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The Reality of the Punishment in the Grave
Author: Allaamah Syed Badiuddeen Shah Raashidee as-Sindhee (rahimahullaah)
Translated From: Azaab-e-Kabr kee Haqeeqat, Maktaba Daawatus Salafiyyah –
sindh – Pakistan
Translated By: Abu Ahmad
[1]
All praise belong to Allah Alone and praise and blessings be upon the
Messenger of Allah (saw).
Our religion is a religion of following. It is not a religion of
innovation or invention That is to accept whatever Allah and His Messenger have said,
not to go beyond this.
"O you who believe! Do not put (yourselves) forward
before Allah and His Messenger (sallallaahu alaihi wasallam) .."
In the Qur’an Allah describes the most excellent person to be the one who
submits himself to His commands completely.
"And who can be better in religion than one who
submits his face (himself) to Allah (i.e. follows Allah's Religion);"
And one who adopts the saying of Allah flees away from using his own ‘Aql
(intellect) and from innovation.
When the Messenger of Allah was not authorized to introduce in this religion
from his own intellect, then who else is there who claims such a right.
"It is only an Inspiration that is inspired."
"I but follow what is revealed to me by
inspiration.. "
"Follow that which is inspired in you from your
Lord."
History and Experience have proven that those who have adopted a way of
using their own intellect instead of the pure way of following (the Qur’an
and Sunnah) have deviated. And not only did they misguide themselves but
they became the cause of abasement of many others and after blackening their
records of deeds they departed from this world.
In this short introduction we do not want to give a lengthy argument or else
many examples could be given to prove this point, however we will suffice
with one example.
In this ummah, the first sect which deviated on the basis of using ones
intellect and opinion is known by the name of “Qadariyyah”. With regards to Qadr, instead of accepting the Shar’iah rulings apparently, these people
started thinking about it using their own intellect. The more they thought,
deeper they got into their errors, up until some of the impatient elements
amongst them even rejected the Qadr. In contrast, with regards to it, some
of them declared man to be totally helpless. For them the worship and sins
of Allah’s slaves are equal.
The Messenger of Allah said about them:
Such people (i.e. the Qadariyyah) are the majoos
of this Ummah.
Once in front of His companion, Abdullah bin Umar (radiallaahuanhu)
Qadariyyah was mentioned, so he said:
"If I come across these people then I would break
their necks." And he said:
"Go and tell them that I am free from their
spurious way."
O noble Readers, This is the end of those who instead of accepting and
submitting the Shar’iah injunctions use their intellect and fall into the
sickness of this ill understanding. They spend time in long and futile
discussions and waste time in disputes and debates. Because of their taking
pleasure in logic, philosophy and rhetoric they remain deprived of the
sweetness and the taste of Eemaan and Ittibaa (following). What a good saying
did Whab bin Munbah say:
One who understands best the matter of Qadr
Is the one who remains most quiet about it.
There is no shortage of such people who preach intelligence and opinion in
our times where mischief is abundant. Many issues are being understood by
using ones own intellect and the result is nothing but misguidance and one
of its examples is the issue of punishment in the Grave.
This issue is proven by evident injunctions from Qur’an and Sunnah. There is
safety, peace and felicity only in Belief, certainty and Acceptance but many
people are relentless in using their intellect and get entwined in this
corrupt behavior and get misguided, rather fall into the pitch darkness of
Kufr.
Because of this behavior of theirs, it is necessary that they reject the
Shar’ee injunctions but in some cases they involve themselves into
metaphysics and nature[2]. The filth of such people is a
reason of many problems faced in the collective existence of this ummah.
People! The cure for this whimpering and restless nation is hidden only in
the following of the Messenger(sallallaahu alaihi wasallam). The companions
of the Messenger (saw) used to abstain from opinions in the Religion. Abu
Bakr (radiallaahuanhu) used to say:
"If I say anything in this religion from my opinion
then I do not have any refuge."
This saying of Umar bin al-Khattab is famous:
"Beware of opinion in religion."
Once a man came from yemen to Abdullah bin Umar (radiallaahuanhu) and he was
trying to put forward his opinion by saying
"opinions .. opinions" , so he (radiallaahuanhu) said :
"Leave the word “opinion” in yemen in future."
The tabi’ee ‘Ataa (student of two companions) used to say:
"I’m ashamed in front of Allah that on this earth in
any matter my opinion is mentioned."
If we agree to acknowledge the truthfulness of the punishment of the grave
because it is proven by the evident commands of Allah and His Messenger
(saw) then it is the way to safety and peace. But many people have tried
unsuccessfully to use their intellect and opinions and failed attempts to
prove but have not achieved anything but misguidance.
The treatise in consideration is a very good example. One writer, Muhammad
Asgar Sahib from Jodhpur, India has raised this issue on the weak foundation
of intellect and thinking and has ridiculously attempted to prove his point.
The Shaikh of Arab and non Arab Syed Badiuddin Shah ar-Raashidee (rahimahullaah)
on insistence from some of his friends pursued it in a learned manner. This
learned pursuit has scattered like dust the booklet of this Jodhpuri.
This treatise should be considered with impartial justice and this treatise
should be made common to expose the way of those who have fallen into the
crime of rejecting the punishment of the grave (so that they may find the
correct way).
And Allah guides whomsoever he wills to the straight path.
May Allah accept this literary pursuit of Allamah Badiuddin Shah, make
common its benefit, and may He guide the misguided mankind. Further, may
Allah accept the efforts of our beloved brother Abdur Rahmaan sahib whose
efforts are making this treatise common among people.
(Introduction written by) Abdullah Naasir Rahmaani. 21 Feb 1999
We received one treatise by one Molvi Asgar Sahib from Jodhpur, India by the
name "alJzaa’ b’ad alQadaa’" (Punishment after Judgment), in which
there is outright rejection of the punishment in the grave. And it is
stressed that punishment will only be in the aakhirah (after day of
judgment), and whatever is said about the punishment in the grave there is
no foundation for it in the Qur’an, and whichever ahaadeeth (narrations)
mention about them, they go against the Qur’an so they are not
acknowledgeable (as a proof). On insistence of some of my friends I am
writing its reply, I pray that the writer and the people of truth will
benefit from it.
And Allah guides whomsoever he wills to the straight path.
Readers:
Those things the writer of the article has written are:
[3]
The first objection is that in many places in the Qur’an it is mentioned
that only on the Day of Judgment there will be accountability and after that
the punishment is possible.
The Qur’an has even mentioned punishement in this world. There occurs in
Qur’an:
"Evil (sins and disobedience of Allah, etc.) has
appeared on land and sea because of what the hands of men have earned (by
oppression and evil deeds, etc.), that Allah may make them taste a part of
that which they have done, in order that they may return (by repenting to
Allah, and begging His Pardon)."
This punishment is before the day of judgement. And it is said:
"For them is a torment in the life of this world,
and certainly, harder is the torment of the Hereafter. And they have no
protector against Allah."
And it is said:
"whatever of misfortune befalls you, it is because
of what your hands have earned."
"Say: "He has power to send torment on you from
above or from under your feet, or to cover you with confusion in party
strife, and make you to taste the violence of one another.""
So now tell me (Jodhpuri sahib) on what basis is this punishment and why is
there any punishment before the Day of Judgment? If your reasoning
contradicts the punishment of the grave then it also contradicts the
punishment in this world, and if you say that it is in the Qur’an, then why
is there contradiction in the Qur’an?
"Had it been from other than Allaah, they would
surely have found therein much contradictions."
If it is possible to reconcile these two types of verses then it is possible
to reconcile the ahaadeeth (narrations) and the verses also.
Likewise:
There is mention of punishment of the past nations, like Nuh, Hud, Saalih
and Shu’ayb. Punishment came upon their nations and they were killed and
destroyed. What kind of accountability was taken from them? And why were
they punished before the Day of Judgement? With this the (argument of the)
author of the treatise is totally finished. And it is said:
" So We punished each (of them) for his sins, of
them were some on whom We sent Haasiban (a violent wind with shower of
stones) [as the people of Lout (Lot)], and of them were some who were
overtaken by AsSaihah [torment awful cry, etc. (as Thamud or Shu'aib's
people)], and of them were some whom We caused the earth to swallow [as
Qaarun (Korah)], and of them were some whom We drowned [as the people of Nuh
(Noah), or Fir'aun (Pharaoh) and his people]. It was not Allah Who wronged
them, but they wronged themselves.
Can they, according to the author, say on the Day of Judgment to Allah that
if He had kept the day for reckoning then why were they punished before
that? Similarly the people of Fir’awn were drowned, they can also ask why
they were drowned before their Judgment. In short, punishment before the
Qiyaamah (Day of Judgment) is from amongst the rules of Allah it is not
against them, and hence, on this condition to object it and to reject the
punishment of the Grave is against probity.
Footnotes
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Author: Allaamah Syed Badiuddeen Shah Raashidee as-Sindhee (rahimahullaah)
Translated From: Azaab-e-Kabr kee Haqeeqat,Maktaba Daawatus Salafiyyah –
sindh – Pakistan
Translated By: Abu Ahmad Muhammad Rather
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[1][2]
He says: “ The dead body does not feel anything, it can not have any
awareness of pain, so what is the benefit in punishing it?”
This is his objection to Allah’s ability. See!! Allah has given the tongue
the ability to speak but it is not plausible for any other organ to speak.
However on the Day of Judgment other organs will also speak, as Allah the
Most High says:
"This Day, We shall seal up their mouths, and their
hands will speak to Us, and their legs will bear witness to what they used
to earn."
And He said:
"Till, when they reach it (Hell-fire), their hearing
(ears) and their eyes, and their skins will testify against them as to what
they used to do. And they will say to their skins, "Why do you testify
against us?" They will say: "Allaah has caused us to speak, as He causes all
things to speak, and He created you the first time, and to Him you are made
to return.""
Now observe that there is no ability in the hands, feet, ears, eyes and skin
to speak, and when the tongue is obstructed then these organs are helpless
to speak, and it has come in observation that if one’s tongue is incapable
of speech he cannot use any other part of the body for speech. But if Allah
wills then He can make them speak.
Allah the Most High can cause anyone to feel pain and grief even if that
person is unconscious or senseless. He can even address lifeless things and
organic and inorganic things and accept their replies.
"Then He Istawa (rose over) towards the heaven when
it was smoke, and said to it and to the earth: "Come both of you willingly
or unwillingly." They both said: "We come, willingly.""
Both the earth and the sky heard a speech and replied, So now can the writer
say if there is any life or sense in them? If you say that it is the Qudrah
(ability) of Allah, then we acknowledge Allah’s ability, there is no doubt
in it. Then accordingly you understand the perception of the dead. Allah the
Most High can also make them be aware, this is the meaning of “belief in the
unseen”. It is said in Qur’an:
"And it was said: "O earth! Swallow up your water,
and O sky! Withhold (your rain). " And the water was diminished (made to
subside) and the Decree (of Allaah) was fulfilled (i.e. the destruction of
the people of Nuh (Noah). And it (the ship) rested on Mount Judi, and it was
said: "Away with the people who are Zalimun (polytheists and wrong-doing)!""
Notice that the earth and the sky were addressed and (these) things, that do
not have perception, were made to hear and they also obeyed, now is there
still any doubt in Allah’s ability (to make the dead feel the punishment)?
Hence it is not enough to reject the saheeh ahdeeth (narrations) based only
on this reason.
Even Fire, which is lifeless, is addressed as:
"We (Allah) said: "O fire! Be you coolness and
safety for Ibrahim (Abraham)!""
How did this lifeless fire hear the voice and fulfill the command and did
not cause Ibrahim (alaihissalaam) to burn? So it is not founded on honesty
to reject the narrations based only on this reason (that lifeless bodies do
not feel anything).
The writer says: “ We kill an animal and then make pieces out of it and then
eat it, and we never give a thought that we are harming or causing pain to
the animal by making pieces out of it or by eating it. This proves that the
dead do not feel anything.”
This question is also based on lack of understanding because a likeness has
been made by one’s condition and the majesty of Allah.
"So put not forward similitudes for Allah. Truly!
Allah knows and you know not."
We do not realize about their sensation because we are not told about it.
But we have to agree to all that which has been said in the Qur’an and the
Hadeeth. Allah can give perception to whomsoever He wills. Accordingly it
has been said regarding the people of Nuh:
"Because of their sins they were drowned, then were
made to enter the Fire, and they found none to help them instead of Allah."
Now the question is that these are the accounts of the past, where bygone
matters have been mentioned. When they (the people of Nuh) died after being
drowned and became senseless then why were they put in the fire, would they
have felt anything? The writer of the said article has made big claims of
conviction in the Qur’an, would he say about the news of the Qur’an to be
true or false? If he says it is true, then the objection is nullified. And
if he does not see it to be truthful, then he does not hold with him the
narrative of Qur’an to be reliable so how can he then accept the narrative
of the hadeeth.
It is mentioned in the Qur’an about the people of Hellfire that:
"As often as their skins are roasted through, We
shall change them for other skins that they may taste the punishment."
It has been observed that a man dies if engulfed in fire, especially the
fire of Hell, which is many times more severe and hot than this fire, and
after the skin has been burnt, what sensation will they have? But Allah the
Most High will replace their skins with new skins so that they taste the
punishment continuously; similarly it is not remote that Allah will make a
condition that the dead taste the punishment in the grave (for those who
will be punished).
The ahaadeeth which the said writer has objections to are in agreement with
the Qur’an, so these objections are not based on truth. If they were
truthful then they would never have been in agreement to the Qur’an.
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Footnotes
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Author: Allaamah Syed Badiuddeen Shah Raashidee as-Sindhee (rahimahullaah)
Translated From: Azaab-e-Kabr kee Haqeeqat,Maktaba Daawatus Salafiyyah –
Sindh – Pakistan
Translated By: Abu Ahmad
Produced by: Waseelatus Salafiyyah
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[1][2]
He writes that most of the ayaah’s of the Qur’an mention that death occurs
only twice. And to agree to the punishment of the Grave or to agree that
life will be restored for questioning in the grave is to agree to a third
death which is against the Qur’an. And he mentioned these ayaah’s :
"How can you disbelieve in Allah? Seeing that you
were dead and He gave you life. Then He will give you death, then again will
bring you to life (on the Day of Resurrection) and then unto Him you will
return."
"They will say: "Our Lord! You have made us to die
twice (i.e. we were dead in the loins of our fathers and dead after our
deaths in this world), and You have given us life twice (i.e. life when we
were born and life when we are Resurrected)! Now we confess our sins, then
is there any way to get out (of the Fire)?""
"After that, surely, you will die. Then (again),
surely, you will be resurrected on the Day of Resurrection."
"Say (to them): "Allah gives you life, then causes
you to die, then He will assemble you on the Day of Resurrection about which
there is no doubt."
This is apparent from these verses that there are two lives and two deaths,
and if we agree to the questioning in the grave then that will be the third
life and third death.
Firstly: There is no conflict in this. There would’ve been a conflict
if there were a rejection of any one from them. This is an increase that
encompasses both of them which legally will not be called a disagreement or
a conflict.
Secondly: This temporary life is not in opposition of these two
lives, and there are many examples for this in Qur’an. For example:
First Example:
"And (remember) when you killed a man and fell into
dispute among yourselves as to the crime. But Allah brought forth that which
you were hiding. So We said: "Strike him (the dead man) with a piece of it
(the cow)." Thus Allah brings the dead to life and shows you His Ayat so
that you may understand."
Now can the writer say where did the third life come from? Did these ayaah’s
contradict each other? If they did not contradict then the ahadeeth also do
not contradict them. If you say that this life is momentary and temporary so
that the truth about the killer is known, then the life in the grave is also
momentary and temporary so that the questioning can happen. So to accept one
and to reject the other is against justice, and if this is the reason to
reject the ahadeeth then this reason can be applied to the Qur’an!!
Second Exapmple:
"Did you (O Muhammad ) not think of those who went
forth from their homes in thousands, fearing death? Allah said to them,
"Die". And then He restored them to life. Truly, Allah is full of Bounty to
mankind, but most men thank not."
Now, Is this a third life and third death or would you say that it is not a
normal death that comes to every human and that they will live till Qiyaamah
as they died twice and lived twice (already)? Which obviously is not
possible. So you have to agree that fundamentally (asl) there are two lives
and two deaths, but in between momentarily or temporarily an occurance of a
life or a death is not in its opposition. So there is nothing mentioned in
the ahaadeeth that is not possible rather what is mentioned in them is
mentioned in the Qur’an as well.
The writer of the book can either reject both Qur’an and Hadeeth or he
should accept both Qur’an and Hadeeth (and not just accept the Qur’an and
reject the hadeeth).
Third Example:
"Or like the one who passed by a town and it had
tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life
after its death?" So Allah caused him to die for a hundred years, then
raised him up (again)."
For this person one life and one death has already occurred. And he has
passed by the phase of seeing that you were without life and He gave you
life,And he died the second time and remained dead for a long period of
time. One Hundred years passed and he was given (second) life, so now
(according to what you say) he should not have died the death that comes to
every one at the appointed time. And you cannot say that this was his
appointed time, as after a long period of death he was given life so there
is no question of him being raised on the Day of Judgment (as he was already
given life). Or you can say that this was a life and death in addition to
the two lives and two deaths, So this is what we say, to which you have now
returned.
So this is not the way to reject the ahadeeth. And it is a habit of the
rejecters that they object to the ahaadeeth which are in agreement of the
Qur’an.
Fourth Example:
"And (remember) when you said: "O Musa (Moses)! We
shall never believe in you till we see Allah plainly." But you were seized
with a thunderbolt (lightning) while you were looking. Then We raised you up
after your death, so that you might be grateful."
Now do you consider this narration of Qur’an to be true? If you agree, and
indeed it is true, there is no doubt about it, then isn’t it against your
rule?
There are only two lives and only two deaths. If you agree to this then you
have to agree to the ahadeeth as well as there is no conflict between them.
But if you have enmity with the ahadeeth and if you still do not want to
agree to them, then know that that is not the religion of the Muslims. As
everyone from the salaf to the khalaf have agreed to the saheeh ahaadeeth so
your argument has been nullified that you do not agree to the ahaadeeth
because you do not find them in conformity with the Qur’an. And know that
the Messenger Of Allah (sallallaahu alaihi wasallam) could never say
anything that goes against the Qur’an but he (sallallaahu alaihi wasallam)
has said that which has a room in the Qur’an. |
Footnotes
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