The Question of Raf-ul-Yadain (Raising the Hands in Salaah) ? THE HANAFI VIEW

In recent times there has sprung up a sect which has styled itself with the misleading title Salafis . The salient feature of the members of this sect is their venom for Taqleed or the Islamic concept of following the illustrious Aimmah-e-Mujtahideen . While they in general denounce all the Math-habs, they entertain a special aversion for Hadhrat Imaam A'zam Abu Hanifah (rahmatullah alayhi).
The main item of the Salafi prpaganda is to disseminate the idea that a great part of the Hanafi teachin is the product of Imaam Abu Hanifah's opinion. They baselessly and maliciously claim that there is neither Qur'aanic nor Hadith evidence for many of the teachings of the Hanafi Math-hab. In fact, they perpetrate the slander of falsely claiming that many of Imaam Abu Hanifah's teachings are in open conflict with the Ahaadith of Rasulullah (salallahu alayhi wassallam). One such false accusation pertains to the practice of Rafa' Yadain .
Rafa' Yadain in the context of this treastise is the practice of raising both hands before and after ruku' during Salaat. The modernist misguided and ignorant Salafis content that the Hanafi Math-hab has no narrational evidence for this practice which according to them is purely the product of Imaam Abu Hanifah's opinion. They seek to bamboozle ignorant and unwary people by summarily dismissing as weak and fabricated the Ahaadith which the Hanafis present as the basis of their view. The aim of this treatise is only to expose the falsity of the Salafi charge.
The purpose of this treatise is not to refute the Shaafi practice of Rafa' Yadain . The Ahlus Sunnah Wal Jama'ah comprises the four Math-hab ? Hanafi, Shaafi, Maaliki, and Hambali. All four are on the Haqq (Truth) nothwithstanding differences. This treastise is not an attempt to show that the Shaafi practice of Rafa' Yadain is baseless. Far from it. Both Math-habs ? in fact all four Math-habs ? have their respective Qur'aanic and Hadith proofs for their teachings. Thus, the attempt is not to wean followers of the other Mathaa-hib form their Math-habs. The aim is not to convince Shaafis or Hambalis to renounce their practices of Rafa' Yadain . Our prupose is merely to expose the falsity of the Salafis and to debunk their baseless charge against the Hanafi Math-hab.
Rasulullah (salallahu alayhi wassallam) has warned that the Ummah will be split into 73 sects, of which 72 will be assigned to Jahannum. Only one sect - the Ahlus Sunnah Wal Jama'ah, viz., the followers of the four Math-habs is today's context ? will be the Naaji (saved) group. These modernist Salafis who are anti-Math-hab, are within the fold of the 72 doomed sects. The common factor of all the 72 doomed sects is their aversion for the Salf-e-Saaliheen ? the Pious Predecessors who lived in the first three initial epochs of Islam known as Quroon-e-Thalaathah. The Imaam of the Math-habs are of this glorious age.
Insha'Allah, we shall from time to time publish booklets and articles to expose the deviation of the modernist Salafi group and to prove that all teachings of the Hanafi Math-hab are the products of the Qur'aan and Sunnah.
 Although the Hanafi Math-hab has also rational evidence for its view regarding Rafa' Yadain, this booklet discusses only the Naqli (narrational) evidence on which is based the Hanafi practice of abstention from Rafa' Yadain. The primary basis of all acts of Ibaadat is narrational evidence, not rational proofs. Rational proof is simply adduced as additional substantiation to strengthen an argument.
AHAADITH OF SAYYIDINA RASULULLAH
Sallallahu alayhi wa aalihi wa Sallam

Proof 1

Uthmaan Bin Abi Shaibah - Wakee' - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said: Abdullah Bin Mas'ood (radhiyallahu anhu) said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?� Alqamah said: �Then he (Ibn Mas'ood) performed Salaat and he did not raise his hands except once.' (Abu Dawood)

Proof 2

Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:  �He (Ibn Mas'ood) raised his hands in the beginning once.� Some narrators said: �one time'. (Abu Dawood)

Proof 3

Hannaad - Wakee' - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: �Abdullah Bin Mas'ood (radhiyallahu anhu) said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He (Ibn Mas'ood) then performed Salaat and he did not raise his hands except in the beginning once.' Tirmithi added also that in this regard there is also the narration of Baraa' Bin Aazib (radhiyallahu anhu): Tirmithi said: �The Hadith of Ibn Mas'ood is Hasan. *This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sallallahu alayhi wa Sallam) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).� * i.e. The view of Ibn Mas'ood (radhiallahu anhu).

Proof 4

Mahmud Bin Ghailaan al-Marwazi - Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas'ood): �Verily he said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He then performed Salaat and he did not raise his hands except once.�  (Nasaai)

Proof 5

Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said: �Ibn Mas'ood (radhiyallahu anhu) said: � Should I not perform for you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He then performed Salaat and he did not raise his hands except once.�  (Ahmad in his Musnad)

Proof 6

Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas'ood radhiyallahu �anhu) said: �Should I not apprise you of the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?� Alqamah said: �He (Ibn Mas'ood) then stood up and firstly raised his hands. Thereafter he never repeated it.� (Nasaai)

Proof 7

Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas'ood (radhiyallahu anhu) said: "Should I not show you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?" "He then (performed Salaat) and did not raise his hands except once."  (Abu Bakr Bin Abi Shaibah in his Musannaf)

Proof 8

Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas'ood - radhiyallahu anhu) said: �I performed Salaat with Nabi (Sallallahu alayhi wa Sallam), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.� (Daara Qutni) Ibn Adi has also narrated the above Hadith with his sanad.

Proof 9

Ibn Abi Dawood - Nu'aim Bin Hamma.ad - Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas'ood - radtfiyallahu anhu) narrated that Nabi (Sallallahu alayhi wa Sallam) would raise his hands in the first Takbeer. Then he would not do so again. (Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 10

Muhammad Bin Nu'maan - Yahya Bin Yahya - Wakee' - Sufyaan narrated the same text (as above in No. 9) with the same isnaad. (Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 11

Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said: �I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sallallahu alayhi wa Sallam) raise his hands when he commenced Salaat, when he made ruku' and when he lifted his head from ruku'.' Ibraaheem said: �If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas'ood) saw him (Rasulullah - Sallallahu alayhi wa Sallam) fifty times not doing this.� (Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 12

Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said: �I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands before ruku' and after ruku'. I narrated this to Ibraaheem who became angry and said: �Waa-il (radhiyallahu anhu) saw him. Ibn Mas'ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?� (Tahaawi - Ma-aanil Aathaar)

Proof 13

The companions of Abu Hanifah said: �Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas'ood (radhiyallahu anhu) �Verily Nabi (Sallallahu alayhi wa Sallam) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it. (The As-haab of the Masaaneed of Immam Abu Hanifah) Many other Muhadditheen have similarly narrated in their treatises, compilations and books. Some of the asaaneed (chains of narration) of the Hadith of lbn Mas'ood (radhiyallahu anhu) are jayyid (excellent) in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim. Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas'ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas'ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in his Talkhees on the Takhreej of Zaila-ee on Hidaayah.� In a Saheeh Sanad of this Hadith in the Masnad of Abu Bakr Bin Abi Shaibah are five narrators besides Abdullah Ibn Mas'ood (radhiyallahu anhu), viz. Wakee', Sufyaan, Aasim Bin Kulaib, Abdur Rahmaan Bin al-Aswad and Alqamah. The following are the comments of the authorities of Hadith on the status of these five narrators: 1) Wakee'   Hafiz Ibn Hair says in Tahzeebut Tahzeeb: �Wakee' Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known as Abu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee' and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi. Abdullah Bin Ahmad Bin Hambal narrating from his father said: �I have not seen a greater man of knowledge and a man with a greater memory than Wakee'.'� Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said: �Wakee' was the Imaam of the Muslimeen in his time.� Ibn Ma'een said: �I have not seen a better person than Wakee'.� According to Mulla Ali Qaari, Wakee' was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee' to Yahya Bin Saeed. He classified Wakee' as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee'. 2) Sufyaan Bin Saeed Bin Masrooq Thauri Kufi According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen. Abu Aasim said: �Sufyaan is the Ameerul Mu'mineen in Hadith.' Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan. All the narrators of the Sihaah Sittah narrate from Sufyaan. 3) Aasim Bin Kulaib   Mulla Ali Qaari states with regard to Aasim: �He is Sadooq (extremely truthful), Thiqah (an authoritative and authentic narrator).� Yahya Bin Ma-een and Nasaai testified to his authenticity and authority in Hadith. Ibnul Qattaan al-Maghribi and Ibn Ham are renowned in Hadith circles. They are extremely severe in assessing narrators. Both have testified to the authenticity of Aasim BinKulaib. Muslim, Abu Dawood, Nasaai, Ibn Majah and Tirmithi narrated his ahaadith. 4) Abdur Rahmaan Bin al-Aswad Mullah Ali El-Qaari says in his Tazkirah that Abdur Rahmaan is among the noblest Taa-bieen. His daily practice was 700 raka'ts Nafil Salaat. He would perform Ishaa and Fajr Salaat with one wudhu. He was an embodiment of Ibaadat. In Tahzeebut Tahzeeb , Hafiz says: �Abdur Rahmaan Bin al-Aswad heard Ahaadith from his paternal uncle, Alqamah Bin Qais. Aasim Bin Kulaib and others narrate from Abdur Rahmaan al-Aswad. Ibn Ma'een, Nasaai, Ajal, Ibn Kharraash and Ibn Hibbaan declared him a Thiqah (reliable and authentic narrator). The authors of Sihah Sittah narrated from him. 5) Alqamah Bin Qais According to Mulla Ali Qaari in Tazkirah, Alqamah was a senior Taabiee. He narrated Ahaadith from Abdullah Ibn Mas'ood and other Sahaabah (radhiyallahu anhum). There is consensus of the Ulama on his greatness. Ibraaheem Nakha'i said: �Alqamah resembled Abdullah Ibn Mas'ood (radhiyallahu anhu).� Besides Ibn Majah all the other Muhadditheen narrate his ahaadith. He is of the second generation Muhadditheen. The integrity and authority of these five illustrious narrators are unimpeachable. Thus, the sanad of the Hadith in Musnad ofAbu Bakr Bin Abi Shaibah is Saheeh on the basis of the conditions of Bukhaari and Muslim. Similarly, the Sanad of Abu Dawood is Saheeh on the basis of the conditions of Bukhaari and Muslim. In the Sanad of Abu Dawood appears an extra narrator, viz. Uthmaan Bin Abi Shaibah from whom all the compilers of Sihah Sittala narrate, besides Tirmithi. The Sanad of the Hadith of Tirmithi is Saheeh on the basis of Muslim's conditions. The sanad of Nasaai too is Saheeh in terms of the conditions of Bukhaari and Muslim because in this Sanad only Mahmud Bin Ghailaan has been added to Ibn Abi Shaibah. Besides Abu Dawood the other compilers of the Sihah Sittah narrated ahaadith from him (Mahmud Bin Ghailaan). Similarly the sanad ofImaam Abu Hanifah regarding the Hadith of Ibn Mas'ood (radhiyallahu anhu) is Saheeh because all the narrators besides Hammaad Bin Abi Sulaimaan are reliable (thiqah) in terms of the conditions of Bukhaari and Muslim. Besides Bukhaari, Muslim and other Muhadditheen narrate from Hammaad Bin Abi Sulaimaan. Thus, his sanad is Saheeh in terms of Muslim. The Hadith of Baraa' Bin Aazib (radhiyallahu anhu) also conin'ms that Rasulullah (Sallallahu alayhi wa Sallam) raised his hands only once at the time of Takbeer Tahreemah. His Hadith is narrated by Abdur Razzaaq, Ahmad, Abu Dawood, Ibn Abi Shaibah, Tahaawi, Daara Qutni and others.

Proof 14

Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa' Bin Aazib (radhiyallahu anhu) said: �When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.� (Abdur Razzaq' s Jaami')

Proof 15

Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa' Yadain) in that Salaat.� (Musnad Ahmad ibn Hambal)

Proof 16

Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa' (radhiyallahu anhu) said: �Verily, Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).� (Abu Dawood)

Proof 17

Abu Dawood - Husain Bin Abdur Rahmaan - Wakee' - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �I: saw Rasulullah (Sallallahu alayhi wa Sallam) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).� (Abu Dawood)

Proof 18

Abu Bakr Bin Abi Shaibah - Wakee' - Ibn Abi Lailaa - Hakam and Isaa - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said:  �Verily, when Rasulullah (Sallallahu alayhi wa Sallam) commenced the Salaat, he would raise his hands, then he would not raise them (again) until he had completed (the Salaat).� (Abu Bakr Bin Abi Shaibah)

Proof 19

Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �When Nabi (Sallallahu alayhi wa Sallam) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa' Yadain).� (Sharh Sunanul Aathaar)

Proof 20

Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa' (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar)

Proof 21

Tahaawi - Muhammad Bin Nu'maan - Yahya Bin Yahya-narrates from both: Wakee' - Ibn Abi Lailaa - his brother Hakam - Ibn Abi Lailaa (both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) a similar Hadith. (Sharhu Sunanul Aathaar)

Proof 22

Daara Qutni - Ahmad Bin Ali Bin Alalaa' - Abul Ash'ath - Muhammad Bin Bakr - Shu'ba - Yazeed Bin Abi Ziyaad said: �I heard Ibn Lailaa say: �I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka'b Bin Ujrah. He (Baraa) said: �I saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands when he commenced Salaat in the first Takbeer.'� (Daara Qutni)

Proof 23

Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa' Yadain) until he had completed his Salaat.� (Daara Qutni) In other words, after Salaat Sayyidina RasuluUah (Sallallahu alayhi wa Sallam) would lift his hands when making dua.

Proof 24

Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly. (Daara Qutni)

Proof 25

Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said: �I saw Rasulullah (Sallallahu alayhi wa Sallam) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.� (Daara Qutni) Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa' Bin Aazib (radhiyallahu anhu). Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them. Among the Saheeh asaaneed of this Hadith is the sanad of Abdur Razzaaq. In his sanad are three narrators, viz. Ibn Uyainah, Yazid and Abdur �Rahmaan. With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah , Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa. Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him. Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta'leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith. Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to the Muhadditheen, he is flawless . The compilers of the Sihah Sitta narrate his Ahaadith. Thus, the sanad of Baraa's Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. .... Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.

Proof 26

Jaabir (radhiyallahu unhu) said: �Rasulullah (Sallallahu alayhi wa Sallam) came out (from his house) towards us and said: �Why do I see you raising your hands as if(your hands) are the tails of mischievous horses. Be tranquil in Salaat.'� According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said: �We use to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam). When he said �Assalamu Alaikum', we would indicate with our hands on both sides. Then Rasulullah (Sallallahu alayhi wa Sallam) said: �What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.� The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa' Yadain which is the issue now under discussion. The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat. Imaam Jamaalud-Deen Zaila'i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti � are one and the same, stating that it is not said to a person raising his hands upon making salaam: �Be tranquil in Salaat�. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku' or Sujood or when he stands up for the second, third or fourth rak'at. The application of these words to the latter sense is manifestly clear. Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasion whilst the second was narrated by another raawi on a separate occasion. Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same. In Hadith No. 26 the raawi says: Rasulullah (Sallallahu alayhi wa Sallam) came out towards us and said ...� This indicates that Rasulullah (Sallallahu alayhi wa Sallam) said these words when he entered the Musjid whilst the Sahaabah were engaged in Salaat. In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states:  �When we used to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam)...� The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sallallahu alayhi wa Sallam) spoke after having lead the Sahaabah in Jama'ah (congregational) Salaat when he (Sallallahu alayhi wa Sallam) observed them raising their hands. The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaafthat these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.

Proof 27

Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows: Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sallallahu alayhi wa Sallam) said: �Do not raise the hands except in seven places. When commencing Salaat. When entering Musjidul Haraam and seeing the Baitullah. When standing on Marwah. When making Wuqoof with the people in Arafaat. At Muzdalifah. At Maqaamain. When pelting the Jamrah.� (Tibraani)                                                                                                                      ~ lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee' narrated this Hadith also, the sanad being as follows: Wakee' - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).

Proof 28

Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu). Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya'qoob Muhammad Bin Ishaaq - Hasan Bin Rahee' - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith: �When Rasulullah (Sallallahu alayhi wa Sallam) would open the Salaat, he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).' (Baihaqi) Commenting on this narration, Imaam Baihaqi said: �Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.� Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic. In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments: �I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic). Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it. It is Mursal Jayyid (excellent). If you desire to view my findings take a look at �Nailul Farqadain'.�

Proof 29

Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said: �I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.� (Musannaf Ibn Abi Shaibah) Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad. The author of Bazlul Majhood states that the above Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma'een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.

Proof 30

Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said: �Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.' (Muatta Imaam Muhammad)

Proof 31

Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father�(Kulaib Jarmi) who said: �Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.� (Ibn Abi Shaibah) This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.

Proof 32

Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above). (Ibn Abi Shaibah) Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission. Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa' Yadain if it was the permanent practice of Rasulullah (Sallallahu alayhi wa Sallam). Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa' Yadain was abrogated. Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari: �The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.� Hafiz said in ad-Diraayah: �Its narrators are thiqah(reliable):� Zaila'i said: �It is an authentic narration.

Proof 33

Imaam Muhammad - Thanri - Husain - Ibraaheem , Ibn Mas'ood (radhiyallahu anhu) - he (i.e. Ibn Mas'ood) would raise his hands when opening Salaat. (Muatta Imaam Muhammad)

Proof 34

Ibn Abi Shaibah - Wakee' - Masrood _ Abi Mas'ood - Ibraaheem narrated that Abdulla,h Ibn Mas'ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands.  (Ibn Abi Shaibah) Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith.) The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas'ood (radhiyallahu anhu). However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas'ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas'ood (radhiyallahu anhu). Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha'i) and A'mash: �A'mash: When you relate a Hadith to me please do name the chain of narrators. Ibraaheem: When I say: �Abdullah said,' it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: �So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.� The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas'ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas'ood), acclaims: �The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha'i is the most enlightened of all people with regard to Abdullah (Bin Mas'ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.�

Proof 35

Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said: �I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).� (Muatta Imaam Muhammad)

Proof 36

Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said: �I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).� (Musannaf Ibn Abi Shaibah)

Proof 37

Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said: �I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.� (Sharh Ma-aanil Aathaar) Commenting on this Hadith, Imaam Tahaawi said: �This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sallallahu alayhi wa Sallam) making rafa' (raising the hands) then he abandoned it after Nabi (Sallallahu alayhi wa Sallam). It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sallallahu alayhi wa Sallam)doing. Thus the proof for this has been established.� Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma'rifah narrated it. The sanad of Tahaawi for this Hadith is Saheeh. Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa' Yadain at the time of ruku' and when rising from ruku': Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas'ood (radhiyallahu anhu), Ibraaheem Nakha'i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha'bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.

Proof 38

Abu Bakr Bin Ayyaash narrates that Mujaahid said: �I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).� This sanad is Saheeh. When a Sahabi's action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated. Al-Qastalaani in Sharh Bukhaari claims that Abu Bakr Bin Ayyaash, narrator in the sanad (of No. 38 above) is dhaeef (weak). However, this clai~ itself is weak and incorrect because Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith. Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash's) ahaadith being accepted and narrated by Bukhaari and Muslim. Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: �He (Ayyaash) is truthful�. Yahya Bin Ma-een said: �He is Thiqah.�

Proof 39

It is narrated from Abu Hurairah (radhiyallahu anhu) that he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): �Allaahu Akbar. He would say as well: �I am more of a resemblance to the Salaat of Rasulullah (Sallallahu alayhi wa Sallam) than you.�  (Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)

Proof 40

Ahmad bin Yoonus - Abu Bakr Bin Ayyaash: �I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.� (Tahaawi)

Proof 41

Yet another Hadith in substantiation of the Hanafi practice of only raising the hands at the beginning of Salaat is one narrated by Baihaqi in al-Khilaafiyyaat and Zaila'i in Nasbur Raayah from Ibn Umar (radhiyallahu anhu): �Verily, Nabi (Sallallahu alayhi wa Sallam) used to raise his hands when commencing Salaat. Then he would not do so again.� Haakim said that this Hadith is Baatil (false)and Mawdhoo' (fabricated). However this claim of Haakirn is itself Baatil. The Ahnaaf state that Haakim's claim is utterly baseless. Haakim could not find anyone on the sanad of the Hadith whom he could disparage. Shaikh Aahid as-Sindi averred that its narrators are authentic and reliable. This he stated in al-Mawaahibul Lateefah. It should be borne in mind that Hadhrat Ibn Mas'ood (radhiyallahu anhu) was a very senior Sahaabi who was constantly in the company of Rasulullah (Sallallahu alayhi wa Sallam), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah's family) was created. He followed Rasulullah (Sallallahu alayhi wa Sallam) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa' Yadain categorically confirms that Rasulullah (Sallallahu alayhi wa Sallam) had discontinued the earlier practice of raising the hands. An argument advanced to refute the Hanafi argument is that the Hadith of Baraa' Bin Aazib (radhiyallahu anhu) has been proclaimed to be dhaeef since one of the narrators in one of the Chains is Muhammad Bin Abi Lailaa who has been described as dhaeef by Abu Dawood. This argument holds no substance because the Hanafi case is not based solely on the Hadith of Baraa Bin Aazib (radhiyallahu anhu) with the sanad in which Muhammad Bin Abi Lailaa appears. There are a number of Saheeh asaaneed (Chains of narration) in which Muhammad Bin Abi Lailaa does not feature at all. Thus, the many other Saheeh asaaneed serve to corroborate the sanad in which Muhammad Bin Abi Lailaa features. The cumulative effect of the Saheeh asaaneed of the Hadith of Baraa' Bin Aazib (radhiyallahu anhu) elevates the sanad in which appears Muhammad Bin Abi Lailaa, hence that Hadith too is acceptable. Furthermore, some of these ahaadith are authentic in terms of the conditions of either both Bukhaari and Muslim or in terms of the conditions of one of them, especially the sanad of Abdur Razzaaq. The authenticity of Abdur Razzaaq's sanad is based on the conditions of both El-Bukhaari and Muslim. The argument that Yazeed Bin Ziyaad in this sanad is weak, is not valid because in Sharhul Bukhaari, Aini states: �Undoubtedly, this Yazeed has been authenticated (declared as Thiqah) by AI-Ajli, Ya'qoob Bin Sufyaan, Ahmad Bin Saalih, Sabaahi and Ibn Hibbaan.� Also Muslim and Ibn Khuzaimah record his narration in their Saheeh. Moreover, Yazeed is not the solitary narrator of this Hadith. Isaa Abdur Rahmaan too narrated it from lbn Abi Lailaa. Similarly, Hakam has narrated it also from Ibn Abi Lailaa as recorded by Abu Dawood and others. In his Tahzeeb, Hafiz says that Muslim has also narrated the Hadith of Yazeed. Since this narrator, viz. Yazeed, is among the narrators of Saheehain (Bukhaari and Muslim), no credence can be accorded to anyone who seeks to impugn him.

Proof 42

Shah Anwar Kashmiri states in Nailul Farqadain: �At this juncture one should not forget that the view of those who do not make Raf Yadain is �Admi' (i.e. they prove the non-existence or a certain act.). Taking this into account, their view is also supported by all those Ahaadith which describe the Salaat of Rasullullah Sallallahu alayhi wa Sallam but make no mention of Raf' Yadain, neither affirming it nor denying it. This is so because, had there been Raf' Yadain, these Ahaadith would not have been silent on the issue.� In view of what Hadhrat Shah Kashmiri Sahib has stated, the Ahaadith that support the Hanafi view are indeed numerous. It would require a few volumes to attempt to record them. It this brief booklet only those Ahaadith have been recorded that explicitly negate Raf' Yadain.   The Hadith narrations presented in this treatise in substantiation of the Hanafi viewpoint are all Saheeh (authentic) according to the Muhadditheen, including Shaikhaan (i.e. Imaam Bukhaari and Imaam Muslim). All unbiased Muslims who are in pursuit of the truth will understand after having studied this short treatise, that the Hanafi practice of refraining from Rafa' Yadain is not based on only rational/logical arguments, but is the product of authentic narrational evidence (Ahaadith). In view of the validity of the arguments and grounds of the Hanafi Mathhab, there is no controversy among the followers of the four Madhhabs on this issue. Each one follows the teachings of his Mathhab without attempting to denigrate the followers of the other Mathaahib. Only followers of baatil such as the modernist Najdis, are bigoted in the matter of valid ikhtilaafaat (differences) based on Haqq (Truth). It is their baatil which constrains them to embark on their pernicious exercises of disparaging Al-Imaam Al-A'zam Abu Hanifah (rahmatullah alayhi) in particular. But the Truth cannot be suppressed for too long.   �Truth has come and falsehood has perished. Verily falsehood (by its very nature) is perishable� (Holy Qur'aan)

PUNISHMENT OF THE GRAVE

THE PUNISHMENT OF THE GRAVE

ATHAABUL QABR or the Punishment of the Grave is a reality established by the Qur’aan and Hadith. Ijma’ (Consensus) of the Ummah exists on this belief since the age of the Sahaabah (radhiyallahu anhum). Heretics and deviates such as the Mu’tazilah and some Rawaafidh, etc. have denied this belief and irrefutable Shar’i reality.

Modernist and deviate groups in this belated age in close proximity to Qiyaamah have taken up this heretical belief of kufr and are deceiving innocent and ignorant Muslims into believing that Athaab-e-Qabr is not a teaching of Islam when in fact it is an integral part of Imaan. Denial of this belief is kufr --KUFR which eliminates Imaan, which expels the deviate from the fold of Islam.

Since deviant groups have severed their relationship with the Sahaabah and the Salf-e-Saaliheen, they have become sufficiently audacious and vulgar to reject the Qur’aanic and Hadith interpretations of these noble and illustrious authorities of Islam in favour of their own brands of ta’weel-e-baatil (baseless and kufr kinds of interpretation) which is the product of their nafsaani and whimsical fancies and corrupt opinion.

THE QUR’AAN AND THE SUNNAH

The Qur’aan and the Ahadith of Rasulullah (sallallahu alayhi wasallam) explicitly and categorically declare the reality of Athaab-e-Qabr. The Ijma’ of the Ummah from the earliest era of Islam down the corridor of Islam’s fourteen century history has upheld and propagated the incumbent belief of Punishment and Reward in the Grave. Inspite of this mass of authentic Shar`i evidence, the deviates playing on the ignorance of the masses have discovered fertile ground to operate and peddle their views of kufr.

Many of the Aayaat of the Qur’aan Majeed refer to Athaab-e-Qabr. However, since in its unique and eloquent style, the Qur’aan Shareef speaks in a general tenor, the heretics and

mudhilleen (those who mislead others) have discerned some scope for injecting their own baatil ideas by interpreting Qur’aanic verses to eke out support for their opinions of kufr. But, they have failed to understand that the Qur’aan is not here to be dominated and mutilated by the personal opinions and interpretations of all and sundry. The right of interpretation belonged exclusively to the Rasool (sallallahu alayhi wasallam) and his noble Sahaabah who were invested with the office of presenting the Shariah to posterity.

In this day of spiritual and moral gloom we observe that even those who lack adequate knowledge in the masaa-il of Istinja, general Tahaarat and Salaat, considering themselves competent authorities to interpret Qur’aanic aayaat and Ahaadith. Some who possess some expertise in the Arabic language and who may have perhaps ‘researched’ some books deem themselves to have sufficient knowledge and qualification to set aside the teachings of Islam as they were transmitted from the Sahaabah, Taabieen and Tabe Taabieen. What intenser blindness and compounded ignorance can we find than this disease of nafsaaniyat and self-deception?

THEIR JAHAALAT

The colossal jahaalat (ignorance) of the modernists and heretics have constrained them to brazenly aver that neither the Qur’aan nor the authentic Ahadith of Rasulullah (sallallahu alayhi wasallam) substantiate the belief of the reality of Punishment and Reward in the Grave. In order to bamboozle ignorant laymen they endeavour to sound academic and technical by claiming that the Hadith narrations on which the belief of Athaab-e-Qabr is based, are of the Khabr-e-Aahaad category. While they may temporarily succeed to hoodwink the unwary and the ignorant, men of knowledge will smile at their stupidity and will pull from their faces the mask of deception.

QUR’AANIC INTERPRETATION

Let it be known to all Muslims who value their Imaan and who understand that there is the Return to Allah Ta’ala and the Reckoning in the Aakhirah, that the Qur’aan is the Wahi (Revelation) from Allah Ta’ala to His Nabi Muhammad (sallallahu alayhi wasallam). Allah Ta’ala did not deliver an ambiguous Message to Rasulullah nor did Rasulullah (sallallahu alayhi wasallam) leave a Qur’aan with ambiguity for every Tom, Dick and Harry to handle and mishandle so that it could find accommodation within the narrow confines of their nafsaani opinions. The Qur aan is the Primary Source of the Shariah. All the Masaa-il (rules and laws) of the Shariah stem directly from the Principles enshrined in the eternal Word of Allah Ta’ala. Those principles were explained by Rasulullah (sallallahu alayhi wasallam) and transmitted by his noble Sahaabah to the Ummah via their students, the Aimmah-e-Mujtahideen, the Mufassireen and the Muhadditheen of the eras designated as Khairul Quroon (The Noblest Ages) by Rasulullah (sallallahu alayhi wasallam). The Qur’aan was not left unexplained and in ambiguity for the hordes and masses of juhala to interpret and explain as their nufoos desire

Any explanation or interpretation which conflicts with the interpretation of Rasulullah (sallallahu alayhi wasallam) or with the interpretation of his Sahaabah stands condemned and rejected. It will be an accursed baatil ta’weel which expels the interpreter from the fold of Islam.

Regardless of how logical and soothing to the nafs an interpretation may appear or sound, the criterion of its acceptance is the Shariah as was taught and transmitted by the Salf-e-Saaliheen. Any interpretation which does not pass this standard is a shaitaani deception designed to mislead and lead into Jahannum. Muslims should therefore beware and be on their guard when deviates attempt to ruin their Imaan by their fanciful shaitaaniyat presented as ‘Ilm’ when in reality it is pure shaitaani jahaalat.

The deviates will say that the relevant Qur’aanic verses revealed to establish Athaab-e-Qabr are of a general meaning and do not refer specifically to Athaab-e-Qabr nor are there terms pertaining to such punishment mentioned in the Qur’aan. In response to such devious reasoning they should be told that their personal interpretation has absolutely no standing, no worth and no substance in opposition to the interpretation and meaning of the aayaat given by the illustrious Sahaabah. Thus, if a modernist deviate says, for example, that Aayat 27 of Surah Ibraaheem does not specifically mention Athaab-e-Qabr, then our retort is that this stupid argument has no validity because ALL the Sahaabah who heard this aayat being recited from the blessed lips of Nabi-e-Kareem (sallallahu alayhi wasallam) and ALL these noble Sahaabah who heard Rasulullah (sallallahu alayhi wasallam) explaining (giving tafseer) the aayat, say thatTHIS AAYAT WAS REVEALED IN REFERENCE TO ATHAAB-E-QABR. Now the Imaan of every true Mu’min will dictate which view and whose interpretation we have to accept.

Let us for a moment assume that Athaab-e-Qabr is not mentioned in the Qur’aan. Then too this Qur’aanic silence in no way can be construed as negatory of the belief of Athaab-e-Qabr. The Qur’aan is silent on the number of the daily Fardh Salaat. Nowhere does the Qur’aan say that five Salaat are Fardh every day; the Qur’aan does not refer to the number of Fardh and Sunnat raka’ts of even a single Salaat; the Qur’aan does not mention the detailed masaa-il pertaining to Salaat, Tahaarat, Zakaat, etc., etc. In short thousands of masaa-il and beliefs and teachings of Islam are not to be found in the Qur’aan in explicit terms. It is only total ignorance which leads a man to conclude that while some teachings of Islam have to be accepted inspite of Qur’aanic silence, other teachings are to be rejected in view of Qur’aanic silence.

The Mu’min has to see and accept whatever the Rasool taught and delivered to the Ummah. Hence the Qur’aan Majeed says:

“Whatever the Rasool brings to you, adhere firmly to it (accept it and practise accordingly), and whatever he forbids you of, abstain therefrom.”

The Qur’aan is replete with commands to follow Allah and His Rasool. Any person with the least intelligence or uncorrupted or uncontaminated intelligence will understand the axiomatic truth that the Qur’aan does not expound every mas’alah and every teaching. The Word of the Rasool suffices to substantiate an Aqeedah or a teaching regardless of the technicalities introduced centuries later in view of certain circumstances. The only requirement for the validity of a teaching of the Deen is its authenticity, i.e. it must be proven that Rasulullah (sallallahu alayhi wasallam) and his Sahaabah had propagated the belief, teaching or practice. Once this assurance has been acquired, then everything else will be set aside. No academic and technical arguments will then be entertained , especially if such shaitaani argument is presented in a bid to scuttle any teaching or belief of Islam.

It should now be clear that any interpretation of the Qur’aan which conflicts with the interpretation of the Rasool and his Sahaabah should necessarily and compulsorily be rejected and dismissed as a ploy of shaitaan.

KHABR-E-AHAAD

This is an authentic category of Hadith, albeit not as strong as Ahadith Mutawaatarah (which is the highest category). Since the deviates are fully aware of the existence of numerous Saheeh (authentic) Ahadith on the question of Athaab-e-Qabr, they are in a great dilemma in this regard because the Ahadith speak very explicitly of the punishment of the grave. So clear and categoric is the Hadith explanation on the punishment of the grave that no scope for interpretation and maneuvering is left for the heretics. To overcome this insurmountable obstacle, the best they could do was to submissively and covertly resort to Taqleed of the Muhadditheen. While these heretics are the enemies of Taqleed, they shamelessly grab hold of it and present the technical meanings and rulings given to various Ahadith narrations by the Muhadditheen. If someone asks them: Did the classification of Khabr-e-Aahaad, Mutawaatarah, etc., etc. exist during the time of Rasulullah (sallallahu alayhi wasallam)?, they will or can only stare with open mouths. They usually ask: Did the Math-habs exist during the time of Rasulullah (sallallahu alayhi wasallam)? Yet, when they are in a dilemma, they have no qualms in shamelessly seeking refuge in the principles of the Aimmah-e-Mujtahideen and the Muhadditheen who were all followers of the Sunnah, either Mujtahid or Muqallid. But, never heretic or deviate.

In response to their ‘Khabr-e-Aahaad argument, we categorically refute this stupid argument. Regardless of the classification which Muhadditheen had ascribed to certain authentic Ahaadith centuries after Rasulullah (sallallahu alayhi wasallam), it must be understood that the beliefs and practices of Islam did not initiate with the era of the Muhadditheen. Islam was not completed and perfected by the Muhadditheen a couple of centuries after Rasulullah (sallallahu alayhi wasallam). Islam was completed and perfected during the very lifetime of Rasulullah (sallallahu alayhi wasallam). The Qur aan very explicitly and emphatically declares this Truth. Thus, a belief which was taught and upheld by the Sahaabah can never be scuttled, watered down or refuted on the basis of a technical term or Hadith classification presented by the Muhadditheen hundreds of years later.

Since the beliefs of Islam originated in the era of Nubuwwat, these will not be set aside if technical classifications of narrations cannot be reconciled with these Aqaaid or teachings. On the contrary a suitable interpretation for the narrations or their classification will be presented to remove the apparent conflict. But never will the beliefs taught by the Sahaabah be refuted or set aside.

The Sahaabah did not depend on the Hadith classification of centuries later for their beliefs and practices. Their Islam was gained directly from Rasulullah (sallallahu alayhi wasallam).

The beliefs and teachings which the Students of the Sahaabah (the Taabieen) and their Students (Tabe Taabieen) gained from the Sahaabah did not require the principles and Hadith classifications which the Muhadditheen had developed almost 200 years after Rasulullah (sallallahu alayhi wasallam). Thus, beliefs which have been transmitted to the Ummah from the time of the Sahaabah cannot be refuted or negated or misinterpreted on the basis of Hadith classification formulated long thereafter.

AHAADITH MUTAWAATIR

The Ahadith which substantiate the belief of Athaab-e-Qabr are so numerous that they constitute irrefutable and absolute proof. They collectively have been assigned to the Mutawaatir category. Denial of such Ahaadith is kufr. Denial of the beliefs raised on the basis of such Ahadith is kufr. Athaab-e-Qabr is based on the soundest Shar’i evidences among which are irrefutable Ahadith.

A BASELESS CLAIM

Some of the deviates who deny Athaab-e-Qabr claim by means of deception that all the Imaams, Usooliyeen and other Shar’i authorities’ are in agreement that Athaab-e-Qabr does not form part of the Aqaa-id (Beliefs) of Islam. This claim is palpably false and most deceptive. In fact, the contrary is true. All the Imaams of the four Math-habs and the authorities of the Ahlus Sunnah Wal Jama’ah are unanimous in the belief of Athaab-e-Qabr. References which will appear later in this article will show that only deviates deny Athaab-e-Qabr. Regardless of what classification some of the relevant Ahadith have be given by the ‘Usooliyeen’, the fact remains that they all -- all Shar’i authorities of the Ahlus Sunnah -- are unanimous in the belief of the existence of Punishment and Reward in the grave.

The audacious rejectors of Taqleed should not try to save their concocted beliefs by resorting to principles of Hadith, etc. formulated by Muqallideen. It is laughable when these deniers of Taqleed and self-professed followers of the Sunnah, steer away from the Sunnah Beliefs and teachings, and then cling to baseless opinions for which they seek evidence and grounds in the rules and principles of those who subscribe to Taqleed. It should be well-understood that all Mujtahideen of the Ahlus Sunnah propagate the belief and practice of incumbent Taqleed. While a Mujtahid is not a Muqallid, he does not deny Taqleed. On the contrary he declares the incumbency of Taqleed for non-Mujtahideen. The refuters of Taqleed should now not seek cover for their fallacious opinions and kufr beliefs in the principles of the Mujtahid authorities.

Again, their claim that the Qur’aan Majeed is ‘totally silent’ on the question of Athaab-e-Qabr is a blatant lie. They are completely ignorant of Qur’aan Tafseer, hence they can be so brazen as to deny daylight during the daytime. When the Sahaabah and the other authorities of the Shariah say that certain Qur’aanic verses pertain to Athaab-e-Qabr, then no one has the right to deny this. No one has the right to offer a meaning which conflicts with the meaning of the verses given by the Sahaabah.

BARZAKH

Barzakh is that phase of life which follows Maut (Death) and ends with the advent of Qiyaamah. When it is said ‘Grave’, the meaning is Barzakh or the Realm after death and before Qiyaamah. It is in this realm that Athaab-e-Qabr as well as Thawaab occur. The reward or the punishment in this realm is to both body and soul. Sometimes it could be only to the soul. Whether the punishment is to only the soul or to both body and soul is of no substance in so far as the Aqeeda (Belief) of Athaab and Thawaab in the Qabr is concerned. The irrefutable fact substantiated by the Shariah is that such reward or punishment does occur. Difference of opinion and description of the realm of Barzakh cannot be advanced as evidence for denial of the belief of Athaab-e-Qabr.

CONTROVERSIAL MEANINGS?

These deviates refute Athaab-e-Qabr also on the fallacious grounds of there being ‘too many controversial meanings and interpretations on the verses of the Qur’aan related to this issue’. Let the deviates and those who have been misled by them understand that even if there are ‘too many controversial meanings’, such controversy cannot be cited as evidence for the refutation of a belief which has come down in the Ummah from the time of the Sahaabah. No one has the authority to deny the Beliefs and practices of Islam simply because he happens to be too stupid to reconcile the ‘controversial’ meanings. Then, despite the existence of a variety of interpretations, real or imagined, the authorities of the Shariah all along down the fourteen centuries of Islam’s history, propagated the belief of Athaab-e-Qabr.

The deviates should now state precisely when was this belief of Athaab-e-Qabr introduced and when was it refuted? Who introduced it and who first rejected it? The slaves of whimsical opinion are the enemies of Islam, hence Hadhrat Umar (radhiyallahu anhu) said:

“Verily, the companions of opinion are the enemies of the Sunnah.”

There are numerous interpretations of verses pertaining to Salaat, Zakaat, Jannat, Jahannam, etc., etc. But the existence of difference and controversy on these issues of Islamic Faith and Practice does not offer a licence to reject these acts of Faith and Practice of Islam. There may be difference of opinion on the method and types, etc. of punishment in the grave. But there is no difference in the belief of the truth of Athaab-e-Qabr.

DENIAL OF THIS BELIEF

Denial of Athaab-e-Qabr is kufr. It is denial of an Aqeedah which has been inherited from the Sahaabah and which has been transmitted reliably and authoritatively down the passage of Islam’s history.

Those who deny Athaab-e-Qabr cease to be Muslims.

Salaat performed behind such persons is not valid. Marriage to such people is not valid.

About such ignoramus deviates, the Qur’aan Majeed declares:

“And among mankind are such men who dispute in (the aayaat of)Allah without having knowledge. (They do so because) they follow every rebellious shaitaan.”

BUKHAARI SHAREEF

AHADITH ON ATHAAB OF THE QABR

(1) The Statement of Allah Ta’ala (i.e. Qur’aanic aayat):

“If only you could see the transgressors in the throes of death and the Malaaikah stretching their hands (towards them) and saying): ‘Expel your souls’. Today you will be rewarded the disgraceful punishment.

And Allah’s statement:

“Soon shall We punish them twice then they will be turned to a great punishment.”

And Allah’s statement:

“.... The Fire - they will be presented to it morning and evening and on the Day when the Hour will occur....”

Baraa Bin Aathib narrates that Nabi (sallallahu alayhi wasallam) said: ‘When the Mu’min is seated up in his grave then he will testify that there is no deity but Allah and Muhammad is Allah’s Messenger... .This is the meaning of Allah’s statement:

“Allah will fortify the Believers with a firm statement....” (Aayat 27, Surah Ibraaheem)

Shu’bah (also) narrated this and said: “This aayat was revealed in reference to the punishment of the grave.”

Aishah (radhiyallahu anha) narrated. that a Jewish woman visited her and mentioned the punishment of the grave. She then said to her (Aishah):

“May Allah protect you from the Athaab of the Qabr”

Aishah said:

“I then asked Rasulullah (sallallahu alayhi wasallam) about the punishment of the grave. He said: ‘Yes, the Athaab of the Qabr is the Haqq (Truth).’ Thereafter, I always observed Nabi (sallallahu alayhi wasallam) seeking refuge with Allah from the punishment of the grave after every Salaat.”

Asmaa Binti Abi Bakr (radhiyallahu anhuma) narrated that Rasulullah (sallallahu alayhi wasallam) delivered a khutbah. He then (during the khutbah) mentioned the trials (punishment) which a person will undergo in the grave. When he mentioned this, the people screamed (out of fear).

Anas Ibn Maalik (radhiyallahu anhu) narrated that Rasulullah

(sallallahu alayhi wasallam) said: “Verily when the person is placed in his grave then two Angels come to him......Then they hit him (the kaafir) with hammers of steel. He lets out such screams which all besides man and jinn hear.”

SEEKING REFUGE (WITH ALLAH) FROM THE PUNISHMENT OF THE GRAVE

Binti Khaalid Ibnu Saeed Ibnul A’s (radhiyallahu anha) narrates that she heard Nabi (sallallahu alayhi wasallam) seeking refuge from the punishment of the grave.

Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) would make dua: “0 Allah! I seek

Ibn Abbaas (radhiyallahu anhuma) narrated that Rasulullah (sallallahu alayhi wasallam) once passed by two graves. He said:

“Both are being punished. They are not being punished for any major sin. One of the two would indulge in nameemah (gossip) and the other would not be careful regarding urine.” He then took a fresh branch and broke it into two. Then he planted one on each grave, and commented: “Perhaps Allah will lighten the punishment as long as the branches have not dried out.”

Abdullah Bin Umar (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “Verily when any of you dies, his abode is presented (shown) to him morning and evening. If he happens to be among the inmates of Jannat, then (he will be shown) Jannat and if he is among the inmates of the Fire, then the Fire (will be shown to him). It will then be said to him: ‘This is your abode (and it will be shown to you) until Qiyaamah, the day Allah raises you.”

(Narrating about the wailing of the mayyit), Saeed Bin Khudri (radhiyallahu anhu) said that Rasulullah (sallallahu alayhi wa sallam) said:

“If man had to hear it, he will become unconscious.

IRSHAADUS SAARI, Commentary of Saheeh Bukhari states in regard to Athaab-e-Qabr the following:

The dalaa-il (proofs) in substantiation of Athaab-e-Qabr (punishment of the grave) appear with abundant clarity in the Kitaab (Qur’aan) and the Sunnah. The Ahlus Sunnah is unanimous on this (i.e. the belief in the reality of Athaab-e-Qabr). There is no rational impossibility for Allah Ta’ala to return life to a part of the body or to the whole of it. He thus rewards it (the deceased) or He punishes it. The Shariah states it (Athaab-e-Qabr). Accepting it, is incumbent and belief in it is compulsory.

In Jaamiul Masaabih it is said: “The Ahaadith regarding Athaab-e-Qabr are so abundant that many (Ulama) have said that they are (of the Mutawaatir category). If the likes of such (Ahaadith) are not authentic then not a single act of the Deen will be proper (i.e. not a single act, practice or belief of Islam will be authentic on account of assumed lack of evidence)!

Some people have claimed that Athaab-e-Qabr is not mentioned in the Qur’aan and they have opined that it is mentioned in only Ahaadith Aahaad (i.e. a lower category of authentic Hadith).

Ibn Mas’ud (radhiyallahu anhu) narrated that their souls will be in the bodies of black birds. They will be presented to the Fire morning and evening. It will thus be said to them: This is your abode.

Qurtubi said: “According to the Jamhoor this presentation will be in Barzakh.” In this is proof for the continuity of life and for Athaab-e-Qabr.

In a Hadith in Musnad of Imaam Ahmad, Rasulullah (sallallahu alayhi wasallam) proclaimed loudly: “0 People! Seek Allah’s protection against the punishment of the grave, for verily it is the Haqq (Truth).”

In Saheeh Muslim appears the narration of Ibn Shuhaab narrating from Urwah who narrates from Aishah (radhiyallahu anha) that a Jewish woman said to her: ‘I inform you that you will be put to trial (i.e. punished) in the graves.” When Rasulullah (sallallahu alayhi wasallam) heard her statement, he became fearful and he said:

“Verily, the Yahood will be punished (in the grave).” Then after a few nights he said: “I inform you that it has been revealed to me that you will certainly be punished in the graves.”

A Marfoo’ Hadith narrated by Abu Hurairah appearing in the Sahih of Ibn Hibbaan states that the meaning of the aayat:

“For you will be a constricted life...”, is Athaab-e-Qabr.

The aayat: “Allah will fortify the People of Imaan with a firm statement in this world and in the Aakhirah...”, was revealed in relation to Athaab-e-Qabr.

(Referring to a form of punishment which will be meted out in the grave, the Hadith states): “He will be hit with hammers of iron.” In the Hadith of Abu Saeed it appears: “The creation of Allah besides man and jinn can hear his screaming.”

In this Hadith is substantiation for Athaab-e-Qabr and that it will befall the kuffaar and on whomever Allah Ta’ala wishes among the Muwahhideen (i.e.Mu’mineen).

The correct view is that even the kaafir will be questioned about this (i.e. about the Deen and Rasulullah -sallallahu alayhi wasallam) because numerous Marfoo’ Ahadith by way of many (different) chains are narrated in this regard. Tirmizi has emphasised this fact.

Ibn Qayyim says in Ar-Rooh: “In the Kitaab (Qur’aan) and the Sunnah there is proof that the kaafir and the Mu’min will be questioned (in the grave). Allah Ta’ala says: ‘Allah will fortify those who believe with a firm statement in this world and in the Aakhirah and Allah will lead astray the transgressors.”

PROTECTION FROM THE PUNISHMENT OF THE GRAVE

Baraa Bin Aathib narrates from Abu Ayyoob Ansaari (radhiyallahu anhuma) that (once) Nabi (sallallahu alayhi wasallam) came out of Madinah towards its outskirts and the sun had set. He then heard a voice. This was the voice of the Angels of Athaab (punishment) or the sound of punishment being meted out or the sounds of those who were being punished in their graves. He then said:

“The Yahood are being punished in their graves.”When it is established that the Yahood are punished in their graves then to a greater extent will this apply to the Mushrikeen because their kufr is worse than the kufr of the Yahood.

Musaa Bin Uqbah Al -Asadi narrates that the daughter of Khaal i d Bin Saeed Bin al-Aasi narrated to me that verily she heard Nabi (sallallahu alayhi wasallam) seeking (Allah’s) protection from the punishment of the grave.

Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) would supplicate: “0 Allah! Verily, I seek refuge with You from the Athaab of the Qabr and from the Athaab of the Fire.”

THE SECTION ON ATHAAB-E-QABRAS A RESULT OF URINE AND GHEEBAT

The Four Ashaab of the Sunnah have narrated (the Hadith of Rasulullah -sallallahu alayhi wasallam): “Abstain from (splashes of) urine, for verily, punishment in the grave is generally on account of it.”

Ibn Abbaas (radhiyallahu anhu) narrates that Nabi (sallallahu alayhi wasallam) passed by two graves. He then said: “Verily both are being punished and they are not being punished for any major sin. One of the two used to commit nameemah (gossiping and speaking ill of people), and the other did not abstain from urine (i.e. he was careless when urinating. He did not take care to save himself from urine splashes).”

PRESENTATION OF THE ABODE OF THE INMATE

Imaam Maalik narrated from Naafi’ who narrated from Abdullah Bin Umar Ibnul Khattaab (radhiyallahu anhum) that Rasulullah (sallallahu alayhi wasallam) said: “When anyone of you dies, his abode (final destiny) is shown to him (in the grave) morning and evening. If he happens to be of the companions of the Fire, then the Fire (is shown to him). If he happens to be of the companions of the Jannat, then Jannat (is shown to him). This is a pleasure for the people of Jannat and a punishment for the people of the Fire by viewing their respective abodes and awaiting it until the Promised Day (Qiyaamah).”

Everything besides man (and jinn) hears the sound (wailing) of the mayyit except man and jinn. If man had to hear it (the screams of the punished mayyit), he would become unconcious.

Abu Abbaas Shuhaabuddeen Ahmad Bin Muhammad Qustulaani (rahmatullahi alayhi) elaborately discusses and substantiates Athhaab-e-Qabr (Punishment in the Grave) in his Commentary (Sharah) of Saheeh Bukhaari, IRSHAADUS SAARI, The aforegoing Ahaadith and comments are extracts from his discussion on Athaab-e-Qabr. The authenticity and strength of the various Ahaadith on this subject are conclusively established, leaving no scope for the conjecturing of the people of baatil who claim that there is neither Qur’aanic nor Hadith substantiation or evidence for Athaab-e-Qabr.

I`LAAH-US SUNAN

The following appears in I’laa-us Sunan:

“Ibn Abbaas (radhiyallahu anhuma) narrated: ‘Nabi (sallallahu alayhi wasallam) passed by two graves and said: ‘Verily, both are being punished, and they are not being punished for any major sin. The one would not abstain from (splashes) of urine and the other would go about with nameemah (i.e. gossip).’ Then He (i.e. Nabi - sallallahu alayhi wasallam) took a fresh tree-branch and fixed one on each of the two graves. They (the Sahaabah) said: ‘0 Rasulullah’! Why do you do so?’ He said: ‘Perhaps their punishment will be lightened as long as the branches remain fresh.’” (Narrated by Bukhaari).

AHSANUL FATAAWA

The following appears in Ahsanul Fataawa:

“Some Ulama have the idea that the punishment in the grave will be only for the Rooh (Soul). The relationship of the Rooh is with the qabr. However, the correct view is that the punishment is meted out to both soul and body because the dead coming to life in the grave is substantiated by the Qur’aan. Narrating their statement (i.e. of the ‘dead’), Allah Ta’ala says:

“0 our Rabb! You gave us maut twice and you restored us to life twice.”

Verily, Allah Ta’ala mentions Maut twice. This cannot happen except if there be life and death in the Qabr. Thus, one death will be after the worldly life and the other death will be after the life in the grave.” (Umdatul Qaari)

The narrations pertaining to Munkar and Nakeer (the two Angels who will interrogate the dead in the grave) mention about ‘seating up the inmate of the grave’ , etc. These narrations indicate to the return of the Rooh (into its body).

Suyooti says in Sharhus Sudoor: “The punishment of the grave is the punishment in Barzakh........Its (i.e. the punishment’s) substratum is the soul and the body in the unanimous view of the Ahlus Sunnah.”

The only difference on this question is on the nature of the punishment. While a minority says that punishment in the grave is only to the soul, the Jamhoor (the vast majority of Shar`i authority) say that the punishment is to both body and soul. The former group does not deny Athaab-e-Qabr.

KITAABUL MAJMOO`

The following are extracts from KITAABUL MAJMOO’ , Commentary of Imaam Nawawi’s Sharhul Muhath-thab.

“The Saheeh Ahaadith substantiate that Rasulullah (sallallahu alayhi wasallam) used to seek protection (from Allah) from Athaab-e-Qabr and that he had ordered (the Sahaabah) to seek (such) protection.

In both Bukhaari and Muslim is the narration of Aishah (radhiyallahu anha) who said: “I always saw Rasulullah (sallallahu alayhi wasallam) seeking refuge (with Allah) from Athaab-e-Qabr.”

The Math-hab of the Ahl-e-Haqq (i.e. the Ahlus Sunnah) is that the punishment of the grave is substantiated (or proven) for the kuffaar and for whomever Allah wills from among the sinners (of this Ummah).’

Hadhrat Anas (radhiyallahu anhu) narrates that Nabi (sallallahu alayhi wasallam) said: “If it was not for the fact that you would not bury (your dead), I would have supplicated to Allah to make you hear the punishment of the grave..” Narrated by Muslim.

Abu Ayyub Ansaari (radhiyallahu anhu) narrates: “We came out together with Rasulullah (sallallahu alayhi wasallam) after sunset. He then heard a sound. He said: ‘The Yahood are being punished in their graves.’” (Bukhaari and Muslim)

Abdullah Bin Amr Bin al-A’s (radhiyallahu anhuma) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Any Muslim who dies on Friday or Friday night, Allah will save him from the punishment of the grave.”

THE SUBSTANTIATION OF ATHAAB-E-QABR

“Imaam Nawawi said: ‘The Math-hab of the Ahlus Sunnah is that the Punishment of the Grave is a substantiated fact (Belief). The proofs of the Kitaab (Qur’aan) and Sunnah are profuse and clear in this regard..............The Ahaadith (on this subject are so numerous that they) cannot be enumerated.

In a narration of Nabi (sallallahu alayhi wasallam) it is said that the aayat: “Allah will fortify the Mu’mineen.....” was revealed in relation to the punishment of the grave.

Aishah (radhiyallahu anha) narrates that a Jewish woman visited her. The Jewish woman mentioned to Aishah about the punishment of the grave and she said: ‘May Allah protect you from the punishment of the grave.’ Aishah then asked Rasulullah (sallallahu alayhi wasallam) about the punishment of the grave. He said: ‘Athaab of the Qabr is the Haqq (Truth).’

Aishah said: ‘Thereafter I never saw Rasulullah (sallallahu alayhi wasallam), but seeking (Allah’s) protection from Athaab-e-Qabr after every Salaat.’

Zaid Ibn Thaabit (radhiyallahu anhu) narrates: Once when Rasulullah (sallallahu alayhi wasallam) was on a mule while we were with him, the mule became startled and it almost dropped him. We then observed six or five graves. Rasulullah (sallallahu alayhi wasallam) said: ‘Who knows the inmates of these graves?’ A man said: ‘I (know them).’ Rasulullah (sallallahu alayhi wasallam) said: ‘When did they die.’ The man said: ‘During the period of shirk (i.e. before Islam).’ Rasulullah (sallallahu alayhi wasallam) said: ‘Verily, this Ummah will be subjected to trials in the grave. If it was not for the fact that you would not bury (your dead), I would have supplicated to Allah to cause you to hear the punishment of the grave which I am hearing.’

He then faced us and said: ‘Seek Allah’s protection from the punishment of the Fire.’ They said: ‘We seek refuge with Allah from the Athaab of the fire .’ He said: ‘Seek refuge with Allah from the punishment of the grave.’

They said: ‘We seek refuge with Allah from the punishment of the grave.’

The various Ahaadith in substantiation of Athaab-e-Qabr are narrated and discussed in great detail in MIRKAAT.

TAFSEER IBN KATHIR

The following are extracts from Tafseer Ibn Kathir:

“Allah will fortify those who have accepted Imaan with a statement of firmness in this world and in the Aakhirah. And, He will mislead the transgressors. He does as He pleases.”

(Aayat 27 Surah Ibraaheem)

Bukhaari said that Abul Waleed narrated to him that Shu’bah narrated that Alqamah Bin Marthad informed him that he heard Sa’d Bin Ubaidah narrating from Baraa Bin Aathib (radhiyallahu anhum) that Rasulullah (sallallahu alayhi wasallam) said:

“When the Muslim is questioned in the grave, he will testify that there is no deity but Allah and that Muhammad is Allah’s Messenger.”

This (Kalimah Shahaadat) is the meaning of (the aayat mentioned above).

Muslim has also narrated it, and the rest of the Jamaa’ah has narrated it from the Hadith of Shu’bah.

Baraa Ibn Aathib (radhiyallahu anhu) said that we came out with Rasulullah (sallallahu alayhi wasallam) with a Janaazah of a man among the Ansaar. We then reached the cemetery. After burial, Rasulullah (sallallahu alayhi wasallam) sat and we too sat around him. (We sat silently) as if there were birds on our heads. With a twig (in his hand) he was drawing lines on the ground. He then raised his head and said: ‘Seek Allah’s protection from the punishment of the grave.’ He said this twice or thrice

Imaam Ahmad too has narrated this Hadith.

Commenting on the Hadith of Baraa Bin Aathib (radhiyallahu anhu), Sufyaan Thauri (rahmatullah alayhi) said that the aayat (i.e. the one mentioned above) refers to Athaab-e-Qabr.

Jaabir Bin Abdullah said that he heard Rasulullah (sallallahu alayhi wasallam) saying: “Verily this Ummah will be subjected to trial in their graves......”

Jaabir (radhiyallahu anhu) said that he heard Rasulullah (sallallahu alayhi wasallam) saying: “Every person will be raised (brought to life) in the grave in the state in which he had died. The Mu’min will be raised in the state of his Imaan and the Munaafiq in the state of his nifaaq.”

The Isnaad (Chain of Transmission) of this Hadith is Saheeh in terms of the conditions of Muslim.

The authenticity of the Ahaadith narrating punishment in the grave is well discussed and substantiated by Ibn Kathir in the tafseer of the aforementioned aayat. Here we have made only random references to some of the Ahaadith.

MA-AARIFUL QUR`AAN

Hadhrat Mufti Muhammad Shafi (rahmatullah alayhi) states in Tafseer Ma-aariful Qur’aan:

“The Punishment OF THE GRAVE IS SUBSTANTIATED IN THE QUR’AAN AND HADITH”

The Hadith in this regard is this: Rasulullah (sallallahu alayhi wasallam) said that when the Mu’min is questioned in the grave, then despite the terror of that abode and its severe difficulty, he (the Mu’min) will, with the aid of Allah remain steadfast on this Kalimah (i.e. Kalimah Shahaadat). He will testify that there is no deity but Allah and Muhammad is Allah’s Messenger. Then he (i.e. Nabi - sallallahu alayhi wasallam) in substantiation of this recited the aayat:

“Allah will fortify those who believe....”

(Aayat 27 Surah Ibraaheem) -‘

This is the narration of Baraa Bin Aathib (radhiyallahu anhu).

Similarly, approximately forty Sahaabah-e-Kiraam have narrated in this regard. Ibn Kathir has recorded at this juncture in his Tafseer these Ahadith with authentic Asaaneed (Chains of Transmission).

Shaikh Jalaaluddin Suyuti has recorded these in his At-Tathbeet Indat Tabyeet.

In Sharhus Sadr 70 Ahadith on this question have been narrated and described as being of the Mutawaatir category (i.e. the highest and most authentic classification of Hadith). All these Sahaabah stated that this aayat pertains to Athaab and Thawaab in the Qabr and the word ‘Aakhirah’ in the context of this aayat refers to the Grave.

MUSNAD-E-IMAAM ABU HANIFAH

The following appears in Sharh Musnad-e-Imaam Abu Hanifah:

“Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: ‘Whoever dies on Friday will be saved from the Athaab of the Qabr.’ Commenting on this Hadith, Mullah Ali Qaari, the author of the Sharah says: ‘He will be saved (from Athaab-e-Qabr) either totally or from its severity. This is on account of the significance of the Jumuah (in particular) or Jumuah in general.’”

Ibn Maajah records the Hadith of Ikramah who narrated from Ibn Khaalid Makhzoomi: “He said: ‘Whoever dies on the day or night of Jumuah or on Lailatul Qadr and he died with the seal of Imaan, he will be saved from the punishment of the grave.’”

In his Sharah, Mulla Ali Qaari narrates similar Ahadith recorded by Abu Nuaim on the authority of Hadhrat Jaabir (radhiyallahu anhu). He also narrates the Hadith narrated by Imaam Ahmad Bin Hambal and Tirmizi on the authority of Hadhrat Aishah (radhiyallahu anha) who said:

“Any Muslim who dies on either the day or night of Jumuah, will be saved by Allah Ta’ala from the punishment of the grave.”

FATHUR RAHEEM

The Maliki Faqeeh, Muhammad Bin Ahmad states in his Fathur Raheem:

“Abdullah Bin Amr narrated that Rasulullah (sallallahu alayhi wasallam) said: ‘Any Muslim who dies on either the day or night of Jumuah, Allah will save him from the punishment of the grave.’ Imaam Ahmad and Tirmizi narrated this from Imaam Malik Bin Anas on the authority of Abu Hurairah (radhiyallahu anhu).”

PROTECTION AGAINST ATHAAB-E-QABR

Faqih Abu Laith (rahmatullah alayh) said that eight things are necessary for gaining protection against the punishment of the grave.

1. Constancy in Salaat

2. Sadqah in abundance

3. Much Tilaawat of the Qur aan Shareef

4. Reciting Tasbeeh in abundance.

These four acts brighten the grave and produce light therein.

The remaining four things are acts from which to abstain.

1. Lies (falsehood)

2. Abuse of trust

3. Gossip (gheebat)

4. Splashes of urine.

Besides the Qur’ aanic aayaat, Ahaadith and Ijma’ of the Ummah, there are numerous episodes which occurred in every age to confirm Athaab-e-Qabr as well as Reward. Innumerable reliable persons have reported the sight of Athaab-e-Qabr which Allah Ta’ala miraculously revealed to the physical eyes of people. While the reports and visions and actual physical sightings of people even though they may be Auliya, are not Shar’i Daleel (Proof), nevertheless the innumerable reportings of Punishment in the Grave corroborate the unanimous Belief of the Ummah -- a belief which has come down in the Ummah from the time of Rasulullah (sallallahu alayhi wasallam).

Those who deny Athaab-e-Qabr are akin to those who deny Qiyaamah. May Allah Ta`ala save the Imaan of all Muslims from the onslaught of kufr which is attacking every belief and teaching of Islam