Different Conditions of Men in the Grave,
The Quran, particularly verses like Surah Al-Tur (52:45-47), allude to different conditions for men in the grave, indicating that those who have done wrong will face torment, while the righteous will be rewarded. These verses suggest that the grave is a stage of reckoning where individuals face questions from the angels Munkar and Nakir, and their answers will determine their subsequent state.
Elaboration:
Punishment in the Grave:
The Quran mentions "another punishment" (Surah Al-Tur 52:45-47) for those who do wrong, referring to the torment in the grave before the Day of Resurrection. This punishment is a consequence of their actions in this life, and it serves as a reminder of the consequences of their sins.
Reward in the Grave:
Conversely, the righteous will be rewarded in the grave with comfort and peace. This is a consequence of their righteous deeds and their adherence to Allah's guidance.
Questioning in the Grave:
The angels Munkar and Nakir will question the deceased in their graves about their faith and actions. The answers given will determine the individual's fate in the afterlife.
Three Questions
The angels will ask three key questions: "Who is your Lord?", "What is your religion?", and "Who is your Prophet?".
The Significance of Belief:
The answers to these questions reflect the deceased's belief in Allah, Islam, and the Prophet Muhammad (peace be upon him).
كَيْدُهُمْ شَيْـًۭٔا وَلَا هُمْ يُنصَرُونَ ٤٦وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًۭا دُونَ ذَٰلِكَ
وَلَـٰكِنَّ أَكْثَرَهُمْ
لَا يَعْلَمُونَ ٤٧
So leave them until they face their Day in which they will be struck dead—the Day their scheming will be of no benefit to them whatsoever, nor will they be helped. Also, the wrongdoers will certainly have another torment before that ˹Day˺, but most of them do not know.1 — Dr. Mustafa Khattab, The Clear Quran
[Surah At Tur : Ayat
45-47]
The Stubbornness of the Idolaters; Their Punishment
Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them,
وَإِن يَرَوْاْ كِسْفاً مِّنَ السَّمَآءِ سَـقِطاً
(And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat,
وَلَوْ فَتَحْنَا عَلَيْهِم بَاباً مِّنَ السَّمَاءِ فَظَلُّواْ فِيهِ يَعْرُجُونَ - لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَـرُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ
(And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said,
فَذَرْهُمْ
(So leave them alone), `O Muhammad,'
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى فِيهِ يُصْعَقُونَ
(till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection,
يَوْمَ لاَ يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْئاً
(The Day when their plotting shall not avail them at all, ) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least,
وَلاَ هُمْ يُنصَرُونَ
(nor will they be helped.) Allah the Exalted said,
وَإِنَّ لِلَّذِينَ ظَلَمُواْ عَذَاباً دُونَ ذَلِكَ
(And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah,
وَلَنُذِيقَنَّهُمْ مِّنَ الْعَذَابِ الاٌّدْنَى دُونَ الْعَذَابِ الاٌّكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
(And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said;
وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
(but most of them know not.) meaning, `We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that,
Ordering the Prophet to have Patience and to glorify Allah
Allah the Exalted said,
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا
(So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, `be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,'
وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
(and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that `Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa`id and other Companions, who stated that the Prophet used to say that. Abu Al-Jawza' commented on the Ayah;
وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
(and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that `Ubadah bin As-Samit said that the Messenger of Allah ﷺ said,
«مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي أو قال: ثُمَّ دَعَا اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّى، قُبِلَتْ صَلَاتُه»
(Whoever gets up at night and says: `La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, `O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah,
وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
(and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that,
وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
(and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: `Glory be to You, O Allah, and with Your praise."' Abu Hurayrah narrated that the Prophet said,
«مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللْهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذلِك»
(Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, `Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in `Amal Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said;
وَمِنَ الَّيْلِ فَسَبِّحْهُ
(And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah,
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said;
وَإِدْبَـرَ النُّجُومِ
(and at the setting of the stars.) is in reference to the two voluntary Rak`ahs before the Dawn prayer, according to a Hadith from Ibn `Abbas. These two Rak`ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from `A'ishah, may Allah be pleased with her, who said, "The Prophet was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak`ahs of the Fajr prayer." In another narration collected by Muslim, the Prophet said,
«رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»
(Two (Sunnah) Rak`ahs before Fajr are better than this life and all that in it.)This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.
I saw the angels of torture gather round one of my disciples. His prayers came to his aid and delivered him from their clutches. I saw one of my followers pant with thirst. He went to every tank to quench his thirst but returned disappointed. His fast helped him to satisfy his thirst. I saw a person of my Ummah approach each circle formed by the prophets but wherever he went, he was turned out. His bath after pollution came and catching hold of his hand, seated him beside me. I saw one of my disciples who was enveloped in darkness and had fallen into despondency. His pilgrimage and ‘Umra dispelled darkness and brought him out into the light.
I saw one of my followers who wanted to speak to the believers but was discouraged by them. His compassion intervened and exhorted the believers to converse with him and forbade them to give hira a cold shoulder. So they started talking to him. I saw one of my followers obstruct the flames and sparks of fire so that they might not harm his face. His charity resisted them and protected his face and head. I saw the angels of torments seize the limbs of one of my disciples, but his zeal for preaching and his interest in missionary activities saved him from the clutches of the angels of torments and left him in the care of the guardian angels. I saw the scale weighing the deeds of my followers tilting the left side. His fear of God came and weighed down the right side of the scale.
I saw that the deeds of my followers had made the balance light. Those children who had died in their infancy came to his aid and made his scale weighty. I saw one of my disciples standing on the brink of hell. His fear of God came and removed him from the border of hell. IT saw once of my followers fall in fire. His tear which trickled down his face due to fear of God assisted him and drew him out of fire. I saw one of my followers stand over the ‘strait bridge’ and tremble. His pleasant hope in God came forward and dispelling his fear helped him
across the strait bridge.’”’ I saw one of my disciples stand over the ‘‘strait bridge.”” He crawled sometimes on his hips and at other times on his knees. His act of sending blessings on me came forth and assisted him in rising to his feet after which he went straight and crossed the bridge. I saw one of my followers go towards the gates of paradise. As soon as he drew near, the gates were shut on him. His kalimah-eShahadat succoured him and after opening the gates, admitted him to paradise. I saw several men whose lips were being cut off. I enquired who those people were ? I was told they were back-biters.
I saw several men who were hanging by their tongues. I enquired who those men were ? I was told that they were the men who brought calumnies against Muslim men andwomen. (Ttbrant, Nawadaral Usool, Targib). Imam Shafi‘i (mercy of Allah be upon him) is reported to have said to some aged and venerable men that he prayed to God for revealing to him the secrets. of those who were dead and buried in the grave. Thus, one night the graves were cleft and he saw that some dead bodies had been reclining on fine silk, some on brocade, some on gold tissue, some on sweet herb while some were weeping whereas others were laughing.
He expressed the view that if God had so willed all the dead b dies would have been given equal ranks. A grave made a proclamation that the disparity in ranks is according to the deeds done by them. The men on fine silk were those who possessed good conduct. The men on brocade and gold tissue were those who died as martyrs in the cause of Allah. The men on the scented herb were those who observed fart. The menon thrones were tnose who loved one another for the sake of Allah. Those who were weeping were the sinners and those who were laughing were the sinners who made repentance for their sins.
(Raud-ul-Rayahin), Hafiz [bn Qayyim (mercy of Allah be upon him) is reported to have said: One cannot rid himself of the torments of the grave till one gets rid of its causes. The most effective device which safeguards one from the tortures of the grave is that before aman goes to bed, he should, for a moment, examine himself as to what he has earned and what he has lost on that day. Before he sleeps, he should repent for the sins he had committed. As soon ashe gets up, he should direct his attention towards doing good deeds. Considering his life a boon, he should try to do away with imperfections in his character. God shows kindness to those whom He Wills and guides them to goodness (Kitab-alRuh).
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