while we sleep in the grave
- Thread starter buraq
- Start date
abou haytam
Junior Member
salam
we don t dream i our grave but we live...check those link
http://www.islam-qa.com/index.php?ref=9381&ln=eng&txt=القبر
http://www.islam-qa.com/index.php?ref=10547&ln=eng&txt=القبر
we don t dream i our grave but we live...check those link
http://www.islam-qa.com/index.php?ref=9381&ln=eng&txt=القبر
http://www.islam-qa.com/index.php?ref=10547&ln=eng&txt=القبر
nyerekareem
abdur-rahman
:salam2:
from a lecture that i've heard from shaykh dr. dremali, when we are in our graves we are very much alive even though it may appear that we are dead to those that are living. we will be asked three questions while in the grave: who is your Rabb? what is your Deen? who was the messenger sent to you?
at first we'll be scared because we'll see the hellfire, but inshallah if we answer the questions correctly, we are told to look over at our new seat, and that will be a vision of jannah inshallah. we will remain focused on the beauty of the jannah and the angels wil provide blankets and jasmine from the jannah.
but if we don't answer the questions correctly, we will have our vision fixed on hellfire, therefore seeing our final fate, may ALLAH protect us from that.
the questions in this life are very easy, but in the grave it wont be so easy, unless you truly live islam, living islam will have you prepared for the questions of the two angels at the grave.
from a lecture that i've heard from shaykh dr. dremali, when we are in our graves we are very much alive even though it may appear that we are dead to those that are living. we will be asked three questions while in the grave: who is your Rabb? what is your Deen? who was the messenger sent to you?
at first we'll be scared because we'll see the hellfire, but inshallah if we answer the questions correctly, we are told to look over at our new seat, and that will be a vision of jannah inshallah. we will remain focused on the beauty of the jannah and the angels wil provide blankets and jasmine from the jannah.
but if we don't answer the questions correctly, we will have our vision fixed on hellfire, therefore seeing our final fate, may ALLAH protect us from that.
the questions in this life are very easy, but in the grave it wont be so easy, unless you truly live islam, living islam will have you prepared for the questions of the two angels at the grave.
abou haytam
Junior Member
salam sister
here are what is about in the link that you can t open.
The Nature of Life in the Grave
Question:
When it is said that the dead person is alive in the grave, is that the same as his former life (is he alive in the same way)? How many of his senses are restored to him? For how long does he stay alive in the grave? If the dead person is questioned in a physical sense, how does that apply in the case of those who are burned (cremated) like the Hindus and Japanese and others? Where does their questioning take place? When a doctor performs an operation, he removes the person's senses by means of an anaesthetic. With regard to death, I wonder what death means?
Answer:
Praise be to Allaah.
Firstly: it should be noted that what is obligatory upon every believing man and woman is to believe what Allaah tells them in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) about all matters that have to do with the Hereafter, the Reckoning, Paradise and Hell, or that have to do with death, the grave and torment or blessing in the grave, and all matters of the Unseen that are mentioned in the Noble Qur’aan or in the saheeh reports of the Sunnah. We have to believe and accept that, because we know that our Lord tells the truth in all that He says and tells us about. Allaah says (interpretation of the meaning):
“and whose words can be truer than those of Allaah? (Of course, none)”
[al-Nisaa’ 4:122]
“And who is truer in statement than Allaah?”[al-Nisaa’ 4:87]
We know that the Messenger of Allaah (peace and blessings of Allaah be upon him) is the most truthful of people, and that he never spoke on the basis of his own whims and desires; it was Revelation which was revealed to him. Whatever was proven in the saheeh ahaadeeth, it is obligatory to believe in it even if we do not fully understand it. So what we have to do is to believe what has been narrated concerning the matters of the Hereafter and of Paradise and Hell, and the blessings of the people of Paradise and the torments of the people of Hell, and the fact that in the grave a person will be tormented or blessed, and that his soul will return to him. All of this is true and is stated in the texts, so we have to submit to that and believe everything that we learn from the Qur’aan or that is narrated in the saheeh Sunnah or on which the scholars of Islam reached consensus.
If Allaah blesses a believing man or woman with knowledge of the reasons for that, then it is even better, light upon light and knowledge upon knowledge. So let him praise Allaah and give thanks to Him for the knowledge and insight that He has bestowed, thus increasing his knowledge and peace of mind.
With regard to the questioning in the grave and the state of the deceased, this questioning is real. The deceased person’s soul will be restored to him; saheeh reports to that effect have been narrated from the Messenger (peace and blessings of Allaah be upon him). The life of the deceased in the grave is different from his life in this world; it is a special kind of life in al-barzakh (the interval between his death and the Day of Resurrection) which is not like his life in this world, where he needs food and drink etc. It is a special kind of life wherein he can understand the questions and answers, so the two angels will ask him, Who is your Lord? What is your religion? Who is your Prophet?
The believer will say, My Lord is Allaah, Islam is my religion and Muhammad is my Prophet. This will be the answer of believing men and women. Then he will be asked, What do you know about this man (Muhammad (peace and blessings of Allaah be upon him))? He will say, He is the Messenger of Allaah. He brought us guidance and we believed in him and followed him. It will be said: we knew that you were a believer. Then a gate to Paradise will be opened for him, and he will feel its rest and provision and blessings. It will be said, This is your place until Allaah resurrects you to it. And he will be shown his place in Hell, and it will be said to him, This would have been your place if you had disbelieved in Allaah, but now Allaah has granted you refuge from it and you have ended up in Paradise.
As for the kaafir, he will be asked about his Lord and his religion and his Prophet, and he will say, Oh, oh, I don’t know, I heard the people saying something so I said the same. Then he will be beaten with an iron rod and will utter a scream that will be heard by all things apart from al-thaqalayn, i.e. jinn and men; the animals will hear it. Then a gate to Hell will be opened for him, and his grave will constrict until his ribs intermingle, and his grave will be like one of the pits of Hell. A gate to Hell will be opened for him and he will feel its heat and torment. It will be said, This is your place until Allaah resurrects you to it. Then a door to Paradise will be opened for him and he will be shown his place in Paradise, and it will be said to him, This would have been your place if Allaah had guided you.
From this we know 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, and also in the Hereafter, in either Paradise or Hell.
With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals, as much as Allaah wills. But most of the blessing or torment will come to their souls which remain, either in a state of blessing or a state of torment. The soul of the believer will go to Paradise; the Prophet (peace and blessings of Allaah be upon him) said: “The soul of the believer is a bird which hangs from the trees of Paradise, eating their fruits; the soul of the kaafir goes to Hell.”
Every Muslim man and woman has to accept what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, and believe it as it was meant by Allaah, even though some of the meaning may be hidden from us. And Allaah has perfect wisdom, may He be glorified.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), p. 338.
_________________________________________________________________The torment and blessing in the grave are true and happen to both the soul and the body
Question:
I have a strange quran. My aqeedah is that after the body is dead it is of no use and they cannhot hear.but according to hadith there is punishment in the grave.does this mean that the body is still alive.also in the quran it is mentioned that martyrs dont die?and also it is reported in a hadith in muslim that when prophet(saw) addresses the body of abu jahl, umaya and others umar(ra)asks him how can the dead hear to which the prophet(saw) replies that they can hear but cannot reply.kindly answer my question with detail
Answer:
Praise be to Allaah.
1 – What is mentioned in the question, that the dead do not hear anything that the living say is true and is correct. Allaah says (interpretation of the meanings):
“but you cannot make hear those who are in graves”
[Faatir 35:22]
“So verily, you (O Muhammad) cannot make the dead to hear”
[al-Room 30:52]
2 – The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that there is torment and punishment in the grave and life in al-barzakh (the interval between death and the Day of Resurrection), and there is blessing and pleasure, according to the status of the deceased. The evidence for that is the aayah (interpretation of the meaning):
“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!’”[Ghaafir 40:46]
Allaah states here that the people of Pharaoh are exposed to torment morning and afternoon even though they are dead. From this aayah, the scholars affirmed that the torment of the grave is real.
Ibn Katheer said:
This aayah is the main basis of the belief of Ahl al-Sunnah in the torment of al-barzakh, as Allaah says (interpretation of the meaning):
“The Fire, they are exposed to it, morning and afternoon” [Ghaafir 40:46].
(Tafseer Ibn Katheer, 4/82)
According to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in his salaah (prayer), “Allaahumma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allaahumma ini a’oodhu bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge in You from the torment of the grave, I seek refuge in You from the tribulation of the Dajjaal, I seek refuge in You from the trials of life and death, O Allaah, I seek refuge in You from sin and loss).”
(Narrated by al-Bukhaari, 798; Muslim, 589)
The relevant point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the torment of the grave. This is one of the pieces of evidence that confirm the torment of the grave. No one disputed the torment of the grave apart from the Mu’tazilah and some other groups who are not worth paying attention to.
3 – With regard to the hadeeth which describes the Prophet (peace and blessings of Allaah be upon him) addressing the dead bodies of the mushrikeen on the day of the battle of Badr, it is to be understood that this was a unique case, where Allaah brought them back to life so that His Prophet (peace and blessings of Allaah be upon him) might rebuke them and humiliate them.
(a) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stood over the well of Badr [into which the bodies of the mushrikeen had been thrown] and said, ‘Have you found the promise of your Lord to be true?’ Then he said, ‘They can hear what I am saying now.’”
(Narrated by al-Bukhaari, 3980; Muslim, 932)
(b) It was narrated that Abu Talhah said: “ ‘Umar said, ‘O Messenger of Allaah, why are you speaking to bodies that have no souls?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is the soul of Muhammad, you do not hear what I am saying any better than they do.’” Qutaadah said: Allaah brought them back to life so that they could hear what he was saying, so that they might be rebuked and feel regret and shame.
(Narrated by al-Bukhaari, 3976; Muslim, 2875. See Fath al-Baari, 7/304)
The relevant point here is that Allaah caused the people in the well to hear the words of His Prophet (peace and blessings of Allaah be upon him), so that they might be humiliated. But it is not correct to deduce from this hadeeth that the dead can hear everything, because this applied only to the people in the well. Some scholars made an exception and said that the dead can hear the salaam, but this is a view for which clear sound evidence is lacking.
4 – According to the most correct scholarly view, the torment of the grave befalls both the soul and the body.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“The view of the salaf (earliest generations) of this ummah and its imams is that the torment or blessing (of the grave) happens to the soul of the deceased and his body. After it departs from the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment befalls the body as well as the soul.”
So we must believe in that which Allaah has told us.
(al-Ikhtiyaaraat al-Fiqhiyyah, p. 94)
Ibn al-Qayyim said:
Shaykh al-Islam (Ibn Taymiyah) was asked about this matter, and we will quote his reply in full:
“Indeed, the torment and blessing happen to both the soul and the body, according to the consensus of the Ahl al-Sunnah wa’l-Jamaa’ah. The soul is blessed or tormented separately from the body, and it is blessed or tormented in connection with the body. The body is connected to it, so in this case the blessing or torment happens to them both, and it may happen to the soul separately from the body.
The view of the salaf and imams of this ummah is that when a person dies, he will be in a state of blessing or torment, and that happens to his soul and his body. After the soul has departed from the body, it remains in a state of blessing or torment, and that is sometimes connected to the body and the blessing or torment happens to them both. Then when the Day of Resurrection comes, the souls will be returned to their bodies and they will rise from their graves to meet the Lord of the Worlds. The physical resurrection is a matter upon which the Muslims, Jews and Christians are agreed.”
(al-Rooh, p. 51, 52)
The scholars likened that to dreams when one is asleep, for a person may dream that he is going and traveling, and he may feel happiness or grief and sorrow while he is sleeping, and that is when he is in his place and in this world. So it is more apt that things should be different in the life of al-barzakh which is completely different from the life of this world and the life of the Hereafter.
Al-Nawawi said:
“If it is said, we see the deceased and how he is in his grave, so how can he be questioned, made to sit up and beaten with iron rods, when no mark is left on him? The answer is that this is not impossible, and indeed there is a similar case in our regular lives, that of the sleeper who feels joy or pain of which we feel nothing. A person who is awake may also feel joy or pain because of something he hears or thinks about, and those who are sitting with him feel nothing of that. Similarly, Jibreel used to come to the Prophet (peace and blessings of Allaah be upon him) and tell him of the Wahy (Revelation), and the people present were unaware of it. All of that is clear and evident.”
(Sharh Muslim, 17/201)
Shaykh al-Islam Ibn Taymiyah said:
“When a person sleeps, he may feel joy or pain, and that happens to his soul and his body. He may dream that someone is beating him and wake up with pain in his body, or he may dream that he is being fed some good food, then wake up with the food in his mouth. This is something that really happens. If the body and soul of a sleeping person can experience joy and pain that are not felt by the person next to him, and a sleeper may even cry out because of the intensity of pain or fear of what is happening to him, and those who are awake can hear him, and he may speak, reciting Qur’aan or dhikr, or talking to someone, and those who are awake can hear that, even though he is asleep with his eyes closed, and he does not hear them if they speak to him – then how can we deny that the one who is buried in his grave also feels things, when the Messenger (peace and blessings of Allaah be upon him) has told us that he “hears the sound of their footsteps” and “You do not hear what I say any better than they do”?
The heart is akin to the grave, hence the Prophet (peace and blessings of Allaah be upon him) said, when he missed ‘Asr on the day of al-Khandaq: “May Allaah fill their hearts and graves with fire.” And Allaah differentiated between them (graves and hearts) in the aayah (interpretation of the meaning):
“Knows he not that when the contents of the graves are poured forth (all mankind is resurrected)?
And that which is in the hearts (of men) shall be made known?”
[al-‘Aadiyaat 100:9-10]
This is just to explain that this could happen.
We cannot say that the blessing or torment that the dead experience is like that which a sleeper experiences when he dreams, rather that blessing or torment is more complete and more far-reaching; it is a real blessing and a real torment. But this example is given to show that this is possible. If someone were to say that the dead person does not move in his grave, and the soil does not change, and so on, this matter may be explained in more detail, but that would take too long to explain here. And Allaah knows best. May Allaah bless our Prophet Muhammad and his family and companions.
(Majmoo’ al-Fataawa, 4/275, 276)
And Allaah knows best
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
_______________________________________
the source is www.islam-qa.com
here are what is about in the link that you can t open.
The Nature of Life in the Grave
Question:
When it is said that the dead person is alive in the grave, is that the same as his former life (is he alive in the same way)? How many of his senses are restored to him? For how long does he stay alive in the grave? If the dead person is questioned in a physical sense, how does that apply in the case of those who are burned (cremated) like the Hindus and Japanese and others? Where does their questioning take place? When a doctor performs an operation, he removes the person's senses by means of an anaesthetic. With regard to death, I wonder what death means?
Answer:
Praise be to Allaah.
Firstly: it should be noted that what is obligatory upon every believing man and woman is to believe what Allaah tells them in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) about all matters that have to do with the Hereafter, the Reckoning, Paradise and Hell, or that have to do with death, the grave and torment or blessing in the grave, and all matters of the Unseen that are mentioned in the Noble Qur’aan or in the saheeh reports of the Sunnah. We have to believe and accept that, because we know that our Lord tells the truth in all that He says and tells us about. Allaah says (interpretation of the meaning):
“and whose words can be truer than those of Allaah? (Of course, none)”
[al-Nisaa’ 4:122]
“And who is truer in statement than Allaah?”[al-Nisaa’ 4:87]
We know that the Messenger of Allaah (peace and blessings of Allaah be upon him) is the most truthful of people, and that he never spoke on the basis of his own whims and desires; it was Revelation which was revealed to him. Whatever was proven in the saheeh ahaadeeth, it is obligatory to believe in it even if we do not fully understand it. So what we have to do is to believe what has been narrated concerning the matters of the Hereafter and of Paradise and Hell, and the blessings of the people of Paradise and the torments of the people of Hell, and the fact that in the grave a person will be tormented or blessed, and that his soul will return to him. All of this is true and is stated in the texts, so we have to submit to that and believe everything that we learn from the Qur’aan or that is narrated in the saheeh Sunnah or on which the scholars of Islam reached consensus.
If Allaah blesses a believing man or woman with knowledge of the reasons for that, then it is even better, light upon light and knowledge upon knowledge. So let him praise Allaah and give thanks to Him for the knowledge and insight that He has bestowed, thus increasing his knowledge and peace of mind.
With regard to the questioning in the grave and the state of the deceased, this questioning is real. The deceased person’s soul will be restored to him; saheeh reports to that effect have been narrated from the Messenger (peace and blessings of Allaah be upon him). The life of the deceased in the grave is different from his life in this world; it is a special kind of life in al-barzakh (the interval between his death and the Day of Resurrection) which is not like his life in this world, where he needs food and drink etc. It is a special kind of life wherein he can understand the questions and answers, so the two angels will ask him, Who is your Lord? What is your religion? Who is your Prophet?
The believer will say, My Lord is Allaah, Islam is my religion and Muhammad is my Prophet. This will be the answer of believing men and women. Then he will be asked, What do you know about this man (Muhammad (peace and blessings of Allaah be upon him))? He will say, He is the Messenger of Allaah. He brought us guidance and we believed in him and followed him. It will be said: we knew that you were a believer. Then a gate to Paradise will be opened for him, and he will feel its rest and provision and blessings. It will be said, This is your place until Allaah resurrects you to it. And he will be shown his place in Hell, and it will be said to him, This would have been your place if you had disbelieved in Allaah, but now Allaah has granted you refuge from it and you have ended up in Paradise.
As for the kaafir, he will be asked about his Lord and his religion and his Prophet, and he will say, Oh, oh, I don’t know, I heard the people saying something so I said the same. Then he will be beaten with an iron rod and will utter a scream that will be heard by all things apart from al-thaqalayn, i.e. jinn and men; the animals will hear it. Then a gate to Hell will be opened for him, and his grave will constrict until his ribs intermingle, and his grave will be like one of the pits of Hell. A gate to Hell will be opened for him and he will feel its heat and torment. It will be said, This is your place until Allaah resurrects you to it. Then a door to Paradise will be opened for him and he will be shown his place in Paradise, and it will be said to him, This would have been your place if Allaah had guided you.
From this we know 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, and also in the Hereafter, in either Paradise or Hell.
With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals, as much as Allaah wills. But most of the blessing or torment will come to their souls which remain, either in a state of blessing or a state of torment. The soul of the believer will go to Paradise; the Prophet (peace and blessings of Allaah be upon him) said: “The soul of the believer is a bird which hangs from the trees of Paradise, eating their fruits; the soul of the kaafir goes to Hell.”
Every Muslim man and woman has to accept what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, and believe it as it was meant by Allaah, even though some of the meaning may be hidden from us. And Allaah has perfect wisdom, may He be glorified.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), p. 338.
_________________________________________________________________The torment and blessing in the grave are true and happen to both the soul and the body
Question:
I have a strange quran. My aqeedah is that after the body is dead it is of no use and they cannhot hear.but according to hadith there is punishment in the grave.does this mean that the body is still alive.also in the quran it is mentioned that martyrs dont die?and also it is reported in a hadith in muslim that when prophet(saw) addresses the body of abu jahl, umaya and others umar(ra)asks him how can the dead hear to which the prophet(saw) replies that they can hear but cannot reply.kindly answer my question with detail
Answer:
Praise be to Allaah.
1 – What is mentioned in the question, that the dead do not hear anything that the living say is true and is correct. Allaah says (interpretation of the meanings):
“but you cannot make hear those who are in graves”
[Faatir 35:22]
“So verily, you (O Muhammad) cannot make the dead to hear”
[al-Room 30:52]
2 – The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that there is torment and punishment in the grave and life in al-barzakh (the interval between death and the Day of Resurrection), and there is blessing and pleasure, according to the status of the deceased. The evidence for that is the aayah (interpretation of the meaning):
“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!’”[Ghaafir 40:46]
Allaah states here that the people of Pharaoh are exposed to torment morning and afternoon even though they are dead. From this aayah, the scholars affirmed that the torment of the grave is real.
Ibn Katheer said:
This aayah is the main basis of the belief of Ahl al-Sunnah in the torment of al-barzakh, as Allaah says (interpretation of the meaning):
“The Fire, they are exposed to it, morning and afternoon” [Ghaafir 40:46].
(Tafseer Ibn Katheer, 4/82)
According to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in his salaah (prayer), “Allaahumma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allaahumma ini a’oodhu bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge in You from the torment of the grave, I seek refuge in You from the tribulation of the Dajjaal, I seek refuge in You from the trials of life and death, O Allaah, I seek refuge in You from sin and loss).”
(Narrated by al-Bukhaari, 798; Muslim, 589)
The relevant point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the torment of the grave. This is one of the pieces of evidence that confirm the torment of the grave. No one disputed the torment of the grave apart from the Mu’tazilah and some other groups who are not worth paying attention to.
3 – With regard to the hadeeth which describes the Prophet (peace and blessings of Allaah be upon him) addressing the dead bodies of the mushrikeen on the day of the battle of Badr, it is to be understood that this was a unique case, where Allaah brought them back to life so that His Prophet (peace and blessings of Allaah be upon him) might rebuke them and humiliate them.
(a) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stood over the well of Badr [into which the bodies of the mushrikeen had been thrown] and said, ‘Have you found the promise of your Lord to be true?’ Then he said, ‘They can hear what I am saying now.’”
(Narrated by al-Bukhaari, 3980; Muslim, 932)
(b) It was narrated that Abu Talhah said: “ ‘Umar said, ‘O Messenger of Allaah, why are you speaking to bodies that have no souls?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is the soul of Muhammad, you do not hear what I am saying any better than they do.’” Qutaadah said: Allaah brought them back to life so that they could hear what he was saying, so that they might be rebuked and feel regret and shame.
(Narrated by al-Bukhaari, 3976; Muslim, 2875. See Fath al-Baari, 7/304)
The relevant point here is that Allaah caused the people in the well to hear the words of His Prophet (peace and blessings of Allaah be upon him), so that they might be humiliated. But it is not correct to deduce from this hadeeth that the dead can hear everything, because this applied only to the people in the well. Some scholars made an exception and said that the dead can hear the salaam, but this is a view for which clear sound evidence is lacking.
4 – According to the most correct scholarly view, the torment of the grave befalls both the soul and the body.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
“The view of the salaf (earliest generations) of this ummah and its imams is that the torment or blessing (of the grave) happens to the soul of the deceased and his body. After it departs from the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment befalls the body as well as the soul.”
So we must believe in that which Allaah has told us.
(al-Ikhtiyaaraat al-Fiqhiyyah, p. 94)
Ibn al-Qayyim said:
Shaykh al-Islam (Ibn Taymiyah) was asked about this matter, and we will quote his reply in full:
“Indeed, the torment and blessing happen to both the soul and the body, according to the consensus of the Ahl al-Sunnah wa’l-Jamaa’ah. The soul is blessed or tormented separately from the body, and it is blessed or tormented in connection with the body. The body is connected to it, so in this case the blessing or torment happens to them both, and it may happen to the soul separately from the body.
The view of the salaf and imams of this ummah is that when a person dies, he will be in a state of blessing or torment, and that happens to his soul and his body. After the soul has departed from the body, it remains in a state of blessing or torment, and that is sometimes connected to the body and the blessing or torment happens to them both. Then when the Day of Resurrection comes, the souls will be returned to their bodies and they will rise from their graves to meet the Lord of the Worlds. The physical resurrection is a matter upon which the Muslims, Jews and Christians are agreed.”
(al-Rooh, p. 51, 52)
The scholars likened that to dreams when one is asleep, for a person may dream that he is going and traveling, and he may feel happiness or grief and sorrow while he is sleeping, and that is when he is in his place and in this world. So it is more apt that things should be different in the life of al-barzakh which is completely different from the life of this world and the life of the Hereafter.
Al-Nawawi said:
“If it is said, we see the deceased and how he is in his grave, so how can he be questioned, made to sit up and beaten with iron rods, when no mark is left on him? The answer is that this is not impossible, and indeed there is a similar case in our regular lives, that of the sleeper who feels joy or pain of which we feel nothing. A person who is awake may also feel joy or pain because of something he hears or thinks about, and those who are sitting with him feel nothing of that. Similarly, Jibreel used to come to the Prophet (peace and blessings of Allaah be upon him) and tell him of the Wahy (Revelation), and the people present were unaware of it. All of that is clear and evident.”
(Sharh Muslim, 17/201)
Shaykh al-Islam Ibn Taymiyah said:
“When a person sleeps, he may feel joy or pain, and that happens to his soul and his body. He may dream that someone is beating him and wake up with pain in his body, or he may dream that he is being fed some good food, then wake up with the food in his mouth. This is something that really happens. If the body and soul of a sleeping person can experience joy and pain that are not felt by the person next to him, and a sleeper may even cry out because of the intensity of pain or fear of what is happening to him, and those who are awake can hear him, and he may speak, reciting Qur’aan or dhikr, or talking to someone, and those who are awake can hear that, even though he is asleep with his eyes closed, and he does not hear them if they speak to him – then how can we deny that the one who is buried in his grave also feels things, when the Messenger (peace and blessings of Allaah be upon him) has told us that he “hears the sound of their footsteps” and “You do not hear what I say any better than they do”?
The heart is akin to the grave, hence the Prophet (peace and blessings of Allaah be upon him) said, when he missed ‘Asr on the day of al-Khandaq: “May Allaah fill their hearts and graves with fire.” And Allaah differentiated between them (graves and hearts) in the aayah (interpretation of the meaning):
“Knows he not that when the contents of the graves are poured forth (all mankind is resurrected)?
And that which is in the hearts (of men) shall be made known?”
[al-‘Aadiyaat 100:9-10]
This is just to explain that this could happen.
We cannot say that the blessing or torment that the dead experience is like that which a sleeper experiences when he dreams, rather that blessing or torment is more complete and more far-reaching; it is a real blessing and a real torment. But this example is given to show that this is possible. If someone were to say that the dead person does not move in his grave, and the soil does not change, and so on, this matter may be explained in more detail, but that would take too long to explain here. And Allaah knows best. May Allaah bless our Prophet Muhammad and his family and companions.
(Majmoo’ al-Fataawa, 4/275, 276)
And Allaah knows best
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
_______________________________________
the source is www.islam-qa.com
Who are pious what happens to them in their grave?
Salaam Alaykum Warah’matullahi Wabarkaatuhu
The evidence indicates that the believer will be blessed in his grave until the Hour begins, then he will move by the grace and mercy of Allah to the blessings that will never cease or come to an end, which is the blessing of Paradise. May Allah make us among its people.
These are some of the images of the blessings which are bestowed upon the believer in his grave:
1) His grave is furnished from Paradise for him
2) He is clothed in garments from Paradise.
3) A gate to Paradise is opened for him, and its breezes come to him, and he smells its fragrance and he feels delight in what he can see of its blessings.
4) His grave is made wide and spacious for him.
5) He is given the glad tidings of Allah’s pleasure and Paradise. Hence he longs for the Hour to begin.
It was narrated that al-Bara’ ibn ‘Aazib said: “We went out with the Messenger of Allah (peace and blessings of Allah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the land, the Messenger of Allah (peace and blessings of Allah be upon him) sat down and we sat around him, as if there were birds o¬n our heads (quiet and still).
In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of the grave”, two or three times.
Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allah and His pleasure.’
Then it comes out easily like a drop of water from the mouth of a water skin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk o¬n the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says: ‘Record the book of my slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth o¬nce again.’
So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allah (saw).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’…”
Narrated by Ahmad, 17803; Abu Dawood, 4753.
Classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 156
6) He will be happy when he sees what would have been his place in Hell, which Allah has replaced for him with a place in Paradise.
Ahmad (10577) narrated that Abu Sa’eed al-Khudri said: I attended a funeral with the Messenger of Allah (saw). The Messenger of Allah (saw) said: “O people, this ummah will be tested in their graves.
When a man is buried and his friends leave him, an angel with a hammer in his hand comes and sits by him and asks, ‘What do you say about this man?’ If he is a believer, he says, ‘I bear witness that there is no god but Allah and that Muhammad is His slave and Messenger.’ He says, ‘You have spoken the truth.’ Then a door to Hell is opened for him and he says, ‘This would have been your place if you had disbelieved in your Lord, but because you believed, this is your place.’ Then a door to Paradise is opened for him and he wants to go there, but the angel says to him, ‘Calm down,’ and his grave is made wide and spacious for him.
But if he is a kaafir or a hypocrite, (the angel) says to him, ‘What do you say about this man?’ He says, ‘I do not know, I heard the people saying something.’ The angel says, ‘You did not know and you did not follow those who knew and you were not guided.’ Then a door to Paradise is opened for him and he says, ‘This would have been your position if you had believed in your Lord. But because you disbelieved, Allah has replaced it for you with this.’ Then a gate to Hell is opened for him, and he strikes him a blow with the hammer which is heard by all of Allah’s creation apart from the two races (of mankind and the jinn).”
Some of the people said, “O Messenger of Allah, there is no o¬ne who would have an angel standing by him holding a hammer but he would dumbfounded.” The Messenger of Allah (saw) said: “Allah will keep firm those who believe, with the word that stands firm.” [Ibraaheem 14:27 – interpretation of the meaning]
Classed as saheeh by al-Albaani in his commentary o¬n Kitaab al-Sunnah by Ibn Abi ‘Aasim, 865
7- He will sleep the sleep of a bridegroom
8- His grave will be illuminated for him
It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the deceased (or he said: any o¬ne of you) is buried, two black and blue angels, o¬ne of whom is called Munkar and the other Nakeer come to him. They say, ‘What did you say about this man?’ And he says what he used to say, that he is the slave of Allah and His Messenger, ‘I bear witness that there is no god but Allah and that Muhammad is His slave and Messenger.’ They say, ‘We knew that you would say this.’ Then his grave is expanded, seventy cubits wide, and it is filled with light. He says, ‘Let me go back to my family and tell them.’ They say, ‘Sleep like a bridegroom whom no o¬ne will wake but his most beloved,’ until Allah raises him up. But if he was a hypocrite he says, ‘I heard the people saying something and I said likewise, I do not know.’ So they say, ‘We knew that you would say that.’ Then it is said to the earth, ‘Squeeze him,’ so it squeezes him until his ribs interlock. And he will remain like that, being tormented, until Allah raises him up.”
Narrated by al-Tirmidhi, 1071. Classed as saheeh by Sheikh al-Albaani in al-Silsilah al-Saheehah, 1391.
With regard to his sleep being likened to the sleep of a bridegroom that is because he will be so happy and comfortable. Tuhfat al- Ahwadhi.
These are some of the blessings that the believer will enjoy in his grave.
We ask Allah to make us among His people. Allah knows best.
Salaam Alaykum Warah’matullahi Wabarkaatuhu
The evidence indicates that the believer will be blessed in his grave until the Hour begins, then he will move by the grace and mercy of Allah to the blessings that will never cease or come to an end, which is the blessing of Paradise. May Allah make us among its people.
These are some of the images of the blessings which are bestowed upon the believer in his grave:
1) His grave is furnished from Paradise for him
2) He is clothed in garments from Paradise.
3) A gate to Paradise is opened for him, and its breezes come to him, and he smells its fragrance and he feels delight in what he can see of its blessings.
4) His grave is made wide and spacious for him.
5) He is given the glad tidings of Allah’s pleasure and Paradise. Hence he longs for the Hour to begin.
It was narrated that al-Bara’ ibn ‘Aazib said: “We went out with the Messenger of Allah (peace and blessings of Allah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the land, the Messenger of Allah (peace and blessings of Allah be upon him) sat down and we sat around him, as if there were birds o¬n our heads (quiet and still).
In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of the grave”, two or three times.
Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allah and His pleasure.’
Then it comes out easily like a drop of water from the mouth of a water skin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk o¬n the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says: ‘Record the book of my slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth o¬nce again.’
So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allah (saw).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’…”
Narrated by Ahmad, 17803; Abu Dawood, 4753.
Classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 156
6) He will be happy when he sees what would have been his place in Hell, which Allah has replaced for him with a place in Paradise.
Ahmad (10577) narrated that Abu Sa’eed al-Khudri said: I attended a funeral with the Messenger of Allah (saw). The Messenger of Allah (saw) said: “O people, this ummah will be tested in their graves.
When a man is buried and his friends leave him, an angel with a hammer in his hand comes and sits by him and asks, ‘What do you say about this man?’ If he is a believer, he says, ‘I bear witness that there is no god but Allah and that Muhammad is His slave and Messenger.’ He says, ‘You have spoken the truth.’ Then a door to Hell is opened for him and he says, ‘This would have been your place if you had disbelieved in your Lord, but because you believed, this is your place.’ Then a door to Paradise is opened for him and he wants to go there, but the angel says to him, ‘Calm down,’ and his grave is made wide and spacious for him.
But if he is a kaafir or a hypocrite, (the angel) says to him, ‘What do you say about this man?’ He says, ‘I do not know, I heard the people saying something.’ The angel says, ‘You did not know and you did not follow those who knew and you were not guided.’ Then a door to Paradise is opened for him and he says, ‘This would have been your position if you had believed in your Lord. But because you disbelieved, Allah has replaced it for you with this.’ Then a gate to Hell is opened for him, and he strikes him a blow with the hammer which is heard by all of Allah’s creation apart from the two races (of mankind and the jinn).”
Some of the people said, “O Messenger of Allah, there is no o¬ne who would have an angel standing by him holding a hammer but he would dumbfounded.” The Messenger of Allah (saw) said: “Allah will keep firm those who believe, with the word that stands firm.” [Ibraaheem 14:27 – interpretation of the meaning]
Classed as saheeh by al-Albaani in his commentary o¬n Kitaab al-Sunnah by Ibn Abi ‘Aasim, 865
7- He will sleep the sleep of a bridegroom
8- His grave will be illuminated for him
It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the deceased (or he said: any o¬ne of you) is buried, two black and blue angels, o¬ne of whom is called Munkar and the other Nakeer come to him. They say, ‘What did you say about this man?’ And he says what he used to say, that he is the slave of Allah and His Messenger, ‘I bear witness that there is no god but Allah and that Muhammad is His slave and Messenger.’ They say, ‘We knew that you would say this.’ Then his grave is expanded, seventy cubits wide, and it is filled with light. He says, ‘Let me go back to my family and tell them.’ They say, ‘Sleep like a bridegroom whom no o¬ne will wake but his most beloved,’ until Allah raises him up. But if he was a hypocrite he says, ‘I heard the people saying something and I said likewise, I do not know.’ So they say, ‘We knew that you would say that.’ Then it is said to the earth, ‘Squeeze him,’ so it squeezes him until his ribs interlock. And he will remain like that, being tormented, until Allah raises him up.”
Narrated by al-Tirmidhi, 1071. Classed as saheeh by Sheikh al-Albaani in al-Silsilah al-Saheehah, 1391.
With regard to his sleep being likened to the sleep of a bridegroom that is because he will be so happy and comfortable. Tuhfat al- Ahwadhi.
These are some of the blessings that the believer will enjoy in his grave.
We ask Allah to make us among His people. Allah knows best.