Introduction [1]
All praise belong to Allah Alone and praise and blessings be upon the Messenger of Allah(saw).

Our religion is a religion of following. It is not a religion of innovation or invention. That is to accept whatever Allah and His Messenger have said, not to go beyond this.

"O you who believe! Do not put (yourselves) forward before Allah and His Messenger (sallallaahu alaihi wasallam) .." Suratul-Hujurat 49:1

In the Qur’an Allah describes the most excellent person to be the one who submits himself to His commands completely.

"And who can be better in religion than one who submits his face (himself) to Allah (i.e. follows Allah's Religion );" Suratun-Nisa 4:125

And one who adopts the saying of Allah flees away from using his own ‘Aql (intellect) and from innovation.

When the Messenger of Allah was not authorized to introduce in this religion from his own intellect, then who else is there who claims such a right.

"It is only an Inspiration that is inspired." Suratun-Najm 53:4

"I but follow what is revealed to me by inspiration.. " Suratul-An'am 6:50

"Follow that which is inspired in you from your Lord." Suratul-Ahzab 33:2

History and Experience have proven that those who have adopted a way of using their own intellect instead of the pure way of following (the Qur’an and Sunnah) have deviated. And not only did they misguide themselves but they became the cause of abasement of many others and after blackening their records of deeds they departed from this world.

In this short introduction we do not want to give a lengthy argument or else many examples could be given to prove this point, however we will suffice with one example.

In this ummah, the first sect which deviated on the basis of using ones intellect and opinion is known by the name of “Qadariyyah”. With regards to Qadr, instead of accepting the Shar’iah rulings apparently, these people started thinking about it using their own intellect. The more they thought, deeper they got into their errors, up until some of the impatient elements amongst them even rejected the Qadr. In contrast, with regards to it, some of them declared man to be totally helpless. For them the worship and sins of Allah’s slaves are equal.

The Messenger of Allah said about them:

Such people (i.e. the Qadariyyah) are the majoos of this Ummah. (Abu Dawood)

Once in front of His companion, Abdullah bin Umar (radiallaahuanhu) Qadariyyah was mentioned, so he said:

"If I come across these people then I would break their necks."

And he said:

"Go and tell them that I am free from their spurious way." (Saheeh Muslim)

O noble Readers, This is the end of those who instead of accepting and submitting the Shar’iah injunctions use their intellect and fall into the sickness of this ill understanding. They spend time in long and futile discussions and waste time in disputes and debates. Because of their taking pleasure in logic, philosophy and rhetoric they remain deprived of the sweetness and the taste of Imaan and Ittibaa (following). What a good saying did Whab bin Munbah say :

One who understands best the matter of Qadr
Is the one who remains most quiet about it.

There is no shortage of such people who preach intelligence and opinion in our times where mischief is abundant. Many issues are being understood by using ones own intellect and the result is nothing but misguidance and one of its examples is the issue of punishment in the Grave.

This issue is proven by evident injunctions from Qur’an and Sunnah. There is safety, peace and felicity only in Belief, certainty and Acceptance but many people are relentless in using their intellect and get entwined in this corrupt behavior and get misguided, rather fall into the pitch darkness of Kufr.

Because of this behavior of theirs, it is necessary that they reject the Shar’ee injunctions but in some cases they involve themselves into metaphysics and nature[2]. The filth of such people is a reason of many problems faced in the collective existence of this ummah.

People! The cure for this whimpering and restless nation is hidden only in the following of the Messenger(sallallaahu alaihi wasallam). The companions of the Messenger (saw) used to abstain from opinions in the Religion. Abu Bakr (radiallaahuanhu) used to say:

"If I say anything in this religion from my opinion then I do not have any refuge."

This saying of Umar bin al-Khattab is famous:

"Beware of opinion in religion."

Once a man came from yemen to Abdullah bin Umar (radiallaahuanhu) and he was trying to put forward his opinion by saying "opinions .. opinions" , so he (radiallaahuanhu) said : "Leave the word “opinion” in yemen in future."

The tabi’ee ‘Ataa (student of two companions) used to say:

"I’m ashamed in front of Allah that on this earth in any matter my opinion is mentioned."

If we agree to acknowledge the truthfulness of the punishment of the grave because it is proven by the evident commands of Allah and His Messenger (saw) then it is the way to safety and peace. But many people have tried unsuccessfully to use their intellect and opinions and failed attempts to prove but have not achieved anything but misguidance.

The treatise in consideration is a very good example. One writer, Muhammad Asgar Sahib from Jodhpur , India has raised this issue on the weak foundation of intellect and thinking and has ridiculously attempted to prove his point.

The Shaikh of Arab and non Arab Syed Badiuddin Shah ar-Raashidee (rahimahullaah) on insistence from some of his friends pursued it in a learned manner. This learned pursuit has scattered like dust the booklet of this Jodhpuri.

This treatise should be considered with impartial justice and this treatise should be made common to expose the way of those who have fallen into the crime of rejecting the punishment of the grave (so that they may find the correct way).

And Allah guides whomsoever he wills to the straight path.

May Allah accept this literary pursuit of Allamah Badiuddin Shah, make common its benefit, and may He guide the misguided mankind. Further, may Allah accept the efforts of our beloved brother Abdur Rahmaan sahib whose efforts are making this treatise common among people.

(Introduction written by) Abdullah Naasir Rahmaani. 21 Feb 1999

Benefit
We received one treatise by one Molvi Asgar Sahib from Jodhpur , India by the name "alJzaa’ b’ad alQadaa’" (Punishment after Judgment), in which there is outright rejection of the punishment in the grave. And it is stressed that punishment will only be in the aakhirah (after day of judgment), and whatever is said about the punishment in the grave there is no foundation for it in the Qur’an, and whichever ahaadeeth (narrations) mention about them, they go against the Qur’an so they are not acknowledgeable (as a proof). On insistence of some of my friends I am writing its reply, I pray that the writer and the people of truth will benefit from it.

And Allah guides whomsoever he wills to the straight path.

Readers:
Those things the writer of the article has written are:

Punishment in this world[3]
First Objection
The first objection is that in many places in the Qur’an it is mentioned that only on the Day of Judgment there will be accountability and after that the punishment is possible.

Answer
The Qur’an has even mentioned punishement in this world. There occurs in Qur’an:

"Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon)." Suratur-Rum 30:41

This punishment is before the day of judgement. And it is said:

"For them is a torment in the life of this world, and certainly, harder is the torment of the Hereafter. And they have no protector against Allah." Surah Ra'd 13:34

And it is said:

"whatever of misfortune befalls you, it is because of what your hands have earned." Suratush-Shura 42:30

"Say: "He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another."" Suratul-An'am 6:65

So now tell me (Jodhpuri sahib) on what basis is this punishment and why is there any punishment before the Day of Judgment? If your reasoning contradicts the punishment of the grave then it also contradicts the punishment in this world, and if you say that it is in the Qur’an, then why is there contradiction in the Qur’an?

"Had it been from other than Allaah, they would surely have found therein much contradictions." Suratun-Nisa 4:82

If it is possible to reconcile these two types of verses then it is possible to reconcile the ahaadeeth (narrations) and the verses also.

Likewise:

There is mention of punishment of the past nations, like Nuh, Hud, Saalih and Shu’ayb. Punishment came upon their nations and they were killed and destroyed. What kind of accountability was taken from them? And why were they punished before the Day of Judgement? With this the (argument of the) author of the treatise is totally finished. And it is said:

" So We punished each (of them) for his sins, of them were some on whom We sent Haasiban (a violent wind with shower of stones) [as the people of Lout (Lot)], and of them were some who were overtaken by AsSaihah [torment awful cry, etc. (as Thamud or Shu'aib's people)], and of them were some whom We caused the earth to swallow [as Qaarun (Korah)], and of them were some whom We drowned [as the people of Nuh (Noah), or Fir'aun (Pharaoh) and his people]. It was not Allah Who wronged them, but they wronged themselves. Suratul-'Ankabut 29:40

Can they, according to the author, say on the Day of Judgment to Allah that if He had kept the day for reckoning then why were they punished before that? Similarly the people of Fir’awn were drowned, they can also ask why they were drowned before their Judgment. In short, punishment before the Qiyaamah (Day of Judgment) is from amongst the rules of Allah it is not against them, and hence, on this condition to object it and to reject the punishment of the Grave is against probity.

Allah is capable of making the dead and lifeless hear, speak and feel [1][2]
Second Objection
He says: “ The dead body does not feel anything, it can not have any awareness of pain, so what is the benefit in punishing it?”

Answer
This is his objection to Allah’s ability. See!! Allah has given the tongue the ability to speak but it is not plausible for any other organ to speak. However on the Day of Judgment other organs will also speak, as Allah the Most High says:

"This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn." Surah Ya-Sin 36:65

And He said:

"Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do. And they will say to their skins, "Why do you testify against us?" They will say: "Allaah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return."" Surah Fussilat 41:20-21

Now observe that there is no ability in the hands, feet, ears, eyes and skin to speak, and when the tongue is obstructed then these organs are helpless to speak, and it has come in observation that if one’s tongue is incapable of speech he cannot use any other part of the body for speech. But if Allah wills then He can make them speak.

Allah the Most High can cause anyone to feel pain and grief even if that person is unconscious or senseless. He can even address lifeless things and organic and inorganic things and accept their replies.

"Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come, willingly."" Surah Fussilat 41:11

Both the earth and the sky heard a speech and replied, So now can the writer say if there is any life or sense in them? If you say that it is the Qudrah (ability) of Allah, then we acknowledge Allah’s ability, there is no doubt in it. Then accordingly you understand the perception of the dead. Allah the Most High can also make them be aware, this is the meaning of “belief in the unseen”. It is said in Qur’an:

"And it was said: "O earth! Swallow up your water, and O sky! Withhold (your rain). " And the water was diminished (made to subside) and the Decree (of Allaah) was fulfilled (i.e. the destruction of the people of Nuh (Noah). And it (the ship) rested on Mount Judi , and it was said: "Away with the people who are Zalimun (polytheists and wrong-doing)!"" Surah Hud 11:44

Notice that the earth and the sky were addressed and (these) things, that do not have perception, were made to hear and they also obeyed, now is there still any doubt in Allah’s ability (to make the dead feel the punishment)? Hence it is not enough to reject the saheeh ahdeeth (narrations) based only on this reason.

Even Fire, which is lifeless, is addressed as:

"We (Allah) said: "O fire! Be you coolness and safety for Ibrahim (Abraham)!"" Al-Anbiya 21:69

How did this lifeless fire hear the voice and fulfill the command and did not cause Ibrahim (alaihissalaam) to burn? So it is not founded on honesty to reject the narrations based only on this reason (that lifeless bodies do not feel anything).

Third Objection
The writer says: “ We kill an animal and then make pieces out of it and then eat it, and we never give a thought that we are harming or causing pain to the animal by making pieces out of it or by eating it. This proves that the dead do not feel anything.”

Answer:
This question is also based on lack of understanding because a likeness has been made by one’s condition and the majesty of Allah.

"So put not forward similitudes for Allah. Truly! Allah knows and you know not." Suratun-Nahl 16:74

We do not realize about their sensation because we are not told about it. But we have to agree to all that which has been said in the Qur’an and the Hadeeth. Allah can give perception to whomsoever He wills. Accordingly it has been said regarding the people of Nuh:

"Because of their sins they were drowned, then were made to enter the Fire, and they found none to help them instead of Allah." Surah Nuh 71:25

Now the question is that these are the accounts of the past, where bygone matters have been mentioned. When they (the people of Nuh) died after being drowned and became senseless then why were they put in the fire, would they have felt anything? The writer of the said article has made big claims of conviction in the Qur’an, would he say about the news of the Qur’an to be true or false? If he says it is true, then the objection is nullified. And if he does not see it to be truthful, then he does not hold with him the narrative of Qur’an to be reliable so how can he then accept the narrative of the hadeeth.

It is mentioned in the Qur’an about the people of Hellfire that:

"As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment." Suratun-Nisa 4:56

It has been observed that a man dies if engulfed in fire, especially the fire of Hell, which is many times more severe and hot than this fire, and after the skin has been burnt, what sensation will they have? But Allah the Most High will replace their skins with new skins so that they taste the punishment continuously; similarly it is not remote that Allah will make a condition that the dead taste the punishment in the grave (for those who will be punished).

The ahaadeeth which the said writer has objections to are in agreement with the Qur’an, so these objections are not based on truth. If they were truthful then they would never have been in agreement to the Qur’an.

There can be more deaths or lives other than the two deaths and two lives [1][2]
Fourth Objection
He writes that most of the ayaah’s of the Qur’an mention that death occurs only twice. And to agree to the punishment of the Grave or to agree that life will be restored for questioning in the grave is to agree to a third death which is against the Qur’an. And he mentioned these ayaah’s :

"How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return." Suratul-Baqarah 2:28

"They will say: "Our Lord! You have made us to die twice (i.e. we were dead in the loins of our fathers and dead after our deaths in this world), and You have given us life twice (i.e. life when we were born and life when we are Resurrected)! Now we confess our sins, then is there any way to get out (of the Fire)?"" (Ghafir 40:11)

"After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection." Suratul-Mu'minun 23: 15-16

"Say (to them): "Allah gives you life, then causes you to die, then He will assemble you on the Day of Resurrection about which there is no doubt." Suratul-Jathiyah 45:26

This is apparent from these verses that there are two lives and two deaths, and if we agree to the questioning in the grave then that will be the third life and third death.

Answer
Firstly: There is no conflict in this. There would’ve been a conflict if there were a rejection of any one from them. This is an increase that encompasses both of them which legally will not be called a disagreement or a conflict.

Secondly: This temporary life is not in opposition of these two lives, and there are many examples for this in Qur’an. For example:

First Example:

"And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding. So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat so that you may understand." Suratul-Baqarah 2:72-73

Now can the writer say where did the third life come from? Did these ayaah’s contradict each other? If they did not contradict then the ahadeeth also do not contradict them. If you say that this life is momentary and temporary so that the truth about the killer is known, then the life in the grave is also momentary and temporary so that the questioning can happen. So to accept one and to reject the other is against justice, and if this is the reason to reject the ahadeeth then this reason can be applied to the Qur’an!!

Second Exapmple:

"Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not." Suratul-Baqarah 2:243

Now, Is this a third life and third death or would you say that it is not a normal death that comes to every human and that they will live till Qiyaamah as they died twice and lived twice (already)? Which obviously is not possible. So you have to agree that fundamentally (asl) there are two lives and two deaths, but in between momentarily or temporarily an occurance of a life or a death is not in its opposition. So there is nothing mentioned in the ahaadeeth that is not possible rather what is mentioned in them is mentioned in the Qur’an as well.

The writer of the book can either reject both Qur’an and Hadeeth or he should accept both Qur’an and Hadeeth (and not just accept the Qur’an and reject the hadeeth).

Third Example:

"Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again)." Suratul-Baqarah 2:259
For this person one life and one death has already occurred. And he has passed by the phase of seeing that you were without life and He gave you life,And he died the second time and remained dead for a long period of time. One Hundred years passed and he was given (second) life, so now (according to what you say) he should not have died the death that comes to every one at the appointed time. And you cannot say that this was his appointed time, as after a long period of death he was given life so there is no question of him being raised on the Day of Judgment (as he was already given life). Or you can say that this was a life and death in addition to the two lives and two deaths, So this is what we say, to which you have now returned.

So this is not the way to reject the ahadeeth. And it is a habit of the rejecters that they object to the ahaadeeth which are in agreement of the Qur’an.

Fourth Example:

"And (remember) when you said: "O Musa (Moses)! We shall never believe in you till we see Allah plainly." But you were seized with a thunderbolt (lightning) while you were looking. Then We raised you up after your death, so that you might be grateful." Suratul-Baqarah 2:55-56

Now do you consider this narration of Qur’an to be true? If you agree, and indeed it is true, there is no doubt about it, then isn’t it against your rule?

There are only two lives and only two deaths. If you agree to this then you have to agree to the ahadeeth as well as there is no conflict between them. But if you have enmity with the ahadeeth and if you still do not want to agree to them, then know that that is not the religion of the Muslims. As everyone from the salaf to the khalaf have agreed to the saheeh ahaadeeth so your argument has been nullified that you do not agree to the ahaadeeth because you do not find them in conformity with the Qur’an. And know that the Messenger Of Allah (sallallaahu alaihi wasallam) could never say anything that goes against the Qur’an but he (sallallaahu alaihi wasallam) has said that which has a room in the Qur’an.