FIQH AND HADITH LITERATURE
ON THE IMPLICATION OF BARZAKH
IN ISLAMIC SHARI'AH
Read ONLY, IF AND WHEN you have time and mood for:
ON THE IMPLICATION OF BARZAKH
IN ISLAMIC SHARI'AH
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- March 2013
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought.
Surah 40, Ayah 46:
“In front of the Fire will they be brought, morning and evening: And (the sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!" Yusuf Ali
Continued from the previous. This is the third and last installment of the explanation of this ayah. We were deliberating for two months on the Quranic teachings on al-Barzakh; finally let us see what the Hadith literature has to say about it.
The Hadith literature, as expected enlarges, elaborates and provides the details about the life in Barzakh (no wonder the Footnotes have dragged on to eleven pages!). Unfortunately it also stretches and distorts our knowledge of the life there. I would like to quote here Mohammed Mustafa Al-Jibaly21 for a very pertinent and practical observation he makes and fortifies it by a hadith:
“We must help cleanse the Sunnah of weak and fabricated narrations. The weak reports and unfounded beliefs have marred the clarity of Islam, preventing the Muslims’ advancement. This duty is of such absolute vitality that the Messenger praised those who perform it by saying:
“This knowledge will be carried by the trustworthy ones of every generation - they will expel from it the alterations by those going beyond bounds, the false claim of the liars, and the false interpretations of the ignorant.” Authentic - Reported by ‘Adiyy and others.
The Sunnah contains numerous evidences and detailed descriptions of the harsh punishment of the grave. e.g. it mentions “tortured for soiling himself with urine” or “he will be hit with an iron hammer between his two ears.” 21a
In almost all of the creed books, Munkar and Nakir, and the questions they ask the dead person in the grave are mentioned. In the Quran, the names of those two angels are not mentioned; there is no statement in the Quran expressing that the dead person will be questioned in the grave, either. However, some of the Ahlu Sunnah scholars maintain that some verses of the Quran refer to it and that there are few others completely related to the questioning in the grave. 21b
Shaikh Muhammed al-Munajjid, a salafist scholar states that the questioning in the grave is real and that the grave will be either one of the gardens of Paradise or one of the pits of Hell. The torment or blessing will happen to the body as well as the soul in the grave. He adds that the two angels will only question the deceased in his grave about matters of Tawheed (monotheism) and aqeedah (belief). According to Ahlu Sunnah, Munkar and Nakir ask the person who has died about his Lord, religion and prophet. Those two angels go to the grave of the dead, revive him and ask the questions. There are innumerable hadiths regarding the issue.21c
Most of the countless ahaadith about the questions of Munkar and Nakir in the grave are graded as ahaad (reported by only one person) and therefore do not reach the state that leads to certitude that the report is indeed true. However it is argued by some scholars that the fact that there are so many ahaadit on this issue, raises the weight of evidence to the level of tawatur. (Haşiyetü'l-Kesteli alâ Şerhi'l-Akâid, İstanbul 1973, 133, 134).
As I have stated earlier, the Quran declares (surah 39/42) that the soul is flown to barzakh during sleep. Building on this ayah the hadith literature describes good and purposeful communication when the souls of the dead meet those of the living in their dreams.21d
As I have stated earlier, the Quran declares (surah 39/42) that the soul is flown to barzakh during sleep. Building on this ayah the hadith literature describes good and purposeful communication when the souls of the dead meet those of the living in their dreams.21d
Do the souls in al Barzakh meet and communicate with each other? As far as the Hereafter is concerned, the Quran declares in the affirmative.22 The hadith literature suggests that this is true for the Barzakh as well.
Death arrives with pain and agonies; no human being ls spared of it - not even prophets. Aishah reported that Allah’s Messenger said:
“La Ilaha illallah - Verily death comes with agonies.” Al Bukhari and Ahmed
The hadith literature describes stepwise the process of death and the journey to the barzakh23 based on eight long and well accepted ahadith:
- Al Bara’s hadilh
- Abu Huraira’s hadih
- Aisha’s hadith
- Abu Huraira’s second hadith
- Abu Huraira’s third hadith
- Abu Huraira’s fourth hadith
- Anas’ hadith
- Anas’ second hadith
The Quran has declared a barrier and a partition between the world and the state of barzakh. However the hadith literature upholds some communication between the two -- living and dead -- on the basis of the famous Hadith of the Ditch. This hadith however has become controversial. Some authorities call it a weak hadith. Others maintain that this was a miracle of our Holy Prophet and therefore cannot be used for generalization.
As per the hadith literature various forms of punishment rain down on a per
son in the grave according to the type of wrong actions s/he has committed. In particular a very long and sound hadith of the Night Journey fully describes the many types of punishment the Prophet saw in the interspace.24 Here are a few samples of the bizarre text mentioned therein: angels with faces as bright as the sun...... soul emerges like a drop of water....place it in a perfumed shroud......they bring him to the lowest heaven......... a man with beautiful garments and a fragrant scent comes to him....(for the unbelievers) they bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.... so spread out carpets from the Fire for him.... and a man with a hideous face and clothing and a foul odour comes to him.
Another report of the same hadith of the prophet about the Night Journey mentions grim and sensational descriptions of the many other types of punishment he saw for the dead like “driven like cattle and forced to eat herbage more bitter than aloes......... eat foul putrid meat.... have bellies as big as houses.... devour hot coals which come out of their anuses.... cut pieces from their own sides and eat their own flesh.”25
Based on the hadith literature, the official doctrine of almost all sects/sub-sects is that the souls of the dead are returned in their respective graves; which means in one way or the other, these sects believe in life in ‘earthly’ graves. According to the very basic and simple Islamic rule of life and death, when the soul is attached with the body then it is alive and we call it life; when the soul is taken away the body dies and we call it death. However the return of soul in the dead-body (in the earthly grave) before the Day of Resurrection is against the Quran and even contradicts Hadith. It is important to remind that all ahaadith must be analysed in the light of Quran and should only be accepted if found in conformity with the Quranic information on the subject.
There are only two types of lives proven from Quran, which are: this worldly life when the soul is attached with the body at the time of birth and then the second life on the Day of Resurrection when the soul will again be attached with the body as per the following ayahs:
“How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.”25a
They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?"25b
It is thus evident that return of soul in the dead-body (in the earthly grave) before the Day of Resurrection is against the Quran and Hadith. The souls of all humans -- good people, including martyrs, messengers and prophets and all bad people -- will experience the reality of Barzakh. Therefore, it should be understood that in this context the azaab-e-qabar does not stand for the “ditch” dug in this earth, in which we bury the dead. Rather, “grave” refers to the life of Barzakh.
“Whilst the deceased can hear the footsteps of his companions at his gravesite during his burial and then disappear into the distance as everyone departs from the cemetery, two black and blue angels (named Munkar and Nakeer), severe in interrogation, come to question the person. These angels have voices that rumble like thunder, and eyes that flash like lightning and they have fangs that are capable of tearing the earth asunder. They make the person sit up in the grave and then they ask him/her some questions” is stated in a well known hadilth. The condition and fate of the believers and non-believers is then summarised with real -- pleasant and gory -- details including the inventory of belongings like clothes and furnishings provided to them. It makes an interesting reading if you have the time for it.26
Sahih Bukhari quotes a long hadith of a dream of our Holy Prophet which is also regarded as Hadith-e-Qudsi (Revelation). This Hadith mention interesting details about the life after death.27
The Ahle Hadith as also the Barelvis and Deobands believe the dead to be alive in graves with their souls attached. All of them believe Prophet Muhammad to be alive with his soul attached to his body and they all believe Prophet to be aware of the duas, calls or the happenings of this world even after his death: all of these sects claim to see Prophet in their dreams.
Quran-Khawani (recitation of the Qur’an) for Esaal-e-Sawab (transfer of the reward) is very common specially on the Indian subcontinent. Similarly saying Nawafil prayers for the deceased, or fasting with the intention of invoking Allah and requesting Him to transfer the Sawab (reward) to the dead is not uncommon. It seems there in not a single hadith to support such a practice. It is therefore regarded as biddah or innovation. Dua-e-Maghferat, on the other hand is highly recommended by consensus. However, I could not agree when I read a scholarly opinion “ As a Muslim, we must have belief in the fact that the Qur’an is nothing more than a guiding book and only those people who are alive can find guidance for themselves, and therefore, salvation in the life after death. Recitation of the Qur’an for a dead person cannot make any difference in his balance sheet of sins and good deeds.” It will most certainly not affect his “balance sheet” which has been sealed immediately on his death. However we are just trying to earn some goodwill of our Creator with these practices before we supplicate for the deceased.
There are two ahadith in Mau’ta of Imam Malik that clearly state that after death there is no connection between the dead body and the soul:
Yahya related to me from Malik from Abu’z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “The earth eats all of the son of Adam except the coccyx. He was created from it, and on it he is built.” [Mauta Imam Malik Book 16, Number 16.16.49]
Yahya related to me from Malik from Ibn Shihab that Abd ar-Rahman ibn Kab ibn Malik al-Ansari told him that his father, Kab ibn Malik, used to relate that the Messenger of Allah, may Allah bless him and grant him peace, said, “The ruh of the mu’min is a bird that sits in the trees of the Garden until Allah returns it to his body on the day He raises him .” [Mauta Imam Malik Book 16, Number 16.16.50]
Finally it would be worthwhile referring to (1) an issue done in this world for those in al_Barzakh namely Transferring Reward to the Dead (Esaal-e-Sawab) and to (2) some ahaadit on the same subject: short and “sahih” but too taxing on common sense and also depicting the “realistic audacity” of Umer.28
.....and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
ALLAH HAFIZ
Dr. Khalid Mitha
FOOTNOTES:
(21)
Muhammad Al-Jibali acquired a sound knowledge of Shaykh al-Albanis fiqh and methodology through personal contact with the Shaykh and an extensive study, indexing, and teaching of his works. He Studied and maintained strong friendship with most of the late Nasir ud-Din al-Albanis prominent students from Syria, Jordan, and other countries (1983 to current). He has authored many original books and articles in various areas of fiqh, `aqidah, manhaj, da`wah, etc and has lectured at many conferences and seminars, in North America and around the world.
(21a)
Narrated Ibn Abbas: Allah's Apostle passed by two graves and said, "Both of them (persons in the grave) are being tortured, and they are not being tortured for a major sin. This one used not to save himself from being soiled with his urine, and the other used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such-and-such evil things). The Prophet then asked for a green leaf of a date-palm tree, split it into two pieces and planted one on each grave and said, "It is hoped that their punishment may be abated till those two pieces of the leaf get dried."
From Abu Huraira who said: The Prophet said, “When one of you finishes the last tashahhud (testimony of faith in prayer), he should seek refuge in Allah from four things: From the Punishment of Hell, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Maseehud-Dajjaal (Anti-Christ).”
Anas reported Mohammed as saying: If you were not (to abandon) the burying of the dead (in the grave), I would have certainly supplicated to Allah that He should make you listen to the torment of the grave.
Narrated Anas: The Prophet 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 use to say about this man, Muhammad ? He will say: I testify that he is Allah's servant and His Apostle. Then it will be said to him, 'Look at your place in the Hell-Fire. Allah has given you a place in Paradise instead of it. “The Prophet 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 Quran).' Then he will be hit with an iron hammer between his two ears, and he will cry and that cry will be heard by whatever approaches him except human beings and jinns."
Umm-e-Salama reported: The Messenger of Allah came to Abu Salama (as he died). His eyes were fixedly open. He closed them, and then said: When the soul is taken away the sight follows it. Some of the people of his family wept and wailed. So he said: Do not supplicate for yourselves anything but good, for angels say "Amen" to what you say. He then said: O Allah, forgive Abu Salama, raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious, and grant him light in it.
(21b)
The Aqaid of Omar Nasafi declares: "The questioning by Munkar and Nakir is definite in the Book (the Quran) and Sunnah." Elsewhere the following verse is quoted as and example:
“Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter; but Allah will leave to stray those who do wrong: Allah doeth what He willeth".
“Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter; but Allah will leave to stray those who do wrong: Allah doeth what He willeth".
Surah 14/27 
It is interpreted that the hereafter mentioned in the verse is the grave and the firm word is the word of witness" (kalima shahadah). Ibn Majah explains this verse in his Sunan:
This verse " Allah will establish in strength those who believe, with the Word that stands firm " was sent down about the questioning in the grave. The dead person will be asked in the grave; "Who is your Lord?" He will answer: "My Lord is Allah; my Prophet is Muhammad (pbuh). Thus, the answer of the dead believer is the expression of the verse; "Allah will establish in strength those who believe, with the Word that stands firm.” (Ibn Majah, Zuhd, 32). This hadith is narrated in all of the famous six hadith books. Many books of Tafasir interpret the ayah of the month under discussion here as referrring to “questioning in the grave and grave torture.” (Ibn Kathir, "Tafsiru'l-Qur'ani'l-Azim", tafsir of 40/46).
This verse " Allah will establish in strength those who believe, with the Word that stands firm " was sent down about the questioning in the grave. The dead person will be asked in the grave; "Who is your Lord?" He will answer: "My Lord is Allah; my Prophet is Muhammad (pbuh). Thus, the answer of the dead believer is the expression of the verse; "Allah will establish in strength those who believe, with the Word that stands firm.” (Ibn Majah, Zuhd, 32). This hadith is narrated in all of the famous six hadith books. Many books of Tafasir interpret the ayah of the month under discussion here as referrring to “questioning in the grave and grave torture.” (Ibn Kathir, "Tafsiru'l-Qur'ani'l-Azim", tafsir of 40/46).
(21c)
From Abu Hurayra; Hazrat Prophet (pbuh) was reported to have said the following:
"When a dead body is buried, two jet-black angels with blue eyes come. One of them is called Munkar and the other Nakir. They ask the dead person, What do you say about this man (the Messenger of Allah)? He says what he used to say when he was alive; "He is the slave and messenger of Allah. I witness that there is no god but Allah and I witness that Muhammad (pbuh) is His slave and messenger. The angels say; "We already knew that you said it. Then his grave is expanded seventy times seventy ziras (1 zira = 75 cm) and illuminated. Then, he is told to lie down. He turns to them and asks; Shall I return and inform my family? They say, Sleep like the sleep of a groom that will nobody will wake except the person that he loves most. Thus, he sleeps in the place he is lying down until Almighty Allah revives him.”
If he is a munafiq (hypocrite), he will say, "I would hear what people say and would repeat it. I dont know. The angels will say, We already knew you would say that Then they say to the earth, Squeeze him. The earth squeezes him and his ribs become intertwined. He is tortured in that place until Allah revives him." (Tirmizi, Janaiz, 70)
"When a dead body is buried, two jet-black angels with blue eyes come. One of them is called Munkar and the other Nakir. They ask the dead person, What do you say about this man (the Messenger of Allah)? He says what he used to say when he was alive; "He is the slave and messenger of Allah. I witness that there is no god but Allah and I witness that Muhammad (pbuh) is His slave and messenger. The angels say; "We already knew that you said it. Then his grave is expanded seventy times seventy ziras (1 zira = 75 cm) and illuminated. Then, he is told to lie down. He turns to them and asks; Shall I return and inform my family? They say, Sleep like the sleep of a groom that will nobody will wake except the person that he loves most. Thus, he sleeps in the place he is lying down until Almighty Allah revives him.”
If he is a munafiq (hypocrite), he will say, "I would hear what people say and would repeat it. I dont know. The angels will say, We already knew you would say that Then they say to the earth, Squeeze him. The earth squeezes him and his ribs become intertwined. He is tortured in that place until Allah revives him." (Tirmizi, Janaiz, 70)
In some of those hadiths, it is mentioned that the dead person will be questioned but no angel is mentioned:
"The dead person is put into the grave. If he is a good person, he is placed in the grave without anxiety or fear. Then, he is asked; "What was your religion?". He answers; "I was in the religion of Islam". Then, he is asked; "Who is that man (the Messenger of Allah (pbuh)?". He says; "He is Muhammad (pbuh), the Messenger of Allah. He brought us obvious verses from Allah; and we approved him. Then they ask him;Have you seen Allah? He says: "Nobody is worthy of seeing Allah." After those questions and answers, a window on the side of the fire is opened. When the dead person looks at it, he sees that the flames of the fire try to beat one another. Then, he is told; "Look at the fire that Allah protected you from. Then a window on the side of Paradise is opened. This time, he looks at the ornaments and bounties of Paradise. He is told; "That place is your position; then, he is told; "You were on a sincere belief, you died on that sound belief and inshaallah (God willing) you will be revived on that belief." (Ibn Majah, Zuhd, 32).
"The dead person is put into the grave. If he is a good person, he is placed in the grave without anxiety or fear. Then, he is asked; "What was your religion?". He answers; "I was in the religion of Islam". Then, he is asked; "Who is that man (the Messenger of Allah (pbuh)?". He says; "He is Muhammad (pbuh), the Messenger of Allah. He brought us obvious verses from Allah; and we approved him. Then they ask him;Have you seen Allah? He says: "Nobody is worthy of seeing Allah." After those questions and answers, a window on the side of the fire is opened. When the dead person looks at it, he sees that the flames of the fire try to beat one another. Then, he is told; "Look at the fire that Allah protected you from. Then a window on the side of Paradise is opened. This time, he looks at the ornaments and bounties of Paradise. He is told; "That place is your position; then, he is told; "You were on a sincere belief, you died on that sound belief and inshaallah (God willing) you will be revived on that belief." (Ibn Majah, Zuhd, 32).
(21d)
Abu 'Abdullah Ibn Mandah reported from … Sa'id Ibn Jubair that Ibn 'Abbas, while commenting on the above-mentioned verse, said: 'It has come to my knowledge that the souls of the living and those of the dead meet one another in a dream, and they ask one another. Then, Allah holds the souls of the dead and sets free those of the living to their bodies'.
Ibn Abu Hatim in his Tafsir (commentary on Qur'an) reported from Abdullah Ibn Sulayman … from al-Suddi who said: "Allah's Statement (and those that die not in their sleep) means that He takes away their souls during sleep to meet the souls of the dead. And both parties consult and know one another. Then, the living soul returns to its body, and that of the dead one is put under control till the Day of Judgement". Page: 20.
In another quotation Ibn al-Qayyim said: 'Meeting between the souls of the living and those of the dead indicates that the living one sees the dead one in a dream and asks him about some news. Then, the dead one informs the living one of some unknown news to the latter. And may be it becomes true.
Perhaps the dead one informs the living one of an amount of money he buried it in some place and no one else knows about it. And may be the dead one informs the living one of some debt, providing the latter with bits of evidence. The dead one may be inform the living one of the latter's actions that no one else knows about.
Ibn Abu Hatim in his Tafsir (commentary on Qur'an) reported from Abdullah Ibn Sulayman … from al-Suddi who said: "Allah's Statement (and those that die not in their sleep) means that He takes away their souls during sleep to meet the souls of the dead. And both parties consult and know one another. Then, the living soul returns to its body, and that of the dead one is put under control till the Day of Judgement". Page: 20.
In another quotation Ibn al-Qayyim said: 'Meeting between the souls of the living and those of the dead indicates that the living one sees the dead one in a dream and asks him about some news. Then, the dead one informs the living one of some unknown news to the latter. And may be it becomes true.
Perhaps the dead one informs the living one of an amount of money he buried it in some place and no one else knows about it. And may be the dead one informs the living one of some debt, providing the latter with bits of evidence. The dead one may be inform the living one of the latter's actions that no one else knows about.
(22)
Surah 52/21
“And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained.”
Imam Ibn Katheer wrote explaining the above verse: “”Allah has informed us in this verse about His favor, blessings and benevolence upon His slaves, that when the children of believers follow them in believing Allah, Allah will grant them those higher degrees in Paradise which they cannot gain for their good deeds, only to please their parents. He grants them higher grades only to make them with their parents and does not decrease the degrees of parents to those equal with their children. Everyone in that good place will talk to each other, exchange viewpoints, and remember the days of this world and the hardship they used to face in this world and then they Praise Allah for His great Blessings. It is therefore postulated that a Muslim child meets his father in Paradise and even gets his level if his father is in a higher level of Paradise than his child just as a father gets the level of his child if his child is in a higher rank of Paradise than himself. This is solely by the Grace of Allah.
And Surah 37/50
“And they will approach one another, inquiring of each other.”
One source felt confident to elaborate thus: “They find there all good and happiness. They visit each other, talk to each other face to face reclining on thrones and many pretty boys will be ready to serve them at any time. All these blessings are so magnificient and luxurious that no one cannot imagine them. Allah knows best.”
(23)
Moment of death:
A believer is pleased; his soul departs with ease, emitting beautiful odors that delight the angels. Ibn Abbas reported that Allah’s Messenger said: “A believer praises Allah as his soul leaves from between his two sides”; reported by Ahmed and others.
A disbeliever is terrified; his soul is extracted from his body by force, emitting the most loathsome odors. All the details are mentioned in the form of a table stating sixteen action and events of the angels and the response of the dead to them. e.g. things brought by the witnessing angels: a piece of white silk and embalement from Jannah for the believer and coarse fabrics from the Fire for the disbeliever and so on.
Trip to the Heavens:
Once separated from the bodies, the souls are taken for a trip to the heavens. The believer’s souls are warmly welcomed, and are admitted to all the heavens. They meet the souls of other believers and are then returned to the body. The disbelievers souls are condemned, denied entry into heavens. The whole scenario is once again tabulated under 18 events with different treatment of believers and disbelievers.
The Final Teat:
The soul returns to the body, just in time for the Final test. It starts immediately after burial. The state of reasoning is returned to him. Sixteen questions with the answers of the believers and non believers are described.
After the Test:
The test confirms what the person had already realised. Reward and punishment start immediately.
The Prophets and the Martyrs:
A special path is described for them because of their status.
The Sinful in Barzakh:
These are believers with major sins needing a different treatment.
Saviors from punishment:
There are certain activities in life which would modify or nullify punishment
martyr
standing on the battle field
dying of abdominal disease
dying on a Friday
(24)
"When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, "Good soul, come out to forgiveness and pleasure from Allah!" Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and place it in a perfumed shroud and
fragrance issues from it like the sweetest scent of musk found on the face of the earth.”
"Then they bear it upwards and whenever they take it past a company of angels, they ask, 'Who is this good soul?' and the angels with the soul reply, 'So-and-so the son of so-and-so,' using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, 'Register the book of My slave in 'Illiyun and take him back to
earth. I created them from it and I return them to it and I will bring them forth from it
again.
"His soul is then returned to his body and two angels come to him. They make him sit up and say to him, 'Who is your Lord?' He replies, 'My Lord is Allah.' They ask him, 'What is your religion?' He replies, 'My religion is Islam.' They ask him, 'Who is this man who was sent among you?' He replies, 'The Messenger of Allah.' They ask him, 'How did you come to know these things?.' He replies, 'I read the Book of Allah, believed it, and declared it to be true.' Then a Voice from on high declares, 'My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the
Garden for him!'
"Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, 'Rejoice in what delights you for this is the day which you were promised.' He asks, 'Who are you? Yours is a face which presages good.' He replies, 'I
am your good actions.' Then he says, 'O Lord, let the Last Hour come soon so that I may rejoin my family and my property!'
"When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair-cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, 'Foul soul, come out to the wrath and anger of Allah!' Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough haircloth and a stench comes out of it like the worst stench of
a corpse on the face of the earth.'
"Then they take it up and whenever they take it past a company of angels, they ask, 'Who is this foul soul?' and the angels with the soul reply, 'So-and-so the son of so-and-so,' using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does
not get opened.'
"The Messenger of Allah, may Allah bless him and grant him peace, then recited, 'The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.' (7:40) Then Allah the Mighty and Majestic, will say, 'Register his book in Sijjin in the lowest earth.' Then his soul is flung down. The Prophet then recited, 'Whoever associates anything with Allah, it is as though he has fallen from heaven and the birdssnatch him away or the wind sweeps him headlong into a place faraway.' (22:31)
"Then his soul is returned to his body and two angels come and say to him, 'Who is your Lord?' He replies, 'Alas, alas, I do not know!' Then a voice calls from on high, 'My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!'
then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odour comes to him and says, 'Grieve on account of what has brought you disgrace for this is the day which you were promised.' He asks, 'Who are you? Yours is a face which
presages evil.' He replies, 'I am your bad actions.' Then he says, 'O Lord, do not let the Last Hour come!”
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There are those who are driven like cattle and forced to eat herbage more bitter than aloes and the bitter fruit of Zaqqum and driven on to the hot stones of Jahannam because they did not purify their property by paying Zakat.
There are those who have to eat foul putrid meat because they fornicated. Some of them have bellies as big as houses and whenever one of them gets up, they are knocked down and say, "O Allah, do not let the Hour come!" They are in the path of the people of Pharaoh who come and trample them while they can do nothing but scream. These are people who devoured usury.
Some of them are screaming with their mouths gaping open while they devour hot coals which come out of their anuses. These are people who consumed the property of orphans. Some of them cut pieces from their own sides and eat their own flesh. They are the slanderers and those about whom the prophet said, "We saw people cutting flesh from their sides and eating it. It was said, "As you used to consume the flesh of your brother!" I asked, "Who are they?" and I was told, "Those of your community who slandered." Some of them have brass nails with which they scratch their faces and chests. They are those who were backbiters and maligned peoples honour.
Part of the hadith of the Night Journey is as follows: "Some people were cracking open their heads with a stone. Every time they did this, their heads were restored to what they were like in the first place. This went on and on without stopping. I said, "Jibril, who are they?" Jibril replied, "They are the people who turned away from
the prayer."
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In summary, the pious believer is given the following in the grave:
Clothes from Paradise
A grave furnished from Paradise
A gate to Paradise is opened for him/her, and its breeze reaches him/her and s/he smells its fragrance and feels delight in what s/he can see of its blessings
The grave is made wide and spacious
S/he is given the glad tidings of Allah's pleasure and Paradise and therefore longs for the Hour to begin
S/he will be happy when s/he sees what would have been his/her place in Hell, which Allah has replaced for him/her with a place in Paradise
S/he will sleep the sleep of a bridegroom (because s/he will be so happy and comfortable)
The grave will be illuminated for him/her
In summary, the torment of the grave for the disbeliever (or the hypocrite or the disobedient Muslim) will vary according to what sins s/he has committed but may include some or all of the following:
The grave is furnished with furnishings from Hell
S/he is clothed in fire
A door to Hell is opened for him/her
S/he is struck with a great hammer which, if a mountain were to be struck with it, it would turn to dust
S/he is given tidings of the torment in the Hereafter and will therefore will it to never come
S/he is swallowed up by the earth (as a punishment for dragging one's lower garment out of pride)
S/he tears his/her mouth with a hook to the back of the head, has the head reformed and repeats the process over and over (for telling lies so serious that they spread all over the world)
The head being smashed with a rock (as punishment for the person who studies the Qur'an and neither recites it nor acts upon it, and goes to sleep neglecting the obligatory prayers)
Being burned in a tannoor (open flame) oven or pit with no way out (for the adulterers and adulteresses)
Swimming in a river of blood and every time s/he comes to the shore s/he is pelted with stones and sent back into the river (as punishment for dealing with interest (riba))
Items stolen from the war booty will be set ablaze on the one who stole them
Along with physical punishment, there will also be spiritual or mental punishment from being shown Paradise and told that s/he will not enter it and seeing the Hellfire
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[Sahih Bukhari – Volume 2, Book 23, Hadith 468]
Narrated Samura bin Jundab: Whenever the Prophet 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. The Prophet would say: “Ma sha’a-llah”. One day, he asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet 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.
Narrated Samura bin Jundab: Whenever the Prophet 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. The Prophet would say: “Ma sha’a-llah”. One day, he asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet 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 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 Abraham 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 Gabriel and this is Michael. 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.’”
Anas Bin Malik reports: Allah’s Apostle said, “When carried to his grave, a dead person is followed by three, two of which return (after his burial) and one remains with him: his relative, his property, and his deeds follow him; relatives and his property go back while his deeds remain with him.” [Sahih Bukhari - Volume 8, Book 76. Hadith 521]
Abu Huraira (RA) reported Allah’s Messenger (SAW) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). [Sahih Muslim - Book 13, Hadith 4005]
Abu Huraira reported Allah’s Messenger (SAW)) as saying: He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect. [Sahih Muslim - Book 34, Hadith 6470]
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Soysm (3rd day after death), Chaleeswan(40th day after death), Barsi (Death Anniversary)
It is a common practice in many Muslim communities, especially in Pakistan and India, to gather together the family on the 3rd, 10th and 40th day after the death or the death anniversary of a family relative. Copies of the Qur’an are handed to the attendees and they are asked to recite as much as they can, with the intention of transferring the reward of the recitation to the dead. This is followed by a family feast, the lavishness of which depends on the financial circumstances of the family. The best we can do for the deceased, if they die in the state of Emaan, is to pray for their forgiveness. This is done through participating in their funeral prayer and by sending duas to Allah for the dead person’s maghfirat (salvation). We cannot do any more than this and we shouldn’t do any more than this. All other rituals, which have become an integral part of the ‘commemoration of the dead’ ceremony, are innovated practices.
There is a caveat, though. According to Sahih hadith if a person makes a vow to Allah -- mannat -- , e.g. voluntarily fasting for a month, and then dies before fulfilling this vow, it is seen as a debt towards Allah and the deceased’s children should fulfill it. However, this concept of mannat or vow is erroneously mixed up with Esaal e Sawab to give voluntary charity or perform good deeds performed on behalf of the dead; a riwayat of Sahih Bukhari is quoted in support this action. However this can easily be corrected by digging a little deeper into the hadith literature which reveals that the mother of Sad bin 'Ubada (RA) also had an unfinished vow/mannat thus Prophet Muhammad ordered him to give charity on her behalf. The hadeeth are:
Narrated Ibn ‘Abbas: The mother of Sad bin ‘Ubada died in his absence. He said, “O Allah’s Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?” The Prophet said, “Yes,” Sad said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.” [Sahih Bukhari, Book 51, Hadith 19)
However, the following two Sahih Ahadith, show that the mother of Sad bin 'Ubada (RA) also had an unfinished vow/mannat thus Muhammad(SAW) ordered him to give charity on her behalf.
Narrated Ibn 'Abbas: Sad bin Ubada consulted Allah's Apostle saying, "My mother died and she had an unfulfilled vow." The Prophet said, "Fulfill it on her behalf." [Sahih Bukhari, Book 51, Hadith 23]
Narrated Sa’id bin ‘Ubada Al-Ansari: that he consulted the Prophet about a vow that had been made by his mother who died without fulfilling it. The Prophet gave his verdict that he should fulfill it on her behalf. The verdict became Sunna (i.e. the Prophet’s tradition). [Sahih Bukhari, Book 78, Hadith 689]
Praise be to Allah, the Lord of the World; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.
Second, the short ahaadith are:
Al- Tirmithi: one of them said to the other “ Did Allah’s Messenger not say : Whoever is killed by a disease in his abdomen will not be punished in the grave?”. The other replied “Yes, you spoke the truth.”
“For any Muslim who dies on the day or nighy of Jumu’ah (Friday), Allah protects him from the trial of the grave”. Ahmed and at-Tirmithi
The interrogation in the grave i.e. barzakh starts immediately: Abdullah bin Umar reported that Allah’s messenger mentioned the questioners ( the two angels) of the grave. Umar asked, “Is our reason preserved with us then, Oh Messenger of Allah?” He said “Yes, as is your present state.” Umar then said: “ I would then throw a stone into his (the angel’s) mouth”
