As Salamu Alaikum wa Rahmatuallahi wa Barakatuhu
The Rationalistic Evidence Has two Aspects: First : Allah تعالى is the one Who originated the creation of the Heavens and the earth. Being Able to originate the process of creation, He is not incapable of repeating it ( after it has been perished) . Allaah تعالى said :
( و هو الذى يبدأ الخلق ثم يعيده و هو أهون عليه ) ( الروم ،27)
And He is Who originated the creation , then will repeat it ( after it has been perished ) , and is easier for Him.( Qura’an 30:27)
( كما بدأنا أول خلق نعيده وعدا علينا إنا كنا فاعلين) ( الأنبياء،104)
As We began the first creation , We shall repeat it: a promise We have undertaken. Truly We shall do it. ( Qura’an 21:104)
In response to those who denied giving life to rotten and decomposed bones, Allaah ordered (the prophet Mohammed (Sallallahu 'Alayhi wa Sallam):
( قل يحييها الذى أنشأها أول مرة و هو بكل خلق عليم ( يسن ،79)
Say ( O Mohammed ) “ He will give life to them Who created them for the first time! And He is the All-knower of every creation!.” ( Qura’an 36:79)
Second: The earth may be barren and life ness without a single green tree in it. Then rain pours down on it and it stirs (to life) and becomes green and filled with life, it puts forth every lovely kind of growth. The one Whose Able to bring life to it after it was dead, is also Able to give life to the dead. Allaah تعالى said :
( ومن آياته إنك ترى الأرض خاشعة فإذا أنزلنا عليها الماء إهتزت و ربت إن الذى أحياها لمحى الموتى إنه على كل شىء قدير) ( فصلت، 39)
And among His signs ( is this) , that you see the earth barren , but when we send water thereon , it is According to Ash-Shara’ah the text affirming the torment of the grave proceeded under part (B) entitled “ Part of the Belief in The Hereafter is The Belief in what Occurs After Death”.
In Saheeh Al-Bukharee and by the way of the hadeeth narrated by Ibn Abbas , he said:
عن إبن عباس – رضى الله عنهما – قال خرج النبى صلى الله عليه و سلم من بعض حيطان المدينة فسمع صوت إنسانين يعذبان فى قبورهما فقال يعذبان و ما يعذبان فى كبير و إنه لكبير كان أحدهما لا يستتر من البول – و فى رواية من ( بوله) و كان الآخر يمشى بالنميمة – الحديث. Once the prophet Mohammed (Sallallahu 'Alayhi wa Sallam) passed through one of the graveyards of Madeenah and heard the voices of two human who were being tortured in their graves. The prophet said:” They are being punished, not because of a major sin, yet their sins are great One of them used not of shield himself from (being soiled) with urine
(77), and the other used to go about with Nameemah
(78,79)The evidence of Al-Hiss is that is the person sees while his sleep that he was in a wide and beautiful place enjoying himself therein, or that he was in a narrow and eerie place suffering from it, Sometimes he may get up because of what he saw, ye he is still in his bed and in his room as he was before. Sleep is like death and that is why Allaah تعالى called it Wafaat . He said:
( الله يتوفى الأنفس حين موتها و التى لم تمت فى منامها فيمسك التى قضى عليها الموت و يرسل الأخرى إلى أجل مسمى) ( الومر، 42)
It is Allaah Who Yatawafaa (takes away) the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. ( Qura’an 39:42)
According to the Reasoning, the person in his sleep sees a true dream that is actually identical to reality. He may even see the prophet Mohammed in his true shape, and whoever sees him in his true shape then indeed he has truly seen him. Nevertheless, the sleeping person is still in his room far away from what he has seen . Thus if this is possible in matters of his life, will it not then be possible in the matters of the Hereafter?
The reliance or their claim that “ if the deed in his grave is uncovered he would be found in the same condition that he upon (right before his burial) , and what that neither a change in the wideness nor narrowness of the grave took place”, may be answered in may including :
First: It is impossible to oppose what As-Shara’ah brought forth( ;i.e from the news and evidence) by such refutable doubts, if the one who bases his opposition on such doubts would give good thought to what is brought forth by Ash-Shara’ah , he would come to recognize the invalidity of these doubts. It is said (in a poem) that:
و كم من عائب قولا صحيحا و آفته من الفهم السقيم
Many are those who blame
A sound saying of being faulty-
While the defect ( of each one of them) is in his faulty
Understanding?
Second: The condition in Barzach
(80) are matters of Al-Ghyaib which can not be comprehended by Al-Hiss , if they were comprehensible by the sense , than the benefits of believing in Al-Ghyaib would be equally the same as those who deny attesting to its truth.
Third: The torment and delight , and wideness and narrowness of the grave are comprehended only by the dead person and none else. This is the same as the situation in which the person sees himself while in his sleep in a narrow and weird place or in a wide and beautiful one. With respect to other , his place during his sleep did not change. He is still in his room between his bed and his cover. In fact the prophet Mohammed used to be under inispration ( by Al-Wahey) while being among his companions : he heard the revelation while his companions did not . At times the angle ( Jibreel) used to take the form of a man who speaks to the prophet Mohammed and the Sahabaah neither see nor hear him.
Fourth: The creation’s capacity of comprehension is limited to what Allaah تعالى enables them to comprehend- It is impossible for them to comprehend every existing things . The seven Heavens and the earth and all that is therein , and there is not a thing but make Tasbeeh bi hamdulilah : involved in declaring all praises is due to Allaah ( being) far removed every imperfection or defect. This Tasbeeh is true and real and sometimes Allaah تعالى may let whom He wills from his creation hear it.
Yes, it is still concealed from us. About this Allaah تعالى said:
( تسبح له السموات السبع و الأرض و من فيهن و إن من شىء إلا يسبح بحمده و لكن لا تفقهون تسبيحهم ) ( الإسراء ،44)
The seven Heavens and the earth and all that therein make Tasbeeh of Him and there is not a thing but makes Tasbeeh bihamdhi but you don’t understand their Tasbeeh. ( Qura’an 17:44)
In this matter , the Shayaateen and Jinn move across the earth back and forth and ( a company of) the Jinn came to Allaah’s Messenger Mohammed (Sallallahu 'Alayhi wa Sallam), listened in silence to his recitation of the Qura’an and when it was finished , they returned to their people , as Warner . Still , however , they are concealed from us. About this Allaah تعالى said :
( يا بنى آدم لا يفتننكم الشيطان كما أخرج أبويكم من الجنة ينزع عنهما لباسهما ليريهما سوءتهما إنه يراكم و قبيله من حيث لا ترونهم إنا جهلنا للشياطين أولياء للذين لا يؤمنون) ( الأعراف ،27) O Children of Adam! Let not the Shaytaan deceive you, as he got your parents (Adam and Eve) out of Al-Janaah , stripping them of their raiment , to show them their private parts . Verily, , he and Qbbeeluhu ( his soldiers from the jinns or his tribe) see you from where you can not see them. Verily , We made them the devils ‘awliyaa’ ( protectors and helpers) for those who believe not . ( Qura’an 7:27)
And since creation cannot comprehended every existing thing then it is impossible for them to deny what has been affirmed from the matters of Al-Ghyb when they are unaware of it.
62 Collected by Al-Bukharee , Muslim, Ahmed , At-Turmithee and others. The text is that of Muslim . See Sahee Muslim, V.4 , Hadeeth # 6844
63 Allaah ordered the prophet Mohammed to act on it and to preach it to others
64 Kanafahu: Allaah’s sitr : His Screen
65 An agreed upon hadeeth. See Saheeh Al-Bukharee , V.3 , Hadeeth #621
66 Reported by Al-Bukhary , Muslim , Ahmed and others . See Saheeh Al-Bukharee, V.8, Hadeeth #498
67 In the Tawheed of Allaah , and in His Messengers Mohammed
68 Paradise : The middle and highest part of Al-Jannah .Above it is the ‘Arsh of Ar-Rahman ( Allaah : Whose Mercy encompasses every thing). See At-Tabaree’s and Al-Qurtabee’s Tafseer, Ayah 72 of Saorat At-Tawbah (no.9) {TN}
69 This is part of authentic hadeeth collected by Al-Bukharee , and Muslim. The statement “or the doubtful person” is from the subnarrator who was not sure which person Asmaa used in her narration: “the hypocrite or the doubtful person”. See Saheeh Al-Bukharee , V.1, Hadeeth #86. The Hadeeth of Al-Baraa bin ‘ Aazib contains a detailed description of the trial of the grave. See the book “Death” by Al-Shaikh Alee Hassan Abdul Hameed.English translation By Dawood Burbank ,PP,12-15 , published by Al-Hidaayiah - London
70 The prophet Mohammed was with some of his companions when he passed by the graves of some of the Kuffar and said that, “ These people are passing through the ordeal in the graves “ and completed his statement regarding the torment of the graves as in the text above.{TN}
71 An Authentic narration describing the trail of adDajjal is described in Saheeh Muslim , V.4 ,pp1515-15
72 : Stood straight , i.e they believed in Tawheed and performed all that was ordained by Allaah ( god deeds) and abstained from all that He has forbidden ( sins and evil deed)
73 The hadeeth of Al-Bara’a bin Azib is lengthy one and it is reported by Immam Ahmed and Abu Dawood. See F.N# 70
74 This was a lesson for the children of Israel and all of mankind that Allaah is capable of giving life to the dead in this life as well as resurrecting on the Day of the Resurrection.{T.N}
75 Ibrheem Al-Khaleel is prophet Ibraheem whom , like prophet Mohammed . Allaah hs distinguished by love and honour.
77 In One narration : “ His urine”
78 Nameemah: Conveyance of false information and mischievous misrepresentation so as to excite discord , dissension or the like
79 Saheeh Al-Bukharee , V.8 , Hadeeth # 81
80 Barazch L Lit. a barrier , partition , or separation) The period between death and the Resurrection. {TN}
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