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The Importance of Being Truthful

One of the scholars from Kuwait, Shaikh Falah Isma'eel, recently relayed a heart-warming story that may interest you.

When Shaikh Isma'eel visited Holland, he was of course met by Muslims from Holland, and they told him, "if you had come two weeks ago, you would have seen it yourself. We prayed over this man [asking Allaah to have mercy on the deceased Muslim in what is called 'the funeral prayer'],"...and then they told him the following beautiful story.

[What follows is not verbatim, but a summary, with some explanations so as to clarify some terms that may be new to non-Muslims.]


He was a 26-year-old Christian from Holland. One day, he changed his dress to thobes, a burnoose, grew a beard, and the people started calling him "the one who looks like Jesus."

One day, he met some Muslims, and he said to them, "I love Jesus." And the Muslims told him, "We also love Jesus, and it is even a condition of Islam. We love Jesus and Moses."  

So this man tried imitating Jesus, helping others when he could, cutting their lawns and the like. After two years, he entered the mosque [the Muslims' place of worship] for the first time, and he was greeted with "ahlan" [which means welcome, and thus was not greeted with the greeting reserved for Muslims "as-salaamu 'alaykum" (which means: may peace and safety be upon you on the Day of Judgement)].

He said, "no; I want to be a Muslim."

Then, the Muslims witnessed his testimony (pronounced "shahada") -  there is none deserving of worship except Allaah, and Muhammad is His servant and Messenger, and Jesus is His servant and Messenger - taught him the basics, and taught him how to pray. He began praying in congregation with them, not missing a single congregation. Then one day, he noticed that the other Muslims were arriving at the mosque after him, so he asked for a key to the mosque. And he was given one.

The Muslims then observed that not only was he opening the mosque, but additionally he was routinely found in optional prayer whenever they entered the mosque for the dawn prayer. [They would enter and find him already engaged in the worship of Allaah.]

Then one day, he told the Muslims how he decided to become Muslim. He said he had a dream about Jesus (the son of Mary), and Jesus said to him, "Be Muslim. Be Muslim. Be Muslim." He said, "I woke up, and a few days later, I had the same dream. This happened three times."

[The shaikh interjected and said, this is success from Allaah.]

So after having prayed for 20 days with the other Muslims, he died.

May Allaah have mercy on him.

This is the mercy of Allaah, and Allaah saved him [from dying upon other than Islam].

This is Sidq (truthfulness); he truthfully loved Jesus, so he became Muslim. Allaah guided him to become Muslim, because he was truthful in his love for Jesus.


If one is truthful in his love for Jesus and his following Jesus, then this should lead him to the true religion of Jesus (Islam) and should lead him to following whom Jesus commanded to be followed after him - Muhammad, the seal of all Prophets.

After all, the religion of all the Prophets was Islam, and their creed was the same, and their message was the same, and they confirmed each other. It is only the deviant who have distorted the message of the previous Prophets, and thus Allaah - from His infinite Mercy - has promised to preserve His last revelation (the Qur`an) from corruption so that those who truthfully want guidance may be guided.


source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=12&Topic=8274

To read this article in Spanish click here




Can a person be a disbeliever despite his
saying laa ilaaha ill Allaah?


Question:

Can a person commit kufr (disbelief) whilst upon his tongue is laa ilaaha ill Allaah (none has the right to be worshipped in Truth except Allaah)?

Answer:

A person can indeed become a disbeliever in front of Allaah whilst he says la ilaaha ill Allaah.
And this is just like the hypocrite who said la ilaaha ill Allaah with his tongue and he did not believe with his heart, such as Abdullaah ibn Abee Sulool and the like of him.

And with Allaah is the tawfeeq. And may peace and blessings be upon our Prophet Muhammad and his family and his Companions.

Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee

Question 1 from fatwa 6460 P58 Volume 2 Fataawa of the Permanent Committee

Translated by Abu Abdir Rahmaan Nasser ibn Najam

source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=681

Imaam Mujaahid Ibn Jabar al-Makhzoomee


Imaam Mujaahid Ibn Jabar al-Makhzoomee

His Birth and Lineage:

His name is Mujaahid Ibn Jabar, his kunyah was Abul-Hajjaaj and his lineage was Abul-Hajjaaj Mujaahid Ibn Jabar al-Makhzoomee al-Makkee. He was from the famous Arab tribe of Banu Makhzoom. He was born in 20H or 21H during the Caliphate of Umar (radi-Allaahu ‘anhu).

He was a well known teacher and explainer of the Qur'aan and a famous preserver of hadeeth.

His Teachers and Those he Narrated from:

He learnt hadeeth from the illustrious companions, the likes of:
  • Sa'ad Ibn Abee Waqaas,
  • Ummul-Mu'mineen Aa'ishah,
  • Abu Hurairah,
  • Umm Haanee,
  • Abdullaah Ibn Umar,
  • and the Mufassirul-Qur'aan (Explainer of the Qur'aan) Abdullaah Ibn Abbaas.
May Allaah be pleased with all of them.

He studied with Ibn Abbaas for sometime, learning the explanation of the Qur'aan. As a result of this he possessed great knowledge.

His Students and Those who Narrated from him:
  • Qataadah,
  • Hakam Ibn Utaibah,
  • Amr Ibn Deenaar,
  • A'amash,
  • Mansoor Ayoob,
  • Ibn A'un,
  • Umar Ibn Dharr.
Ibn Katheer (not the author of Tafseer Ibn Katheer), Amr Ibn E'laa and Ibn Maheesan learnt recitation and the knowledge of the explanation of the Qur'aan from him.

His Works:
  1. Tafseer Mujaahid (2 Volumes) - he did not write this tafseer - it is all based on narrations from him. This book has been printed in Islamabad, Pakistan.
The Scholars Praise for Imaam Mujaahid:

Imaam adh-Dhahabee said,
"The whole Ummah is agreed upon Mujaahid's greatness and using him for evidence. The authors of the six books of hadeeth have also narrated from him."
Imaam Mujaahid states that he recited the Qur'aan 3 times to Ibn Abbaas (radi-Allaahu 'anhu). After reciting every verse to him he would ask the reason behind the revelation of the verse.

Shaykh-ul-Islaam Ibn Taymiyyah said,
"Mujaahid studied the Qur'aan with Ibn Abbaas, he stopped and questioned him about each and every verse and noted all of his comments. That is why (Sufyaan) ath-Thawree said, 'If the comments of Mujaahid reach you then it is enough.' This is also the reason why Imaam ash-Shaafi'ee and Imaam Bukhaaree relied on Mujaahids explanations. Similarly Imaam Ahmad and others of his like, who have commented on the Qur'aan, quote the words of Mujaahid more than the words of any other person."
As mentioned above, Imaam Bukhaaree, in his Jaami as-Saheeh, in Kitaab at-Tafseer, has mentioned many statements of Mujaahid.

Qataadah said,
"From the people alive, he (Mujaahid) was the most knowledgeable person in the explanation of the Qur'aan."
Ibn Juraij would say,
"Learning and hearing hadeeth from Mujaahid is more beloved to me than my family and wealth."
Khaseef said,
"In this era Mujaahid had the most knowledge about the explanation of the Qur'aan."
Imaam Mujaahid said,
"Often when I would go on a journey, Abdullaah Ibn Umar would hold the strap of my ride and stand as an attendant."
A'amash said,
"I used to think that Mujaahid was destitute when I saw him wear simple and inexpensive clothes. I used to think he was a donkey herder who had lost his donkey and was upset due to this. However when he used to speak on scholarly points then it was as if diamonds were emanating from his mouth."
Hameedah A'raj said,
"Mujaahid would say Allaahu Akbar (Allaah is The Greatest) after each Soorah from Wa-Dhuha to the end of the Qur'aan."
A'amash said,
"Mujaahid liked to see strange things. Once he went to Hadhramaut to look at a well of some sort. Another time he went to Baabil to look at Haroot and Maroot. He informed the ruler of his intentions and he (the ruler) called a magician and instructed him to take Mujaahid and show him Haroot and Maroot. The magician was a jew. The jewish magician said to Mujaahid, 'There is a condition and that is you can not say Allaah.' So he took him to a castle. When they reached a certain point he uprooted a stone and said to Mujaahid, 'Hold my feet.' And then he walked down a dreadful and grim abyss or pit, where Haroot and Maroot were hanging as upside down mountains. Upon seeing them Mujaahid said, 'All glory be to Allaah' when suddenly (the apparent mounts of Haroot and Maroot) began to tremble and shake as if they were going to collide with each other. He and the jew fainted, when the jew regained consciousness he said, 'You almost destroyed yourself and me.'"
His Death:

Most of the scholars said that Mujaahid died in 103H or 104H. Waaqidee mentions from Ibn Juraij that he lived a total of 83 years. He died whilst in a state of prostration.

Sources for this Biography are:

  • Tadhkirratul-Huffaadh (no.83)
  • Tabaqaat al-Huffaadh (no.81)
  • Tafseer Ibn Jareer (1/40)
  • Muqaddimah Fee Usool at-Tafseer (phs.19-20) of Ibn Taymiyyah
  • Meezaan ul-Ei'tidaal (3/9)
  • Tahdheeb at-Tahdheeb (10/42)
  • Taareekh Tafseer Wa-Mufassireen (pgs.104-106)




What reason is there for a scholar to
hesitate to give a legal ruling?

A scholar may hesitate to give a legal ruling, if he is qualified to do so, and has knowledge, because the evidences that he has seem contradictory, or it could be that he feels that the questioner is not serious, as some questioners are not searching for the truth, they only want to play around, or to know the opinion of this scholar, and a second scholar, and a third scholar, etc. In such cases, the scholar may hesitate or may refuse to answer the questioner who knows, if he feels it likely that he is playing around in order to see what the people (i.e. the scholars) say, or he wants to compare some of the sayings of the people (i.e. the scholars) with others – and this is worse, for he goes around saying: “ The scholar so-and-so said such and such and the scholar so-and-so said such and such.” These are some of the reasons why a scholar may hesitate to deliver a ruling.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, vol.1, p.372, DARUSSALAM

Soruce: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=358



Wisdom behind Prophet 

Muhammad’s practice of polygyny

The Messenger of Allah (peace be upon him) married to several wives following his migration toAl-Madinah.His practice of polygyny was not something novel, as polygyny was widely practiced by all people and nations. Some societies allowed unlimited number of wives until some men had more than seven hundred wives, not including slave women. Some Arabs were reported to have taken in marriage more than ten wives. WhenGhaylan ibn Salamah Al-Thaqafyembraced Islam, he was married to ten wives. The Prophet (peace be upon him) instructed him, saying:  Choose four of them (and divorce the rest).
( الجزء رقم : 25، الصفحة رقم: 195)

Polygamy was also practiced by the ancient Greeks in Athens, China, Babylonia, Assyria, ancient Egypt, and the Jews were also polygamous. ProphetSulayman(Solomon, peace be upon him) had seven hundred free women as wives and three hundred slave women.Al-Bukhari relatedin his Sahih (authentic) Book of Hadith:  Sulayman (the son of) Dawud (David) said, ‘Tonight I will go to a hundred women, each of whom will give birth to a boy who will fight in the Cause of Allah.’ The Angel said to him, ‘Say: In sha’a-Allah (If it be the Will of Allah).’ But he did not say so, as he forgot. He went to them but none of them gave birth, apart from one woman who gave birth to half a child. The Prophet (peace be upon him) further said, ‘Had he said: In sha’a-Allah, he would not have broken his oath and he would have had more hope of fulfilling his wish.’ The Christian church also permitted polygyny and did not object to it.

The Prophet’s marriage to nine wives at the same time was merely an implementation of Divine Instructions and Wisdom. Allah (Exalted be He) states:

Stating the fact that it is Allah Who made it lawful for His Messenger to marry several wives, He revealed:

Allah then limited the number of the Messenger’s wives to nine, all of whom he was forbidden to divorce. Allah (Glorified and Exalted be He) states:

( الجزء رقم : 25، الصفحة رقم: 196)
Therefore, the marriages of the Prophet (peace be upon him) were all necessitated by Divine Command. It is not permissible to compare other cases with that of the Prophet (peace be upon him). This matter was restricted to the Messenger of Allah (peace be upon him) alone. None among the Muslim Ummah (nation) is permitted to marry beyond four women under the pretext that the Prophet (peace be upon him) married nine women.

Those who criticize the Prophet of Islam and brand Muslims as lustful are in manifest error. Worse still, we find Muslims who level blasphemous charges at the Prophet (peace be upon him) and take the subject of his marriages in jest. Had true faith entered their hearts, they would not have allowed such thoughts to occupy their minds. Had they carefully examined the circumstances that surrounded each marriage, they would have thought otherwise. The Prophet (peace be upon him) contracted marriages either to protect and support a widowed woman, or bring comfort to the families whose hearts were broken by the death of their beloved father, or to cement the bonds of love with the clan of his wives, or to honor a free woman who fulfilled Allah’s Command and went against the traditions of her society by marrying a slave rather than a master seeking the Good Pleasure of Allah.

Had the Prophet (peace be upon him) been lustful, he would have opted to marry when he was in his prime youth, a period when desire for sexual gratification is at its peak. However, he married several wives only after he had grown into old age, when his desire for women had weakened. At the young age of twenty-five, he was married to only one wife,Khadijah bint Khuwaylid(may Allah be pleased with her), who was fifteen years older than him. She was forty while he was only twenty-five. He remained with her until she died.
It should also be noted that all the women whom he (peace be upon him) married had been married previously, except`Aishah(may Allah be pleased with her) The wives of the Messenger of Allah (peace be upon him) were:

1-Sawdah bint Zam‘ah ibn Qays Al-Qurashiyyah(may Allah be pleased with her): The Messenger of Allah (peace be upon him) got married to her following the death of her husband,Al-Sakran ibn ‘Amr ibn ‘Abd Shams.This took place after the death of his wife,Khadijah bint Khuwaylid,inMakkahand before his migration toAl-Madinah.
( الجزء رقم : 25، الصفحة رقم: 197)
When she grew old, she gave up her day and night to‘Aishah(may Allah be pleased with her).

2-‘Aishah bint Al-Siddiq(may Allah be pleased with her): The Prophet (peace be upon him) contracted marriage with her beforeSawdah.However, he did not consummate marriage with her until after its consummation withSawdah.Among all his wives ‘Aishah was the only virgin whom the Prophet (peace be upon him) married. His marriage to ‘Aishah was meant to strengthen the bonds of kinship withAbu Bakr Al-Siddiq,the first man to embrace Islam and to support and believe in every word the Prophet (peace be upon him) uttered. He also sacrificed all his wealth for the sake of Allah.

3-Hafsah bint ‘Umar ibn Al-Khattab(may Allah be pleased with her): The Messenger of Allah (peace be upon him) took her in marriage although she was a previously married woman who lacked feminine charm. The Prophet (peace be upon him) married her because of the close relationship he had with her father.

4-Um Salamah Hind bint Suhayl Al-Makhzumiyyah(may Allah be pleased with her): The Prophet (peace be upon him) married her following the death of her husband,Abu Salamah ibn ‘Abdul-Asad.His intention was to support her children. When the Prophet (peace be upon him) proposed to marry her, she said: "A woman like me is not suitable for marriage. I have become a barren woman, and I am jealous and have children." The Messenger of Allah (peace be upon him) replied:  I am older than you; as for jealousy, Allah will remove it, and as for children Allah and His Messenger are responsible for them. The Prophet (peace be upon him) then married her.

5-Zaynab bint Jahsh(may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after she was divorced by her husbandZayd ibn Harithah,the freed slave (and adopted son) of the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) was rewarding her compliance with Allah’s Command. It was through this marriage that Allah established the permissibility of marrying the wife of one’s adopted son, a matter which was difficult for the community at that time to undertake. Allah (Exalted be He) states:

6-Um Habibah bint Abu Sufyan(may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after her husband,`Ubaydullah ibn Jahsh,apostatized from Islam. She stayed away from him until he died.
( الجزء رقم : 25، الصفحة رقم: 198)
She was in her thirties when the Prophet (peace be upon him) married her. He contracted the marriage while she was inAbyssinia(Ethiopia), The Prophet (peace be upon him) authorizedAl-Najashyto conclude the marriage contract. Her authorizer wasKhalid ibn Sa‘id ibn Al-‘As.Al-Najashygave her four hundred Dinars as Sadaq (mandatory gift to a bride from the groom). This took place in the seventh year of Hijrah (the Prophet’s migration to Madinah).

7-Juwayriyah bint Al-Harith(may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after her husbandMusani‘ ibn Safwanwas killed on the Battle ofAl-Muraysi‘.The Prophet (peace be upon him) intended to honor her people by this marriage relationship with them, especially after they had been taken as war captives in the Battle ofBanu Al-Mustaliq.

8-Safiyyah bint Huyay ibn Akhtab(may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her to bring solace to her broken heart following the murder of her father, paternal uncle and husband.
9-Maymunah bint Al-Harith Al-Hilaliyyah(may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her following the death of her husband,Abu Rahm ibn `Abdul-`Uzza Al-`Amiry.This marriage took place in the seventh year of Hijrah. She (may Allah be pleased with her) was approaching forty by that time.

Source: Islamic Research Journal



Imam As-Sa'di: Commentary on the verse {indeed all the believers are brothers…..} [AlHujurat: 10]
 

Allah the Most High says:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

indeed all the believers are brothers. So make reconciliation between your brothers, and fear Allâh, that you may receive mercy. (Al-Hujurat 49:10)

Imaam A-Sa'di said:

"This is a bond that Allah has concluded between the believers, that if there is an individual whoever he may be, whether in the east of earth or its west, that has belief in Allah and his Angels and his Books and his Messengers and the Last Day then indeed he is a brother of the believers, a brotherhood that necessitates that the believers love for him what they love for themselves and that they dislike for him what they dislike for themselves, and due to this the Prophet (Salaa Allaahu Alaihi Wa Salam) said ordering the believers with brotherhood based on Eeman:

[و لا تحَاسَدُوا و لا تَنَاجَشُوا و لا تَبَاغَضُوا و لا تَدَابَرُوا و كُونُوا عِبَاد الله إِخْوَانَاً و , المُسلِم أَخُو المُسْلِم لايَظلِمُهُ و لا يَخذِلُهُ و لا يَكذِبُهُ)) [متفق عليه))

"Do not envy each other. Do not inflate prices on one another. Do not hate one another. Do not abandon one another, but rather be servants of Allah and brothers. The Muslim is the brother of his fellow Muslim. He does not oppress him, nor does he abandon him nor does he lie to him." [Agreed Upon]

[المؤمن للمؤمن كالبنيان يشد بعضهم بعضاً و شبك بين أصابعه)) [متفق عليه))

"The believer to the believer is like a building whose different parts support each other" Then the Prophet clasped his hands with fingers interlaced. [Agreed Upon]

Indeed Allah and his Messenger have ordered the believers with the fulfilment of each other's rights. And Allah and his Messenger have ordered with that which brings about unity and mutual love and interconnection between them (the believers), and all of this is in support of the rights they have on each other.
So if fighting was to take place between them that results in the hearts disuniting and mutual enmity of the hearts and abandonment, then the believers should rectify between their brothers and race towards that which will eradicate their enmity.
Allah then orders with At-Taqwah (fear), and from At-Taqwah and fulfilment of the rights of the believers comes Ar-Rahmah (mercy)."

Tayseer AlKareem AlRahman Fee Tafseer Kalaam AlMannaan pg.952
Translation: Abu Shu'ayb

Hadith of the Creation of a Human.

Narrated 'Abdullah bin Mus'ud: Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."  Saheeh al Bukhari 430 

In Arabic the explanation of this hadith by Shaykh Uthaymeen rahimahullah 



عن عبد الله بن مسعود رضي الله عنه أن النبي صلى الله عليه وسلم قال إن أحدكم يجمع خلقه في بطن أمه أربعين يومانطفة ثم يكون علقة مثل ذلك ثم يكون مضغة مثل ذلك ثم يرسل إليه الملك فينفخ فيه الروح ويؤمر بأربع كلمات بكتب رزقه وأجله وعمله وشقي أم سعيد ..))

قال الشيخ ابن عثيمين في شرح رياض الصالحين :

((يحدث في ظلمات ثلاث إن أحدكم يجمع خلقه في بطن أمه أربعين يوما نطفةإذا جامع الرجل امرأته وألقي في رحمها الماء بقي أربعين يوما وهو نطفة على ما هو عليه ماء لكنه يتغير شيئا فشيئا يميل إلى الحمرة حتى يتم عليه أربعون يوما فإذا تم عليه أربعون يوما إذا هو قد استكمل الحمرة وصار قطعة دم علقة فيمضي عليه أربعون يوما أخرى وهو علقة يعني قطعة دم لكنها جامدة ولكنه يثخن ويغلظ شيئا فشيئا حتى يتم له ثمانون يوما فإذا تم له ثمانون يوما فإذا هو مضغة قطعة لحم هذه المضغة قال الله تعالى فيها مخلقة وغير مخلقة فتبقى أربعين يوما تخلق من واحد وثمانين يوما إلى مائة وعشرين يوما ولا يتبين فيها الخلق تبينا ظاهرا إلا إذا تم لها تسعون يوما في الغالب فإذا مضي عليها أربعون يوما وهي مضغة أرسل الله إليها الملك الموكل بالأرحام لأن الله عز وجل يقول { وما يعلم جنود ربك إلا هو } فالملائكة جنود الله عز وجل وكل منهم موكل بشيء منهم الموكل بالأرحام ومنهم الموكل بالنفوس يقبضها ومنهم الموكل بالأعمال يكتبها ومنهم الموكل بالأبدان يحفظها وظائف عظيمة للملائكة أمرهم الله عز وجل بها فيأتي ملك الأرحام إلى كل رحم فينفخ فيه الروح بإذن الله عز وجل وهذه الروح أمر لا يعلمه إلا رب العالمين قال الله تعالى { ويسألونك عن الروح قل الروح من أمر ربي وما أوتيتم من العلم إلا قليلا } ينفخها في هذا البدن الذي هو قطعة لحم في الرحم ليس فيها حراك ولا إحساس ولا شيء فإذا نفخ هذه الروح دخلت في هذا البدن فتسير فيه كما تسير الجمرة في الفحمة بإذن الله أو الطين في المدر اليابس فتدب في هذا الجسد حتى تدخل في الجسد كله فيكون إنسانا ويتحرك وتحس الأم بتحركه بعد مائة وعشرين يوما وحينئذ يكون إنسانا أما قبل فهو ليس بشيءولو سقط الجنين قبل تمام مائة وعشرين يوما فليس له حكم من جهة الصلاة عليه بل يؤخذ ويدفن في أي حفرة من الأرض ولا يصلي عليه أما إذا تم مائة وعشرين يوما يعني أربعة أشهر حينئذ صار إنسانا فإذا سقط بعد ذلك فإنه يغسل ويكفن ويصلي عليه ولو كان قدر اليد فإنه يصلي عليه ويدفن في مقابر المسلمين ...))



Concerning the Hadeeth of Asma'
Regarding Hijaab


Question:

In a Hadeeth, Allaah's Messenger (sallAllaahu `alayhi wa sallam) ordered that a woman who reaches puberty is forbidden from showing her hands and face, and that is the Hijaab. Is there any Hadeeth which indicate that covering the face and hands is also compulsory?

Answer:

In his Sunan, Abu Dawud recorded this Hadeeth in the chapter "What a Woman May Show Of Her Beauty." He said, "Ya'qub bin Ka'b Al-Antaki and Mu'mmal bin Al-Fadhl Al-Harani narrated to us, they said; Al-Walid narrated to us from Sa'id bin Bashir, from Qatadah, from Khalid, (Ya'qub said: 'Ibn Durayk') from 'Aishah, may Allaah be pleased with her, that Asma' bint Abu Bakr, may Allaah be pleased with her, entered upon the Messenger of Allaah (sallAllaahu `alayhi wa sallam) and she was wearing a very thin garment. The Messenger of Allaah (sallAllaahu `alayhi wa sallam) turned away and said,

يا أسماء إن المرأة إذ بلغت المحيض لم تصلح أن يري منها إلا هذا وهذا وأشار إلى وجهه وكفيه

"O Asma'! Indeed when a woman begins to menstruate, it is not correct to see from her except this and this." (Abu Dawud no. 4104)

And he pointed to his face and hands."

The Hadeeth is Mursal[1] because Khalid bin Durayk never met 'Aishah, may Allaah be pleased with her. Also, Sa'id bin Bashir Al-Azdi — or Al-Basri as he was originally from Al-Basrah — has been graded trustworthy by some of the scholars of Hadeeth, while Ahmad, Ibn Ma'in, Ibn Al-Madini, An-Nisa'i, Al-Hakim, and Abu Dawud all graded him weak. Muhammad bin 'Abdullah bin Numayr said about Sa'id: "His narrations of Hadeeths are Munkar (rejected), he is nothing," and: "He is not strong in Hadeeth, he narrates Munkar things from Qatadah." Ibn Hibban said, "His memory is poor and he makes enormous mistakes, narrating from Qatadah things that others do not." As-Saji said: "He narrated some Munkar things from Qatadah."

In this Hadeeth, he is narrating from Qatadah. Then, Qatadah is himself a Mudalis,[2] and he is narrating this Hadeeth from Khalid bin Durayk, while the chain also contains Al-Walid, who is, Ibn Muslim and he is a Mudalis, and his Tadlis is the same, and Qatadah is above him in the chain. So with all of this, it is clear that this Hadeeth is weak from many angles.

And with Allaah is the facilitation to do what is right. May Allaah send peace and blessings upon our Prophet Muhammad, his family and his Companions.

____________________________

[1] A Mursal narration is one in which the link between the narrator and the Prophet (sallAllaahu `alayhi wa sallam) is not certain.

[2] A Mudalis is one who commits Tadlis. That is, narrating with wording that does not clearly convey whether he actually heard what he is narrating (say, "From" instead of "Narrated to us," or the like) or, distorting the name of the person he is narrating from so that it will not be obvious that he is narrating from someone whose narrations are disparaged.


سنن أبي داود

باب فيما تبدي المرأة من زينتها


[ 4104 ]



حدثنا يعقوب بن كعب الأنطاكي ومؤمل بن الفضل الحراني قالا ثنا الوليد عن سعيد بن بشير عن قتادة عن خالد قال يعقوب بن دريك عن عائشة رضى الله تعالى عنها أن أسماء بنت أبي بكر دخلت على رسول الله صلى الله عليه وسلم وعليها ثياب رقاق فأعرض عنها رسول الله صلى الله عليه وسلم وقال يا أسماء إن المرأة إذ بلغت المحيض لم تصلح أن يري منها إلا هذا وهذا وأشار إلى وجهه وكفيه قال أبو داود هذا مرسل خالد بن دريك لم يدرك عائشة رضى الله تعالى عنها



Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 186-188, DARUSSALAM


source: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=498


What are the types of Murji'ah?

Question:

What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.

Answer:

The Murji’ah are of four types:

ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).

This is the statement of the Jahmiyyah.

This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.

TWO: Those who say that eemaan is testification in the heart only.

This is the statement of the Ashaa’irah (the Ash’arees).

This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger (sal Allaahu alaiyhi wa sallam) is True, and the Jews and Christians know that.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)

And they testify to it in their hearts.

Allaah Ta'aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)

So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts – so they did not become people of eemaan (mu’minoon).

THREE: The statement of those who are the direct opposite of the Ashaa’irah - and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.

Without doubt, this is a false statement since the hypocrites (munaafiqoon) – those who are in the lowest depths of the Fire – say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.

This is just as Allaah Ta'aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1-2)

And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)

FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ - those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.

This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action.

Shaykh Saalih al-Fawzaan
Masaa'il fil Eemaan p18, 19

Translated by Abu Abdir Rahmaan ibn Najam
soruce: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=548


THOSE WHO PUT THEMSELVES FORWARD TO TEACH-
SHAYKH AHMED BAZMOUL

   
Those Who Put Themselves Forward to Teach

By Shaykh Ahmad Bazmoul (may Allah preserve him)

Based on Ibn Sireen’s words, “ Look at whom you learn your religion from.”, we learn that people who put themselves forward to teach aren’t all on the same level in knowledge and information.

Ibn Abdul Bar said: Only the scholars are Ahul Athar . They understand the religion. The scholars excel by perfecting their knowledge, character and their understanding.

Accordingly, everyone who puts himself forward to teach isn’t worthy to be called a scholar. There are levels for people who appoint themselves as teachers or involve themselves in Dawah.  The levels are as follow:

1.     Scholars who are Mujtahid. They are legists who can formulate independent decisions in legal matters based interpretation and application of the Usul in all subjects of the deen.  This is the category of scholars the people ask for verdicts about their affairs.

2.     Scholars who are Mujtahid. However they haven’t quite reached the level to form independent decisions in all areas of the religion.

3.     Students of knowledge who aren’t scholars.

4.     The general people who learn a few things. After learning these few issues they put themselves forward to speak and give Daw’ah.

5.     People who knowledge can never be gained from.

People are required to be familiar with these five categories of teachers; and distinguish between them. Additionally we- the Muslim community should be aware that everybody who teaches isn’t suitable for issuing our fatawa.

Imam As-Shaf’i said : The only person it’s permissible for to give verdicts about Islamic issues is someone well grounded in the Quran. He must know the abrogated and verses that abrogate , and the Muhkam and Mutashabih verses of the Quran.  Its essential that the person must know the difference between the Meccan and Madeenan verses. Moreover he must know why these verses were revealed and their intended meaning.

After he has all met all those conditions he must knowledgeable in Hadeeth the same way he is about the Quran. He must be an expert in Arabic, poetry, and everything else related to Quranic and Islamic sciences. He uses all this knowledge with fairness and refrains himself from being too talkative.

Once the scholar’s done this he looks and reviews the different issues throughout the major cities in the world. Now he has the genius. And when  he has reached this level, he can now issues verdicts about what’s Haraam and Halal. Otherwise he doesn’t issue religious rulings and he only speaks about  the issues he knows.

Sufyan Ath-Thawree said, : Take the rulings about what’s halal and haraam from scholars famous for their knowledge, or from the mashaykah (person of higher learning).

Malik said,” A man told me that he visited Rab’eeah and asked him why was he crying?”. The man told Rab’eeh that his crying frightened him, so he asked has a calamity befallen you?” Rab’eeah said, “ No, but religious verdicts are sought from people who haven’t any knowledge. And this is a burning issue within Islam.

Abu Usamah said, “ If you find a man who  diligently seeks knowledge and sits with the people of knowledge, then record what he says.”

Shaykh Al-Fawzan said, “It’s not possible for a person to be caller to Allah’s religion until he has knowledge. If he’s ignorant he doesn’t have the ability to call to Islam. And if he involves himself in Dawah, he will err more times than he’s correct.

The conditions for a caller to Islam-Da’ee:

He must have knowledge before he begins to call others to Islam and teach. Allah says, “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge “ [ Yusef 108]

Nonetheless, there are some things that the layman can teach. i.e. how to pray, prevent others from abandoning the congregation, teach his family, and order his children to pray. The layman and student know these issues. Furthermore there are other issues which require understanding. Issues like; Halal and Haram and Tawheed and Shirk. These kinds of issues require knowledge.

TN: This is some benefit from the book “ Explanation of Ibn Sireen’s statement, “ This knowledge is Deen” by Shaykh Ahmed Bazmoul (may Allah reward him)



The reason why the torment of the grave is hidden from man

Is the torment of the grave one of the matters of the unseen or of the seen world? What is the reason why it is made one of the matters of the unseen?. 



Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The torment of the grave is one of the matters of the unseen. How many people in these graves are being tormented but we do not realize it, and how many of their neighbours are being blessed with a door opened for them to Paradise, but we do not realize it? What is beneath the graves is known only to the Knower of the Unseen. The torment of the grave is one of the matters of the unseen, and were it not for the revelation that came to the Prophet (peace and blessings of Allaah be upon him), we would not know anything about it. Hence when the Jewish woman entered upon ‘Aa’ishah and told her that the dead are tormented in the grave, she was alarmed, until the Prophet (peace and blessings of Allaah be upon him) came and she told him, and he confirmed that. But Allaah may cause whomsoever He wills of His slaves to see that, as He caused His Prophet (peace and blessings of Allaah be upon him) to see the two men who were being punished, one for going about spreading malicious gossip, and the other for not taking precautions to protect himself from urine. 

The reasons why this is one of the matters of the unseen are as follows: 

1 – Allaah is the Most Merciful of those who show mercy, for if we were to see the torment of the grave this would make our lives a misery, because if a person were to know that his father or brother or son or spouse or relative is being punished in the grave and he is not able to save him, then he would be distressed and unable to relax. So this is a blessing from Allaah.  

2 – It would be a scandal for the deceased. If Allaah had concealed him and we did not know his sins, which were a matter between him and his Lord, then he died and Allaah showed us his torment, that would be a great scandal for him. So concealing him is a mercy from Allaah towards the deceased. 

3 – It might become difficult to bury the dead, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Were it not that you would not bury one another, I would have asked Allaah to make you hear the torment of the grave.” Narrated by Muslim, 2868. 

This indicates that burial might become too difficult and people would not do it, even though if a person deserves to be punished he will be punished even if he is lying on the surface of the earth. But people might imagine that the torment only takes place when the person is buried, so they would not bury one another. 

4 – If it were visible, belief in it would serve no purpose, because it would be visible and no one could deny it. And this might force all people to believe, as Allaah says (interpretation of the meaning): 
“So when they saw Our punishment, they said: We believe in Allaah Alone”
[Ghaafir 40:84] 

So if the people saw those who had been buried and heard their screams, they would believe and none of them would disbelieve, because he would be certain that the torment is real and he would see it with his own eyes as if it were happening to him. 

But the wisdom of Allaah is great, and the true believer is the one who believes with certainty what Allaah tells him more than what he sees with his own eyes, because what Allaah tells us cannot be subject to confusion or lies, but what the eyes see may be imaginary. How many people have sworn that they have seen the new crescent moon, when it was in fact a star; how many people have seen the new moon and it turned out to be a white hair on his eyebrow; how many have seen a shadow and said that it was a person coming towards him, but it turned out to be the trunk of a palm tree; how many people have seen a stationery object moving and a moving object standing still. But what Allaah tells us cannot be subject to confusion.  

We ask Allaah to make us and you steadfast, for what Allaah tells us about these matters is stronger that what we can see, and concealment is in the best interests of people. And Allaah knows best. 
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), 2/32.

The Seven Gates of Hell


The Seven Gates of Hell

Allaah says:
لها سبعة أبواب لكل باب منه جزء مقسوم

"Indeed the hell fire is the dwelling place of them all. It has seven gates and within each gate there is an
appropriate punishment for each inhabitant…"  (Hijr: 44)

Imam As Sa'di (Rahimahullah) mentions in his tafseer: "The gates of Hell are structured one gate below the
other descending, opposite the gates of paradise, which have one gate above the other ascending. The
distance between each gate is 500 years prepared for Iblees and all of his followers.
The First Gate: This gate is called Jahannam, as Allah mentions in many verses in the Qur'an:
قالوا لا تنفروا في الحر قل نار جهنم أشد حرا لو كانوا يفقهون
"They said (i.e. the hypocrites): "Don't go out for war during the heat!" Say (i.e. Muhammad) the fire of
Jahannam is even hotter if you only understood."  (Tawbah: 81)

This gate is called Jahannam because the fire will scorch the faces of the men and women who enter it!!!
Their faces will be sullen and glum. It will eat away at their flesh and Allah says:

كلما نضجت جلودهم بدلنناهم جلودا غيرها ليذوقوا العذاب

"Every time the fire eats away their flesh We will replace it with new flesh so they can taste the
punishment…" (Nisaa':56)

Imam As Sa'di (Rahimahullah) mentioned in his tafseer: this is in response to their obstinacy and resistance
in the life of this world.  Just as they continued to reject obedience to Allah and submission to Him, likewise
the fire will continue to burn up their flesh and when it reaches the point of almost being obliterated, Allah
will remove the old flesh and replace it with new flesh, a just recompense for their rebellion in this life."

The ironic thing is, this is the lightest punishment that one can receive in Hell outside of the specific
punishment of Abu Talib the uncle of the Prophet (Sallahu alaihi wa salam)

The Second Gate: This Gate is called Ladha', as Allah says in the Qur'an:

كلا إنها لظى نزاعة للشوى تدعوا من أدبر وتولى وجمع فأوعى...

"There is no way out for them, except the Ladha (i.e. Fierce Blaze) will certainly scorch the inward organs
and the outward flesh! It will invite everyone who turned away from following the truth,  heedless of it
and gathered wealth but refused to spend it in the cause of Allah…"  (Ma'arij:15)

This level of hell is called Ladha because the fire will eat away at their body parts one by one, both
internally and externally. It will invite those who abandoned Tawheed (i.e. Islamic monotheism) and turned
away from that which the Prophet (Sallahu alaihi wa salam) came with.

The Third Gate: This gate is called Saqar, as Allah says:

سأصليه سقر وما أدراك ما سقر ولا تبقي واتذر لواحة للبشر عليها تسعة عشر...
"We will throw him into the Saqar and what will make you know what Saqar is? It is a scorching fire, it
spares nothing and leaves nothing behind it will shake them vehemently and over it are nineteen angels "
(Mudathir: 26-30)

It is called Saqar because it will eat up the flesh of the human being and not his bones. But listen to what
Allah mentioned about those who enter this particular level of hell:

في جنات يتسائلون عن المجرمين ما سلككم في سقر قالوا لم نك من المصلين ولم نك نطعم المسكين وكنا نخوض مع الخائضين
وكنا نكذب بيوم الدين حتى أتانا اليقين.
"Those in paradise will ask the criminals what has landed you all in Saqar? They will say: "We were not of
those who used to pray and we didn't feed the poor and we used to talk vainly with those who talked vain
talk and we used to deny the Day of Recompense until death came to us and we saw the reality of all that
we denied" (Mudathir:40-47)

So there are a total of four things that they were guilty of, which ultimately landed them in this level of the
hell fire:

The First: They did not offer salat (i.e. prayer) and the scholars also use this as a proof to show that
abandoning the salat is Kufr (i.e. disbelief). And it also shows how serious it is because it was the first thing
they mentioned out of all the offenses they were guilty of. In essence they refused to give Allah His right.
The Second: They did not feed the poor. Meaning they refused to benefit the needy on all levels.

The Third: They used to talk vainly with those who talk in vain. Meaning they used to indulge in falsehood
and used it to argue unjustly against the truth.

The Fourth: They used to deny and reject the Day of Recompense and this is the end result of delving into
falsehood.

The Fourth Gate: This gate is called Al Hutamah, as Allah says:

كلا لينبذن في الحطمة وماأدراك مالحطمة نار الله الموقدة التي تطلع على الأفئدة إنها عليهم مؤصد فعمد ممددة
"Nay they will be thrown into Al Hutamah (i.e. Crushing Fire). And what will make you know what Al
Hutamah is? The fire of Allah kindled by men and stones which scorches the hearts. Surely it is vaulted over
them in pillars widely extended." (Humazah: 4-9)

It is called Al Hutamah because it will shatter the bones of the human being and burn the heart and other
internal organs. The fire will start at his feet and burn all the way through until it reaches the heart!!! Allah
says:

إنها ترمي بشرر كالقصر كأنه جمالة صفر
"Indeed it (i.e. the hell fire) spits out sparks the size of mansions, as if they were yellow herds" (Mursalat: 32-
33)

The individual in the fire will turn completely black when the sparks ascend up and scorch their faces, hands
and bodies. They will cry tears until their tear ducts are completely exhausted then they will cry blood and
when the blood is completely exhausted they will cry pus until the pus is completely exhausted!!!! They will
leave behind a pool so great that if a ship wanted to set sail on top of what they cried it would have no
problem doing so!!!

The Fifth Gate: This particular gate is called Jaheem, as Allah mentions in many verses:

خذوه فغلواثم الجحيم صلوا ثم في سلسلة ذرعها سبعون ذراعا فاسلكوه إنه كان لا يؤمن بالله العظيم ولا يحض على طعام
المسكين...
"Seize him and shackle him!! Then roast him in Jaheem (i.e. hell fire) in chains that are seventy cubits long.
This is because he did not believe in Allah, the Magnificent and he did not encourage the feeding of the
poor."  (Al Haqq: 30-34)

This gate is called Jaheem because it is actually one big piece of hot coal that is bigger than the lowest
heaven as we know it. And look at the crimes of the one who enters this particular gate:

The First: He did not have the correct belief in Allah. This is to correct the misunderstanding of those who
deride having the correct aqeedah and make discouraging statements such as "Why do they spend so much
time studying Aqeedah?!!" or "We can learn Tawheed in 10 minutes!"  or those who simply say: "I just believe
in Allah!"  This is a very nonchalant approach towards the greatest right over us as human beings, which is
the right of Allah (i.e. Tawheed) the right to be worshiped alone without any partners.

The Second: They refused to give the creation their rights, which is the most important right after the right
of Allah. He did not encourage the feeding of the poor.


The Sixth Gate: This gate is called Sa'eer, as Allah says:

فريق في الجنة وفريق في السعير
"A group in paradise and a group in Sa'eer (i.e. the blazing fire)" (Shurah: 7)


Allah also says about the people therein:

و قالوا لو كنا نسمع أو نعقل ما كنا في أصحاب السعير فاعترفوا بذنبهم فسحقا لأصحاب السعير
"And they will say: "If we had listened and used our intellect we would not be inhabitants of As Sa'eer (i.e.
blazing fire)!! They confessed their sins but away with the companions of As Sa'eer" (Mulk: 10-11)

This gate of Hell is called As Sa'eer because it is constantly kindling, rather it has never ceased to kindle from
the moment it was created!! In it are 300 castles and in each castle there are 300 houses and in each house
there are 300 types of punishments.

In this particular level of hell there are scorpions and snakes, ropes, chains and shackles!! There is also
something call the "Pit of Agony", which is incomparable and unparalleled to any other type of punishment
in hell. When the door of this pit is opened the people in the hell fire will grieve austerely!!!

The Seventh Gate: This gate is called Al Haawiyah, as Allah says:

وأما من خفت موازينه فأمه هاوية وما أدراك ما هيه نار حامية
"As for the one whose scales are light, then the Hawiyah will embrace him like a mother embraces her child.
And what will make you know what Al Hawiyah is? It is a kindled fir burning hot." (Al Qa'riah: 8-11)

This gate of hell is called Al Hawiyah because whoever enters this level of the hell fire will never come out!!!
Notice Allah said that the fire will embrace him like a mother embraces her child!! In this level of the hell
fire there is a well that will let out a breeze of fire and when this breeze comes out it will be so hot and
powerful that all of the fires in the other levels of hell will seek refuge in Allah from it!!!

In this level of the hell fire there is a mountain made of fire and the enemies of Allah will be laid on their
faces on this mountain and their hands will be tied to their necks and their necks tied to their feet and over
them will stand the Zabaaniyah, who are angels that guard this particular level of the hell fire, as Allah
says:

سندعو الزبانية...
"And We will call the Zabaaniyah (i.e. angels who guard the hell fire)…"  (Alaq: 18)

The hands of the Zabaaniyah will be like iron and when they strike one of those in the hell fire one time
with their hands they let out a scream so loud that both the Jinn and mankind can hear.


The revolt of Saeed bin Jubayr
against al-Hajjaaj.

Question:

Some people are very relaxed with regard to revolt against the rulers. They use as a proof that which occurred at the time of al-Hajjaaj and those who rebelled against him, at the head of them Saeed bin Jubayr (may Allaah have mercy upon him). So what is the response to this point?

Answer:

This speech is totally baseless and rubbish. The Muslims have never ceased to cling to hearing and obeying (the rulers), even if some differences occurred in some periods of time. However the majority of the Muslims have stuck to hearing and obeying. And if there occurred from some of them differences or errors, then they would reject it. And Saeed bin Jubayr (may Allaah have mercy upon him) was from imaams of the Taabi’een and he was unjustly killed, and even if he did rebel then this is something that is not agreed with.

Shaykh Saalih al-Fawzaan
Al-Ijaabaat al-Muhimmah fee Mashaakil il-Mudlahimmah” by Muhammad bin Fahad al-Husayn

Translated by Abul-Irbaad Abid Zargar
http://www.salafitalk.net

Source: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=8

Is the punishment of the grave specific to the one who is ACTUALLY in a grave only? 



Al-Imaam Ibnu Abil-Izz (Rahimahu Allah) said in his fantastic explanation on 'Aqeedahtu At-Tahaawiyyah' page 400 :

"And know that the punishment of the grave is the punishment of the Barzakh (Life of the Barrier), so everyone who dies and he is deserving of the punishment will receive his portion from it if was buried or not , if he was eaten by a beast or if he was burnt until he became ashes and was scattered into the air or if he was crucified or if he drowned in the sea, the punishment will still reach his spirit and body the same way it would reach the one who was buried."

Translated by: Younus bin Muhammad As-Somaalee

May Allah save us from the punishment of the grave.

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