Graves

THE MAN WHO WAS THROWN OUT OF HIS GRAVE

Sahih Bukhari – Volume 4, Book 56, Number 814: Virtues and Merits of the Prophet (pbuh) and his Companions

Narrated Anas (RadiAllaahu Anhu): There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: “Muhammad knows nothing but what I have written for him.” Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, “This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them.” They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, “This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them.” They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).

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GRAVES IN THE MASAJID

Ash Shaykh Al ‘Allaamah ‘Abdul-‘Azeez ibn Baaz

Taken from Noor ‘Ala Ad Darb: Tape #62

Translated by Zulfiker Ibrahim Almemoni Alatharee.

Source http://www.madeenah.com/index.php?option=com_content&task=view&id=158&Itemid=2

The Issue

The ruling on performing Salaah in a Masjid that has a grave in it, and a refutation of those people who use the Prophet’s (Õáì Çááå Úáíå æÓáøã) grave and the graves of his two noble companions (ÑÖí Çááå ÚäåãÇ) [1] in the Prophet’s Masjid (Õáì Çááå Úáíå æÓáøã) as an argument and proof to justify graves being allowed to be built inside Masjids.

Question: There is an individual who says: ‘The ruling regarding the Salaah performed in a Masjid that has one grave, differs from a Masjid that has two, three or more graves in it. We request you to clarify this issue for us. Furthermore, what is its ruling when the Prophet of Allaah (Õáì Çááå Úáíå æÓáøã) has indeed said: “Allaah cursed the Jews and the Christians for taking the graves of their prophets as Masaajid.” [2] Bearing this in mind, there are some people, after visiting the Prophet’s (Õáì Çááå Úáíå æÓáøã) Masjid in Madeenah who argue that the graves of the Prophet (Õáì Çááå Úáíå æÓáøã) and his two noble companions (ÑÖí Çááå ÚäåãÇ) are located within the Masjid, and that the Prophet’s Masjid (Õáì Çááå Úáíå æÓáøã) is like other Masaajid in which it is permissible to perform Salaah in [with the graves present there] Can you please clarify this issue?

Answer: The Messenger of Allaah cursed those who build Masaajid upon graves, and also warned against it as it was narrated in the aforementioned Hadeeth. He (Õáì Çááå Úáíå æÓáøã) also said: “Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as Masjids; I forbid you to do that.” This narration has been reported by Imaam Muslim in his Saheeh. [3]

It has also been reported by Bukharee and Muslim 4 on the authority of ‘Aa-ishah (ra) : that Umm Habeebah and Umm Salamah (ra) mentioned a church they had seen in Ethiopia and in it were pictures. When they told the Prophet (peace be upon him) of this, he said: “Those people are such that if a pious man amongst them died, they build a place of worship over his grave and paint these pictures in it. Those people will be Allaah’s worst creatures on the Day of Resurrection.” [5] So the Prophet (peace be upon him) pointed out consequently that the worst of all creation according to Allaah are those who build Masaajid upon graves and he warned against this act of theirs. Hence, this implies and indicates that if a Masjid is located in the place of a grave or many graves, the Salaah must not be performed at such a place and there is no difference whether it has a single grave or more. Also if there is a Masjid that has been built afterwards upon the graves, it is an obligation to demolish that Masjid. The graves must be left in their normal apparent state with no building construction upon them. As this was the condition of all the graves at the time of the Messenger of Allaah ,(Õáì Çááå Úáíå æÓáøã) at the graveyard of Al Baqee’ [6] and others. This is the condition of all the graves in the Kingdom of Saudi Arabia. The graves have been left in their normal apparent state, there is no construction done upon them, there are no domes built upon them, there are no Masaajid built upon them, and all praise is due to Allaah for this great bounty of His.

However, regarding a Masjid that is old, and at the time of its construction there were no graves present within it, and then afterwards a grave or graves were built inside, then that grave or graves must be exhumed and dug up and the deceased moved to the public graveyard where there are no domes, no Masaajid, and no constructions upon the graves. Then this old Masjid will once again be free from graves so that the people may be able to perform their Salaah in it.

With regards to some ignorant people who stipulate the permissibility of graves being allowed in Masaajid due to the presence of the Prophet’s (peace be upon him) grave and his two noble companions (ra) graves being part of his (peace be upon him) Masjid, then this can not be presented as an argument or proof, because the Messenger of Allaah (peace be upon him) and his two noble companions (ra) were buried in his house and not inside the Masjid. But when Al Waleed ibn ‘Abul-Maalik ibn Marwaan [7] decided to expand the Prophet’s (peace be upon him) Masjid, he included the house of the Prophet (peace be upon him) as part of the Masjid, due to his intended extension. Al Waleed ibn ‘Abdul-Maalik ibn Marwaan committed an error when he did this, and what was obligatory upon him was not to include the house of the Prophet (peace be upon him) as part of the Masjid so that the ignorant people would not be able to use this as evidence, and others that may advance themselves with this argument and present similar doubts. Without a doubt the people of knowledge rejected and refuted Al Waleed ibn ‘Abdul-Maalik ibn Marwaan with regards to this action of his. So therefore it is not permissible to follow Al Waleed ibn ‘Abdul-Maalik ibn Marwaan by building Masaajid upon graves.

Furthermore, no assumptions should be made by anyone regarding the grave of the Prophet (peace be upon him) that this action permits construction upon graves or building graves inside Masaajid. This is because the house of the Prophet (peace be upon him) was a separate house separated from the Masjid that was included and made part of the Masjid for the need of expanding it. So the real condition of the Prophet’s (peace be upon him) grave was just like the graveyard that can be found opposite his Masjid, separate from it, in which there is no harm, and this was the actual state of the Prophet’s (peace be upon him) grave separated by a wall and barriers.

It should be the aim of every single Muslim to clarify this issue to his brothers so that they do not make this mistake and develop an incorrect understanding on this issue.

Allaah is the granter of success.

[1] Abu Bakr: he is ‘Abdullaah bin ‘Uthmaan bin ‘Aamir bin ‘Amr bin Ka’ab bin Sa’ad bin Taym bin Murrah bin Ka’ab bin Lu-ai At taymee Alqursahi. Refer to Ibn ‘Abdil Bar’s ‘Al’istaab’ with marginal notes of ‘Al’isaabah’ of Ibn Hajr volume 2 page 234. Born in Makkah after 2 years and a few months after the year of the elephant corresponding to 573 CE. He passed away on 7th Jamaadul-A’khiraah, 13 years after Hijrah at the age of 63 in Madinah and is buried next to the Messenger of Allaah (Õáì Çááå Úáíå æÓáøã) . ‘Umar bin Khattab: he is ‘Umar bin Khattaab bin Nufail bin ‘Abdul-Azaa bin Rabaah bin ‘Abdullah bin Qurt bin Razaah bin ‘Adee bin Ka’aab. Born in Makkah 13 years after the year of the elephant, corresponding to 584 CE. Refer to Ibn Hajr’s ‘Al’isaabah’ volume 2 page 511, & ‘Fathul-Baree’ volume 7 page 53. He passed away on the 26th Dhil-Hijjah 23 years after Hijrah at the age of 63 in Madeenah. He is buried next to the Messenger of Allaah (Õáì Çááå Úáíå æÓáøã). [TN]

[2] Refer to the English Translation of Saheeh Bukhari, Book of Prayer, volume 1, Book 8, Hadeeth no: 427 & 428. [TN]

[3] Refer to the English Translation of Saheeh Muslim for the complete Hadeeth, Chapter 47: Forbiddance to build Masjids on the Graves & decorating them with pictures and forbiddance to use graves as Masjids: Book 4: Hadeeth no: 1083. [TN]

[4] Imam Bukhari: he is Abu Abdullah, Muhammad bin Isma’eel bin Almughairah Albukhari(194-256 A.H.) Imam Muslim: he is Abul Husain Muslim bin Alhujjaj bin Ward bin Kawshaaz Alqushairi (204-261 A.H) [TN]

[5] Refer to the English Translation of Saheeh Bukhari: Book of Prayer, Volume 1, Book no. 8, Hadeeth no. 426: & Saheeh Muslim: Book of Prayer, Volume 1, Book no. 8, Hadeeth no: 419. [TN]

[6] The graveyard of Madeenah situated opposite the Prophet’s (peace be upon him) Masjid in which a great number of Companions (ra) are buried. [TN]

[7] One of the Muslim rulers of the Umayyad period. He became the Muslim ruler in the year 86 A.H. till 96 A.H. [TN]

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DO NOT SIT UPON GRAVES NOR PRAY TOWARDS THEM

By Shaykh al-Islaam

Taken from the book “Qaa`idatun Adheematun fee al-Farq bayn Ibaadah Ahl al-Eemaan wa la-Islaam wa Ahl ash-Shirk wa an-Nifaaq.” (A Great Principle Concerning the Difference Between the Worship of the People of Islaam and Faith and the People of Shirk and Hypocrisy)

Source http://www.troid.org/articles/aqeedah/books/agreatprinciple.htm

Many people took the graves of their Prophets as places of festivities and as objects of worship and through them committed shirk with Allaah after their death whereas during their lifetimes it was impossible for any of them to commit shirk through them or to take them as lords (besides Allaah). This is why the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and those who followed them strictly adhered to the tawheed with which Allaah sent His Messenger, they avoided all that he forbade them from such as shirk and the means of falling into it. They followed his command to prohibit people (from doing this) by his grave so that shirk would not occur through him. Therefore the performance of evil near him was prevented after his death just as it was prevented during his (sallallaahu ’alayhi wa sallam) lifetime.

This is one of his excellent qualities and one of the excellent qualities of his nation for there is no Prophet after him and his nation cannot gather and unite upon misguidance. If his grave were to be raised then many ignorant people would desire to take it as a Mosque, an idol and a place of festivity. Instead he was buried in the room, hidden away from the people and therefore no one was able to commit shirk through him and neither to take him as an idol or perform any evil near his grave. Hence this situation became specific to him – not shared by anyone else (who was righteous for shirk was committed through them). This is because his Mosque was built upon taqwaa, and it is legislated to make a journey to it, and performing worship in it is of extra merit and there is no Mosque near the grave of any other to which it is legislated journey to, indeed many of those other Mosques have been built as a result of graves and this is prohibited, the Prophet (sallallaahu ’alayhi wa sallam) warned his nation from this, cursing those who did it.

The Mosque of the Prophet (sallallaahu ’alayhi wa sallam) was built upon taqwaa, and it is the best of Mosques after the Holy Mosque and it is said: rather it is the best of all Mosques. To perform prayer in it is better than a thousand prayers in any other Mosque (except the Holy Mosque) and journeying to it is legislated and recommended.

As for enacting the prohibited matters then this is not possible to be done by his grave. It is not possible for anyone to visit his grave and travel to it as it is possible for them to visit any other grave such that they can do whatever (prohibited matter) they desire. It is established in the Saheeh that he (sallallaahu ’alayhi wa sallam) said, “do not sit on the graves and do not pray towards them.” {34} Also he forbade people from taking the graves as Mosques as has just preceded. The reason for all of this is because the basis for the shirk that occurred amongst the children of Aadam was by their committing shirk through the graves of their righteous.

FOOTNOTES

34. Reported by Muslim [Eng. Trans. 2/460 no. 2121

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WOMEN NOT ALLOWED TO VISIT GRAVES

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz

Taken from Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat, vol. 9, p. 282

The correct view is that it is not allowed for women to visit graves, because of the hadeeth mentioned. It was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed women who visit graves. Women should stop visiting graves. The woman who visited a grave out of ignorance (of this ruling) is not to blame, but she should not do it again. If she does so, she has to repent and seek forgiveness, and repentance cancels out whatever came before. Visiting graves is only for men. The Prophet (peace and blessings of Allaah be upon him) said: “Visit graves, for they will remind you of the Hereafter.” At the beginning of Islam, visiting graves was not allowed for men and women alike, because the Muslims were new in Islam and came from a background where grave-worship and attachment to the dead were widespread. So they were forbidden to visit graves as a preventative measure, to avoid evil and prevent shirk. But once Islam was well-established and they understood Islam, Allaah prescribed visiting the graves because of the lessons and reminders of death and the Hereafter involved in that, and so that they could make du’aa’ for the deceased and pray for mercy for them. Then Allaah forbade woman to do that – according to the most correct of the two scholarly opinions – because they may present a temptation to men and even to themselves, and because they have little patience and they get too upset. So by His mercy and kindness towards them, Allaah forbade them to visit graves. This is also a form of kindness towards the men, because if they were all to gather at the grave, this might cause fitnah. So by His mercy, Allaah forbade women to visit graves.

But with regard to the prayer (women praying the funeral prayer), there is nothing wrong with that. Women may join the funeral prayer. The prohibition applies only to visiting the graves. Women should not visit graves according to the more correct of the two scholarly opinions, because of the ahaadeeth which indicate that that is forbidden. She does not have to offer any kafaarah, all she has to do is repent.

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THE GRAVE MISTAKE OF THE DENIERS OF THE PUNISHMENT OF THE GRAVES

Source: al-Ibaanah Magazine

The founder of the modernist Hizb-ut-Tahreer, like the ‘Mutazilah before, also denied ‘Aqeedah in the Punishment of the Grave-explaining his position by saying: “Indeed ,from them (the aahaad ahaadeeth) are those which require and action, so it is acted upon. So from Abu Hurairah who said: The Messenger of Allaah (saw) said: “When any of you finishes the last tashahhud, he should seek refuge with Allaah from the four things: from the punishment of the Hellfire, from the punishment of the Grave, from the trials of life and death from the evil trials of the Dajjal” And from ‘Aaishah: from the Prophet (saw), that he used to make supplication in the prayer: “O Allaah! I seek refuge in You from the punishment of the Grave, I seek refuge in You from the trials of the Maseehud-Dajjal, I seek refuge in You from the trials of life and death.O Allaah! I seek refuge in You from debt and sin” So these two ahaadeeth are ‘Aahaad narrations and they contain the requirement of an action, ir to carry out this supplication after finishing the ‘tashahhud’. So it is recommended to make this supplication after finishing ‘tashahhud and it is permissible to make ‘tasdeeq (attest) what is contained in them. However, “what is ‘haraam (forbidden)’ is to hold it with certainty-meaning to have it as part of ones ‘aqeedah-as long as it only been reported in the aahaad hadeeth,adhannee (non- mutawaatir) proof.However ,if it occurs in ‘mutawaatir form,then it is obligatory to make it part of one ‘aqeedah”(Ad-Dawsiyyah (p.6) of Taqeedu-Deen an-Nabahaanee-the founder of Hizbut-Tahrir -may Allaah forgive him )

This saying contains a number of ‘shortcomings:

1)Differentiating between the ‘aahaad and ‘mutawaatir’ ahadeeth in matters of ‘aqeedah’ is an innovation of the ‘Qadariyyah’ and the ‘Mutazilah’-as has already been explained.

2)Making ‘tasdeeq’ of the Punishment in the Grave, whilst forbidding a person to have ‘aqeedah'(belief) in it,is a contradiction in terms. Since-as has preceded in the words of al-Haafidh Ibn Hajr-‘tasdeeq’ is attesting the truth of something in the heart, which is the same as ‘aqeedah’ and which thereby necessitates ‘eemaan’. However, differentiating between ‘tasdeeq’ and ‘aqeedah’ is innovated speech; opposing the way of our Salaf. Unfortunately,the likes of this innovation has been clearly stated by the present leader of ‘Hizbut-Tahrir in Britain, when he said: “We trust it; and I encourage all of you ‘an tasaddiqoo bi ‘adhaabil-Qabr(to have ‘tasdeeq in the Punishment of the Grave). I encourage all of you ‘antasaddiqoo bi awdatil-Mahdee (to have ‘tasdeeq’ in the coming of the Mahdee). I encourage you for that. “But whoever believes in that, he is sinful” (From an available taped lecture entitled: ‘Punishment of the Grave (Regents Park Mosque,2nd May 1992 CE] by Omar Bakri Muhammad.)

3)How is it possible to affirm Punishment of the Grave with the tongue, whilst forbid ‘aqeedah’ (belief) of it in the heart-is this not but ‘nifaaq’ (hypocrisy)?! Rather, eemaan in the Punishment of the Grave necessitates-as a foundation -‘aqeedah in the heart!! May Allaah have mercy upon Imaam Ahmad when he said: “You should beware of speaking about an issue in which you are not preceded by a scholar” (Quoted by Ibn al-Qayyimin A’laamul-Muqieen(4/266))

4)Along with all this it must be remembered that: “It is not permissible to invent an interpretation about an ‘Aayah or about a Sunnah, which was not there in the time of ‘Salaf’; nor did they have any knowledge about it; nor explain it to the Ummah. Since this would imply that the ‘ Salaf’ were ignorant of the truth in this matter and failed to reach it ,whereas the late coming opponent is somehow guided to the truth!” (As-Saarimul- Munkee (p.247) of al-Haafidh Ibn ‘Abdul-Haadee.)

Imaam al-Awzaee(d.157H)(rh)-said: “Hold fast to the narrations of the ‘Salaf’, even if people were to abandon you. Beware of the opinions of the people ,no matter how much they beautify it with their speech” (Related by al-Khateeb al-Baghdadee in his excellent book Sharafu Ashaabul-Hadeeth(p.7)

Abu Haneefah(d.159H)(rh)-said: “Stick to the ‘athar’ (narration) and the way of the ‘Salaf’ and beware of newly invented matters, for all of it is innovation” (Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam(p.32)

So denying ‘Aqeedah’ in the Punishment of the Grave, declaring this to be something sinful and forbidden, declaring also that it is not matter which will definitely occur, but it is a matter which may possibly occur-is speech in opposition to that of the Salaf-us-Saalih -the like of which was previously uttered by only the ‘Khawaarij and a group from the ‘Mutazilah’ and there is no doubt in its being a deviation from the straight path.

Likewise outwardly affirming ‘tasdeeq’ and[ apparently] affirming eemaan in the punishment of the Grave, whilst denying ‘Aqeedah’ in it, is a contradiction in terms-since tasdeeq, eemaan and Aqeedah in the opinion of the ‘Salaf’, all imply certainty and being definite-even if modernists dislike this!

Imaam Ahmad(d.241H)(rh) said: “Punishment of the Grave is a true fact; and no one denies it except who is misguided and misguiding others” (Tabaqqatul-Hanaabilah (1/174) of Ibn Abee Yalaa.)

An-Naasiree(d.652H) said in ‘An-Noorul-Laami(no.110): “We have “eemaan’ in the Punishment in the grave and its bliss….this is the madhabs of Ahlus-Sunnah wal- Jamaah. So it is obligatory to have ‘Aqeedah’ in this”

An-Nawawee(d.676H) said in Sharh Saheeh Muslim(5/85): “This chapter shows the excellence of seeking refuge-between the Tashahhudd and the Tasleem -from these (four) matters; and in it is an affirmation of the punishment of the Grave, and it is the position of the people of the truth-as opposed to the Mutazilah”

Imaam al-Qurtubee(d.671H)(rh) said: “To have eemaan in the Punishment in the Grave and its trials is obligatory, due to what the most truthful (the Prophet (saw) has mentioned. This is he belief of ‘Ahlus-Sunnah wal_jamaah” (At-Tadhkirah bi Ahwaalil-Mawtee wa Ahwaalil-Aakhirah(p.137) of Imaam al-Qurtubee (d.671H)

THE SAYINGS OF THE SALAF OF THIS UMMAH:

1)Sufyan ibn ‘Uyainah(d.197H)(rh) said: “The Sunnah is ten.Whosoever accepts them has completed the Sunnah and whoever abandons anything from them has abandoned the Sunnah; affirming al-Qadr (predestination ),giving precedence to AbuBakr and Umar, the Pond in Paradise, Shafaa (Intercession), the Scales, the Bridge over Hellfire, Emaan is statement and action, the Qur’ân is the speech of Allaah, Punishment in the Grave, being raised up on the day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell” (Sharh Usool Itiqaah Ahlus-Sunnah wal-Jamaah(no.312) of al-Laalikaee.)

2)Imaaam ash-Shafiee(d.204H)(rh) said: “Indeed al-Qadr (predestination): both the good and evil consequences are from Allaah -the Mighty and Majestic. Indeed Punishment of the Grave is a true fact, the questioning of those in the graves is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and Hellfire are true facts. Whatever else is related in the Sunnah and so mentioned by the scholars and their followers throughout the lands of the Muslims is also true” (Manaaqibush-Shafiee(1/415) of al-Bayhaqee)

3)Imaaam Ahmad (d.241H)(rh) said: “From the essential Sunnah ,which if a person leaves anyone of its points-not accepting it and not having eemaan in it-then he will not be from its people are: (he then mentions ) eemaan in the Punishment of the Grave”(Usoolus-Sunnah(no.8) of Imaam Ahmad.) He also said: “Punishment of the Grave is a true fact. The servant will be questioned about his Religion and his Lord. Munkir and Nakeer and Paradise and Hellfire are also true facts” (Risaalatus-Sunnah(p.72) of Imaam Ahmad.)

4)Abu Dawood (d.275H)(rh) said: “Chapter: Questioning in the Grave and the Punishment of the Grave”(Kitaabus-Sunnah(p.900) part of Sunan Abee Dawood.)

5)Ibn Qutaybah(d.278H)(rh) said: “Ashaabul-Hadeeth are united upon the fact that whatever Allaah wills happens and whatever He does not will does not happen ;that He is the creator of good and evil; that the Quraan is the speech of Allaah, uncreated, that Allaah will be seen on the Day of Judgement, giving precedence to Abu Bakr and ‘Umar, upon eemaan in the punishment of the Grave. They do not differ in these fundamentals. Whosoever opposes them in any of these matters then they reject, hate and declare such a one an innovator and cut themselves off from him” (Taweel Mukhtaaliful-Hadeeth(p.18)

6)Imaam at-Tahaawee(d.321H)(rh) said: “This is an explanation of the ‘Aqeedah’ of Ahlus-Sunnaj wal-Jamaah upon the way of scholars of this religion; Abu Haneefah an-Nauman ibn Thaabit al-Kofee, Abu Yousuf Yaqoob ibn Ibraheem al-Ansaree and Abu Abdullah Muhammad ibn al-Hasanash ash-Shaybanee-may Allaah be pleased with them all-and the beliefs they held concerning the fundamentals of of the deen and their Aqeedah in the Lord of the worlds. “Up until when he said: “We have eemaan in the Angel of Death who is charged with taking the souls of all the worlds; and in the ‘Punishment of the Grave for those who deserve it “(‘Aqeedatut-Taahaawiyah(nos 79-80)

7)Abdul-Hasan al-Asharee(d.324H)(rh) -said: “The Mutazilah denied Punishment in the grave. It has been related from the Prophet (saw) by many ways and by his Companions (rta). Nothing has been related from a single one of them denying or negating this, to the point when there is ijmaa (comcensus) from the Companions of the Prophet (saw) “(Al-Ibaanah’an Usoolid-Diyaamah(p.201)He also said: “There is consensus that the Punishment of the grave is a true fact, and that people will be tested and questioned in their graves. So may Allaah, establish us with what He loves'( Risaalah ilaa Ahlith-Thaghr (p.279) of Abul-hasan al-Asharee.)

8)Imaam al-Aajuree(d.360H)(rh) said: “Chapter: tasdeeq (affirmation) and eemaan in the punishment of the Grave “In which he brings many of the ahaadeeth related by al-Bukhaaree and Muslim and ends the chapter by saying: “So what is the condition of those who deny these ahaadeeth except that they have deviated very far and are in a huge loss”(Ash-Shareaah(pp.358-364) of al-Aajuree.)

9)Ibn Abee Haatim (d.327H)(rh) said: “Our chosen way is to follow the Messenger of Allah (saw), the sahaabah, the Tabieen and all those who followed them in goodness, along with abandoning looking into the innovated matters, to hold fast to the way of the Ahlul-Athar (People of narrations), such as Abu ‘Abdullah Ahmad bin Hanbal, Ishaaq ibn Ibraheem, Abu ‘Abdullah Ahmad bin Hanbal,Ishaaq ibn Ibraheem ,Abu ‘Ubayd al-Qaasim ibn Salaam and ash-Shafiee, to hold fast to the Book, the Sunnah and the way of the Imaams who follow the narrations of the Salaf ,adopting what was adopted by Ahlus-sunnah from the various cities” Up until his saying: “Faith increases and decreases and we have eemaan in the Punishment of the grave “(Ahlus-Sunnah waI’tiqaadud-Deen (no.14)

10)Imaam al-Barbaharee(d.329H)(rh) -said: “Eemaan in the punishment of the grave and Munkir and Nakeer” (Sharhus-Sunnah(no.18)

11)Al-Ismaeelee(d.371H)(rh)- said: “Know -may Allaah have mercy upon us and you-that the way of Ahlul-Hadeeth ,Ahlus-sunnah wal-Jamaah is to affirm belief in Allaah, His angels, His messengers and to accept whatever is recorded in the Book of Allaah-the Most high-and what is authentically related from the Messenger of Allaah (saw) until he said: “Punishment in the Grave is a true fact” (Itiqaad A’immatul-Hadeeth(no.22)

12)Al-Qayrawaanee(d.386H) (rh) said: Under the chapter: “What is related in the Sunnah about the Aqeedah of the heart from the obligatory matters of the Deen. From this is: Eemaan in the heart and pronouncing with the tongue that Allaah is the only deity worthy of worship, none has the right to be worshipped except Him” Up until his saying: “And punishment in the Grave is a true fact and the Believers will be tested in their graves” (Related by Ibn al-Qayyim in Ijtimaa ‘ul-Juyooshil-Islmaayihah(p.152)

13)Ibn Abee Aamneen(d.399H)(rh) said: “Ahlus-Sunnah have eemaan in the Punishment of the Grave, may Allaah protect us and you from this”(Usoolus-Sunnah(Q.7)

14)Imaam al-Laalikaaee(d.418H)-(rh) said: “Chapter: a report of what is related from the Prophet(saw) with regards to the fact that when the Muslims are lowered into their graves,they will be questioned by Munkar and Nakeer, and that Punishment in the grave is a true fact and eemaan in it is obligatory” (Sharh Usool Itiqaad Ahlus-Sunnah wal-Jamaah (6/1127) of al-Laaliaaee.)

15)Imaam al-Bayhaqee(d.458H)(rh) said: “Chapter: Eemaan in the punishment of the Grave”(Al-Itiqaad(p.107) of al-Bayhaqee.)

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WHAT HAPPENS IN THE GRAVE?

By Humzah Asadullah

Taken from The Hadeeth of al-Baraa bin Aazib

©Abdullah Kasim Publishing House International

The Messenger of Allah, salla Allahu alaihi wa sallam gives us the answer!

Upon the authority of al-Bara’ ibn `Aazib who said: We went out with the the Prophet (salla Allahu alaihi wa sallam) to a burial of a man from the Ansar (original inhabitants of Madina) until we arrived at the grave, and he still had not been placed in the slot of the grave.

Then the Messenger of Allah (salla Allahu alaihi wa sallam) sat down and we sat around him. You would have thought that birds were upon our heads from our silence, and in the hand of the Messenger of Allah (salla Allahu alaihi wa sallam) was a stick which he was poking the ground with. [Then he started looking at the sky and looking at the earth and looking up down three times]. Then he said to us: “Ask Allah for refuge from the torment of the grave”, he repeated this command two or three times. [Then he said O Allah I seek refuge in you from the torment of the grave] [three times]. Then he said: “Verily, the believing servant, when leaving this life and journeying to the hereafter angels will descend upon him, their faces will be white as if they were suns, they will have with them a shroud (kafan) from the shroud of Paradise), and an embalmment (HanouT) from the embalmments of heaven. Then, they will sit within eye-shot of him.

Then the angel of death (peace be upon him) will come and sit at his head and will say “O you virtuous soul; come out to a forgiveness and a pleasure from your Lord “. So it will come out as a drop comes out of the mouth of a jug (with ease), then he will take it, not leaving it in his hand for longer that a blink of an eye until they (he and the other angels) have placed it in that shroud and that embalmment. And there will emanate from it a smell like that of the most sweet smelling musk on the face of the earth. Then they shall ascend with it, and they shall not pass with it by any group of angels but they will say: What is this good and sweet-smelling soul?. Then they shall say to them (he is) “such” the son of “such” choosing the best of the names he used to be called in this life. Until they reach the lowest sky, then they shall ask permission to enter, and they shall be granted entry, until they end at the seventh heaven sky, then Allah, exalted and high, shall say: “write the book of my servant in `illiyeen (1) [And what will explain to you what Illiyeen is `illiyeen, there is a register fully inscribed to which bear witness those nearest to Allah (see 83:18)], and his book will be written in `illiyeen, and the shall be said “return him to the earth, for [I promised them] I have created them from it, and into it I shall return them, and from it I shall extract (resurrect) them a second time (20:55)”. So [he is returned to earth and] his soul is returned to his body [he said and he will hear the footsteps of his friends who buried him when they leave him].

Then two [severe] angels shall come and [terrify him and] sit him up next to them and shall ask him: “Who is your Lord?”. He shall reply “My Lord is Allah”. Then they shall ask him: “What is your religion?”. He shall answer them: “My religion is Islam”. Then they shall ask him “Who is this man who was sent among you?”. He will reply “He is the Messenger of Allah (salla Allahu alaihi wa sallam) peace be upon him”. Then they shall ask him “What have you done?”. He shall reply: “I read the book of Allah, then I believed in it and accepted it”. [The angel will terrify him and ask him “who is your Lord?”, “what is your religion?” “who is your prophet?”, and this will be the last trial on earth for the believer, it is then when Allah says : “Allah will establish in strength those who believe with the word that stands firm in this world”, so he will answer my Lord is Allah, my religion is Islam and my Prophet is Mohammad salla Allahu alaihi wa sallam. Then a caller will call from the sky: “My slave has spoken the truth, so spread out for him from the heaven, and clothe him from the heaven, and open a door for him from the heaven (within his grave)”, so it’s goodness and its smell will come unto him, then his grave will be expanded for him as far as he can see.

Then a man will come to him. His face will be handsome, and his clothes will be handsome, and his smell will be sweet. Then he shall say unto him: I bring you glade tidings of that which will make you happy [Rejoice with a pleasure of Allah and delights that endure]. This is the day that you were promised (46:16). Then he will say [and may Allah give you glad tiding] “who are you?, for your face is the face of someone who comes with good news”. He shall reply: “I am your good deeds, [by Allah, I did not know of you but that you were quick to the obedience of Allah and slow to His disobedience, so may Allah reward you good]”. Then he shall say: “My Lord bring the hour so that I might return to my family and my wealth” [it will be said to him “be tranquil”].

He (Mohammed, salla Allahu alaihi wa sallam) said: { And the disbelieving [transgressor/wicked] servant}, if he is leaving this life and journeying to the hereafter then angels will descend upon him, their faces will be black, they have with them a coarse woolen fabric (sackcloth)[ made of fire]. Then they will sit within eye-shot of him. Then the angel of death will come and sit at his head and will say “O you wicked soul; come out to a anger from your Lord and a fury (from Him)”. So it will be distributed (spread out) throughout his body, then it will be ripped away as a skewer/spit is ripped out of damp cotton [and in its way out it will tear and cut the nerves and blood vessels] [and then he will be cursed by all the angels between the earth and the sky and by all the angels in the sky, and the gates of heaven are closed. There is no gate in the heaven but its people supplicate that the wicked soul shall not be ascended to their side], then he will take it (the soul), not leaving it in his hand for longer than a blink of an eye until they have placed it in that sackcloth. And there will emanate from it a stench like that of the most evil smelling corpse on the face of the earth. Then they shall ascend with it, and they shall not pass with it by a group of angels but they will say: What is this wicked soul?. Then they shall say to them (he is) “such” the son of “such” choosing the most hated of the names he used to be called in this life. Until they reach the lowest heaven (sky), then they shall ask permission to enter, and they shall not be granted entry. Then the Messenger of Allah (salla Allahu alaihi wa sallam) recited “The doors of the sky are not opened to them, nor shall they enter heaven until the camel passes through the eye of the needle” (7:40).

Then Allah, exalted and high, shall say: “write the book of my servant in Sijjeen (2)(83:7) in the lowest earth”. [Then will be said “return my slave to the earth, for I promised them I have created them from it, and into it I shall return them, and from it I shall extract (resurrect) them a second time (20:55)”]. Then his soul shall be taken away [from the sky] with a mighty hurl [until it is cast into his body]. Then he (the Prophet salla Allahu alaihi wa sallam) read: “and those who associate partners with Allah, They are as one who falls from the sky then is snatched by the birds or is cast by the wind into a very low place (22:31)”. Then his soul will be returned into his body, [he (the prophet) said : verily he will hear the footsteps of his friends who buried him when they leave him]. Then two harsh severe and fearsome angels shall come and [terrify him and] sit him up and shall ask him: “Who is your Lord?”. He shall reply “Huh?, Huh (this is an _expression of sorrow), I don’t know”. Then they shall ask him: “What is your religion?”. He shall answer them: “Huh?, Huh?, I don’t know”. Then they shall ask him “Who is this man who was sent among you?”. He will reply “Huh?, Huh?, I don’t know [I heard people saying that!]”. He (the Prophet salla Allahu alaihi wa sallam) said “And then will be said to him don’t ever know and don’t ever recite!”].

Then a caller will call from the sky: “My slave has spoken falsely, so spread out for him from the hell fire, and open a door for him from the hell fire (within his grave)”, so its heat and hot wind will come unto him, then his grave will be contracted upon him until his limbs are caught up among one another. Then a man will come to him. His face will be ugly, and his clothes will be ugly, and his smell will be vile. Then he shall say unto him: I bring you tidings of that which will harm you. This is the day that you were promised (70:44). Then he will say [and you, may Allah give you bad tiding] “who are you?, for your face is the face of someone who comes with evil”. He shall reply: “I am your evil deeds [by Allah, I did not know of you but that you were quick to the disobedience of Allah and slow to His obedience, so may Allah reward you bad, and then will be assigned to him a blind, deaf and mute person who holds in his hand a hammer, if a mountain is hit with it, it would disintegrate, and he will beat him with it until he becomes dust, and then Allah will render him to his initial form, and he will beat him again, and he (the wicked) will cry of sorrow and pain a cry that will be heard by all creatures except humans and jinn, and a door of hell will be opened unto him within his grave and will spread out for him sheets of hell fire]”. Then he shall say: “My Lord do not bring the hour”.

This hadith is narrated by Ahmad Ibn Hambal, Abu Dawud, Ibn Majah, at-Tayalisi, and al-Hakim who said it is according to the standards of Bukhari and Muslim. This text is the text of Ahmad, all text between brackets is from the other narrators and other narrations of Ahmad.

Footnotes:

(1) `illiyin: comes from the root word of `uluww which means highness. It is a place in the (highest) seventh sky where the souls of the believers are gathered (Ibn `Abbas), it also carries the meaning of a very high and wide place (Ibn Kathir).

(2) Sijjin: comes from the root word of sijn which means narrowness. It is a place in the (lowest) seventh earth where the souls of the unbelievers are gathered (Ibn `Abbas), it also carries the meaning of a very low and narrow (Ibn Kathir).

Reading the previous hadith one may think that the punishment of the grave is reserved only for those who did not believe in Allah or associated with him someone else in worship, lordship, creation or in his names and attributes. It is not the case! the following authentic hadith tells us more! so let us read it carefully : Ibn Abbas (Radiya Allahu `anhuma) says that the Messenger of Allah, salla Allahu alaihi wa sallam, once, while passing by two graves, remarked : The inmates of these two graves are being tortured not for any serious sins, but in fact they are serious sins. One of them used to carry tales [gossiping] (nameemah) and the other used not to yastatir (1) when urinating. [Bukhari and Muslim]

(1) yastatir means both not covering or hiding himself from the sights of others as well as not cleaning himself after urinating.

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REGARDING THE PICTURE OF THE MAN WHO WAS DUG UP FROM HIS GRAVE

By Shaykh Fawzaan’s (hafithahullaah)

Excerpt taken from: Live ‘Ilm Online: Sharh Thalaathatul Usool (of Shaykh ‘Ubaid al Jaabiree hafithahullaah) Via Masjid As Sunnatin Nabawiyyah (Germantown Phila., Pa)

Translated by Hasan As Somaalee

Regarding the Picture of the Man Who Was Dug Up from His Grave: Shaykh (Fawzaan, hafithahullaah) said: “In our time we are surrounded by wicked, habitual liars. No such thing has occurred. Sometimes people do this to encourage the people to practice the Deen like they should. In the time of the Prophet (sallallaahu ‘alaihi wa sallam), people invented ahaadeeth. One of the reasons why they fabricated these ahaadeeth was to encourage people to return back to their Deen. The Prophet (sallallaahu ‘alaihi wa sallam) said: “Whoever lies upon me, let him take a seat in the Hell Fire.”

For certain people invented ahaadeeth to encourage the sinners to leave off their disobedience and return back to the Deen. So, we liken the people who invent ahaadeeth to those who spread these pictures. There’s no need for these pictures.

If we were giving da’wah the way that the Prophet (sallallaahu ‘alaihi wa sallam) gave da’wah, then we have no need for these pictures yaa ikhwaan. Did the Prophet (sallallaahu ‘alaihi wa sallam), go around with a picture? He informed the people about what’s going to happen in the grave. So we give da’wah the way that the Prophet (sallallaahu ‘alaihi wa sallam) gave da’wah.

This is not the full answer. Much has been left out due to inaudibility. However, the core of the answer is here. Forward this if you please In Shaa Allaah. I ask for pardon and correction if I misquoted the Shaykh or the translator.

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HE IS DENYING THE TORMENT OF THE GRAVE ON THE GROUNDS THAT IF HE WERE TO OPEN A GRAVE HE WOULD NOT SEE ANY CHANGE
Majmoo’ Fataawa Ibn ‘Uthaymeen (may Allaah have mercy on him), 2/29.

Praise be to Allah.

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: One who denies the torment of the grave on the grounds that if he were to open a grave he would not see any change may be answered on several points, including the following:

Firstly:

The torment of the grave is proven according to sharee’ah. Allaah says concerning the people of Pharaoh (interpretation of the meaning):

“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!’”
[Ghaafir 40:46]

And the Prophet (peace and blessings of Allaah be upon him) said: “Were it not that you would not bury one another, I would have asked Allaah to make you hear the torment of the grave that I can hear.” Then he turned to us and said: “Seek refuge with Allaah from the torment of the Fire,” and they said, “We seek refuge with Allaah from the torment of the Fire.” He said, “Seek refuge with Allaah from the torment of the grave,” and they said, “We seek refuge with Allaah from the torment of the grave.” Narrated by Muslim, 2867.

And the Prophet (peace and blessings of Allaah be upon him) said concerning the believer: “His grave will be made spacious for him, as far as the eye can see.” Narrated by al-Bukhaari, 1374; Muslim, 2870.

And there are other texts too.

So it is not permissible to object to or reject these texts because of our mistaken notions, rather we must believe them and submit.

Secondly:

The torment of the grave happens to the soul, and it is not something that has a physical effect. If it had a physical effect it would not be the matter of belief in the unseen and believing in it would not serve any purpose. But it is one of the matters of the unseen, and the way things are in al-Barzakh cannot be compared to the way things are in this world.

Thirdly:

Torment and blessing, and whether the grave is widened or constricted, are matters that the deceased feels but others do not. A man may see in his dream, whilst he is lying on his bed, that he is standing and coming and going, hitting or being hit. He may see himself in a confined and frightening place, or in a spacious and pleasant place, but those around him cannot see or feel that.

What we are obliged to do regarding such matters is to say “We hear and obey, and we believe and affirm.”


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