle or general talk

The below aayah  teaches us that disrespectful words or mocking at Allah and his Prophet (Peace be upon him) is not even allowed in idle talk or play (jest).

Quran states: If thou dost question them, they declare (with emphasis): "We were only talking idly and in play." Say: "Was it at Allah, and His Signs, and His Messenger, that ye were mocking?" Make ye no excuses: ye have rejected Faith after ye had accepted it. If We pardon some of you, We will punish others amongst you, for that they are in sin. (9:65-66)

أَبِاللَّهِ وَءَايَـتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِءُونَ

Tafsir Ibn Kathir: ("Was it at Allah, and His Ayat and His Messenger that you were mocking'') ﴿9:65.''' Allah said,

لاَ تَعْتَذِرُواْ قَدْ كَفَرْتُمْ بَعْدَ إِيمَـنِكُمْ

(Make no excuse; you disbelieved after you had believed.) on account of your statement and mocking

إِن نَّعْفُ عَن طَآئِفَةٍ مِّنْكُمْ نُعَذِّبْ طَآئِفَةً

(If We pardon some of you, We will punish others among you) for not all of you will be forgiven, some will have to taste the torment,

بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ

(because they were criminals), they were criminals because of this terrible, sinful statement. 

The Person who Disrespects Prophet(صلى الله عليه وسلم) is Kafir

Now let us see the sayings of Eminent Ulama and Scholars regarding those people who disrespect the Prophet (Peace be upon him)

Qadhi Iyaad (rah) He states in the top ranking work on Seerah i.e. Ash-Shifa

قال محمد بن سحنون : أجمع العلماء أن شاتم النبي صلى الله عليه و سلم المتقص له كافر . و الوعيد جار عليه بعذاب الله ، و حكمه عند الأمة القتل ، و من شك في كفره و عذابه كفر .

Translation: Imam Muhammad bin Sahnoon said: There is consensus (ijma) amongst ulama that anyone who insults the Prophet (Peace be upon him) and finds his defects then such a person is “KAFIR” and there is promise of Allah’s tornment upon such a person and in sight of Ummah the ruling regarding him is to “KILL HIM” rather whosoever doubts in Kufr of such a person then he/she commits kufr himself [Qadhi Iyaadh, Ash-Shifa, Page No. 134, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]

Ibn Taymiyyah  wrote a whole book on this issue

وقال محمد بن سحنون اجمع العلماء على ان شاتم النبي المتنقص له كافر والوعيد جار عليه بعذاب الله

له وحكمه عند الامة القتل ومن شك في كفره وعذابه كفر وتحرير القول فيها ان الساب ان كان مسلما فانه يكفر ويقتل بغير خلاف وهو مذهب الائمة الاربعة وغيرهم وقد تقدم ممن حكى الاجماع على ذلك من الائمة مثل اسحاق بن راهوية وغيره وان كان ذميا فانه يقتل ايضا في مذهب مالك واهل المدينة وسيأتي حكاية الفاظهم وهو مذهب احمد وفقهاء الحديث وقد نص احمد على ذلك في مواضع متعددة

قال حنبل سمعت ابا عبد الله يقول # كل من شتم النبي او تنقصه مسلما كان او كافرا فعليه القتل وارى ان يقتل ولا يستتاب

Translation: Muhammad bin Sahnun (rah) said: There is consensus (ijma) amongst ulama that anyone who insults the Prophet (Peace be upon him) and finds his defects then such a person is “KAFIR” and there is promise of Allah’s torment upon such a person and in sight of Ummah the ruling regarding him is to “KILL HIM” rather whosoever doubts in Kufr of such a person then he/she commits kufr himself. The research in this matter is that anyone who abuses the Prophet (Peace be upon him) is Kafir and he is to be killed unanimously, this is “MADHAB OF ALL 4 IMAMS” Ishaq bin Rahwiyah and others have mentioned this Ijma. If the abuser happens to be a Dhimmi (non Muslim living in Muslim land) then according to Imam Malik (rah) and people of Madina he is to be killed aswell.
(Ibn Taymiyyah continues): Imam Ahmed (rah) and Muhaditheen also have the same viewpoint, rather Imam Ahmed (rah) has mentioned this at many places (in his works). Abdullah bin Ahmed narrates from Imam Ahmed (rah) that he said: Whosoever abuses the Prophet (Peace be upon him) our “FINDS HIS FAULTS” then whether he was (previously) Muslim or not, then it is binding to “KILL HIM” and my opinion is that his repentance is not to be accepted rather he is only to be killed [Ibn Taymiyyah in Al Sarim al Mawsool, Page No. 4]
Imam Ibn Abideen (rah) narrates from Allama Ala’i (rah): Whosoever becomes Kafir by abusing any of the prophets then he should first be killed as an Hadd (capital punishment) and his repentance will not be accepted in “Mutlaqqan terms however If he abuses Allah then his repentence will be accepted because that is amongst the Haqooq of Allah and to abuse the Prophet (Peace be upon him) amongst Haqooq of mankind. Whosoever doubts in the tornment and kufr of such a person then he is Kafir himself/herself [Hashiya Dur ul Mukhtar, (3/440)] 


Indirectly Disrespecting the Prophet(صلى الله عليه وسلم)

Earlier was regarding people who directly disrespect the Prophet(Peace be upon him) and find his faults, now is the explanation from Ulama regarding those who indirectly try to degrade Prophet(Peace be upon him) or try to “Lower His status and qualities which are definitely known"

Qadhi Iyaad (rah)
Qadhi Iyaadh(rah) after proving the Hadd (capital punishment) upon Ghustakh-e-Rusul who directly ridicules him, explains ruling on the person who indirectly does this act.

تقدم الكلام في قتل القاصد لسبه والإزراء به، وغمصه بأي وجه كان من ممكن أو محال، فهذا وجه بين لا إشكال فيه.
الوجه الثاني لاحق به في البيان والجلاء، وهو أن يكون القائل لما قال في جهته صلى الله عليه وسلم غير قاصد للسب والإزراء، ولا معتقد له، ولكنه تكلم في جهته صلى الله عليه وسلم بكلمة الكفر، من لعنه أو سبه أو تكذيبه أو إضافة ما لا يجوز عليه، أو نفى ما يجب له مما هو في حقه صلى الله عليه وسلم نقيصة، مثل أن ينسب إليه إتيان كبيرة، أو مداهنة في تبليغ الرسالة، أو في حكم بين الناس، أو يغض من مرتبته، أو شرف نسبه، أو وفور علمه أو زهده، أو يكذب بما اشتهر من أمور أخبر بها صلى الله عليه وسلم وتواتر الخبر بها عنه عن قصد لرد خبره، أو يأتى بسفه من القول، وقبيح من الكلام، ونوع من السب في جهته، وإن ظهر بدليل حاله أنه لم يعتمد ذمه، ولم يقصد سبه، إما لجهالة حملته على ما قاله، أو لضجر أو سكر اضطره إليه، أو قلة مراقبة وضبط للسانه وعجرفة وتهور في كلامه، فحكم هذا الوجه حكم الوجه الأول القتل دون تلعثم، إذ لا يعذر أحد في ا لكفر بالجهالة، ولا بدعوى زلل اللسان، ولا بشيء مما ذكرناه، إذ كان عقله في فطرته سليماً، إلا من أكره وقلبه مطمئن بالإيمان.
الأندلسيون على ابن حاتم في نفيه الزهد عن رسول الله صلى الله عليه وسلم الذي قدمناه و بهذا أفتى

Translation: We have already discussed killing the person who, with intent, curses the Prophet, belittles him or slights him in any way. The judgement in this case is clear. The second case concerns when it is necessary to clarify what someone has said. This applies to someone who speaks about the Prophet without intending to curse or belittle him and not believing his words to be true, but who nonetheless speaks about the Prophet without intending to curse or belittle him and not believing his words to be true, but who nonetheless speaks about the Prophet using words of disbelief which curse him, revile him or call him a liar or ascribe to him something that is not permitted or deny one of his necessary attributes, all of which constitutes disparagement in respect of him. For instance, he might ascribe a major wrong action to the Prophet, or say that he had failed to convey the message or had fallen short in a judgement between peopleor he might lower his rank, the honour of his lineage, the extent of his knowledge or his asceticism, or deny a famous matter reported from him which has come by many paths of transmission with the intention of refuting the report, or say something insolent and ugly or of a cursing nature in respect of him. However, the state of this individual indicates that he does not mean to censure the Prophet nor to curse him but that ignorance, discontent, drunkenness, carelessness, arrogance or hasty speech has led him to say what he has said. 

The judgement in this case is the same judgement as that applied to the first individual. Such a person is killed without hesitation since no one is excused for disbelief by ignorance or by claiming a slip of the tongue or by any of the things, which we have mentioned if his intellect is basically sound. The only exception is when someone is forced to do it while his heart is at rest in belief. 
This was the fatwa given by the people of Andalusia against Ibn Hatim when he denied the asceticism of the Messenger of Allah and his family. 

Muhammad ibn Sahnun said that someone in the hands of the enemy who curses the Prophet is killed unless it is known that he was forced to become Christian or was compelled to say that against his will. Abu Muhammad ibn Abi Zayd said that one cannot claim the excuse of a slip of the tongue in the cases of this kind.
 [Qadhi Iyaadh in Ash-Shifa, Volume No.2, Page Nos: 142-143]

Respect of Prophet (Peace be upon him) after his passing away

في تعظيم النبي بعد موته
و اعلم أن حرمة النبي صلى الله عليه و سلم بعد موته ، و توقيره و تعظيمه ، لازم كما كان حال حياته ، و ذلك عند ذكره صلى الله عليه و سلم ، و ذكر حديثه و سنته ، و سماع اسمه و سيرته ، و معاملة آله و عترته ، و تعظيم أهل بيته و صحابته .
و قال أبو إبراهيم التجيبي : واجب على كل مؤمن متى ذكره ، أو ذكر عنده ـ أن يخضع و يخشع ، و يتوقر و يسكن من حركته ، و يأخذ في هيبته و إجلاله بما كان يأخذ به نفسه لو كان بين يديه ، و يتأدب بما أدبنا الله به .

قال القاضي أبو الفضل : و هذه كانت سيرة سلفنا الصالح و أئمتنا الماضين رضي الله عنهم

قال ناظر أبو جعفر أمير المؤمنين مالكاً في مسجد رسول الله صلى الله عليه و سلم ، فقال له مالك : يا أمير المؤمنين ، لا ترفع صوتك في هذا المسجد ، فإن الله تعالى أدب قوماً فقال : لا ترفعوا أصواتكم فوق صوت النبي ولا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم لا تشعرون [ سورة الحجرات / 49 ، الآية : 2 ] .

و مدح قوماً فقال : إن الذين يغضون أصواتهم عند رسول الله أولئك الذين امتحن الله قلوبهم للتقوى لهم مغفرة وأجر عظيم [ سورة الحجرات / 49 ، الآية : 3 ] .

و ذم قوماً فقال : إن الذين ينادونك من وراء الحجرات أكثرهم لا يعقلون و إن حرمته كحرمته حياً .
فاستكان لها أبو جعفر ، و قال : يا أبا عبد الله ، أأستقبل القبلة و أدعوا أم أستقبل رسول الله صلى الله عليه و سلم ؟ فقال : و لم تصرف وجهك عنه و هو وسيلتك و وسيلة أبيك آدم عليه السلام إلى الله تعالى يوم القيامة ؟ بل استقبله و استشفع به ، فيشفعك الله ، قال الله تعالى : ولو أنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما [ سورة النساء / 4 ، الآية : 64 ]

و قال مصعب بن عبد الله : كان مالك إذا ذكر النبي صلى الله عليه و سلم يتغير لونه ، و ينحني حتى يصعب ذلك على جلسائه ، فقيل له يوماً في ذلك ،
، فقال لو رأيتم ما رأيت لما أنكرتم علي ما ترون ، و لقد كنت أرى محمد ابن المنكدر ، وكان سيد القراء لا نكاد نسأله عن حديث أبداً إلا يبكي حتى نرحمه .
و لقد كنت أرى جعفر بن محمد الصادق ، و كان كثير الدعابة و التبسم ، فإذا ذكر [ 154 ] عنده النبي صلى الله عليه و سلم اصفر . و ما رأيته يحدث عن رسول الله صلى الله عليه و سلم إلا على طهارة .
و لقد كان عبد الرحمن بن القاسم يذكر النبي صلى الله عليه و سلم فينظر إلى لونه كأنه نزف منه الدم ، و قد جف لسانه في فمه هيبةً لرسول الله صلى الله عليه و سلم .
و لقد كنت آتي عامر بن عبد الله بن الزبير فإذ ا ذكر عنده النبي صلى الله عليه و سلم بكى حتى لا يبقى في عينيه دموع .
و لقد رأيت الزهري ـ و كان من أهنأ الناس و أقربهم ، فإذا ذكر عنده النبي صلى الله عليه و سلم فكأنه ما عرفك و لا عرفته .
و لقد كنت آتي صفوان بن سليم ، و كان من المتعبدين المجتهدين ، فإذا ذكر النبي صلى الله عليه و سلم بكى ، فلا يزال يبكي حتى يقوم الناس عنه و يتركوه .
و روي عن قتادة أنه كان إذا سمع الحديث أخذه العويل و الزويل .
و لما كثر على مالك الناس قيل له : لو جعلت مستملياً يسمعهم ؟ فقال : قال الله تعالى : يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي و حرمته حياً و ميتاً سواء .
و كان ابن سيرين ربما يضحك ، فإذا ذكر عنده حديث النبي صلى الله عليه و سلم خشع ] .
و كان عبد الرحمن بن مهدي إذا قرأ حديث النبي صلى الله عليه و سلم أمرهم بالسكوت ، و قال : لا ترفعوا أصواتكم فوق صوت النبي ، و يتأول أنه يجب له من الإنصات عند قراءة حديثه ما يجب له عند سماع قوله .

Translation: Chapter in regards to respect of Prophet (Peace be upon him) after his passing away. It is necessary to keep intact the respect and honour of Prophet (Peace be upon him) after his passing away, just as it was necessary during his life. This respect includes all aspects such as: When the Prophet (Peace be upon him) is mentioned, his hadith is mentioned, or his Sunnah is mentioned, or his blessed name or his blessed Seerah is heard, or when his beloved family is mentioned, i.e. to show Tazeem to blessed Ahlul Bayt and Sahaba.... 

We should mention him as we are infront of him
(Qadhi Iyaadh continues):Abu Ibrahim Tajiyi (rah) said: It is wajib upon all believers that when the name of Prophet (Peace be upon him) is mentioned then we should be present in a respectful state of mind and our actions and movements should reveal that we are honoring the Prophet (Peace be upon him) and we should have the exact feeling as if we are actually standing infront of him.
The ruler of Muslims Abu Jafar once tried to have a debate with Imam Malik (rah) in Masjid an Nabwi. Imam Malik (rah) said to him: O Ameer ul Momineen, do not raise your voice in the Prophet’s mosque because Allah azza Wajjal has taught us the etiquettes of not raising our voices above the voice of the Prophet, nor speak aloud to him in talk, “AS YE MAY SPEAK ALOUD TO ONE ANOTHER, LEST YOUR DEEDS BECOME VAIN AND YE PERCEIVE NOT” (49:2) Plus Allah has warned those people who used to call out the Prophet (Peace be upon him) loudly from outside his Hujra Mubarak, Allah has called such people as “FOOLS” so remember the respect of Prophet (Peace be upon him) is exactly the same like it was during his life.

Hearing this the Khalifa accepted (i.e. his defeat) and further asked: Shall I face the qibla with my face backwards towards the grave of the Messenger of Allah (may Allah bless him and grant him peace) when making du’a?” Imam Malik replied “How could you turn your face away from him, when he is the means [Wasila] of your father Adam (a.s) on the Day of Resurrection? Nay, face him and ask for his intercession so that Allah will grant it to you, as He said, “If they had only, when they were wronging themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft returning, Most Merciful” (4:64)...
Mu’asab bin Abdullah (rah) said: Whenever the Prophet (Peace be upon him) was mentioned infront of Imam Malik (ra), the color of his face used to change (due to love and magnificence of Prophet’s Jalaal) and he used to bow his head down. When Imam Malik (rah) was asked regarding this, he replied: Muhammad bin Munkadir (rah) was leader of Qaris, whenever we used to ask him about any hadith of Prophet (Peace be upon him), he used to get in such a state (i.e. Wajd) that we used to ask for him Allah’s Mercy, and I have seen Jafar bin Muhammad Sadiq (rah) that he was a very jolly person, but when the Prophet (Peace be upon him) was mentioned infront of him, then colour of his face used to change (in love and magnificence of Prophet’s Jalaal) and I have “NEVER SEEN HIM NARRATING AHADITH WITHOUT BEING IN STATE OF WUDHU” 
Whenever Abdur Rahman bin Qasim (rah) mentioned the Prophet (Peace be upon him) he used to become as if his blood has been sucked out and his tongue used to become dry due to Prophet’s magnificence. 
Whenever Prophet (Peace be upon him) was mentioned infront of Aamir bin Abdullah bin Zubayr (rah), “HE USED TO CRY SO MUCH THAT HIS TEARS WOULD FINISH” 
Imam Zuhri (rah) was also very jolly, but when the Prophet (Peace be upon him) was mentioned infront of him he used to blue]“COMPLETELY FORGET WHO HE WAS TALKING TO” i.e. he used to become so much intoxicated in remembrance of Prophet (Peace be upon him) that he used to become unware of what was happening around him. 
Sufwan bin Saleem was a great worshipper and Mujtahid, but when the Prophet (Peace be upon him) was mentioned infront of him, he used to cry so much that even people had to leave his company (i.e. he did not stop) 
Ibn Sareen (rah) used to laugh a lot, but when Prophet (Peace be upon him)’s hadith was mentioned infront of him, he used to get engulfed in concentration. 
Whenever Abdur Rahman bin Mahdi (rah) read the Prophetic hadith, he used to order people to remain silent and used to recite this ayah: Raise not your voices above the voice of the Prophet (Al-Hujarat:2) and he used to interpret it as: Just like it is necessary to remain silent when the Prophet is speaking, similarly it is necessary to remain silent when his hadith is read. 

-End Quote - [Qadhi Iyaadh in ash-Shifa, Volume No.2, Page No. 27]

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