27 Fatawa Regarding Aqidah by Ibn Hajar

[Muferrid Muhammed Selefy]

27 Fatawa Regarding Aqidah
Hafidh Ibn Hajar al-Asqalani (H 773-852)

The time period of the punishment of grave

Q1- When a man dies and the angels of Munkar and Nakir come and question him about Muhammad (saw) and his risalah; if he can not answer these questions will Allah (awj) punish him until qiyamah or will He punish him for a limited time?

A1- According to the information given in the ayah1 and ahadith2, without doubt there is a punishment3 which will continue forever for the kuffar and those who commit nifaq which reaches the level of kufr.4

At the end of a long hadith which is narrated by Ahmad ibn Hanbal5 and which is classified sahih by Abu Iwana in his book ‘Questioning of the Grave’: “Then for him (the individual who is suffering from punishment of the grave) a hole will be made in his grave and he will feel its distress and smoke until the Resurrection.”

It is mentioned in another narration like this: “then for him, a deaf, dumb and blind man will come. He has an iron-made stick. If he hits to a mountain with it (the iron-made stick) mountain will be smashed to bits. With this stick, a hit to the dead person for six and he (death person) will be smashed to bits. Then the dead person in the grave will return to his old situation and punishment will be repeated this way.”

The hadith which was narrated by Ahmad and Tirmihdi from Abu Hurayrah (ra) and which was also narrated and classified as sahih by Ibn Hibban in his book: “Regarding the questioning of the grave” is as follows: “Squeze (tighten) will said to the soil. It will cover the dead person and limbs of the dead person will come across in eachother. He will be punished this way, until Allah resurrects him where he lays down.”

The hadith which Tirmidhi narrated from Abu Sa’ed (ra) is as follows: “Soil will cover him until his limbs come across in eachother. For him 70 dragon will be prepared. If any among those blow out to the erath, there will be nothing left from it. So these dragons will eject fire and scratch that dead person until he is resurrected for (giving) the account.”

The common meaning of these narrations has informed us: each kafir will be punished different.

Ibn Abi’d-Dunya in his book “Graves” narrated the following from Shabi: “While passing a grave a man saw another man who was coming out from the grave. It was such that when another man was hitting him (the man in the grave) with an iron-made stick, he would go through the earth (underground). Then he’d (the man in the grave) come out of the grave and this would repeat in this manner. When this news reached RasulAllah (saw), he (saw) explained it like this: “That was Abu Jahl Ibn Hisham. He will be punished till qiyama in this way.”


1- The Ayahs which had been revealed regarding this matter are as follows:

“Nor will there be a way for them out of the Fire.” (al-Baqarah 2/167)

“No opening will there be of the gates of heaven, nor will they enter the garden, until the camel can pass through the eye of the needle.” (al-A’raf 7/40)

“But those who reject (Allah) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one!” (al-Fatir 35/36)

“The Fire, they are exposed to it, morning and afternoon” (Ghaafir 40/46)

2- There are so many ahadith recorded in the books of hadiths concerning the issue of the punishment in the grave. I am going to list some of the narrations to inform the reader.

Narrated from Aishah (raa) that RasulAllah (saw) used to say, "Allahumma inni a’udhu bika min al-kasali wa’l-haraam wa’l-maghram wa’l-ma’tham. Allahumma inni a’udhu bika min ‘adhaab al-naar wa fitnat il-naar, wa fitnat il-qabri, wa ‘adhaab il-qabri, wa sharri fitnati'l-ghina wa sharri fitnati'l-faqair wa min sharri fitnati'l-Masihi'l-Dajjaal. Allahumma ighsil khataayaaya bi ma al-thalji wa’l-baradi wa naqqi qalbi min al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib (O Allah! I seek refuge with You from laziness and old age, and from debts and sins; from the torment of the Fire and from the tribulation of the Fire, and from the tribulation of the grave and the torment of the grave, and from the evil of the tribulation of wealth, and from the evil of the tribulation of poverty, and from the evil of the tribulation of the Dajjal (Antichrist). O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the East and the West)” (Bukhari; Muslim)

Narrated from Zayd ibn Thaabit (ra) that: “When RasulAllah (saw) was in a garden belonging to Banu’l-Najjaar on a mule of his and we were with him, it stumbled and nearly threw him. There he saw some graves, six or five or four. He (saw) said: “Who knows the occupants of these graves?” A man said: I do.” He (saw) said: “When did these people die?” He said: “They died in shirk.” He said: “This ummah will be punished in their graves. Were it not that you would not bury one another, I would pray to Allah to make you hear what I hear of the torment in the grave.” Then he (saw) turned to us and said: “Seek refuge with Allah from the punishment of Hellfire…” (Muslim)

Narrated from Anas (ra) that RasulAllah (saw) said: "When a human being is laid in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask him: What did you used to say about this man, Muhammad? He will say: I testify that he is Allah's slave and His Apostle. Then it will be said to him: 'Look at your place in the Hell-Fire. Allah has changed for you a place in Paradise instead of it.' RasulAllah (saw) added: "The dead person will see both his places. But a non-believer or a hypocrite will say to the angels: 'I do not know, but I used to say what the people used to say! It will be said to him, 'neither did you know nor did you take the guidance (by reciting the Qur'an).' Then he will be hit with an iron hammer between his ears, and he will cry and that cry will be heard by whatever approaches him except human beings and jinns." (Bukhari; Muslim; Abu Dawud; Nasai; Ahmad, Musnad)

Narrated from Ibn Abbas (ra) that RasulAllah (saw) 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 namimah (carry tales i.e., gosseping) and the other used not to yastatir (both not covering or hiding himself from the sights of others as well as not cleaning himself after urinating) when urinating.” (Bukhari and Muslim)

Narrated from Abu Hurayrah (ra) that RasulAllah (saw) said, "...the righteous man sits in his grave and is not alarmed or afraid, then it is said to him (by angels): 'In (what state) were you?' So he says: 'In the (state of) Islam.' So it is said to him: 'What is this man?' So he says: 'Muhammad RasulAllah who came to us with clear signs from Allah, so we believed that.' Then it is said to him: 'Have you seen Allah?' So he says: 'It does not behove any man that he sees Allah.' So an opening is made for him in the direction of the Fire, so he sees it, some parts of it smashing into others, and it is said to him: 'Look at what Allah (awj) has saved you from.' Then an opening is made for him in the direction of Paradise, and he looks to its brilliance and what is therein and it is said to him: 'This is your place.' And it is said to him: 'You were upon certain Faith and died upon it and upon it you will be raised up, if Allah wills.' And the wicked man sits in his grave alarmed and terrified and so it is said to him: 'In what state were you?' So he says: 'I do not know.' So it is said to him: 'Who is this man?' So he says: 'I heard the people saying something so I said it!' So an opening is made for him in the direction of Paradise and he sees its brilliance and what is therein, and it is said to him: 'Look at what Allah has refused you.' Then an opening is made for him in the direction of the Fire, so he sees it crashing against itself and it is said: 'This is your place, you lived upon doubt and died upon it and you will be raised up upon it, if it is Allah's will." (Ibn Maajah)

Narrated from Umm Khalid bint Khalid ibn Sa'ed ibn al-Aas (ra) that RasulAllah (saw) said: "Seek Allah's protection from the Punishment of the Grave, since punishment of the Grave is a fact/true." (Tabarani, al-Kabir)

Narrated from Fadaalah ibn Ubaid by Abu Dawud; Tirmidhi; Hakim and Ahmad from Uqbah ibn Aamir (ra) that RasulAllah (saw) said: "Everyone who dies -then his actions are sealed except for the one guarding the border in the way of Allah- his actions continue to increase for him until the Day of Resurrection and he is saved from the trials of the Grave."

Narrated from Haani the freed slave of Uthman ibn Affaan (ra) said: "When Uthman ibn Affaan stood by a grave he would weep until his beard became wet. It was said to him: “You remember Paradise and Hell and you do not weep, but you weep because of this?” He (ra) said: “RasulAllah (saw) said: ‘The grave is the first of the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for him, but if he is not saved from it, what comes afterwards will be worse for him.’” And RasulAllah (saw) said: “I have never seen any scene but the grave is more frightening than it.” (Tirmidhi; Ibn Maajah)

Narrated from Ibn Abbas (ra) that RasulAllah (saw) said: “Most of the torment of the grave is because of urine, so be careful to avoid it.” (Daraqutni)

Narrated from Uthman (ra) that RasulAllah (saw) said: "Verily the grave is the first stopping place for the Hereafter; so if he is saved therein, then what comes after is easier than it. And if he is not saved therefrom, then that which comes after is harder." (Tirmidhi; Ibn Maajah; Hakim)

Narrated that Abd-Allah ibn Mas’ud (ra) said: “Whoever reads Tabaarak Allahi bi yadihi’l-mulk (i.e., Surat al-Mulk) every night, Allah will protect him from the torment of the grave. At the time of RasulAllah (saw) we used to call it al-maani’ah (that which protects). In the Book of Allah it is a surah which, whoever recites it every night has done very well.” (Nasa’i)

Narrated from Abu Hurayrah (ra) that RasulAllah (saw) said: "When the dead person is buried two black-blue angels come to him, one called al-Munkar and the other called an-Nakir, and they say to him: 'What had you used to say about this man?' So he says what he used to say: 'Allah's slave and His Messenger, I bear witness that none has the right to be worshipped except Allah and that Muhammad is His slave and Messenger.' So they say: 'Verily we knew that you (would) say that.' Then his grave is widened for him to the extent of seventy cubits by seventy, then it is made light for him, then it is said: ' Sleep.' So he says: 'I should go to my family and inform them.' So they say: 'Sleep as the newly married sleeps whom no-one awakes except his favourite wife.' Until Allah raises him up from that place of sleep. And if he is a hypocrite (munaafiq), he says: 'I heard the people saying something so I said it too, I don't know.' So they say: 'We knew that you (would) say that.' So it is said to the earth: 'Crush him', so he is crushed until his cross over and he remains in the state of torture until Allah raises him up from that resting place." (Tirmidhi)

Abu Sa’ed al-Khudri (ra) said: RasulAllah (saw) entered to his place of salah, and saw people there arguing amongst each other, as if fighting each other, busy in dunya matters, he (saw) said: ‘If you remember the one that demolishes the desires, … no day will come to the graves but the graves speak out; ‘I am the house that is strange, I am the lonely place, I am the house of the sand, I am the house of the worms. When the believer is buried his grave will say: ‘Welcome, you were the one who I liked to have walk over my back, now you have come to me, you will see what I will do, … and he will see the gate of Jannah.’ (But) when the bad person enters the grave, it will say, ‘you are not welcome, I used to hate you when you walked over me, now that you have entered I will show you what I will do’ …” (Tirmidhi)

Following are conditions which are mentioned in the ahadith that will save a Muslim from punishment of the grave:

a- Martryrdom on the battlefield. RasulAllah (saw) said: "The martyr enjoys six speciic blessings from Allah: his sins will be forgiven from the first moment, his blood is shed; he will see his place in Paradise; he will be protected from the punishment of the grave; he will secure on the most fearfull day (Day of Judgment); he will be clothed in the robes of faith; he will be married to al-Hur ayn; he will be able to intercede for seventy members of his family." (Ibn Maajah, Ahmad and Tirmidhi. Tirmidhi classifed as sahih.) It is narrated from a man, from a companion of RasulAllah (saw) that a man asked RasulAllah (saw): "O RasulAllah! Why will all the believers except the martyr suffer thefitnah of the grave?' He (saw) said: "The shinning swords above the had of martyr are fitnah enough!" (Nasai)

b- Defending the borders of Islam for the sake of Allah. RasulAllah (saw) said: "Defending the borders of Islam for a day and a night is better than fasting and praying (salat) at night for a month; if a man dies (whilst defending the borders of Islam for the sake of Allah), the good deed he was doing will continue to accumulate reward and bring him sustance (rizq), and he will be protected fro the fitnah of the grave." (Muslim) RasulAllah (saw) said: " When a person dies his good deeds come to an end, except for his defending the borders of Islam fi sabil Allah (for the sake of Allah). This deed will grow (in reward) until the Day of Judgement, and he will be protected from the fitnah of grave." (Abu Dawud; Tirmidhi. Tirmidhi described it as sahih hasan hadith.)

c- Death from a stomach disease. Narrated from Abdullah ibn Yassar who said: "I was sitting with Sulayman ibn Sard and Khalid ibn Arfatah and they mentioned that a man died from stomach disease. They expressed their wishes to be present at his funereal, and one of them said to the other: 'did not RasulAllah (saw) say: Whoever is killed by a stomach disease will not be punished in the grave. The other said: Yes indeed! (in other report it is reported that he said: You he spoken.)" (Tirmidhi; classified hasan by Tirmidhi)

d- Reciting surah Tabaraka (al-Mulk). RasulAllah (saw) said: "Surah Tabaraka is a shield from the punisment of the grave."

e- Dying on a Friday (day or night). RasulAllah (saw) said: "There is no one who died on the day or night of Friday, but Allah (jj) protected him from the punishment of the grave," (Ahmad, Musnad; Tirmidhi)          

3- These are the statements of the salafi salihin of this ummah regarding the punishment of grave:

Sufyaan Ibn Uyaynah (ra) said: “The Sunnah is ten. Whosoever accepts them has completed the Sunnah, and whosoever abandons anything from them has abandoned the Sunnah: Affirming al-Qadar (pre-destination), giving precedence to Abu Bakr (ra) and Umar (ra), the Pond in Paradise, Shafa’ah (Intercession), the Scales, the Bridge over Hellfire, eman is statement and action, the Qur‘an is the speech of Allah, 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.” (al-Lalikaa‘i, Sharh Usoul al-I’tiqad Ahlu's-Sunnah wa'l-Jamaa’ah, #312)

Imam ash-Shaafi'i (ra) said: “Indeed al-Qadar (pre-destination); both good and evil consequences are from Allah (awj). Indeed the Punishment of the Grave 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 are also true.” (al-Manaaqibush-Shaafi'i 1/415)

Imam Ahmad ibn Hanbal (ra) said: “From the essential Sunnah, which if a person leaves any one of its points –not accepting it and not having iman in it– then he will not be from amongst its people are: (he then mentions) iman in the Punishment of the Grave.” (Usoul as-Sunnah # 8) He also said: “Punishment in the Grave is a true fact. The servant will be questioned about his Religion and his Lord. Munkar and Nakir and Paradise and Hellfire are also true facts.” (Risaalatu's-Sunnah, 72) Imam Ahmad also said: ‘‘The Punishment of the Grave is a true fact; and no one denies it except one who is misguided and misguiding others.’’ (Ibn Abi Ya’la, Tabaqatu'l-Hanabilah I/174) an-Naasiri (ra): ‘‘We have iman in the Punishment of the Grave and its bliss…this is the madhhab of Ahlu's-Sunnah wa'l-Jama’ah. So it is obligatory to have aqidah in this.’’ (an-Nuru'l-Laami, #110)

Imam Nawawi (ra) said: ‘‘This chapter shows the virtue of seeking refuge -between the tashahhud and taslim- 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 Mu’tazilah.’’ (Sharh Sahih Muslim, 5/85)

Imam Qurtubi (ra) said: ‘‘To have iman in the Punishment of the Grave and its trials is obligatory, due to what the most truthful (i.e., RasulAllah) has mentioned. This is the belief of Ahlu's-Sunnah wa'l-Jama’ah.’’ (at-Tadhkirah, 137)

Abu Dawud (ra) used the following as a title of a chapter: “Chapter: Questioning in the Grave and the Punishment of the Grave.’’ (Sunnan Abu Dawud, Kitabu's-Sunnah, 900)

Ibn Qutaybah (ra) said: ‘‘The People of hadith are united upon the fact that whatever Allah wills, happens, and whatever He does not will, does not happen; that He is the Creator of good and evil; and that the Qur‘an is the Speech of Allah, uncreated; that Allah will be seen on the Day of Judgement, giving precedence to Abu Bakr (ra) and Umar (ra), upon iman in the Punishment of the Grave. They do not differ in need of 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.’’ (Ta‘wil Mukhtalifu'l-Hadith, 18)

Imam at-Tahawi (ra) said: ‘‘This is an explanation of the aqidah of Ahlu's-Sunnah wa'l-jamaa'ah upon the way of the scholars of this religion; Abu Hanifah an-Nu’maan Ibn Thabit al-Kufi, Abu Yusuf Ya’qub Ibn Ibrahim al-Ansari, and Abu Abdullah Muhammad Ibnu'l-Hasan ash-Shaybani and the beliefs they held concerning the fundamentals of the Religion, and their aqedah concerning the Lord of the Worlds...We have eman 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.’’ (Aqidatu't-Tahawiyyah, 79-80)

Abu'l-Hasan al-Ash’ari (ra) said: ‘The Mu’tazilah denied the Punishment of the Grave. It has been related by RasulAllah (saw) through many paths, and by his Companions. Nothing has been related from a single one of them denying or negating this, to the point where there is ijmaa (consensus) from the Companions of RasulAllah (saw).’’ (al-Ibanah an Usuli'd-Diyanah, 201) He also said: ‘‘There is consensus that the Punishment of the Grave is a true fact, and that the people will be tested and questioned in their graves. So may Allah establish us upon that which He loves.’’ (Risalah ila Ahlith-Thaghr, 279)

Imam al-Aajurri (ra) said the follwong under the title: ‘‘Chapter: Tasdiq (affirmation) and iman in the Punishment of the Grave.’’ after he brings many of the ahadith related by Bukhari and Muslim and while ending the chapter by saying: ‘‘So what is the condition of those who deny these ahadith, except that they have deviated very far and are in a huge loss.’’ (ash-Shari’ah, 358-364)

Ibn Abi Hatim (ra) said: ‘‘Our chosen way is to follow RasulAllah (saw), the Companions, the tabi’in, and all those who followed them in goodness; along with the abandonment of looking into the innovated matters, to hold fast to the way of Ahlu'l-Athar (People of Narrations), such as Abu Abd-Allah Ahmad Ibn Hanbal, Ishaq Ibn Ibrahim, Abu Ubayd al-Qasim Ibn Sallaam and ash-Shaafi'i; to hold fast to the Book and the Sunnah upon the way of the Imams who follow the narrations of the Salaf; adopting what was adopted by the Ahlu's-Sunnah from the various cities...Faith increases and decreases, and we have iman in the Punishment of the Grave.’’ (Aslu's-Sunnah wa I’tiqadu'd-Din, #14)

Imam al-Barbahari (ra) mentioned it as a part of aqidah of ahlu's-sunnah: ‘‘Iman in the Punishment of the Grave, and Munkar and Nakir.’’ (Sharhu's-Sunnah, #18)

al-Isma’ili (ra) said: ‘‘Know -may Allah have mercy upon us and you- that the way of the Ahlu'l-Hadith, Ahlu's-Sunnah wa'l-Jama’ah is to affirm belief in Allah, His Angels, His Books, His Messengers, and to accept whatever is recorded in the Book of Allah (jj) and whatever is authentically reported from RasulAllah (saw)...Punishment in the Grave is a true fact.’’ (I’tiqad A‘immatu'l-Hadith, # 22)

al-Qayrawani (ra) said the following under the chapter: ‘‘What is related in the Sunnah about the aqidah of the heart from the obligatory matters of the Religion. From this is iman in the heart, and pronouncing with the heart that Allah is the only deity worthy of worship, none has the right to be worshipped except Him...And the Punishment in the Grave is a true fact, and the Believers will be tested in their graves.’’ (Ibn Qayyim, Ijtima al-Juyushi'l-Islamiyyah, 152)

Ibn Abi Zamnin (ra) said: ‘‘Ahlu's-Sunnah have iman in the Punishment of the Grave, may Allah protect us and you from this.’’ (Usulu's-Sunnah, 7)

Imam al-Lalika‘i (ra) said: ‘‘Chapter: A report of what is related from RasulAllah (saw) with regards to the fact that when the Muslims are lowered into their graves, they will be questioned by Munkar and Nakir, and that the Punishment in the Grave is a true fact, and eman in it is obligatory.’’ (Sharh Usulu'l-I’tiqad, 6/1127)

Imam Bayhaqi (ra) used the following as a title of a chapter: ‘‘Chapter: Iman in the Punishment of the Grave.’’ (al-I’tiqad, 107)

4- Ibn Hajar in Fathu’l-Bari said: “This indicates that some sinners will be punished in al-barzakh (the interval between death and the Day of Resurrection).” (Fathu’l-Bari, 12/445) while explaning the following hadith: “Narrated Samura bin Jundab (ra): Whenever RasulAllah (saw) finished the (morning) prayer, he would face us and ask: ‘Who amongst you had a dream last night?’ So if anyone had seen a dream he would narrate it. RasulAllah (saw) would say: ‘MashaAllah! (i.e., 'What Allah wished,' and it indicates a good omen)' One day, he (saw) asked us whether anyone of us had seen a dream. We replied in the negative. RasulAllah (saw) said: ‘But I had seen (a dream) last night that two men came to me, caught hold of my hands, and took me to the Sacred Land (Jerusalem). There, I saw a person sitting and another standing with an iron hook in his hand pushing it inside the mouth of the former till it reached the jaw-bone, and then tore off one side of his cheek, and then did the same with the other side; in the mean-time the first side of his cheek became normal again and then he repeated the same operation again. I said: 'What is this?' They told me to proceed on and we went on till we came to a man Lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the Lying man, with that stone. Whenever he struck him, the stone rolled away. The man went to pick it up and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said: 'Who is this?' They told me to proceed on; so we proceeded on and passed by a hole like an oven; with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted up to such an extent that they about to get out of it, and whenever the fire got quieter, the people went down into it, and there were naked men and women in it. I said: 'Who is this?' They told me to proceed on. So we proceeded on till we reached a river of blood and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so whenever he wanted to come out the other would throw a stone in his mouth, and he would retreat to his original position. I asked: 'What is this?' They told me to proceed on and we did so till we reached a well-flourished green garden having a huge tree and near its root was sitting an old man with some children. (I saw) Another man near to the tree with fire in front of him and he was kindling it up. Then they (i.e., my two companions) made me climb up the tree and made me enter a house, better than which I have ever seen. In it were some old men and young men, women and children. Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first) containing old and young people. I said to them (i.e., my two companions): 'You have made me ramble all the night. Tell me all about that I have seen.' They said: 'Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Qur'an (i.e. knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon its orders etc.) by day; and so this punishment will go on till the Day of Resurrection. And those you saw in the hole (like oven) were adulterers (those men and women who commit illegal sexual intercourse). And those you saw in the river of blood were those dealing in Riba (usury). And the old man who was sitting at the base of the tree was Ibrahim (as) and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gate-keeper of the Hell-fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I am Jibril and this is Mika'il. Raise your head.' I raised my head and saw a thing like a cloud over me. They said: 'That is your place.' I said: 'Let me enter my place.' They said: 'You still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place’." (Bukhari)

5- This text is the text of Ahmad, all text within brackets is from the other narrators and other narrations of Ahmad. The wording of this hadith is as follows: Upon the authority of al-Bara ibn Aazib (ra) who said: “We went out with RasulAllah (saw) 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 RasulAllah (saw) 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 RasulAllah (saw) was a stick which he was poking the ground with. [Then he (saw) started looking at the sky and looking at the earth and looking up down three times]. Then he (saw) said to us: "Ask Allah (swt) for refuge from the torment of the grave", he (saw) repeated this command two or three times. [Then he (saw) said O Allah (awj) I seek refuge in you from the torment of the grave] [three times]. Then he (saw) 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 embalmment (Hanout) from the embalmments of heaven. Then, they will sit within eye-shot of him. Then Azrail (the angel of death) 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 sweetest 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 illiyin (It is a place in the -highest- seventh sky where the souls of the believers are gathered). ["And what will expalin to you what Illiyin is illiyin, there is a register fully inscribed to which bear witness those nearest to Allah." (al-Mutaffifin 83/18)], and his book will be written in illiyin, 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." (Ta-Ha 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 RasulAllah (saw)!" Then they shall ask him: "What have you done?” He shall reply: "I read the book of Allah, and 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 (swt) 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 Muhammad (saw). 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." (al-Ahqaf 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 desoobedience, so may Allah reward you good]". Then he shall say: "My Lord brings the hour so that I might return to my family and my wealth" [it will be said to him "be tranquil"]. He (saw) 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 an 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 RasulAllah (saw) 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" (al-A’raf 7/40). Then Allah (jj) shall say: "write the book of my servant in Sijjin (is a place in the -lowest- seventh earth where the souls of the unbelievers are gathered)." (al-Mutaffifin 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." (Ta-Ha 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 (saw) 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." (al-Hajj 22/31) Then his soul will be returned into his body, [he (saw) 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 (saw) 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." (al-Maarij 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". (Ahmad, Musnad; Abu Dawud; Ibn Maajah; at-Tayalisi; Ibn Khuzaimah; Bayhaqi, Shu'ab al-iman; ad-Diyaa; Hakim. Hakim said it is according to the standards of Bukhari and Muslim.)

[Muferrid Muhammed Selefy]

Can the dead recognize the visitors and hear their recitation of Qur’an?

Q2- Will the dead person be able to recognize the one who sits near his grave? Is he (the dead person) able to hear Qur’an recitation?

A2- There is two matters in this question:

Firstly: The dead person’s ability to recognize or not recognize the one who comes to his grave.

Secondly: His (the dead person) ability to hear or not hear Qur’an which is recited.

It is meaningless to limit the question as ‘his ability to hear only when he is near the grave’ or ‘his unability to hear when he (the reciter) is distant from the grave’ and ‘his ability to hear only Qur’an and not hear other words (other than Qur’an)’. We will explain these separately while answering the question.

The dead person’s abilitiy to recognize the one who visits his grave and his ability to hear whatever he (the visitor) says is a part of a much known discussion regarding the question: ‘Where will the spirits (ruh) reside after death?’

According to the narrations of Ibn Abdu'l-Barr and other scholars, the majority of ahl-hadith have the view of the ruh is around the dead indivuduals’ grave. However these scholars had hesitated to express that this (hukm) is (also) valid for the martyries. It is because there is ahadith opposition on this (opinion), which is understood from their dhahir. (Explanation regarding these matters will be given later while answering these relevant questions.) There is no doubt that the nabi are superior to martyries from other points. Without doubt their ruh are also superior to the ruh of martyries.    

Other than these two spirit (prophets and martyries); spirits are divided into two as mu’min and kafir. The spirits of kuffar (as mentioned before and will be mentioned later in the answers of other questions); will be in sorrow, difficulties, unpleasantness, distress and punishment.

The spirit of mu’min is, if he performed disobedience to Allah as a rebeller, he will be in a punishment which is lighter than the punishment of kafir, if he lived in obedience to Allah then he will be in good tidings and happiness. (There will be more explanation regarding this later.) According to the dhahir of the sahih ahadith it is understood that the spirits of mu’min will be high and the spirits of kuffar will be in the fire.

The spirits which are in both these two groups have relation with the body. However this relationship is a relation of unworldly and it is not like the relationship of the spirit and body in the life of dunya. The fact of sleep is the most similar matter to this.6 The spirit of the sleeper is separated from his body. However this is not a complete separation which (causes) the spirit will not come back (to the body) anymore. The spirit of the dead person is completely separated from the body. However there will be a relation left between the dead person and his soul; for a mu’min to feel the blessings and for a kafir to feel the punishment. According to the view which had been preferred by Ahlu's-sunnah, the blessing and the punishment of the spirits will be felt also by the body. Upon this, the blessings and the punishment in the barzakh alam will be tasted by both the spirit and the body.7

Some among the ahlu's-sunnah say this will only be tasted to the spirit. In some of books, there are dreams which reached the level of manawi mutawatir8, supporting the preferred view. Abu Bakr Ibn Abi’d-Dunya in his book ‘al-Kubur’ Abu Abd-Allah bin Mundah in his book ‘ar-Ruh’ Abdu'l-Haq in his book ‘al-Aqibah’ and in some other scholars books there are so many dreams narrated regarding the issue. Even if these dreams are not raised to the level of hujjah (prove), if there is no proof concerning the matter then the dreams could be a material of preference.

After they explain this in this manner; they say the following regarding the tasting of the blessing and the punishments by both spirit and the body: “The dead person will recognize the one who visits him and also (the dead person) can hear who recites Qur’an near (his grave) him. It is because, spirit does not separate from the body there is nothing to prevent him to recognize the visitor and hear the reciter of Qur’an.”

Those in the view of the blessings and the punishment will be tasted only by the spirit do not say: ‘The dead person can not be able to recognize the visitor, can not be able to hear the recitor of Qur’an.” However some among the owner of this view say: “Due to the spirits which will be tasted the blessings and the spirits which will be tasted the punishment will be busy with this (tasting blessings or the punishment) they (the dead) can not recognize, they can not hear these.”

Those who stated this (view) are very little in numbers and the view which is much known is the view which opposes this (view). (In the answer of the fourth question, we, with the help of Allah, will mention some of things which support this preferred view.)        
 

6- Imam Nawawi (ra) said: “If it is said, we see the deceased and how he is in his grave, so how can he be questioned, made to sit up and beaten with iron rods, when no mark is left on him? The answer is that this is not impossible, and indeed there is a similar case in our regular lives, that of the sleeper who feels joy or pain of which we feel nothing. A person who is awake may also feel joy or pain because of something he hears or thinks about, and those who are sitting with him feel nothing of that. Similarly, Jibril used to come to RasulAllah (saw) and tell him of the wahy (revelation), and the people present were unaware of it. All of that is clear and evident.” (Sharh Sahih Muslim, 17/201)

Ibn Taymiyyah (ra) said: “When a person sleeps, he may feel joy or pain, and that happens to his soul and his body. He may dream that someone is beating him and wake up with pain in his body, or he may dream that he is being fed some good food, then wake up with the food in his mouth. This is something that really happens. If the body and soul of a sleeping person can experience joy and pain that are not felt by the person next to him, and a sleeper may even cry out because of the intensity of pain or fear of what is happening to him, and those who are awake can hear him, and he may speak, reciting Qur’an or dhikr, or talking to someone, and those who are awake can hear that, even though he is asleep with his eyes closed, and he does not hear them if they speak to him; then how can we deny that the one who is buried in his grave also feels things, when RasulAllah (saw) has told us that he ‘hears the sound of their footsteps’ and ‘You do not hear what I say any better than they do’? The heart is a kin to the grave, hence RasulAllah (saw) said, when he missed Asr prayer on the day of al-Khandaq: ‘May Allah fill their hearts and graves with fire.’ And Allah differentiated between them (graves and hearts) in the ayah: ‘Knows he not that when the contents of the graves are poured forth (all mankind is resurrected)? And that which is in the hearts (of men) shall be made known?’ (al-Adiyat 100/9-10) This is just to explain that this could happen. We cannot say that the blessing or torment that the dead experience is like that which a sleeper experiences when he dreams, rather that blessing or torment is more complete and more far-reaching; it is a real blessing and a real torment. But this example is given to show that this is possible. If someone were to say that the dead person does not move in his grave, and the soil does not change, and so on, this matter may be explained in more detail, but that would take too long to explain here. And Allah knows best. May Allah bless our Prophet Muhammad (saw) and his family and his companions.” (Majmu al-Fataawa, 4/275-276)

7- It was narrated from Abd-Allah ibn Umar (ra) that RasulAllah (saw) mentioned the tormentor of the grave and Umar (ra) asked: "Will our mental faculties be restored to us, O RasulAllah?" RasulAllah (saw) said: "Yes just as  they are now." Umar (ra) said: "I will put a stone in his mouth." (al-Targhib wal'-Tarhib; Umar meant that becaue he honours his Lord, Alalh will help him to give the right aswers, which will silence his questioner in the grave.)  

Ibn Taymiyyah (ra) said: “The view of the salaf (earliest generations) of this ummah and its imams is that ‘the torment or blessing (of the grave) happens to the soul of the deceased and his body. After it departs from the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment befalls the body as well as the soul.’ So we must believe in that which Allah has told us.” (al-Ikhtiyaaraat al-Fiqhiyyah, 94)

Ibn Qayyim (ra) quotes that Ibn Taymiyyah (ra) said the following: “Shaykhu’l-Islam (i.e., Ibn Taymiyyah) was asked about this matter, and we will quote his reply in full: ‘Indeed, the torment and blessing happen to both the soul and the body, according to the consensus of the Ahlu's-Sunnah wa’l-jamaa'ah. The soul is blessed or tormented separately from the body, and it is blessed or tormented in connection with the body. The body is connected to it, so in this case the blessing or torment happens to them both, and it may happen to the soul separately from the body.’ The view of the salaf and imams of this ummah is that when a person dies, he will be in a state of blessing or torment, and that happens to his soul and his body. After the soul has departed from the body, it remains in a state of blessing or torment, and that is sometimes connected to the body and the blessing or torment happens to them both. Then when the Day of Resurrection comes, the souls will be returned to their bodies and they will rise from their graves to meet the Rabbu’l-Alamin (Lord of the Worlds). The physical resurrection is a matter upon which the Muslims, Jews and Christians are agreed.” (ar-Ruh, 51-52)

8- ‘The manawi mutawatir dream’ is the dream which had been dreamt by many.

[Muferrid Muhammed Selefy]

Performing deeds on the behalf of the dead person

Q3- Will the rewards of good deeds such as; giving sadaqa (charity), freeing a slave, slaughtering an animal and leaving something as a waqf (charitable foundation), on behalf of the dead person reach him?

A3- According to the majority of ahlu's-sunnah; the rewards of giving sadaqa on behalf of the dead person will reach him. And (it) will benefit him.

Some among the ahl-bid'ah separated from ahlu's-sunnah and said: “For the dead person, nothing other than his own (good) deeds will benefit him.”9  

However giving sadaqa regarding the dead person is mashru (legal) and it becomes constant with the sahih narrations. And the dead person will benefit from this. The narrations regarding this take place in Bukhari, Muslim and other (hadith) books. In the mukaddima (preface) of Sahih of Muslim, according to the narration from Abu Mubarak; there is no ikhtilaaf (disagreement) regarding the benefiting of the dead person from the sadaqa which had been given on behalf of him. The ulamaa (scholars) made ijmaa (agreement) that the du'a (prayer) and istighfar (asking for mercy/forgiveness) for the dead person by mu’min will benefit him (the dead person). This ijmaa will reject the opinion of the ahl-bid'ah of (bringing limitations to say) ‘only the deeds of the dead person which had been performed by him while he was alive will benefit him’.

Once sadaqa among the deeds performed on behalf of the dead person, benefits him; freeing a slave, slaughtering an animal10 or waqf are also the same as sadaqa (on the ruling) and regarding benefiting the dead person, there is no difference in between.11

Ulamaa of ahlu's-sunnah made ikhtilaaf regarding the deeds which are performed bodily. Some among the salaf and Hanafi (scholars) with relying on a narration which is narrated from Ahmad ibn Hanbal (ra) they carry the opinion that it is sahih (sound) that the deeds which are performed bodily will also (as monetary acts) benefit the dead person.

Other scholars (such as Imam Malik and Imam Shafii)12 are in the opposite view in this issue. In Bukhari (and) Muslim it is narrated from Aishah (raa) that RasulAllah (saw) commanded: "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf.”

It is narrated from Ibn Abbas (ra) that: “A man came to RasulAllah and said: O RasulAllah! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf? RasulAllah replied in the affirmative and said: Allah's debts have more right to be paid." (Bukhari; Muslim)

Again same as this, this hadith also indicates this (hukm): Buraida (ra) said: “When we were sitting with RasulAllah (saw), a woman came to him and said: I had gifted to my mother a maid-servant, and now she (the mother) has died. Thereupon he (saw) said: There is a definite reward for you and she (the maid-servant) has been returned to you as an inheritance. She (that woman) again said: Fasts of a month (of Ramadan) are due upon her; should I observe them on her behalf? He (saw) said: Observe fasts on her behalf. She (again) said: She did not perform Hajj, should I perform it on her behalf? He (saw) said: Perform Hajj on her behalf.” (Muslim)

The hadith recorded in Bukhari from Ibn Abbas (ra) regarding hajj (pilgrimage) also indicates this. Once it is accepted that deeds which are performed bodily such as hajj will benefit the dead person; what will prevent other deeds to benefit the dead person?

The ijmaa of all the Muslim is: If debit of the individual who died in a state of indebted; is paid by others, this payment will save him to be indebted. Even if the debt is paid by other than his inheritors, this is valid.

This narration is mentioned in Bukhari and Muslim: “We were sitting with the RasulAllah (saw) when a funeral bier was brought to him and they said: ‘Pray over him.’ He (saw) said: ‘Does he have any debts?’ They said: ‘No.’ He (saw) said: ‘Has he left anything behind?’ They said, ‘No.’ So he (saw) prayed over him. Then another funeral bier was brought to him, and they said: ‘O RasulAllah, pray for him.’ He (saw) said: ‘Does he have any debts?’ They said: ‘Yes.’ He (saw) said: ‘Has he left anything behind?’ They said: ‘Three dinars.’ So he 9saw) prayed over him. Then a third funeral bier was brought, and they said: ‘Pray for him.’ He (saw) said: ‘Has he left anything behind?’ They said: ‘No.’ He (saw) said: ‘Does he have any debts?’ They said: ‘Three dinars.’ He (saw) said, ‘Pray for your companion.’ Abu Qutaadah said: ‘Pray for him, O RasulAllah, and I will take care of his debt.’ So he (saw) prayed over him.”

Ibn Hamdan al-Hanbali in his book ‘al-Raaya’ explained that, any performance which is performed to be close to Allah will benefit the dead person if it is performed on the behalf of the dead person. Whether this performance is done financialy or bodily, it does not make difference. He stated that the rewards of every amal (deed) such as (giving) sadaqa, freeing a slave, (making) hajj, reciting Qur’an will benefit the dead person.

Then he continued in such manner: It is said: This amal will reach the dead person if niyyah (intention) is made to benefit the dead person while performing it or before the performance. However it will not be valid if the niyyah is made to send the rewards of it to the dead person after the performance of the amal. Some among the Hanbali scholars bring such a condition. Their proof is RasulAllah (saw) had not commanded at any time to the one who wanted to make a khair (good deed) for a dead person to say: ‘O Allah! Give the reward of this amal to this person and not that person.’  

It is not narrated that the salaf uttered such things while performing an amal.

Some among the ulamaa said: “If an amal is going to be performed for a dead person, it is a must to make niyyah while starting to perform it, if the niyyah is made after completing the amal, it is invalid.”

Some of the ulamaa said: “It is valid to donate the reward of the amal to the dead person, after completing it. So this individual will make such du'a: ‘O Allah! Convey the reward of this amal to that dead person’.”

For this reason these scholars do not lay down making niyyah before performing any amal as a condition. The true view is to adhere to RasulAllah (saw).

In this matter, the view of laying down making niyyah at the beginning of the amal as a condition will be preferred. It is because deeds are according to niyyah. (InshaAllah, at the end of these questions, there will be detailed explanation regarding this matter.)


9- Some of them quote as evidence the hadith: “When the son of Adam dies, his deeds come to an end apart from three: sadaqah jaariyah (ongoing charity); beneficial knowledge; or a righteous son who will make du’a for him.” (Muslim)

Imam Ibn Qayyim (ra) refuted those who quote this hadith as evidence, and said: “When you use this hadith ‘When the son of Adam dies, his deeds come to an end’, you are misquoting it. RasulAllah (saw) did not say, ‘He no longer benefits at all’; what he said is that deeds of the individual come to an end. As far as the deeds of others are concerned, the (reward) is for the one who does them, and if he gives that to him, the reward of the one who did that reaches him, not the reward of his own deeds. What comes to an end is one thing, and what reaches him is something else. The same applies to another hadith, which is: ‘What reaches the deceased is his own hasanaat and deeds.”; which does not rule out the fact that other things, the good deeds and hasanaat of others, may also reach him.” (Kitaab al-Ruh, 129)

Defending the borders of Islam for the sake of Allah in this world is also a continues deed which will benefit the deceased after his dead. RasulAllah (saw) said: "When a person dies his good deeds come to an end, except for his defending the borders of Islam fi sabil Allah (for the sake of Allah). This deed will grow (in reward) until the Day of Judgement, and he will be protected from the fitnah of grave." (Abu Dawud; Tirmidhi. Tirmidhi described it as sahih hasan hadith.)
  
10- Another thing that may benefit the dead person is if his relative devotes a share to him of a sacrifice he offers. When RasulAllah (saw) offered a sacrifice, he (saw) said: "In the name of Allah, O Allah, on behalf of Muhammad and the family of Muhammad." (Muslim) The family of Muhammad (saw) included both members among the living and the dead.

11- Among the deeds whose rewards we are allowed to give to the dead person, or by means of which the dead can benefit from the actions of the living, other than mentioned above by Ibn Hajar are the following:

a- Du’a

Ibn Qayyim (ra) said: “The fact that the dead benefit from du’as is indicated by the consensus of the ummah on offering du’a for him during the janaazah (funeral) prayer, hence we know that du’a benefits the deceased…This is supported by many ahadith and is in fact is the whole point of praying for the deceased. The same applies to making du’a for him after the burial and making du’a for them when visiting their graves.” (Kitaab al-Ruh, 118-119) Allah (swt) stated: “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith…” (al-Hashr 59/10) Making du’a for the dead person also mentioned in the ahadith: It was reported that Abu Hurayrah (ra) said: “RasulAllah (saw) told us of the death of the Negus, the king of Ethiopia, on the day that he died, and said: Pray for forgiveness for your brother.” (Bukhari; Muslim) It was narrated that Uthman ibn Affaan (ra) said: “When RasulAllah (saw) finished burying someone who had died, he (saw) would stand over him and say: Pray for forgiveness for your brother, and ask that he may be made steadfast, for even now he is being questioned.” (Abu Dawud. Imam Nawawi classed the isnaad of this hadith as jayyid al-Majmu, 5/292)  

b- Righteous deeds done by the children of the dead person

“Whatever righteous deeds the righteous son does, his parents will have a reward like his, without it detracting from his reward in the slightest, because their child is part of their striving and earning. Allah (awj) says: "And that man can have nothing but what he does (good or bad)." (an-Najm 53/39). RasulAllah (saw) said: “The best that a man can benefit from is that which he earns, and his son is also part of his earnings.” (Abu Dawud; Nasai; Tirmidhi. Tirmidhi classified as hasan)

12- Ibn Hajar said: “The Salaf had differences of opinion concerning this matter: Fasting on behalf of the dead was permitted by the scholars of hadith. Shaafi'i former view was that it was allowed depending on whether or not the hadith was sahih, as was transmitted by Bayhaqi in his book ‘al-Ma’rifah’. This is also the view of Abu Thawr and a group of the Shaafi'i muhaddathin (hadith scholars). Bayhaqi said in his book ‘al-Khilaafiyaat’: ‘This is a proven matter. I do not know of any difference of opinion among the scholars of hadith concerning its soundness, so we must act in accordance with this.’ Then he quoted Shaafaii, with an isnaad going back to him: ‘Concerning everything that I have said, if something different is reported from RasulAllah (saw) and is sahih, then follow the hadith and do not follow me.’ al-Shaafa'i’s later view and that of Malik and Abu Hanifah was that fasts should not be observed on behalf of the dead.  al-Layth, Ahmad, Ishaq and Abu Ubayd said: ‘no fasts should be observed on behalf of him (the dead person), apart from fasts related to vows, because the general meaning of the hadith of Aishah (raa) should be interpreted within the specific framework of the hadith narrated from Ibn Abbas (ra). However, there is no contradiction between these two ahadith that would necessitate reconciliation. The hadith of Ibn Abbas (ra) is an independent matter in which he asked about something which happened specifically to him, whereas the hadith of Aishah (raa) is a statement of the general principle. In the hadith of Ibn Abbas (ra), this general principle is referred to at the end of the hadith, where it says: ‘The debt owed to Allah (awj) is more deserving of being paid off.’ (Fathu’l-Bari, 4/193-194)

[Muferrid Muhammed Selefy]

The issue of benefiting the dead by the reward of recitation of Qur’an

Q4- Will the reward of recitation (on the behalf of dead person) reach the dead? If it reaches, will it reach when it is recited near the grave or will it reach when it is recited far (from the grave)? And will the dead person receive the entire reward of recitation or just the reward of listening (Qur’an)?

A4- There is two matters here. The first among these two matters is apart of the second matter. I prefer the following opinion of Hanbali regarding this issue:

When the reciter (of Qur’an) makes niyyah to recite for (benefiting) dead, Qur’an which is recited by him will benefit the dead person and its (recitation of Qur’an) reward will reach him.

Some among the ulamaa said this: It is not a condition to make niyyah for reciting it to the dead person at the beginning of the recitation. On the contrary if he first recites and then he sends its reward to the dead person as a gift, this reward will reach the dead person. As I mentioned before, the first view had been prefered.

There is no difference regarding the reaching of the reward to the dead person between these two views meaning whether recitation of Qur’an near the grave or recitation at a distance. In both conditions the reward of recitation will reach the dead person.

Some Shafii (scholars) said the dead person only will receive the reward of listening (Qur’an). They said this view relied on two principles:

First principle: It is not sahih to send rewards as a gift.

Second principle: The ruh (spirits) are near the graves. Because their bodies feel the blessings and the punishment, the spirits of the dead are reunited with grave and the body with an inmaterial gathering. (The constanty of bodies feeling blessings and the punishment had been explained before.)

For this reason, the dead will hear the recitation and therefore the reward of listening will reach him. This explanation will put the teller into a dead end. It is because comprehension and hearing of the dead is different than the mukallafs (responsible alive individuals) comprehension. He needs fadl of Allah regarding this matter. If Allah wishes, He (swt) can give the dead the nimah (blessing/ability) of hearing.

Some among the Shafii put forward another opinion regarding the reward of recitation. It is not right to make niyyah for (sending its reward to the) dead person while reciting Qur’an. If he recites it for himself first and after if he makes du'a to Alah for conveying its reward to the dead person then reaching the reward to the dead will be possible in this manner. As a matter of fact this is accounted as du'a. His situation will be left to Allah, if He (awj) wills He will accept his du'a, if He (swt) wills He (swt) will not accept it. This explanation is not opposing the explanation of the one who is among them says:

It is not right to send the reward (as a gift). It is because, as the slaves have the right of donating their properties; he does not have any right of possession regarding the ibadaah (donating rewards). This is because here he is aiming to gain rewards of the recitation for the dead person or he says ‘I donate my reward to the dead person’. This opinion is opposing the du'a which is mentioned previously. As it is mentioned before, it is not certain that the reward will reach the dead person. The narrations regarding recitation of Qur’an near the grave from sahabah is little in numbers. However from the era of the four madhhab until today, Muslims continue to recite Qur’an near to the graves of the dead.

Ahmad Ibn Muhammad Ibn Harun Abu Bakr al-Khilal said regarding this matter in his book ‘al-Jami’: "Abbas Ibn Ahmad Iddawri told us: I asked Ahmad Ibn Hanbal whether he knows or not anything regarding recitation of Qur’an near the graves. He said: I do not know. Then he said: I asked Yahya b Main. He narrated from Mubasshir ibn Ismail al-Halabi: Narated from the father of Abdu'r-Rahman ibn Ala ibn al-Lajlaj: My father said: When I die, put me into a tomb and ‘BismiAllah wa ala millati rasulAllah’ (with the name of Allah and according to the sunnah of RasulAllah), recite the beginning of Baqara and its ending, near to my head. I also heard Ibn Umar (ra) requested (as a will) the same. Then Khilal narrated another narration: While Ahmad ibn Hanbal was in a funeral, after the dead person was buried, a blind man came near his grave and recited Qur’an. Ahmad ibn Hanbal told him this: ‘O man, reciting Qur’an near the grave is bid'ah (innovation).’ Muhammad Ibn Qudamah told him (i.e., Ahmad ibn Hanbal): ‘O Abu Abd-Allah! What do you say about Mubasshir al-Halabi?’ Ahmad ibn Hanbal said: ‘A sound authority.’ When he narrated the narration of Mubasshir al-Halabi, Ahmad ibn Hanbal told him: ‘Return to the man, and bid him recite (Qur’an near the grave).’ Khilal in the same manner said: Abu Bakr al-Marwazi told us: I heard while Ahmad Ibn Muhammad Ibn Hanbal stated the following: “When you enter to the graveyards recite surah of Fatiha, Falaq, Nass and Ikhlaas and donate what you recited to the ahl-qubur (inhabitants of graveyards/dead) therefore the rewards of your recitation will reach them.”

Also it is narrated that Zafarani said: “I asked Imam Shafii regarding reciting Qur’an near the graveside and he said: la ba'sa bihi (There is no harm in it.)”

Zafarani is trusty and he narrated the prior view of Shafii and the narration which he narrated from Shafii is gharib. When nothing appears in the opposition to his prior view in Shafiis later view, then performed with his prior view. However the later view of Shafii regarding the reward of the Qur’an reaching the dead person is: “Qur’an is the most esteemed dhikr. Dhikr will provide a blessing and this blessing will spread those who present there.”

The base of this opinion relies on:

When two dates are planted into the grave, these (dates) will make tasbih (the repetitive utterances of glorifying Allah) of Allah as long as they live.13 Therefore with the result of their tasbih, a blessing will take place in the grave for the owner of the grave and this blessing will continue until the branches die. This tafsir (explanation) of this narration is among some of the mufassir. When the blessing occurs from the tasbih of plants, the blessing of the Qur’an which is the most esteemed dhikr –if it is recited by mankind who is honorable than animals, plants and inorganics and especially if the reciter is a salih person- is surely more suitable to be occurred. Allah knows thes best.

Among the group of scholars including Abdu'l-Haq, regarding the hearing of the dead, with indication to the legality of giving salam to dead person, said: “If the dead are not able to hear the salam which is given to them, then addressing them (with greeting) would be useless and fruitless.”

This is a weak opinion. It is because this would not necessitate this (conclusion). Even in the tashahhud of prayer a salaam addressing RasulAllah (saw) is said. Certainly RasulAllah (saw) does not hear all those who send salaam to him within the tasahhud. The individuals giving salaam to the mu’min in the graves while passing the graveyard will not necessitate the dead hearing the salam. This will taken account as du'a. And it is saying: ‘O Lord! May salam be upon them’. In the same manner in the prayer saying to rasul: ‘O RasulAllah! May salam be upon you!’ means: ‘O Lord! Make salat and salaam upon the rasul.’ In a hadith which mentioned in Bukhari and Muslim, when RasulAllah (saw) stated: “May salaam be upon us and the salih (the righteous) slaves”, this salaam will reach all of the salih slaves.

Essentially this statement is asking (a request) from Allah. The meaning of that statement is: ‘O Allah! Convey salam to salih (the righteous) slaves.’


13- Ibn Abbas (ra) narrates: “RasulAllah (saw) once passed by two graves and said: ‘These two persons are being tortured not for any major sin. One of them never saved himself from being soiled with his urine, while the other used to spread calumnies. RasulAllah (saw) then took a green date-palm stalk, split it into two pieces, and fixed one on each grave. They said: O RasulAllah! Why have you done so? He (saw) replied: I hope that their punishment might be lessened until these two pieces become dry." (Bukhari; Muslim)

Qadi Abu'l-Fadl Iyad said in his commentary book to Sahih Muslim when explaining the hadith of the female slave in which the RasulAllah (saw) said about two recently buried Muslims, after he split a moist palm branch into two and fixed the two branches over the graves: "I hope that their punishment might be lessened until these two pieces become dry.” Specifically, Qadi Iyad said: “Scholars deduced from this hadith that it is mustahab (likeable) to read the Qur’an upon the dead, because if punishment could be eased by the tasbih (glorifying Allah) of the branches which are objects, then given the priority of the Qur’an, its recitation upon the dead would be likeable.” This ruling was also conveyed from him and it was agreed upon by al-Abiyy in his explanation book to Sahih Muslim.

[Muferrid Muhammed Selefy]

The best expression for the recitor while donating rewards to the dead

Q5- When the reciter of the Qur’an recites from Qur’an and donates (its reward) to the dead will this reach them or not?

And will the dead hear the recitation which is recitated (from Qur’an) or not?

A-5 This is an issue of ikhtilaaf. It is best for the recitor to say: “O Allah. If you accept my deed in this recitation convey its reward to fulan (such and such person) as a mercy from Yourself.”

Instead if he says: “O Allah! Convey the reward of the Qur’an which I recited to fulan” the rewards reaching the dead or not is an issue of ikhtilaaf among the ulamaa.

The first expression (If you accept my deed on this recitation covey its reward to fulan as a mercy from Yourself) will be taking account as a du'a. If Allah 9awj) wishes, He will accept, If He wishes, He will not accept. If Allah (jj) accepts it, surely (donating rewards) will benefit the dead.

[Muferrid Muhammed Selefy]

In most of the cities reciting Qur’an for the dead has become a tradition

Q6- When it is donated to the dead from (the rewards of) prayer, sadaqa or recitation of Qur’an and other good amals, will the dead know this (donation)?

Will the reward which will come from this (donation) be recorded in the amal book of the dead person?

A-6 The reward of sadaqa will reach the dead however it is an ikhtilaaf whether or not the reward of prayer and fasting will reach him. In reality in a situation which fasting is observed by the wali (guardian/inheritance) or to have someone else observe the fast of the deceased individual who could not observe fast while he was alive, the reward will reach the deacesed.  

Also in the matter of hajj, it is jaiz (permissible) to make someone to go hajj while paying its wage to him or voluntarily or with wasiyyah (the will) of the dead person; for the dead person who had not been able to go hajj while he was alive.

However there is a much known ikhtilaaf among the ulamaa regarding whether or not the reward of recitation of Qur’an will reach to him (dead person). In most of the cities reciting Qur’an for the dead has become a tradition. There is no ikhtilaaf regarding benefitting from the blessings of reciting Qur’an to the dead.

According to the (narration) which is constant in the ‘Sahih’ of Muslim; the good deeds of the deacesed will stop except in the following three matters:

“A Sadaqa Jariah (continuous charity), beneficial knowledge, or a righteous child who prays for him.”

This hadith is mentioned in the sunnan and Sahih of Ibn Hudhayma.

[Muferrid Muhammed Selefy]

Meeting of the souls after the account and the punishment

Q7- Will those who were close and related to oneother meet (come together) after account and punishment?

A7- There is a deficiency in this question. If it is mentioned after the individuals settle in jannah and jahannam by ‘after account and punishment’ then there is no need to ask such a question. In reality the ahl-jannah will come together and visit each other and ahl-jahannam will come together and quarrel with each other.

If it is meant the questioning in the grave and the situation after the inquiry by ‘after account and punishment’ (then) it will not be said ‘account’ for the affairs in the grave. The majority of mankind other than those Allah wishes (not to take account) will be taken in account on the day of qiyamah. Some people will suffer from punishment and some will not. With the questioning of the grave and the punishment should not be mentioned the inquiry and the punishment on the day of qiyamah.

There are narrations regarding the meeting of the spirits of the dead in so many ahadith.

Among these there is a narration in Ibn Abu'd-Dunya’s book ‘Qubur’ from Sa’ed Ibn Musayyab: He said: “Salman Farisi (ra) and Abdullah Ibn Salam (ra) met. One told the other: If you die before me; come and meet me and tell me about what you came across by Allah. If I die before you; I will meet with you and inform you about what I came across by Allah. The other one replied: ‘Yes! The spirits in the jannah will go wherever they wish’.”

[Muferrid Muhammed Selefy]

The punishment of the sinner in the grave

Q8- Will a sinner suffer from the punishment in the grave until qiyamah? Or will he only suffer from punishment when the Munkar and Nakir angels come (to questioning him)?

A8- It depends on the haraam which is committed whether it is major or minor sin. Some among the dead will be forgiven and some others won’t. Some sinners may not be punished. And for someothers it (punishment) will be continuous. From someothers the punishment may be lifted later (a certain time passed).

Regarding this matter, there are examples from ahadith.

Narrated from Khalid Ibn Urfafa and Sulayman Ibn Sard that RasulAllah (saw) said: “The one who dies due to stomach pain will not be punished in the grave.” (Ahmad; Nasai; Ibn Hibban)

In another hadith which is narrated from Abd-Allah Ibn Umar (ra) that RasulAllah (saw) said: “There is none whom Allah doesn’t saves from the punishment of the grave among the ones who dies on Friday night or on the day of Friday.” (Tirmidhi; Hakim. Hakim classified it as sahih.)

Narrated from Ibn Abbas (ra) that he said: “A man saw another who was reciting the Surat al-Mulk, while he was covering a grave. Then he asked RasulAllah (saw) about this and RasulAllah (saw) said: ‘This surah is a prevention, (it is) salvation and this will protect the one in the grave’.” (Tirmidhi. He classified it as hasan.)

Narrated from Samurah Ibn Jundub that RasulAllah (saw) said while he (saw) was narrating about his long dream: “The man you came across whose mouth, nose and ears were being torn from front to back, is the man who goes out of his house in the morning and tells a lie that is so serious that it spreads all over the world. Therefore this indivudual will be punished like this until the day of qiyamah.” (Bukhari)

Again in the same hadith RasulAllah (saw) said: “The first man you came across, whose head was being smashed with the rock is the man who studies the Qur’an then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory prayers. This lier will be punished like this until the day of qiyamah.” (Bukhari)

Abu Hurayrah (ra) narrated that RasulAllah (saw) said while he (saw) was narrating about the qissa (story) of Isra (night journey): “I passed by a tribe whose heads were smashed with stone. They were restored to their former state after their head was smashed and their heads were smashed again. There will be nothing lifted from the punishment over them.” (Bazzar; Bayhaqi)

There are so many ahadith as such.

One other hadith among the ahadith which indicate that the punishment will be lifted from the sinners is the hadith of Ibn Abbas (ra) regarding the two date-palm stalks.

Those two individuals who were suffering from the punishment of the grave in their graves, RasulAllah (saw) put the date-palm stalks over were Muslim. There is no narration that indicates they were kafir.

Allah knows best.

[Muferrid Muhammed Selefy]

Souls of martyrs

Q9- Are the souls of martyrs in the sky or on the earth?

A9- The souls of martyrs will go anywhere they wish and will nestle in chandeliers hung from the arsh (throne).

Ibn Mas’ud (ra) said: “We asked regarding the souls of the martyrs to RasulAllah (saw) who said: The souls, of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers.” (Muslim; Abu Dawud; Tirmidhi; Darimi)

Ahmad ibn Hanbal narrates this hadith from Ibn Abbas (ra) as a hasan hadith: “RasulAllah (saw) said: ‘The souls of martyrs are by the lake shore which is upon the door of jannah. Their rizq (provisions) will be taken out from jannah day and night for them’.”

There is no opposition within these two ahadith. It is because the lake which the soul of martyrs is by is at the door of jannah. In the hadith which is recorded in the Muslim, there is a possibility of those chandeliers being near the door of jannah which the martrys nestle in. For this reason there is no contradiction within these two ahadith.

The following (hadith) is narrated in Bukhari and Muslim from Ibn Umar (ra): “RasulAllah (saw) said: ‘When someone dies, he is shown his destination morning and evening and if he belongs to the people of Paradise, (he will be shown his place) among the people of Paradise, and if he is from the people of Hell, (he will be shown his place) among the people of Hell’.”

This hadith will not oppose other ahadith. It is because this hadith informs about those individuals who are not martyrs.

[Muferrid Muhammed Selefy]

Souls of the children of the Muslimin

Q10- Are the children of Muslim in their graves or in Baitu’l-Mamur (the house of Ibrahim as in jannah)? Is there a constant proof that Ibrahim (as) makes them recite Qur’an in jannah?

A10- According to the strong view the soul of the Mu’min is in a place wherever Allah wishes. And they have contact with the bodies in the grave. Also they will feel the reward (or punishment) they get in the graves both with their souls and bodies. We can not comprehend the relation between the soul and body. It is not like the relationship of the soul and body in this world.

Regarding the souls of the children of Muslim there is this sahih hadith: In a long dream RasulAllah (saw) had; RasulAllah (saw) said the following regarding the children of the Muslim: “And the old man who was sitting at the base of the tree was Ibrahim and the little children around him were the offspring of the people (Muslim).”

This hadith is mentioned in Bukhari. In none of the chains of this hadith is it mentioned that Ibrahim (as) made the children recite Qur’an.

[Muferrid Muhammed Selefy]

The dead talking to eachother

Q11- When a deceased is buried near or far of the dead person in the grave, will the dead person in the grave recognize him (the new deceased) and will he ask regarding the events which took place in dunya, to the new deceased?

A11- Yes. There are ahadith regarding this (issue) had been recorded. Some among these ahadith:

Ibn Abu'd Dunya narrated from Abu Zubair (ra) and he narrated from Jabir (ra) that RasulAllah (saw) said: “Pick good kafan (cerements) for your dead. It is because they are honoured with their kafan and they visit eachother in their graves.”

In a hadith Ibn Mubarak narrated from Abu Ayyub (ra) in a mawquf form and Tabarani narrated its similar from RasulAllah (saw) as marfu hadith that RasulAllah (saw) said: “The deeds of the alive will be shown to them (the dead). If they see goodness they will become happy and comfort (with it). If they see badness they will say: ‘O Allah give them hidayah (guidance)’.”

There is nothing recorded in this riwayah whether the new buried ones are near or far from them. However it may be possible that they hear only the nearer buried ones.

Ibn Abu Dunya narrated: Uthman Ibn Abd-Allah asked Sa’ed Ibn Jubayr this question: “Will the news of the alive reach the dead? Sa’ed Ibn Jubayr said: ‘Yes. When an individual dies, he will convey the news of his near relatives to the dead. If the person in the grave gets good news he will become happy and if he gets bad then he becomes sad’.” (Tirmidhi and Tabarani narrated this hadith from Anas Ibn Malik as a marfu hadith from RasulAllah)

In the Tarikh of Bukhari it is narrated from Nu’man Ibn Bashir that RasulAllah (saw) said: “Beware of Allah regarding torturing your brothers in the graves. It is because your deeds will be shown to them.” (Hakim. He classified it as sahih.)

In his book ‘Graves’ Ibn Abu Dunya narrated: Narrated Yahya ibn Abdu'r-Rahman ibn Abi Labiba narrated from his father and he narrated from his grandfather: When Bishr Ibn Barra ibn Ma’rur died, his mother became very sad for him and told RasulAllah (saw): ‘Will the dead among Bani Salama recognize eachother so I can send salam to Bishr?’ RasulAllah (saw) said to her: “Yes o mother of Bishr. As birds recognize eachother they will also recognize eachother. After this whenever anyone among the Bani Salama fell in their death beds, the mother of Bishr would go to the sick person and say: ‘Tell my salaam to Bishr’.  

Tabarani narrated it from a different way of chain: “Mother of Bishr went to K’ab Ibn Malik when he fell in his death bed and told him: ‘Tell my salaam to Bishr’.”

This riwayah is supporting the riwayah of Abu Labiba.

Sufyan Ibn Uyayna narrated from Amr Ibn Dinar and he narrated from Ubayd Ibn Umayr that he said: “The ahl-of qubur (inhabitants of graveyard) will wait for the news of the living. When a man dies they come to him and ask: ‘How is the situation of fulan?’ He replies: ‘He is a salih person.’ They say: ‘How about fulan what did he do?’ He says: ‘Did not he come to you?’ They say: ‘No he did not come to us.’ After he says: ‘innalillahi wa inna ilahi rajiun (We come from Allah and we will return to Him) They say: ‘It seems he went to another path than our path’.”

This riwayah is the statement of Ubayd Ibn Umayr. Ubady Ibn Umayr is one of the greatest scholars among the tabi'in (second generation of Islam). The chain reaches him as sahih. These kind of people would not express a view from themselves (they talk according to Islam). This riwayah is mursal.

There is another similar narration which is narrated from Abu Hurayrah (ra) by Nasai. At the end of this narration there is an expression: "when they ask the newly dead person: In what condition is fulan? After the newly dead person asked them: Did not him come to you yet? They say: No. The newly dead person says: It seems he went to jahannam.”

Ibn Mubarak has a similar narration which is marfu narration from RasulAllah narrated from Abu Ayyub.

Tabarani narrated from Abu Ayyub that RasulAllah (saw) said: “When the mu’min slave dies; the salih people will welcome him as a bearer of good tidings, welcomes him and they tell eachother lets make him feel comfortable. Then they ask him: ‘What did fulan man do? What did fulan woman do? Did she get married?’ But when they ask about an individual who died before he says: ‘He went to jahannam’.” (Tabarani, Kabir; Tabarani, al-Awsat. Tabarani classified it as dhayif. Ibn Hajar al-Haythami)

It is understand from these narrations that the souls of the dead will meet and talk to eachother. However this meeting is not the same as the meeting which takes place in this world.

It is because the life of barzakh does not look like the life of dunya. Therefore the events happen there (barzakh) does not look like the ones that take place in dunya. Allah knows best.

[Muferrid Muhammed Selefy]

The sound of shoes in the graveyard

Q12- How can the words of Allah (awj): “but thou canst not make those to hear who are (buried) in graves.” (Fatir 35/22) and the hadith of RasulAllah (saw) “Surely, he listens to the sound of the shoes. Take them off.” be harmonised?

A12- There is a deficiency in the narration of hadith. Supposedly it is combined from these two ahadith:

First one (is): “When the dead body is placed in the grave, he listens to the sound of the shoes.”

(and) the other one (is): “O the owner of shoes. Take your shoes off.”

2 ahadith which are recorded in Bukhari and Muslim had been narrated from Anas ibn Malik that RasulAllah (saw) said: “When the dead body is placed in the grave, he listens to the sound of the shoes (as his friends and relatives return after burying him).”

The second hadith takes place in Abu Dawud, Nasai and Ibn Maajah. There is such expression in the hadith which has narrated from Bashir Ibn Hassasiyya by Ibn Hibban and had classified it as sahih by himself: “With his shoes on a man was walking over the graves; RasulAllah (saw) told him: ‘O the owner of shoes. Take your shoes off.’ When he saw RasulAllah, he recognized him and took his shoes off.” Bayhaqi, said while performing tahrij on the hadith: “This hadith can only be known with this chain.”

Tabarani narrates the hadith which he narrated from Usmat Ibn Malik: “RasulAllah (saw) saw a man who was walking in the graveyard with his shoes were on and told him: ‘O the owner of shoes. Take your shoes off’.” (dhayif)

After giving these explanations, ulamaa also have opinions regarding to harmonise the ayah and hadith:

Some among those made ta'wil of the ayah and performed according to the dhahir of hadith and they said this (hukm) covers all the dead. (Meaning all the dead will hear the footsteps.)

Some other among those like Qatada specialized this (ruling) to solely the dead of Badr. Qatada said, after he narrated this hadith: “Allah (swt) resurrected them so that they heard the speech of RasulAllah with reprimandaning in severe manner in sorrow and regret.”

Others said; (dead) can only hear in certain times while questioning in the grave. There will be no hearing (for dead) after the inquiry. Some among them made ta'wil of the hadith and performed according to dhaihr. (Meaning they are on the opinion of ‘dead can not hear’). The ikhtilaaf regarding this matter is mashur (much known). I mentioned this matter in (my book) Fathu’l-Bari, the sharh of Bukhari.
 
Allah knows best.

[Muferrid Muhammed Selefy]

The language in the barzakh and akhirah (hereafter)

Q13- Will the two inquiry angels in the grave question everyone with their mothertongue? Meaning Turkish to the Turk and Persian to the Persian? Or will it be asked only Arabic? If it is only Arabic will the person who does not know Arabic be taught Arabic? Does the recorder angles on the right and left record the events that happen to mankind in Arabic or in a different language?

A13- I do not know any narration regarding the language the inquiry angels question with. However both recorder angels know the language of the person they have been charged with duty for. This is certain. However while recording they may use the same language or a different language.

According to the narration of a dhayif hadith “The language of the ahl-jannah is Arabic.” While relying on this, angels may understand that person and may record this in Arabic. It is because the angels know what they record.

It is understood from the dhahir of a sahih hadith that the questions of the inquiry in the grave are in Arabic. It is because in this hadith it is said to the questioned one: “What do you believe regarding this man (Muhammad)?” or it is also possible to address individuals with their mothertongue.   

[Muferrid Muhammed Selefy]

The inquiry of the children

Q14- Will the inquiry for the children include every child or solely for the Muslim children?

A14- There is no taking account for the Muslim children.14 There is an ikhtilaaf regarding taking account for the mushrik children.15

Some say: “Their hukm is as same as the hukm of Muslim children.”

Some others give the hukm: “No. There is taking account for them.” It is because the strong hadith which is revealed regarding them: The one who had not reached the hujjah and hislikes will be tested on the day of resurrection.16

The best is leaving the matter to Allah. It is better researching issues which are fard upon every one and has to be performed by everyone than researching this issue until a proof relied on can be found.


14- The following fatwa is present in the 4th volume of Majmu al-Fatawa and Shaykhu'l-Islam ibn Taymiyyah (ra) was asked: “Regarding the believing children (on the day of judgement), will they remain in the state that they died in? Or will they be older and marry? And also the girls, will they marry?

Answer: All praise is due to Allah. If they enter Jannah (paradise), then they will enter as the adults will enter it, in the shape of their father Adam and marry as the adults marry. And the ones who died from the girls and did not marry (in this life), then they will be married in the hereafter. And also like them, the boys who died (without marrying), then they will be married in the hereafter. And Allah, the Most High, knows best.”

The children of the Believers who die before reaching the age of puberty will be in Paradise, insha'Allah, by the Grace and Mercy of Allah. He (swt) says:

"And those who believe and whose offspring follow them in faith; to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned." (at-Tur 52/21)

Ali ibn Abi Talib (ra) understood the ayah "Every person is a pledge for what he has earned." (al-Muddathir 74/38) to indicate that the children of the believers would be in Paradise, because they did not earn anything for which they would be considered a pledge. (at-Tadkhirah, 511)

Bukhari included a chapter in his sahih entitled "The virtue of one whose child dies and he bears it with patience for the sake of Allah", in which he quoted the hadith of Anas who said that: "A Muslim whose three children die before reaching the age of puberty will be admitted to Paradise by Allah out of Mercy towards them."

According to a hadith narrated by Abu Sa'ed the women asked RasulAllah (saw) "Set aside a day for us". So he preached to them and said: "Any woman whose three children die will be shielded from the Fire by them." A woman asked: "What about two?" He (saw) said: "And if two (die)." (Bukhari; Fathu'l-Bari, 3/118)

According to a hadith narrated by al-Bara (ra): "When (the Prophet's son) Ibrahim, died, RasulAllah (saw) said: "There is a wet nurse for him in Paradise." (Bukhari; Fathu'l-Bari, 3/244)

The conclusion that may be drawn from this hadith is that the children of the believers will be in Paradise as Ibn Hajar says: "The one who is the reason for his parents being shielded from the Fire should be protected himself, because he is the means and cause of mercy." (Fathu'l-Bari, 3/244)

A number of reports clearly indicate this for example: It was narrated from Ali (ra) that RasulAllah (saw) said: "The Muslims and the children will be in Paradise." (Abd-Allah ibn Ahmad, Ziyaadat al-Musnad]

"A Muslim couple whose three children die before reaching the age of puberty will be admitted by Allah to paradise, they and their children, by His Grace and Mercy." (Fathu'l-Bari, 2/245)

It was narrated from Abu Hurayrah (ra) that RasulAllah (saw) said: "Their little ones are the pageboys of Paradise. One of them will meet his father -or his parents- and take hold of his clothes -or his hand- just as I am taking hold of the hem of your garment, and he will not let go." Or he (saw) said: "And he will not let go until Allah admits him to Paradise." (Silsilat al-Hadith as-Sahihah, 1/184, #342)

It was narrated from Abu Hurayrah (ra) that RasulAllah (saw) said: "The children of the believers will be in Paradise, being cared for by Ibraaheem and Sarah until they give them back to their parents on the Day of Resurrection." (Ahmad; Ibn Hibban; Hakim; Abu Na'im; Daylami; Ibn Asakir)

Imam Nawawi referred to the ijmaa of reliable Muslim scholars that any Muslim child who dies will be in Paradise. (Fathu'l-Bari, 3/244)

Qurtubi stated that Hammaad ibn Zayd, Hammad ibn Salamah and Ishaq ibn Rahawayh refrained from giving an opinion. (at-Tadhkirah, 511)

Imam Nawawi said: "Some of them refrained from giving an opinion because of the hadith of Aishah (raa) which was reported by Muslim with the wording?: "A boy of the Ansaar died, and I said: It is good for him, because he did not do or know any evil. RasulAllah (saw) said: You should not say that because Allah (swt) has created its own people for Paradise.." The response to that is that he was most likely rebuking her for hastening to say something so decisive with no proof, or else he said that before he knew that the children of the Muslims would be in Paradise." (Fathu'l-Bari, 3/244)

Ibn Taymiyyah said: "We should not say every single child of the believers that he is in Paradise, but we accept that this is the case in general." (Majmu al-Fataawa, 4/281)

Ibn Kathir said: “With regard to the children of the believers, there is no dispute among the scholars. Qadi Abu Ya’la ibn al-Farra al-Hanbali narrated that Imam Ahmad said: There is no dispute concerning the fact that they will be among the people of Paradise. This is what is well known among people (i.e., the majority of scholars) and this is what we are definitely sure about, inshaAllah.” (Tafsir al-Qur’an al-Azim, 3/33)

Imam Ahmad said: “Who has any doubts that the children of the Muslims will be in Paradise?! He also said: There is no difference among them on this matter.” (Ibn Qayyim, Hashiyat ala Sunnan Abi Dawud, 7/83; Ibn Qayyim, Tariqu'l-Hijratayn)

Imam Nawawi said: “The reliable Muslim scholars agreed that any Muslim child who dies will be among the people of Paradise, because he was not responsible (i.e., had not yet reached the age of account).” (Sharh Sahih Muslim, 16/207)

Qurtubi said: “The view that they will be in Paradise is the view of the majority." And he also said: "Some scholars denounced any dispute concerning them.” (al-Tadhkirah, 2/328)

15- RasulAllah (saw) was asked about the children of the Mushrikin and he (saw) said: "Allah who created them knows best what they would have done". (Bukhari; Fathu’l-Bari, 3/246)

Ibn Hajar said: "Bukhari may Allah have mercy on him, indicated that he was refraining from giving an opinion on the children of the mushrikin."

Later in his Sahih, in the tafsir of Surat ar-Rum, he indicates that he favoured the suggestion that they are in Paradise. He also organised the hadith in this chapter in such a way that shows this was his favoured opinion. He starts with a hadith which indicates that we cannot say one way or the other, then quotes a hadith which indicates that they are in Paradise, and follows that with a hadith that clearly states that this is the case:

"As for the children around him, they are the children of mankind." In another version, "As for the two children around him, every child is born in a state of fitrah." Some of the Muslims asked, "Even the children of the Mushrikin?" He said: "Even the children of the mushrikin."

Ibn Hajar said: "This is supported by the hadith of Anas reported by Abu Ya'la, in which RasulAllah (saw) said: "I asked my Rabb for the lahin (those who play or those who are unaware) of the children of mankind, that they would not be punished, and that was granted to me."  (Lahin was explained as meaning children, because of the hadith of ibn Abbas narrated by al-Bazzar)

There is also this hadith: "The children of the mushrikin are servants of the people of Paradise." (Ibn Mandah, al-Ma'rifah; Abu Na'im, al-Hilyah; Abu Ya'la, al-Musnad)

The idea that they are in Paradise is the opinion of some scholars, such as favoured by Abul-Faraj Ibn al-Jawzi (Majmu al-Fatawa, 24/382; 4/303) Nawawi said of this opinion: "This is the correct position favoured by those who study the words of Allah."

Qurtubi also considered this the most likely to be corrected, reconciling the apparently conflicting reports by saying that RasulAllah (saw) initially said they would be in Hell with their parents, then he refrained from passing any judgement and said: "Allah knows best what they would have done", then it was revealed to him that no one would be punished for the sins of another (al-Isra 17/15) so he stated that the would be in Paradise (at-Tadhkirah, 515) The trouble with this way of reconciliation, as Ibn Hajar said, is that this is not a matter that can be subjected to study and examination. It is a matter of al-Ghayb, which can only be known through revelation.

The scholars differed concerning this matter, and there are several views:

That they will be in Paradise. Some of them said, they will be in al-A’raaf (a place between Paradise and Hell). And the reason why it was said that they will be in Paradise is because this is the ultimate destiny of the people of al-A’raaf. This is the view of the majority of scholars. (Ibn Abd al-Barr, al-Tamhid, 18/96)

Their evidences are the hadith of Samurah (ra), that RasulAllah (saw) saw the children of the Muslims and the children of the Mushrikin with Ibrahim (as).

There is also the hadith of Hasnaa bint Mu’awiyyah from Bani Suraym who said: "My paternal uncle told me: I said, O RasulAllah, who will be in Paradise? He (saw) said: Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise." (Ahmad)

That they will be with their parents in Hell. Qadi Abu Ya’la attributed this view to Imam Ahmad. But Shaykhu’l-Islam Ibn Taymiyyah pointed out that this was a grave error. (Ibn Qayyim, Hashiyat Ibn Qayyim ala Sunnan Abi Dawud, 7/87)

One of their evidence are the hadith which Salamah ibn Qays al-Ashja’i said: "My brother and I came to RasulAllah (saw) and said that our mother had died during the Jaahiliyyah, and that she had honored her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jaahiliyyah who had not reached the age of puberty. He said: the one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim. This hadith was classed as hasan by Ibn Kathir (Tafsir, 3/33) and by Ibn Abd al-Barr (al-Tamhid, 18/120). There are other ahadith, but they are weak.

Not giving any opinion on this matter. This is the view of Hammad ibn Zayd, Hammad ibn Salamah, Ibn al-Mubarak and Ishaq ibn Rahawayh.

Their evidence are the ahadith which was narrated from Ibn Abbas (ra) and Abu Hurayrah (ra) where RasulAllah (saw) was asked about the children of the mushrikin, and he (saw) said: “Allah knows best what they would have done.” (Bukhari; Muslim)

Some scholars say that they (the children of the mushrikin) will be the servants of the people of Paradise.

Shaykhu’l-Islam Ibn Taymiyyah said: "There is no basis for this view." (Majmu al-Fatawa, 4/279)

Concerning this there was a hadith narrated by Tabarani and al-Bazzar, but it was classed as weak by the imams including Ibn Hajar. (Fathu'l-Bari, 3/246)

That they will be tested in the Hereafter, and whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell. This is the view of the majority of Ahlu’s-Sunnah wa’l-Jama’ah, as transmitted by Abu’l-Hasan al-Ash’ari, and it is the opinion of Bayhaqi and many other researchers. It is also the opinion favored by Shaykhu’l-Islam Ibn Taymiyyah. He said that this is what is implied by the texts of Imam Ahmad, and is the view regarded as most correct by Hafidh Ibn Kathir. He said: this view reconciles all the reports, and all the ahadith quoted above support one another. (Tafsir, 3/31).

One of their evidence is the following hadith which Anas said: RasulAllah (saw) said: “Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the fatrah and the very old man. All of them will speak in their own defense, then the Lord (swt) will say to a neck of Hell, ‘Come forth!’ and He will say to them, ‘I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).’ Those who are decreed to be among the doomed will say, ‘O Lord, how could we enter it when we are trying to escape it?’ And those who are decreed to be among the blessed will rush to enter it. And Allah will say: ‘You would have been more disobedient towards My Messengers.’ So those will enter Paradise and those will enter Hell.” This hadith was narrated by Abu Ya’la. There are corroborating reports which were mentioned by Ibn Kathir (Tafsir, 3/29-31)

Ibn Qayyim said: this is the most reasonable of the opinions, which reconciles all the reports and brings all the ahadith into harmony. On this basis, some of them will be in Paradise, as in the hadith of Samurah (ra), and some of them will be in Hell, as in the hadith of Aishah (raa). The reply of RasulAllah (saw) indicates this, as he said: “Allah knows best what they would have done, because He created them.” It is known that Allah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass. The phrase “Allah knows best what they would have done” indicates that Allah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allah knows best.” (Ibn Qayyim, Hashiyat Ibn Qayyim ala sunnan Abu Dawud, 7/87)

The ahadith quoted above stating that they will either be in Paradise or in Hell do not contradict what we believe is more likely to be correct. Ibn Kathir said: “The ahadith about them being tested is more specific. Whoever Allah knows will obey Him, He puts his soul in al-Barzakh with Ibrahim (as) and the children of the Muslims who died in a state of fitrah, and whoever He knows will not obey Him Him, his case rests with Allah, and on the Day of Resurrection he will be in Hell, as is indicated in the ahadith about the test and as reported by al-Ash’ari from the scholars of Sunnah.” (Tafsir, 3/33)

The phrase “Allah knows best what they would have done” does not mean that RasulAllah (saw) was not giving an opinion. Ibn Qayyim said: “The evidence used by this group needs further examination. The answer of RasulAllah (saw) does not mean that he did not want to give an opinion; rather, he was attributing the knowledge of what they would have done if they had lived to Allah. This was the answer to the question of how they could be with their fathers when they had no deeds in their records; which is part of the hadith. RasulAllah (saw) attributed the knowledge of what they would have done to Allah; he did not say Allah knows best where they will be. This evidence does not support the opinion of this group. And Allah knows best."

Ibn Taymiyyah (ra) says: “The best thing to say on the issue is that Allah knows better what they would have been doing. This is the answer which RasulAllah (saw) gave when he (saw) was questioned about it, as we have in an authentic hadith. (Bukhari; muslim; Nasai; Malik, Muwatta; Ahmad, Musnad) However, a group of hadith scholars is of the view that they all will go to Hell. This view has been attributed to Ahmad, but it is not correct. Another group is convinced that they will go to Paradise. This is the opinion of Abu Faraj Ibn a-Jawzi and others. They argue from the hadith which says that the Prophet Ibrahim (as) in a dream and saw that he had the children of the believers with him. When RasulAllah was asked about children of mushrik he (saw) said: also children of mushriks.” (Bukhari) However the correct thing to say on the issue is that Allah knows better what they had been doing, and abstain from saying who among them will go to Paradise or who will go to Hell. In a number of ahadith we have that “on the Day of Judgment when people gather on the open ground they will be asked to do some things and refrain from some others. Those who obey will enter Paradise, but those who disobey will enter Hell.” (Ibn Hibban, Sahih; Ibn Qayyim, Ahkam Ahl adh-Dhimmah, 2/654; Ibn Qayyim, Tariq al-Hijratayn wa Bab as-Saadatayn, 573; Ibn Hajar, Fathu’l-Bari, 3/246) Abu al-Hasan al-Ashari has said that this is the view of Ahlu’s-Sunnab wa’l-jamaa'ah. He has further added that the obligations of religion come to end with entry into Paradise or Hell; they will be tried before that on the Judgment ground as they will be tried in the life between death and resurrection by being asked as to who their Lord is, what their religion is and who their prophet is.” (Majmu al-Fatawa, 4/303)

Ibn Qayyim (ra) stated the following: “It is waajib to believe that whoever belongs to a religion other than Islam is kafir. Allah (awj) will not punish anyone before He sent the hujjah with His Rasul. This is general. Clarifying the hukm of individuals is the right of Allah (swt). When it comes to worldly hukm, the hukm will be given according to the appearance (zahr). Children of the kuffar and those mentally sick, from the kuffar are kafir according to the hukm of this life. Their hukm is the same as those who had their walayah.” (Tariqu’l-Hijratayn)

Shaikhu’l-Islam Ibn Taymiyyah (ra) mentioned the test while he was talking abouth the children of mushriks: “So therefore when RasulAllah (saw) was asked about those who die young from the children of the Mushriks, he said: “Allah knows what deeds they would have done”, meaning: Allah knows those who would have been believers from them and those who would have been unbelievers had they attained adulthood. Then there occurs in a hadith whose chain of narrations is passable, from Abu Hurayrah (ra) from RasulAllah (saw) that he said: “On the Day of Resurrection Allah will test them and send a messenger to them on the plain of the Resurrection. So whoever obeys him will enter Paradise and whoever disobeys him will enter the Fire.” So there whatever Allah (awj) knew about them will be made manifest, and He will recompense them on this basis of what was manifested from the knowledge: which is their iman or kufr; not on the basis of (His) Knowledge alone. So this is the best that has been said concerning the children of the Mushriks, and all of the ahadith are to be understood in the light of it.” (Majmu al-Fatawa, 4/246-247)

Ibn Qayyim (ra) discussed the situation of Ahl-Fatrah while he was listing the levels of the mukallafs in the Akhirah. He describes the general contour of ‘those which the Islamic dawah has not reached and the ones who have not been able to hear the word of Allah under any condition with the ones who do not have the power of tamyeez and who is not able to think for themselves, the insane, the deaf who have not been able to hear their entire lives and the children of the mushriks who have died before reaching the age of tamyeez and those who do not have good will or bad will in question.’

With his own words: “14th level: This level includes the ones who have neither obedience nor disobedience, and have neither kufr nor true iman; and they are of different types. So from them are those whom the true call did not reach at all and who did not hear it being related. Also from them is the insane person who could not grasp anything requiring intellect and could not discern. Also from them is the deaf person who never heard anything. And also from them are the children of the mushriks: those who died before being able to discern anything. So the ummah has differed greatly regarding the like of this level, and they have spoken a great deal about the matter of the children of the Mushriks…As for the children of the Muslims then Imam Ahmad said: ‘No one differs concerning them.’ (i.e. that they will be in Paradise).” However Ibn Abdu'l-Barr related from a group that they withheld with regard to them and stated that all children fall under (the ruling of Allah’s) Will and Wish (Masheeah). As for the children of the Mushriks, then the people have eight sayings with regard to them.” (Tariqu’l-Hijratayn) After he listed first seven opinions of ulamaa regarding their conditions he said: “Eighthly: And it is what is most correct: That they will be tried on the open plain of the Resurrection; and that a Messenger will be sent to them there and to everyone whom the true call did not reach. Then whoever obeys the Messenger will enter Paradise, and whoever disobeys him will enter the Fire. With this (saying) all of the evidences are harmonized.” (Tariqu’l-Hijratayn)

16- Test for the Qualified Ones on the Day of Judgment by Allah (swt) who had Not Reached the Hujjah Among the Ahl-Fatrah  

Punishment for those who had not reached the hujjah will become a reality after they are tested. The proof for the test of the ahl-fatrat in the akhirah is the sahih hadith of al-Aswad ibn Sari, who reported that RasulAllah (saw) said: “There are four (who will protest) to Allah on the Day of Resurrection: the deaf man who never heard anything, the insane man, the very old man, and the man who died during the fatrah -the interval between the time of Isa (as) and the time of Muhammad (saw)-. The deaf man will say: ‘O Lord, Islam came but I never heard anything.’ The insane man will say: ‘O Lord, Islam came but the children ran after me and threw stones at me.’ The very old man will say: ‘O Lord, Islam came but I did not understand anything.’ The man who died during the fatrah will say: ‘O Lord, no Messenger from You came to me.’ He will accept their promises of obedience, and then word will be sent to them to enter the Fire. By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.” According to another report, he said: “Whoever enters it, it will be cool and safe for him, and whoever does not enter it will be dragged to it.” (Imam Ahmad; Ibn Hibban; Bayhaqi, Kitaab al-I’tiqaad; Bazzaar; Tabarani)

After Ibn Kathir quoted the same hadith of al-Aswad bin Sari (ra) while he was explaining tafsir of al-Isra 17/15 he added: “There is a similar report with a chain from Qatadah from Hasan from Abu Rafi from Abu Hurayrah (ra), but at the end it says: “Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.” This was also recorded by Ishaq bin Rahwayh from Mu`adh bin Hisham, and by Bayhaqi in al-I`tiqaad. He said: "This is a Sahih chain.'' It was reported by Ibn Jarir from the hadith of Ma`mar from Hammam from Abu Hurayrah, who attributed it to RasulAllah (saw). Then Abu Hurayrah said: "Recite, if you wish: “And We never punish until We have sent a Messenger (to give warning)”.'' This was also narrated by Ma`mar from Abd-Allah bin Tawus from his father, from Abu Hurayrah, but it is Mauquf (it was not attributed directly to RasulAllah).” (Tafsir)

Ibn Qayyim (ra) said: "A distinction is made between the one who imitated his forefathers even though he know the truth, and one who imitated his forefathers and had no way of knowing the truth. The two categories do exist, so the one who knew the truth and turned away from it is negligent and has no excuse before Allah (swt). As for the ones who were unable to ask and learn, and had no way of knowing the truth, they also fall into two categories: 1- Those who wanted guidance and sought it but were unable to find it because there was no one to guide them. They come under the same ruling as those who lived in the intervals between Prophets and those whom the call did not reach. 2- Those who did not care and did not seek the truth and it never occurred to them to follow a way other than that which they were following. The former says: O Lord, if I knew a religion that is better than that which I am following, I would follow it and leave that which I am following; but the latter is content with that which he is following, and would not prefer anything else or seek any other way. It makes no difference whether they were able to do that or not, as both of them are incapable. The former are like those who sought the true religion during the intervals between Prophets but did not find it, so they turned away from it after exhaustive efforts to find out, out of inability and ignorance; whereas the latter are like those who never sought it, rather they died in shirk." (Tariqu’l-Hijratayn, 678)

Even if he sought it he would be unable to find it, and there is a difference between the inability of the seeker and the inability of the one who does not care. Allah (awj) will judge between His slaves on the Day of Resurrection by His wisdom and justice, and He will not punish anyone but those against whom proof is established by means of the Messengers. This case is clear and definite. As for whether proof is established against a specific person, or not, this is something concerning which no one can intervene between Allah (awj) and His slaves. This comes under the rulings on reward and punishment. They will be tested on the Day of Resurrection. A Messenger will be sent to them there, and those who obey him will enter jannah and those who disobey him will enter jahannam. As for the rulings in this world, it is to be dealt with as it appears to be; the children and insane of the kuffar are kafirs according to worldly rulings, and they come under the same rulings as their guardian. This test will be take place for only the qualified ones and RasulAllah (saw) has been sent to the whole mankind. “I will not punish people until I send a messenger to them,” and verses similar to it, which indicate that no one will be punished without the message reaching him. That is done by understanding that those individuals from the era prior to the Prophethood (risalah) whom the Prophet stated directly or indirectly were of the people of the fire must have received remnants of the message from previous prophets.

It is mentioned in the sahihayn that (on one occasion) RasulAllah (saw) rode past a grave and his mount reared up and almost threw him off. When he looked and saw two graves nearby, he asked his companions who were with him: “When did those two die?” They replied that it was during the period of jaahiliyyah. He (saw) then said: “Were it not that they were buried, I would have made you hear the punishment of the grave.” (Bukhari, Muslim)

In another hadith which we mentioned before RasulAllah (saw) said: “I asked Allah’s permission to visit my mother’s grave and He permitted me. Then I asked His permission to ask forgiveness for my mother, but He did not give me permission to do so.” (Muslim)

A man came to the RasulAllah (saw) and asked: “Where is my father? and he replied: He’s in the hellfire. The man then left and RasulAllah (saw) said: Bring the man back. When he returned RasulAllah (saw) told him: Indeed my father and your father are in the hellfire.” (Muslim)

RasulAllah (saw) had been sent to the whole mankind and everyone after Him will be responsible from His (saw) message.

Allah (awj) says:

“Proclaim (O Muhammad): ‘O Mankind! I am RasulAllah to you all’.” (al-A’raf 7/158)

“We have not sent you but as a messenger to all humanity, giving them glad tidings and warning them.” (Saba 34/28)

“O humanity! The Messenger has come to you in truth from Allah. Believe in him: It is best for you. But if you reject faith, to Allah belong all things in the heavens and on Earth, and Allah is All-knowing, All-Wise.” (al-Nisa 4/170)
 
“I have only sent you as a mercy to all the worlds.”  (al-Anbiya 21/107)

“Muhammad was not the father of any of you, but he was a messenger of Allah and the seal of the prophets.” (al-Ahzab 33/40)

RasulAllah (saw) stated:

“I have been sent to whole mankind.” (Bukhari; Nasai; Darimi)

RasulAllah (saw) said: “Each Prophet was sent specifically to his own people, whereas I was sent to all humanity.” (Bukhari; Muslim)

“I have been sent to whole mankind (to black and red skined).” (Shatibi, Muwafaqat; Ibn Qutayba, Tawilu Muhtalif’l-Hadith)

RasulAllah (saw) said: “I was favored over those who came before by five characteristics…previous prophets used to be sent to their individual people specifically, while I was sent to the whole of humankind.” (Bukhari)

He (saw) also said: "I swear by the One who holds my life in His Hands (Allah) there is none amongst the Jews and Christians who hears about me and then dies without believing in the message with which I have been sent (monotheism of Islam; believing Allah is One and we must submit ourselves to His Will on earth), except he will be of the people of the Fire (Hell)." (Muslim)

[Muferrid Muhammed Selefy]

The inquiry in the grave for children

Q15- Will the child in the grave be questioned or not? If they are asked, what will the Munkar and Nakir angels ask them? What will be asked to those who reach the age of puberty?

A15- The inquiry of grave is (only) for those who reach the age of puberty.

[Muferrid Muhammed Selefy]

Souls returning to the body

Q16- After death, when the inquiry angels come, will the soul return to the entire body or partially?

A16- Yes the soul will return to the entire body however it (soul) allows it (body) to sit up and will not allow it to stand up.

[Muferrid Muhammed Selefy]

Children of Muslim on the service of their parents on "al-mawqif wa'l-mahshar"17 (the day of the station and the place of gathering)

Q17- Is it true that the children of the Muslim who died will not enter jannah without their parents entering with them? Again is it true that the children of the Muslim who died will try to water their parents in silver and gold bowls on the day of mahshar?

A17- There are narrations18 regarding the children which were asked in the question. All of these narrations show that, taking (their parents) jannah (with them) and watering (their parents within the silver and gold bowls) will only be possible for those which Allah wishes for.


17- Mahshar: The Grand gathering ground in the Hereafter. It is a unique area where the name ‘The Owner of the Day of Judgement’ will be manifested with all of its glory. In one of the hadiths of RasulAllah (saw) İsrafil has been named as sahib-i qarn (owner of the Horn). (Tirmidhi, Qıyamah, 8). İsrafil will blow the Horn twice. When He blows first time, everything on the earth and skies will be vanished: ‘’Remember the day when the Horn shall be blown and all who are in the skies and on the earth except whom Allah wishes shall be terrified. And all comes to Him as humbled.’’ (an-Naml 27/87); “When the Horn is blown with a single blast, the earth and the mountains are lifted up and crashed to each other, on that Day what will happen happened.’’ (al-Haqqa, 69/13-15) When He blows for the second time, all human being will be resurrected and be dispatched in order to be assemble at the place of gathering (Mahshar): ‘’The Horn is blown. Then you see that they are going to their Lord from the graves.’’ (Ya-Sin, 36/51)

18- Such as: “Abu Hassan reported: I said to Abu Hurayrah (ra) that my two children had died. Would you narrate to me anything from RasulAllah (saw) a hadith which would soothe our hearts in our bereavements? He (ra) said: Yes. Small children are the fowls of Paradise. If one of them meets his father (or he said his parents) he would take hold of his cloth, or he said with his hand as I take hold of the hem of your cloth (with my hand). And he (the child) would not take off (his hand) from it until Allah causes his father to enter Paradise. This hadith has been narrated on the authority of Tamim with the same chain of transmitters. And he is reported to have said: Did you hear from RasulAllah (saw) anything which may soothe our heart in our bereavements? He said: Yes.” (Muslim)

[Muferrid Muhammed Selefy]

The difference of seeing and hearing in dunya and akhirah

Q18- Will the soul of the dead see and hear as it did in dunya? Do they have (the ability of) seeing and hearing as some claim?

A18- The soul of the dead will see and hear however this seeing and hearing does not necessitate to be the same as (the seeing and hearing) they had in dunya. Allah (awj) will grant them a comprehension which will allow them to feel pain and reward.

[Muferrid Muhammed Selefy]

Narrowness and wideness of the grave

Q19- Will the grave get wider or narrower to the dead according to the deed he had committed?

A19- Yes according to the deeds he (the dead) had committed, the grave will get wider and also will get narrower. However it can not be said that, grave will get narrower for such person or grave will get wider. If Allah wishes, He will forgive His slave, if He wishes He will punish him. If He wishes He will punish him with other things.19 It is because: “He cannot be questioned for His acts.”20  


19- “When the dead buried two angels who have dark (skin) and blue (eyes) will come. One is named Munkar other is Nakir. Subsequently these two angels ask that person: What did you say regarding this man (Muhammad)? Upon this he repeats what he said (before he died): ‘He is a slave and a messenger of Allah. I bear witnessing that there is no deity which deserves to be worhipped but Allah and Muhammad is slave and His messenger.’ Then it is said to the soil: ‘Pester upon him’ and soil will pester him. (With the result of this pestering) his side rib bones will move from their places. Then both angels say: ‘Indeed we had known that you are goint to talk in this manner.’ Then his grave will get wider 70 murabba (cubit) then his grave is lihgthened and he is told: ‘Sleep!’ He will ask: ‘Shall I go back to my family and inform them (about myself).’ Both angels will say: ‘Sleep as bride and groom.’ He will be woken up by the one who loves him the most among his family. This person will sleep (in comfort) till Allah resurrects him from his bed on the day of resurrection. If he is one among the munafiquun he will say: ‘I do not know, but I used to say what the people used to say.’ Upon this two angels will say: ‘We had known what you are going to say.’ And he will be in punishment till Allah resurrects him from his bed on the day of resurrection.” (Tirmidhi)

20- al-Anbiya 21/23

[Muferrid Muhammed Selefy]

Squeezing of the grave

Q20- Will the grave squeeze young, old every dead?

A20- Yes there are sahih narrations regarding the graves squeezing the dead.21


21- Such as: Ibn Abbas (ra) narrated: ‘When Sa’d Ibn Muadh (ra) was buried, RasulAllah (saw) said the following near his grave: ‘If there were any who escaped the punishment of the grave that would be Sa’d Ibn Muadh (ra). The grave squeezed him first and then (let go) got wider (for him).” (Tabarani with sahih chain.) RasulAllah (saw) said: ‘If anyone could escape from the pressing-in of the grave it would be Sa’d Ibn Muadh (ra) but even he was pressed by his grave before he was released." (Tirmidhi, sahih)

[Muferrid Muhammed Selefy]

The angel Ruman

Q21- Will an angel called Ruman come to the dead; make him sit and teach him how to answer questions of Munkar and Nakir?

A21- Narrations regarding Ruman are weak.

[Muferrid Muhammed Selefy]

Crying of parents for their children and crying of the children for their parents

Q22- Is it haraam or makruh (disliked) for the parents to cry for their kids’ death?
And for this reason the dead either old or young will the deceased suffer from punishment?
Is it mubah (permissible) for a kid to cry for his buried parents’ after their death?
Will he lose his rewards if he cries without exegerating his voice and counting their good deeds?
Will the castle of hamd (praise) be built for the one who cries after the dead or the one who is patient?
When an induvudual lost one or more than one child will he/they become a protector from the fire only if he is patient or even if he is not patient?

A22- It is not makruh whether it is before or after the burial; for a father to cry after his childrens death or for a child after his fathers’ death.22
 
However it is not ja’iz (permissible) if there is beating himself, damaging the clothes and uttering words which are not permissible to utter alongside crying.23

If the person whose child died, is patient and if he believes that the things he came across are from with the taqdir of Allah; if he praises Allah while he is crying with his eyes and becomes sad with his heart, Allah (awj) will tell the angels to build the hamd castle for him. For the virtous of those who lost one, two or three children however without crying a lot and being patient, there are many narrations.24
 
Surely these rewards are only for the patient indivuduals.


22- It was narrated from Anas bin Malik (ra): "We went with RasulAllah (saw) to the blacksmith Abu Saif, and he was the husband of Umm Burda the wet nurse of Ibrahim (the son of the Prophet). RasulAllah took Ibrahim and kissed him and smelled him and later we entered Abu Saif's house and at that time Ibrahim was in his last breaths, and the eyes of RasulAllah (saw) started shedding tears. Abdu'r-Rahman bin Awf said: "O RasulAllah, even you are weeping!" He (saw) said: "O Ibn Awf, this is mercy." Then he (saw) wept more and said: "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation." (Bukhari; Muslim)

23- Narrated from Abd-Allah (ra) that RasulAllah (saw) said: "He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us." (Bukhari)

24- Narrated from Abu Sa'id: “The women requested RasulAllah: ‘Please fix a day for us.’ So RasulAllah (saw) preached to them and said: ‘A woman whose three children died would be screened from the Hell Fire by them,’ Hearing that, a woman asked: ‘If two died?’ RasulAllah (saw) replied: ‘Even two (would screen her from the (Hell) Fire.’ And Abu Hurayrah (ra) added: ‘Those children should be below the age of puberty’.” (Bukhari)

Narrated from Anas bin Malik (ra) that RasulAllah (saw) said, "Any Muslim whose three children died before the age of puberty will be granted Paradise by Allah because of His mercy to them." (Bukhari)

It was narrated from Anas (ra) that RasulAllah (saw) said: "A Muslim whose three children die before the age of puberty will be granted Paradise by Allah due to his mercy for them." (Bukhari)

Narrated from Abu Hurayrah (ra) that RasulAllah (saw) said: "No Muslim whose three children died will go to the Fire except for Allah's oath (i.e. everyone has to pass over the bridge above the lake of fire)." (Bukhari)

[Muferrid Muhammed Selefy]

The rest of the life of dunya

Q23- Is it correct that some who claim to have ilm say in the year of H 835 that the rest of the life of dunya is 175 years and they bring ahadith of  RasulAllah (saw) for this claim: ‘I will not stay underground as dead more than a thousand years.’ And the hadith of RasulAllah (saw): ‘I became a rasul (messenger) at the beginning of 6000 years.’?

A23- The first hadith which is mentioned by those who claim this is mawdu (fabricated).

The wording of the second hadith as follows:

“The life of the dunya is 7000 years. I have been sent as a rasul on the last thousand years.”

Ibn Jawzi narrated this hadith among the mawdu hadith.

Only Allah knows when the day of qiyamah will happen.25


25- Suyuti said that the Day of Resurrection would happen before the year 1500 AH, and he quoted some ahadith of RasulAllah (saw) as evidence in his book al-Haawi, (2/249-256) in which he said that this world would last for seven thousand years and that RasulAllah (saw) was sent at the end of the sixth millennium. The end of the sixth millennium means half way through it. Based on that the lifespan of this ummah is more than one thousand years and less than 1500 years. He said: “The period cannot be fifteen hundred years at all.” i.e., the period must be less than fifteen hundred years. Then he mentioned the ahadith and reports which he quoted as evidence to support that, some of which are Israiliyyaat (reports from Jewish sources) which cannot be taken as evidence, and some of the rest are da’eef (weak), and the scholars ruled that they are lies and fabrications (mawdu).

The evidence that this view is false includes the following:

1 – If this view were correct, then everyone would know when the Hour is to begin. This goes against what is mentioned in the verses of the Qur’an and the ahadith of RasulAllah (saw) which definitely state that the time of the Hour is known to no one except Allah. Knowledge of the hour is a matter of the unseen which belongs to Allah and which He has kept to Himself. He has not told any of His creation of that, including the Prophets, Messengers and the angels who are close to Him. Even the best of the Messengers, our Prophet Muhammad (saw), did not know when the hour will begin. The texts of the Qur’an and Sunnah clearly indicate that the knowledge of the Hour is something unseen which no created being knows. The evidence from the Qur’an includes the following:

The people used to ask the Messenger (saw) about the time that the hour would begin, so Allah commanded him to refer the matter to Him: “The knowledge of it is with Allah only.” Allah says: “People ask you concerning the Hour, say: The knowledge of it is with Allah only. What do you know? It may be that the Hour is near!” (al-Ahzab 33/63)

Ibn Kathir said: "Here Allah tells His Messenger (saw) that he has no knowledge of the Hour and that if people ask him about that, he should refer the matter to Allah (i.e., say that only Allah knows that)." (Tafsir, 6/527)

And Allah says: “They ask you (O Muhammad) about the Hour; when will be its appointed time? You have no knowledge to say anything about it. To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it.” (an-Naziat 79/42-45)
 
Ibn Kathir said: "i.e., knowledge of that is not given to you or to anyone else in creation, rather the matter is to be referred to Allah, for He is the One Who knows exactly when it will happen." (Tafsir, 4/736)

Allah (swt) also said: “They ask you about the Hour (Day of Resurrection): When will be its appointed time? Say: The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: The knowledge thereof is with Allah (Alone), but most of mankind know not.” (al-Araf 7/187)

Allah says: “Verily, Allah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.” (Luqman 31/34)
 
It was narrated from Abd-Allah ibn Umar (ra) that RasulAllah (saw) said: “The keys of the unknown are five: Allah has knowledge of the Hour, and He sends down rain, and He knows what is in the wombs, and no person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things).” (Bukhari)
 
And it was narrated that Ibn Abbas (ra) said: "These five things are known to no one except Allah; no angel who is close to Allah and no Messenger who was sent has any knowledge of them. Whoever claims that he has any knowledge of them has disbelieved in the Qur’an, because he has gone against it." (Qurtubi, Tafsir al-Qurtubi, 14/82)
 
Ibn Kathir said: "These are the keys of the unseen, knowledge of which Allah has kept to Himself. So no one knows them until after Allah has informed him of them. And no angel who is close to Allah and no Messenger who was sent has any knowledge of the Hour." (Tafsir, 3/462)

The ahadith which indicate that the time of the Hour is known only to Allah include the following:

The famous hadith of Jibril (as) in which it says that RasulAllah (saw) said to Jibril, when he asked him about the Hour: “The one who is asked about it does not know more than the one who is asking.” (Muslim)

It was narrated that Jaabir ibn Abd-Allah (ra) said: I heard RasulAllah (saw) say, one month before he (saw) died: “You ask me about the Hour, but the knowledge thereof is only with Allah.  I swear by Allah that there is no soul on earth that will live for more than one hundred years.” (Muslim) 

What this hadith means is: every soul that was on the face of the earth when RasulAllah (saw) said these words would not live for more than one hundred years. The hadith does not means that the Resurrection would happen within one hundred years.
 
And it was narrated that Ibn Umar (ra) said: "What he (saw) meant was that that generation would come to an end." (Muslim)
 
This hadith shows that there is no possibility that RasulAllah (saw) could have come to know it after Jibril asked about it, because that was one month before he (saw) died.

Whoever claims after this that RasulAllah (saw) knew when the Hour would begin is ignorant, because the verses of the Qur’an and the ahadith of RasulAllah (saw) quoted above clearly refute that.

Ibn Qayyim said: "One of those in our own time who claim to have knowledge clearly told lies when he said that RasulAllah (saw) knew when the Hour would begin. It was said to him that RasulAllah (saw) said in the Hadith of Jibril (as): “The one who is asked about it does not know more than the one who is asking,” but he misinterpreted that and said that it means, you and I know it. This is one of the worst kinds of ignorance and distortion. RasulAllah (saw) could not have said to one whom he thought was a Bedouin, you and I know when the Hour will be. But this ignorant man may say that he knew that this was Jibril, and RasulAllah (saw) said: “By the One in Whose hand is my soul, he never came to me in any form but I recognized him, except in this case.” (Ahmad, Musnad)  Rather RasulAllah (saw) realized that this was Jibril after a while, as Umar (ra) said: A short while passed, then RasulAllah (saw) said: “O Umar, do you know who that questioner was?” (Muslim) This liar says that he knew at the time of questioning that this was Jibreel but he did not tell his companions about that until a while afterwards. Moreover the words “The one who is asked about it does not know more than the one who is asking” are general and include both the one who asked and the one who was asked, regardless of who they may be, so every one who asks and everyone who is asked about the Hour are all the same." (al-Manaar al-Munif)

2 – These reports which Suyuti quoted as evidence were classed as weak by the scholars, and indeed they ruled that they were lies.

Ibn Qayyim said, where he mentions the ways in which a hadith may be known to be mawdu: “(one of these ways is): if the hadith goes against the clear meaning of the Qur’an, such as the hadith which says that this world will last for seven thousand years and that we are now in the seventh millenium. This is one of the most obvious of lies. Because if it were correct then everyone would know that there was only two hundred and fifty-one years left until the Resurrection from our time. But Allah says: “They ask you about the Hour (Day of Resurrection): When will be its appointed time? Say: The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: The knowledge thereof is with Allah (Alone)…” (al-Araf 7/187)" (al-Manaar al-Munif, 1/80)

Ibn Kathir said: "There is no (sound) ahadith in which RasulAllah (saw) defined when the Hour would be, rather he mentioned some of its portents and signs." (al-Nihaayah fi’l-Fitan wa’l-Malaahim, 1/25) He also said: "With regard to the statements in the books of the Israliyyin and the People of the Book which suggest that this world will last for a certain number of millennia, more than one of the scholars have stated that these are mistaken, and it comes as no surprise that they were mistaken. There is a hadith which says: “This world is one of the weeks of the Hereafter.” but its isnaad is not sahih either. The same applies to every hadith which states a specific time for the Day of Resurrection; none of their isnaads can be proven." (al-Nihaayah fi’l-Fitan wa’l-Malaahim, 2/28)

al-Sakhaawi said: "Everything that has been narrated describing a specific time for the Day of Resurrection either has no basis at all or its isnaad cannot be proven." (al-Maqaasid al-Hasanah, 444)

3 – What Suyuti himself said indicates that this view is false.

He mentions that the Mahdi will appear after twelve hundred years, but fourteen hundred years have passed and the Mahdi has not appeared yet. He also says that people will remain for one hundred and twenty years after the sun rises from the west, then the Hour will begin. This means that the sun should have been rising from the west for more than twenty years! He says that the Dajjal will appear after one hundred years, and the Messiah Isa ibn Maryam (as) will come down and kill him, and he will remain after that for forty years, but here we are in the last century; according to what he says, and the Dajjal has not appeared and the Messiah Isa ibn Maryam has not yet come down. He says that several of the major signs such as the Dajjal, the descent of Isa and the rising of the sun from the west will happen more than two hundred years before the Hour begins. All of these things indicate that this view is false, and that knowledge of the Hour should be referred to Allah, and Allah commands us: “People ask you concerning the Hour, say: The knowledge of it is with Allah only. What do you know? It may be that the Hour is near!” (al-Ahzab 33/63)

[Muferrid Muhammed Selefy]

Ruling on cursing or glorifying Yazid

Q24- Can one make la’nah (curse) to Yazid ibn Mu’awiyah? What will be required for the one who glorifies him?

A24- Tabari who is known as Qiya’l-Hamasi narrated that four madhhab made ikhtilaaf regarding the permissibility of making la’nah to him. He (Tabari) prefers the view of the permissibility of making la’nah. Ghazali after narrating different opinions in the issue chose the view of not being permissible for making la’nah to him.

Loving and glorifiying Yazid ibn Mu’awiyah can only occur from the deviated innovators. It is because Yazid has such attributes that loving him necessitates lifting the iman from him. It is because iman is love for (the sake of) Allah and cursing for (the sake of) Allah.26


26- His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.

adh-Dhahabi said: “He was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyub al-Ansaari. Yazid was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years. Yazid is one of those whom we neither curse nor love. There are others like him among the khalifahs of the two states (Umawi/Umayyad and Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazid is that he came to power forty-nine years after the death of RasulAllah (saw); it was still close to the time of RasulAllah and some of the Sahabah were still alive such as Ibn Umar (ra) who was more entitled to the position than him or his father or his grandfather. He was strong, brave, deliberative, full of resolve, acumen, and eloquence. He composed good poetry. He was a stern, harsh, and coarse Nasibi. He drank and was a reprobate. His reign began with the killing of the martyr Husayn (ra) and it ended with the battle of Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after Husayn (ra), such as the people of Madinah who revolted for the sake of Allah, and Ibn al-Zubayr (ra). When Yazid dealt with the people of Madinah in the manner he did, along with his drinking wine and committing sins, the people revolted and_many rebelled; Allah did not give him a bounteous life. After what he did in the year 63 and this reached the people of Madinah, they went out against him and to oust him; Yazid sent a huge army with orders to exterminate them (the noble rebels). On the outskirts of Taybah the battle of Harrah took place, and how can one describe the event of Harrah!" (Siyar A’laam al-Nubalaa, 4/37-38)

Shaikhu’l-Islam Ibn Taymiyyah said: “Yazid was from the teenage Muslims he was neither a disbeliever nor a Zindiq (heretic) he used to give a lot (of wealth in charity) and he was brave. He did not have the evil and bad things which the enemies attribute to him.” (al-Wasiyatu'l-Kubraa, 300; Majmu al-Fataawa, 2/41) He also said: “This man (Yazid) was a king from amongst the Muslim kings and he was not like this and that (as the people claim).” (Minhaaj as-Sunnah, 2/247). He also said: “Rather the Islam of Mu’awiyyah, Yazid, Bani Ummayyah and Bani Abbaas is established with Tawatur (ie so many narration's) and similarly their praying, fasting and Jihaad against the non-believers is also established.” (Minhaaj as-Sunnah, 1/163) Ibn Hajr al-Makki said: “Yazid was a believer from amongst the believers.” (as-Sawaa’iq al-Meharqah, 223) Mulla Aliyyu'l Qari said: “Yazid having iman is not something which is hidden.” (Sharh Fiqhu'l-Akbar, 88)

Hafidh Ibn Qayyim writes in his book al-Manaar al-Munif: “All the narration's that mention the censure of Yazid bin Mu’awiyyah are lies… all the narration's that mention the censure of Mu’awiyyah are lies.” (al-Manaar al-Munif fi's-Sahih wa'd-Dhaif, 220)

Cursing a particular believer is a major sin, as mentioned by Ibn Hajar al-Haytami in his work on major sins. (al-Zawajir an Iqtiraf al-Ka'ba'ir, 2/93) It is said: “The reality of cursing (la`n) is to distance from Mercy, which cannot be for other than kafir. Because of this, it is not permitted to curse a particular individual, unless it is known that they died in a state of disbelief, with proof. (It remains impermissible to curse an individual person) even if they were openly corrupt, like Yazid, according to the relied upon scholarly opinion. As for Iblis, and the likes of Abu Jahl (i.e who we know are in the Fire), it is permitted to curse them. It is also permitted to curse non-specific individuals, such as wrongdoers and liars, because what is understood is these people as a category, and it necessarily includes those who shall die in disbelief. In such cases, the purpose of cursing would be to show that such a trait is a trait of unbelievers, in order to warn and keep people away from it. One may not intend to curse everyone of such a group, because if cursing one particular individual, such as a given wrongdoer, is not permitted, then how would cursing every single oppressor be allowed?” (Radd al-Muhtar, 3/416, Kitab al-Talaq, Bab al-Raj’a)

Shaykhu'l-Islam Ibn Taymiyyah (ra) described people’s attitudes towards Yazid ibn Mu’aawiyah, and said: “The people differed concerning Yazid ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate. One of the two extremes said that he was a kafir and a munafiq, that he strove to kill the grandson of RasulAllah (saw) to spite RasulAllah and to take revenge on him, and to avenge his grandfather Utbah, his grandfather’s brother Shaybah and his maternal uncle Walid ibn Utbah and others who were killed by the companions of RasulAllah (saw), by Ali ibn Abi Talib (ra) and others on the day of Badr and in other battles; and things of that nature. To have such a view is easy for the Rafidis who regard Abu Bakr (ra), Umar (ra) and Uthman (ra) as kafirs (audibillah), so it is much easier for them to regard Yazid as a kafir. The second extreme group thinks that he was a righteous man and a just leader, that he was one of the Sahabah who were born during the time of RasulAllah (saw) and were carried and blessed by him. Some of them give him a higher status than Abu Bakr (ra) and Umar (ra), and some of them regard him as a prophet (audibillah). Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience. The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of Uthman (ra). He was not a kafir but it was because of him that the killing of Husayn (ra) happened, and he did what he did to the people of Harrah. He was not a Sahabi, nor was he one of the righteous friends of Allah (awj). This is the view of most of the people of reason and knowledge and of Ahlu's-Sunnah wa’l-Jamaa'ah. Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imam Ahmad (ra), and this is the view of the fair-minded among his companions and others among the Muslims. Salih ibn Ahmad said: I said to my father, some people say that they love Yazid. He said, O my son, does anyone love Yazid who believes in Allah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody? Abu Muhammad al-Maqdisi said, when he was asked about Yazid: According to what I have heard he is neither to be cursed nor to be loved. He said I also heard that our grandfather Abu Abd-Allah ibn Taymiyyah was asked about Yazid and he said: We do not deny his good qualities or exaggerate about them. This is the fairest opinion.” (Majmu al-Fatawa, 4/481-484; Sualu'n fi Yazid ibn Mu’aawiyah ibn Abi Sufyaan) He also said: "And the people who curse Yazid and other such people like him then it is upon them to bring evidence, Firstly: that he (Yazid) was an open sinner and an oppressor and therefore prove he really was an open sinner and an oppressor as allowing him to be cursed needs to be proven that he continued this open sinning and oppression to the end up until his death. Secondly: Then after this they must prove that it is permissible to curse specific people like Yazid...and the verse, “May the Curse of Allah be upon the oppressors”, is a general verse like the verses concerning punishment...And the Hadith compiled by Bukhari states the first army to wage Jihaad against Constantinople is forgiven and it is clear that their commander Yazid ibn Muawiyah was a member of this army and is included in this forgiveness." (Minhaaj as-Sunnah an-Nabawiyyah fi Naqdh Kalaam ash-Shi’ah wa'l-Qadariyyah 2/252; al-Muntaqa Minhaaj al-I’tidaal fi Naqdh Kalaam ar-Rafdh wa'l-I’tizaal 290)

The rightly-guided Caliph Umar ibn Abdu'l-Aziz (ra) reportedly would say "rahimahullah" after the name of Yazid but when he heard a man call him "Amir al-Mu'minin" he had him lashed twenty times. (Ibn Hajar, Lisan al-Mizan, 6/294). Nawfal ibn Abu Furat said: "I was with Umar ibn Abdu'l-Aziz (ra) and a man said: ‘The Leader of Believers, Yazid the son of Mu’awiyah!’ Umar remarked: ‘Did you say Yazid, the Leader of Believers?’ And he ordered this person to be lashed twenty times." (Ibn Hajar al-Haytami, al-Sawayiq al-Muhriqah, Chapter 11, 270)

Even though ulamaa of ahlu's-sunnah are all unanimous that he was a fasiq, a transgressor, a sinner; they differed whether it is permissible to curse him specifically by his name. None of the four Imams and the authors of the six well-known books of hadith declared Yazid to be a disbeliever or a heretic. Ibn Khaldun said: “A majority of the companions were with Yazid and they did not hold it permissible to rebel against him.” (Muqaddimah Ibn Khaldun, 217)

Some among the ulamaa have permitted cursing him, like Ibn al-Jawzi who reports from Imam Ahmad (ra) and others in his book "al-Radd ala al-Mut’assib al-Anid al-Maniy liman Dhamma Yazid (Refutation of the Adamant Bigot who Prevents people from condemning Yazid)": "A questioner asked me about Yazid, the son of Mu’awiyah. I said: ‘What he did, is sufficient for him.’ He asked: ‘Is it permissible to curse him?’ I said: ‘Scrupulous and pious scholars have permitted it among whom is Ahmad ibn Hanbal because he mentioned Yazid and he said ‘may he be accursed.’ Ibn al-Jawzi then reports from Qadi Abu Ya’la that he reported it in his book "al-Mu’tamad" through the chain reaching up to Salih ibn Ahmad ibn Hanbal that he said: ‘I said to my father (i.e., Ahmad ibn Hanbal) that people say that we love Yazid. He said: ‘My son. Does anyone who believes in Allah bear love for Yazid? And why should one hesitate to send curses on him, he who has been cursed by Allah in His Book? I said: "Where did Allah curse Yazid in His Book?’ He replied: "Then, do you expect that if you were given the rule of the land to cause evil and mischief on earth and severe the bonds of kinship? These are the ones whom Allah has cursed and made them deaf and blinded their sight." (Muhammad 47/22-23); (Imam Ahmad said): Is there any mischief or evil greater than this murder? In another report, he said: My son! What can I say about that man whom Allah has cursed in His Book and then mentioned the verse (mentioned above). Ibn al-Jawzi said: "Qadi Abu Ya’la wrote a book on those who deserve to be accursed and mentioned Yazid as one of them. He then quoted the hadith: "Whosover caused fear for the people of Madinah and oppressed them, Allah shall make him afraid; and the damnation of Allah, His angels and all the people be  upon him.’ Nobody disputes the fact that Yazid fought with the people of Madinah and sent an army that terrorized the people of Madinah." (al-Radd ala al-Mut’assib al-Anid al-Maniy liman Dhamma Yazid, 10) The author is Yusuf Fargali, known as the grandson of (Sibt) Ibn al-Jawzi and he is known as converted to Rafidism: Dhahabi said: “He has authored (Miraat al-Zaman) and included very odd narrations in it (manakir). I do not think he is thiqqa in things he reports rather he exaggerates and goes aside. He then converted to Rafidism, and authored a book to this effect. Shaykh Muhiydin said: When the news of Sibt Ibn al-Jawzi’s death reached my grandfather, he said: “May Allah not have mercy on him. He was a Rafidi.” Ibn Rajab did not hold the opinion of cursing and declaring Yazid to be a disbeliever. He refuted the allegation on Imam Ahmad bin Hanbal that he cursed Yazid. So he writes: “The statement of Imam Ahmad only establishes cursing on all of the oppressors and there is no clarification or specification for the permissibility of cursing Yazid only." (Dhail Tabaqaat al-Hanabillah, 2/356)

The hadith mentioned above has been reported in Muslim. The army sent by Yazid killed and terrorized the residents of Madinah; they committed atrocities and Madinah was pillaged freely; this is well known. They were so horrific that more than 300 virgins were violated and about the same number of companions were killed along with about 700 people who were reciters of the Qur’an. Madinah was pillaged without restraint and the congregation (jama’ah) in the Prophet’s Mosque was abandoned for many days. Nobody could enter the holy mosque; dogs and wolves entered the mosque and urinated on the blessed pulpit of RasulAllah. This came true just as it was foretold by RasulAllah (saw). The commander of that army spared no quarter and he was pleased with nothing less than swearing allegiance to Yazid on the pain of slavery, that if he (Yazid) wished he could manumit them or if he wished he could sell them. One of the Madinians swore on the Book and Sunnah or RasulAllah. The commander smote his neck. This was what happened in the event of Harrah. This army then proceeded to (Makkah to) fight Ibn al-Zubayr (ra). They surrounded it and began pelting stones on the holy Ka’bah with catapults; and then they burned down the Ka’bah (The roof of Ka’bah was made of wood and they bombed it with fire-laden stones). What can be worse or more depraved than these evil and horrendous acts which were committed in his (Yazid) time and by his orders?

It is reported about Imam Ahmad (ra) that, “He withheld saying anything about Yazid ibn Mu`awiya but rather committed his matter to Allah. He would refrain from speaking against anyone from the first century. But our (i.e., Hanbali) colleagues differ concerning him (i.e., Yazid). Some declared it permissible to blame him because he terrified Madina and RasulAllah (saw) cursed whoever terrifies Madina. Others withheld from taking any position. Imam Ahmad was asked about it and he said: 'People prayed behind him and took his alms.' Others considered him among the Muslims that sinned and it is better to refrain from taking any position in what is not obligatory. It was impermissible to curse any Muslim unless the Law provided a proof-text to that effect. For it is narrated and transmitted that to curse a Muslim is like killing him and that the Believer is not one given to cursing.” (Ibn Abu Ya`la, Tabaqat, 1/246; 2/273; al-Haytami, al-Sawa`iq, 2/635; Ibn Muflih, al-Maqsad al-Arshad, 2/283)

Some others said that it is not permissible to curse him because we have no (definitive) proof that necessitates it. "The majority of Ahlu's-Sunnah do not condone cursing Yazid as his kufr has not been definitely established." (Ali al-Qari, Sharh al-Shifa, 2/556) Many among the ulamaa forbade the cursing of Yazid such as; Imam Ghazali (Ihya Ulum ad-Din, 3/108); al-Damiri (Hayat al-Hayawan, the Caliphs, 2/186), al-Haytami (Fatawa Hadithiyya, 270); al-Zabidi (Ithaf al-Sadat al-Muttaqin, 7/488). Imam Ghazali ruled it thus and he wrote a lengthy justification; this is in accordance with the principles of our Imams (among Shafi’īs) who wrote clearly that it is not permissible to curse a person specifically by his name, except those who are confirmed to have died as kafir. Like, Abu Jahl and Abu Lahab etc. As for those whom we do not know for certain if that they died as kafirs, it is not permissible to curse them. It is not permissible to curse even those disbelievers in the present who are inimical (to Muslims). Because damnation (la’an) means to be ‘rejected from the Mercy of Allah’ and ‘to despair’. Only those who can know (with certainty) that the person died as a disbeliever can say so; and those who don’t, cannot. Becaus it is quite possible that a disbeliever might die upon Islam in his last breath. If you understand this, you will see that (it is therefore) they made it impermissible to curse Yazid, even though he was a transgressor, a sinner and a filthy person. Even if we suppose that he (truly) ordered the assassination of Husayn (ra) and he was pleased with the murder it is a filthy thing unless he considered it as a permissible act. Even if you extrapolate it with erroneous reasoning, it is still remains an enormity; not disbelief, that he ordered the murder and was pleased with the act. There is no authentic evidence that he ordered the murder. Rather, the opposite of it has been reported: "It is said that when the blessed head of Imam Husayn (ra) reached him, he said: ‘May Allah have mercy on you O Husayn! The man who murdered you did not recognize the right of kinship.’ He rejected Ibn Ziyad (and his evil actions) and said: ‘He has planted my hate in the heart of every good and bad until doomsday.’ He then sent the women of Husayn’s household and the blessed head with them to Madinah for a burial." As for the proof given by Imam Ahmad that it is permissible to curse him using the verse: ‘They are those whom Allah has damned.’ and the evidence used by others from the hadith of Muslim that RasulAllah (saw) said: ‘Whosoever terrorized the residents of Madinah...’ There is no proof in it to curse Yazid specifically and by his name. If one says, he was among those (who deserved damnation) then there is no dispute as long as it is not specifically by his name. Therefore it is unanimously agreed that it is permissible to send damnation upon the murderer of Husayn (ra) or anyone who ordered his murder or permitted it or was pleased with it; without mentioning the name of Yazid. Just like it is permissible to send damnation upon one who drinks wine without naming anyone specifically. This is how it is in the verse and the tradition. Because the damnation there is not specific and for a person, but rather it is generic for one who ‘cuts the bonds of kinship’ and ‘one who terrorizes the people of Madinah’. It is unanimously permitted because it is generic and not specific. Then, how can Imam Ahmad or others use this as an evidence to curse a person by his name? To summarize, it is not permissible to curse Yazid specifically and by his name; and there is no proof in the Book or tradition to do so (curse by the name).

Ghazali said: “He (i.e., Yazid) was a Muslim with a correct Islamic principles and a complete Muslim and it is not permissible in the Islamic laws or practices to curse and abuse him.” (Ihyaa al-Uloom ad-Din, 3/108; Wafyaat al-A’yaan, 1/328; Miratu'l-Janaan, 3/176; al-Bidaayah wa'n-Nihaayah, 12/173; Hayaat al-Haiwaan, 2/176; Sawaa’iq al-Meharqah, 222; Dhuu al-Ma’Ali, 49; Sharh Fiqhu'l-Akbar, 87; Nibraas, 551; Shadhraat adh-Dhahab fi Akhbaar Minal madhhab, 1/69; Alusi, Tafsir Ruh al-Ma’ani, 13/73; Fatwa Azizi, 1/100; Fatwa Abdu'l-Hayy, 1/60; Aqaa’id al-Islam 223) And also Mullah Ali al-Qari said: “The majority of the Scholars have prohibited cursing Yazid and Hajjaj.” (Mirqaat Sharh Mishkaat, 4/52) Imam Qadi Abu Bakr ibn al-Arabi Maliki another scholar did not hold permissible the cursing and abusing of Yazid nor declaring him to be a disbeliever. He said: “If it is said justice and knowledge are from the conditions of Caliphate and Yazid neither had justice nor knowledge, then we would have to ask, by what evidence this conclusion was drawn that Yazid had no justice or knowledge...Where are those historians who wrote against Yazid in mentioning alcohol and open sinning, do they not have any shame?” meaning where are the evidences for these accusations.” (al-Awasim min al-Qawasim, 222) Shaykh Abdu'l-Mughith Hanbali has the unique distinction of being one of the earliest known biographers of Yazid. Ibn Kathir said about Shaykh Abdu'l-Mughith that: “He was from the righteous Hanbali’s who the common folk (al-Bidaayah wa'n-Nihaayah, 12/328) and Imam Ibn al-Jawzi said about him: “I hope from Allah that me and Abdu'l-Mugith will be together in Paradise. Muhibud'din Abu'l-Baqaa said from this we find (ibn al-Jawzi) knew Abdu'l-Mugith was from the righteous worshippers of Allah and may he have mercy on both of them.” (Ibn Rajab, Dhail Tabaqaat al-Hanabillah, 1/356). Shaykh Abdu'l-Mughith was also not in favor of cursing Yazid or declaring him to be a disbeliever, rather he authored a biography of Yazid with the title of “Fadhal Yazid.” and ‘Fadhal Yazid bin Muawiyah’. (Hidaayatul Arifin Asmaa al-Mu’allifin wa Athaar Musannifin, 5/623; al-Bidaayah wa'n-Nihaayah, 12/328). Ibn Kathir reported on Allama Abdu'l-Khair Qazwaini, another Islamic Scholar, that “After he left Qazwain he went to Baghdad where he became a teacher in Madrassa Nizamia and he would admonish and deliver lectures to the people. So on the day of Ashurah he sat on the minbar to admonish the people, it was said to him to curse Yazid bin Muawiyah. He replied: “He was but an Imam Mujtahid." (al-Bidaayah wa'n-Nihaayah, 9/13, Risaalah al-Mustarfah li-Bayaan Mashur Kitaab as-Sunnah al-Musharfah, 132)

After mentioning the position of al-Haraasi of the permissibility of cursing Yazid; Ibn Kathir says: “Imam Ghazali has opposed the attribution of open sinning and tyranny to Yazid and has prohibited from abusing Yazid because he was a Muslim and it is not established he expressed happiness or joy on the death of Hussain….” (al-Bidaayah wa'n-Nihaayah, 12/173).

Allish al-Maliki said, quoting Ibn Hajar al-Asqalani stated: “It is not permitted to denigrate Mu`awiya, because he was a major sahabah. It is not permitted to curse Yazid nor to declare him kafir, for he is one of the believers. Rather, we assign his affairs to Allah: if He wills, He will punish him, as stated by Ghazali, Mutawalli, and others. Imam Ghazali and others stated: ‘It is impermissible (haraam) for preachers and others to transmit the killing of Husayn (ra) and to talk (at length) about it…for it can stir up dislike for the sahabah and their denigration, and they are the greatest notables of this religion, from whom the imams took the religion by transmission, and we took it from these imams through understanding. Thus, the ones who denigrate them are themselves denigrated, and only denigrate themselves and their own religiousness. This is the end of the meaning of what the great hadith master Ibn Hajar said.” (Fath al-Aliyy al-Malik, 2/353)

Haythami quoted a fatwa of Ibn Salah verbatim regarding Yazid: "Ibn Salah is among the greatest and prominent imams of (Shafi’i) fiqh and hadith. I have seen his fatwa in which he was asked about sending damnation upon Yazid because he ordered the murder of al-Husayn. (He answered:) We have no evidence that he ordered the assassination of Imam Husayn (ra). That which is preserved is that the person who ordered the murder of Imam Husayn (ra) was Ubaydullah ibn Ziyad and he was in Iraq at that time. It has been reported in hadith that cursing a Muslim is like killing him. The murderer of Imam Husayn will not be ruled a disbeliever on account of this deed; rather, he committed an egregious act and an enormity. Only the murderer of prophets will be ruled an apostate (not anyone else). Concerning Yazeed, there are three groups: 1. People who love him and patronize him; 2. People who curse him and revile him; 3. The moderate among these, who neither love him nor damn him and consider him (i.e., Yazid) like other kings in Islam and the unrighteous khalifahs (Those rulers who have been depraved and debauched; examples abound in history. But we cannot say that all of these rulers became kafir unless there is strong evidence). This (third) group is the correct one and is the path (madh’hab) of those who are well versed in history and know the principles of the Pure Sharī’ah. May Allah make us among the best and the righteous ones in this path." (Ibn Hajar al-Haytami, al-Sawayiq al-Muhriqah, 222)

As a conclusion: We do not curse him, nor make takfir of him while believing that he was one among the zanaadiqah. He is not a kafir because the reasons to rule one a kafir are not proven for him and we have no evidence for the same. The fundamental rule is that he remains a Muslim unless there is compelling proof that makes him an apostate. In the same manner we do not praise him, we do not love him and we do not support what he performed. Yet basically, he is considered a Muslim. So we must take this fundamental precept and examine anything that makes him go out of Islam. Therefore the most accurate position in this issue is to tarry upon his state and tafwid (surrender) the matter to Allah because only He knows of the mysterious, the covert, the secrets that are hidden and that which is concealed in the hearts. We do not propose for his apostasy and this is most accurate and the safest path. Yet, in spite of his being a Muslim, he was a fasiq, a transgressor, a sinner, a criminal, a tyrant and regrading some narrations a drunk. And what he did or (deserves for that) is surrendered to Allah’s Wish whether to punish him or pardon him. That is what Ghazali, Mutawalli and others have said. His condition had been left to Allah…

“That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!” (al-Baqarah 2/134); “Allah doeth what He willeth.” (Ibrahim 14/27); “Surely Allah orders what He desires.” (al-Ma'idah 5/1); “Allah is not in the least unjust to the servants.” (Al-i Imran 3/182); “Surely Allah does not do any injustice to men.” (Yunus 10/44); “And not one will thy Lord treat with injustice.” (al-Kahf 18/49); “(It will be said): This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants.” (al-Hajj 22/10); “The Word changes not before Me, and I do not the least injustice to My Servants.” (Qaf 50/29); “We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.” (al-Anbiya 21/47); “Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.” (Ya-Sin 36/54); “He that doeth good shall have ten times as much to his credit: He that doeth evil shall only be recompensed according to his evil: no wrong shall be done unto (any of) them.” (al-Anaam 6/160); “Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants.” (Fussilat 41/46)

[Muferrid Muhammed Selefy]

Khidr and Ilyas

Q25- Are Khidr and Ilyas prophets among the Ban-i Isra’il? And are those two still alive on the earth or not?

A25- Khidr is a prophet according to the jumhur (majority). However it is not constant that he was among the Ban-i Isra’il. There is no ikthilaf regarding being a prophet of Ilyas (as). However it is not constant that both are still alive.27


27- Ibn Hajar in his book "al-Isaba fi Tamyiz as-Sahabah" wrote a lengthy biogaraphy regarding Khidr. The reason for this is because of his declaration regarding ‘to take in hand every and, each individual who is attributed to be a sahabi in his book,’ even though there are no sahih narration regarding his (Khidr) being a sahabi.” (al-Isaba –with al-Istiab-, 1/4-5) He also discusses the issue in his book ‘Fathu’l-Bari, 6/309-312’ and later on with adding more explanation he compiled a separate book regarding the issue which is called “az-Zahr an-Nadr fi Naba al Khidr”. In his book he discusses almost every narration and claims regarding the matter very successfully and concludes: “What I tend to hold as my position, on the basis of the strength of the proofs, is contrary to what the awamm (common people) believe in that he continues to live; however, a doubt might be raised from the perspective of the abundance of transmitters for the reports indicating its continuation, and it can be said: granted, their chains are flimsy, since none of them is devoid of a reason for weakness, but what to do with the totality? Accordingly, it might be considered mass-transmitted in meaning in the same way, for example, as Hatim’s generosity. “ (anecdote # 160)

Ibn Taymiyyah (ra) says the following: “These (Khidr and Ilyas) are not at life now nor among those who had given a long life. Ibrahim al-Harbi asked Imam Ahmad about the idea of Khidr and Ilyas still being alive and whether they could still be seen and whether stories could be narrated from them. He replied: I think all of these stories are comming from shaytan…Bukhari was asked about Khidr and Ilyas if they were still alive and he replied: How could they be still alive when RasulAllah (saw) said: in 100 years time there will be no one left on this earth alive from those alive now.” (Majmu al-Fatawa, 4/337)

Imam Ibn Qayyim (ra) discusses this matter in his book ‘Manaar al-Munif fi as-Sahih wa'd-Daif’ under the chapter: “All the ahadith in which Khidr and his life is mentioned (to be still alive) being fabricated. There isn't any authentic narration regarding his (continous) living.” (Manaar al-Munif fi as-Sahih wa'd-Daif, 67)

Ulamaa of Islam criticized the view of the continious living of al-Khidr and among them the following can be listed for more information: Ibn Taymiyyah in his book ‘Risalatun fi’l Khidiri hal mata am Huwa Hayy’; Ibn Kathir in his book ‘al-Bidayah wan Nihayah 1/311-337’; Abu’l-Faraj Ibnu’l-Jawzi in his books ‘al-Mawduat 1/193-199’ and ‘Ujalatu’l-Muntadhir fi Sharhi khali-Khidr’; Aliyyu'l Qari in his book ‘Kashfu’l-Khidr an-amril-Khidr’.

[Muferrid Muhammed Selefy]

The lunar eclipse during the era of RasulAllah (saw)

Q26- Was there a lunar eclipse during the era of RasulAllah? If it did then which year did it happen?

A26- As I mentioned in the chapter of Salat prayer regarding lunar eclipse in the Fathu’l-Bari which is sharh (an explanation) of Bukhari; and according to the Tarikh of Ibn Hibban that the lunar eclipse happened in the fifth year of hijrah. And RasulAllah (saw) prayed two rakah of salat during the lunar eclipse.

Again Ibn Hibban mentioned it (the lunar eclipse) without mentioning the year.

Again according to the narration in the Tarikh of Ibn Hibban in the 5th volume and in the 34th part it is related from Ashash Hasan from Abu Bakr (ra) that RasulAllah (saw) performed 2 rakah salat prayer during lunar and solar eclipses “same as your prayers."28

‘Same as your prayers’ meaning, as same as the prayer I prayed during the solar eclipse.


28- Nasai

[Muferrid Muhammed Selefy]

Name of the angel of death

Q27- There is a hadith regarding Malak al-Mawt (the angel of death) has a few names which are presented in sunnan-i Shafii narrated by Mudhani from Shafii. In the chapter of sadaqatu’l-fitr in sunnan-i Shafii that the name of Ismail presented for the angel of death. Why it is called as Azrail?

A27- The hadith which is narrated by Tahawi from al-Mudhani and he narrated it from Shafii is narrated to me by Abu’l-Faraj Abdurrahman Ibn Ahmad ibn al-Muarraf ibn Hammad al-Arabi at-Tanuhi who is a sound and strong guide.

When RasulAllah (saw) got sickness of death, Jibril (as) came to him and said: “O Muhammad! Allah (awj) sent me to you with a special mission for glorifying and honouring you. Allah who knows your condition better than you sent me to ask you this: How do you feel yourself? RasulAllah (saw) said: I am very sad and sick. Jibril came to him on the second day. And the conversation between RasulAllah and him repeated as same as the first day, The third day Jibril came and the conversation repeated as the days before. This time Jibril came with an angel who is called Ismail and he is the commander of 100.000 angels. Each angel he commands also commanding 100.000 angels. Jibril asked permission for that angel. Then RasulAllah asked about that angel. Jibril said: the Angel of Death is at the door and he is asking permission to enter upon you. He has never asked permission from anyone before you and he will never ask anyone for permission after you. RasulAllah (saw) said: Let him in, O Jibril. Jibril gave the permission. The Angel of Death entered and said: Peace be upon you, O RasulAllah. Allah has sent me to give you the choice between staying in this world and meeting Allah. RasulAllah (saw) asked him: O angel of death! Will you do whatever I say? He said: Yes! Indeed I have been commanded with this. This time RasulAllah (saw) looked at Jibril and Jibril said: O RasulAllah! ‘innallaha qad ishtaqa ila liqaik’ (truly Allah longs to see you). RasulAllah (saw) told the angel of death: Do whatever you have been commanded with. Then the angel of death took his soul.”

This hadith is mursal. It is because Ali ibn Husayn the narrator of this hadith had been born almost 30 years after death of RasulAllah. Kasim the one whom Imam Shafii narrated this hadith from had been declared as an arch-liar by Ahmad ibn Hanbal. Ibn Hanbal said fabrication for his narrations. Others also believe that he is weak (narrator).

Abu Hatim, Abu Zarr, Ya'qub ibn Sufyan Ajali, Azdi and others said the following regarding this issue: This hadith is matruk (one of the narrators is discarded as a narrator). I have never seen anyone says this hadith is sahih.29 However a group (of scholars) had accepted the zaahir (appearent) meaning of this hadith. They believe that Ismail is the name of the angel of death. However it is not like (in the reality) what they believe. It is because on the part of this hadith which had been lifted an explanation had been given regarding the matter.

In the Mujam of Tabarani there is an extension in the hadith which gives an explanation to this issue: He said: Abbas ibn Ham from, al-Asbahami and Ishaq ibn Ahmad Huzaya said: Abdu'l-Jabbar ibn Ala, Abdullah Ibn Maymun Qaddah from, Jafar ibn Muhammad ibn Abd-Allah and he is from Ali ibn Husayn narrated: Ali ibn Hasan said: I heard from my father: Three days before the death of RasulAllah, Jibril came from the sky and said to RasulAllah: O Muhammad! Allah sent me to you to treat you with respect and honour and glorfy you. On the third day, came with the angel of death and with the wind angel who is called Ismail and commands 70.000 angels. There is not a single one who is not commanding 70.000 angels. Jibril said to RasulAllah: O Muhammad! Allah who knows your condition better than you sent me to treat you with respect and honour and ask you this: How do you feel yourself?”30 This hadith continues in the same manner with the hadith mentioned above.

Except Abd-Allah ibn Maymun al-Qaddah all narrators of this hadith are sound. Bukhari said regarding Abd-Allah ibn Maymun al-Kaddah that ‘he was a hadith fabricator’. Abu Zarr said regarding Abd-Allah ibn Maymun al-Qaddah that narrations of his are invalid. Abu Hatim and Tirmidhi said regarding him that his narrations are munkar. Ibn Hibban regarding him: He narrates maklub ahadith and if he is the only one who narrates it then his narrations are not accepted as hujjah (acceptable/proof). Hakim said narrations of his are mawdu (fabricated). I have never seen any one who says regarding him that he is sound (narrator). He did not narrate the extensions of Husayn ibn Ali had mentioned. Tabarani narrated this hadith in Mujamu’l-Kabir with relying on Husayn ibn Ali ibn Abu Talib. In this narration it is narrated that Ismail is the angle of wind not the angel of death and came down with Jibril and the angel of death. It is understood from the words ‘he came down with other two’ those were three when they came down. This is more suitable for the general meaning of the hadith. And this will be understood from the first narration. ‘He gave permission to him’ meaning to the angel of wind. Then Jibril asked for permission for the angel of death. This will be understood from the following words of Jibril in the first narration: ‘then Jibril said: This is the angel of death and he is asking for permission (to come near you)’

Bayhaqi narrated this hadith from Muhammad ibn Ali, he is from Husayn ibn Ali he is from Abdu'l-Wahid ibn Sulayman al-Harith he is from Siyar ibn Hatim. Bayhaqi narrated this hadith in his book ‘Dala'il al-nubuwwah’ with three different chains. Husayn ibn Ali said: “Before the death of RasulAllah, Jibril came down with three angels and said: O Muhammad! Allah sent me to you as a gift for prefering you and solely for you. Allah who knows your condition better than you sent me to ask you this: How do you feel yourself? Then he narrated the hadith. It is: On the third day the angel of death with Jibril and the angel of wind who is called Ismail and commands 70.000 angels came down. Each angel among those also commands 70.000 angels. Then he continued the hadith: Jibril condolonced the angels and said to RasulAllah: O Muhammad! Surely Allah sent me to you. The beginning of the hadith had been mentioned up to the words of RasulAllah: ‘O Jibril I find myself sad.’ Then the angel of death asked for permission from the top of his door. Jibril said to RasulAllah: O Muhammad! This is the angel of death and asking for permission.” The rest of hadith had been mentioned previously.

The matn (text) of hadith looks like with the narration which is narrated by Kasim ibn Abd-Allah ibn Amr. However in two places it opposed it with stating 70.000 angles instead of 100.000 angels.31

It becomes very known among the people to call Azrail the angel of death.32 I looked in the book of ‘Mubhamati’l-Qur’an’ of Abu Kasim Sufayy. I have not come across there that angel of death had given the name of Azrail. I looked the tafsir of Tabari and the name of the angel of death is mentioned there. However Imam Tabari did not rely his narrations on anyone. And regarding this matter he did not mention any narration. I looked in the tafsir of Salabi and saw that the name of the angel of death is Azrail. There is a narration:
 
Narrated from Ashash (ra) that he said: "Ibrahim (as) once asked Azrail who has an eye in the front of his head and an (other) eye in the back: O Angel of Death! What do you do if one man dies in the east and another in the west, or if a land is stricken by the plague, or if two armies meet in the field? The angel of death said: I call the souls. With the permission of Allah they come in to these two fingers. Ibrahim (as) said: The earth is flattened out and left like a dish before him, from which he partakes as he wishes.”33

The narrators of this hadith are all sound. However in the chain there is Ashash who is the son of Jabir al Hasan, the Shaykh of Anbasa and he is among the young tabi'in. This hadith is also mu’dal (problematic) meaning chain missing at least two non-successive links therefore it is weak.

Abu'sh-Shaykh in his book ‘al-Iza’ narrated from Wahb ibn Munabbih with the chain of Ismail ibn Abdu'l-Karim: ‘Allah created Jibril, Mikail then Israfil. Then He created Azrail. Then He gave the mission of taking the souls of death to Azrail. Allah (awj) commands: “Say: The Angel of Death, put in charge of you, will (duly) take your souls."34
  
Israfil and the angel of death are among the creatures which Allah had created first. And they will die last. Giving the name of Azrail to the angel of death: According to the majority of mufassir; Jibr, Mika, Israf, Azra are words derived from Syriac. According to the some of them, Jibril and Azrail are Arabic words. Mufassir had made ikhtilaaf regarding the meaning of the word ‘il’. Some said: ‘il’ is one of the names of Allah. Jibr, Mika, Israf, Azra are all have the same meaning of slave. Therefore all these words have the same meaning: ‘slave of Allah’. Some scholars said: ‘il’ means ‘slave’ and other words (come before) are the names of Allah. It is because ‘slave’ is a single word and the names of Allah are plural.


29- It is a Mursal hadith from Ali ibn al-Husayn by Bayhaqi from Abu Ishaq Ibrahim ibn Muhammad al-Faqih, from Shafii Muhammad, from Imam al-Tahawi, from Imam al-Muzani, from Imam al-Shafii, from al-Qasim ibn Abd-Allah ibn Umar -he is abandoned as a narrator and a forger-, from Hafs, from Ja’far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali (Ja’far al-Sadiq), from his father (Muhammad al-Baqir), from Ali ibn al-Husayn as cited in al-Shafii's al-sunnan al-Ma'thura (334). Ibn Kathir in the fifth volume of his Bidaya (chapter on the reports connected to the condolences for RasulAllah) noted that it is missing the Companion-link and that there is weakness in its chain because of al-Qasim al-Umari.

30- This story was narrated by Tabarani in al-Mu’jam al-Kabir (3/129) and in Kitab al-Du’a (1/367). al-Haythami said in Majmu al-Zawaa’id (9/35): Its isnaad includes Abd-Allah ibn Maymun al-Qaddaah, whose reports are worthless. He was also judged as such by al-Hafidh al-Iraqi in his book ‘Takhrij al-Ihya 4/560’ and graded it "condemned”; Ibn Hajar in his book ‘Ajwabah Ba’d Talaamidhatihi 1/87’ and Ibn Kathir in his book ‘al-Bidaayah wa’l-Nihayah 5/290’.

31- There is another hadith which was narrated by Ibn Abbas (ra), in which it mentions the Angel of death seeking permission to enter upon RasulAllah (saw) during his final illness. This was narrated by Tabarani in al-Mu’jam al-Kabir (12/141) with a chain containing al-Mukhtar ibn Nafi who is "condemned" as a narrator. al-Haythami said in Majmu al_Zawaa’id (9/36): its isnaad includes al-Mukhtar ibn Nafi, who is da’if (weak). al-Iraqi said in Takhrij al-Ihya (4/560): It isnaad includes al-Mukhtar ibn Nafi, whose hadith is rejected.

32- al-Manaawi said the following after stating that the Angel of Death is known by the name Azra’il: “I have never seen any report giving his name as such.” (Fayd al-Qadir, 3/32)

33- There is a well known narration which looks like very similar to this narration, I am going to quote this narration however I could not able to find its conditions of realibility: “Prophet Ibrahim once asked Azrail who has two eyes in the front of his head and two eyes in the back: ‘O Angel of Death! What do you do if one man dies in the east and another in the west, or if a land is stricken by the plague, or if two armies meet in the field?’ The angel said: ‘O Messenger of Allah! the names of these people are inscribed on the lawh al-mahfuz: It is the 'Preserved Tablet' on which all human destinies are engraved. I gaze at it incessantly. It informs me of the moment when the lifetime of any living being on earth has come to an end, be it one of mankind or one of the beasts. There is also a tree next to me, called the Tree of Life. It is covered with myriads of tiny leaves, smaller than the leaves of the olive-tree and much more numerous. Whenever a person is born on earth, the tree sprouts a new leaf, and on this leaf is written the name of that person. It is by means of this tree that I know who is born and who is to die. When a person is going to die, his leaf begins to wilt and dry, and it falls from the tree onto the tablet. Then this person's name is erased from the Preserved Tablet. This event happens forty days before the actual death of that person. We are informed forty days in advance of his impending death. That person himself may not know it and may continue his life on earth full of hope and plans. However, we here in the heavens know and have that information. That is why God has said: 'Your sustenance has been written in the heavens and decreed for you,' and it includes the life-span. The moment we see in heaven that leaf wilting and dying we mix it into that person's provision, and from the fortieth day before his death he begins to consume his leaf from the Tree of Life without knowing it. Only forty days then remain of his life in this world, and after that there is no provision for him in it. Then I summon the spirits by Allah's leave, until they are present right before me, and the earth is flattened out and left like a dish before me, from which I partake as I wish, by Allah's order’."

34- as-Sajda 32/11