FAQ in the category of Death and After Death

1 How will marriage be in Paradise?

Detailed information regarding the bounties of Paradise has been given in the Quran for man, who is inclined to all kinds of perfection and beauty and who desires his highest degree like a lover; in addition, he has been pledged the content and pleasure of Allah.

Paradise, which includes all kinds of spiritual and emotional bounties, also contains all kinds of bodily and material bounties. Eating, drinking and marrying are regarded among the highest bounties of Paradise. According to the statements of the Quran and hadiths, the family life that is established in the world will continue forever if both spouses deserve to go to Paradise; their marital relations will go on endlessly. However, the spouses that did not believe and died as unbelievers will be separated from their spouses and they will suffer the punishment for their unbelief by staying in hell forever even if they are the wives of Hazrat Noah and Lot and the husband of Asiya, the Pharaoh.   

God Almighty will give the believing women who entered Paradise due to their belief and good deeds to their husbands as spotlessly clean wives by cleaning them from all kinds of worldly defects. Those women of the world, who were created in a more beautiful form than houris, will be eternal friends of life for their husbands and become the sultans of the houris. They will make use of Paradise forever with the people they love without any feelings of jealousy and competition. 

The believing men and women who died before they got married in the world will be married in Paradise; all of the single people will be married there. However, those who died as children are exceptions to that rule. As it is understood from the phrase, “wildanun mukhalladun” (immortal children), the children of believers who died before reaching the age of puberty will go to Paradise directly, but they will make their parents enjoy the pleasure of caressing and loving children by remaining as children forever. However, God Almighty will create the children who prayed and performed fasting thanks to the encouragement of their parents although they did not have to as adults and he will grant them the return for their deeds as Paradise. The children of unbelievers who died before reaching the age of puberty will enter Paradise but they will be employed as servants. Those who were not sane and the people of interregnum who were unaware of the true religion will enter Paradise since they were not mukallaf (responsible); they will not be accounted for their mistakes.

– Which one of her husbands will a woman who married several times in the world be together with in Paradise?  

– First of all, it is necessary not to forget the characteristic of Paradise. If its characteristic is forgotten, many questions cannot be answered. That characteristics is as follows:

Paradise is a place of complete happiness. A person who enters Paradise will not come across with even the slightest thing that will overshadow his happiness. On the contrary, he will have all of the things that will make him happy and as he likes them to be; there will be no deprivation.

Acting upon that basic criterion, we can say that she will be together with the husband that she will be happy with. In other words, she will prefer to be with the husband that made her happy in the world; she will increase the happiness of the world more in the hereafter. In Paradise, it is out of question to be together with a person that one does not like or does not want. Then, those who love will be together with the people whom they loved in Paradise; they will transform their ephemeral happiness in the world to eternal happiness in the hereafter. That is the summary of the judgment expressed by the hadiths that are thought to have different meanings.

As a matter of fact, the following famous hadith that is uttered as a proverb among people expresses the same thing:

– A person is together with whom he loves!

Unfortunately, the world is not a place that is appropriate for fulfilling every wish. A person might not be together with the person he loves in the world no matter how much he wants. However, it is certain that he will be together with whom he loves in the hereafter though not in the world. 

What is more, those who did not express their love openly and could not be together with their lovers will meet their lovers there.

We can add the following remark here.

Since a person will be together with whom he loves in the hereafter, one should love the people who deserve to go to Paradise so that he will be together with them in Paradise. God forbid, if you love the people who deserve to go to Hell, it is possible that you go to Hell in order to be together with whom you love.  – Do not say is it possible? It is. They say love is blind. A person may love someone that Allah does not love. He follows that person and goes to the place where he/she goes because a person is together with whom he loves.

Then, love the people that Allah loves so that you will be together with them in the hereafter. Be careful not to be a victim of wrong love and a person who is overcome by his feelings.

Another important point to remember here is as follows.

Great saints say:

– Do not attribute your love in your marriage to outward appearance and beauty, which will disappears soon. Do not regard the beauty of a face, which will disappear soon, as the only reason for love because outward beauty will disappear in a short time; since what makes you love disappears, your love may disappear too. That approach will soon make the family loveless. However, if one attributes his love to nice qualities like belief, ethics, sincerity and loyalty, which will increase as one gets older, not to outward beauty, which will disappear, the future of the family will be guaranteed. The parties who see that the reason for their love continues lifelong will maintain their family without weakening it until they die because the high ethics that originates from devoutness brings the wife and husband together in Paradise; it will enable them to be together in the eternal life after the world; thus, they make their love kind of eternal. Therefore, they are very careful and try not to disappoint and hurt their eternal friend here. 

The following point regarding the issue should never be forgotten:

– The wife and husband that will be together in Paradise will not be the same couple with their weaknesses in the world. Both of them will be together in Paradise after being cleaned from all kinds of material and spiritual dirt. What is more, the wife and husband that they imagined will appear exactly; they will have the appearance of a Paradise youth and a Paradise houri that will make each other happy. They will meet in Paradise being freed from some views that overshadowed their love that existed in the world. 

Thus, the wife of the man in the world will be a Paradise houri that he will admire fully and the husband will be a Paradise youth that she will admire fully; they will have the opportunity of enjoying their overshadowed happiness in the world without being overshadowed in Paradise, and in a better phase.

Therefore, the love in the world should not be attributed only to the temporary outward beauty. They should focus on the beauty of belief and ethics that will gain them the eternal friendship of life in Paradise, which will improve as they get older so that their family love will continue lifelong and will be transformed to eternal friendship of life.

Ahmed ŞAHİN

Does a woman have to marry her husband in the world in Paradise? If she married only once in the world, will she have the right to choose another man?

We can give the following summarized information regarding the issue:

a. The principle is that each husband and wife continue their marriage in Paradise.

b. The women who died before getting married can marry the men they like.  

c. According to the opinion of some scholars, if a woman married two or more men in the world, she will marry her first husband if her other marriage(s) took place as a result of the death of her husband not as a result of divorce; according to the opinion of other scholars, she will marry her last husband. However, she can also marry the one that she likes better. (cf. Alusi; ad-Duhan, the interpretation of the verse 44/54.)

d. If one of the spouses wants the other but the other spouse does not want him/her (if there is a consciousness and demand like that), the one who likes will be given a similar spouse, and the other is left free; he/she will marry whomever she wants.

- It should not be forgotten that a depressing situation is never in question in Paradise. Nobody will be more beautiful and beloved than one’s spouse no matter whom one marries. The sadness and longing in the world are not in question in Paradise. In other words, the longing and sadness remaining from the world will be eliminated there by reunion or there will be no traces from them; what is important is to enter Paradise. Therefore, it is necessary to compete in taqwa, that is, in obeying the commands and prohibitions of Allah, which is a prerequisite for entering Paradise.

2 Does Sexual Life exist in Paradise?

Beyond doubt, along with every enjoyment in Jannah (Paradise), sexual intercourse exists, too. The verses that mention spouses and Houris have thus referred to such pleasures.

Numbers such as 40, 70 in Arabic literature describe plenitude, an allusion for abundance. In the hadith, sexual strength is used in order to express that the sexual intercourse in Jannah is zestier than the intercourse of this world. The expression of Abdullah b. Abbas, “No any felicities of Jannah resemble the ones that exist in the world; but, there is only a resemblance of name” is also valid for the felicity of marriage. In an eternal life, the degree of pleasures which were prepared only for the folk of Jannah is beyond and above any of human expression. As it is described in the hadith, the beauties within Jannah have “never been seen by an eye, nor heard by an ear, or (even) imagined by a human being”.

Some questions can come into our mind as a result of our inadequate understanding of Jannah.

In Paradise:

1-    A human being will be able to be present in many places at the same time. 

2-    Places as large as a world with full of vineyards and palaces will be given to every human

3-    Every kind of human desires will take place, but nothing will happen unless human wants. 

4-    It is impossible to comprehend Jannah with the criteria of this world. A baby in the mother’s womb cannot comprehend what is told about this life; similarly, the world is just like a womb for us when compared with Jannah. It is impossible for us to comprehend it. That is why a baby, who is nourished with the umbilical cord in the womb, starts to benefit from life with his/her eyes, ears, mouth and many other organs.    

Sexual Pleasures in Jannah

“Verily the Companions of the Garden shall that Day have joy in all that they do.” (36/Ya Seen,55)

“In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched.” (55/Al-Rahman,56)

“Like unto rubies and coral.”(55/Rahman, 58)

Beyond any doubt, sex has an important place in human’s life. As it is emphasized in the Quran (30/Ar-Room, 21) by marriage, both sexes have satisfaction both spiritually and physically. The continuation of the same satisfaction is certainly natural. According to the description of some verses and hadiths about Paradise, there will be both world women and Houris in Paradise.

The expression stated as “with companions pure (and holy)” in the verses (2/Al-Baqara, 25; 3/Aal-e-Imran 15) imply both the Houris and women of the world.

“To them will be passed round, dishes and goblets of gold: there will be there all that the souls could desire all that the eyes could delight in: and ye shall abide therein (for aye).” (Az-Zukhruf: 43/71)

Sexuality is among the things that the souls desire. Thus, the verse implies the existence of sexual life in Paradise. It is understood that the physiological defects and the spiritual depressions that have a negative effect on the sexual lives of women will be solved before entering Paradise as a result of the physical and spiritual purification process that will be applied to believers.    

There are lively depictions about the beauty, dressiness and attractiveness of Paradise women in some verses and hadiths. In a narrative, it is told that while houris talk about their differences, women of the world in Paradise would silence them by expressing their superiority because of their good deeds that they did in the world.

Although there are various views regarding how many women especially world women a man will have, the sound narration regarding the issue is the sound hadith in Bukhari and Muslim. According to that hadith, every man in Paradise will be given two “grace wives with transparent skins” and nobody will be left unmarried there (Bukhari, Badul-khalq 8; Muslim, Jannah 14). It is possible that both women are houris or world women, or one is houri and the other is a world woman.

There may be objections stating that in the descriptions related to sexual life in Paradise, the qualities like beauty, attractiveness are attributed to women, but the encouraging results and advantages are usually mentioned for men; thus women are shown kind of means of satisfying the pleasures of men. It is known that when a group of women and men are addressed together or when explanations regarding both women and men are made in Arabic, the masculine gender is used. Besides, in the art and literature of all societies, the woman is accepted as the focal point of grace and attractiveness; she has been the theme of romantic poems and other artistic works; the woman has usually been in the position of being demanded not demanding.

It is understood that the same style and approach is valid in the description of sexual life in Paradise. The fact that a man will be given at least two wives – one world woman and one houri – in Paradise, where no one will be left unmarried, should be related to the same theme. Indeed, the researches carried out on women psychology in the world life show that she is monogamic and she leaves place for only one man in her heart and imagination. Besides, this is necessary in order to protect the mother’s womb, which ensures the continuation of human beings, hence the determination of the father and the continuation of the generation.

The aim is not the bounties of Paradise that give bodily pleasures but the consent of Allah

In fact, the bounties of Paradise that meet the bodily needs and give bodily pleasures are not the aim for the people of Paradise. The real aim that is desired to be attained is the consent of Allah. To attain the consent of Allah for man is to turn the spirit that Allah granted him (al-Hijr 15/29) toward Allah, to observe Him and to talk to Him. The most sincere and common expression of prayer that expresses the feelings of  thanks and gratitude among Muslims is, “May Allah be pleased with you.” The friends of Allah are those who are closest to Him, who attain His consent, pleasure and love and who attain the greatest happiness by loving Him heartily with consent and surrendering.

In a verse that expresses the relationship between Paradise and the consent (pleasure) of Allah, the following is stated, “Allah hath promised to Believers men and women Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting stay. but the greatest bliss in the Good Pleasure of Allah: that is the Supreme Felicity” (at-Tawbah 9/72), expressing that this spiritual element of the otherworldly bliss is more valuable than all of the other bounties described using material concepts. "O (thou) soul, in (complete) rest and satisfaction! "Come back thou to thy Lord well pleased (thyself), and well-pleasing unto Him! "Enter thou, then among my Devotees! "Yea, enter thou my Heaven"! (al-Fajr 89/27-30). As it is stated in sound hadiths, after all believers enter Paradise and are settled, God Almighty will address them and ask them if they are pleased with their situations and they will say that they are pleased to the utmost extent

Thereupon, Allah will say to them, “I will give you something better than it: I am sending (distributing) my consent and pleasure to you; my wrath will not touch you again. (Muslim Jannah 9)

Paradise (hence Hell and the hereafter life) will start and go on not only in the realm of spirits but also in the world of matter and realities that consists of the spirit and the body and that has, vineyards, gardens, rivers, etc. It is not possible to interpret material elements that the existent verses of the Quran contain as unworldly or spiritual narrations or symbols. Imam Ghazali accepts that the pleasures of Paradise are divided into three: emotional, imaginary and mental and that everyone will make use of all or some of them based on their abilities. When the pleasures become constant in the hereafter by the elimination of interruptions that are the deficiencies of the imaginary and mental pleasures in the world life, they will become very attractive.

How will privacy be in Paradise?

As it is understood from the hadiths, every person will be given a 500 hundred yearlong place in Paradise, roughly as large as the earth. Within that large place, a person will have a separate private place where he will be together with his friends

However, the bad traits have no place in Paradise. Therefore, there will be no jealousy; a person will not feel sexual desires toward people that are non-mahram. As a matter of fact, a person who has no eyes cannot see; a person who has no ears cannot hear. You will not be disturbed when a blind person sees you near someone. You will not feel disturbed and worried when you see a small boy whose sexual feelings have not developed with your mother or sister.

That is, bad thoughts and feelings have no place in Paradise. They were given in this world for trial and testing. Since there is no trial and testing in the hereafter, there is no need for them. The sexual desires of a person that are valid for one’s spouse are off for others. Therefore, nobody will be disturbed by others. 10

3 Can a dead person contact with the actual world? Can they see the people who visit their graves?

Bedenler genel olarak çürüp dünyaya dönüşüp ruhlar ölümsüz olduğu için, ölümden sonraki yaşam da “ruhsal dünya” olarak da bilinir, bilinmeyen sorunlardan biridir. Hayatta olanlar ve ara alemlere göç edenler, farklı dünyalardalar. Orta alemde olanlar, bu yere özgü bir yaşam biçimine sahipler; tadı, kederi, rahatlamayı ve neşeyi hissediyorlar. Bununla birlikte, hala maddi dünyada olanlar, bedenden sonra ruhun hayatı hakkındaki gerçek duyularını, bir kişinin orada nasıl hissettiğini ve ne tür şeylerle yüzleşeceğini bilmiyorlar. Bu konuyu ancak peygamberimizden (ilahi gerçekler hakkında tanınan) öğrenebiliriz.

Hz. Peygamber'in (as) hadislerinden, inananların ruhlarının ara alemde birbirleriyle buluştuğunu öğreniyoruz. Ayrıca, ölülerin yaşayanlar hakkında bilgilendirildiği ve mezarlarını kimin ziyaret ettiğini görebilecekleri bildirildi. Onlar için dua ve ahlaki hediyeler kimin gönderdiğini bilirler. İnananların ruhları nimetler arasında olduğundan ve ruhları serbest olduğundan, serbestçe dolaşabilirler. Ancak, inkarcıların ruhları ve günahları çok fazla olan inananların ruhları, cezalandırılmakla meşguldür.

Ölülerin ruhlarının Kuran'ın bulunduğu evi ziyaret etmesi mümkün olabilir. Yine de, her ölü kişi için bunu söylemek zordur.

Ölülerin ruhları ara alemde birbirleriyle buluşuyor:

Orta alemde iki tür ruh vardır: Nimet olanlara ve cezalandırılanlara. Ibnu'l Qayyim'in açıklamasına göre, cezalandırılan ruhların birbirleriyle tanışma şansı yok. Onlar bir tür mahkumlar. Öte yandan, özgür ruhlar, bir başka deyişle, bereketli ruhlar birbiriyle tanışır ve onları ziyaret eder. Olanları ve dünyada olacakları tartışıyorlar. Her ruh, gerçek işlerdeki seviyeyle aynı olan arkadaşlarla tanışır. Peygamber (as) 'ın ruhu ar-Rafiqu'l A'la'dadır (en yüksek derece).

In the Surah an-Nisa, the following is stated “Whoever obeys God and the Messenger (as they must be obeyed), then those are (and in the Hereafter will be, in Paradise) in the company of those whom God has favored (with the perfect guidance) – the Prophets, and the truthful ones (loyal to God's cause and truthful in whatever they do and say), and the witnesses (those who see the hidden Divine truths and testify thereto with their lives), and the righteous ones (in all their deeds and sayings, and dedicated to setting everything right). How excellent they are for companions!” (the Qur’an, An-Nisa, 4:69) and this company is in three places: in the world, in the intermediate realm and in the hereafter. In each of these three places, people are with those whom they love. (2)

In this verse, it is informed that spirits will meet each other in the intermediate realm because, there is an event that is reported as the reason why this verse was sent: One of the Honored Companions became sad and cried because he thought after death, the rank of the Prophet (pbuh) would be higher than theirs and they would be separated from the Prophet (pbuh). When the Prophet asked him why he was sad, he replied : “We cannot help ourselves but be always by your side in this world, O the Apostle of God! We will not be able to see you after death, for your rank will be higher than ours. How can I help myself, being separated from you?”. Over this event, this verse was sent (3) and it has been reported that those who love God and His Prophet (pbuh) will be with him in the intermediate realm and in the hereafter.

God informs us in the surah Aal-i ‘Imran that “those killed in God's cause are not dead and rather, they are alive; with their Lord they have their sustenance”, and “rejoicing in what God has granted them out of His bounty, and joyful in the glad tidings for those left behind who have not yet joined them, that (in the event of martyrdom) they will have no fear, nor will they grieve.” / the Qur’an, Aal-i ‘Imran, 3:169-170) (4) These verse also stand as a proof that spirits in the intermediate realm meet each other because, as the phrase “yastabshirun” in the verse means “they want glad tidings to be given”, it also means “they become joyful and give the glad tidings to each other” (5). Since they give glad tidings to each other, they must be meeting and talking with each other.

Abu Hurayra reported that the Apostle of God (pbuh) said : “ It is for sure that the people of Paradise meet each other there (in Paradise). (6). It is reported that the spirits of the believers will be in Paradise in the intermediate realm. Thus, it is possible that by the people of Paradise in this hadith, those who are in Paradise in the intermediate realm is meant. This following hadith narrated by Ummu Hani, daughter to Abu Talib, affirms this way of interpretation of the hadith: Ummu Hani asked the Prophet (pbuh) such a question one day: “Will we be able to see and meet each other after we are dead?”. The Prophet (pbuh) replied: “ The spirit becomes a bird which feeds on the fruit of Paradise. On the Resurrection day, each spirit penetrates into their own body” (7). It is clear that the spirits of the believers meet each other in Paradise.

In a report by Ibn Abi’d-Dunya, when the Prophet (pbuh) was asked “ Do the dead know each other?”, he replied “ I swear by Allah in whose hand my soul is that they know each other just like birds know each other on the top of the trees”. (8) This question was asked by the mother of Bishr b. Bara b. Ma’rur from the Honored Companions and when she learnt that the dead knew and met each other, she immediately went to a person from Bani Salama, who was about to die and she sent her greetings to her son by means of this person. (9)  In another report of the hadith, those who will know and meet each other in Paradise like birds, are stated to be “good spirits”. 

When Bilal b. Rabah from the Honored Companions was about to pass away, his wife began to sigh and groan. Bilal began to say “What a great joy, what a great happiness! I will be with Muhammad (pbuh) and with his companions.” (10) Here Bilal gives the good news that he will meet the Apostle of God (pbuh) and his companions in the intermediate realm and they will be together just like in the world.(11) and with his word, he reminds his wife that she should not be sad but in deed she should be happy with that.

In a hadith which Bayhaqi reported from the narration of Ibn Abbas, it is informed that the spirit of a believer who gives good answers to the questioning in the grave will be in the company of other believers. (12)

Also, in the report of Bayhaqi from Ali b. Abi Talib in “Shu’abu’l Iman”, Ali (may Allah be pleased with him) said: “There were two believers and two disbelievers who were friends.  One of the believers passed away. When he was given the glad tidings that he would go to Paradise, he remembered his friend and saying “ O Allah, my friend always ordered me to be obedient to You and to Your Prophet (pbuh) and he advised me the good and kept me away from the evil…”, he prayed to Allah that his friend would not deviate after him and he would also be given the blessing he was offered. Later, when the latter friend passed away, their spirits met and said to each other : “ What a nice brother, what a nice company and what a nice friend”.

When one of the disbelievers died and informed he was going to be punished, he remembered his friend and said : “ God, my friend always suggested me to rebel against You and Your Prophet (pbuh) and asked me to commit the evil deeds, not the good ones. God, keep him away from the right path, so that he might be punished as I am and You will be angry at him as You are at me.” Then, the latter died and when their spirits met, they said to each other: “What an evil brother and what a bad companion”. (13) These all shows that good and bad spirits meet each other in the intermediate realm.  

In the hadith, which is reported from Abu Qatada and Jabir and is about making the shrouds nicely for the dead people, there is this sentence “ It is for sure that they visit each other in their graves”, in the version of this hadith reported from Suyuti and Bayhaqi. (14)

After reporting the hadith from Abu Qatada in “Shu’abu’l-Iman” (54/673), Bayhaqi stated that this hadith which was about those who were killed in God’s cause informed they had their sustenance and this hadith was in conformity with the 169th and 170th verses of the Surah Aal-i ‘Imran in the Qur’an. (15)

Another evidence which proves that spirits meet each other in the intermediate realm is the hadith which informs that the spirit of a believer that is ascended to the heavens after death is welcomed by the angels and they will ask him about those in the world. In the hadith reported from Abu Ayyub al-Ansari, the Prophet (pbuh) stated: “When the spirit of the believer is ascended to the heavens, it is welcomed by the angels.” (17) Just like a person who brings glad tidings is welcome in the world. Meanwhile the angels that bring the spirit of the person who has just died say:

-Let him rest for a while because he was in a great trouble.

-If he says “ It was already dead before me”,

-they say “Inna Lillah wa inna Inna Ilayhi Raji’un (we belong to Allah and we will turn to him), it has gone to Hawiya (Hell), its eternal place to stay. How bad it is there and what an evil educator it is”. (18)

Regarding this issue, Abdullah b. Mubarak is also reported to have said : “ The people in the grave expect news. When a dead person arrives there, they ask him questions like “what did this or that person do?” When he says for a person who is asked about : “ He is dead. Did he not meet you?”, they reply : “ Inna Lillah wa Inna Ilayhi Raji’un” and they add : He went to a different way than ours.” (19)

Sa’id b. Al-Musayyad from Tabiin (d. 94/712) said : “ When a person dies, he is welcomed by his child ( that died before him) like a person who returns home from a military expedition.” (20) This hadith, which informs that the dead meet each other in the intermediate realm and receive the news from those who have just died and joined them there, and similar news are supported by the information that the people in the grave are informed about the actions and deeds of their children, grandchildren and close relatives and they become happy because of the news of the good deeds and actions their relatives commit and they also become upset about the news they receive about the evil deeds their relatives commit.

The people in the grave are informed about the actions and deeds of their relatives and friends they have left behind and they become happy due to good deeds and become upset by the bad deeds they commit. (21) Mujahid is reported to have said : “ A person is given the glad tidings of his child’s good deeds after himself.” (22)

Sa’id b. Jubayr (d. 95/714) is reported to have stated : “ It is for sure that the dead people are informed about the people who are alive. There is nobody whose relative(s) passed away and who is left uninformed about the relatives he leaves behind. If the news they receive is good, they become happy and if it is not, they become upset.” (23) Abu’d Darda (d. 32/652), from the Honored Companions, used to pray like this : “O Allah, I take refuge in you from a deed which may make my dead relatives feel ashamed of” (24)

Abdullah b. Mubarak reports that Abu Ayyub al-Ansari said : “ The deeds of the people who are alive are reported to the dead. If they receive good news, they become happy and share the glad tidings but if they receive bad news, they pray “ O, Allah keep him away from it”. ( 25)

As can be understood from the dead people asking for news from a person who has recently died, we cannot say that the dead people receive the news about the people alive on their own – except for the ones Allah wills. For this reason, we learn that they are informed by those who have just arrived and joined them. Their receiving news from the new-comers proves that they meet and talk to each other.

The spirits of the dead meet and talk to each other in the intermediate realm. Is it possible that those who are not dead yet and alive can meet and talk to those who are in the intermediate realm? And is there some kind of contact of the dead with those who are alive? Let us now deal with it:

Meeting of those who are alive with those who are in the intermediate realm:

The meeting of those who are alive with those who are in the intermediate realm is two types : while awake and while asleep.

The most outstanding example and the proof of its probability are the hadiths which inform us about the Prophet’s (pbuh) meeting the spirits of some Prophets on Miraj and teach us about visit to graves.

Allah indicates in the Qur’an addressing to Muhammad (pbuh): “And ask (their true followers about) those of Our Messengers whom We sent before you: did We ever enable deities to be worshipped apart from the All-Merciful?” (26) While some interpreters of the Qur’an claimed this action of asking was only peculiar to Isra and the night of Miraj (27), some others interpreted this as Allah made Muhammad (pbuh) able to talk with previous prophets. In this second viewpoint, recording the absolute word in the verse as Isra and Miraj would be an incorrect interpretation. And it is right to understand the verse as it is and the Prophet (pbuh) was given this permission whenever he needed.(28)

Muhammad’s (pbuh) meeting with other prophets while he was still alive is something possible to happen. And it is of no difficulty for Allah to do this. This happened when Allah made him meet them and in the night of Miraj, Muhammad (pbuh) met the spirits of the Prophets at Al-Masjid al-Aqsa while he was awake. Later, some reports prove that he met some of them in the heavens. (29)

Also, in an another hadith narrated by Umar (may Allah be pleased with him), the Prophet (pbuh) reported that Moses (pbuh) prayed to Allah to let him talk to Adam (pbuh) and Allah let Moses (pbuh) meet and talk to Adam (pbuh), when he was still alive and awake.(30)

Some other prophets’ meeting the people in the intermediate realm when they were alive and awake only took place when Allah allowed them and on this issue, there are many reports about some saints that met the Prophet (pbuh) and some great religious personalities. (31)

On the visit to the grave, the name “zair” attributed to visitor and “mazur” to the visited is a proof that the visited is aware of the presence of the visitor. It is because if the visited is not aware of the presence of the visitor, this is not called mazur = the visited. Besides, when the Prophet (pbuh) taught the manners of visiting the graves, he taught the graves should be greeted; which shows their contact with the people alive. (32)

Those who are alive meeting the people in the intermediate realm while they are asleep, is divine dreams, which are a part of prophecy, according to Ibnu’l Qayyim’s report; and they represent Knowledge. (33) Erzurumlu Ibrahim Hakki says : “ Seeing the dead in good or bad situations in the dream is knowing the exact situation they are in. This is to show the situation of the dead or to make stay awake.” (34), He pointed out that seeing the dead in the dreams are of real dreams.

These meetings and the visions through dreams and karamahs are proofs not for common people but for the person who see them. However, we just mention about them in order to show its possibility.

The meeting of those who are alive with those who are in the intermediate realm takes place due to either one of their wish and as Allah’s favor upon their asking Allah for this meeting due to some purposes. We can exemplify the wish of those who are alive for this kind of meeting as to see the Prophet (pbuh) – as the wish of all of us and which happened to many believers – in the dream or our wish to see our relatives who departed to the other world.

Ibnu’l Qayyim says: “Meeting the dead in the dreams, exchanging news with them, their giving some information like, there is a treasure there or there is this over that place or this will happen like that or you will come to us at that particular time and this kind of information turning out true represent the reality of such meeting.” (35)

According to the narrations, Sa’b b. Jassama and Awf b. Malik from the Honored Companions became brothers and promised each other to keep in touch after death. After a while, Sa’b died. Awf saw Sa’b come to him as if he was alive in his dream and he asked Sa’b about how the questioning went. He replied it was going well for then and thanked Allah. Meanwhile, Awf asked Sa’b the reason why there was a black spot on his chest. He replied he borrowed ten dirhams from a Jewish person and saying the place where the money was, he asked that money to be returned to that man. Also, he reported that his cat was dead and his daughter was going to die soon and these all turn out to come into reality. When the morning broke and Awf went to his friend’s house, he saw the money was in the place where it was informed to be and he took it to return to the Jewish man. He asked the Jewish man if his friend borrowed money from him and the Jewish man confirmed by also giving the exact quantity of the money. Understanding that what he saw in his dream was real and complying with the will of his friend, Awf gave the money to the Jewish man. (36)

1- Nisa, 4/69.
2- Ibnu'l-Qayyim, p. 17; Suyuti, Bushra'1-Kaib, v. 147 b; Hasan al-'Idwi, p. 74; Rodosizade, Ahval-i Alem-i Berzah, elyazma, İst. Süleymaniye Küt. v. 19 a.
3-Ibnu'lQayyim, ibid, p. 17; Ibn Keathir, Tafsir, v. I, p. 522; Rodosizade, ibidi v. 19 b.
4-See Aal-i Imran, 3/169-170.
5-Mu'jamu'l-Wasit, v. I, p. 57; Atay Kardeşler. Arapça Türkçe Büyük Lügat, v. I. p. 128; Ibnu'l-Qayyim, ibid, p. 18.
6- A. b. Hanbal, Musnad. v. II, p. 335.
7- A. b. Hanbal. Musnad. v. VI, p. 425; A Sirajuddin, ibid, p. 106-107.
8- Suyuti, B. al-Kaib, v. 144 b.
9- A. Sirajuddin, ibid p. 107; Ibnu'l-Qayyim, ibid, p. 19.
10- Suyuti, B. al-Kaib, v. 148 b.
11- Abdullah Sirajuddin, ibid p. 107.
12- See Suyuti, Sharhu's-Sudur. v. 53 a.
13- Suyuti, Sharhu's-Sudur, v. 38 b; v. 173 b.
14- Suyuti, Bushra'1-Kaib, v. 147 b; Suyati, Sharhu Sunani'n-Nasai, v. IV, p. 34; Hasan al-'Idwi, ibid, p. 73; Abdullah Sirajuddin
15- Suyuti S.Sunan'n-Nasai, v. W, p. 34; H. al-'Idwi, ibid, p.73.
16- For the hadith on Miraj, see Bukhari. Sahih, Salat, l, v. I. p. 91-92; Muslim, Sahih, Iman, 74. v. I, p. 148; A. b. Hanbal. Musnad, v. V. p. 143; Ibn Kathir, al-Bidaya wa'n-Nihaya, v. I, p. 97, Beirut, 1977.
17- In the hadith reported by Abu Hurayra in Ibn Hibban Sahih, the following is stated: "When it is taken to the place where the spirits of the believers are, they become happy as if they have found someone who was lost." see Abdullah Sirajuddin, ibid, p. 106
18- see Nasai, Cenâiz, 9, c. IV, s. 8-9; Suyuti, S. Sudur, v. 37 a; B. al-Kaib, v. 144 b; Ibnu'l-Qayyim, a.g. e, s. 20; Rodosîzâde, ibid, v, 26a; A Siracuddin, ibid. s. 106.
19- Ibnu'l-Qayyim, ibid. s. 19: Birgivî, R. FÎ Ah. Etfâlİ'l-Müslimin, s. 85; Birgivî bu konuyu işledikten sonra, vasiyyet etmeden ölenlerin berzahta konuşamayacaklarım ve berzah ehlinin sorularına cevap veremeyeceklerini ilave eder. (bkz. ibid, s. 85.)
20- Ibnu'l-Qayyim, ibid, s. 19; Rodosizade, ibid. v. 25 a.
21- Rodosizade, ibid. v. 7 b.
22- Ibnu'l-Qayyim, ibid, p. 12.
23- Hasan al-'Idwi, ibid, p. 16, Egypt, 1316.
24- ibid.
25- Ibnu'l-Qayyim, ibid, p. 7; Rodosizade, ibid, v, 8 b.
26- az-Zukhruf, 43/45. '
27- see Ibn Kathir, Tafsir, a. IV, p. 129.
28- see Abdullah Sirajuddin, ibid, p. 109-110.
29- For hadtihs regarding the issue, see Bukhari, Sahih, Salat, l, v. I, p. 91-92; Anbiya, 5, v. IV, p. 106-107; Muslim.Sahih.lman, 74, v.I,p.l48; Fadail,42,v.IV,p.l845; Nasai, Sunan, Qiyamu'1-Layl, 15, v. m,ps. 215; A. b. Hanbal, Musnad, v. ffl, p. 120, 248; v. V. p. 59,143.
30- Abu Dawud, Sunan, Sunnah, 17, v. W, p. 226.
31- see Abdullah Sirajuddin, ibid, p. 110-113.
32- Ibnu'l-Qayyim, ibid, p. 8; Rodosizade, ibid, v. 8 b; Wujudi, Muhammad b. Abdulaziz, Ahvâl-i Alem-i Berzah, v. 9 a, elyazma, ist. Süleymaniye.Küt. Halef Ef. Böl. Nr. 237.
33- Ibnu'l-Qayyim, ibid, p. 29; Rodosizade, ibid, v. 39 b.
34- Erzurumlu ibrahim Hakkı, Mârifetname, v. I, p. 60.
35- Rodosizade, ibid
36- Rodosizade, ibid.

Kaynak: Prof. Dr. Süleyman Toprak, Kabir Hayatı, s. 247-258

4 Could you give information about agony of death (sakarat al-mawt)?

Agony of death (sakr al-mawt) means unconscious state of a person who is about to die. Materials which cause drowsiness in one’s mind are generally called “muskir” or “musakkir”. That word is also used to mean agony, love, sorrow, heedlessness or faint caused by a pain, and that state is called “sakr”, which is what we also mean here. That is to say; what is meant with “sakarat” which is the plural form of “sakr” is the agony and fainting when one is about to die.

Accordingly, “sakarat al-mawt” which is a Quranic term means “unconsciousness when one is about to die, which signals one’s death.”

As we all know, death is the soul’s leaving the body, and death causes agony. As a matter of fact, it is stated in a Quranic verse that sakarat al-mawt will find those who escape from death, sooner or later. (al-Qaf, 50/19).

As narrated from Hazrat Aisha, there was always a cup of water by the Prophet’s side during his last sickness. The Messenger of Allah (pbuh) used to dip his blessed hand into water and rub it onto his face and say: “There is no god but Allah. There is agony of death, for sure.” Then he raised his hands and said “ to Rafiqu’l-A’la” (the highest abode) until his soul was taken away and his hands fell down. (Bukhari, Riqaq, 42). In another hadith narrated from Hazrat Aisha, after dipping his hand into water and wetting his face, the Messenger of Allah (pbuh), raised his hands and prayed: “My Allah, help me in agony and unconsciousness of death.” (Ibn Majah, Janaiz, 64; Tirmidhi, Janaiz, 8).

Hazrat Aisha narrates: “Having seen the agony the Prophet suffered while dying, I will not envy anyone’s easy death.” (Tirmidhi, Dead, 8). In another narration, Hazrat Aisha said: “The Messenger of Allah died on my chest. Having seen it with the Messenger of Allah, I will not consider the severity of death bad for anyone.” (Nasai, Dead, 6).

They are the realities of ghayb (unseen), which living people cannot know, that angels appear to anyone at the time of death and tell them their place in the hereafter, the agony of death and what happens in that state. A true believer has to believe in all information about the realities of ghayb given to them by Allah and His Messenger. Every Muslim must believe in all situations informed to them in certainty. Otherwise, they will risk their faith.

It is stated in the religious sources that people who are on the straight way while they are alive, that is, who believe and comply with prohibitions attentively will experience an easy death and Angel of Death will treat them gently. And those who live a life contrary to it will experience a violent death and the Angel of Death will treat those people, who have spent their lives in infidelity, rebel and evil deeds, harshly. However, it is not an unchangeable rule. Sometimes while beloved slaves of Allah die in agony, those who spent their lives rebelling against Allah die easily.

As a matter of fact, the agony the Messenger of Allah suffered during dying was very severe. After Prophet Moses’ soul was taken away, Allah asked him how he found death; he said: “I felt like a sparrow being fried in a pan; neither does it die so that it will rest, nor can it escape so that it can fly away.” It signals that death can sometimes be harsh for the beloved slaves of Allah. And according to another narration, Moses said: “like a sheep being skinned at the hands of a butcher.” (see: Hasan Idwi, Mashariq, Egypt, 1316, p.15).
Although the Prophet (pbuh) said that people who had little sins would die easily and that there would be no fear or hardship for true believers who uttered the expression of “tawhid” at the time of death (Munziri, at-Targhib wa’t-Tarhib, 2/416-417), what is the reason of the severe agony those people, whom the Quran informed that their lives after death will be at the highest level of bliss, suffered at the time of death?

Islamic scholars have said that the reasons why people suffer at the time of death are different from each other. (see Hasan Idwi, ibid., 40). Accordingly, the reason of severe sakarat al-mawt is one of the four reasons below:

1- Allah makes those whose spiritual level He wants to increase more suffer at the time of death. This is the reason why the agonies of Prophets and saintly slaves of Allah suffer are so severe. As they endure the agony of death patiently, their level in the eyes of Allah increases. For this reason, none of the eminent people complained about the agony of death; and they always prayed Allah to increase their levels.

2- Allah makes the agony of death severe for people whose sins He wants to forgive, as ransom for their sins. A true believer will have a remuneration for all pains and agonies suffers in life, even the pain caused by a thorn pricked on his foot, and as this remuneration will be the forgiveness of a sin in case he does not have any sins, he will be gaining thawab (Tirmidhi, Janaiz, 1); of course, the agony of death will not be in vain. Hazrat Umar, who comprehended that truth, said: “If something from a believer’s sins he committed in life still remains – after repentance – Allah makes the agony of death severe for him. Eventually, his soul enters Heaven. And if an infidel did something good in life, Allah makes the agony of death easy for him, as remuneration for his good deeds, and sends him to Hell as he took the remuneration of his good deeds in life.”

If there are any unbelievers who die easily, we should not emulate them; we should emulate those who will have a peaceful life after death. As a matter of fact, remuneration for unbelievers is pain in this world, while remuneration for believers is paid both in this world and the other world. Allah the Glorious orders Muslims not to be surprised by the abundance unbelievers live in and emulate it (at-Tawbah 9:55). We do not emulate unbelievers who die easily; besides it rarely happens. Generally, their agony starts with death. Angels make them suffer while taking away their souls. As it will be explained later in this article, it is just the beginning of their agony.

Umar b. Abdulaziz (v. 101/720), who comprehended that agony of death will be a ransom for a believer’s sins, says: “I do not want that agony of death be eased for me, I do not desire it because, it is the last ransom which covers a believer’s sins and increases his level.” (Ibn Hajar, Fathu’l-bari, 11/365).

In addition to a believer’s agony of death compensating for his sins, angels will give him the good news and treat him gently, allowing him into happiness of reaching Allah. And the believer will not feel the agony of death within the happiness of reaching Allah. It is like that in life too. When one has remuneration for something he achieved going through many difficulties, he forgets the difficulties he had right away as if he had never experienced them.

3- Some of the ones whose agony of death is severe are tested once more at the last moment of their life on earth, which is totally a place of examination, and they are put through the last trial. That is to say, the reason why they suffer at the time of death is testing and trying. Of course, they will get their remuneration eventually.

4- There are people whose agony of death is harsh because it is the beginning of their punishment; they are unbelievers and cruel, unfair people who have not had the honor of believing in life and always occupied themselves with evil deeds. The Quran depicts their state as follows: “the angels stretch forth their hands, (saying),"Yield up your souls: this day shall ye receive your reward, - a penalty of shame, for that ye used to tell lies against God, and scornfully to reject of His signs!” (al-An’am 6:93). The verse states that unbelievers and cruel, unfair people will suffer while dying. “Angels’ stretching forth their hands” as stated in the verse means their beating them, which was sent down for idolaters who attended the Battle of Badr, yet its judgment is for all infidels as it can be seen clearly in the following verse: “If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their faces and their backs, (saying): "Taste the penalty of the blazing Fire!” (al-Anfal 8:50).

The Quran interpreters (commentators) have said that the beating stated in the verse means torment. The torment in the form of beating lasts until their souls leave their bodies. What is meant by saying “yield up your souls” is this: Angels tell them they will have punishment, torment, thirst, handcuffs and chains, Hell and boiling water and Allah’s wrath. Then their souls separate into pieces and hesitate to leave their bodies. Then angels beat those unbelievers until their souls leave their bodies, saying “yield up your souls!”. It means “let your souls out of your bodies”. And they say you will be punished with insulting torment today because you denied Allah and you were too arrogant to obey His verses and to comply with His Messengers in life. In this way, their suffering becomes more and more severe, just like water covers up one drowning in it so too are they covered with fear and beating. (see: Süleyman Toprak, Ölümden Sonraki Hayat)

5 Is reincarnation mentioned in the Quran?
6 Who are the companions of Araf, which is mentioned in the Surah Al-Araf?
7 How can we overcome the fear of death?

Every human will definitely experience the life of grave, whether s/he is buried underground after death, whether stays deep down the sea having been drowned, or is eaten by a predator, or thrown as ash into air after being cremated... As the torment of the grave and questioning is also addressed to the spirit, even if the corpse of the deceased is not in the grave, s/he will experience the questioning and- if s/he deserves-the torment of the grave. Even if corpses are buried underground, they rot after some time. Therefore, the life of the grave, questioning, reward or punishment (of the grave-life) should not be attributed only to the corpse buried underground.

Death is the phenomenon of the spirit's leaving the body. It is body that dies, not spirit. Human is essentially spirit. Body is its home or garment. One's existence is not harmed through change of garment or through its getting ripped off or exterminated. Our Lord, who makes us wear this body in this world's life, and who thus accommodates us in this universe, separates our spirit from that garment when He makes us emigrate from this world.

Death is not extermination. It is the door of a better world. A seed underground apparently dies, rots and becomes eradicated, but in reality it enters a better life, from the life of a seed to a life of a tree.

Similarly, a person who dies apparently goes under the earth, rots, but in reality s/he finds a more beautiful life in the intermediate realm (the realm of the grave).

Body and spirit are like a light-bulb and electricity. When the bulb is broken, electricity does not die out, but continues to exist. Even if we don't see it, we are sure that electricity is still existent. Likewise, when human dies, spirit leaves the body. But it continues to exist. Allah ensures the spirit's life in the intermediate realm by making it wear a more appropriate and beautiful garment.

When human is put into the grave after death, two angels named Munkar and Naker come to him/her and ask: “Who is your Lord? Who is your Prophet? What is your religion?” Those who have belief and good deeds answer those questions correctly. The gates of Paradise are opened to such dead people, who answer the questions correctly, and they are shown Paradise. Unbelievers and hypocrites cannot answer those questions correctly. And the gates of Hell are opened to them and the torment therein is shown to them. While believers will live without anxiety and with peace and blessings in the grave, unbelievers and hypocrites will suffer torment. (see az-Zabidi, Tajridi Sarih, trans. Kamil Miras, Ankara 1985, IV 496 et al)

There are certain verses of Qur'an and hadiths which denote the presence of torment and of blessing in the grave. In a verse, it is stated: “The Fire: they are exposed to it morning and evening; and when the Last Hour comes in (and the Judgment is established, it is ordered): "Admit the clan of the Pharaoh into the severest punishment. " (The Qur'an, Al-Mumin, 40:46) According to that verse, there is torment before the Doomsday, too; in other words, in the grave. The Prophet explained that the verse: "God keeps firm those who believe by the true, firm word in the life of this world and in the Hereafter.” (The Qur'an, Abraham, 14:27) was revealed about the blessing of grave. (Bukhari, Tafsir, Surah: 14).

There are many hadiths mentioned in books of hadith. Some of them are as follows:

While the Prophet, peace and blessings upon him, was passing by a cemetery, he saw that two dead people in two graves were suffering torment for some petty things. One of the dead people in those two graves was making Namima (informing s.o. of s.o.’s drawbacks that are related to the hearer) and the other was not avoiding urine (not paying attention to avoiding urine drops while urinating). Thereupon Allah's Messenger, peace and blessings upon him, took a green branch, split it into two, and planted them each on the two graves. The Companions asked why he did so. The Prophet replied: “As long as those two branches do not dry, the torment those two suffer is hoped to be alleviated.” (Bukhari Janaiz, 82; Muslim, Iman, 34; Abu Davud, Taharat, 26)

The Prophet says in another hadith of his: “The grave is either a garden of the gardens of Paradise, or a pit of the pits of Hell.” (Tirmidhi, Qiyamat, 26)

In another hadith, the Prophet says: “When the deceased is put to grave, two dark blue angels, one named Munkar, the other Naker, come, and they say to the dead: “What do you say about Muhammad (PBUH)?” And s/he answers: “He is the slave and Messenger of Allah. I witness that there is no god but Allah, and Muhammad is His slave and Messenger.” Thereupon the angels say: “We already knew you would say so.” Then they widen his/her grave seventy yards. And then this person's grave is enlightened. Then the angels say to the deceased: “Lie and sleep!” S/he says: “Go to my family and inform them of my situation.” The angels say: “Continue sleeping till the Day of Resurrection, just like the person who is in his/her wedding night and who is waken only by the person who s/he likes most.” If the dead is a hypocrite, the angels say to him/her: “What do you say about Muhammad (PBUH)?” And the hypocrite answers: “I had heard people say some things about Muhammad, and I talked like them. I know nothing else.” The angels say to him/her: “We already knew you would say so.” And then the earth is addressed: “Pressure this person as much as you can!” And the earth starts to pressure. To such an extent that that person feels as if his/her bones entangled each other. That torment continues till the Day of Resurrection.” (Tirmidhi Janaiz 70)

In the Qur'an, about the grave life of the martyrs, it is stated: "Do not think at all of those killed in God's cause as dead. Rather, they are alive; with their Lord they have their sustenance." (The Qur’an, Al-‘Imran, 3:169), "And say not of those who are killed in God's cause: "They are dead. " Rather they are alive, but you are not aware.” (The Qur’an, Al-Baqarah, 2:154)

It is more appropriate to believe that the torment will be suffered by both the spirit and the body. However, it will not be the body which is put to earth that will be tormented, but the new luminous body, which is suitable for the realm of grave and which the spirit wears after leaving its worldly body, will be tormented. Some people from Ahl-i Sunnat (mainstream Islamic sect) said that just as the essence of rose penetrates the rose, so too the spirit is an ore which penetrates the body (Aliyyu'l-Kâri, Explanation of Fıkh-ı Akbar, trans. Y. Vehbi Yavuz, Istanbul 1979, p. 259). In the verse it is stated: They ask you about the spirit. Say: "The spirit is of my Lord's Command, and of knowledge, you have been granted only a little. (The Qur’an, Al-‘Isra, 17:85).

8 Are the children who died in their childhood going to intercede for their parents?

Children as intercessors mean that, with the help of their supplications and their cute looking appearance which evoke feelings of mercy and compassion towards them, they will cause for Allah to forgive and show mercy on their parents for some of their sins. Our good opinion of Allah necessitates that we expect the Divine Mercy will accept their supplications.

Yes, children who died in their childhood will intercede for their parents. Allah the Just Majesty has given the right of intercession firstly to our Prophet (pbuh) and to apostles, angels, saintly people, who are beloved servants of Allah, martyrs and innocent children who died at a young age. However, what should be understood from intercession is that Allah allows the people, whom He wants to let into Heaven, to be put into Heaven through the intercession of His beloved servants. We understand that no one will be able to redeem the ones whom Allah does not want to be redeemed and whom He does not like or who is not worthy of redeeming. Therefore, people who deserve intercession are already the ones with whom Allah is content. Otherwise, people who could not earn Allah’s content in worldly life, such as infidels and idolaters, will not deserve intercession.

Some of the Prophet’s hadiths on the issue are as follows:

“Allah will let Muslims, whose three children died before puberty, into Heaven because of His mercy and compassion towards children.” (Bukhari,Janaiz (dead) 6, 91; Muslim, Birr (Goodness), 153).

“If any Muslim’s three children die before puberty, the hellfire will touch them only for a short time until Allah’s vow is met.” (Bukhari, Janaiz 6, Ayman 9; Muslim, Birr 150)

The Prophet (pbuh) said: “If any woman amongst you loses three of her children (before puberty), those children will surely be a shield for her against Hell.” A woman asked: “Is it valid also for women who lose two children?” Upon this, the Prophet (pbuh) replied: “Yes, it is the same for those who lose two children.” (Bukhari, Knowledge 36, Dead 6, 91; I’tisam 9; Muslim, Goodness 152).

“Give a name to children whom you miscarried; because they are your pioneers who went before you in order to earn you high positions in the Hereafter.” (Jamiu’s-Saghir, 3/1074).

“Give a name to children whom you miscarried so that Allah will make your scale of good deeds heavier with them. Otherwise, s/he will come and say on the Day of Judgment: “O Lord! They missed the thawab they would earn from me, by not naming me.” (Jamiu’s-Saghir, 3/1075).

“Children who died before puberty are very lively in Heaven, they are like rattling fish. One of them meets his/her parents and takes hold of their clothes and does not let it go until Allah lets his/her parents into Heaven with him/her.” (Jamiu’s Saghir, 3/2364).

As it is seen, those hadiths give good news that parents whose three children died before puberty will enter Heaven because of those children, using different expressions.

While these children are obviously emphasized to have died “before puberty”, no discrimination is made between boys and girls; and precisely the word “child” (walad) is uttered. Therefore, parents whose children, either boy or girl, died before puberty are given the good news of entering Heaven on condition that they show patience when their children die and expect its reward from Allah. That condition of putting up with death and not rebelling against Allah’s decision but being content with it is deduced from the implications, although not from the words of hadiths. In Sahikh Bukhari, the condition of being content with death is clearly stated under the section about the issue. (see: Janaiz 6). As a matter of fact, Allah the Supreme Being states “Those who patiently persevere will truly receive a reward without measure!” (az-Zumar, 39:10).

In order for children to welcome their parents as intercessors in the Hereafter, with their cuteness, we must consider them as fruit of Allah’ we must not rebel against Allah when He takes them away from us; we must submit to Allah’s decision and considering them a gift and that they are entrusted to us from Allah, we must know that we deliver them to Allah’s mercy, not to the grave when we bury them when Allah takes them away from us. This kind of belief is the essential of the creed of tawhid (Allah’s Oneness). It is, also, submission to and belief in Allah, which gives one the strength to bear a painful situation.

On the other hand, those who died in their childhood will intercede for their parents and other relatives who died as believers. They will let their parents experience the love of children eternally in the Hereafter, as a compensation for the separation they experienced in this short worldly life.

9 tombstones
Building Graves
The majority of Islamic scholars have stated that 'tasmim', shaping the surface of the grave  like camel's hump and thus raising it one hand span higher than the ground, is recommended  and that raising it higher than that is detested, and disliked, though not forbidden.(1) On account of the narrations about shaping graves even with the ground (2), Imam Shafii, one of the rightfull sect Imams, though, says that graves should not be made any higher than the ground but should be even with the ground.(3) Likewise, Ali the Companion, may God be pleased with him, said that God's Messenger, peace and blessings be upon him, had sent him to Medinah with the duty to break all the idols and to flatten all the graves in Medinah.(4)
Islamic scholars have different opinions about how much is intended in the hadiths, sayings of the prophet, with the word 'flattening'. The meaning 'making even with the ground' that Imam Shafii understood from the expression is closer to its dictionary meaning. However, in order for graves not to be trodden and sat on, it should be evident that they are graves. And this is possible only by puffing graves a little up the ground. It is narrated that the scholars of Shafii sect that came later also found that much raising necessary; thus the scholars of Islamic jurisprudence have aggreed on this issue.(5)
So, what is commanded to be flattened in the hadith are tombs and graves on which buldings are erected. It is allowed to encircle the grave with some walls to make it clear that it is a grave and to protect it from being trodden by humans and other creatures. However, it is forbidden to waste in that, to make luxury, and to spend much money because there is no benefit to the deceased in embellishing the grave. Instead, it is a more beneficial and better act to give this money to the poor and to donate the merits earned from this good deed to the deceased and to pray for its acceptance.(6)
Even, it is forbidden to paint and to whitewash the wall surrounding the grave as it would be a kind of decoration. It is detested to perform this deed which is forbidden by the Prophet (7), peace and blessings be upon him.(8) It is forbidden to build a dome or a construction on the grave with the intention of ornating or boasting.(9) In hadiths, it is also categorically forbidden to write on graves.(10) Based on this prohibition, mujtahidun, scholars who use reason for the purpose of forming an opinion or making a ruling on a religious issue, say that it is forbidden to write Quranic verses on gravestones as they may fall to the ground and may get trodden; and that it is detested to write other things.(11) It is strange that, though it is forbidden with healthy hadiths, almost all Muslims from the East to the West write on gravestones. This is something that emerged afterwards and thus a bid'at-innovation in religion. For this reason, it is better not to do that.
However, comparing with Prophet's putting a stone to the graves of his son Ibrahim and of Osman b. Maz'un, the first Muhajir to die in Medina, so that they would not be trodden and could be identified(12), the succeeding scholars stated that writing only the name would be a mark for the grave not to be lost  just like the stone put by the Prophet and viewed it as permissible to write on the gravestones only the name and the date of death.(13)
About the shape of the grave we need to say lastly that a Muslim's grave should be plain and humble, and the material to use in gravemaking should be simple and cheap. A Muslim graveyard should be away from ostentation and showiness, and should set an example with its simplicity and orderliness. The graves of the Believers, who leave aside every priority in mosque and stand on the same line in God's Presence, should also be the same in look. In making graves, things that violate this equality should be avoided.
1) al-Jaziri, Ibnu'l-Humam,
2) Muslim, Janaiz, 31, vol.II, p. 666; Nesai, Janaiz, 99, vol. IV. p. 88-89; Abu Davud, Jenaiz. 72, vol. HI, p. 291; A. b. Hanbel, vol. I, p. 89-96, 150, vol. VI, p. 18.
3) al-Jaziri, S. Sabik,
4) A. b. Hanbel, Musned, vol. I, p. 18l
5) S. Sabik, Mollamehmetoğlu,
6) Mahammed Hamidullah
7) Muslim, Janaiz, 32, vol. II, p. 667; Ibn Mace, Sunen, Janaiz, 43, vol. 1, p. 498; Nesai, Janaiz, 98, vol. IV, p. 88; A b, Hanbel, vol. VI, p. 299.
8) al-Jaziri. Tahtavi,
9) al-Jaziri Tahtavi, Şevkani, Serhu's-Sudur, p. 526, (in al-Jami'ul-Farid).
10) Ibn Mace, Janaiz, 43, vol. I, p. 498; Tirmidhi, Janaiz, 57, vol. II, p. 258.
11) al-Jaziri
12) Ibn Mace, Janaiz, 42, vol. I. p. 498; Abu Davud, Janaiz, 63, vol. Ill, p. 288; Tirmidhi, Sunen, Janaiz, 57, vol. II, p. 258.
13) Mollamehmedoglu, O. Zeki
Ölümden Sonraki Hayat (Life after Death) Prof. Dr. Süleyman Toğrak

10 What is MIZAN (SCALE)?

Mizan literally means a device used for weighing something, weighing device, scale. In Islamic terms, it is a spiritual scale which will be used to weigh one’s good deeds and sins in the Hereafter. Mizan is not a device that just weighs materials. There are also devices for measuring hotness, coldness and speed. Besides being used to weigh materials and some symptoms, Mizan is also used allegorically in law to weigh badness and goodness. Such as scale of law, scale of goodness, scale of truth, scale of reasoning…
Allah the Most Glorious stated in the Quran about scales of different types of measurement as in the following: “And the sky He has uplifted; and He has set the measure so that you do not exceed the measure; but observe the measure strictly, nor fall short thereof.” (ar-Rahman, 55/7–9).

The scale exclusive to weighing good and bad deeds in the Hereafter is real and it will be set up. Allah the Most Glorious tells about this scale to be set up in the Hereafter as follows: “And We set a just scale for the Day of Resurrection so that no soul is wronged in aught. Though it be of the weight of a grain of mustard seed, We bring it. And We suffice for reckoners. (al-Anbiya, 21/47). “The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful. And as for those whose scale is light: those are they who lose their souls because they disbelieved Our revelations. (al-Araf, 7/8-9).  If a scale is heavy, it is related to the weight of the thing weighed with it. The pan which should weigh heavy is the one in which belief and good deeds are put. The ones whose belief and good deeds weigh heavier on the scale are the ones who will be successful. It is narrated that there are two views on the word “mawazin” in the verse, the interpretation of which is written above. One of them says “mawazin” is the plural form of mizan, and the other says it can also be the plural form of “mawzun (deeds being weighed)”. What is precious and worthy to Allah is good deeds. And what will weigh heavy in the Mizan are good deeds. The aim of fact that Mizan is made plural with the word Mawazin in some verses is to exalt the glory of Mizan and to point out to its importance or to the numerousness of people whose deeds are going to be weighed. Or it can also indicate that there will be one scale for each person. Or it indicates that deeds of hearts (i.e. thoughts, feelings), words and deeds of body organs (deeds done physically) will be weighed in separate scales. Or Mizan is mentioned as Mawazin because it has many parts and details.

The conclusion reached from the Quran’s statements about weighing and scale is this: A scale will be set up to weigh deeds in the Hereafter anyhow. The weighing of deeds will take place after the distribution of recording books of deeds. During weighing with Mizan, if a fiendish person has good deeds, they will be given to people who were behaved unfairly by him/her. If he/she does not have good deeds, those people’s sins will be given to him/her. After everyone’s various deeds are weighed, the total of gains and losses will be deducted from the sum total.
Followers of Mutazila philosophy state that “Mizan” is the metaphor for Allah’s justice; deeds are impossible to be weighed though they can be returned. Human beings’ deeds are known by Allah before they are committed so it is unnecessary to weigh them. Followers of Sunnah replied this theory in this way:  “Deeds are weighed on Mizan in order to distinguish Allah’s friends and foes in front of everyone and to show people Allah’s fair and perfect justice. Therefore, everybody will understand that Allah does not behave cruelly. The ones whose good deeds weigh heavier than their sins on Mizan will have more abundance and happiness than ever because of the perfection of their degrees and virtues. On the other hand, the ones whose sins weigh heavier than their good deeds will have more sadness, fear, sorrow and embarrassment. The evidence of those who say the word mawazin only refers to justice is inconsistent. It is not permissible to attribute a metaphor to a word unless its real meaning is illogical in the context. There are some hadiths about Mizan:

a) What will be weighed on Mizan is the book of deeds (Ibn Kathir, Interpretation of the Quran, Beirut, 1966/1385, IV, 566).
b) Good deeds are turned into beautiful physical items of light and sins are turned into ugly physical items according to their amounts and then those items are weighed (Fahruddin ar-Razi, Mafatihu’l Ghaib, Istanbul 1398 h. IV, p.266-267, VIII, p.666).
c) People will be weighed once with their good deeds on their back and once with their sins on their back (Ibn Kathir, III, p.146-147).

Accordingly, one must accept the reality of Mizan to weigh people’s deeds. However, it is impossible for human logic to perceive the reality of weighing process and the essence of Mizan in details. For this reason, it is not necessary to believe in details of it. The ones who misinterpret weighing and Mizan as the justice of Allah are not rejected by Islam on condition that they do not deny their existence. 
 However, as for those who do not believe in Allah and the Day of Judgment; Allah will not have their deeds weighed anyhow. The process of weighing will be carried out in order to determine the amounts of good deeds and sins of people. Infidels’ good deeds will have gone to waste because they denied Allah and the fact that people will be resurrected after death and that they will be questioned for their lives. Faith is like a bowl keeping and saving good deeds in itself. As an infidel does not have Faith, he/she will have nothing left other than his/her infidelity and sins; therefore, there will be no need to weigh his/her deeds. For this reason, Allah states: “Say: Shall we tell you of those who lose most in respect of their deeds? Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works? They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.” (al-Kahf, 18/103-105).
Our Prophet says that no one will remember anyone in three places on Mahshar (gathering place after resurrection) because of fear and worry.
1. Until one finds out if his/her good deeds weigh heavy on Mizan during weighing process.
2. Until one finds out from whence his/her book of deeds will be given to him/her, from right side, from left side or from behind.
3. While waiting by the Bridge of Sirat when it is built across over Hell (Mansur Ali Nasif, at-Taj, V, 376).

Muhiddin BAGCECİ

11 What are we going to encounter when we die? Could you give some information about the grave life?
12 I think about death a lot and I'm afraid of dying. What should I do?

Death is not extermination. It is the door of a better world. A seed underground apparently dies, rots and becomes eradicated, but in reality it enters a better life, from the life of a seed to a life of a tree.

Similarly, a person who dies apparently goes under the earth, rots, but in reality s/he finds a more beautiful life in the intermediate realm (the realm of the grave).

Body and spirit are like a light-bulb and electricity. When the bulb is broken, electricity does not die out, but continues to exist. Even if we don't see it, we are sure that electricity is still existent. Likewise, when human dies, spirit leaves the body. But it continues to exist. Allah ensures the spirit's life in the intermediate realm by making it wear a more appropriate and beautiful garment.

For this reason, the Prophet said: “Grave is either a garden from gardens of Heaven or a hell from the holes of Hell.” and informed us about the existence of life in grave and how it will be.

If a faithful person dies of an incurable disease, s/he is considered a martyr. This kind of martyrs are called martyrs of morality. And martyr wander freely in the world of grave. They are unaware of that they are dead. They think they are still alive. They only know that they are living a more gorgeous life. The Prophet said: “Martyrs do not feel the agony of death.”

It is stated in Quran that martyrs are not dead. That’s to say that they are unaware of that they have died. For instance, think of two men. They are in a very beautiful garden together in a dream. One of them knows that it is a dream. Yet the other one is unaware of that it is a dream. Which one enjoys it the most? Of course the one who does not know that it is a dream. The one who knows it is a dream thinks that if he wakes up, all the joy will get lost. However, the other one feels the joy truly and fully.

Similarly, the ordinary dead do not feel the joy to the full as they are aware of that they are dead. Nevertheless, martyrs feel it to the full as they are unaware of that they are dead.

Souls of those who die as believers and who are not subject to punishment in grave wander freely. For this reason, they can travel to many places. They can be in many places at the same time. It is possible for them to wander around and amongst us. Even, Hazrat Hamza, the lord of the martyrs, helped a lot of people and still there are people to whom he helps.

Human beings, who come into the wombs of their mothers from the world of souls, then are born into the world. They meet here. Similarly, people in world are born into the otherworld through death and they wander there. Just as we bid farewell to people who go to the otherworld from this world, so are there ones in the otherworld, who welcome the ones who leave this world for the otherworld. Insha’allah, our beloved ones, especially the Prophet, will welcome us there; as long as we are true slaves to Allah here.

Just as we welcome a new born child here, so will our friends welcome us, insha’allah, when we go to the otherworld; on condition that we believe in Allah and obey Him and His apostles and die as a believer.

2. A small amount of fear resulting from anxiety about afterlife is beneficial. However, if this is an obsession which disturbs one’s sleep, it may lead one to hopelessness. And hopelessness is not permissible.
Such things happen in accordance with Allah’s order and wisdom. One should trust His wisdom and mercy and think that the appointed time of death is unchangeable, and try to be prepared for it all the time and be between hope and fear.

Bediuzzaman said on the issue:

“Faith is both light and power. Yes, a man who reaches real faith can challenge the world and can be safe from the hardships of events at the rate of the power of his faith.” (Nur Collection, 23rd Word).

Faith and being slave to Allah is the source of all kinds of good deeds and courage. All kinds of evil and cowardice result from infidelity and aberration. Muslims’ courage and infidels’ cowardice are especially manifested obviously in battles. What makes believers courageous are mainly the following two factors:

a. “To every people is a term appointed: when their term is reached, not an hour can they cause delay” (al-A’raf, 34; Yunus, 49; an-Nahl, 61) is the reality that “time of death is unique and unchangeable”. The one who is at the front line and the one who is at the back line are at the same distance to the death. Even there is not a difference of distance to death between the one who is resting in his house and the one who is in battle. There are many people who attend to lots of wars and yet die in their beds. And there are many who die in the first war they attend.

The case of Halid bin Walid is an appropriate example to this. While spending the last days of his life, he says to the people around him: I attended so many wars. There is not a single organ in my body which does not have a scar of arrow or spear. Yet, I am dying in my bed, as you see. Let the cowards draw a lesson from this!”

b. “Can you expect for us (any fate) other than one of two glorious things- (Martyrdom or victory)?” (al-Tawbah, 52). A true believer, who says: “I will be a martyr if I die and I will be a ghazi (one who fights on behalf of Islam) if I survive”, will be more brave than a non-Muslim of course.

In Nur Collection, it is stated that faith is an affiliation. “A true believer who affiliates to the Eternal Sultan faithfully and who becomes a good servant of Him” is supposed to have reached the source of the greatest courage.

“Faith is both divine light and power. Yes, a man who gains true faith can challenge the universe.”

Please click on the link given below;

Is death nothingness?

What is death?

13 Is there anyone who ever travel back and forth between this world and the Hereafter?

In our daily life, we come to think of the questions with regard to the existence of the hereafter since we do not go into details of it. The question like this is the ravings of materialists who hide themselves behind the sophistry of I do not believe in what I do not see. They use this argument, whose epoch is long over.

Yes, there cannot be thought any other contradiction, which is more terrifying than ones mind and logic accepting an incident for the present time and denying it for the future. Actually, the life that we live in is a sufficient evidence for the Hereafters existence. Can those who deny the existence of a second life deny the life they are in as well? They cannot!

Is it easier for a commander for the first time to gather an army under his control; or is it easier for him to gather the soldiers of an army with blowing a horn, who already know their duties and had met before and have gone away for some rest? Which one? Of course, the second one. As this example suggests, considering that our Sustainer has given us a bounty, which we call life, by bringing us from the darkness of nothingness, how is it that it can be impossible for Him to repeat the same thing once more when we are dead. Isnt it easier than the first life when we compare the two?

Furthermore, do we need absolutely to see by our eyes and go there in order to give news from somewhere or something? Astronomy tells us about stars and galaxies. There are so many stars, which their lights cannot reach us. So who went there and came back?

With regard to the point, a Muslim scholar says, In order to see with our worldly eyes the dwelling places of the World of the Hereafter within the veil of the Unseen and to demonstrate them, either the universe has to be shrunk to the size of two provinces, or our eyes have to be enlarged to the size of stars, so that we can see and specify their places.

The human mind which functions according to the criteria of this world, although it is unable to comprehend a realm properly whose qualities and criteria are different, deems the Hereafter possible since there are many proofs about it and it has been proven. The existence of something, which is possible by reason, is also confirmed through news. All prophets and Divine Books announced that the Hereafter exists and human beings will be resuscitated and called to account for what they had been doing in the world. In the Holy Quran, the life of the Hereafter is told most beautifully through some examples from worldly life and analogies. This is not because the Hereafter, and the destinations of Heaven and Hell resemble the world, but because it is impossible to understand this truth otherwise. Whats more, the Master Muhammad (PBUH) saw the Hereafter at the night of Ascension (Miraj) and announced to us on his return. Now we ask deniers after having enumerated such sound proofs. Where did you go and see in order to declare that something does not exist since you do not see? What is your proof? If you deny, you have to prove it.

In spite of the explanations and proves in volumes of books which dispelled the doubts, those who close their eyes could only turn daylight into the night while the truth is crystal clear.

Gerçeğe Doğru (Towards the Truth) , C:3, Zafer Publications

14 Who is the person that died and resurrected again by Allah after 100 years?

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" But Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: "(perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a Sign unto the people Look further at the bones, how We bring them together and clothe them with flesh! When this was shown clearly to him he said: "I know that Allah hath power over all things." (al-Baqara 259)

Hazrat Ali, Ibn Abbas, Iqrima, Abu'l-Aliya, Said b. Jubayr, Qatada, Rabi, Dahhak, Suddi, Muqatil, Sulayman b. Burayda, Najiya b. Ka'b, Salim al-Khawas said: "The person mentioned in the verse is Hazrat Uzayr (Ezra)." However, Wahb, Muhahid, Abdullah b. Ubayd b. Umayr, Bakr b. Muzar: said "He is Hazrat Armiya." Ibn Ishaq said Armiya was Khidr. Apart from those, it was even said that he was the slave of Hazrat Lot or Shaya. It was said that he was an unbeliever but that he became a believer after being resurrected.
As for the word “QARYA” mentioned in the verse, Wahb, Qatada, Dahhak, Iqrima and Rabi said it was "Ilya" that is, "Baytu'l-Maqdis", Dahhak reports that it is "Qaryatu'l-Inab" or "Ard Muqaddas" (Holy Land), two leagues away from "Baytu'l-Maqdis"; in some sources, it is Mu'tafika; Ibn Zayd says it is "the city of thousands” escaping from death”; according to Ibn Abbas it is "Dayr Hiraql" near the river Tigris; according to Kalbi, it is "Shabur-abad" and according to Suddi it is Salamad. The most famous of them is that that person is Hazrat Uzayr b. Sharhiya, and the place "Qarya" is the city of Quds (Jerusalem) where the Sons of Israel settled and established a state; it was invaded as a result of the war of Buhtunnassar and was destroyed completely; the Sons of Israel were divided into three parts: some of them were killed completely; some of them were sent to Damascus and they settled there; some of them were taken prisoners. Uzayr was among those prisoners; he escaped and went to Quds on his donkey and saw Quds in that state. It was reported from Ibn Abbas in detail that it was the reason of the revelation of the verse.  
However, as it was explained above, there are narrations of killing and resurrecting about other people and the story may be true in its general sense for each one of them or all of them; although the topic of the story seems to be on the darkness of hopelessness and since hopelessness is a kind of denial, some interpreters interpreted that event as an example of reaching the light of belief out of the darkness of denial and reaching success and hope out of hopelessness, it is more probable that it is a wonder of prophethood based on the well-known meaning of the verse. The topic of the story does not cover the hopelessness of unbelief but the outcomes of the sorrow and grief and an extraordinary style of emergence.
That is, when that person - his name is not important – saw the tragic situation of that village, he said “how will Allah bring it to life after its death?”; that sentence can express the following meanings depending on the situation of that man:
1- Allah will bring that country back to life but why? How will He bring it back to life and when?
2- I wish it a fast life but I am weak; I do not know my way; I wonder whether Allah will do it. If He does it, probably it will be late and I will not be able to see it. Oh, it is a disaster!..
3- He can do it but probably he will not do it.
Thus, although the sentence, “how will Allah bring that country to life after its death?” is an expression of a mood of disappointment that asks for help, the fact that it is not far away from causing an atmosphere of some hopelessness will be a small mistake and both the divine help will start and an inactivity of a century will occur in order to reach the thing that is desired as a lesson for that small mistake.
Therefore, Allah gave that person a continuous death lasting a century. He did not give him any pleasures of the life during that period. According to the narration, that person fell asleep and died in his sleep. He was very young. Then, Allah made that person wake up. He resurrected him as living, clever and thoughtful as before and with a spirit that is ready to make conclusions logically.  
According to some narrations, in the seventieth year of that one hundred years, Ard Muqaddas was conquered by the Persian King “Yushak” and his soldiers; Buhtunnassar was destroyed; the remaining Sons of Israel were settled near and around Baytulmaqdis (the Mosque of Quds) and Quds was rebuilt in thirty years; thus, Allah resurrected Hazrat Uzayr, who said, “how will Allah bring that country to life after its death?”, just like that village after death.
When Allah resurrected him, he asked him, "How long did you tarry?" He said, “a day or part of a day." as if he was waking up from a sleep. 

After that pious confession, Allah told him the truth and said: Nao, you have tarried a hundred years; now look at your food and your drink; observe the power of Allah that they show no signs of age; they have not decayed; they are as fresh as they were; and look at your donkey, you will see it as it was. We killed you and resurrected you not because it was the end of your lifespan but because we wanted to make you a sign unto the people and show the power of your Lord; we showed those miracles. We showed the resurrection in all of the spiritual and bodily lives so that you would clearly see the science and knowledge and become a witness of your Lord. Then, do not find it enough to hear the news; Look at the bones again, that is, your own bones or your donkey’s bones, in order to comprehend the divine power clearly; watch with your eyes and your insight how We bring them together and clothe them with flesh. (See Elmalılı Interpretation)

15 Where is Hell?

Say: the knowledge is with Allah alone * None knows the Unseen save Allah.

According to some narrations, Hell is beneath the earth. As we have explained in other places, in its annual orbit, the globe of the earth traces a circle around an area that in the future will the place of the Great Gathering and Last Judgement. It means Hell is beneath the area of its orbit. It is invisible and unperceptible because it consists of veiled and lightless fire. In the vast distance travelled by the earth are many creatures that are invisible because they are without light. Like the moon loses its existence when its light withdraws, we are also unable to see numerous lightless globes and creatures which are in front of our eyes.

There are two Hells, the Lesser and the Greater. In the future, the Lesser will be transformed into the Greater and is like its seed; in the future it will become one of its habitations. The Lesser Hell is under the earth, that is, at the earth’s centre. It is the inside and centre of the globe. It is known in geology that in digging downwards, the heat for the most part increases one degree every thirty-three metres. That means that since half the diametre of the earth is around six thousand kilometres, the fire at the centre is at a temperature of around two hundred thousand degrees, that is, two hundred times hotter than fire at the circumference; this is in agreement with what is related by Hadiths. This Lesser Hell performs many of the functions of the Greater Hell in this world and Intermediate Realm, and this is indicated in Hadiths. Just as in the World of the Hereafter, the earth will pour its inhabitants into the arena of the resurrection within its annual orbit, so too at the Divine command will it hand over the Lesser Hell within it to the Greater Hell.

Some of the Mu’tazilite imams said that “Hell will be created later” but this is mistaken and foolish, and arises from Hell not having completely opened up at the present time and developed into a form entirely appropriate to its inhabitants. In order to see with our worldly eyes the dwelling places of the World of the Hereafter within the veil of the Unseen and to demonstrate them, either the universe has to be shrunk to the size of two provinces, or our eyes have to he enlarged to the size of stars, so that we can see and specify their places. The knowledge is with Allah, the dwelling-places of the Hereafter are not visible to our worldly eyes, but as indicated by certain narrations, the Hell of the Hereafter is connected with our world. In a Hadith it is said of the intense heat of summer, “It gives an inkling of Hell.” That is to say, that Greater Hell is not visible to the tiny and dim eyes of the minds of this world. However, we may look with the light of the Divine Name of All-Wise, as follows:

The Greater Hell beneath the earth's annual orbit has as though made the Lesser Hell at the earth's centre its deputy and made it perform some of its functions. The possessions of the All-Powerful One of Glory are truly extensive; wherever Divine wisdom pointed out, He situated the Greater Hell there. Yes, an All-Powerful One of Glory, an All-Wise One of Perfection Who is owner of the command of ‘Be!’ and it is has tied the moon to the earth before and eyes in perfect wisdom and order, and with vast power and perfect order tied the earth to the sun, and has made the sun. travel together with its planets with a speed close to that of the annual rotation of the earth, and with the majesty of His Dominicality, according to one possibility, made it travel towards the sun of suns, and like a feet decked out with electric lights has made the stars luminous witnesses to the sovereignty of His Dominicality. It is not far from the perfect wisdom, tremendous power, and sovereignty of Dominicality of one thus All-Glorious to make the Greater Hell like the boiler of an electric light factory and with it set fire to the stars of the heavens which look to the Hereafter, and give them heat and power. That is, give light to the stars from Paradise, the world of light, and send them fire and heat from Hell, and at the same time, make part of that Hell a habitation and place of imprisonment for those who are to be tormented. Furthermore, He is an All-Wise Creator Who conceals a tree as large as a mountain in a seed the size of a finger-nail. It is surely not far then from the power and wisdom of such an All-Glorious One to conceal the Greater Hell in the seed of the Lesser Hell in the heart of the globe of the earth.

I n S h o r t

: Paradise and Hell are the two fruits of a branch of the tree of creation which stretches out towards eternity. The fruits’ place is at the branch’s tip. And they are the two results of the chain of the universe; and the places of the results are the two sides of the chain. The base and heavy are on its lower side, the luminous and elevated on its upper side. They are also the two stores of this flood of events and the immaterial produce of the earth. And the place of a store is according to the variety of the produce, the bad beneath, the good above. They are also the two pools of the flood of beings which flows in waves towards eternity. As for the pool's place, it is where the flood stops and gathers. That is, the obscene and filthy below, the good and the pure above. They are also the two places of manifestation, the one of beneficence and mercy, the other of wrath and tremendousness. Places of manifestation may he anywhere; the All-Merciful One of Beauty, the All-Compelling One of Glory, establishes His places of manifestation where He wishes.

As for the existence of Paradise and Hell, they have been proved most decisively in the Tenth, Twenty-Eighth, and Twenty-Ninth Words. Here, we only say this: the existence of the fruit is as definite and certain as that of the branch; the result as the chain; the store as the produce; the pool as the river; and the places of manifestation as definite and certain as the existence of mercy and wrath.

  (From The Risale-i Nur Collection, The Letters by Bediuzzaman Said Nursi)

16 paradise and hell

click here to see the answer

17 What benefits does the belief in Resurrection have for the life of this world?
18 What are the qualities of those who enter the garden of Firdaws ? (The Highest Gardens of the Paradise)

In the Quran, although Paradise (jannah) is mentioned 170 times in the singular or plural form, the garden of Firdaws is mentioned twice and the garden of Adn is mentioned eleven times. It shows that what is described as the place of reward in the Quran is “eight gardens”. All of them are very nice.

“Allah hath promised to Believers men and women Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting stay. but the greatest bliss in the Good Pleasure of Allah: that is the Supreme Felicity.”(at-Tawbah, 9/72)

The fact that the gardens of Adn are regarded in the same category as the general gardens and that they are stated without mentioning the distinctive qualities of those who go to Paradise proves what we say.   

The qualities of those who to the garden of Adn are stated in detail in the chapter ar-Rad verses 19-24. The keyword regarding the issue is “ulu’l-albab” (people of understanding). People with the following qualities are mentioned as people of understanding: “Those who fulfill the Covenant of Allah and fail not in their plighted word; those who join together those things which Allah hath commanded to be joined, hold their Lord in awe, and fear the terrible reckoning; Those seek the countenance of their Lord; establish regular prayers; spend for the sake of Allah secretly and openly; and turn off Evil with good...”

As it is seen, they are not the qualities of only those who enter the garden of ADN but the main qualities of all those who enter Paradise.

The qualities of those who enter the garden of Firdaws are generally the same qualities.

That issue is indicated in the following verse: “As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Firdaws.”(al-Kahf, 18/107)

In the second place where the garden of Firdaws is mentioned (al-Muminun), the keyword is belief. And the qualities of the believers are about the same as those of the people to enter the garden of ADN.

The keywords and qualities mentioned for the residents of those two different gardens are remarkable. The fact that “ulul albab” (people of understanding) is mentioned for the garden of AND and “iman” (belief) for the garden of Firdaws indicates the relationship between the mind and belief. That is, people who really have common sense will definitely have belief because in general, all causes and judgments are approved by the mind in Islam. Therefore, it is said that, “A person with no mind has no religion”. The other common qualities are mentioned as “good deeds”, which means to obey the orders of Allah and to avoid committing His prohibitions.

The Messenger of Allah stated the following in a hadith reported by Abu Hurayra:

“Allah will put a person who believes in Allah and His messenger, perform prayers, pays alms, fasts in Ramadan in Paradise whether he immigrates for the sake of Allah or stays in his home.”

When Abu Hurayra asked, "O Messenger of Allah! Shall I give this good news to people?”, he said,

"In Paradise, there are one hundred levels; Allah prepared them for those who fight for the sake of Him. There is a distance equal to the distance between the sky and the earth between two levels. When you pray Allah, ask for Firdaws. It is in the middle of Paradise and it is the highest place. Beyond Firdaws is the arsh (throne) of Allah; the rivers of Paradise originate from there.”(Bukhari, Tawhid, 22; Muslim, Imara, 46).

The expression “When you pray Allah, ask for Firdaws...” is valid for each believer. Everyone can ask Allah for it and enter there by the grace of Allah.

The fact that Hazrat Prophet (pbuh) advises his ummah to ask for Firdaws is an example of his loyalty to his ummah. Besides, our Prophet (pbuh) taught us that nobody, including himself, could enter Paradise based on good deeds. He taught us that any part of Paradise would be a grace of Allah.

The primary issue in the chapter al-Muminun is the high qualities of believers. Then, the following issues are explained in the chapter: The process of the formation of the child in the uterus; exemplary information about Noah (pbuh), a prophet whose name is not given, Moses (pbuh) and Aaron (pbuh); the common points of their prophethood and conveying the message; the main qualities of the ummahs that follow their prophets and those who disobey them; the fact that Makkan polytheists accepted the creative power of Allah but associated partners to Him and did not believe in the hereafter; their tragic situation in the hereafter, their regret and unanswered wishes. The chapter ends with the following prayer: “O my Lord! Grant Thou forgiveness and mercy! For Thou art the Best of those who show mercy!".
 
The meaning of the first ten verses:

"In the name of Allah, the Beneficent, the Merciful”

1.  The Believers must (eventually) win through

2.  Those who humble themselves in their prayers;

3.  Who avoid vain talk;

4.  Who are active in deeds of charity;

5.  Who abstain from sex,

6.  Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess― for (in their case) they are free from blame,

7.  But those whose desires exceed those limits are transgressors―

8.  Those who faithfully observe their Trusts and their covenants;

9.  And who (strictly) guard their prayers

10.  Those will be the heirs

The Interpretation of the Verses
1. In the verses in this chapter, the content of the concept ‘believer’ is summarized along with the indispensable principles of Islam in the fields of worshipping and ethics; the model life expected from a man or woman who says, “I am a believer; I am a Muslim” is explained so that the sentence they utter is realized. If it is taken into consideration that in the verses that follow the claims of those who deny the hereafter are explained and criticized, it will be understood that the “winning through” (falah: salvation) mentioned here is the salvation and well being in the hereafter. As a matter of fact, the expression: "... A person who fulfills what is mentioned in those verses will enter Paradise" in the hadith we quoted above due to the virtues of the chapter indicates it. Besides, since the experiences of the humankind show that proper belief and lifestyle are necessary not only for the hereafter but also for the happiness and well being in this world, it is certain that those verses give the prescription for the salvation in this world, too. 

Falah (salvation) means to reach what is wanted. It is also defined as eternity in good deeds. As for iflah, it means to reach salvation and to obtain well being and peace; which is the usual meaning implied in the Quran. Here, Allah gives the good news that those who have the seven qualities, the first one of which is belief, will definitely reach salvation.

2. The second one: those who humble themselves in their prayers. "to humble oneself in the prayers" is described as the first condition after belief. When the verse is examined more closely, it will be seen that two of the conditions of the salvation are indicated here: Prayer and humbling oneself. However, it is seen that the main emphasis is on khushu’, which can be translated as “deep respect”. Tabari explains the word khushu’ in the verse as follows: "the slave’s displaying of his obedience and respect to Allah, and fulfilling the command of Allah by performing prayers" (see. Tabari, the interpretation of the relevant verse). The main descriptive element in the verse is the concept “respect” (khushu’, according to Tabari’s interpretation, being modest and humble). There is no doubt that salah (prayer) is one of the fundamental worships in Islam; it expresses the turning of the slave toward Allah and his being together with Him. However, the movements of the body and the utterance of the verses and supplication by the tongue are not sufficient for the prayer, which also has a symbolic aspect, to reach that spiritual depth; it is necessary to combine those formal acts with the intention and consciousness of servitude in the heart and to make them more significant through the consciousness of respect to Allah. That unworldly and spiritual dimension of the worshipping and especially the prayer is expressed by the terms like khushu’ and taqwa in the Quran.

Here, the concept khushu’ has a meaning related to creed and ethics too because a person who does not believe in Allah is not likely to turn toward Allah with khushu’; if someone like that seems to be praying and worshipping Him although he does not believe in and therefore does not show respect to, it is called hypocrisy in religion. Hypocrisy related to religious issues means to be something but to appear to be something else and to think of something but to say something else, which is immorality and unvirtuousness. Consequently, the importance of both the form and the content of the worshipping are indicated in the verse for the worshipping to take someone to salvation.
 
3. The word laghw, which is translated as “vain” in the verse, lexically means “absurd and meaningless word or act”. As Tabari states, here the word expresses all kinds of absurd and wrong acts and attitudes that Allah does not want to see his slaves commit. Hasan al-Basri is reported to have explained the word more comprehensively as containing all kinds of sins. (Qurtubi, Ahkam, the interpretation of the relevant verses)

4. It is known that zakah, one of the five fundamentals of Islam, was made fard (obligatory) in Madinah, after this chapter, which is a chapter sent down in Makkah, was sent down. Therefore, the word zakah here must have been used in a broader sense meaning sadaqah. It is observed that sometimes the words zakah and sadaqah are used interchangeably in the Quran. As a matter of fact, in the verse that explains to whom zakah, which is fard, is to be given, the word sadaqah is used instead of zakah. (at-Tawbah 9/60). Zakah was made fard in Madinah but in the verses that were sent down in Makkah, Muslims were encouraged to help one another financially with the words like sadaqah, zakah, infaq, ihsan, it'am, and it was emphasized.

5-7. Abstaining from illegitimate sex is one of the fundamental ethical orders of Islam; it contains both men and women as it is the case in all of the qualities mentioned in this group of verses. (Abu Bakr Ibnu'l-Arabi, III, 1310)

Many arrangements related to various fields of life in Islam is left to the decision of the Islamic community in accordance with time and conditions within the framework of  the general principles and targets imposed by the Quran and the Sunnah; however, the main legal arrangements related to marriage and family were imposed directly by the Quran, which shows the sensitivity of Islam regarding chastity. This sensitivity is reflected in the general ethics and chastity concepts of the Islamic communities, and it has laid the foundation for the formation of the concepts of family, honesty and chastity, which determine the character of the societies.

In the Quran and all of the other main Islamic sources, that a Muslim, whether a man or a woman, has to be content with his/her spouse in order to meet their sexual needs exists as a definite decree; all of the applications that contradict it are regarded as illegitimate, and heavy sanctions have been introduced. In addition, as a result of the application of slavery, which Islam took over from the past and which it took measures to abolish in time because slavery is not compatible with the concept of humanity presented in the whole Quran and the Sunnah and with the honor of humanity, it was made legitimate to have intercourse with female slaves based on certain conditions. The part of the verse translated as “whom their right hands possess" was regarded as female slaves, and it formed the basis for the legitimate arrangements regarding that limited state. However, since slavery has been out of date toady in accordance with the target of Islam, there is no need to apply the decrees regarding the issue.  

Some Sunni scholars base their views regarding the prohibition of the marriage of mut’a (temporary marriage) on the restrictive expressions of this verse. (see Abu Bakr Ibnu'l-Arabi, III, 1310; Qurtubi, Ahkam, the interpretation of the relevant verse)

8. Mufassirs (interpreters) state that the concepts of trust and covenant mentioned in the verse contain the things entrusted to somebody by others to be kept and preserved, material and spiritual trusts expected to be acted in accordance with like contracts and the divine judgments that Allah imposed and that the slaves vowed to obey through the utterance of their belief. Accordingly, worshipping like prayer, fasting, etc that Allah wants believers to perform are trusts just like something entrusted to someone to be kept. (see Razi, the interpretation of the relevant verse)

9. The concept muhafaza which is translated as "guarding strictly" lexically means "to continue, to obey, to observe". In the verse above (verse 2), the importance of performing prayers with khushu’ was emphasized; here, the importance of performing the prayers in accordance with their times and rules is emphasized. (Raghib al-Isfahani, al-Mufradat, item "hfz")

10. They, the heirs, are those who have the qualities mentioned above.

They deserve the inheritance mentioned in the following verses:

“Such is the Garden which We give as an inheritance to those of Our Servants who guard against evil." (Maryam, 19/63),

"My servants, the Righteous shall inherit the earth" (al-Anbiya, 21/105)

Various views have been put forward for the origin and meaning of the word Firdaws mentioned in verse 11. It is stated that Arabs used that word before Islam, too. In the Islamic sources, the word Firdaws is used for the whole Paradise or a part of it. There are various narrations stating that it is the middle or the highest place of Paradise. (see M. Said Özervarlı, "Firdevs", DİA, XIII, 123-124)

According to a hadith that the interpreters quoted, Hazrat Prophet (pbuh) said,

"There are two places for each person in the hereafter; one in Paradise and one in Hell; since the deniers will be sent to Hell, believers will inherit the places prepared for them in Paradise along with their own places."

, and then recited those two verses. (Ibn Majah, Zuhd, 39)

Reference:
1. Kur’an Yolu, Heyet
2. Elmalılı Hamdi Yazır, Hak Dini Kur’an Dili

19 What stages will one go through after death? Could you explain the fact that people will be naked and bare-footed in Mahshar (gathering place)?

One day the doomsday will strike and the earthly life will come to an end. After a period of time, which is only known by Allah, the sur (horn) will be blown for the second time.

Then life-giving water will be sent down from the sky and everyone will resurrect like plants and come into bodies again from a very small piece of bone, which will never decay, at the bottom of the sacrum, although all other bones will have decayed. They will come into life in their graves and rise up.

Then they will think that they lived on the earth only one day or for a shorter time; and they will run towards mahshar, giving thanks to Allah.

Unfortunately, those who have forgotten how they were created will ask in astonishment “Who will resurrect the decayed bones?” and will never believe that they will come into life again after death. They will see how the One who created in the first place resurrects.

Mahshar (Gathering Place)

While mentioning the day of mahshar, Allah the Supreme uses the expressions of “great day” and “the day all people will come to the presence of the Lord of the Realms.”

That day, when people hear the sound of sur, their eyes will be wide-open in awe. Those people will jump out of their graves like grasshoppers spreading everywhere and run towards the direction whence they are called from.

Everyone, from the first human being to the last human being, will come together on that day in a place where the earth has assumed a different form, where mountains are thrown into air like dust, somewhere so flat and plain without any holes or hills, so white and where nobody can see anything familiar.

People will come to the presence of Allah the Supreme, in mahshar, as they are

-barefooted
-naked
-and uncircumcised.

Because of the awe, fear and astonishment they are in, they will never turn to look at each other.

At that terrible time, the Sun will burn people fiercely. Everybody will be overwhelmed with sweat in proportion to the amount of their sins; some up to their heels, some up to their knees, some up to their waists, some up to their collarbones, some up to their mouths and some up to their ears.

On that day when there is not the slightest shadow, Allah the Glorious will bless some people with His kind offerings and make them rest under the shadow of the sky.

Those blessed people are:

-Just statesmen
-Young people who grew up worshipping and serving their Lord in a pure life
-Muslims whose hearts were loyal to masjids
-People who loved each other for the sake of Allah, whose both meetings and separations were for the sake of Allah.
-Righteous men who refused a beautiful and dignitary woman’s desire for intercourse, by saying “I fear Allah”
-Those who gave alms so secretly that even their left hands did not know what was given with their right hands.
-Those that remembered Allah and cried in quiet places.

Book of Deeds

On the day of mahshar, everyone’s book (the book of deeds), on which both evil deeds and good deeds they did while on earth are recorded, will be opened before them. They will be told: “Read your book! You are to question yourself today!”

Those who have got more good deeds will be given their books of deeds from their right side. They will tell people around, in great joy, “Look at this book, take and read it!” Their accounting will be easy and they will lead a happy life amongst fruit trees in a high level of Heaven, eating from those fruits.

And those, whose books of deeds will be given from their left side, will say “Oh what kind of a book is this! It has recorded everything I did, both trivial and important! I wish I had not been given my book and I had not learned my accounting. I wish everything had ended with death!”
Accounting

Later, people will be called to account for what they did on the earth, in the presence of Allah the Glorious.

They will not be able to talk because their mouths will have been sealed. Their hands, feet, ears, eyes and skins will tell everything they had done one by one.

Of course, those who believed and did good things, obeyed Allah’s rules and refrained from his prohibitions will not be regarded the same as those who were not like that.

According to what the Prophet (pbuh) narrated, it will happen as follows:

Allah the Glorious will talk to each human being without a translator. Then one will look at his right and will see his good deeds he had sent to afterlife. He will look at his left and will see his evil deeds. He will look before himself and will only see Hell in front of him.

Allah will just glance at the books of His servants with whom He is pleased and will not call them to account. Actually, those who will be called to account are the ones who will be punished.

Seventy thousand people from the followers of Prophet Muhammad, those who did not resort to sorcery, did not believe in bad luck and only trusted in their Lord will enter Heaven without accounting.
Anyone who had done a very small good deed on the earth will receive his reward and anyone who had done a very small evil deed on the earth will receive his punishment.

At the end of this accounting, there will not be any dues left. Even the sheep which does not have horns will get its dues from the sheep which has got horns.

Scale (Mizan)

After the accounting is completed, good deeds and evil deeds performed on the earth will be weighed. Allah the Supreme will have the scales, which are accurate to the utmost degree, set up and therefore nobody will be wronged at all. Even if they are as small as mustard seeds, each good deed and evil deed will be put on the scale to be weighed.

Those whose good deeds weigh heavier than their evil deeds on the scale will be saved. Those whose good deeds weigh lighter than their evil deeds will sink into deep unhappiness, and if they also denied the verses of Allah, they will stay in Hell eternally.

Good deeds and prayers performed on the earth will weigh heavy on the scale.

Some good deeds and prayers will weigh heavier than others on the scale. For instance, although the invocation of “Subhanallahi wa bi-hamdihi subhanallahi’l-azim” is very easy to say, it will weigh heavy on the scale because these two sentences please Allah the Merciful.

Invocating by saying “Alhamdulillah” is another form of worship which also fills the scale with thawabs.

However, what weighs the heaviest of all on the scale is having high ethics.

Sirat (The Bridge)

People will cross the bridge of Sirat in order to enter either Hell or Heaven after mahshar. Sirat is a bridge stretching from one side of Hell to its other side, and which is finer than hair and sharper than sword, as the Prophet put it.

When believers come to the bridge, prophets will beg Allah saying “O Allah, make it easy, make it easy!”

Prophet Muhammad and his followers will be the first to cross the bridge.

People, with whom Allah is pleased, will cross this bridge on a speed which is in proportion to the degree of their deeds.

Some of them will cross it in the blink of an eye; some will cross it at the speed of a lightning, some at the speed of wind, some at the speed of a bird, some at the speed of a fine, pure-bred horse and some at the speed of a camel.

Ibn Abbas narrates: The Messenger of Allah said: “You will gather in the place of resurrection on the Day of Judgment barefooted, naked and uncircumcised.”

Upon this explanation, a woman asked: “So will we not see our bodies’ private parts?”
The Messenger of Allah answered this question with a verse from the surah al-Abasa:

-“O woman! ‘Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others.’ (Abasa, 37)” (Tirmidhi, Tafsir, Abasa 3329).

Scholars, interpreting this verse, explained it as follows: Just as Allah dressed trees with a natural clothing on the earth, so too will He dress human beings with a natural clothing in mahshar.

20 Could you give information about the levels of heaven?

Levels of Heaven: according to what Ibn Abbas narrates, Heaven is reported to consist of seven levels. They are Firdaws, heaven of Adn, heaven of Na’im, Dar al-khuld, heaven of Ma’wa, Dar as-Salam and Illiyyun. In each of these levels, there are degrees or positions for Muslims, which they will enter in return for their good deeds (al-Baydawi, Anwaru't-Tanzil, Beirut (n.d.), I, 119). They are as follows:

1. Heaven of Na’im: “And make me one of the inheritors of the Paradise of Delight.” (as-Shuara 26/85).  (See also al-Maida, 5/65; at-Tawba, 9/21; Yunus, 10/9).
2. Heaven of Adn: “Their reward with their Lord is 'Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, They will abide therein forever, Allah will be pleased with them, and they with Him. That is for him who fears his Lord.” (al-Bayyina, 98/8, see also at-Tawba, 9/72; ar-Ra’d, 13/23; an-Nahl, 16/31).
3. Heaven of Firdaws: "Verily! those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaws (the Paradise) for their entertainment.” ( al-Kahf, 18/107 and al-Mu’minun, 23/11).
4. Heaven of Ma’wa: "For those who believe and do righteous deeds are Gardens of Ma’wa, for their (good) deeds.” (al-Sajdah, 32/19 and an-Najm, 53/15).
5. Daar as-Salam: “But God doth call to the Daar as-Salam (Home of Peace) and He doth guide whom He pleaseth to a way that is straight.” (Yunus, 10/25 and al-An’am, 6/127).
6. Dar al-Khuld: "Who has, out of His Bounty, settled us in a Home that will last” (Fatir, 35/35).

In spite of the fact that Ibn Abbas limits the levels of Heaven to seven, as it can be understood from verses, Heaven has got a lot of levels. Those levels of Heaven mentioned by Ibn Abbas and also mentioned in the verses are the highest levels of Heaven, because those levels themselves consist of a lot of levels. In fact, Allah’s verses stating them in plural form as “Heavens of Firdaws” and “Heavens of Na’im” prove it. Moreover, this reality is revealed by the Prophet (pbuh) himself in the event of Ummu Haritha. Ummu Haritha called upon Hazrat Prophet to be informed of her son martyred in the Battle of Badr and the Messenger of Allah, pointing out that there are a lot of Heavens, comforted her by saying that her son was in heaven of Firdaws (Mansur Ali Nasif, at-Taju’al-Jami li’l Usul, fi Ahadithi’r Rasul, İstanbul (n.d), 5, 4033).

In fact, in the hadith which Muslim narrated from Abu Said al-Khudri, Hazrat Prophet indicates that the ones who make Jihad for the sake of Allah will be elevated a hundred levels in return for their Jihad and that the distance between each level is equal to the distance between the earth and sky (Muslim, Imara, 116). The possibilities put forward about the issue of levels stated in the Hadith are as follows: It is possible to understand those levels as they seem. Actually, it is possible that those levels in question are layers (stages) which mount on one another, as it can be understood from what it is described. On the other hand, it is also possible that what is meant by “mounting on one another” is the abundance of boons, the greatness and abundance of blessings which no human or no other creature has ever thought of and has ever dreamed of in Heaven. In fact, the kinds of blessings and bounties which Allah blesses upon Mujahids are different from each other and superior to each other. In this sense, the differences of superiority between boons resemble the distance between the earth and sky. However, al Qadi Iyad (544/1149) adopted the former view (an-Nawawi, Sharhu Muslim, Cairo (n.d), 13, 28).

Again in a narration by Bukhari, Hazrat Prophet indicates that for the ones who make Jihad for the sake of Allah a hundred levels are prepared, and the distance between two levels resembles the distance between thr earth and sky, and he continues “When you ask from Allah, ask for Firdaws… because Firdaws is the middle of Heaven and the highest level of Heaven (…). From Firdaws spring out Heaven’s rivers.” (Bukhari, Jihad, 4).

Ayni interprets the statement “Firdaws is the middle (medicore) of Heaven” as Heaven’s best or most superior place and supports his view with the word “wasatan” written in the verse “Thus We have appointed you a middle (wasatan) nation” (al-Baqara, 2/143).  (al-Ayni, Umdatu'l-Kari fi Sarhi Sahihi'l-Bukhari, İstanbul 1309, VI, 539). Various narrations put the beauties of Firdaws into words. On the other hand, the distance between levels of heaven mentioned in hadith varies as “a distance of hundred years” and “a distance of five hundred years” in different narrations (al-Ayni, ibid).

It can be concluded from all those verses, hadiths and interpretations of scholars that Heaven has a lot of levels. We are informed of those levels’ names because some of them are superior to others and their boons are more beautiful or superior. Heaven of Firdaws is the highest level of Heaven by means of its position. (Also see: at-Tabari, Tafsir, Egypt 1954, 16, 37-8).

21 Is it sin to wish death and commit sucide?

In this respect Anas quotes Allah’s Messenger as saying:

The Messenger of Allah said:

"Let none of you wish death because of some trouble visited on you. If he feels compelled to kill himself, let him say this: “O Lord! Let me live if it is good for me, or take my life if it is good for me." ( Bukhari, marda,19)

22 What are the advantages of belief in the Hereafter for the society and individuals?

Belief in the Hereafter is one of the essentials of Islamic creed. According to Islam, there is a Day of Judgment when everyone is going to be called to account for their good deeds and evil deeds in a divine court and they are going to be either punished or rewarded. The twenty-eighth verse of surah al-Baqarah says: “How can ye reject the faith in God?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.” 

Belief in the Hereafter is the first condition of living a peaceful and happy life in worldly life. Those who do not believe in the Hereafter are poor people who do not recognize any moral values and disturb individuals’ and society’s peace and safety. In societies in which people do not have faith or have weak faith, all kinds of evil works such as lying, theft, fornication, murder and immorality can be performed freely; and eventually these societies collapse. 

Humankind desires immortality, wants to live with their beloved ones, beauties and delights of the world eternally. We see that soul seeks eternality and can satisfy its thoughts and imagination only with it. It provides joy of life for a person who lost a beloved one to think and believe that he is going to live with him eternally one day. One can find strength to endure the pains of all negative incidents he comes across in worldly life, unfairness, cruelties and injustice, incurable illnesses and disorders only in believing in the Hereafter. It is the biggest consolation for a person to think that everyone is going to be punished for what they have done, when he is wronged. It is a great haven for those who are disabled from birth to think that enduring it with the help of belief in the Hereafter is going to be rewarded.

Yes, one who believes in the Hereafter knows that he is going to be called to account for whatever he has done, big or trivial, and he is going to be either punished or rewarded in the end. And thus, he leads his life in accordance with this.

In Risale-i Nur Collection, only four of the hundreds of proofs that belief in the Hereafter is the most important essential of social life and individual lives and the basis of happiness and perfection are stated as follows: 

The First Proof: It is only with the thought of Paradise that children, who form almost half of the mankind, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. With the thought of Paradise, they find hope in their vulnerable spirits, prone to weeping, and may live happily. For example, thinking of Paradise, a child may say: “My little brother or friend has died and become a bird in Paradise. He is flying around Paradise and living more happily than us.” The frequent deaths before their unhappy eyes of other children like themselves or of grown-ups will otherwise destroy all their resistance and morale, making their subtle faculties, such as their spirits, hearts, and minds, weep together with their eyes; they will either decline utterly or become crazy, wretched animals. 

Second Proof: It is only through the life of the hereafter that the elderly, who form half of mankind, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine worlds come to an end. It is only with the hope of eternal life that they can respond to the grievous despair they feel in their emotional child-like spirits at the thought of death. Those worthy, anxious fathers and mothers, so deserving of compassion and in need of tranquility and peace of mind, will otherwise feel a terrible spiritual turmoil and distress in their hearts, and this world will become a dark prison for them, and life even, grievous torment. 

Third Proof: It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. If not for fear of Hell, in accordance with the rule ‘Might is right,’ in pursuing their desires, those drunken youths would turn the worlds of the wretched weak and powerless into Hell, and elevated humanity into base animality. 

Fourth Proof: The most comprehensive centre of man’s worldly life, and its mainspring, and a paradise, refuge, and fortress of worldly happiness, is the life of the family. Everyone’s home is a small world for him. And the life and happiness of his home and of family are possible through genuine, earnest, and loyal respect and true, tender, and self-sacrificing compassion. This true respect and genuine kindness may be felt due to the idea of the members of the family having an everlasting companionship and friendship and togetherness, and their parental, filial, brotherly, and friendly relations continuing for all eternity in a limitless life, and their believing this. One says, for example: “My wife will be my constant companion in an everlasting world and eternal life. It does not matter if she is now old and ugly, for she will have an immortal beauty.” He will tell himself that he will be as kind and devoted as he can for the sake of that permanent companionship, and treat his elderly wife lovingly and kindly as though she was a beautiful houri. A companionship that was to end in eternal separation after an hour or two of brief, apparent friendship would otherwise afford only superficial, temporary, feigned, animal-like feelings, and false compassion and artificial respect. As with animals, self-interest and other overpowering emotions would prevail over the respect and compassion, transforming that worldly paradise into Hell. 

We cannot appoint a guard for everyone but we can place guards of consciousness full of belief in the Hereafter in people’s hearts. Then instead of anarchy, despotism and cruelty, obedience, respect and justice will rule in the society. Individuals, families, constitutions, communities and even the whole world will live in peace. (Abdulkadir IŞIK) 

After this short explanation, we can enlarge upon this subject a little more: 

What belief in the Hereafter, in the Day of Judgment when everyone is going to be punished or rewarded, and in the eternal life earns individuals and society:

After belief in Allah, organizing life and providing collective peace for society depends on belief in life after death.

One who does not believe that he is going to be called to account for what he has done cannot be thought to be straightforward. On the other hand, one who keeps in mind that he is going to be called by Allah in the otherworld to account for every step he takes, one whose each behavior is an expression of an account, one who treats his each word, each listening and each inclination in his heart with sensitivity of accounting to Allah will have a highly organized life. 

“In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur'an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom  on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear record.” (Yunus, 10:61)

That is to say; all behaviors and actions are being recorded by angels. Everything we do, big or small, hidden or obvious, anything that we consider small but considered big by Allah or anything we consider big but considered small by Allah, are recorded. Observers watch and record all we do and Allah who is “DAYYAN” (the One who judges people based on their deeds) is present everywhere, waiting for the Day of Judgment. 

A life that is led with this spirit and consciousness becomes straightforward; a society that is consisted of individuals who live within this spirit and consciousness becomes peaceful and a family having this spirit and consciousness turns their home into a garden of paradise. 

Yes, there is only one way through which humankind can quit their craziness; it is the belief in resurrection after death. And it is only the belief in resurrection and that can stop the craziness of youth, that can prevent them from nonsense-talking, that can be a source of hope for elderly people who become more disappointed and offended with every step they take towards death and that can light up the flames of happiness in the vulnerable hearts of children. 

Everyone, from young ones to old ones, from women to men and from just ones to unjust ones, needs to believe in the resurrection as they need water they drink and air they breathe in. Drinking this sherbet called belief in the resurrection means also drinking peace slowly. For this reason, all intellectuals who work for peace and safety of the humankind and aim to provide peace for them should evaluate this issue from this point of view. Establishing true peace, happiness and comfort for individuals, families, society and the humankind altogether depends only on believing in the afterworld where all deeds – significant or insignificant - are going to accounted.

The Quran says:

“Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it.” (az-Zalzalah, 99:7-8).

This verse declares that even a good deed of an atom’s weight will have its reward and even an evil deed of an atom’s weight will have its punishment and it infuses into people this feeling of responsibility. When people have got this belief, we can tell them, “do whatever you want”. Actually, practices and realities express that everything done will have a response. One who adopts this point of view feels the need for doing things which will not make him ashamed in the otherworld. 

A child, with his weak, vulnerable soul, can find a peaceful life only by believing in the resurrection. Anyone who evaluates his childhood from this point of view and who remembers his childhood years will admit this conclusion. Yes, a child has got a vulnerable heart. And a child is incapable of evaluating incidents happening around him and coming to a conclusion. And he cannot lose himself in entertainment. For this reason, he feels anxiety of death more than adults. The world of a child whose parents have died is destroyed. All the stars lighting up his inner world fade away and the sky of his heart sinks into darkness. Everyone who has got a heart can feel this. 

One of my siblings died in my childhood. Every time I visited his grave, I would open my eyes and beg to Allah saying “O Allah, please bring him back to life so that I can see his beautiful face once again!” Now, if you take away this belief in the resurrection after death from thousands of people like me having this psychological mood, with what will you heal this painful heart and how will you extinguish this fire? No, no way… Nothing can heal it and it will be impossible for you to extinguish that fire. It is only the belief in the resurrection that can console this child writhing in pain and sorrow. When his beloved ones depart this world one by one, it is only the belief that they have gone to Heaven that can console this little one and saves him from this unbearable sorrow. Pass-away of a beloved elderly one, or even of a younger one, whom he is accustomed with and thought he could not do without them, leaves an incurable wound in his vulnerable heart. It is such an incurable wound that only one thought can ease it: 

“He is gone, or taken away; but, God opened the doors of Heaven for him. Now, he is flying like birds in the gardens of paradise. When I die, I am going to fly like him, too.” 

If the one who died is an elderly person, he will think as follows: “He is dead. But, he is going to take me into his arms and caress me there.” And they are these thoughts that will fill the gap of separation and longing opened by death and will be the cure for his bleeding wound. 

Do you long for peace? You can find it neither with factory chimneys fuming all around the world, nor by organizing journeys from stars to stars. The true peace is the peace that depends on this belief and faith. Yes, this peace, which is based on the principles of resurrection after death, is the true peace. 

Aged people… Aged people who are approaching death with every step they take… While grave is waiting for them with its door open for them, and while they are running towards it at the highest speed, with what can they find consolation? What can console them? With what can they get over the sorrow caused by seeing the white hairs amongst their hair that they see in the mirror every day? How can they compensate for the spiritual gap caused by this situation? How can they eradicate the scars of people – their children, their grandchildren, their friends and relatives – whom they saw off for the otherworld throughout all this time until they reached this age? How can you console them when youth, health, career and position left them with a terrible scar in their souls? Every material thing which you present to them as a consolation will leave another terrible scar in their souls when they lose them and this will always go on like this. Therefore, there is only one cure with which all people including the aged ones can find peace: Believing in the resurrection after death!... Persuading people that grave, which awaits them to swallow them like a monster waiting its terrible mouth open, is indeed the door of the corridor leading to the gardens of Paradise in the otherworld!... Presenting as departure lounges in order to get into those gardens of Paradise!... Describing it as a place where mercy and salvation roam!... And all of these will be a source of consolation for them. 

The Quran reports prophet Zachariah saying:

“O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee!” (Maryam, 19:4). And then, it narrates his asking Allah for giving him a good child, and describes the outcry of a person who is ready to depart this world in a poetic harmony. It is one of the miraculous aspects of the Quran that it puts this outcry coming from soul in a unique way. Anyone who is conscious will feel such an awesome outcry in his soul when he listens to his heart and sees a bitter smile on his heart’s lips. And the only cure to console him in this situation and to ease this outcry in his soul will be belief in the Hereafter. This belief and faith whispers to his ear the following words, with its life-giving breath:

“You have completed your lifespan. You have fulfilled your duty. The Infinite Mercy who sent you down onto this world is not going to waste you anymore in these deserts and is going to endow the boons, which He prepared for you, upon you by taking you to His presence.”

Yes, this news and others bearing the same meaning will enable those aged people taste peace and happiness because they are getting ready for leaving for the otherworld, which is the true homeland. 

A large part of the social life consists of young people. These aggressive young people whose lives are full of nonsense turn life into a hell. On the other hand, young people from whose lives gush out light like the Companions, whose faces show happiness, all of whose actions remind Allah and in whose eyes Paradise shines turn this life into an exact Paradise. Yes, young people will find their true personalities by believing in the resurrection. When belief in the resurrection and the feeling of life after death are taken away from their hearts and minds, they will become the source of unrest for the humankind. If the humankind is restless today, it is because of the youth whose each stage of life is full of craziness and nonsense. While pedagogues and educators were trying to find solution for it, they deepened and deteriorated the wound and made it incurable due to their treatments. However, the cure of this wound is belief in the resurrection after death. Actually, the real solution is possible by enabling those young people to take their every step with the belief that they are going to account for their each step in the presence of Allah and by bringing them up with this consciousness.

Hazrat Umar was going to mosque. In front of him, was a child running to mosque very fast. He accelerated his steps, approached the child and asked him:

- O Child! Prayer is not an obligation for you. Why are hurrying to mosque so excitedly?

The child answered:

“-O the leader of the believers! A child died in our neighborhood yesterday!... 

The source and the assurance of  the right way is only arranging life in accordance with a day that everything is seen and recorded to be accounted. Although all occurrences and actions happening in the universe are organized by a collective power, human beings are responsible for and have to arrange their life with their own self-control. If one uses this self-control properly, Allah, with His mercy, will respond to all of his/her bodily desires and provide him/her with gardens of paradise adorned with houris, ghilmans and servants.

As a matter of fact, self-control is the manifestation of Allah’s mercy and compassion. Heaven is the manifestation of His mercy and compassion as well. In this sense, when one uses self-control, which is a requirement of Allah’s mercy and compassion, properly, he will see the reward of this in the form of a manifestation of Allah’s mercy and compassion again.

Yes, organizing life in accordance with the Hereafter and always remembering the day when all that is hidden will come into light will enable individuals, families and societies with peace and especially young people to find the right way; they will live an organized and disciplined life and they will not spoil the peace of others. 

Sahl bin Sa’d reports: The Messenger of Allah (pbuh) was told that a young person confined himself to his house and kept crying. The Messenger went to his house. When he entered the house, the young man jumped up with joy and hugged the Messenger of Allah (pbuh). However, he fell down by his feet after a short time. The young man was dead. The Messenger’s eyes filled with tears and uttered the following words: 

“Prepare your friend for burial. Fear of Hell frightened him to death. I swear upon Allah, in whose hands is my very self, Allah will protect him from Hell.”

“And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires. Their abode will be the Garden.” (an-Nazi’at, 79:40-41).

One who is anxious about accounting in the presence of the Lord and organizes his life in accordance with this anxiety is safe in the presence of his Lord. The Owner of the Infinite Mercy harbingers in a hadith: “I do not give two securities and two fears at a time.”

Who is anxious here finds salvation there. Do you know anything else other than this principle that can stop the craziness of the youth? Do you know a circle or frame that can protect people? If your answer is negative, you should be in a positive stage. All educators and pedagogues should listen to this principle and put it into practice in life. Young people mean everything. If we evaluate the issue from Hazrat Umar’s point of view, who said “A nation without young people is ruined.”, when he saw a young man who severely objected to injustice, we conclude that the existence of young people who are adorned with sublime feelings is the source of life for social life. Such a nation is capable of building new civilizations. Otherwise, it will be the vice versa. In this sense, the most important factor in the development of a nation is the youth, but a youth full of belief in the Hereafter. In short, believing people will be able to build a peaceful world and only believing people will have the right of leading a peaceful life on the earth… the youth either ruins or builds a nation. A nation either dies or comes into life with its youth.

A large part of the humankind is made up of patients, downtrodden people and sufferers. Belief in the resurrection has got a significant effect on their souls, too. A sick person, approaching death every day and running towards grave, can find hope only in seeing that grave as a corridor opening to the otherworld. If he does not consider grave a road leading to happiness and a means of reaching infinity, he will never be happy. He consoles himself with this against headaches, backaches, cancer and gangrene and he can protect himself against the pain caused by Hazrat Azrael’s hands, which he feels on his neck from time to time, only with the help of this belief. Yes, he will be consoled and forget his illness by saying “Yes, I am going; nobody will be able to stop me here… But, I will regain my health and immortal youth and I am going to the land of Allah, where everybody will return to some day.” For this reason, when believers submit their souls to Allah, they have got a smile resembling rose bud on their lips, for they reunite with their Beloved One; and they submit their souls to Him like this.

When the time of death came for him, the Prophet (pbuh), took his hands off Hazrat Aisha’s hands and said: “O my Allah, now I desire the other world.” And, one day before it, he said: “Allah presented two options to a servant; worldly boons as many as he wants and the boons with Him. The servant chose the ones with Allah.”

The servant who was supposed to choose between the worldly boons and the boons with Him was himself. He took his hands off Hazrat Aisha’s hands and desired to be with the Sublime Companion. Similarly, a well-built person like Hazrat Umar put his head on the ground in the ruins and expressed his longing for the far away (otherworld) by saying “O Allah, take this responsibility off my shoulders, I cannot carry it anymore.”

Belief in the Hereafter meant an otherworld where thousands of beauties would manifest and longing to see the Infinite Face beyond them, which made them speak these words and evoked this desire in their hearts.

As for the downtrodden people who could not save their honor from cruel and unfair people and who were eager to take revenge… They can be consoled only by thinking of the day when they will submit those who wronged them to Allah and by thinking of the rewards that will be endowed upon them. Actually, the downtrodden people, the wronged ones know it for sure that the unfair treatments made here will not be left without punishment… A major court will be set up and everything will be accounted with all details. Wrongdoers will have their punishment and wronged ones will have their rewards.

“Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous, indeed, and severe is His chastisement.” (Hud, 11:102)

That is to say; once Allah catches a town of oppressors, He catches it severely and grievously. Then, that town is finished. Yes, downtrodden people can take their revenge on wrongdoers and cruel, unfair people only like this and only then can they be consoled.

As for the sufferers and troubled ones… All sufferers and troubled ones, who have been exposed to celestial calamities or earthly calamities, whose fields and gardens have been destroyed by floods or hails, whose houses have been destroyed by earthquakes, whose prosperity have been ruined together with their families and house and the likes, can only be consoled by thinking of the resurrection after death. Actually, according to this belief, all belongings which have gone with calamities are regarded as given charities and the ones who have died are elevated to the degree of martyrdom. They find peace and consolation in this very belief. While their homes turn into mansions in Paradise with belief in the Hereafter, when this belief is taken away from their hearts, they turn into pits in Hell. A house in which a child is deprived of religious feelings and life, in which a youth is addicted to his desires and worldly delights, and in which a sick person, who is expected to die, is writhing in pain is not any different than a ruin for which the owls starts to hoot while people are still in. Their eyebrows are frowned, faces are as dull as walls and the worse, while trying to escape them; the misery of alienating from one’s own self and forgetting oneself in joy and entertainment… So it is possible for the sunlight to shine into this house only through the belief in the Hereafter and the resurrection after death.

If you are thinking of making everyone, from children to the aged ones, happy, try to place belief in the resurrection into their hearts… As a matter of fact, young people will be organized and disciplined then, children will quit misbehaving and the aged ones will live happily as passengers to Heaven, and the lightning of happiness will start to flash in that house and songs of the hereafter will be sung there even before going to the Hereafter and eventually, they will start living on the earth as if they were in Heaven while they are still on the earth.

Countries and towns are also people’s large house. Peace cannot be found in a world where young people are servants of their lower-self, where the aged people are pessimistic and hopeless, and where cruel people listen to the outcries of downtrodden people as if they listen to music. In such a world, towns, countries and nations are restless; because the necessities which would bring on peace have not been met. A prayer has got certain parts which validate it and by accomplishing these parts, prayer is completed and one feels the sweet smile of ascension with his prayer and sometimes, a moment of prayer feels like equal to a life of thousands of years. Similarly, for countries and nations to be peaceful, parts that constitute them should be in accordance with those necessities of peace altogether. An ideal city or site can be established only with an ideal system. Let Plato live his dream in his “Republic”!... Let the daydreamer Farabi try to frame it in his “al-Madinatu’l-Fadila.” They will never be able to build their ideal states because they are deprived of parts which constitute it. Yes, the primary necessity to constitute this peace in life is belief in the resurrection, humiliating worldly life and waiting for the otherworld.

One of the greatest works of the Prophet (pbuh), person of a great sense of balance, is establishing his world system based on the belief of “accounting in the hereafter.” This worldly life is the introduction to the otherworldly life in a sense, a field of preparation for the Hereafter and an opportunity given to the humankind in order to light the flames of hereafter in their hearts. For this reason, this world is called “yawm ad-dunya” and the otherworld is called “yawm al-akhir”. Anything performed in this world will have been performed for the otherworld to come. The Messenger of Allah taught this lesson to everyone, which would light up the flames of comprehension and which would satisfy all hearts. 

Hearts were so full of belief in the hereafter that the Companions looked down on this world and their eyes did not see almost any worldly materials. Here is an example: “Two companions came to the presence of the Messenger of Allah (pbuh) because of something which needed to be shared between them. Both of them claimed to have more of it for themselves. Having listened to them, the Prophet said:

-Now, if one of you tells his problem better that the other one and convinces me, he can make me judge on his behalf. I am just a human being like you; I will judge in favor of the one whose evidence is more convincing. However, the judgment in the Hereafter will be done according to the truth. The wrongdoer will have his punishment and the wronged one will have its reward totally there.” Upon hearing this, both of them said:

-O the Messenger of Allah! Give my share to him, too; I do not claim it anymore!”

Later, the Messenger of Allah (pbuh) suggested them doing as follows:

-Go and share the property justly, then draw lots to decide who will take which part. And comply with the result of the lots. And renounce your rights for each other.” 

As it is seen, life was arranged like that with the help of belief in the hereafter. It was such an arrangement that when one committed a sin, he fastened himself on a post and punished himself in this way until he was told that he was forgiven. It was taken so seriously that companions who believed that a sin committed could be washed away only by the blood of martyrdom and thus sacrificed their lives on the way of Allah, without any hesitation and tried to pass away to the hereafter totally pure, with the blood they shed in order to drink the sherbet of martyrdom. Sa’d bin Rabi heard the whisperings of Muhammad bin Maslamah who said that he brought salutations to him from the Messenger of Allah, when he was about to submit his soul at the foot of Mount Uhud. In response to this, Sa’d bin Rabi said: “Give my salutations to the Messenger of Allah. I swear that I am feeling the smell of Heaven beyond Uhud!...” 

Yes, what can it be other than belief in the hereafter that can make one taste this happiness even at the time of death? What mortal opportunity can provide an individual, a family or a society with that happiness? Now, let us report some examples from the Sublime Prophet’s statements in order to be able to comprehend how he, the source of pride for universe, educated his followers about belief in the resurrection:

The Messenger of Allah (pbuh) stated:

“O people! You will be resurrected barefooted, naked and uncircumcised.” You will come into life again with your all cells, souls and bodies. You will have a resurrection that is both spiritual and physical. The Messenger of Allah continued: “Beware! The first one to be dressed up in the Hereafter is Hazrat Abraham. Beware! On that day, some people from my ummah will be brought as caught from their left sides. I will say: “O Lord! These are my ummah!...” Allah will say to me: “O Muhammad! You do not know what they did after you!.” And then I say, like Hazrat jesus, the Righteous Servant,: “I witnessed them as long as I was with them. When You took me away, You witnessed them. You are the witness of everything. If You punish them, they are your servants actually. If You forgive them, You are the only One who is Mighty and Wise!” 

In a hadith that Ahmad bin Hanbal reported from Hazrat Anas, the Messenger of Allah (pbuh) said:

“The humankind has not witnessed a more violent incident than death since Allah created them. Then, death seems easier than what will happen after death. On that day, they will witness such a violence that they will sweat until their chins. Their chins almost turn into a bridle because of sweat; such sweat that even ships can float in those seas of sweat, if desired.”

The following hadith reported by Bukhari and Muslim from Abu Hurairah gives the details of the hadith above. The Messenger of Allah (pbuh) states:

“On the Day of Judgment, people will be resurrected in three categories. The first one of them is the people who established the balance of fear and hope in the world life.” They are the ones who were full of love for Allah all the times and who arranged their works in accordance with the consciousness and comprehension that they will be called to account for them in the hereafter. They are the ones who are hopeful for Allah’s mercy even in hopeless situations. They are the ones who do not fall into sorrow and hopelessness, which are signs of blasphemy, although they fear Allah to the utmost degree. And they are the ones who lead their lives in fear and hope. 

“The second one of them is the people who are on an animal in twos, threes, fours… and tens in order to be able to get into Heaven.” They are trying to arrive in the presence of Allah, with so many people on an animal, with great difficulty. They will go falling down on and off, like they fell down on and off with sins and rebellion in the world life. 

“As for the third category; they will be sent to Hell. (They will follow the compulsory direction following flames coming from Hell.) If they want to have a nap in the afternoon, Hell has a nap with them. If they want to sleep the night, Hell sleeps the night with them. If they want to stay awake till morning, Hell stays with them till morning as well. And whenever they meet the evening, Hell meets the evening with them, too…” 

This is because they carried the seed of Hell in their hearts and souls. They slept with the seed of Hell at nights and woke up with it in the mornings. Therefore, they will be treated in accordance with the way they have lived. That seed will grow into a tree and will not leave them alone. So, the Messenger of Allah educated his followers seriously with this lesson and the likes in a consciousness for the hereafter and especially the companions behaved in an atmosphere as if they witnessed Hell with all its awe and violence and Heaven with all its beauties beyond the curtains, at the Prophet’s time. Yes; the only way to live this worldly life on the right way and virtuously is receiving this education and putting otherworldly moral values into practice in this worldly life. Otherwise, virtuousness and righteousness cannot be imagined in societies made up of individuals who have not got belief in the hereafter. If any trace of virtues are manifested in them, it is nothing but a virtue placed by Allah in their disposition and seed. And it is impossible for them to do otherwise, as it is placed in their dispositions. This impossibility forces them to do such virtuous works. And this is not as precious as the virtues that are gained by striving for them. 

(A. Qadir – Life After Death)

23 What is a Muslim going to encounter after death?

Just as we see, different things and listen to different voices while we are dreaming broken off from the world, our soul is introduced to a new life what we call the Intermediate Realm when we are dead. Human being, who sees the Archangel Azrael (the angel of death) at the moment of death, meets with the questioning angels in this new realm. The good deeds of a believer stay with him/her like a beloved friend.

The Intermediate Realm is a bridge between the life on earth and the one in the grave. This realm shows itself in several forms based on the human beings’ quality. While martyrs are put in the grave without knowing they themselves are dead, scholars continue their scholarly works even here. As for unbelievers, this realm is a land of torment where the first examples of hell torment are experienced.

Death is the departure of soul from body. It is a journey from the realm we live in to the realm of grave. Soul is taken to the intermediate realm by the Archangel Azrael. Azrael is the first angel we are going to see in this realm. He is a reliable trustee to whom we could deliver our souls, our most valuable treasure, with a peace of mind. At the moment of death, soul becomes free from the confinement of body. But it does not become naked completely. Because it is covered with an unearthly cloth.

Soul, which is dependent on body while on earth, becomes free to some extent while dead. While they were in need of eyes to see, ears to hear, brain to think, in this realm they see, hear, think, and know without needing these tools anymore. As in dreams… Intermediate realm means “passage.” Intermediate realm is a waiting place between the world and the Hereafter. Souls await the Doomsday and resurrection there. The first encounter with the interrogation angels called Munkar and Nakir, the first trial, the first punishment, the first award will come true there.

Intermediate realm is, as a hadith puts it, either a garden from the Paradise or a ditch from Hell. Here what receives either reward or punishment is soul, which has departed from body. It returns to its previous body in the field of the resurrection after the intermediate realm, gives account of what s/he did while s/he was in the world in the great court. The following is either eternal Paradise or eternal Hell. As in the world, also in those places both pleasure and pain are experienced with both body and soul.

The grave life will be followed by the resurrection. Resurrection will be in question for body since soul never dies. With resurrection, souls get their new bodies and are brought to the field of interrogation. Having remained there for a while, the next step is “balance.” Those who die on faith and have more good deeds than bad deeds on this balance will be sent to the eternal place of bliss. Those who die without faith will be sent to the land of torment. In addition, believers who have more bad deeds than good will be sent to Hell in order for them to get rid of their sins. Later on, they get to Paradise as well.

Alaaddin Başar (Prof.Dr.)

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About the Questions that are Asked in the Grave

24 Could you please give information about Houris?

They are girls whose eyes are large and their eyes’ iris is extremely black and it is quite white around iris. The word “hur” in Arabic is the plural form of “havra”. It is used as “houri” by adding the relative suffix “i” to it.

The word “iyn” which is used in Quran to express “houris” is derived from the word “ayn (eye)” and it refers to women with large eyes.

In technical term, “houri” refers to each of the beautiful girls Allah promised to the ones who deserve to enter Heaven.

We learn about Houris’ body structure, beauty, and moral values from Quran verses and hadiths.

“As to the Righteous (they will be) in a position of Security among Gardens and Springs; dressed in fine silk and in rich brocade, they will face each other. Moreover, We shall join them to Companions with beautiful, big, and lustrous eyes.” (ad-Dukhan, 51-54)
“Verily for the Righteous there will be a fulfillment of (the heart's) desires; Gardens enclosed, and grapevines; companions of equal age (girls); and a cup full (to the brim).” (an-Naba, 78/31-34).
“Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink; and beside them will be chaste women restraining their glances, (companions) of equal age.” (as-Sad, 38/51-52).
“We have created (their Companions) of special creation and made them virgin - pure (and undefiled), beloved (by nature), equal in age, for the Companions of the Right Hand.” (al-Wa’iah).
What is meant by the expression of “equal in age” in verses above can be both that all of these women are at the same age and they are at the same age with their husbands.

Here is this Allah’s kind gift to His righteous and blissful slaves who arranged their lives in accordance with Allah’s orders and prohibitions; put up with all kinds of troubles, sorrows and torment in order not to abandon their religion; did not give in to arrogant ones and rioted against cruelty and cruel ones.

“In them will be fair (Companions), good, beautiful” (ar-Rahman, 55/70).

“In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched” (ar-Rahman, 55/56).

“And (there will be) Companions with beautiful, big, and lustrous eyes like pearls well-guarded.” (al-Waq’iah, 56/22-23).
The most important trait of a woman is her modesty and purity. For this reason, Allah the Glorious, while declaring the boons of Heaven, firstly mentioned their modesty and purity before their purity.
It can be deduced from the second verse above that there will be righteous women for righteous men from jinns in the Heaven. These women will be wives for men of jinn, like righteous women of humankind will be for men of humankind. Neither these righteous women of jinn nor the righteous women of humankind will be touched by men.
The Prophet (pbuh) describes the inhabitants of Heaven as follows:
“Every one of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (i.e. the people of Paradise) will neither have differences nor hatred amongst themselves; their hearts will be as if one heart and they will be glorifying Allah in the morning and in the evening.” (Bukhari, Bed’al-Halk, 59, Sifatu’l Jannah)
In addition, women who believed in Allah and became one of righteous slaves of Allah while in earthly life are superior to houris, because they have to struggle against devils and their own lower-selves. They became victorious in this struggle, gained Allah’s consent and deserved to enter Heaven.  However, houris are not in Heaven because of their own deeds. Allah created them for the inhabitants of Heaven amongst other boons of Heaven. The Prophet’s hadith below confirms this:
“The women of this world will have superiority over the houris just as the outer lining of a garment has superiority over the inner lining."... "Because they performed salâh, fasted, and worshipped [Allah]. Allah will put light on their faces and silk on their bodies...” (narrated Tabarani; Mawdudi, Tafhimu’l Quran, VI. 81).
Halid ERBOĞA

25 Does the sprit of a dead person return to his/her body after it is buried?

The grave where we put the corpses in, should not be confused with the life of grave and the life of Intermediate Realm. Death is the separation of the physical body from the spirit. It does not return back to the body anymore. The subject in your question is the realization of the dead person that s/he has passed away. It is not the return of the spirit back in to the body that was put in the grave.

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What are we going to encounter when we die? Could you give some information about the grave life?

About the Questions that are Asked in the Grave

26 Is committing suicide present in the destiny of a person?
27 Is Mahshar will be held on the plain of Arafat?

The place where we will be resurrected after the Final Hour is not the earth. It is Mahshar (the place of gathering/resurrection). But the gathering of pilgrims on the plain of Arafat reminds Mahshar and Resurrection.

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Where on Earth will everyone be on the Last Day when Allah resurrects us and gets ready to judge everybody?

28 What is the Realm of Barzakh? Where is it?

The Realm of Barzakh is the name of the realm where the spirits will stay until the Day of Judgment or the name of the realm of the grave. (as-Sayyid ash-Sharif al-Jurjani, at-Tarifat, Cairo 1938, p. 38; Raghib al-Isfahani, al-Mufradat p. 56).

In the Quran, the word barzakh is used in the sense of the curtain (veil) that separates the world and the realm of the grave (al-Mu'minun, 23/100). We understand from this verse that the spirits do not die; after the death of the body, they live in a realm called barzakh in the Islamic terminology.

Shah Waliyyullah Dahlawi answers the question, “How is life there?” as follows: "In this realm, people (that is, their spirits) have numerous layers. However, in general, there are four layers. The first one is the people who are awake; they are the people to be rewarded or punished due to their good or bad deeds. The second group is the people who sleep and dream; they are rewarded or punished in their dream. The third group is the people whose animal and angel aspects are weak. There are also the people of virtue with good spirits (probably the fourth group); they live together with angels and lead a life like angels.“ (Hujjatullahi'l-Baligha, Cairo 1355, I, p. 34-36)

As it is known, the spirits are the order of Allah. Their true nature is not known; when people die, their spirits go to another realm temporarily; they live comfortably or they are punished there depending on their deeds. That realm is called “the Realm of Barzakh”; it is a realm different from the world and the hereafter. The realm of sleep is between life and death; similarly, the realm of barzakh is between the world and the hereafter. Only Allah knows its true nature. (Ömer Nasuhî Bilmen, Büyük İslâm İlmihali p. 28),

29 wife in paradise

1. A Muslim woman cannot marry a non-Muslim man. Even if she marries, the marriage will be invalid. Their intercourse is regarded as fornication.
2. Yes, it would be permissible. A woman can marry her husband in this world in Paradise if she wants. If she does not want, she can marry a man of Paradise.

30 Is it possible for man to live longer if his genetic makeup is changed?

It is Allah (SWT) who creates the genes. The average life expectancy of man is known. Sometimes death occurs without any reason. For this reason, no matter how the works in the area of genetics develops, it is Allah who gives life. Thus, it is Allah who lengthens or finishes the life of man. On the other hand, even the average life of man is lengthened, it is understood from the narrations that the doomsday is not far.

31 About death
Since there is no sovereignty that does not reward those who obey it and punish the rebellious, an eternal sovereignty which is at the degree of absolute dominicality rewarding those who form a relation with it through belief and submit to its decrees, and its punishing rebellious disbelievers who deny its proud sovereignty will be in a manner fitting for its mercy and beauty, its dignity and glory. Thus, the Names Sustainer of All the Worlds and Just Monarch reply to our question.
Also, we see as clearly as the sun, as daylight, a general mercy and all-embracing compassion and munificence on the face of the earth. For example, every spring that mercy adorns all the fruit-bearing trees and plants like houris; it fills their hands with every sort of fruit and they hold them out to us, saying:  Help yourselves, and eat!  So does it give us sweet, healing honey to eat from the poisonous bee, and dresses us in the softest silk by means of a handless insect. It deposits for us in a handful of tiny seeds pounds of food, making those tiny stores into reserve supplies. Such a mercy and compassion surely would not execute these lovable, grateful, worshipping believers which they nurture so kindly. They rather dismiss them from their duties in this worldly life to bestow on them still more brilliant instances of mercy, and in so doing the Names of All-Compassionate and Munificent answer our question.
Also, we see before our eyes that a hand of wisdom works in all creatures on the face of the earth and a justice is in force with its measures, nothing superior to which the human mind can conceive of. For example, a pre-eternal wisdom inscribes in man s faculty of memory, which is one instance of wisdom in his thousands of faculties and physical systems and is as tiny as a miniscule seed, his entire life-story and the numerous events which touch on him, making it into a small library. He then places it in the pocket of his mind as a note from the register of his actions which will be published for his judgement at the Great Gathering, in order to continuously remind him of this. And an eternal justice places on all creatures their members with the finest balance, and makes all of them  from the microbe to the rhinoceros, and the fly to the simurgh bird, and from a flowering plant to the flower of the spring, which opens thousands of millions of flowers in the spring  with a beauty of art and balance with no waste within a mutual proportion, equilibrium, order and beauty; it gives all living creatures their rights of life with perfect balance, and makes good things produce good results and bad things, bad results; and since the time of Adam it has made itself felt forcefully through the blows it has dealt to rebellious and tyrannous peoples. Certainly and without doubt, just as the sun cannot be without the day, so that pre-eternal wisdom and eternal justice cannot be without the hereafter. The Names of All-Wise and Sapient, Just and Equitable would never permit the awesome injustice, inequity, and unwisdom of oppressed and oppressor being equal in death, and thus they decisively answer our question.
Also, since whenever living creatures seek their natural wishes, which are beyond their power, through the tongues of their innate abilities and essential needs, which is supplication of a sort, all their needs are given to them by a most compassionate, hearing, kind unseen hand; and since six or seven out of ten of human supplications, which are voluntary, especially those of the prophets and the elect, are accepted in a way contrary to the normal course of things; it is understood certainly that behind the veil of the Unseen is one who listens and hears the sighs of the suffering and prayers of the needy, and replies to them; he sees the least need of the smallest living being and compassionately replying by action, gratifies it. There is no possibility of doubting therefore that the one who includes in his supplication all the most important, general supplications of man, the most important of creatures, which are connected with all the Divine Names and attributes and are for immortality; and takes behind him all the other prophets, who are the suns, stars, and leaders of mankind, making them exclaim:  Amen! Amen! ; and for whom benedictions are recited several times every day; and to whose supplication all the members of his community rejoin:  Amen! Amen! , indeed, in whose supplication all creatures take part, saying:  Yes, O Lord! Do give what he asks! We too want what he seeks!    of all the causes necessitating resurrection under these irresistible conditions, only a single supplication of Muhammad (Peace and blessings be upon him) for immortality in the hereafter and eternal happiness would have been sufficient reason for the existence of Paradise and creation of the hereafter, which are as easy for Divine power as the creation of the spring   stating this, the Names of Answerer of Prayer, All-Hearing, and All-Compassionate answer our question.
Also, since as clearly as the sun is shown by daylight, behind the veil is One Who has disposal over the universal death and revivification in the alternation of the seasons on the earth; and a pen of power inscribes the mighty globe with the ease and orderliness of a garden or even a tree, and the splendid spring with the facility and symmetrical adornment of a flower, and the species of plants and animals as though they were three hundred thousand books displaying three hundred thousand samples of resurrection, all one within the other and intermingled and mixed up together yet without disarrangement or disorder, all resembling each other yet without confusion, error, or fault; perfectly, regularly, and meaningfully; and since despite this vast profusion that One works with boundless mercy and infinite wisdom; and since He has subjugated, decorated, and furnished the vast universe for man like a house, and appointing him His vicegerent on earth, committing to him the supreme trust, from the bearing of which the mountains, sky, and earth shrank, and has raised him to the rank of commanding officer over other living beings, honoured him with the Divine address and conversation, and since He has thus bestowed on man this supreme station and in all the revealed decrees promised him eternal happiness and immortal life in the hereafter; certainly and without doubt He will open up that realm of bliss for ennobled and honoured man, which is as easy for His power as the spring, and bring about the resurrection of the dead and Last Judgement  stating this, the Names of Granter of Life and Dealer of Death, Ever-Living and Self-Subsistent, and All-Powerful and Knowing reply to the question we asked of our Creator.
Yes, if one considers the power which every spring raises to life identically the roots of all the trees and plants and creates the three hundred thousand plant and animal samples of the resurrection of the dead, and if one visualizes the thousand year period of each of the communities of Moses and Muhammad (Peace and blessings be upon them), and they are pictured in the imagination, it will be seen that the two thousand springs12 display a thousand samples of resurrection and a thousand evidences. It is to be blind and unreasonable a thousand times over to consider bodily resurrection difficult for such a power.
Also, just as relying on Almighty God s thousands of promises, the twenty-four thousand prophets, who are the most renowned of mankind, have unanimously proclaimed and proved through their miracles that eternal happiness and immortality in the hereafter are true; so innumerable people of sainthood have put their signature to the same truth through their illuminations and unfoldings. Since this is so, surely this truth is as clear as the sun, and those who doubt it are crazy.
Yes, the ideas and judgements of one or two experts in a science or art concerning their science refute the opposing ideas of ten men who are not experts in it, even if they are experts in their own fields. Similarly, two people making a positive statement about a subject, for example, proving the crescent moon of Ramadan on the day it is uncertain, or claiming:  there is a garden on the earth where coconuts resembling cans of milk are grown  defeat a thousand deniers, and win the case. For the one making the positive statement has only to point out the place where the coconuts are found to easily win. Whereas the one who denies it can prove his case only by searching the whole face of the earth and demonstrating that the coconuts are not to be found anywhere. So one who makes a report of Paradise and the realm of bliss and asserts that they exist wins his case by only demonstrating through illumination a shadow or distillation of it, like in the cinema, while those who deny it can only win by proving their denial by seeing the whole universe and all time from pre-eternity to post-eternity, and demonstrating it. It is because of this that the investigative scholars have agreed on the rule  on condition they are not inherently impossible, denials which are not specific but look to the whole universe like the truths of belief, cannot be proved,  and have accepted it as a fundamental principle.
In consequence of this definite truth, while the opposing ideas of thousands of philosophers should not cast the slightest doubt, or even suspicion, on even a single truthful report concerning the questions of belief, you may understand what a lunacy it is to fall into doubt at the denials of a handful of philosophers who concerning the pillars of belief understand no further than their eyes see, have no heart, are blind, and have grown distant from spiritual matters. For the pillars of faith have been agreed upon by one hundred and twenty thousand expert scholars and truthful reporters with their positive assertions, and innumerable specialists in the field of reality and investigative scholars.
Also, we see with our own eyes as clearly as daylight both in ourselves and all around us a comprehensive mercy and all-embracing wisdom and constant bestowal of grace. We observe too the traces and manifestations of an awesome sovereignty of dominicality, a precise and lofty justice, and a proud and glorious government. Indeed, the wisdom which attaches instances of wisdom to a tree to the number of its fruits and flowers; and the mercy which bestows bounties and favours on every human being to the number of his faculties, members, and feelings; and the proud, yet gracious justice which deals blows at rebellious peoples like those of Noah, Hud, and Salih (Peace be upon them) and the  Ad, Thamud, and people of Pharoah, and protects the rights of the least living being; and the verse:
And among His signs is this, that heaven and earth stand by His command; then when He calls you, by a single call, from the earth, behold, you [straightway] come forth (30:25)
all state the following with a majestic conciseness:
Just as at the summons of their commander and the sound of the bugle, the disciplined soldiers stationed in two barracks spring to arms and their duties; so whenever the bugle-call of Israfil (Peace be upon him) summons those lying in death in the vast heavens and in the earth, which are like two orderly barracks for the soldiers of the Pre-Eternal Monarch, obedient to His command, they will immediately don the uniforms of their bodies and rise up. Proving and demonstrating this is the same situation displayed by the beings in the barracks of the earth in the spring at the trumpet-blast of the Angel of Thunder, and from it is understood the infinite grandeur of the sovereignty of dominicality. As is proved in the Tenth Word, it is certainly therefore utterly impossible that the realm of the hereafter and arena of the resurrection and Great Gathering, which are most definitely demanded by that mercy, wisdom, grace, and justice, should not be inaugurated, and for that infinitely beautiful mercy to be transformed into ugly cruelty, and for that boundless perfection of wisdom to be turned into infinitely faulty futility and purposeless wastefulness, and that sweet grace to be transformed into bitter treachery, and that finely balanced and equitable justice to be turned into severe tyranny, and that utterly powerful and majestic eternal sovereignty to decline, and with the resurrection not occuring for it to lose all its splendour, and for the perfections of its dominicality to be marred by impotence and defect. This would be completely unreasonable and a compounded impossibility, outside the bounds of possibility and false and precluded.
For all those with intelligence would surely understand what a cruel unkindness it would be, having nurtured man so solicitously and given him through faculties like the heart and intellect a sense of longing for eternal happiness and everlasting life in the hereafter, to despatch him to eternal non-being; and how contrary to wisdom it would be, having attached hundreds of purposes and instances of wisdom to only his brain, to waste through endless death all his faculties and his abilities with their thousands of purposes thus making them devoid of all use, purpose and result; and how utterly opposed to the splendour of that sovereignty and perfect dominicality it would be, by not carrying out His thousands of promises, to demonstrate  God forbid!  His impotence and ignorance. You may make an analogy with these for grace and justice. Thus, the Names of Most Merciful, All-Just, All-Wise, Munificent, and Ruler answer with the above truths the question we asked our Creator about the hereafter, and prove it as indubitably and clearly as the sun.
Moreover, we observe that prevailing over everything is a vast and comprehensive preservation which records in their seeds, on the tablets of the World of Similitudes, in their memories, which are tiny samples of the Preserved Tablet, and particularly in the faculty of memory, which is a tiny library in man s brain which is at the same time very large, and in other mirrors, physical and non-physical, in which they are reflected, the numerous forms of all living creatures and all things, and the notebooks of the duties they perform in accordance with their essential natures, and the pages of their deeds pertaining to the glorifications they perform towards the Divine Names through the tongues of their beings; it inscribes them in these, and records and preserves them. Then, when the time comes  every spring, which is a flower of Divine power  they display to us all those immaterial inscriptions in physical form, proclaim to the universe with millions of tongues within that supreme flower, and with the strength of millions of examples, evidences, and samples, the wondrous truth of resurrection expressed in the verse:
When the pages are spread out.(81:10)
It proves most cogently that foremost man, and all living beings and all things, were created not to topple over into nothingness, to fall into non-existence, to be annihilated, but to win immortality through progressing, and permanence through being purified, and to take up the eternal duties required by their innate capacities.
Yes, we observe every spring that the innumerable plants which die in the doomsday of the autumn, and all the trees, roots, seeds, and grains in the resurrection of the spring recite the verse When the pages are spread out. Expounding each in its own tongue one meaning of the verse, one facet of it, with examples of the duties it performed in previous years, they all testify to that vast preservation. They display in everything the four vast truths of the verse,
He is the First, and the Last, the Evident, and the Inward, (57:3)
and instruct us with the ease and certainty of the spring.
The manifestations of these four Names occur in all things from the most particular to the most universal. For example, through manifesting the Name of First, a seed, the source of a tree, is a precise programme of it and a small receptacle containing the faultless systems of the tree s creation and all the conditions of its formation, thus proving the vastness of Divine preservation.
Then, together with the tree s seeds, its fruit manifests the Name of Last; they are coffers containing the indexes of all the duties the tree has performed in accordance with its nature and the principles of its second life, thus testifying at a maximum level to Divine preservation.
The tree s physical form, which manifests the Name of Evident, is a finely proportioned, skilfully decorated garment. Like a seventy-hued robe of the houris which has been embroidered with gilded motifs, it demonstrates visibly the vast power, perfect wisdom, and beautiful mercy within Divine preservation.
As for the machinery within the tree, which manifests the Name of Inward, it is a regular, miraculous, faultless factory and workbench, a balanced cauldron of food which leaves unnourished none of its branches, fruits, or leaves, thus proving as brilliantly as the sun the perfect power, justice, and beautiful mercy and wisdom within Divine preservation.
Similarly, in respect of the annual seasons the globe is a tree. Through the manifestation of the Name of First, all the seeds and grains entrusted to Divine preservation in the season of autumn are small collections of the Divine commands concerning the formation of the tree of the face of the earth, which when it is enrobed in the garment of spring, puts forth millions of branches and twigs, and fruits and flowers. So too those seeds are lists of the principles proceeding from Divine Determining, and the tiny pages of the tree s deeds of the previous summer, and the notebooks of its tasks, which demonstrate self-evidently that they function through the infinite power, justice, wisdom, and mercy of a Glorious and Munificent Preserver.
Then the end of the annual tree of the earth is  in the second autumn, its depositing in those tiny containers all the duties it has performed, all the glorifications it has recited before the Divine Names in accordance with its creation, and all the pages of its deeds that it will publish the following resurrection of spring,  its handing them over to the hand of wisdom of the Glorious Preserver and reciting the Name of He is the Last before the whole universe in innumerable tongues.
The evident face of the tree is,  by its opening three hundred thousand universal sorts of blossoms, which demonstrate three hundred thousand examples and signs of the resurrection of the dead; and its spreading out innumerable tables of mercifulness, providence, compassionateness, and munificence; and its offering banquets to living beings,  its reciting the Name of He is the Evident with tongues to the number of its fruits, flowers, and foods, and offering praise and laudation, and showing as clearly as daylight the truth of When the pages are spread out.
The inner face of this majestic tree is a cauldron and workbench running precisely and in orderly fashion incalculable numbers of regular machines and finely balanced factories, which cook thousands of pounds of food out of one ounce and offer it to the hungry. It works with such precision and balance that it leaves no room for chance to interfere. Like some angels who glorify God with a thousand tongues, with the inner face of the earth it proclaims the Name of He is the Inward in a hundred thousand ways, and proves it.
Just as in respect of its annual life, the earth is a tree and makes the Divine preservation within those four Names a key to the door of resurrection, so in respect of its worldly life, it is again a well-ordered tree, whose fruits are sent to the market of the hereafter. It is a place of manifestation of those four Names and mirror to them so broad, and road leading to the hereafter so lengthy, our minds are incapable of comprehending and describing it; we can only say this much:
As the hands of a weekly clock which count the seconds, minutes, hours, and days resemble each other and prove each other, and one who sees the movement of the second hand is bound to assent to the movement of the others; so the days, which count the seconds of this world, which is a vast clock of the Glorious Creator of the Heavens and Earth, and the years, which count its minutes, and the centuries, which show its hours, and the ages, which make known its days, all resemble and prove each other. So too the Name of Preserver and those of He is the First, and the Last, the Evident, and the Inward inform us through innumerable signs that as certainly as the morning of this night will come, and this winter s spring, so will the everlasting spring and eternal morning come of the dark winter of this transitory world, thus answering with the above truths the question of resurrection concerning which we asked our Creator.
Also, since we see with our eyes and understand with our minds that man is the final and most comprehensive fruit of the tree of the universe.. and in respect of the Muhammadan (Peace and blessings be upon him) Reality is its original seed.. and the supreme sign of the Qur an of the universe.. and he is its Throne Verse bearing the Greatest Name.. and the most honoured guest in the palace of the universe.. the most active functionary empowered over the other inhabitants of the palace.. the official charged with overseeing the income and expenditure, and the planting and cultivation of the gardens in the quarter of the earth in the city of the universe.. and is its most noisy and responsible minister, equipped with hundreds of sciences and thousands of arts.. and an inspector and sort of vicegerent of the Monarch of Pre-Eternity and Post-Eternity, under His close scrutiny, in the region of the earth in the country of the universe.. and one with disposal over it whose actions, particular and universal, are all recorded.. who has undertaken the Supreme Trust, from which the heavens and earth and mountains shrank.. and before whom are two roads, on one of which he is the most wretched of living beings, and on the other, the most fortunate.. and he is a universal bondsman charged with most extensive worship.. the place of manifestation of the Greatest Name of the Monarch of the universe and a comprehensive mirror of all His Names.. a special addressee of His, with the best understanding of His Divine addresses and speech.. the most needy of the living beings of the universe.. and is a wretched living creature who has innumerable desires and goals, numberless enemies and things that harm him, despite his infinite poverty and impotence.. is the richest in regard to abilities and potentialities.. the most suffering in respect of the pleasures of life, whose enjoyment is marred by ghastly pains.. and a wondrous miracle of the power of the Eternally Besought One and marvel of Divine power who is the most needy and wanting, and worthy and deserving of immortality, and seeks and beseeches eternal happiness with endless prayers, and if all the pleasures of this world were given him, his desire for immortality would not be satisfied, and who loves to the degree of worshipping Him the One Who bestows bounties on him, and makes Him loved and is loved.. and all of whose faculties, which encompass the universe, testify that he was created to go to eternity.. and through the above twenty universal truths is bound to Almighty God s Name of Truth; and whose actions are continuously recorded by the All-Glorious Preserver s Name of Preserver, Who sees the most insignificant need of the tiniest animate being, hears it plaint and responds in action; and being related to the whole universe whose deeds are written down by the  noble scribes  of that Name and who more than anything else receives its attention..
As required by the above twenty truths, most certainly and without any doubt there will be a resurrection and judgement for man, and in accordance with the Name of Truth, he will receive reward for his above duties and punishment for his faults, and in accordance with the Name of Preserver, he will be questioned and called to account for his actions, all of which have been recorded, and the doors will be opened of the feasting halls of everlasting bliss in the eternal realm, and of the prison of eternal misery; man, who has been an officer with command over numerous species of beings in this world, and has intervened in them and sometimes thrown them into confusion, will not enter the soil never to be questioned concerning his actions, nor lay down in concealment not to be roused. For to hear the buzz of the fly and to answer it actively by giving it its rights of life, and not to hear the prayers for eternity made through the tongues of the above twenty truths of innumerable human rights which reverberate through the heavens and earth like thunder, and to transgress all those rights, and for a wisdom which as is testified to by the order of the fly s wing wastes not even such a wing, to waste utterly man s abilities, which are bound by those truths, and his hopes and desires, which reach out to eternity, and the many bonds and truths of the universe which nourish those abilities and desires, would be such an injustice and so impossible and such a tyrannical ugliness that all beings which testify to the Names of Truth, Preserver, All-Wise, All-Beauteous, and All-Compassionate reject it, declaring it to be utterly impossible and precluded. Thus, in reply to our question to our Creator about resurrection, the Names of Truth, Preserver, All-Wise, All-Beauteous, and All-Compassionate, say:  Just as we are truth and reality, and the beings that testify to us are true, so the resurrection of the dead is true and certain.
And since... I was going to write more, but since the above is as clear as the sun, I have curtailed the discussion.
Thus, making an analogy with the matters in the above examples and  sinces,  through their manifestations and reflections in beings, all Almighty God s hundred, indeed a thousand, Names which look to the universe prove self-evidently the one they signify; so too do they demonstrate the resurrection of the dead and hereafter, and prove them definitively.
Also, just as through all His decrees and the scriptures He has revealed and most of His Names, by which he is described, our Sustainer gives us sacred and decisive answers to the question we asked our Creator; so He causes it to be answered through His angels, and in another fashion through their tongue:
There have been hundreds of incidents unanimously attested to since the time of Adam of your meeting both with spirit beings and with us, and there are innumerable signs and evidences of our existence and worship and that of the spirit beings. In agreement with each other, we have told your leaders when we have met with them that we travel through the halls of the hereafter and in some of its apartments, and we always say this. We have no doubt that the fine, eternal halls that we have wandered through, and the well-appointed decorated palaces and dwellings beyond them await important guests, in order to accommodate them. We give you certain news of this.  They reply to our question thus.
Also, since our Creator appointed Muhammad the Arabian (Peace and blessings be upon him) as the greatest teacher, best master, and truest guide, who is neither confused nor confuses, and sent him as His last envoy, before anything, in order to progress and advance from the degree of  knowledge of certainty  to those of  vision of certainty  and  absolute certainty,  we should ask this master the question we asked of our Creator. For just as that Being, through his thousand miracles, which were a mark of our Creator s confirmation, and as a miracle of the Qur an, proved that the Qur an is true and God s Word; so, through its forty aspects of miraculousness, as a miracle of his, the Qur an proves that he was true and God s Messenger. The reality of resurrection which they prove  one, the tongue of the Manifest World, claimed it throughout his life, confirmed by all the prophets and saints, and the other, the tongue of the World of the Unseen, claims it with thousands of its verses, confirmed by all the revealed scriptures and truths of the universe,  is as certain as the sun and daylight.
Yes, a question like resurrection, which is the most strange and awesome matter and beyond the reason, could only be solved through the instruction of two such wondrous masters, and understood.
The reason the early prophets did not explain resurrection in detail like the Qur an was that at that time mankind was still at a primitive stage of nomadism. There is little detailed explanation in preliminary instruction.
And since the angels inform us that they have seen the hereafter and the dwellings of the eternal realm, evidences testifying to the existence and worship of the angels, spirits, and spirit beings, are also indirect evidence for the existence of the hereafter.
And since after Divine unity the thing Muhammad (Peace and blessings be upon him) most constantly claimed and asserted throughout his life was the hereafter, certainly all his miracles and proofs which point to his messengership and veracity in one way testify indirectly to the existence of the hereafter and that it will come.
And since one quarter of the Qur an is about resurrection and the hereafter and it tries to prove it with thousands of its verses, and gives news of it, all the proofs and evidences of the Qur an s veracity prove indirectly the existence of the hereafter, and its being thrown open.
Now see how firm and certain is this pillar of belief!

32 How should death be described to children?

Children’s perception of the concept of death differs according to their age. In the pre-school stage, death is a temporary case in which they think that those who are dead will return. 

•   They have no idea about death before they are two years old. They begin vaguely to perceive death after two years old. However, their perception of death is like a long term separation or a journey.

•   Between the ages of 6 and 9, they begin to realize that death is a non-returnable journey, however they believe that they themselves and their beloved ones will not die. They generally think that only the sick or old people are the ones who will die.

•   After ten years of age, children become clearly aware of the concept of death. They know death is the end of life and that it will happen to everyone and it has no return.

How should we describe it to them? 

•   Before children encounter a case of death, their perception of the concept of death should be developed according to their age so that they can be made understand that death is a part of life.

•   Do not try to describe death to children in an indirect way. Make sure you use realistic descriptions as much as possible. 

We can describe death to children in a simple way that death is the end of life and those who are dead cannot come back any more. Tell them in an appropriate way for their age about the fact that those who are dead cannot be with us any more, and that they cannot breathe or eat or drink and in short they cannot use their body functions. 

•   Before 6 years of age, children can have difficulty in understanding religious concepts. They should not be told that Allah has taken the dead person to His side because He loves them much. This kind of description can cause children to think that all beloved ones will die, and to worry.

•   Description of death as resembling it to sleep can result in children’s development of thought that they may die while they sleep and cause them to suffer sleep problems.

•   Resembling death to a long journey or introducing illness and old age as reasons for death might cause children to fear journeys, illness and growing old.

•   Children should be described the true reason when they encounter a case of death in the family or neighborhood.

•   Death of a domestic animal might be the correct time to talk about the concept of death to children. In such a case, members of the family may show the children how sorry they are and the dead animal might be taken away with a ceremony. Not buying or bringing a new pet to home might help children understand the concept of death. 

Things we should do for a child who has lost a relative 

- Children may seem unaffected by a case of death since they cannot react to such case as adults do when they have lost a relative. The child who hears the news of death may not believe this and may think that the dead person will return. He becomes angry both with the dead person and with the situation itself; and he becomes gradually aware of the impossibility of seeing them again and he begins to feel unhappy and upset because of that. He becomes accustomed to this situation in time and he acknowledges the absence of the dead person.

- Children may feel lonely at such times and they might need the support of a person. However, at later stages of their lives, they might experience this condition of emotion again and again.

- In order for children to be well developed in further stages, they need to get over this stage healthily.

- The child who has lost a relative must absolutely be informed about it.

- The child must be given the news of death by a person who they love and trust most and who they feel the closest to. In case of death of a parent, it is best that the other parent should give the news.

- In case of death, children are usually taken away from the house, which is not an appropriate attitude. Children should be allowed to attend the funeral based on their own will. However, the child might be taken to the house of a relative from his own house in which mourning, cries, screams and complaints feel the air. The place should not be so far from the house. 

- The child must not definitely be told not to cry and to feel sad. The child should be given the chance to express his/her feelings and thoughts.

- Make sure you answer the questions of a child about the case and try to answer as correctly as possible. Anger, aggressiveness, babyish behaviors can be observed in the child’s attitudes.

- This should not be forgotten that this is temporary and you should treat the child in a patient and understanding way.

- Beside sentimental support, the child also needs to be provided physical support, such as hugging the child, holding his/her hands and being around.

- The child requires to be supplied with activities such as playing games, drawing and painting and sports in order to have the child externalize their sadness.

33 How will our deeds be weighed on Mizan?

Human beings can rise to the highest rank and fall to the lowest level amongst all beings because of their inclination to both good and evil. Of course, it is necessary to keep records of the deeds of human beings who are created with such nature. Allah’s memory which saves everything requires the recoding of all deeds and acts. It is an obligation to weigh those recorded deeds and to give rewards or punishments to owners of those deeds.
The verse pointing out to this reality is as follows:
 “The scale that day will be true (to a nicety): those whose scale (of good) will be heavy, will prosper. Those, whose scale will be light, will find their souls in perdition, for that they wrongfully treated Our signs.” (1)

The verse which is translated as “God is never unjust in the least degree” (2) points out that Allah’s justice will emerge with its all greatness during the weighing of deeds and puts this reality into words.

In this sense, when Allah weighs people’s deeds, declaring the decision whether the deeds are good or bad, He will do it according to the weight of them. In “Flashes”, the statement that Allah will weigh people’s deeds with His great Mizan in the resurrection day and decide whether goodness is victorious over badness or vice versa depends on the verse above (3).

It is clearly indicated in our all books about Faith that the issue of weighing deed on the Day of Judgment is real. Besides, it is impossible for us to perceive the essence of this scale with our earthly measures. However, it is sure that Allah will accomplish the weighing of all people’s deeds in a short time and reveal their goodness and badness.

Muhammad Ali as-Sabuni says the following regarding the issue: “It is not an illogical issue to weigh deeds, good deeds and sins concretely. Contemporary science is able to measure temperature, winds and rains; so how could Allah, who has the infinite might, be unable to measure people’s deeds?” (4)

In spite of this, it is impossible for us to say a certain thing about how deeds will be weighed. This is because the circumstances in the Hereafter and Heaven cannot be expressed with our earthly measures. In fact, it is written in al-Bidayah that “Mizan (scale) is a device used for weighing the amount of deeds and it cannot be perceived by human logic. It is impossible to liken it to the scales on earth. In this issue, it is safer to submit to narrations (i.e. the Quran and axioms in hadiths)”. (5)

Then, it is certain that Allah will weigh the deeds. He will weigh people’s good deeds and sins with a scale details of which we do not know and display His great justice. If the good deeds are more than the sins, that person will be amongst the ones who succeed. If vice versa, he/she will deserve punishment. However, Allah can forgive with His mercy anyway. If a person has both belief and sins, he/she will go through punishment first and then go into Heaven, with Allah’s infinite mercy.
However, we understand from some of our Prophet (pbuh)’s hadiths that giving explanations of our deeds will not be easy. It is narrated that he often said “oh Allah, ease my questioning” in his prayers.
We understand from honorable hadiths that one will be in need of Allah’s mercy and forgiveness more than ever on that day and one will be in a difficult situation without Allah’s infinite mercy during questioning (6).

To summarize, all deeds in books of deeds will be weighed, even with their slightest details and everyone’s balance-sheet of profits and deficits will be figured out and their account will be closed. If a person’s good deeds are more than his/her evil deeds, if his/her profits are more than his/her deficits, he/she will succeed. If vice versa, he/she will lose.
A true believer’s duty is to commit deeds in a way that his/her good deeds will be more than evil deeds and profits will be more than deficits; and to get well-prepared for the Day of Judgment. A true believer must beg Allah saying “Oh, Allah, ease my questioning”.

1. al-Araf, 8.
2. an-Nisa, 40.
3. The Flashes, 81.
4. Safvwatu’t-tafasir, 1:437.
5. al-Bidayah fiusuli’d-din, 92
6. Musnad, 6:48

Mehmed Paksu

34 Do Families exist in Paradise?

It is possible for spouses who have belief in this world life to be together in Paradise because one of the benefactions of Paradise is the family life. Spouses who are married here will marry each other there too.

Since families who have belief will be together in Paradise, there is also an emphasis in the verses of the Qur’an that spouses that deserve to enter Paradise will be together there.

There is no doubt that sex has an important place in human life. In the world, opposite sexes find spiritual satisfaction by marrying. It is very natural that the same satisfaction will continue in Paradise life. In the verses and hadiths about the descriptions of Paradise, there is an emphasis that the life of Paradise will be built in parallel with humanly senses of the world life and everybody will definitely have spouses; and the happiness of family life will continue there.

The life of Paradise will be completely different from the life of the world. There are two basic characteristics of Paradise life: Reaching anything that one wishes and eternity. This issue is expressed as follows in the Holy Qur’an:

There will be there all that the souls could desire all that the eyes could delight in: and ye shall abide therein (for aye). (Az-Zukhruf, 43/71)

Many verses and hadiths show that the life of Paradise is peculiar to itself and it is impossible to comprehend it with the criteria of the world life.

35 It is stated that those in Paradise will glorify Allah in the morning and in the evening. Is there worshiping (ibadat) in Paradise?

Ubudiyyat is to be pleased with what Allah does; and ibadat is to do what Allah is pleased with. Ibadat is exhibited in certain forms such as daily prayers, fasts and the like; and ubudiyyat explains a state in which one should always be. From this perspective, we can say that for human there will not be worshiping (ibadat) in Paradise but the meaning of ubudiyyat will continue.
As there is no sun in Paradise (The Qur'an, Al-Insan, 76:13), day and night do not take place there, either. However, as is asked in the question, in a hadith the expression “in the morning and in the evening” is used.
Similarly, in a hadith narrated by Bukhari, it is stated: “The hearts of the dwellers of Paradise beat as one heart; all of them exalt Allah in the morning and in the evening.” (Bukhari, Bad'u'l-Khalk, 8)
The two questions brought about by that hadith can be answered thus:
The glorification mentioned in the hadith is not an obligatory duty that must be carried out in Paradise. The dwellers of Paradise will perform that with great pleasure and enjoyment and with a conscientious delight that they feel inside, toward their Lord Whom they know much closely and whose boundless blessings and bounties they have received. In addition, in a narration by Muslim, it is said: “Just like inspiration of the act of breathing, the dwellers of Paradise will be inspired with glorification and exaltation.” (Muslim, Jannat, 18-19) Just like it is  pleasurable to breath, glorifying Allah in Paradise is as much pleasurable, too. (Ibn Hajar, explanation of the relevant hadith)
The expression 'in the morning and in the evening' is intended to indicate an amount of time with the measure humans are familiar with. (See Ibn Hajar, the work mentioned). It does not mean that there will be darkness of evening. It is to indicate continuity.

36 Can Mankinds Desire of Living eternally be a Proof for Resurrection?
37 Is it necessary to suffer in order to enter Paradise? Are there not any ways to enter Paradise without suffering?

The purpose of man’s coming to this world is being tested. The word of testing in Arabic language is “imtihan” and it is derived from the root “mihnah” which has the meaning of boredom, suffering and misery. Thus, the existence of suffering is one the most important quality of this test.

Two opposite elements were created in man so that he will be tested in a just environment. One of them is the conscience and lofty senses that know why to thank Him and enable man to realize his thankfulness for the benefactions and remembering the giver of those benefactions with those blessings. Man must come face to face with these blessings to be tested in this sense.

The second element is the nafs (evil commanding soul) which is also the source of mean feelings and which boils over with rage and rebels when faced with troubles. It is a necessity for man to face troubles in order to be tested in this sense.

Kindnesses, beauties and benefactions are questions of the test whose answers are thanks; similarly, troubles, miseries and calamities are also questions of the test whose answers are patience. In order to answer the questions for benefactions correctly, it is necessary to believe in Allah (SWT) from heartily and with knowledge and reason. In order to answer the questions caused by troubles, it is necessary to believe in the hereafter with the body and soul.   

The necessity of the test is emphasized in the verses below:

Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! verily the help of Allah is (always) near! (al-Baqara, 2/214)

Do men think that they will be left alone on saying "We believe" and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false. (Al-Ankaboot, 29/2-3).

38 How should a believer´s view of death?

Death is not absence. It is a door to a more beautiful world. A seed under the earth seems as if it has died, decayed and disappeared, yet indeed, it starts a more beautiful life. It is transformed from the life of a seed into life of a tree.

Similarly, when someone is dead, it seems as if he has gone under the earth and decayed, yet indeed, he reaches a better life in the world of barzakh and grave.

Body and soul are like light bulb and electricity. When the light bulb is broken, electricity does not disappear; it continues to exist. Even though we do not see it, it still exists. Similarly, when one dies, the soul leaves the body yet it continues to exist. Allah the Glorious clothes it with an appropriate and more beautiful clothing and it continues its life in the world of grave.

For this reason, the Prophet said: “Grave is either a garden from the gardens of Heaven or a pit from the pits of Hell.” and informed us about the existence of life in grave and how it will be.

If a faithful person dies of an incurable disease, s/he is considered a martyr. Those martyrs are called spiritual martyrs. And martyrs wander freely in the world of grave. They are unaware that they are dead. They think they are still alive. They only know that they are living a better life. The Prophet said: “Martyrs do not feel the agony of death.” 

It is stated in the Quran that martyrs are not dead. That is to say that they are unaware that they have died. For instance, think of two men. They are in a very beautiful garden together in a dream. One of them knows that it is a dream. Yet the other one is unaware that it is a dream. Which one enjoys it the most? Of course, the one who does not know that it is a dream. The one who knows it is a dream thinks that if he wakes up, all the joy will be lost. However, the other one feels the joy truly and fully. 

Similarly, the ordinary dead do not feel the joy fully as they are aware that they are dead. Nevertheless, martyrs feel it fully as they are unaware that they are dead. 

Souls of those who die as believers and who are not subject to punishment in grave wander freely. For this reason, they can travel to many places. They can be in many places at the same time. It is possible for them to wander around and amongst us. What is more, Hazrat Hamza, the lord of the martyrs, helped a lot of people and still there are people whom he helps. 

Human beings, who come into the wombs of their mothers from the world of souls, are born into the world then. They meet here. Similarly, people in world are born into the other world through death and they wander there. Just as we bid farewell to people who go to the other world from this world, so too are there ones in the other world, who welcome the ones who leave this world for the other world. Insha’allah, our beloved ones, especially the Prophet, will welcome us there as long as we are true slaves to Allah here.

Just as we welcome a newborn child here, so too will our friends welcome us, insha’allah, when we go to the other world on condition that we believe in Allah and obey Him and His apostles and die as a believer.

39 Do all your wishes become true in the paradise? How it will be possible?

In Paradise, anything wished will be present. Yet we do not know how this will be. What matters is to lead a life which will take you there. It is impossible to explain to a child in the mother’s womb that a seed under the soil becomes a tree; similarly, it is impossible to describe Paradise to a person in the womb and on the ground of the earth.

40 If anything that we desire will come true in Paradise, will we not get bored after a while?

Interpreting the following verse of the Quran : “But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom they say: "Why this is what we were fed with before" for they are given things in similitude”.1 , the well-known scholar Said Nursi explains the word “rizq” in four possible ways:
 1- What is meant by“rizq” is “good deeds”. The good deeds in the world, namely, the good things done for Allah will be offered to their owners in the form of eternal sustenance in Paradise. After this offer, the people of Paradise will say : ”these things that we eat now are the results of the good deeds that we did in the world”. Namely, the good actions in the world have taken the form of the blessings in Paradise. Thus, there is such a close connection between the blessings of Paradise and the good deeds in this world.
2- What is meant by“rizq” is the food of this world. The food we have here is like the ones in the other world but only the outer appearance is the same; the tastes are totally much better and different. That is why they are astonished.
3- These products are like the ones we have just eaten but their meanings and flavors are different. That is, the similitude of their appearance gives the taste of familiarity while the difference of their flavors gives the pleasure of renewal. That is the cause of their delight.
4- The fruits that we are eating now are the ones on these branches of trees. Namely, when a fruit is plucked, its place is filled instantly by another one. This is the reason why there is no shortage of fruit in Paradise. 2
Footnotes:
1- Surah al Baqarah 2/25
2- (İşârât’ül-İ’câz) Signs of Miraculousness p. 203 204

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Would eternal life not be boring, even in Heaven?

41 How will conversations be in Paradise, will you please explain it by giving references from sources?

People who enter Paradise will know each other. That is, anyone will know who is who. However, a person can be present in one thousand places at once. Besides, there is a difference between a plastic orange and a real one; the benefactions in this world are just like plastic when compared to the ones in Paradise. In order to understand the real one, a person should see and realize it.

Of course, there will be the benefaction of conversation in paradise, where there will be all kinds of benefactions. However, conversations in Paradise will be much different from the conversations of the world life. It is very difficult to give the details of the conversations of Paradise because the sources do not give many details about these subjects. However, we will examine some views of Paradise in items:

Verily the Companions of the Garden shall that Day have joy in all that they do; They and their associates will be in pleasant shade, reclining on thrones (of dignity) (Surah Ya Seen, 36/55-56).

And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity). (Al-Hijr, 15/47)

The conversation between the folk of Paradise and the folk of Hell:

Except the Companions of the Right Hand. (They will be) in Gardens (of Delight); they will question each other And (ask) of the Sinners: "What led you into Hell-Fire?" They will say: "We were not of those who prayed (Al-Muddathir, 74/39-43)

The Companions of the Garden will call out to the Companions of the Fire: "We have indeed found the promises of our Lord to us true: have you also found your Lord's promises true?" They shall say "yes" (Surah Al-Araf, 7/44)

The companions of the fire will call the companions of the garden; "pour down to us water or anything that Allah doth provide for your sustenance." They will say: "Both these things hath Allah forbidden to those who rejected Him.” (Al-Araf, 7/50).

Greeting the folk of Paradise:

And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened: and its Keepers will say: "Peace be upon you! Well have ye done! Enter ye here, to dwell therein. They will say: "Praise be to Allah, Who has truly fulfilled His promise to us, and has given us (this) land in heritage: we can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!" (Az-Zumar, 39/73-74).

Their Last Words:

Praise be to Allah, Who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of Allah… (al-Araf, 7/43)

The Prayers of the folk of Paradise;

(This will be) their cry therein: "Glory to Thee O Allah!" and "Peace" will be their greeting therein! And the close of their cry will be: "Praise be to Allah, the Cherisher and Sustainer of the Worlds!" (Surah Yunus, 10/10).

As for the conversation, which is one of the best benefactions of Paradise:

Since paradise is a place where all kinds of pleasures are present, the nicest conversations will be there. The following verses show it very clearly:

Verily the Companions of the Garden shall that Day have joy in all that they do; They and their associates will be in pleasant shade, reclining on thrones (of dignity)” (Ya Seen 55-56)

To them will be passed round, dishes and goblets of gold: there will be there all that the souls could desire all that the eyes could delight in: and ye shall abide therein (for aye). Such will be the Garden of which ye are made heirs for your (good) deeds (in life). Ye shall have therein abundance of fruit, from which ye shall have satisfaction.” (Az-Zukhruf, 71-73)

But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and a (blissful) Joy. And because they were patient and constant, He will reward them with a Garden and (garments of) silk. Reclining in the (Garden) on raised thrones, they will see there neither the sun's (excessive heat) nor (the moon's) excessive cold. And the shades of the (Garden) will come low over them, and the bunches (of fruit) there will hang low in humility. And amongst them will be passed round vessels of silver and goblets of crystal― Crystal-clear, made of silver: they will determine the measure thereof (according to their wishes). And they will be given to drink there of a Cup (of Wine) mixed with Zanjabil― A fountain there, called Salsabil. And round about them will (serve) youths of perpetual (freshness): if thou seest them, thou wouldst think them scattered Pearls. And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent. Upon them will be Green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine Pure and Holy. "Verily this is a Reward for you, and your Endeavour is accepted and recognised." (Al-Insan, 76/11-22)

Furthermore, their Lord who prepared such beauties such as Paradise and a life which is full of blessings beyond imagination will greet them and say “salam”. Our creator Allah (SWT), will greet the folk of Paradise who are in conversation.

We will hear our Lord’s greeting and salutation personally. There, we will hear and listen our Lord’s greeting from Himself. This is, in fact, an irreplaceable benefaction. Being addressed by Allah’s greeting! What prosperity!

42 ramadaan death

We do not know any narration about the death in the month of Ramadan, but there are narations about the death in friday. In a hadith it is said; "Allah will save the Muslim who dies in friday from the torment and endless questions of the grave." (Tirmizî, Cenâiz: 73; Müsned, 2: 176.)

Allah will subject the Muslims who die in friday and in holy nights to a different kinds of query. For example, in hadiths it is stated that Allah will forgive the believers whose number is equal to the numbers of the sheeps of the "Benikelb Tribe" in the night of Power (laylatul Kadr). Every believers benefits from such a forgivness, but one who is unbeliever and bears enmity.

43 What is the most distinctive difference between the world and the hereafter?

The Hereafter means: “the end, happening in the end”, and “the eternal realm after life”. There are two distinct ways in front of us on the way of our life, from the womb to childhood and puberty: Believing or Unbelieving. The continuation of this journey is death, the grave life, the last judgment and after that, we will find ourselves in the intersection of two eternities. One of them is the eternal Paradise and the other is the eternal Hell…

How can this weak man, who has been dragged along by the river of time, claim that he will not go to another realm after this world life? People who say that they do not believe in the hereafter are the ones that are unable to understand resurrection after death. It is the event of resurrection that they actually do not believe in. In fact, not believing in the hereafter is a kind of silliness like resisting the flow of time and not believing in tomorrow. All people leave this world with the event of death by stripping off his/her body. After dying, he finds himself in a new realm.

It is said that mawt (death) is the brother of nawm (sleep). These Arabic words resemble one another. Sleeping which is performed by everyone at night is called the little brother of death and it can be said that man is observes the signs of resurrection every day by awaking from sleep every morning.

For sure, however reasonable and necessary and certain the morning of this night is, the Morning of the Resurrection and the spring following the Intermediate Realm are that certain (Sözler: Words)

The rays of that life always beckon us. However, what matters is to be able to accept that place before going there and to be able to watch the sun in the first moments it rises. Does it have a value to accept the existence of the sun after it rises?

One light of the sun is present in our world: the desire to live eternally.

Badiuzzaman Said Nursi states concisely that this desire is an independent proof for the existence of the hereafter as follows: “If He did not want to give, He would not have given us the desire to want.”  

Yes, would our Creator have given us two eyes in the womb if He had not wanted us to watch this realm?

Would He have given us ears if he had not wanted us to hear these nice sounds? A great proof for the existence of the hereafter is the desire of “living eternally” placed in the human spirit. Some people ignore the first part of the verse, “But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world” (al-Qasas, 77) and spend all of their energy for the world life.

Lexically, “world” means low, base, mean. A person who wants what is low and who pursues mean things will not desire the hereafter. High ideals, lofty attributes, high ethics gradually disappear from his spirit. The opposite is also possible. When a person develops in belief, he desires to meet his Lord more. As he sends more capital for the hereafter, he desires to go there more. A student who thinks about his future and career is not interested in the yard, canteen and desks of the school so much; similarly, the love of the world in his heart decreases gradually.

No sane mind can think that life starts in this world and ends here. No mind can accept that the billions of cells in the body, the millions of kinds of living things around and the endless stars that decorate the sky wait for only this short life of the world:  “Do they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)” (ar-Rum, 8)

After Miraj (the Ascension), the Prophet (pbuh) described the realm of the hereafter to his Companions as follows: “No eyes have seen it; no ears have heard about it; no minds or hearts have imagined it.”

Paradise cannot be described in a better way because it is the description of a person who saw it. Can we not understand the prayer of Badiuzzaman Said Nursi, “Show us the originals and the sources of the samples and shadows that you showed us” as follows?: The world is a realm of copies and shadows. 

Besides, the mind also says, “It has to be like that.” When man walks a few kilometers, he needs to rest for a few hours and talks to himself, “If I go to Paradise, I must not go there with these feet. I need feet that will not get tired in that eternal realm.

No matter how sweet a talk is, the mind starts to get tired and concentration is lost if it lasts a few hours. It means we must not go to Paradise with this mind. We need a mind that will not get tired or frustrated.
Buses, taxis and planes are vehicles that make us compete with time and help us reach our destinations. Since this world is like a shadow compared to the hereafter, the speed there must be something that cannot be compared to the speed in the world. Matter will be beyond time there. The ship will swallow the sea. There will be no difference between far and near. Man will be in any place he wants instantly. Man will be able to be in more than one place.

The hereafter is the realm of originals. There, we will observe the truths of belief that we believe in without seeing in this world. Now we can meet prophets only in imagination; it is no more than a shadow. There, we will be able to see all of those blessed people. The chain of honor that we will reach will be at its utmost point when we see Allah.

Those who are not deceived by this realm of copies, in which tiredness comes after walking, smiles are covered by hypocrisy, eating ends when one is full, sorrow and happiness follow each other like the day and night, will reach the originals. They will find the real happiness there. We constantly mentioned Paradise acting upon the hadith, “Thinking of good things about Allah is worship.” and trusting in the grace of Allah. The originals of pain, anguish, repentance, sorrow and regret are also there. The ones here are like shadows and pictures; they are so weak and insufficient. A person who will suffer such torture eternally there must have a body that is different from the one in the world. As a matter of fact, it will be so. The body of a rebellious person will burn away in the fire; then it will appear again; thus, the torture will continue without a break.     

The term “the realm of power” is used for the hereafter. Everything will happen instantly, beyond time there. However, the timeless acts of the power will take place based on reasons. Paradise and Hell will occur after Mizan (the Scale). Then, all of the activities in this realm will be based on certain criteria. In the Scale, the tiniest good deeds and bad deeds will be weighed; similarly, the torture in Hell will be distributed based on a very fine justice. Everybody will be rewarded and punished based on their good deeds and sins.

What happens slowly can happen fast, too. Something that occurs in phases can occur all at once, too. The one that imposes a law can annul or change it. Our imagination can reach the end of the world instantly but our feet move step by step. Who can prevent the law of imagination if it is applied for our feet in the hereafter? As a matter of fact, it will be like that. Besides, we walk fast or slowly based on the power of Allah. We have no role or part in it.

44 What is the wisdom of death at young age? If he/she lived, would it not be better?

Some points in your question give its answer at the same time.

- Such a death at young age shows us that since it is not definite when, where and how are we going to die, we should prepare ourselves for it as if it will happen at any moment.

- When a person dies, we should think that it is the best time for him/her to die. Since we do not know the future, we cannot know whether the future is better for him/her or not. Since there is even a possibility of a worse or unfortunate state for him/her, it is necessary to consider it with patience and gratitude.

- Let us imagine a garden that contains all kinds of fruits. While some fruits ripen early, others ripen very late. It is necessary to pick the timely ripened fruits at once. It is not appropriate to think of keeping the ripe fruits with the unripe ones until they ripen. Besides, it cannot be said that these ones have been picked earlier; then, let them wait a bit more. Similarly, if a person’s time of going to the hereafter has come, it is not delayed. It cannot be said that he/she has gone earlier; he/she should stay and mature. There will not be a problem as long as he/she has lived properly after puberty. 

45 the next life

It is understood from the hadiths of the Prophet Muhammad (PBUH) that the spirits of the believers come together with each other in the realm of the grave. Also, the deceased people get news from the ones who are alive and they see the ones who meet their graves. They know who pray for them. Because the believing spirits are free and blessings are bestowed upon them, they can travel freely wherever they want. However, the spirits of the non-believer and the believers whose sins are more are busy with their torments only.
When we recite Quran for a deceased person it is possible that his spirit comes next to you, but this is not current for all deceased ones.
The spirits of the realm of the grave are divided into two groups. The first is the ones upon whom are bestowed blessings; and the second ones are the ones suffer torment. According to the explanation of Ibnuu’l Kayyim (an Islamic scholar) the ones who suffer torment do not be able to meet each other. It seems as if they are prisoners. But the ones who are free and not arrested, that is the ones upon whom are bestowed blessings, are able to come together, meet and visit each other. They mentioned the events of the world life, which happened and are going to happen, wit each other. Each spirit is with the ones who have the same degree in their good and bad deeds. The spirit of our Prophet Muhammad (PBUH) is at the highest level (Refiku’l-A’la).
In the surah An-Nisa (Woman) it is said; “All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the Sincere (lovers of Truth), the martyrs, and the Righteous (who do good): Ah! How beautiful is there fellowship!” (1) Such togetherness is during the life of this world, the life of grave and the life of afterlife. Ones are with their loved ones in these three realm. (2)

1- Nisa, 4/69.

2- Îbnu'l-Kayyim, s. 17; Suyûti, Büşra'1-Keîb, v. 147 b; Hasan el-'Idvî, s. 74; Rodosîzâde, Ahval-i Alem-i Berzah, handprint

46 Can you give the hadiths regarding the mercy and pardoning of Allah for the sinful slaves on the Day of Judgment?

Hazrat Prophet (pbuh) said, "Each prophet had a prayer (dua). I want to reserve it for the intercession for my ummah on the Day of Judgment." (Bukhari, Daawat, I; Tawhid, 31; Muslim, Published by M. Fuad Abdulbaqi, Iman, 86).

Every prophet will intercede for his ummah. (Bukhari, Tafsir Surah 18). When people gather in the Gathering Place for reckoning, prophets will pray as follows: "O Allah! Give salvation! O Allah! Give salvation!" (Bukhari, Riqaq, 52; Muslim, Iman, 81). The intercession of prophets and our Prophet will take place for the believers by the permission of Allah as it is stated in the following verse: "Allah forgiveth not (the sin of) joining other gods with Him: but He forgiveth whom He pleaseth other sins than this…" (an-Nisa, 4/116). As a matter of fact, the Prophet (pbuh) stated that the believers including those who committed majors sins would attain his intercession. (Bukhari, Riqaq, 51; Abu Dawud, as-Sunna, 20; Tirmidhi, II, 66).

The first prophet to intercede and the first prophet whose intercession would be accepted is Hazrat Muhammad  (pbuh). (Muslim, Fadail, 2). This first intercession of Hazrat Muhammad (pbuh) is the general and great intercession regarding the start of the reckoning of the people in the Gathering Place. The main outlines of this great intercession (shafa’ah al-uzma) mentioned in many hadith books is as follows: Allah will gather all people in a flat and large area for judgment and reckoning. At some point, the trouble and hardship of the people will be unbearable. Meanwhile, some people will say to others, "Do you not see the hardship inflicted on you? Go to someone that will intercede for you in the presence of your Lord." They will go to Adam (pbuh), Noah (pbuh), Ibrahim (pbuh), Moses (pbuh) and Jesus (pbuh). Each prophet will send them to another. In the end, Jesus will send them to Hazrat Muhammad (pbuh). Then, Hazrat Prophet (pbuh) will prostrate under the Arsh (Throne). Allah will inspire him the best praises to be said during the prostration.  When he praises Allah, he receives the answer, "Raise your hand! Intercession is given to you. Your intercession is accepted." Reckoning starts. Then, some believers are removed from Hell through the intercession of Hazrat Prophet. The Messenger of Allah prostrates several more times, and praises and prays Allah. Eventually, a great majority of believers are removed from Hell by the permission and decision of Allah and the intercession of the Prophet. The station of intercession that Hazrat Prophet (pbuh) has is called “Maqam al-Mahmud” (the Station of Praise). (al-Isra', 17/79; Bukhari, Tawhid, 24; Muslim, Iman, 84).

There will also be some believers who will enter Paradise through the permission of Hazrat Prophet without being reckoned or questioned. (Bukhari, Tafsir Surah 18; Muslim, Iman, 84).

The first prophet to intercede for the increase of the ranks in Paradise is Hazrat Muhammad (pbuh). Therefore, Hazrat Prophet stated the following in a hadith: "I will be the first human being to intercede in Paradise." (Muslim, Iman, 85).

47 In the Hereafter, will Allah call us to account for our sins for which we consistently beg Allah for forgiveness?

One will be called to account if s/he does not repent or does not fulfill the requirements of the repentance. If the repentance is accepted, there will be no accounting again.

It is doubtless that one must repent as soon as he has committed a sin, because it is obvious that rebelling against Allah by disobeying His orders and prohibitions, no matter to what extent, will erode one’s faith. Therefore, if one remembers Allah right away by repenting, he will eventually happen to turn to his faith and make effort to strengthen his faith. As a  matter of fact; Allah states: “And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring God to mind, and ask for forgiveness for their sins, - and who can forgive sins except God?- and are never obstinate in persisting knowingly in (the wrong) they have done.” (Aal-i Imran, 3:135) and “God accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will God turn in mercy: For God is full of knowledge and wisdom.” (an-Nisa, 4:17).

Apparently, we should remember our Lord, turn to Him, seek refuge in Him so that he will forgive our sins, and we should be ashamed of evil deeds we have done and fear Him as soon as we have done something which will lead to increase of evil or as soon as we have committed sins. Moreover, we must not insist on doing the same things we have done. If we do so, our sins will be forgiven and we will find ease and peace in our souls; and we will happen to refrain from doing any other evil deeds with the help of this attitude. Our consciousness and strong faith will prevent us from disobeying and committing sins again and thus, we will not need to repent again. However, we will be a thankful servant of Allah to reach a higher position in the eyes of Allah and seek refuge in Him. Benefits and wisdom in the obligation of repentance right after the commitment of sins are obvious as it is stated below:

First of all, a human being, who has forgotten Allah due to the fact that he has indulged in sins, happens to remember Allah by repenting and strengthens his belief in Allah by deeming it an obligatory duty to obey His orders and refrain from what He has forbidden. Gaining this consciousness, he starts to fulfill the requirements of this religion. Secondly, this human being looks at his sins and thinking, “I am a bad servant of Allah”, he refrains from becoming desperate and committing sins from then on. With the new hope he has found and the new trust he has gained, he approaches more to his Lord and makes great efforts to fulfill His orders and to refrain from what He has forbidden. This is because human beings pursue their lives with the help of their hopes and dreams about future. Since a person, who has lost his/her hopes and dreams, has difficulties in pursuing his life because of problems and difficulties he encounters, he either causes harm to other people or commits suicide. It is known by everybody that prominent factors that make people hold on to life are hope and faith. A person who repents finds the hope and faith he has lost and holds on to life again. He either endures or manages to be happy when he encounters bitter ways of the world and he tries to be helpful to other people in all matters. As a matter of fact, Allah gives the good news as follows: “For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath, an eternal dwelling: How excellent a recompense for those who work (and strive)!” (Aal-i Imran, 3:136).
It is apparent that our Lord gives us the good news that He will accept the repentances and will reward the ones who repent, and if they repent, they will be sure and safe in their future and will gain their hopes they have lost. What great happiness it is for us, which makes us hold on to life, to earn such a reward from Allah.

In this sense, repentance plays an important role in human life. It is repentance which makes one hold on to life, which gives one hope and desire for life, which directs one to Allah and strengthens one’s belief and faith. It is possible only through repentance for one to live happily and safely together with people who fear Allah and love His Messenger and who live as the religion requires, as an honest person who respects everyone’s rights, who contents himself with what he has got, who compensates for people to whom he has been unfair and earns their friendship.

Our Lord says, about the ones whose repentances are not accepted: “Of no effect is the repentance of those who continue to do evil, until Death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous.” (an-Nisa, 4:18)

As it can be comprehended from the verse above, there is no difference between someone who increases his sins by continuing to commit evil and who says, “Now I have repented” when he faces death, and someone who is a denier of truth (i.e. infidel) and dies before repenting and believing. Their repentances are not accepted by Allah. Both of them will face Allah’s violent wrath; on the other hand, the degree of the pain they will suffer may differ from one another.

The reason why an infidel and a person who delays his repentance until he faces death are deemed equal is, in our opinion, as follows: Facing death is the first stage of afterlife. In this stage, that person will soon pass away to afterlife and he will have no opportunity and strength to do evil or good. There are many verses which tell about it. For instance, the verse “when death comes to one of them, he says: ‘O my Lord! Send me back (to life), in order that I may work righteousness in the things I neglected.’ By no means! It is but a word he says.” (al-Mu’minun, 23:99-100) and the verses al-Mu’min 40:105, Yunus 10:90-91 and Munafiqun 63:10 have that meaning. There are also some hadiths on the issue. For instance, Abu Ayyub narrates from the Prophet: “Allah accepts repentance as long as he does not start choking (at the time of death)”.
Allah the Supreme declares that He will not accept the repentance in that situation but that He will accept repentance apart from that situation and state. Therefore, it is not right to delay repentance at all. It will be advantageous for people to repent right after having done an evil as stated in this verse: “God accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will God turn in mercy: For God is full of knowledge and wisdom.” (an-Nisa, 4:17). We do not know that when and where death will come to us. For this reason, it is advantageous for people to hurry to repent.

48 Will there be partial will or free will in Paradise, too?

"For them there will be therein all that they wish for…” (an-Nahl, 16/31; al-Furqan, 25/16; az-Zumar, 39/34, 42/22; al-Kahf, 50/35)

And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened: and its Keepers will say: "Peace be upon you! Well have ye done! Enter ye here, to dwell therein." They will say: "Praise be to Allah, Who has truly fulfilled His promise to us, and has given us (this) land in heritage: we can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!"

The verses given above indicate that people will have free will in Paradise.

One of the most pleasurable aspects of Paradise is man’s living in a free environment where he can live with his free will. People will taste freedom based on their degree of escaping from the captivity of nafs (evil-commanding soul) and Satans of both human and Jinn while living in the world, and they will also enjoy freedom and be servants of Allah (SWT) and be free from being servants of humans and they will enter Paradise, the land of freedom.

The people who choose the real freedom by being servants of Allah only will be also free in the hereafter. On the other hand, the people who are devoid of consciousness and be servants beings other than Allah (SWT) will continue to live as a captive in the hereafter because, in accordance with the rule of “al-jazau min jins al-`amal”, reward and punishment will be in accordance with the good and bad deeds that are performed.  

As Hell will be a prison camp for people who lack belief, conscience and wisdom, Paradise will be the land of freedom for people who have free belief, conscience and wisdom.

49 Is it possible that the qualities given to the human being can be a proof of that he should be resurrected and of that, the eternal life exists?
50 Will Houris be uniform or in different forms in Paradise?

(A nymph in the form of a beautiful virgin supposed to dwell in Paradise for the enjoyment of the faithful)

What you state is the general characteristics of Houris. However, every houri has their own special qualities. Just as paradise has ranks, every level has its own houris peculiar to its own. In a hadith, the following is stated: “Even if they wear seventy garments, their bone marrows are still visible” (Bukhari, Bad’u’l-khalq,8; Muslim, Paradise, 14; Tirmidhi, Qiyamah, 60)

Badiüzzaman expounds this fact as follows:

“The Hadith points out that however many senses, feeling, powers, and faculties man has which are enamoured of beauty, worship pleasure, are captivated by ornament, and yearn for loveliness, the Houris comprise every sort of adornment and exquisite loveliness, physical and spiritual and immaterial, which will please and satisfy all of them, and gratify and make happy each of them..”

“That is to say, since the Houris are of seventy of the varieties of the adornment of Paradise, and not of one sort, as they are clothed in garments which do not conceal one another, they display from their beings and selves and bodies, perhaps more than seventy of the different sorts of its beauty and loveliness. They demonstrate the truth indicated by the verse: “There is everything that their souls desire and eyes enjoy” (Words p.813)

51 Is the belief of the fortieth or fiftieth night of a dead man, just a superstition?

We do not know any narrations regarding the fortieth or fifty-second night of the dead person mentioned in the authentic religious sources. It is not rightful to organize special ceremonies on those occasions. It is always good to pray, give alms and recite the Quran for the dead person. There can be no limitations for those good acts.
It is true that some deeds help the dead and some behaviors’ merit reach them. For example, most of the scholars stated that alms given for the dead, the Quran recited on behalf of him/her, and prayers said for him/her reach the dead. (See  Nawawi, Fatawa 92; Ibn Abidin,al-Uqad l1/297.)

However, the first condition for it is to have died as a believer. It is clearly stated in the Quran that such advantages are not considerable for the unbelievers, and no  imploring for forgiveness will be accepted for them (at-Tawbah 9, 80)

Instead of gathering on those nights to do the aforementioned things, it is recommendable to recite the Quran, to do a charity and to give alms for the dead person at any time.

52 What is the situation of non-Muslim inventors in the Hereafter? Will they enter Heaven because they were useful to humanity?

Heaven is a destination in the Hereafter. Believing in its existence means to believe in the Hereafter. That is to say, there is no Heaven without belief. On what grounds can one enter or want to enter a place in which he does not believe and does not accept its existence? This is the situation of scientists who do not have belief. It is necessary to believe in Heaven and its Creator firstly in order to be able to enter Heaven.

The Prophet points out to this fact in one of his hadiths by saying “You cannot enter Heaven unless you believe.” (1) In another hadith, he says, “Whoever has got an atom’s weight of belief in his heart will exit Hell.” (2) 

So, what is belief? The Prophet answers this question, upon Angel Gabriel’s question, saying: “It is to believe in Allah, Allah’s angels, Holy books, prophets, the Day of Judgment, Destiny, the good and evil.” (3) 

By belief, the Prophet means confirmation. Confirmation is done with the heart. Even though it is not pronounced, belief is belief. Therefore, it is impossible for us to decide who passed away as a believer and who passed away as an unbeliever except for those who committed sins publicly and denied Allah. And for this reason, this should be the wisdom behind believers’ praying for a nice ending. That is, hoping for a believer to pass away as a believer, which is the greatest prayer which can be uttered for a believer. 

Imam Ghazali says the following about the period of belief,: “the period of a one-day-fast covers between imsak and iftar, the period of belief covers a lifetime.” (4) That is to say, a person who breaks his fast in the middle of the day or before iftar cannot be considered to have fasted; similarly, a person who loses his belief even in the last moment of his life cannot be considered to be a believer. However, a person who believes in the last moment of his life is considered to be a believer because if that person lived, he would continue the rest of his life as a believer. 

For this reason, it is impossible to say something certain about whether Western scientists died as believers or not if they had not said they had not believed in Allah in a certain way or if they had not said that they had believed. It is possible that they had faith in their hearts but did not pronounce it and it is also possible that they really died as unbelievers. Only Allah, the Glorious, knows the truth about it. And again it is Him to judge them. 

However, people who bequeathed mischief and anarchy to the humanity such as Darwin and scientists who bequeathed scientific discoveries, inventions and useful techniques to the humanity such as Edison are not the same. The Prophet’s enemy Abu Jahl was an unbeliever and the Prophet’s uncle Abu Talib, who protected him, was not a believer, either. Even though they both would enter Hell because they were unbelievers, the level of their punishment would be different as a requirement of Divine wisdom and justice.

Badiuzzaman’s answer to the question “So it is consistent with divine wisdom also, but how does compassion permit it?” sheds light upon the topic in question. 

            “The unbelievers can be thought of only in terms of non-existence or existence in torment. If you think it over in your conscience [you will understand that] existence, even if in Hell, is a mercy and better than non-existence. For if you analyze it carefully [you will see that] non-existence is pure evil; indeed, non-existence is the source of all misfortunes and sins. Whereas, existence is pure good, even if it is in Hell. Furthermore, it is in the nature of man's spirit, if it knows that the torment eliminates its crimes and sins, to be content with it, to alleviate the burden of shame. It will then acknowledge that the punishment is fair and that it deserves it. Out of its love of justice, it receives pleasure from it even. There are many honorable people in this world who long for the execution of justice on themselves so as to be saved from the shame of their crimes.

            The unbelievers go to Hell and abide there forever as their perpetual abode, but after some time paying the penalty for their actions they grow accustomed to it in a way, even if they do not deserve this, and adapt to it. Also, their punishments are reduced and mitigated in many ways in recompense for their good deeds in this world, as is indicated in some Hadiths. These are instances of mercy for them, although they are not worthy of them. (5)

In short, non-Muslim inventors and discoverers who were unbelievers and helped the humanity in a positive way can have “a sort of Heavenly life” in Hell as a reward for their useful works in the worldly life. Allah, the Glorious, will not leave their useful works unreturned. 

1. Muslim, Faith: 93.

2. Muslim, Faith: 304.

3. Muslim, Faith: 1.

4. Ihya Ulum ad-Din, 1:135.

5. Isârâtü'1-Icâz (Signs of Miraculousness), p.89 

Mehmed Paksu, Meseleler ve Çözümleri - 1

53 Will "the world" be established again after the Doomsday? Where will it be established? That is, will it be a place that can be visited after being restored?

A verse related to the issue is as follows:

One day the Earth will be changed to a different Earth, and so will be the Heavens, and (men) will be marshalled forth, before Allah the One, the Irresistible. (Ibrahim, 14/48)

The collective and radical change that will take place on the Day of Judgment and that will include the known universe is pointed out. (cf Taha 20/105-107)

The concept ‘tabdil’ that we translate as ‘change’ is used either in the sense of changing the essence of something (an-Nisa 4/56) or the quality of something.(al-Furqan 25/70) in the Quran. Here, both meanings are possible; therefore, both interpreters and scholars interpreted the verse in two different senses.

According to the first meaning, on Doomsday, the skies, the earth, the whole universe will be destroyed completely and then created again (changing the essence); there are some other verses that support this meaning. (al-Qasas 28/88)

According to the second meaning, the matter of the universe will remain but its qualities will change; for instance, the mountains of the earth will be scattered; the seas will be rifted; they will be made level; no roughness will be seen; however, its matter will remain the same. (see changing the qualities; Razi, Mafatih, the interpretation of the relevant verse)

There are other interpretations regarding the change of the earth to other earths and the skies to other skies: The earth will be changed to fire (Hell) and the skies will be changed to Paradise. The earth will be white like silver and a place on which no blood has been shed and no sins have been committed. There are some other interpretations regarding the issue, too. (see Tabari, the interpretation of the relevant verse)

On the Day of Judgment, when those changes take place, people and meanwhile, “those who wronged themselves”, will be gathered in the presence of Allah, who is the Judge of all the judges, so as to be accounted for what they did in the world.   

The interpretation of Badiuzzaman Said Nursi regarding the issue is as follows:

Indeed, just as man is the microcosm, and he cannot be saved from destruction, the world too is the macroanthropos; it neither can be saved from the clutches of death. It too will die and will then be resurrected, or it will lie in repose and then open its eyes in the morning of the resurrection.

This means that a time is certain to come when the Manifest World will break up, with the permission of the All-Glorious Creator. Then it will be renewed in a better form. The meaning of the verse: “That day the Earth will changed into a different Earth” will be realized

After being destroyed, the One Who made the world will repair and reconstruct it in an even better form, and will convert it into one of the mansions of the Hereafter. (see Nursi, Sözler, 29. Söz)

There is a similarity and a relation between the worldly and otherworldly meanings of the words mentioned in the Quran but both the earth and the skies will be created in compliance with the eternal realms.

54 Concerning Hurs.

In Paradise, anything wished will be present. Yet we do not know how this will be. What matters is to lead a life which will take you there. It is impossible to explain to a child in the mother’s womb that a seed under the soil becomes a tree; similarly, it is impossible to describe Paradise to a person in the womb and on the ground of the earth.

55 Are the things that are considered sins in this world will exist in Paradise?

Paradise is a pure and decent place from all aspects where there are only decent, good and nice things; and the existence of things considered sins in the world are impossible to exist in Paradise.

 “No Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful speech (like backbiting).” (Surah Al-Waqia, 56/25).

 “No Vanity shall they hear therein, nor Untruth―” (Surah An-Naba, 78/35)

The verses given above clearly state that to perform the deeds that are considered sins in Paradise is out of question; and even mentioning about sinful, meaningless and useless things is out of question.

While righteous people do not see Allah (SWT) in the world, they escape from such sinful deeds entirely; in Paradise, they will always be aware of being in the presence of Almighty Allah so it is out of question for them to perform ugly deeds or similar things which caused the destruction of some nations and summoned the torture of Allah in the world life.

According to the people who think some ugly deeds that are  considered sins in the world as permissible in Paradise, those deeds are decent deeds which can be reached in Paradise and can already be imagined at the moment.

Such a person would see such big sins as simple and see the people who perform these deeds in the world as only “hasty ones”.

56 How tall will people be in the hereafter? They say people will be 30 meters tall. They say Hz. Adam was taller. Is that right?

The hadith regarding the issue is sound. The Prophet (pbuh) stated the following in a hadith reported by Bukhari:

“Allah created Adam, making him 60 cubits tall … Any person who will enter Paradise will be as tall as him.” (Bukhari, Anbiya, 1)

“Allah created Adam in His image with the length of sixty cubits. As He created him, He said to him, ‘Go and greet that group of angels sitting there. And listen carefully to the response that they will give you. For, it will be the example of your greeting and that of your offspring.’ Thereupon, Adam went to the angels and said: “Assalamu alaykum” (Peace be upon you!) The angels said, “Assalamu alayka wa rahmatullahi (May there be peace upon you and the Mercy of Allah). They made the addition "Mercy of Allah" to their greeting. Since Adam is man’s ancestor, anybody who will get into Paradise will be in this nice form of Adam. He was sixty cubits tall. Adam’s grandchildren that came after him continued to lose some part of this nice feature of their bodies.” (Muslim, Jannah, 28)

Since one cubit is about half a meter, 60 cubits is equal to 30 meters. Allah knows what is really meant by it. It may sound strange to us since we are not used to it. If everybody were so tall, we would be used to it. The people who are not at a normal height seem different; those who will be shorter than 30 meters will seem different then too.

Doubtlessly, how the resurrection will take place in the hereafter is directly connected with the will of Allah Almighty. Allah will revive people as He wishes. He will give them life as He wishes.

Some of the narrations regarding the issue may be metaphorical expressions. It is more appropriate to avoid very clear descriptions, interpretations and expressions related to the state of the resurrection in the hereafter and the tallness of people, and to refer it to the will of Allah.

57 What is the wisdom behind the gradual beautification of Paradise? Since everyone will be rewarded fully for their prayers, why do the benefactions of Paradise rewards increasingly continue?

Hz. Abu Hurairah narrates. Prophet Muhammad (PBUH) says:

 “I swear by Allah (SWT), who sends down the Qur’an to Muhammad (PBUH), -As it is a known fact that just like people who increasingly become ugly in time in the world life –the folk of Paradise will also  increasingly become beautiful.” (Ibn Abid-dunya, Sifatul-Jannah-Shamila-1/14).  

Moreover, there are signs from the verses of Qur’an that the benefactions of Paradise that will be given to the folk of Paradise will become increasingly beautiful every time.  

The verse, “But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom they say: "Why this is what we were fed with before" for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (forever).” (Al-Baqara, 2/25) indicates the truth as mentioned above.

The different tastes and pleasures of benefactions in an eternal land will increase the pleasures of the folk of Paradise. The presentation of benefactions in a different and fresh way in Paradise that was prepared by Allah (SWT) for His servants is the reflection of the divine mercy.

The occasional presentation of Paradise as an achievement for people’s efforts in the Qur’an is a compliment for honoring man. Otherwise, even all of the worshipping man performs cannot be enough thankfulness for the benefactions that were given to man by Allah beforehand. That is why, it is not true to consider the worshipping as the price of benefactions that will be given in the hereafter. Our Prophet (PBUH) points out this truth as follows:

The Prophet (pbuh) said: "No one of you will enter Paradise by his deeds alone." They asked, "Not even you, O Messenger of Allah?" He said, "Not even me, unless Allah covers me with His Grace and Mercy" (Bukhari, Riqaq, 18; Muslim, Munafiq, 71-73).

This hadith shows that the increase in pleasures of Paradise is not because man deserves but because of a manifestation of divine mercy for His servants.

58 When our books of deeds are given to us on the Day of Judgment and when our sins are revealed, will everybody see them or will only we see them?

A person who commits sins faces big troubles in both the world and the hereafter.

When a sin committed, bigger and more sins are sometimes added to it; for instance, to insist on a sin, to like it, to delay repenting, to take pleasure when one commits a similar sin, to feel sorry when one cannot commit a sin, to become happy when one commits a sin, to include others when two people commit a sin, to spend the wealth given to him by Allah committing sins, which is regarded as ingratitude.

“When a believer commits a sin, a black spot appears in his heart. If he stops committing that sin and asks Allah for forgiveness, his heart is cleared from that black spot. If he continues committing that sin, the black spot gets bigger.” (Ibn Majah, Zuhd 29)

Therefore, it is very important to clean sins immediately without insisting on them.

We should not forget that regretting committing sins is actually repentance. The following glad tiding of the Messenger of Allah eases our mind:

“A person who repents of his sins is like a person who has not committed sins.” (Ibn Majah, Zuhd 30)

On the other hand, the following verse emphasizes that we should be sensitive about avoiding sins:

“Eschew all sin, open or secret.” (al-Anam, 6/120)

As a matter of fact, it is a sin to reveal a sin that has been committed secretly:

“All the people who repent sincerely will be forgiven except those who commit a sin openly. An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, he comes in the morning, and says, 'I did such-and-such evil deed yesterday'; this will not be forgiven." (Bukhari, Adab, 60; Muslim, Zuhd, 52)

A sinner generally blazes a trail of sin which is followed by others; as people continue to commit it, the evil deeds caused by that sin are recorded in his book of deeds. (see Muslim, Ilm, 15; Zakat, 69; Nasai, Zakat, 64)

When people commit sins openly and when they display their sins, they will set bad examples for the other members of the community and will harm human personality. When people see that others do the evil deeds that they do, they feel relaxed; when the evil deeds are shared by others, their agonies are relieved, paving the way psychologically for doing that evil deed more easily and bravely. When a person does an evil deed in a weak period of his life, he wants to forget it after giving it up; he also wants others to forget it. However, if he mentions his sin to others, people will remember him with that sin throughout their lives. Therefore, it is accepted that the spread of a rumor about an evil deed is worse than its occurrence.

Allah states in a verse that leading others to committing sins is an attribute of hypocrites (munafiqs):  

“The Hypocrites, men and women, (have an understanding) with each other: they enjoin evil, and forbid what in just, and are close with their hands.” (at-Tawba, 9/67)

If a person hides his sin, it is regarded as a kind of regret and the first step for repentance; it is stated that the people who hide their sins can be forgotten:

"Allah will bring a believer near Him and shelter him with His Screen and ask him: Did you commit such-and-such sins? He will say: Yes, my Lord. Allah will keep on asking him till he confesses all his sins and he will think that he is ruined. Allah will say: 'I did screen your sins in the world and I forgive them for you today." (Buhkari, Mazalim, 3).

Allah covers humans with three types of coverings. The first covering is human’s clothes that conceal his/her unpleasant and shameful parts. The second one is the concealment of his ideas, thoughts and dreams in his heart. The third one is that Allah has covered and concealed his creatures’ sins, transformed his sins into merits,  given to man his book in which only his good deeds are written  in afterlife as if he has not committed any sins. (Ghazali, Asmau'l-Husna, trnsl. by Y. Arıkan, p. 128)

Accordingly, the sins that lie snug in this world also lie snug in afterlife. The sins committed publicly are seen in afterlife publicly, too.

Allah is not going to show all sins to everyone. As a matter of fact, Allah is going to conceal some of the sins that are repented and the sins of those who conceal others’ sins.

Allah’s creatures are not just humans. As a matter of fact, man’s good deeds and bad deeds are going to be shown to the whole universe, to angels and to many beings.

Above all, Allah will have shown and declared His justice and that He gives everyone what they deserve. Allah will show this to the person himself first.

“Even if a person who commits sodomy washes himself with water of seas cannot clear up his sin. Only repent clears it up.” (Daylami, Firdawsu’l-Akhbar, No: 6892; Ajluni, Kashfu’l-Khafa, No: 2093)

The narrative above lets us know that a sincere repentance before death will cause the sins to be forgiven.

Accordingly, the sins that will not be forgiven -no matter whether they are committed publicly or secretly- can be interpreted as the ones that are not repented.

59 What is the real existance of a living thing(spl:Human) spirit or body?

ANSWER 1

The following definitions are made for spirit:

“Life, liveliness, breath, Gabriel…”

“A law which has got an independent being”

“A law from metaphysical world, which has been given an independent being in order to control the body. A fine being which can pursue its existence when separated from the body.”

Some people asked the Prophet about spirit. He did not answer, waiting for revelation. The revelation which was sent down was quite clear. “Say, ‘The Spirit (cometh) by command of my Lord’.” The existence of the spirit was confirmed, yet its essence was not explained because it was impossible for the people to comprehend it. Human mind was incapable of comprehending a being from the “metaphysical world.”

Metaphysical world is the world of beings which are freed from size, weight, form and color. Words which are used to describe beings, such as long, short, blue, yellow, rounded, straight, heavy, light and etc, do not have equivalents in the metaphysical world. How can minds which are limited by measurements comprehend what cannot be measured?

It can only know through reasoning that every work has got a doer. Therefore, pondering the magnificent work called Cosmos; it gets to recognize the Creator. And it admits that there cannot be an act without an actor. From this point of view, it approves the existence of an invisible essence, in other words, the spirit, which controls the body perfectly. Besides that is what is expected from it.

The following is stated in a hadith, “He who knows himself knows his Lord.” A prominent Islamic philosopher says: “O man who considers himself a human! Read yourself…” In this sense, one has to try to get to know himself. Starting from ourselves, we are going to reach Him!

What do we know about spirit?

We do not know the spirit itself. Yet we can converse about some of its characteristics. When the body reaches a certain growth in mother’s womb, it is given a spirit.

The spirit, which is the sultan of body, is a conscious, luminous, live being with an external existence. It was created later; however, it is immortal. It is one and cannot be separated or divided into pieces. It is present everywhere in the body with its effects; however, it is not limited to a specific place. It is neither inside nor outside the body. It is neither close to nor far from it. It handles everything at the same time and one thing does not hinder another. It resembles the laws in nature. If law was conscious and wore a physical body, it would be characterized as spirit. A spirit is aware of its own existence and of other beings.

The spirit does things with the help of the physical and non-physical devices it is equipped with. It realizes with its sense, comprehends with its mind, evaluates and decides with its conscience, plans with its imagination, restores information with its memory and loves with its heart. It has got too many skills to count. Some of them are manifested with physical organs. The spirit holds with its hand, sees with its eyes, hears with its ears and walks with its feet… It is dependent on the body as long as it is in the body. Its movements are restricted to what the body can do. Death is when it is freed from the prison of the body and gains freedom. After that, it does not need a body anymore. It sees without eyes, hears without ears and thinks without brain. It waits without a body until the end of time. It gains a brand-new body in the afterlife again.

Our friends ask: “What is spirit like?” I say: “I do not know” and I continue: By saying I do not know, I give the real answer to your question.”

The most advanced knowledge about things, essences of which cannot be known, can be explained by saying “I do not know.” If I did not say so but made some predictions such as “it is tall or short”, “it is here or over there in the body”, or “it is of this or that color”; I would only deceive myself and others. This is because spirit is not the same kind as the body. If one of them is a house, the other is the guest in it. If one of them is a workbench, the other one is the master.

Neither the parts of a house resemble the organs man, nor do the devices of a workbench resemble its master’s organs.

The body and the universe… Both are hard and physical. And the spirit is fine and luminous. In this sense, neither the body nor the universe can give us information about the essence of the spirit. All the predictions we can make depending on them are bound to be deceptive… It is something like looking at the earth and making predictions about gravity.

In Nur Collection, the endlessness of spirit is expressed as follows:

“Spirit is not subject to devastation and dissolution because it is simple and has got unity.”

“Simple” here means that it does not consist of other things. Indeed, one’s spirit is an independent world. It is not a mixture, yet it contains so many things!.. However, those things do not spoil its oneness, its unity. Its mind, memory, senses and emotions resemble neither the organs of body nor the elements of a chemical composition… They do not have separate personalities. Can you ever imagine a mind alone, a self-control alone or a memory alone?

The perfect creation of spirit is a major door for people to find the straight way… Through it, one can understand to some extent the reality that Allah cannot be thought separately from His holy attributions and His existence.

Is spirit merely brain?

Human is a knowledgeable being. He knows both himself and other beings. And he knows that he knows, too. His knowledge is conscious. It is different from a computer disc. It is possible to save lots of information on a disc too; however, that disc is unaware of the knowledge saved on itself. Neither does it have a desire to learn. Desiring knowledge and trying to learn are not characteristics of materials.

Atoms which do not have knowledge will never be knowledgeable no matter how perfectly they can come together. And brain is made up of those unknowledgeable and unconscious atoms. It transforms and restores knowledge, yet it does it unconsciously. It is not any different from a computer disc. It is just a device obeying rules coming from a being called spirit.

The reality of “free will” is a wonder on its own. Choosing, deciding, distinguishing, desiring and refusing are not the jobs of an unknowledgeable mass of flesh. A man who claims that the brain, which is the most perfect organ, has got free will is ridiculous. It does not control, it merely does what the spirit wants.

The brain, which consists of billions of cells, is such a magnificent computer that it dazzles people’s minds. However, like any other computer, it needs to be programmed by someone. The brain resembles a control room which has been made to operate packaged software produced by the spirit and transform it to other parts of the body. It does not have the free will to seek for new ways, different opportunities and other jobs.

We can make it say: “I am a computer”. However, this would be like a tape-recorder. No computer can excel itself, similarly, no brain can excel itself. It only operates within a certain program.

That wonderful device called brain leads the spirit to the Creator, not to denial of Creator. While we know that a simple calculator cannot be without a producer, how can we deny that there is an expert producer of brain, who has got a limitless knowledge and free will

What is the relationship between the spirit and the body?

Spirit: “Life, liveliness, breath, Gabriel…”, “A law which has got an independent being”. “A law from metaphysical world, which has been given an independent being in order to control the body. A fine being which can continue its existence even when it is separated from the body.”

Just as a hard, tough tree bears a fine and elegant fruit, a being which has come out of this enormous and lifeless universe and which does not resemble it: human… While the sun burns, human gets burnt, too; while the winds blow, man breathes; while rivers flow, human drinks to the repletion; the earth produces crops, human consumes them; while the tree is lifeless, man is alive; while universe does not see and hear, human sees and hears…

From now on, that perfect fruit is the eyes and ears of the tree of the universe. With that honorable title, it has been given a major responsibility. Whatever it served to, the universe served it too; whatever it listened to, the universe listened to it too and whatever it looked at, all the servants looked at it too…

There is an invisible lord which pleases or grieves this world, beyond this visible body-house of that fruit called human being. It can reach out its hands to whatever fruit it wants. It can focus its eyes on whatever direction it wants. It can move its feet wherever it wants. All this universe and human body were made for this lord. Colors are for its eyes. Tastes are for its tongue. Knowledge and wisdom are for its mind.

This universe and the body resemble two pages in the presence of the spirit. It reads whichever it wishes to read: the body or the universe… The body and the universe are, from a different point of view, like two different meals in front of spirit. It can taste from both. It loves both of them and thanks the Creator for both of them.
There are so many thought-provoking signs, so many scenes to draw lessons from and so many astonishing pictures in front of spirit: observing the universe, contemplating the body, paying attention to the perfect relationship between the universe and the body, being amazed by dazzling relationship between the body and spirit and through this last one, believing in divine channels between the world of unseen and the world of seen, that is, the world we live in…

Moreover, the spirit is incapable of comprehending its own essence, which paves the way to many realities… Let us emphasize a few of those matters, each of which is finer than the other: the relationship between the spirit and the body is really a wonder. The body is a servant and the spirit is its lord. The servant is obedient to its lord. Tears flowing down from the body’s eyes hint grief. What grieves is neither the eyes nor the machine called body onto which the eyes are mounted. As a matter of fact, the body has got nothing to do with grief. Grief in the spirit manifests itself in the form of tears in eyes.

We shout to a friend who is going on the reverse direction: “Wait, turn back!” In the addressing, our addressee is neither his eardrum nor his feet. The ear is just a receiver. And the feet are unaware of whether they are on the right way or the wrong way.

The acting of the spirit on behalf of the body symbolizes the fact that the world of unseen rules over the world of seen. The feet do not walk on the direction they want, nor does the world move around as it wants. The eyes do not see based on their own will, nor does the Sun scatter its light as it wants.

The body is subject to many influences in this world. However, the influence of the spirit on the body is superior to all of them. Extreme cold has got negative influences on the body too, yet it is never as negative as the influence of betrayal, cruelty and disloyalty have got on it. Some kinds of food can increase blood pressure, yet this increase would look very insignificant when compared to the influences that sadness and excitement makes on the body…

The relationship between the spirit and the body resembles the relationship between sound and meaning in a sense. The sound is the body of the meaning and the meaning is the spirit of the sound. This spirit in neither to the right nor to the left of the body; and it is neither inside nor outside of it… Meaning does not need sound to pursue its existence. It can stay in the memory silently and occur in the mind quietly; and stay in the heart without a word. However, when it wants to be seen and known, then, it is the duty of the sound. When the sound reaches the ear of the addressee, it completes its lifespan. Yet, meaning continues to live.

Meaning existed even before sound. Yet it became audible with sound. And it will continue to exist after sound, too. The spirit is Allah’s law and the body is Allah’s creature. He organizes and controls the body with the spirit. On condition that one is aware that Allah does not resemble any of His creatures, he can find many signs indicating divine realities in his body. When applying those signs into reality, one needs to be very careful. One should not make the mistake of likening the sign to the reality. A point in a map refers to a town, yet it would be ignorance to liken that point to the town. An article indicates to its writer and proves his art. However, it would be nonsense to resemble the writer to the article or to seek writer’s attributions in the article’s features.

When we see the matter from this point of view, we can find some signs in or spirit, pointing out to some realities:

The spirit is the sultan of the world called body. It is one and only, it has not got any partners.

The spirit does not resemble any part or organ of the body.

The spirit itself does not resemble the self of body, nor do the spirit’s characteristics resemble the body’s characteristics.

There cannot be a resemblance between the spirit’s contemplating something and the stomach’s digesting a morsel.

The spirit is not born and it does not give birth; it does not occupy a place in the body. All of those are characteristics of the body.

It is impossible to comprehend the essence of spirit. Whatever prediction made about its self would merely be shirk.

If there were two spirits in a body, there would be mischief in that body …

No matter what one gets through the body, thankfulness must be for the spirit.

The works which the spirit does in the body are without touching, just as the Sun’s rotating the planets around it.

There is no difference for the spirit between controlling a single cell and all cells. The former is no harder than the latter, or the latter is no easier than the former…

From a different point of view:

Some people liken the body to a cage and the spirit to a bird. There are many fine lessons for us to draw from that nice simile. Some of them are as follows:

The body is for the spirit; the spirit is not for the body.

By painting the cage, the bird will not look any more beautiful. Healthiness of the body cannot be an indication of the maturity of the spirit.

By making the cage larger, you cannot improve the bird. Its way of improvement is much more different.

The bird watches the outside from the cage; yet it is not the cage that sees.

“Sight is a sense, through which the spirit watches the world like through a window.” (The Words)

Nobody will keep a bird without a cage in their house. For how many days can we host even a closest relative or friend of us after his/her death?

The bird existed before the cage; and it will continue to exist after flying away from the cage.

This palace of universe is just a room for the spirit. And the body is a cage. When the spirit flies away from the cage, it leaves the palace as well and arrives in larger worlds.

Happy are the spirits that do not get drowned in cages and that are not deceived by the room and that do not lose themselves!

What does it mean, “The spirit is free”?

In Nur Collection, very nice determinations about the essence of spirit; that is, “what the spirit is” have been made. In one of them, it is stated that death is “the freedom of the spirit”.

Freedom means not being bounded, being free.

All of Allah’s attributions are unique. That is to say; no other power can restrict, control or hinder the works of Divine attributions.

***
The spirit, which is a conscious law of Allah, has to comply with human body’s conditions as long as it is in charge of it. As it is implied with the expression “Sight is a sense, through which the spirit watches the world like through a window”, humankind’s watching the world is restricted to what the eye can see. Unless it opens that window called the eye, it cannot see anything. And when it closes its eyes and falls to sleep, doors of another world open for it. And it starts to see all different things in that new world.

***
When one is awake, he can see the environment around him only. In order to see another environment, his body has to go there.

However, during dreams, spirit, which is freed from the body to a certain extent, gains the opportunity to watch different environments with closed eyes.

Yet when one is awake, his body is bounded by time. The eyes can watch events happening at the present time only. On the other hand, during dreams, the spirit can wander around previous times of years and centuries and see and talk to many people who passed away to the barzakh.

In Nur Collection, the following is stated, “death is the big brother of sleep”. Sleep is the little brother of death (The Letters, First Letter). In this sense, spirit’s freedom in sleep is very insignificant compared to its freedom after death.

When the spirit leaves the body, it is freed from its restrictions. It does not need eyes to see, feet to walk, hands to hold and ears to hear anymore. That is to say; its sight, walking, holding and audition are set free from the body’s restrictions.

Sight is an attribution of the spirit. When one is awake, he can see far distances by using this attribution; he can reach the sun and the moon at once. Nevertheless, as spirit is bounded by the body, it is deprived of the opportunity to travel to those places in reality.

A spirit that has left its body gains the opportunity to visit the places which it merely watched from a distance in worldly life.

Death is for the body, not for the spirit. The body, which was created with reasons, in the course of time and by stages, starts to decay by stages and quite quickly as soon as the spirit leaves it. However, since the spirit was created without reasons and at once, it was blessed with the boon of immortality. Those who develop slowly by stages come to an end again by stages. The spirit is not bounded by that rule. The spirit will live eternally thanks to Allah’s making it eternal and that He will not take this boon bestowed on it back.

***
According to the hadith which says “Die before you are dead”, the freedom of the spirit can be realized to some extent while alive. The condition for it is the spirit’s victory over the body. In Nur Collection, the following is stated, “Works of saintly people whose spirits rule over their bodies occur at the speed of spirit.” (Mesnevi-i Nuriye, Şemme). In another book, the following is advised, “Quit your animalism, leave your materiality, and enter the level of life of heart and spirit.” (The Flashes, Seventeenth Flash).

In this sense, when a true believer goes beyond his “vegetal and material” aspect which we can summarize as “growth” and his “animalistic” aspect which expresses all of the functions such as eating, drinking, seeing, hearing, walking, marriage and advances in his “humane” aspect which is centered around “thinking and believing”, the heart and spirit come to the foreground.

Such person’s spirit is somehow free. Nevertheless, this freedom is not leaving the body permanently like it is in death, but it is “not being servant of the worldly life and creatures”.

Such a heart is freed from all restrictions, which lower-self desires, such as “high position, status, wealth, fame and reputation” from then on. He removes the world, as taught in Nur Collection, from his heart, not from his works. He does not break all relations off with the world, yet considers the world a field of afterlife and strives to keep his life on the line of lawfulness and goodness. Therefore, he makes all boons of the world means for the bliss in the hereafter.

One who succeeds it does not drown in the world but walks on it. He does not waste his life just for meeting the needs of his body. He attaches importance to the body only as much as it deserves. He meets lawful needs of his lower-self without extravagating. In addition, he knows very well that the true reason of his creation is neither serving this mortal world nor this mortal body; but it is preparing the spirit, which is immortal, for the eternal life.

A conscious spirit like this reaches the blessed end informed in hadith of the Messenger of Allah “Die before you are dead” by gaining freedom through escaping from restrictions such as the body, world and lower-self.

***

Freedom in the world is avoiding attaching too much importance to causes and especially powerful and wealthy people, getting rid of the lower-self’s restrictions, unreasonable and unlawful desires, avoiding being taken in by mortal aspects of the world and thinking that the aim of life is feeding the body.

A person, who succeeds it, experiences Heaven in this world. And in the afterlife, he can be present in thousands of places at the same time, as his spirit is victorious over his body, and he can taste thousands of delights and joys.

As a matter of fact, all true believers’ spirits will be victorious over their bodies in that land of bliss. However, the state of those who had this honor in this world will be much more different than the others in the afterlife.

Alaaddin Başar (Ph. D.)

 

ANSWER 2

The grave where we put the corpses in, should not be confused with the life of grave and the life of Intermediate Realm. Death is the separation of the physical body from the spirit. It does not return back to the body anymore.

The event of Death is not the death of the soul but its departure from the body. Until the Qiyamah, souls will continue to live in a life which is called as barzakh (the intermediate of realm). The name al-Mumit (the Taker of Life) of Allah becomes manifest with the Doomsday. Then, the trumpet is blown for the second time and the bodies are returned to the spirits. Everybody gathers in Mahshar (Gathering Place)

When someone is dead, it seems as if he has gone under the earth and decayed, yet indeed, he reaches a better life in the world of barzakh and grave.

Body and soul are like light bulb and electricity. When the light bulb is broken, electricity does not disappear; it continues to exist. Even though we do not see it, it still exists. Similarly, when one dies, the soul leaves the body yet it continues to exist. Allah the Glorious clothes it with an appropriate and more beautiful clothing and it continues its life in the world of grave.

For this reason, the Prophet said: “Grave is either a garden from the gardens of Heaven or a pit from the pits of Hell.” and informed us about the existence of life in grave and how it will be.

The spirits in the realm of barzakh (barrier: the period between death and the Day of Resurrection) are divided into two: those who are in bounties and those who are in torture. According to the explanation of Ibnu'l-Qayyim, the spirits that are in torture cannot find time to meet each other. They are kind of prisoners. However, the spirits that are not prisoners but are free meet and talk to each other, and visit each other. They discuss about the things that happened and that will happen in the world. Each spirit become friends with the spirits that are equal to it in terms of deeds and that are in the same level. The spirit of Hazrat Prophet (pbuh) is at the highest level (ar-rafiq al-ala)

Where does the dead people spend their time and how?

From Abu Hurayra; Hazrat Prophet (pbuh) was reported to have said the following:

"When a dead body is buried, two jet-black angels with blue eyes come. One of them is called Munkar and the other Nakir. They ask the dead person, What do you say about this man (the Messenger of Allah)? He says what he used to say when he was alive; "He is the slave and messenger of Allah. I witness that there is no god but Allah and I witness that Muhammad (pbuh) is His slave and messenger. The angels say; "We already knew that you said it. Then his grave is expanded seventy times seventy ziras (1 zira = 75 cm) and illuminated. Then, he is told to lie down. He turns to them and asks; Shall I return and inform my family? They say, Sleep like the sleep of a groom that will nobody will wake except the person that he loves most. Thus, he sleeps in the place he is lying down until Almighty Allah revives him.  

If he is a munafiq (hypocrite), he will say, "I would hear what people say and would repeat it. I dont know. The angels will say, We already knew you would say that Then they say to the earth, Squeeze him. The earth squeezes him and his ribs become intertwined.  He is tortured in that place until Allah revives him." (Tirmizi, Janaiz, 70)

In almost all of the creed books, Munkar and Nakir, and the questions they ask the dead person in the grave are mentioned. In the Quran, the names of those two angels are not mentioned; there is no statement in the Quran expressing that the dead person will be questioned in the grave, either. However, Ahlu Sunnah scholars accept that some verses indicate it and some verses are completely related to the questioning in the grave.  The following is stated in the Aqaid of Omar Nasafi: "The questioning by Munkar and Nakir is definite in the Book (the Quran) and Sunnah."

It is stated that  the hereafter mentioned in the following verse is the grave and the firm word is the word of witness" (kalima shahadah): Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter; but Allah will leave to stray those who do wrong: Allah doeth what He willeth". (Ibrahim 14/27) Ibn Majah says the following in his Sunan:

This verse "Allah will establish in strength those who believe, with the Word that stands firm " was sent down about the questioning in the grave. The dead person will be asked in the grave; "Who is your Lord?" He will answer: "My Lord is Allah; my Prophet is Muhammad (pbuh). Thus, the answer of the dead believer is the expression of the verse; "Allah will establish in strength those who believe, with the Word that stands firm " (Ibn Majah, Zuhd, 32; In addition, see Bukhari, Tafsir, Chapter, 14).

That hadith is narrated in all of the famous six hadith books. In some narrations, the number of the questions are increased to three as follows: "Who is your Lord, what is your religion, who is your prophet?"

It is stated in tafsir (interpretation) books that the following verse is also about the questioning in the grave and grave torture: "In front of the Fire will they be brought, morning and evening: and (the Sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!"  (al-Mu'min, 40/46) (Ibn Kathir, "Tafsiru'l-Qur'ani'l-Azim", tafsir of 40/46).

There are a lot of hadiths about the questions of Munkar and Nakir in the grave. Although those ahad (reported by only one person) hadiths do not reach the state of tawatur (multiplicity of the sources of a certain report that leads to certitude in the listener that the report is indeed true) in terms of the words, the fact that there are a lot of hadiths regarding the issue raises the issue to the level of tawatur. (Haşiyetü'l-Kesteli alâ Şerhi'l-Akâid, İstanbul 1973, 133, 134).

In some of those hadiths, it is mentioned that the dead person will be questioned but no angel is mentioned:

"The dead person is put into the grave. If he is a good person, he is placed in the grave without anxiety or fear. Then, he is asked; "What was your religion?". He answers; "I was in the religion of Islam". Then, he is asked; "Who is that man (the Messenger of Allah (pbuh)?". He says; "He is Muhammad (pbuh), the Messenger of Allah. He brought us obvious verses from Allah; and we approved him. Then they ask him;Have you seen Allah? He says: "Nobody is worthy of seeing Allah." After those questions and answers, a window on the side of the fire is opened. When the dead person looks at it, he sees that the flames of the fire try to beat one another. Then, he is told; "Look at the fire that Allah protected you from. Then a window on the side of Paradise is opened. This time, he looks at the ornaments and bounties of Paradise. He is told; "That place is your position; then, he is told; "You were on a sincere belief, you died on that sound belief and inshaallah (God willing) you will be revived on that belief." (Ibn Majah, Zuhd, 32).

As it is seen, in the hadith above, no angel is mentioned; only the questioning in grave is mentioned. In another hadith, it is stated that there is an angel that will question the dead but the name of that angel is not mentioned:

"This umma (community) will be questioned in the grave. When the dead person is buried and his friends leave him, an angel holding a mace will come, will make him sit and ask; "What do you say about this man (the Messenger of Allah)? If the dead person is a believer, he will say, "I witness that there is no god but Allah and that Muhammad (pbuh) is His slave and Messenger. The angel will say; "You told the truth." (Ahmad Ibn Hanbal, Musnad, III, 3, 40).

In the Abu Hurayra hadith mentioned earlier, two questioning angels are mentioned and it is stated that one of them is called Munkar and the other Nakir.

According to Ahlu Sunnah, it is true that Munkar and Nakir will question the dead. The grave in the grave and the squeezing of the grave is true. It is for all of the unbelievers and some disobedient Muslims.  (Imam Azam, "al-Fiqh al-Akbar", trns. H. Basrî Çantay, Ankara 1985, p. 14).

ANSWER 3

As the spirits of believers are free, they take the greetings too. Besides, every spirit has a relation with his/her grave. But this shouldn't be understood that they are connected with their boides which are buried in the soil. That realm is completely different. For example, though the sun is very high and far away from us, the mirror which is near you has a relation with the sun's warmth, light and colors. But the sun is not in the mirror. When the mirror is broken, nothing happens to the sun.

ANSWER 4

Yes, the spirits of believers visit this world with the permission of Allah (SWT) but there is no detailed information on this subject as you have mentioned in the question.

60 Life in the Grave is True

01 - LIFE IN THE GRAVE CANNOT BE DENIED (INTRODUCTION)

It is so hard to understand some people of this century, especially those who regard themselves as scholars. For, Muslims have believed in life in the grave for 14 centuries and have taken refuge in Allah from penalty in the grave by saying, "O Allah! Protect us from penalty in the grave!", but today some people who regard themselves as scholars deny life in the grave and produce evidence from the Quran about it. They mean, the Prophet Muhammad, the Companions, the mujtahids, and all of the scholars who lived in the last 14 centuries could not understand the Quran and believed in the existence of a life that did not exist; then, they came to the world and found the truth.

In addition, no one has seen, read, or understood the verses of the Quran that they show as evidence for 14 centuries; however, they attained all sorts of hidden meanings at once. They are such clever people that they outdid Imam Maturidi, Ash’ari, Imam Ghazali, Imam Rabbani and the other great scholars that are too many to list here.

They think they understand the Quran even better than the Companions. Who is Ibn Abbas, Ibn Masud, Abdullah Ibn Umar and the other Companions? Can the Companions outdo their intelligence? All mujtahids and scholars including the four madhhab imams are behind them; and those deniers are much more intelligent than them. In fact, even if you add the intelligence of all the scholars together, it cannot catch up with their intelligence.

We do not know what to do about them. Shall we laugh at them or shall we cry for them? Let us do as follows: Let us prove life in the grave with the certainty of two plus two equaling four and let us state the true meanings of the verses that they put forward as evidence. Let us protect the ummah of Muhammad from evil scholars by doing so. Thus, let us try to attain the consent of our Lord.

In order to understand the issue better, we will be the guests of two imaginary friends and listen to their conversation. Anyone who watches this work by relying on his mind and conscience as a referee will believe that grave in life is true. Help and success come from Allah. Now we start to listen those two friends:

A- I do not believe life in the grave. And mine is not just a baseless denial. I will show you many verses about the nonexistence of life in the grave and I will convince you. You will be saved from believing in a life that does not exist thanks to me.

B- First of all, you need to know this: Denial comes from ignorance; accepting comes from proof and knowledge. You deny life in the grave, we accept it. Your denial is from your ignorance about life in the grave; our accepting is from our knowledge and proof.

A- How is it? Why does my denial come from my ignorance? My denial comes from knowledge and proof too.

B- Your denial cannot come from knowledge and proof. Now I will explain this issue to you. With this explanation, you will understand why your denial cannot come from knowledge and proof. There is a fixed rule: "A denial that is not related to a particular place cannot be proved." Now let us try to understand this rule:

Denial is divided into two. The first one is related to a particular place. Such denial can be proved. For example, if I say, "There is no ball in the house," I can prove this denial because the house is a particular place and small. I can take you all around the house and prove the absence of a ball by showing you that there is no ball in the house. So, the denial related to a particular place can be proved.

A- All right. I understand that denial related to a particular place can be proved.

B- The second part of the denial is the one that is not related to a particular place, but a general place. For example, if I say, "There is no ball in the world", that is, if generalize my denial related to the whole world, not to a room, I cannot prove my denial in this case. For, I have to take you all over the world, even to the bottom of the sea and to the summits of the mountains to prove my denial. If I show you all over the world, but if I cannot go out to the summit of a mountain, I cannot prove my denial. Maybe the ball is on the summit of that mountain. Who can know it?

If I say, "There is no ball in the universe", that is if I generalize my denial related to the whole universe, instead of the world, I can never prove this denial. For, I have to take you around the whole universe to prove this statement, and it is not possible to do it.

Due to this secret, it is of no value when unbelievers deny the truths of belief. For example, if they say, "There are no angels", they can never prove this claim. They have to take us around the whole universe and show it to us in order to prove this claim. Since they cannot do this, their denial is not based on knowledge and proof, but thought and delusion. There is no place for thought and delusion in science. The same thing is valid for the denial of Paradise, Hell, and the denial of other truths of belief. Those denials cannot be proved. Those denials, therefore, are not based on knowledge, but thought and delusion.

Your denial about life in the grave is like that. You can never prove your denial. For, your denial is not related to this world, but life in the grave, which is one of the realms of the hereafter. You cannot take us to that world and show us the truth of that realm; therefore, you cannot prove your denial.

A- Then I will ask you a question: If I say, "There is no such thing as a mermaid." Can I not prove this denial? Do we have to believe in the existence of the mermaid since I cannot show you every corner of the sea?

B- The existence of our life in the grave is not like the existence of a mermaid. The difference is as follows: There is no word or view about the existence of the mermaid. That is, nobody has talked about its existence and put forward any evidence regarding the issue. The existence of the mermaid is essentially impossible. Therefore, there is no need to travel all seas for the proof of the absence of the mermaid.

However, if all mariners agreed and said, "We have seen it" and a few sailors said, "There is no such thing as a mermaid", we would believe in the existence of the mermaid and did not believe in the words of those who denied it. For, accepting comes from knowledge and proof and denial comes from not knowing and ignorance. Moreover, as I have said before, the denials that are not related to something particular, but general cannot be proved unless they are not essentially impossible.

A- Why is the claim of the denier not accepted but the claim of the one who says "it exists" is accepted?

B- I have just explained the reason: The denials that are not related to particular places cannot be proved. I will give you one more example so that you will understand it better: Ramadan starts with the sight of the crescent. If two just people say, "We have seen the crescent", it is decided that Ramadan has started. Even if all the other people in the city say, "We have not seen it" against the statement of the two just people, their statement is not accepted.

The reason for this is as follows: Those who say, "We have seen it" do not look at their souls, but they look outside and give each other strength. They stand on the same ground. Those who say, "We have not seen it" cannot look outside and the truth. For, there are many curtains that prevent them from seeing. For example, some may have fallen asleep and have not seen it. Others may not have seen it because of the clouds. Yet, others may have been visually impaired. Some of them do not know what a crescent is. And there are many other reasons like these. Those who say they have not seen judge according to their souls and their thought. They cannot look outside, see the whole sky and judge by the truth. The reason for not seeing varies from person to person. For this reason, the claims of the deniers cannot give strength to one another. The claim of the people of the whole city who say they have not seen cannot refute the claim of two people who say, "We have seen". In conclusion, it is decided that Ramadan has started.

Your claim "There is life in the grave" is something like that. You cannot judge by looking at the graves because you do not have eyes that see the hereafter. You judge by your thought and soul. It is not possible to look at the truth itself. There are curtains that prevent you from seeing life in the grave. For this reason, you can never prove your denial. We can easily prove our claim with the indication of verses and hadiths.

A – We will see it.

B- I can prove the existence of life in the grave by showing one indication of a verse, but you must do the following in order to deny life in the grave:

1- You have to refute all of the verses that I will bring as proof for the existence of life in the grave.

A- All right, I think I can do that.

B- We will see if you can do it or not later. It is not enough to refute the verses. Secondly, you have to refute all of the hadiths that I will bring as evidence, too.

A- It is easy, I will do it easily.

B- However, while doing so, it is not enough to say, "They are fabricated" based on your own mind. You have to show the manifestations of weakness of each hadith by using the methods of jarh (criticizing) and tadil (praising/approving). You have to refute the Companions who narrated those hadiths, demonstrate the weaknesses in the chain of the narrators of the hadiths, and apply other methods in hadith analysis. Otherwise, it is of no value if you just say, "they are fabricated." It is enough for me even if you refute all of the hadiths about life in the grave except one hadith. I can prove the existence of life in the grave with a single hadith. See how hard your job is.

A- All right, I understand it. I have to refute the verses about life in the grave first and the hadiths after that. Then, what?

B- It is not enough for you to refute only the verses and the hadiths one by one. Thirdly, there is consensus and unanimous agreement of scholars about the existence of life in the grave. You have to refute this agreement and show a greater agreement about the absence of life in the grave. You cannot do that because all the scholars of this ummah and the whole ummah of Muhammad of believe in life in the grave except for a few people like you.

A- All right. I understand that too. I have to refute the consensus regarding the issue and show the existence of a stronger consensus.

B- It is not enough to refute this consensus and agreement. Fourthly, you have to refute the news given by the saints called "the observers of graves", who are friends of Allah and who can observe the states of the graves with the eyes of their hearts. You have to refute both the saints themselves and the news they give so that you will eliminate the news given by them.

A- As far as I understand, first I have to refute the verses, then the hadiths regarding the issue and then the consensus of the ummah and finally the words of the saints that can observe the graves.

B- You have understood it very well. However, even if you can do them - which you cannot do – it will not be enough. Fifthly, you have to put me in all graves one by one, give me an eye that can see the realms of the hereafter and make me watch all of the graves one by one so that I will look at each one of them and see that there is no life there. Even if you give me such an eye and take me to all of the graves but not make me enter only one grave, you still cannot prove your denial. Maybe there is life in that single grave. The existence of life in a single grave proves the existence of life in the grave.

See how long you have to work to prove your denial. So, if we go back to the example of the ball, I can easily prove my statement "There are balls in the world" by showing only one ball. However, you have to travel all over the world to prove the statement, "There is no ball in the world" and show everywhere in the world to me in order to prove your denial. Otherwise, your denial will be based on thought and delusion.  

A- What you say is very interesting. I have never looked at the issue from this point of view. Yes, I admit that a denial that is not related to something particular cannot be proved unless its existence is not impossible. Life in the grave is not related to somewhere particular but the hereafter; and its denial cannot be proved. However, do not think I am going to believe in life in the grave with only that. Let us say that I cannot prove my case; then, you prove your case.

B- I will prove my case to you both with verses and with hadiths, and in addition with the common view of scholars. Furthermore, I will answer all of your statements that you put forward as proof. You say, "Life in the graveyard is not mentioned in the Quran." I am astonished by your statement and say, "Do people like you not read the Quran at all?" Now, I will prove the existence of the life in the grave by the Quranic verses with the certainty of two plus two equaling four. The first verse I will present as evidence is verse 13 of the chapter of al-Mumtahina.

02 – VERSE 1 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AL-MUMTAHINA: VERSE 13

B- The following is stated in verse 13 of the chapter of al-Mumtahina:

“O ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah, of the Hereafter they are already in despair, just as the Unbelievers (buried) in graves are in despair.”

A- Just a minute! I know this verse. The verse is not like that. You say, “They are in despair of the hereafter just like the unbelievers buried in graves are in despair.” However, the meaning is as follows: “…just like the unbelievers are in despair of those buried in graves.”

B- Yes, you are right; this verse is translated in two ways. Some tafsir scholars interpret it as ‘just like the unbelievers are in despair of those buried in graves’. According to this meaning, their despair of the hereafter is like the unbelievers’ despair of those buried in graves. That is, unbelievers are in despair of those who died since they do not believe in the hereafter; they do not expect that they will be resurrected; similarly, unbelievers are in despair of the hereafter.

In the second interpretation about the verse, those who are in despair are people in the grave. That is, those who die as unbelievers are in despair of Paradise in the grave; similarly, they are in despair of the hereafter. I translated the verse based on this second view. Besides, this view is also the view of great tafsir scholars like Hz. Ibn Abbas, Imam Mujahid, Hz. Ikrima, Ibn Zayd, Imam Muqatil, Imam Mansur and Ibn Jarir Tabari. That is, the way I translated the verse is the meaning put forward by those tafsir scholars. I did not make it up. Thus, the one who criticizes me is regarded to have criticized them. To sum up, this verse is interpreted in two different ways. According to the first meaning, those who are in despair are the unbelievers that are alive; what they are in despair of is the resurrection of those who are in the grave. According to the second meaning, those who are in despair are the unbelievers that are in the grave; what they are in despair of is Paradise and being treated well in the hereafter. We will present our evidence based on this second meaning.  

A- All right but which of these meanings is true?

B- The verses of the Quran are like the sea. They include various meanings. When a verse can have two or more meanings, we cannot say which one is true.

A- What can we say?

B- We can say Allah meant these two views. For, to deny a possibility means to accuse the Companions and tafsir scholars who interpreted the verse in that way of not knowing Arabic and not understanding the Quran. In other words, to say a verse has only one meaning originates from not knowing Arabic and being away from the science of tafsir.

A- I understand.

B- Now, let us analyze this verse together according to the explanations of these scholars: Allah Almighty forbade us to be in friendly terms with those on whom is the wrath of Allah. Is that right?

A- Yes, that is right.

B- Secondly, He stated that those on whom is the wrath of Allah are in despair of the hereafter. Is that right?

A- Yes, that is right. It is clearly mentioned in the verse.

B- Thirdly, the despair of these people, on whom is the wrath of Allah, of the hereafter is likened to the despair of the unbelievers in the grave of the hereafter. That is, those on whom is the wrath of Allah are in despair of the hereafter just like the unbelievers in the grave are in despair of the hereafter. Is my explanation right?

A- Yes, that is right. It is clearly stated in the verse: "of the hereafter they are already in despair, just as the unbelievers (buried) in graves are in despair." That is, all of your explanations so far are right.

B- So, now I am asking you the most important question: The verse clearly states that that the unbelievers lying in the graves are in despair of the hereafter. Do they not have to be alive and have life in order to be in despair of the hereafter? Can a person who has no life and who is dead be in despair?

A- Just a minute! I think you are playing a trick on me. You said, "Is that right, is that right" and I said, "yes"; then, you have reached a completely different place.

B- I have not reached a different place. I have reached the place that the verse indicates. I will repeat it again: It is stated in the verse that the unbelievers in the grave are in despair of the hereafter. Being in despair is a feeling. It is necessary for a person to be alive in order to be able to have feelings. For example, we cannot talk about a stone, mountain, the sea and the other non-living beings being in despair. To nurture hope or to be in despair is valid for living beings. If it were as you said, that is, if there were no life in the graves, the verse would not speak of those lying there as being in despair. Since it is mentioned, those who lie in the graves have a life peculiar to them. For, they can be in despair. That is what I said.

A- Yes. Actually, it makes sense. If the unbelievers in the grave are in despair of the hereafter, they must have life. If they had no life, they would not be in despair. For, this feeling belongs to those who have life. This proves that there is a life in the graves… O my God! What am I saying? I will not surrender so easily. I will not believe in life in the grave right away just because you have shown me a verse. There is certainly an answer to it.

B- Then, let the right to answer be reserved for you. You can tell me the answer if you find the answer in the future. Besides, I will not ask you to believe in life in the grave life by showing you only this verse. There are many more verses to show. Do not worry; I hope that you will eventually give up your obstinacy and find guidance if it is in your share. Let us end our analysis of this verse here and move on to the second one. The second verse is verse 101 of the chapter of at-Tawba.

03 – VERSE 2 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AT-TAWBA: VERSE 101

B- The following is stated in verse 101 of the chapter of at-Tawba:

“Certain of the desert Arabs round about you are hypocrites, as well as (desert Arabs) among the Medina folk: they are obstinate in hypocrisy: thou knowest them not: We know them: twice shall We punish them: and in addition shall they be sent to a grievous penalty.”

Three penalties are mentioned in the verse with the following statement: “twice shall We punish them: and in addition shall they be sent to a grievous penalty.” Of the three penalties mentioned in the verse, the first one is the penalty in the world and the second one is the penalty in the grave. There is a bigger penalty after the penalty in the grave, which is the penalty in Hell, the third penalty.

A- Just a minute. Penalty in the grave is not mentioned in the verse. What do you base your claim on? Who says what is meant by this penalty is penalty in the grave?

B- Many Companions and scholars agree on it. Imam Tabari, the great tafsir scholar, states the following about the verse: “What is meant by the “grievous penalty” at the end of the verse is penalty in Hell. Scholars unanimously agree on it. Since the “grievous penalty” at the end of the verse is penalty in Hell, one of the penalties mentioned before cannot be penalty in Hell. In that case, one of those penalties must be penalty in the grave. Then, penalties are divided into three as penalty in the world, penalty in the grave and penalty in Hell.   

Ibn Abbas, Abu Hanifa, Qadi Baydawi, Abu Malik, Ibn Jurayj, Imam Suddi, Imam Mujahid, Imam Qatada, Hasan al-Basri, Ibn Zayd, Imam Farra, Muhammad bin Ishaq, Imam Rabi, Imam Dahhak, Sufyan ath-Thawri, each of whom is like a sea, and other tafsir scholars agree that one of the two penalties mentioned in the verse is penalty in the world and the other is penalty in the grave. Is it possible that penalty in the grave does not exist and great scholars will think that penalty in the grave exists and hence interpret the second penalty in the verse as penalty in the grave? Can it be possible at all?  

A- Good, but perhaps another penalty, not penalty in the grave, is meant by the second penalty. Is it not possible? There is no clear evidence that it is penalty in the grave.

B- It is possible for some other penalties to be meant by the second penalty. However, one meaning does not prevent another meaning and does not annul it. In that case, it can be said that this verse includes all those meanings. 

And now I will ask you something: Ibn Abbas is one of the six people who understood the Quran in the best way among more than a hundred thousand Companions. Just think of it. Among those a hundred thousand Companions, there are masters of the Arabic language, geniuses of eloquence, masters of poetry and literature, but these people ask Ibn Abbas about the issues that they cannot understand from the Quran. Ibn Abbas received the following prayer from the Prophet: "O Allah! Make him a fiqh scholar and teach him the interpretation of the Quran." And with the blessing of this prayer, he said, "If I lose the of halter of my camel, I will find it in the Quran." Books will not be enough to describe him. Such a person says, "What is meant by the second penalty in the verse is penalty in the grave."

Besides, he is not alone in this view. Tens of scholars whose names we have just mentioned and not mentioned confirm Ibn Abbas and report the same view.

Is it ever possible that a person like Ibn Abbas, who took the Quran lesson from our Prophet himself and who is the greatest tafsir scholar of the Companions will be mistaken and believe in the existence of a life that does not exist and will go even further by interpreting a verse with that life that does not exist and that the other tafsir scholars of the Companions and the scholars who come later will make the same explanation and that all these explanations will be wrong? Then, you and people like you notice this mistake.

Do you really think it is possible?  Those people, who memorized hundreds of thousands of hadiths, will agree on the interpretation of a verse of the Quran, and this agreement will be wrong. Even Satan cannot make us accept this possibility.

A- What you say is logical but I do not see anything mentioned as “penalty in the grave” clearly in the verse. I will not believe it until you show it to me clearly.

B- Do not worry, there are many more verses to show you. However, you should also know that your denying something is not evidence for its absence. We rely on the statement that so many scholars agree on and we accept the second penalty mentioned in the verse as penalty in the grave. You rely on your delusions and mind, and interpret verses according to your thoughts. Now let us move on to another verse that tells about life in the grave. The following is stated in verses 45 and 46 of the chapter of al-Mumin:

04 – VERSE 3 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AL-MUMIN: VERSES 45 AND 46

B- The following is stated in verses 45 and 46 of the chapter of al-Belief:

“Then Allah saved him from (every) ill that they plotted (against him), but the burnt of the Penalty encompassed on all sides the People of Pharaoh. In front of the Fire will they be brought, morning and evening: And (the sentence will be) on the Day that Judgment will be established: ‘Cast ye the People of Pharaoh into the severest Penalty!’”

Let us analyze this verse together: It is mentioned in the verse that the Pharaoh and his men were surrounded by a severe penalty. This penalty is their drowning in the sea. It is stated after that in the verse that the Pharaoh and his men are brought in front of the fire in the morning and evening. Now I ask you: If there is no grave penalty, what fire is the fire that Pharaoh and his men are put into in the morning and evening?

A- This fire is the Fire of Hell, into which they will enter after the Day of Judgment and Reckoning.

B- It cannot be as you say. For, the verse continues as follows: And (the sentence will be) on the Day that Judgment will be established: ‘Cast ye the People of Pharaoh into the severest Penalty!’ It is understood from this statement that the penalty inflicted upon the Pharaoh and his people in the morning and evening is a penalty different from the one in Hell. For, the penalty in Hell is already mentioned at the end of the verse specifically, as you see it. So, two different penalties are mentioned in this verse. The first is the penalty they are given in the morning and evening. The second is the penalty they will be given after the Day of Judgment. It is clearly understood from the expression of the verse that the penalty inflicted upon them in the morning and evening is applied before the Day of Judgment. Now I ask you again: If this penalty is not penalty in the grave, what penalty is it?

A- Well... I do not know what to say. Yes, it is clearly seen that the penalty inflicted upon them in the morning and evening is not the penalty in Hell. For, the penalty in Hell is already mentioned at the end of the verse. If this penalty is not penalty in Hell, what penalty can it be? Well… I confess that I do not know this.

B- You can know it. It is the penalty in the grave and barzakh. . The first thing mentioned in the verse as "the penalty encompassed them on all sides" is being drowned in the sea. The penalty that they will be given on the Day of Resurrection is the penalty in Hell. The penalty between their drowning and the penalty in Hell is the penalty given to them in the morning and evening in the grave.

Because of this clear statement of the verse, Imam Mujahid, Hz. Ikrima and Muhammad bin Ka'b say, "This verse is evidence for penalty in the grave." And this is the opinion of the majority of the Islamic scholars who are called Ahl as-Sunnah and who are the advocates of the right madhhabs.  

Now, will you be stubborn again, or will you submit to the clear statement of this verse and believe in penalty in the grave?

A- Actually, I am a little convinced, but not fully. Keep telling me. Let us see what other verses you will show as evidence. If the other verses are as convincing as this verse, I will believe in life in the grave.

B- Then, let us move on to another verse. The following is stated in verse 28 of the chapter of al-Baqara:

05 – VERSE 4 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AL-BAQARA: VERSE 28

B- The following is stated in verse 28 of the chapter of al-Baqara:

“How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.”

Let us analyze this verse together: The word أَمْوَات (amwatan) mentioned at the beginning of the verse means “dead”. What is meant by it is the sperms that have no life and that are in the backbone/loins of the fathers. It means this expression attracts attention to the first state of man and their state in the backbones/loins of their fathers. In this state, man is dead and has not been created yet.  

What is meant by the phrase فَأَحْيَاكُمْ (fa ahyakum), that is, “he revived you” after the word amwatan is blowing spirit into the nutfahs in the uterus and sending them to the world alive. It means this part of the verse indicates the world life.

What is indicated by the consequent phrase ثُمَّ يُمِيتُكُمْ (thumma yumitukum), that is, “he will kill you again” is killing people when their life ends. The world life ends with this killing and man enters the grave.

The consequent phrase ثُمَّ يُحْيِيكُمْ (thumma yuhyikum) that is, “he will revive you again” is evidence for life in the grave. For, this revival is after death and before the Day of Judgment with the indication of the verse. This can happen only through life in the grave.

What is meant by the phrase ثُمَّ إِلَيْهِ تُرْجَعُونَ (thumma ilayhi turjaun), that is “you will be returned to Him” at the end of the verse is coming out of graves in order to go to the Gathering Place after the Trumpet (Sur) is blown by Israfil. 

A- I do not agree with your explanation. I think the meaning is as follows: The phrase "and will again bring you to life; and again to Him will ye return" at the end of the verse indicates coming out of graves and returning to Allah after the Day of Judgment. You explain the part "and will again bring you to life" in this part of the verse as the resurrection in the grave before the Day of Judgment. In my opinion, it is not resurrection in the grave before the Day of Judgment. It is the resurrection in graves after Doomsday and going to the Gathering Place.

B- In other words, according to you, the part "and will again bring you to life; and again to Him will ye return" at the end of the verse is an incident that will take place after Doomsday at the same time. That is, people will revive in their grave, come out and enter into the presence of Allah. Is that right?

A- Yes, exactly. The phrase "and will again bring you to life" in the last part of the verse does not indicate life in the grave. See how I refuted your evidence!

B- If you knew a little Arabic, you would laugh at yourself and understand how wrongly you translated the verse. I will explain it to you now. In the Arabic, the preposition "fa" indicates closeness and shows that something has happened immediately after another thing. However, the preposition “thumma” indicates distance. It shows that something happened quite a long time after another thing.  

After this explanation, let us have a look at the original verse in Arabic: The phrase ثُمَّ إِلَيْهِ تُرْجَعُونَ (thumma ilayhi turjaun) is used at the end of the verse, indicating that returning to Allah is a long time after the deed of reviving. If rising from the graves were meant by the phrase “and will again bring you to life” as you say, the last part of the verse would not be ثُمَّ إِلَيْهِ تُرْجَعُونَ (thumma ilayhi turjaun), but فَإِلَيْهِ تُرْجَعُونَ (fa ilayhi turjaun). That is the preposition “thumma”, which indicates distance would be replaced by “fa”, the preposition that indicates closeness. However, it is not used like that. That is, there is a distance of time between the phrase “and will again bring you to life” and the phrase “you will be returned to Him”. People need to be resurrected in their graves before the Day of Judgment for this distance to occur. Badiuzzaman Said Nursi, the great scholar of this age, states the following about this “thumma”: ”ثُمَّ  (thumma) indicates the existence of the long realm of barzakh between killing and the second creation.” If you knew a little Arabic, you would know this meaning and believe in life in the grave.

A- If “thumma” is a preposition of distance and if “fa” is a preposition of closeness, why is the phrase about revival in the grave is not “fa yuhyikum” but “thumma yuhyikum”? Does a person not revive in the grave as soon as he dies? Why is the preposition thumma, which indicates distance, is used here?

B- You have mentioned a nice point. It is true, but when a person dies, he is not put in the grave at once; sometimes, he is put in the grave one day and sometimes a few days later. Therefore, the preposition "thumma", which expresses distance, not the preposition "fa", which expresses closeness is used in the verse.  

A- They are subtle issues. I want to see clearer things.

B- Do not forget that weak ropes become strong when they come together. They can be broken when they are alone but they become unbreakable when they support each other. Similarly, evidences that seem to be weak get strong when they are supported by other evidences. Therefore, you should consider each evidence together with the other evidences, not separately.  I do not show you only this verse as evidence for life in the grave; therefore, you should not deny it by regarding it weak. There are many more verses that I will show and have already shown you. This evidence, which you regard as weak, becomes strong by being supported by other evidences. It becomes an unbreakable rope. Anyway, let us finish the analysis of this verse here and move on to another verse: The following is stated in verse 169 of the chapter of Aal-i Imran:

06 – VERSE 5 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AAL-I IMRAN: VERSE 169

B- The following is stated in verse 169 of the chapter of Aal-i Imran:

“Think not of those who are slain in Allah´s way as dead. Nay, they live, finding their sustenance in the presence of their Lord.”

Now, let us analyze this verse together: In this verse, we are informed that those killed in the way of Allah are not dead and that they are given sustenance in the presence of Allah. In fact, Imam Shafi used this verse as evidence to decree that a martyr would not be washed and that his janazah prayer would not be performed: "Janazah prayer for the martyr is not performed because janazah prayer is performed for a dead person. However, a martyr is not dead as the expression of the verse states it; he is being given sustenance in the presence of his Lord."

So, martyrs are not dead. Allah prohibits us from thinking that they are dead and saying “dead” for them. Moreover, a martyr is sustained in the presence of Allah. That martyrs are not dead and that they are sustained proves that life in the grave and the realm of Barzakh is true. We can explain the fact that martyrs are not dead and that they are sustained only through Barzakh life.

Do not forget that if the existence of even a single angel is proved, the existence of the species of angels will be proved. A person who accepts the existence of one of them will have to accept all of them. Similarly, when it is accepted that a martyr is not dead and is sustained it the presence of Allah, the realm of Barzakh and grave will also have to be accepted. For, Doomsday has not struck yet, and Paradise and Hell have not admitted their inhabitants yet. Since martyrs are not in Paradise, where are they and where are they sustained? Is there anywhere else that you know other than the realm of the grave and Barzakh?

A- Suppose we accept what you say. Suppose that martyrs now live in the world of Barzakh and grave and that they are being sustained there. However, the verse says that this life is only for martyrs but you say that all believers who died with righteous deeds are alive and are being sustained. If there is no difference between martyrs and them, why does this verse mention only martyrs?

B- There is a difference between those who die as martyrs and other believers. In fact, the verse mentions martyrs specifically due to this difference. Badiuzzaman explains this difference in his work titled Mektubat as follows:

According to the Quran, the martyrs are at a level of life higher than that of the other dead in their graves. Since they sacrificed their worldly lives in the way of truth, in His perfect munificence Almighty Allah bestows on them in the Intermediate Realm a life resembling earthly life, but without its sorrows and hardships. They do not know themselves to be dead and suppose only that they have gone to a better world. Enjoying themselves in perfect happiness, they do not suffer the pains of separation that accompany death. For sure the spirits of the dead are immortal, but they know they are dead. The happiness and pleasure they experience in the Intermediate World are not equal to the martyrs’ happiness. Let us explain this fact with an example:

Two men in their dreams enter a beautiful palace resembling Paradise: One knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man is unaware that he is dreaming, and he experiences true pleasure and delight.

Thus, the martyrs partake of life in the Intermediate Realm differently to the other dead. Martyrs take full pleasure because they do not know that they are dead. They do not feel the pain of leaving the world. The other believers know that they are dead; therefore, they feel the pain of leaving the world and they miss their friends.  Their pleasure cannot be the same as that of martyrs.

Now let us go back to our evidence again. Answer this question:

It is certain by the clear statement of the verse that martyrs are not dead and that they are being sustained in the presence of Allah. How do you explain the fact that a martyr is not dead and that he is being sustained in the presence of Allah?

A- I never thought about this issue in depth. Now I am also curious. If Barzakh and grave do not exist, and since Paradise is not open yet, where do martyrs live and where are they being sustained?

B- So, you cannot say yet, “I believe in life in the grave.” Is that right?

A- Actually, I have approached belief but I want to continue now in order to hear the other evidence. Let us see what else I will learn.

B- All right. Let us end the analysis of this verse here and move on to another one. The following is stated in verse 25 of the chapter of Nuh:

07 – VERSE 6 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF NUH: VERSE 25

B- The following is stated in verse 25 of the chapter of Nuh:

“Because of their sins, they (the nation of Nuh) were drowned (in the flood), and were made to enter the Fire (of Punishment).”

Now let us analyze this verse together. However, before we start the analysis, I would like to repeat the Arabic rule mentioned in the fifth chapter. In Arabic, the letters of attribution have different duties and meanings. These prepositions, which resemble each other for those who do not speak Arabic, express very deep meanings for the speakers of Arabic. Two of these prepositions are the prepositions of "fa" and "thumma". "Fa" is referred to as "fa that follows". "Fa" is a preposition that indicates closeness and shows that something happens immediately after another thing. "Thumma" is a preposition that indicates distance. This preposition indicates that something happens a long time after another thing. Let us see this difference through two simple sentences:

خَرَجَ عَلِيٌّ فَسَعِيدٌ  (Kharaja Aliyyun fa Saidun) “Ali and Said went out.” We understand from the preposition “fa” that Said went out immediately after Ali. Their going out is very close to each other. It is almost as if they went out together. That is, one of them left and the other left a second later. What suggests the meaning of closeness is the preposition “fa”.

If we utter this sentence as خَرَجَ عَلِيٌّ ثُمَّ سَعِيدٌ (Kharaja Aliyyun thumma Saidun), it means “Ali went out; after that, Said went out.” In that case, we understand that Said left after a while. There is a distance of time between their going out. For instance, Ali went out yesterday and Said went out today. Thus, the preposition “thumma” attracts attention to this distance of time. 

After this explanation, let us look at the original Arabic verse that we will analyze:

مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا (Mimma khatiyatihim ughriqu) “Because of their sins, they were drowned (in the flood)” فَأُدْخِلُوانَارً (faudkhilu naran) “and were made to enter the Fire (of Punishment)”. It is stated in the verse that the nation of Hz. Nuh was put into fire. The preposition “fa” in the verse shows that the deed of being put into fire took place immediately after being drowned in the flood. It means the people of Hz. Nuh were put into fire immediately after they were drowned. This can only be the penalty in the realm of Barzakh, which we call life in the grave. For, Hell is present now but it is empty. Hell will be filled after Doomsday strikes and Reckoning is completed. In that case, the fire that the nation of Hz. Nuh will enter cannot be the fire of Hell.

What is the fire/penalty other than the penalty in the grave torment that the nation of Hz. Nuh entered after they were drowned in the sea? If life in the grave is denied, how can the fire that the nation of Hz. Nuh entered immediately after they were drowned in the sea be explained? You cannot say it is Hell because the entrance to Hell will be right after the Reckoning on the Day of Judgment.

Besides, Hz. Nuh and his nation lived about 5,000 years ago. If there were no penalty in the grave and if they were not exposed to the penalty immediately, the preposition "thumma", which expresses distance, would be used instead of “fa”, which expresses closeness.

A- You have deduced so many meanings from the preposition “fa”. I think you are exaggerating a bit.  

B- I am not exaggerating but you confuse the word of Allah with the word of humans. Man cannot encompass his word and cannot think of such wisdoms in his word. However, Allah knows and encompasses every meaning with His infinite knowledge and wisdom. Therefore, each letter in the Quran sometimes has many meanings and tafsir scholars have not been able to explain them fully.

Or, do you think that the words and letters mentioned in the Quran occur by chance? Know that the Quran was sent down with rhetoric and eloquence. It fascinated literature geniuses and masters of eloquence with the arrangement of its words and letters. If we start this issue here, it will take too long. Therefore, I will not start it but only say this: The use of no word or letter in the Quran is by chance or coincidence. There are hundreds of wisdoms and meanings in each of them. However, it is necessary to be an expert to find these meanings or apply to an expert.

A- So, you say that the part mentioning that the nation of Hz. Nuh was drowned and then entered fire is expressed with the preposition "fa", which expresses closeness. This states that the incident happened immediately and was not interrupted. This event happened 5,000 years ago and it is not known when Doomsday will strike; if there were no penalty in the grave and their penalty were left to the Hereafter, the preposition “thumma”, which expresses distance, would be preferred instead of "fa", which expresses closeness. No word or letter in the Quran is used randomly. Each one has wisdom and meanings. The preposition "fa" expressing closeness here was used to state that the penalty began immediately. Consequently, this proves penalty in the grave and hence life in the grave and Barzakh.

B- You have understood it very well. That is exactly what I said. Well, did you get your share from what I told you? Do you believe in life in the grave now?

A- I did not believe in life in the grave before I started to debate with you. Now, I still deny it but I have doubts. At first, I said, "It does not exist at all"; now I say, "I wonder if it exists." So, you have convinced me quite a lot. However, there is a lot more to do. If I am to believe, I want my belief to be based investigation and evidences. That is why, I say, "Go on."

B- Let us continue then. For, I have so much to tell you and so many evidences to show you. Now let us move to another verse. The following is stated in verse 93 of the chapter of al-An'am:

08 – VERSE 7 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AL-AN’AM: VERSE 93

B- The following is stated in verse 93 of the chapter of al-An'am:

“If thou couldst but see how the wicked (do fare) in the flood of confusion at death! - the angels stretch forth their hands, (saying),"Yield up your souls: this day shall ye receive your reward,- a penalty of shame, for that ye used to tell lies against Allah, and scornfully to reject of His signs.”

Now let us analyze this verse together: The time of the death of the wicked people is narrated in the verse. The part we will deal with is the following statement of the angels: “This day shall ye receive your reward,- a penalty of shame.”

You say that there is no life after the soul of the dead person is removed. The reward or punishment will occur after Doomsday strikes. However, the verse we are interpreting says you are wrong. Look at the statement of the angels again; and they say: "This day shall ye receive your reward,- a penalty of shame."

That is, the penalty is not after Doomsday; it is today. If we deny penalty in the grave, how will we explain the angels’ word "this day". Do angels not stay clearly that the penalty will begin immediately by saying, "You will be punished this day"?

A- Is it not possible that another time period is meant by the expression "this day"?

B- Does any other time come to your mind? What else can be understood by the word "today/this day"? Thousands of years passed after the creation of man. Angels say to a person who lived and died thousands of years ago "Today you will be punished" when they remove his soul. However, you say, "Penalty is not on that day but after Doomsday strikes.”

Shall we believe in your statement or the statement of the angels and the Quran?

A- Of course, we will believe in the statement of the Qur'an. What I mean is this: I wonder if it is possible that another time period is meant by the word "this day"?

B- Even Ibn al-Qayyim al-Jawziyya, who forced limits of Islam regarding many issues of Ahl as-Sunnah creed and who sometimes deviated from the middle way, accepted penalty in the grave in the face of this verse and said: "This statement was said to the wicked people at the time of death and the angels told them that they would be exposed to a penalty of shame when they died. This penalty is penalty in the grave. If the penalty were delayed to Doomsday, the angels would not say to them: "You will be punished today."

A- I see.

B- As you see, even Ibn Qayyim, who separated from Ahl as-Sunnah, cannot deny penalty in the grave and has to accept it in the face of the statement of the verses.

Furthermore, Zamakhshari, who differed from Ahl as-Sunnah regarding some issues, accepts that this verse informs about Barzakh and life in the grave.

The reason why I give Ibn Qayyim and, Zamakhshari as example is as follows: There is no dispute among the scholars of Ahl as-Sunnah about the existence of life in the grave. This issue is accepted even by scholars like Ibn Qayyim and Zamakhshari, who differ from Ahl as-Sunnah regarding many issues. They refuse many issues but they have to accept life in the grave and mention the verse we are interpreting as evidence for life in the grave. I have given this as an example so that you will understand how certain is an issue that even they cannot refuse.

A- Well... So, not only Ahl as-Sunnah scholars but also the scholars who oppose most ideas of Ahl as-Sunnah accept life in the grave and believe in Barzakh life.  

B- Yes, all of the scholars except for a few unfortunate scholars that you listen to do not accept life in the grave. Let us complete talking about this verse here and move on to another verse. We have a lot more to do. The following is stated in verse 100 of the chapter of al-Mu’minun:

09 – VERSE 8 ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

THE CHAPTER OF AL-MU’MINUN: VERSES 99 AND 100

B- The following is stated in verses 99 and 100 of the chapter of al-Mu’minun:

“(In Falsehood will they be) Until, when death comes to one of them, he says: ‘O my Lord! Send me back (to life), -In order that I may work righteousness in the things I neglected.’ – ‘By no means! It is but a word he says.’- Before them is a Partition till the Day they are raised up.”

Now let us analyze this verse together. The part we will deal with is the following part of the verse: "Before them is a Barzakh (Partition) till the Day they are raised up." The word "Barzakh" in this part of the verse indicates the life of Barzakh.

A- What does "Barzakh" mean? Will you give me more information about it?

B- Barzakh actually means an obstacle between two things. They use the word "barzakh" for something and between two places and things. For example, a piece of land between two seas is also called "barzakh". The name of the border that is located between fresh water and salty water and that prevents them from mixing is also called barzakh. What is meant by Barzakh mentioned in the verse is the realm between the world and the hereafter. At present, the realm of Barzakh exists; those who died are in the realm of Barzakh.

Abu Sahr states the following about the word "Barzakh" mentioned in the verse that we are interpreting: "Barzakh is the graves. They are neither in this world nor in the hereafter. They will stay there until the day they are revived." There is a threat of penalty in Barzakh against these people, who died as oppressors, in the verse “Before them is a Barzakh (Partition) till the Day they are raised up.”

Hz. Aisha states the following in the interpretation of this verse: "Shame on those in the grave who are sinners. Black snakes enter their graves. One snake is next to the head and the other is next to the feet. They gnaw him until they meet in the middle. That is the penalty in Barzakh that Allah states in the following verse: "Before them is a Barzakh (Partition) till the Day they are raised up." (Ibn Kathir, Hadislerle Kur’ân-ı Kerim Tefsiri, Vol. 11, p. 5671)

According to what Muhammad Ibn Abu Hatim reports from Abu Hurayra, the Prophet said, "When an unbeliever is placed in the grave, he will see his place in Hell and say, 'O Lord! Send me back so that I will repent and do righteous deeds.' He will be addressed as follows: 'You were given life as long as lived.' The grave is squeezed on him. He looks like a person bitten by a snake or a scorpion. He sleeps and fears. The pests in the earth, snakes and scorpions head toward him."

There are many words that were said about this issue. It is not possible to quote all of them here. If you wonder about other explanations and the nature of the realm of Barzakh, you can apply to tafsir books.

I want to explain this evidence again briefly: It is clearly mentioned in the verse we are interpreting that there is Barzakh in front of them until the day of resurrection. The Barzakh mentioned in the verse is the realm of Barzakh as all tafsir scholars agree. The dead spirits remain there until Doomsday. They are punished and rewarded there.

A- All right! Can we not explain the word Barzakh as something else? For example, can we not say that it is a curtain that prevents from returning to the world?

B- How can we interpret the Quran based on our own thought and view? How do we dare to do it in the face of the following hadith of the Prophet: "Let a person who interprets the Quran without knowledge prepare himself for his place in Hell." What we can do is to benefit from the views of the tafsir scholars who interpret the Quran in the light of hadiths and other verses and to accept the view of the majority of the scholars. Besides, this is the real problem: To explain the verses according to our own desire and to interpret verses with the meaning that comes to mind. There are even some people who say, "I interpreted the Quran without using any resources." It means to fabricate for a person to say that he has not used any resources.

A- So, the word Barzakh mentioned in the verse is the realm of Barzakh and the spirits will wait there until Doomsday.

B- Yes, exactly. This refutes your statement "There is no penalty and reward until the Day of Judgment. The spirits are dead." And it proves life in the grave. Let us end the analysis of this verse here and move on to the next part. In the next part, I will show you many verses about life in the grave.  

10 – OTHER VERSES ABOUT LIFE IN THE GRAVE

LIFE IN THE GRAVE IN THE QURAN

B- I have shown you 8 verses about life in the grave so far in this conversation. We have analyzed those 8 verses together. There are more verses I can show you from the Quran but to analyze them one by one will be too long for this work. Therefore, I will mention some of the remaining verses briefly and refer the details to tafsir books. For, it is time to move on to hadiths now.

A- All right. Mention them briefly and I will learn the detailed explanations from tafsir books later. At least, I will have the other evidences regarding the issue ready.

B- I will mention them for this purpose. Besides, I want to show you that there are many more verses related to life in the grave. Let us start those verses now:

The following is stated in verse 75 of the chapter of Maryam:

“Say: ‘If any men go astray, (Allah) Most Gracious extends (the rope) to them, until, when they see the warning of Allah (being fulfilled) - either in punishment or in (the approach of) the Hour,- they will at length realize who is worst in position, and (who) weakest in forces!’”

The phrase “either in punishment” mentioned in the verse indicates the existence of a penalty before Doomsday clearly. For, the phrase “or in (the approach of) the Hour” after it indicates the penalty on the Day of Judgment. In that case, the first penalty that is mentioned cannot be the penalty on the Day of Judgment. Then, penalty in the grave is meant by the first penalty.  Fakhrurrazi states the following regarding the issue: The phrase “either in punishment or in (the approach of) the Hour” in the verse indicates a penalty before the Day of Judgment. This penalty before the Day of Judgment can be penalty in the grave.”

A- Yes, it is possible.

B- Let us move on to another verse. The following is stated in verse 98 of the chapter of al-Anam:

“It is He Who hath produced you from a single person: here is a place of sojourn and a place of departure.”

The word mustaqarr (sojourn) mentioned in the verse means a place of settlement. Mustavda (departure) means a place where entrusted things are put. Ibn Masud states the following about where mustaqarr and mustawda are: The uterus is mustaqarr and the grave is mustawda. The reason why the grave is a place of mustawda is that the grave is not a place of settlement for man but a place where he stays for a certain time on the way to the hereafter.

According to Imam Hasan, the world is mustaqarr and the grave is mustawda. For, human beings settle in the world and construct buildings. Therefore, the world must be mustaqarr, that is, the place of settlement. None of them is present under the ground. Therefore, the grave is mustawda, that is, a place where the human body is placed for a certain time.  

Other scholars made similar explanations regarding the issue and interpreted the word mustawda as life in the grave. It means attention is attracted to life in the grave with the word “mustawda” in verse 98 of the chapter of al-Anam.    

A- Yes, it is very interesting. This is the first time I have heard those verses.

B- Let us move on to another verse. The following is stated in verse 124 of the chapter of Taha:

“But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment.”

The phrase  مَعِيشَةً ضَنْكًا  (maishatan dankan) translated as “a life narrowed down” in the verse was interpreted as penalty in the grave by Abu Said al-Khudri and Abdullah Ibn Masud.

The following is stated in verse 11 of the chapter of al-Mumin:

“They will say: ‘Our Lord! Twice hast Thou made us without life, and twice hast Thou given us Life! Now have we recognized our sins: Is there any way out (of this)?’”

Imam Suddi states the following about the statement “Our Lord! Twice hast Thou made us without life, and twice hast Thou given us Life!”: Unbelievers will be killed in this world and they will be revived for questioning in the grave. That is, there will be a life of barzakh in the grave. Afterwards, they will be killed again immediately before the Day of Judgment and they will be resurrected again after the Day of Judgment. Thus, this verse indicates life in the grave directly.

According to Ibn Masud, Ibn Abbas, Imam Dahhak, Imam Qatada and Abu Malik this verse is like the following verse:

“How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.” (al-Baqara 28)

We explained this verse before when we explained verse 5.

A- Yes, I remember.

B- The essence of the issue is as follows: The first killing is being dead in the backbones of the father. The first creation is the blowing of the spirit in the womb, coming to the world and living in the world for a while. The second dying is dying in this world and the second creation is the creation in the grave. After that, he is taken out of the grave and returned to Allah. It means verse 11 of the chapter of al-Mumin indicates life in the grave. 

The following is stated in verses 45 and 46 of the chapter of at-Tur:

“So leave them alone until they encounter that Day of theirs, wherein they shall (perforce) swoon (with terror),- The Day when their plotting will avail them nothing and no help shall be given them.”

These verses give information about the great penalty they will encounter in the hereafter.

The following is stated in verse 47 that comes immediately after these verses:

“And verily, for those who do wrong, there is another punishment besides this: But most of them understand not.”

It is stated in the verse that those who oppress will be exposed to another penalty other the great penalty in the hereafter. According to Ibn Abbas, Imam Qatada and Bara bin Azib, what is meant by the other penalty is penalty in the grave. Imam Qurtubi reports that Hz. Ali also holds this view.

A- I said “Grave in the penalty does not exist in the Quran” but you showed so many verses. First, we analyzed eight verses. They all mentioned life in the grave. Now, you have listed many verses one after another now.

B- In addition to them, you can also look at the tafsir of the chapter of at-Takathur. Imam Qurtubi states the following about the chapter of at-Takathur: “This chapter shows the existence of grave in the penalty. It is fard to believe in and to approve penalty in the grave. Allah will revive His slave who is responsible in the grave and will give him a mind like the one he had when he was alive. Thus, a slave will understand the questions that he is asked, will know what answers he will give, will understand what comes from his Lord and will understand the favors or despising states. This is the view accepted by Ahl as-Sunnah and adopted by the majority of the members of this religion.”

Hz. Ali states the following about the chapter of at-Takathur: “When the chapter of at-Takathur was sent down, our view about penalty in the grave became definite.”

There are some other verses. However, it is enough for now. I will also mention hadiths and show the unanimous agreement regarding the issue. Then, I will answer your questions. That is, we have a lot more to do. Therefore, let us end the aspect of the issue related to the Quran here without mentioning the other hadiths.

A- I think that is enough too. I also wonder about the hadiths regarding the issue. It is time to see them now.

B- Since you are so excited, let us move on to the hadiths about life in the grave. Listen to what the Prophet (pbuh) said regarding the issue:

11 – THE CRIMES COMMITTED BY THOSE WHO DENY THE HADITHS RELATED TO LIFE IN THE GRAVE

LIFE IN THE GRAVE IN HADITHS

B- We will talk about hadiths related to life in the grave in this chapter. However, I will not quote hadiths for you here. For, you have probably heard some of the hadiths related to penalty or reward in the grave already. If you wish, you can type "hadiths about life in the grave" and click on the internet to find the hadiths with their resources. I do not need to tell you the hadiths you can reach with a click. I will deal with something else in this chapter.

A- You are right; I have heard many hadiths about life in the grave. And as you have said, I can find many hadiths on the internet with their resources. However, I think most of those hadiths are fabricated. I do not believe in those hadiths.

B- This is the point I will mention. I know that if I tell you a thousand hadiths without mentioning this point, you will say, "They are fabricated." Therefore, the hadiths that I will show as evidence will not be of any value for you. If you believed in hadiths, you would believe penalty in the grave. For, you have said, "I have heard many hadiths". The problem about you and people like you is not to know hadiths and to hear hadiths but not to believe in hadiths. For this reason, we will deal with this issue in this part of the work.

A- I think it is all right for me. However, I want to say again: I do not believe in anything other than what is in the Quran. You should show me things from the Quran.

B- Then, I will ask you a very simple question. If you can answer this question from the Quran, I will believe you. Tell me: How many rak’ahs is the noon prayer?

A- It is very easy. I perform it every day; it is 4 rak’ahs.

B- From which verse of the Quran did you learn that the noon prayer was four rak'ahs? In which chapter is it written?

A- I know that it is not mentioned in the Quran.

B- No, you have said: "I do not believe in hadiths, I do not believe in anything other than what is in the Quran." So, you should show me the number of the rak'ahs of the noon prayer in the Qur'an.

A- It is not written in the Quran. How can I show it?

B- Since it is not in the Quran, how you know that the fard of the noon prayer is 4 rak’ahs? 

A- It is written in hadiths. And everybody performs it as 4 rak’ahs. I suppose it is true.

B- Good, but you contradict yourself with this answer. First, you say: “I do not believe in anything other than what is in the Quran.” Then, you say: It is written in hadiths that the noon prayer is 4 rak’ahs. Which one of your statement should I believe? Your denying hadiths or accepting them?

A- Since rak’ahs of prayers are not written in the Quran, we have to look at hadiths. However, I will not believe in hadiths regarding other issues. 

B- You say other issues. Then I will ask you again:

- The Quran says, "Give zakah." How much of our wealth should we give?

- The Quran says, "Circumambulate the Kaaba." How many times should we turn around the Kaaba?

- The Quran says, "Perform Prayers." How many times a day and how shall we pray?

- The Quran says, "Go to hajj." How are we going to perform hajj?

- The Quran orders many other things like these, but it does not tell us how to do most of them. How shall we perform these deeds of worship?

Look, you cannot find even a very simple issue like the number of rak’ahs of prayers in the Quran and you have to refer to hadiths. You cannot even perform prayers without hadiths. Besides, I have only asked the number of rak’ahs; I have not asked about the details of the prayer. How will you answer me if I ask you, "How do you perform prayers?"

A- The answer is very easy. I will make intention, utter takbir by touching my ears with my hands. 

B- Why do you touch your ears with your hands? It is not written in the Quran.

A- Well, you do not have to raise your hands.

B- Just a minute. The statement “You do not have to raise your hands” does not exist in the Quran. You said you spoke based on the Quran. We are still at the beginning of the prayer but you cannot decide whether it is necessary to raise the hands or not. We have not mentioned ruku’ and sajdah yet. This is only the beginning of the prayer. There are thousands of issues apart from prayer in Islam; you might not find them clearly in the Quran. What shall we do then? Should we make them up because we cannot find them in the Quran or should we look at the practices of the Prophet?

A- We can refer to hadiths regarding issues like prayer, but there is no need to refer to them regarding other issues.

B- So, you now accept that some of the hadiths are true. Is that right? At first, you said, "They are all fabricated," and now you say, "Some might be right." You proceeded a lot in this short time. You used to deny all of them but now you deny some of them. Well, I will ask you something: What do you take into consideration when you accept or refuse a hadith? What rules of jarh and tadil do you use?

A- What is jarh and tadil? I decree based on my own mind. If I find a hadith logical, I accept it; if not, I refuse it.

B- Woe on your mind! Things happen to you because of your mind. Get rid of your mind and get a new one. Change your views. The issue we are talking about is a very dangerous issue. This issue has been discussed a lot and it will be discussed a lot. The size of this work does not allow us to deal with it in detail here. However, after you, we will deal with the issue of hadith with a person who denies hadiths like you. I advise you to watch that work. You will see how that person who denies hadiths is convinced and has to accept hadiths– with the help of Allah - in that work. I will not start discussing this issue now. However, it has become clear from our conversation up to now that we cannot even know the number of the rak’ahs of prayers. Let alone performing a prayer, we cannot even start a prayer.

I will tell you very important things now. Listen to them very carefully. I will tell you what a big crime you commit by denying the hadiths about life in the grave. 

The hadiths about penalty and reward in the grave were reported to us from a group of Companions. Some of those Companions are as follows:  Anas bin Malik, Abu Hurayra, Hz. Aisha, Abdullah Ibn Masud, Zayd bin Thabit, Hz. Abubakr’s daughter Hz. Asma, the Prophet’s wife Hz. Maymuna, great tafsir scholars of the Companions, Ibn Abbas and Abdullah Ibn Umar, Jabir Ibn Abdullah, Hz. Uthman, Amr Ibnul As, Bara bin Azib, Zayd bin Arqam, Abu Ayyab al-Ansari, Abu Said al-Khudri, Abdurrahman bin Samura, Abu Qatada, Hz. Ali, Abu Musa al-Ash’ari and other Companions

So many Companions - these are the highest of the Companions - reported hadiths about penalty and reward in the grave. You call all of the hadiths they reported as fabricated. Now, I will list the sins you commit. Maybe you have your share of some kind of guidance and these crimes will bring you to reason and repent.  

THIS IS YOUR FIRST CRIME: Those Companions, some of whose names we have mentioned and some we have not, reported hadiths about life in the grave by referring to the Prophet. In other words, they said, "We heard that the Messenger of Allah said this and that." Their statements reached us through a chain of narrators, that is to say, in the form of this person heard from that person and that person heard from such and such a person, etc. There is no break in between. There is no interruption in the chain. However, you say, "These hadiths are fabricated." What you say means this: "Those Companions slandered the Prophet. They told lies about our Prophet.”

There are two alternatives: Either the Prophet uttered those hadiths or he did not utter them. We believe that he uttered them and we approve the Companions. You believe that he did not utter them. In that case, in your eye, those Companions, among whom are the great Companions like Hz. Ali and Hz. Uthman told lies – God forbid - and slandered the Prophet. Thus, you can understand what a big crime you commit. You call the great Companions liars and slanderers.

A- I do not call them liars; I say the people who came later fabricated hadiths by using their names. 

B- Each branch of science has its own methods and methodologies. Apparently, you do not know about some of the methods related to the science of hadith. There is a term called sanad (chain of narrators) in the science of hadith. The chain of the narrators of hadiths are based on the Companions like the links of a chain. It is very clear who said what. If there is an interruption in the chain, it is not called mutawatir.  The hadiths about life in the grave are mutawatir. In other words, they reached us through so many people who cannot be doubted. So, unlike what you say, the people who came later cannot fabricate hadiths using the names of the Companions. It is immediately understood from the sanad of the hadith.

Your first crime was to call the Companions who reported the hadiths related to life in the grave liars and slanderers. Your second crime is as follows:  

YOUR SECOND CRIME IS AS FOLLOWS: Although the hadiths related to life in the grave life were reported by about 25 Companions, the Companions that you called liars and slanderers are not only those 25 Companions. Your slander covers all of the Companions. For, if the Prophet (pbuh) had not uttered hadiths about life in the grave and if those 25 Companions had fabricated hadiths, the other Companions would not have allowed it and they would have denied the Companions that reported hadiths regarding the issue. They would have said, "The hadith reported by that person about life in the grave is fabricated. At that time I was also there and the Prophet did not say something like that"

However, the other Companions did not deny those 25 Companions, who reported the hadiths related to life in the grave, and kept silent. Their silence gives consent. If those hadiths had been false and fabricated, the other Companions would immediately have intervened and told the truth. However, they did not do so. You cannot find any information in any fiqh and siyar book about a Companion rejecting and criticizing these hadiths.

Your denial of these hadiths means accusing all of the Companions of telling lies. Do you think that these noble people, who sacrificed their lives and wealth in the way of Allah, tried to destroy Islam and include superstitions into the religion after the death of the Prophet (pbuh)? Is that what you believe?

A- No. Can anybody believe it?

B- However, when you deny hadiths, this is the result that occurs. If the Prophet had not uttered those hadiths and if those 25 Companions had fabricated them – God forbid - , why did hundreds of other Companions not oppose them and keep silent? Is it possible for these people, who sacrificed their lives for Islam, to keep silent in the face of lies told on behalf of the Prophet?

See what a big crime you commit by denying hadiths. With this denial, you virtually accuse all of the Companions of slandering. However, the Prophet stated the following about them: "My Companions are like stars; you will find the right way whomever of them you follow." Do you not understand what a big crime it is to call the Companions, whom the Prophet praised like that, fabricators, liars and slanderers?

A- I have started to shiver. What big outcomes occur from a statement that seems simple to me when I say it!

B- Your crimes do not end with this one.

YOUR THIRD CRIME IS AS FOLLOWS: The generation that started with the Companions and Tabiun reported those hadiths. Imam Bukhari, Imam Muslim, Ibn Majah and other hadith scholars collected them in their books. If these hadiths are fabricated, none of these scholars are real scholars. They did not notice fabricated hadiths and recorded them in their books as true. They conveyed those hadiths for years and could not notice the fabricated hadiths that you noticed at first sight. So, they are so ignorant – God forbid. They cannot even distinguish between black and white.  

Your denial results in these things, which I feel ashamed of saying even hypothetically. Do you ever when think what will happen to you when these great Companions and scholars, whom you slander, will get hold of you on the Day of Judgment? 

A- You have really brought me to reason. I have never imagined that calling a hadith fabricated would have so big results. I have never thought of what you have told me.   

B- There are more crimes that you committed but as I have said before, the size of this work is not enough to explain the other crimes. Inshallah, I will discuss this issue with a denier of hadiths in detail. I refer the rest to that work and I will tell you the following as my last word here: Pull yourself together. Do not deny and slander the narrators of hadiths, the Companions who approved them by keeping silent and the scholars who reported them by denying the hadiths that are at the level of tawatur. Otherwise, your regret in the hereafter will be so big that you cannot imagine.

I end this issue here and move on to the next evidence. In the next evidence, we will deal with the consensus (ijma) regarding the issue.

12 – THE CONSENSUS (IJMA) OF SCHOLARS ON LIFE IN THE GRAVE

B- In this chapter, we will deal with the statements of scholars about life in the grave. Before quoting their statements, I want to tell you about a general rule:

“Regarding a controversial issue in a branch of science or art, the views of the geniuses and experts of that science and art are valid. No matter how intelligent a person is, his view is not valid and is not taken into consideration if he is not an expert in that science or art.”

For instance, the view of a great engineer is not taken into consideration regarding a minor disease. The view of doctors is valid regarding the science of medicine and the view of an ordinary doctor is preferred to the word of a genius in another branch of science. Similarly, the view of scholars and mujtahids are valid in religious sciences. Therefore, regarding the issue whether life in the grave exists or not, your view, my view or the view of a person who is not a scholar regarding this issue is not taken into consideration. 

A- I accept this rule. Only experts of an issue can speak regarding that issue.

B- Since we agree about this issue, let us listen to the statements of Islamic scholars who have the right to speak regarding the issue whether life in the grave exists or not:

When Hz. Uthman stood next to a grave, he would cry until his tears wetted his beard. They said to him, “You do not cry when you mention Paradise and Hell but you cry because of fear of grave.” Hz. Uthman said, “The Prophet (pbuh) stated the following about grave: “The grave is the first stage of the Hereafter. Whoever is delivered from it, what comes after it is easier. If he is not delivered from it, then what comes after it is harder. I have never seen a scene as horrible as the grave.” (Ibn Majah, Zuhd, hd: 4267)

Imam Rabbani states the following: Penalty in the grave is one of the penalties of the hereafter. It does not resemble the penalty in the world or penalty in the dream. To think like that originates from the ignorance about penalty in the grave. A person who does not believe in penalty in the grave, becomes a person of bid’ah. A person who says, “I do not believe in penalty in the grave even if there are hadiths about it; mind and experience do not accept it” becomes an unbeliever. (Mektubat)

Imam Ghazali states the following: Penalty in the grave will be inflicted upon both the spirit and the body. (İhyau Ulumiddin)

Abu Hanifa states the following: It is true that the spirit is returned to the body, that the grave will squeeze unbelievers and some sinful believers and that they are punished in the grave. (Qawlul-Fasl)

Imam Suyuti states the following: The spirit of every dead person is attached to its body in a way that we do not know. The spirits are allowed to affect their bodies and to remain in the graves. Even if the body decays in the grave, the connection of the spirit with the body is not broken. (al-Mutaqaddim)

Zabidi states the following “The hadiths about the mischief (test) in the grave are mutawatir.” Then, he mentions the names of 25 Companions who reported the hadiths about life in the grave. After that, he quotes the texts of the hadiths reported by those Companions and states the resources of those hadiths. (Sharhul-Ihya)

Saduddin Taftazani, who is one of the great imams related to creed, states the following: Penalty in the grave is true for some unbelievers and sinful believers. The grant of boons in the grave by Allah to believers in a way that Allah knows and wishes is true too. They are all certain by verses and hadiths. (Sharhu’n- Nasafi)

There are hundreds of statements like those ones that we can quote. We mentioned some of them while interpreting the verses at the beginning of this work. The decree “Penalty in the grave is true” exists in all creed books without exception. Not to believe in penalty in the grave after these statements means to accept that all of the Islamic scholars throughout history agreed on something wrong unanimously. Can you accept something like that?

A- No, nobody can say that all Islamic scholars agreed on something wrong unanimously; and nobody will believe it.

B- Since nobody can say and believe so, it is necessary to believe that life in the grave is true. For, Islamic scholars agree on it.

A- Is it not possible to believe in a view other than theirs?

B- I will answer your question from the Quran. The following is stated in verse 115 of the chapter of an-Nisa: “If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge!”

Imam Shafi showed this verse as evidence that ijma (that is, the unanimous agreement of Islamic scholars on an issue) is an evidence in shari’ah and that it is haram to oppose a decree about which there is ijma. Imam Shafi explains how this verse is evidence for ijma as follows:

“As this verse expresses, “following a path other than that becoming to men of Faith” is forbidden and haram. Then, it is fard to follow the path of believers. The path of believers is called ijma. This verse is clear evidence that ijma is a religious evidence and that it is not possible to oppose Islamic scholars related to an issue that they agree on. ”

In that case, we have to believe in penalty and reward in the grave. For, Islamic scholars agree unanimously on it. There is not even a slight disagreement about it. No Ahl as-Sunnah scholar denied life in the grave. This is a very great evidence that life in the grave is true and real.  

I want to show you another ijma now. This is the ijma of saints of Allah. Let us see what those friends of Allah stated regarding the issue.

13 – THE UNANIMOUS AGREEMENT OF THE SAINTS WHO COULD SEE INSIDE THE GRAVES ON LIFE IN THE GRAVE

B- Now, we will use the news given by the saints who could see inside the graves as evidence for the issue. They are a group of saints of Allah that can observe the states of the grave with the grace of Allah. Thousands of saints of Allah like that saw that penalty and reward in the grave was true and informed people about what they saw.  Allah probably lifted the curtain for them occasionally so that they would tell the ummah what they saw and would warn them; thus, they observed life in the grave at the level of certainty at those times.

A- All right but how can we believe the truthfulness of the news given by them? What if they lied?

B- Now I ask you: You believe in the existence of places you have not been to and have not seen by trusting in those who have seen them. You even trust astronomy scholars; and you believe in and do not doubt the existence of a star in the distance of several light years. If they say it, it is evidence for you. You never say, "I do not believe what I do not see, what if they lie, etc." Have you ever seen and been to all of the places whose existence you believe in? Of course not. You believe because people say, “They exist.”  

Since you have such infinite trust in others, what is the reason for your mistrust in the friends of Allah called awliyaullah?  Have you ever heard any lies from them? Why do you not believe in the statements of these people who escape from a slight sin as if they escape from Satan, let alone telling lies?

All the news they gave correspond one another though they lived in different ages and in different places. One of them confirms another one by saying, "Yes, I saw the same thing." Just think about it: Why should so many people tell lies to deceive you and to slander Allah. If you read about their life a bit, you would know how true the news they gave would be and you would never doubt them.

In this part, I will not quote the news given by them. I refer them to relevant books. For, if we start to deal with this news, we cannot finish it for days. For, this news is a big issue and is narrated in volumes of books. I regard it enough to say the following for the time being: We believe based on the news given by the friends of Allah who could see inside the graves that life in the grave is true and real. The observation of so many friends of Allah cannot be imaginary. They never say, "we saw" about something that they did not see. If they say, "we saw", it means they saw and what they saw was true and real.

Let me briefly summarize our talk from the beginning to the end of this work:

- First, I showed you verses about life in the grave.

- Then I reported the hadiths related to this issue to you.

- Then, I told you about the ijma of the scholars.

- And in this part, I have used the news by the saints based on their observations regarding the issue as evidence.

- I also proved at the beginning of the work that the denial of life in the grave can never be proved through the rule “A denial that is not related to a particular place cannot be proved.”

Now tell me, we have been talking for hours; you have listened to so many evidences; what is your final word?

A- My final word and first word is this: Alhamdulillah Praise be to Allah that I have found you. You saved me from a great loss. I now believe in life in the grave with the certainty of two plus two equaling four. May Allah be pleased with you! However, I have a problem.

B- Tell me. What is it?

A- Yes, I believe life in the grave but the traces of the doubts placed in my heart by unbelievers still hurt me. I wish I had not listened to them at all, but it happened.  I would like to ask you something. I have some questions regarding the issue. Let me ask you about them so that you will save me from these doubts and delusions.

B- Brother! Guidance and cure come from Allah. A slave can only be a means. Since you want our friendship to continue longer, ask your questions. May Lord inspire the answers that will convince you to my heart. I hope the answers I will give you be a cure for my soul, for you and for our injured brothers like you.

A- Then, I will ask my first question.

14 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 1

A- I will ask my first question. I know the answer to this question because I have been with you since the beginning of this work. I feel the need to ask this question because there might be some people who start to watch this work from this chapter. For, the question I will ask is an issue that those who deny life in the grave constantly ask about. They say there is no verse about life in the grave in the Quran. If there were life in the grave, it would be mentioned in the Quran. That it is not mentioned in the Quran proves that this life does not exist. What would you say about it?

B- I say this is a big slander on the Quran. Allah Almighty states the following in verse 38 of the chapter of al-An'am: “Nothing have we omitted from the Book.” So, everything exists in the Quran based on their value. However, some issues are mentioned frequently and clearly but others are only indicated with a sign.

To say that there is no such thing as life in the grave in the Quran originates from not knowing the Quran. We are now in part 14 of this work. The first ten parts of this work were about the analyses of the Quranic verses about life in the grave. That is, we examined the verses of the Quran in 10 parts. We show the first 10 chapters to the eyes of those who say, "There is no such thing as life in the grave in the Quran." And when we finished part 10, we said: "There are more verses of the Quran about life in the grave. Let us stop here so as not to lengthen the issue." If you want, we can mention a verse that we have not mentioned in those 10 parts. Thus, the statement, "there are more verses" will be verified here.

A- Yes, it would be nice. In the first 10 parts, you quoted many verses. And you said, "there are more." It would be nice if you mentioned here one of the verses you did not mention.

B- The following is stated in verses 26 and 27 of the chapter of Yasin:

“It was said: ‘Enter thou the Garden.’ He said: ‘Ah me! Would that my People knew (what I know)! -For that my Lord has granted me Forgiveness and has enrolled me among those held in honor’!”

The person who is mentioned in the verse and who is addressed as ‘Enter Paradise!’ is Habib an-Najjar. His story is narrated in detail in tafsir books; therefore, we will not deal with that story here. Those who wish can refer to tafsir books. The point we will deal with here is as follows:

When Habib an-Najjar was martyred, the angels said to him: "Enter paradise!" It is understood from this order that the soul is the eternal and immortal. It has a life of peculiar to it.

However, those who deny life in the grave say that the spirit has no life until the Day of Judgment and that the reward or punishment is after Doomsday. This verse denies them. If it were as they said, Habib an-Najjar would not be addressed as "Enter Paradise!" Habib an-Najjar lived about 2,000 years ago. If he does not have a life now, what is the point of saying to him: "Enter Paradise!"? Has he been dead for 2,000 years though he was addressed as "Enter Paradise!"? Has he not been given the reward promised to him though 2,000 years passed?

Moreover, the verse goes on and proves the permanence of the spirit and the realm of Barzakh. Habib an-Najjar says, "I wish my people knew that my Lord had granted me Forgiveness and had enrolled me among those held in honor."

According to Ibn Abbas and Imam Mujahid, Habib an-Najjar uttered this statement after he was killed. It is understood that there is a life after death. Habib an-Najjar spoke in this life. This verse is an evidence for the existence of the realm of barzakh and life in the grave. At this stage, the spirit is alive without a body; it speaks, hears, feels, is pleased, feels sorry, and hears like the people in the world.

They say there is no life after death. Now we ask, if there is no life, where did Habib an-Najjar speak? Was his soul still dead when was addressed as "Enter Paradise!"? If he had not been put into Paradise at once, would he have not been addressed as “You will enter Paradise?” instead of "Enter Paradise!"?

We should add the following: As the Prophet expresses, the spirits of martyrs are in Paradise until Doomsday and they are granted boons there. The other believers cannot attain those boons. Habib an-Najjar attained those boons because he was martyred.

That the Messenger of Allah (pbuh) saw the prophets in the sky in Miraj (Ascension) is an evidence for this issue. For, the Messenger of Allah (pbuh) saw the spirits in their luminous bodies. They performed prayers alive in their graves. "

There is a lot more to say regarding the issue and there are many more verses to show. However, we regard the verses we quoted in the first 10 chapters enough. We mentioned one different verse here. It is understood from all those verses that those who say, "There is no such thing as life in the grave in the Quran" are the poor people who do not know the Quran. Everything is in the Quran but eyes are necessary to see them.

A- I agree with you. I already know very well that there exists life in the grave in the Quran from the verses in the first 10 parts. As I said at the beginning of this part, I wanted to mention life in the grave again since those who deny it say that it does not exist in the Quran. Now I will ask the second question.

15 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 2

A- My second question is as follows: Those who deny life in the grave say, “The Day of Judgment is a day of judging. There is no punishment without judging. There is no judging in the grave. Therefore, there must not be any penalty in the grave.” What would you say regarding the issue?

B- In the Quran, the worldly penalties that were inflicted upon the nations of Hz. Nuh, Hz. Hud, Hz. Salih and the other prophets are narrated. For instance, the nation of Hz. Nuh was drowned in the sea; the nation of Hz. Hud was punished by a wind and the nation of Hz. Salih was punished by a severe noise.

Along with the collective destruction of the cruel nations, the destruction of individuals is also mentioned in the Quran. For instance, the story of Qarun (Croesus) is narrated and the following is stated: “Then We caused the earth to swallow up him and his house.” The following is stated about the Pharaoh: “We did drown him.” The following is stated for Nimrod: “We made them the ones that lost most.” The following expression is used for the destruction of cruel people and individuals: “such is Our requital of those who do wrong.”

We understand from those verses that reckoning is not necessary for punishment. For, those nations were destroyed and punished without being reckoned. I will give you some more examples of destruction without being reckoned:

The following is stated in verse 152 of the chapter of al-A’raf:

“Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord, and with shame in this life: thus do We recompense those who invent (falsehoods).”

The following is stated in verse 13 of the chapter of Yunus:

“Generations before you We destroyed when they did wrong: their messengers came to them with clear-signs, but they would not believe! Thus do We requite those who sin.”

Let us have a look at verse 127 of the chapter of Taha:

“And thus do We recompense him who transgresses beyond bounds and believes not in the Signs of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring.”

The following is stated in verse 17 of the chapter of Saba’:

“That was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters?”

There are tens of more verses like the ones above in the Quran. Those verses show that Allah punishes cruel people not only in the hereafter but also in this world. Why should He not punish in the grave?  

You said in the question: “Those who deny life in the grave say, ‘The Day of Judgment is a day of judging. There is no punishment without judging.’”

Do they not ever see those verses, which state that there can be punishment without judging? Or, are these grievous penalties inflicted upon them not punishments?

Do they not ever think that judging and reckoning, that is, the opening of the books of deeds, the setting up of the Scales (Mizan) and the questioning of people are not for Allah to know the state of His slaves? They aim to show the slave about his state. Otherwise, Allah Almighty already knows the state and the end of His slaves through His endless knowledge.

Otherwise, do they think that Allah does not know the state of His slave when they say, "The Day of Judgment is a day of judging. There is no punishment without judging"? So, according to them, does Allah not know who is righteous, who is cruel, who is a person of Paradise and who is a person of Hell? Will He know them after Reckoning? And will He punish them after knowing it? They have so bad thoughts about Allah. What does "There is no punishment without judging" mean? Is this statement not contrary to Allah's eternal knowledge and His following statement, which is repeated tens of times in the Quran: “Thus do We requite them”?  

B- By Allah, you are right. I mean so many nations of prophets were destroyed. Croesus, the Pharaoh, Nimrod, etc. were destroyed and some of their penalties were inflicted upon them in this world. It means judging is not necessary for punishment. Allah already knows everything.

A- Then, why should judging be necessary for the penalty in the grave? Why should penalty in the grave not be applied without judging since it is applied in the world?  Allah knows the sins of His slaves; why should He not punish them without judging? Are the misfortunes that hit us not because of the sins we commit, let alone the destruction of the nations of the prophets and oppressors? Are the earthquakes, fires, accidents and other disasters that hit people not due to the oppression and rebellion of the slaves? The following is stated in verse 41 of the chapter of Rum, indicating this issue:

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil).”

Do the verse above and tens of more verses not show that it is possible to punish without judging?

A- Yes, they do. As you have already said, Allah knows everything. Judging aims to show the slave his state. It is not for Allah to know the state of His slave. Allah can treat His slaves based on what He knows... All right! I have received the answer to my question. I have understood how nonsensical their statement “The Day of Judgment is a day of judging. There is no punishment without judging” is. It means they have never read the Quran. They have not seen how the oppressors were punished when they were in the world without being judged. Why should Allah, who punishes them in this world like that, not punish them in the grave?

B- Mashallah, you have understood the issue very well. May Allah make them understand too!

A- Amin. Now, I will ask you my third question. This is my question:  

16 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 3

A- My third question is as follows: Those who deny life in the grave say, “A person is punished for a crime only once. It does not fit the glory of Allah Almighty to punish a person for the same crime again and again. In that case, there should be no penalty in the grave. It is not appropriate for Allah's mercy to punish a person for the same crime both in the grave and in the hereafter.”

B- Before answering the question, I would like to draw attention to this reality: It is impossible to think that Allah will oppress people. For, oppression means to violate others’ rights. Since the whole universe belongs to Allah, others have no right over Allah; therefore, it is not possible to say for a person “He was oppressed by Allah."

We cannot have any rights over Allah Almighty. No matter how He treats us, it is right, fair and wise. If he wished, he would punish us ten times, or even a hundred times for a crime, not once. And this would not be oppression and injustice. However, Allah Almighty, who is merciful toward his servants in every act of His, treats His slaves mercifully and does not punish them twice for the same crime.

The meaning of punishing twice is as follows: If a person has committed a sin and has been punished for it - according to Allah's shrai’ah - in the world, that person is not punished for that sin in the hereafter. For example, it is haram to drink alcohol and it necessitates punishment in the hereafter. However, if a person is caught while drinking or if he confesses his sin, and if he is punished for this crime, his sin of drinking is forgiven; he is not punished for it in the hereafter. The statement “A person is not punished twice for the same crime” is valid for states like that.

A- However, I still have not received the answer. My question was as follows: Those who deny life in the grave say, “A person is punished for a crime only once. It does not fit the mercy of Allah to punish a person for the same crime both in the grave and in the hereafter. In that case, there should be no punishment in the grave. "

B- I was about to give the answer. What I have told you so far is the expression of a reality. Now, I will answer the question. Let alone penalty in the grave, even a thorn that pricks the foot of a believer is atonement for his sins. Therefore, the penalty in the grave is atonement for the sins of a person. Let me clarify it some more:

It is possible to divide people into three groups. The first of these groups is believers who will go directly to Paradise. The second group is unbelievers who will go to Hell and remain there forever. The third group is the sinful believers who have belief but who abandoned fard deeds and committed haram deeds in the world. They will go to Paradise after being punished in Hell for a while. Now let us analyze your question based on these three groups:

The following statement for the believers, the first group, who will go to Paradise directly is meaningless: “A crime is punished only once. A person is not punished both in the grave and in the hereafter for the same crime. Therefore, there should not be penalty in the grave.” For, they will not be punished in the grave; they will be rewarded. So, you cannot ask your question for the first group.

That question is also meaningless for the people of Hell, the second group.  For, they will remain in Hell forever. Their punishment is eternal. A million years is like a drop in the sea compared to eternity. It is not even a drop. So, let us consider, for example, someone who lived 5,000 years ago and died as an unbeliever. There is no drawback to punishing that person in the grave. For, this person will remain in Hell forever. It does not matter whether his penalty began five or ten thousand years earlier or later. Is there any difference between five/ten thousand years and a second or even a third on our time compared to eternity?

So, we cannot utter the following statement for the second group either: “A person is punished for a crime only once. In that case, there should be no punishment in the grave.”

A- All right! I agree that we cannot say this about the two groups. For one of them is a person of Paradise; he will not be punished anyway. The other will remain in Hell forever. There is no harm in starting the penalty immediately. However, we can utter this statement about sinful believers. Will they be punished both in the grave and in Hell?

B- As I have said at the beginning, even if a thorn pricks the foot of a believer, it is atonement for his sin. In fact, penalty in the grave is a kind of blessing for sinful believers. For the penalty inflicted upon him in the grave is atonement for some of his sins. The penalty of some sinners in the grave becomes atonement for all of their sins and saves them from Hell. So, penalty both in the grave and in Hell is for those whose penalty in the grave is not enough for atonement for their sins.

Our Lord is so merciful that He regards every trouble that His slave suffers as atonement for his sins. If he gets sick, becomes sad, is hit by a misfortune, and even if he has difficulty in breathing, they will be atonement for their sins. Penalty in the grave is a misfortune like that. On the one hand, it is a grievous penalty but on the other hand, it is atonement for sins.

A- Wow! How meaningless is their statement "A person is punished for a crime only once. A person should not be punished for the same crime both in the grave and in the hereafter. In that case, there should be no punishment in the grave." However, when man does not know the answers, he gives importance to such valueless words. When I heard your answer, the issue became clear like the sun. May Allah be pleased with you! I have received the answer to this question very well. Now I will move on to the fourth question.

17 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 4

A- My fourth question is as follows: Those who deny life in the grave say, “The following is stated in verse 80 of the chapter of an-Naml and verse 80 of the chapter of ar-Rum: ‘Truly thou canst not cause the dead to listen’. That the dead cannot hear anything indicates that there is no life in the grave. For, if they were alive, they would definitely hear. Since they cannot hear, there is no life in the grave.” What would say about this claim?

B- First, I would say, “Subhanallah!” Then, I would say, “Do they not understand the Quran at all?” What else can I say? Do they understand the following from the verse “Truly thou canst not cause the dead to listen”?: The Prophet used to go the graveyard to convey the message of Islam to the dead; and did Allah prohibit the Prophet from conveying the message of Islam to dead people by sending down this verse? Is the meaning of this verse “Do not convey the message of Islam to the dead; they will not hear you”?

Have you ever heard the Prophet go to the graves and invite the dead to Islam by saying “O dead people! Believe in Allah, perform prayers, give zakah, etc.”? If you understand the phrase “the dead” in the verse as “the dead in the graves”, you have to accept the reason for the revelation of this verse as something like that. That is, the Prophet tried to convey the message of Islam to the dead in the graveyard and Allah prohibited him from doing so by stating that the dead would not hear. Do they really understand this from the verse? I cannot say anything in the face of their ignorance.

A- You are right. The Prophet did not try to make the dead hear; so, why should this verse be sent down? Besides, the curtain is raised for a person that dies and he starts to see things clearly. There is no need to tell him.

B- Definitely. However, if a person accepts the phrase “the dead” in the verse “Truly thou canst not cause the dead to listen” as “the people in the grave”, he will have to accept a nonsense like the Prophet trying to convey the message of Islam to the dead. Suppose that he accepted this nonsense. Verse 25 of the chapter of ar-Rum continues as follows: “Nor canst thou make the deaf to hear the call; Nor canst thou lead back the blind from their straying.” In that case, those verses were sent down due to an incident like this one according to them: The Prophet tried to tell a deaf person about Islam or said to a blind person, ”See!” Then, Allah sent the following verse:  “Nor canst thou make the deaf to hear the call; Nor canst thou lead back the blind from their straying.” Is that the meaning of the verse?

A- Definitely not. Then, who are the dead, the deaf and the blind mentioned in the verse?

B- They are metaphorical expressions. What is meant by the phrase “the dead” is those whose hearts and minds died, by the phrase “the deaf” is those who do not hear the truth and do not heed the truth, and by the phrase “the blind” is those who do not see the truth and are spiritually blind in the face of the truth. If you do not accept it like that, you will have to accept that the deaf will never be able to find the true path with the phrase “Nor canst thou make the deaf to hear the call” and that the blind will never be able to see the true path with the phrase “Nor canst thou lead back the blind from their straying.” When you accept it, how will you explain the fact that there are a lot of hearing impaired and visually impaired believers who are on the true path?

For instance, let us deal with verse 46 of the chapter of al-Hajj. The following is stated in that verse:

“Truly it is not their eyes that are blind, but their hearts which are in their breasts.”

The phrase “it is not their eyes that are blind” is used in this verse. If somebody said, “The phrase ‘it is not their eyes that are blind’ is used in the verse. However, there are a lot of eyes that are blind. There are thousands of blind people. It means the verse is mistaken – God forbid!”, what would you say?

A- I would say nothing but laugh. Then, I would say, “There is metaphor in the verse. What is meant by eyes not being blind is seeing the evidences related to the existence and oneness of Allah in the universe all the time. The eyes are not blind related to seeing them. However, as the verse expresses it, sometimes the hearts become blind and cannot see and understand what the eyes see. That is the meaning of the verse.

B- You have explained it in a nice way. Yes, what is meant by eyes not being blind is seeing the evidences related to the existence and oneness of Allah all the time. However, if a person did not understand it like that and understood it as eyes would not be blind literally, and if he showed blind people and said, “The Quran says it is not their eyes that are blind but there are blind people here”, you would only laugh at him.

You can only laugh at those who deny penalty in the grave and show the phrase “Truly thou canst not cause the dead to listen” in the verse as evidence for the non-existence of life in the grave. What else can you do but laugh at those who think they are really dead people though the verse uses a figurative expression and means those whose hearts are dead?

You can understand the following from this attitude of theirs: they are very unfortunate in terms of understanding the Quran. They misunderstand even the verses that are understood very easily. Can the words of the people who are so unfortunate in terms of understanding the Quran be relied on?

A- You are right but those who do not know what you have narrated are easily deceived by their words. I know it because I was also deceived by them. I have received the answer to my question very well. As you have said, if we do not understand the verse like that, it is necessary to accept that the Prophet went to the graveyard and preached the dead people there; and hence Allah sent down the verse “Do not preach the dead; they will not hear you.” I do not know what to call a person who accepts it.

B- It is certain that you cannot call him a sane person. We can use the following incident narrated in Bukhari and Muslim, which are the soundest resources after the Quran in Islam, about the hearing of the dead in the grave:   

During the Battle of Badr, about 70 polytheists were killed. The dead bodies of 24 of them were thrown into one of the wells of Badr. On the night when the Prophet (pbuh) was about to leave Badr, he walked toward the well into which the dead bodies of the polytheists were thrown. His companions followed him. The Prophet halted at the edge of the well. He shouted, “O those who were thrown into the well!” Then, he uttered their names one by one. He addressed them as follows: “You were such a bad group toward your prophet. You denied me but others approved me. You expelled me from my hometown but others welcomed me. You fought me but others helped me. Have you too found true what your Lord promised you? We have found true what our Lord promised us.” Hz. Umar said, "O Messenger of Allah! Why are you speaking to bodies that have no souls?" Thereupon, the Prophet (pbuh) said, "By Allah in whose hand of power my soul is, you do not hear what I say better than they do. However, they cannot answer me."

A- There is no need to speak more regarding the issue. May Allah be pleased with you! I have received the answer to my question fully. Now I will move on to the fifth question. My fifth question is as follows:

18 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 5

A- My fifth question is as follows: Those who deny life in the grave say, “It is clearly stated in the Quran that polytheists and other oppressors will be punished. However, they will all take place after the Day of Judgment. For instance, look at the following verses:  

“As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter.” (Aal-i Imran, 3/56)

“…If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter.”(at-Tawba, 9/74)

“For them is a penalty in the life of this world, but harder, truly, is the penalty of the Hereafter.”(ar-Ra’d, 13/34)

The verses above show clearly that Allah will punish them both in this world and in the hereafter. Therefore, there is no penalty in the grave.” How would you answer their claim?

B- They say penalty in the hereafter is mentioned in such and such verses but penalty in the grave is not mentioned; therefore, there is no penalty in the grave.

They do not think this at all: Penalty in the grave is one of the penalties of the hereafter. It is specifically mentioned in some parts of the Quran. I reported at the beginning that it was specifically mentioned in fifteen verses. It is like the following example: When we say worldly life, we mean the period from our state in our fathers’ backbones, in our mothers’ wombs, the changes we undergo in those wombs, coming to the world as babies, to our youth, our middle age, our old age and our death. The worldly life is made up of these stages. The Quran sometimes mentions those stages and these stations of life specifically. That is, it sometimes mentions our states in the womb, sometimes our babyhood sometimes our old age specifically. It sometimes calls all of them together "worldly life".

Similarly, the Quran sometimes mentions life in the grave specifically. It sometimes says otherworldly life meaning all of the stages of this long journey that will start with death and end with Paradise and Hell. Life in the grave is just one station of this journey. So, when "the penalty in the Hereafter" is mentioned, it means one of the realms of the hereafter and it includes penalty in the grave, which is a station of that long journey.

However, those who deny life in the grave want to see penalty in the grave specifically in each verse in which penalty is mentioned. I even watched somebody who denied life in the grave on TV the other day. He stated the following about the non-existence of life in the grave: “The following is stated in the chapter of al-Fatiha: 'Allah is the Master of the Day of Judgment.' Life in the grave is not mentioned in the verse. Therefore, there is no life in the grave.”

I would have liked to be there and ask him the following question: Well, it is not mentioned in this verse that Allah is the owner of the world. Then, is Allah not the owner of the worldly life?

What a strange reasoning it is! If something is not mentioned in a verse, it is decreed that it does not exist. Then, according to them, if there were life in the grave, the meaning of the chapter of al-Fatiha would be as follows: “In the name of Allah, Most Gracious, Most Merciful. There is life in the grave. Praise be to Allah, the Cherisher and Sustainer of the worlds; There is life in the grave. Most Gracious, Most Merciful; There is life in the grave. Master of the Day of Judgment. There is life in the grave.”

That is, life in the grave would be mentioned at the end of every verse. According to them, if life in the grave is not mentioned in a verse, it is decreed that it does not exist. Can there be such a reasoning?  

I will ask you a question now:

“Those who establish regular prayers and give in regular charity, and also have (full) assurance of the hereafter.”

In the verse above, performing prayers, giving zakah and belief in the hereafter are mentioned. If I say, “There is no such thing as fasting and hajj because only prayer and zakah are mentioned in the above-mentioned verse of the chapter of an-Naml. If there were other deeds of worship, they would be mentioned too. Besides, belief in the books and prophets is not necessary because only belief in the hereafter is mentioned in that verse. If it were necessary to believe in the angels, books and other things, they would be mentioned in the verse.” How would you answer such nonsense?  

A- The answer is very easy. The deeds of worship and principles of belief that you claim to be non-existent are mentioned in other verses of the Quran. They do not have to be mentioned one after another. Sometimes prayer, sometimes zakah, sometimes fasting, and sometimes hajj and other deeds of worship are mentioned. The truths of belief are like that. It is not decreed that they do not exist if they all are not mentioned in one verse. It is necessary to look at the other verses of the Quran.

B- How nicely you answered! Our answer to the following statement is just like your answer: "Penalty in the hereafter is mentioned but penalty in the grave is not mentioned after it. Therefore, there is no penalty in the grave.”

In addition, we address them as follows: In the Quran, a certain worldly penalty is sometimes mentioned. Storms, flood, earthquake and other worldly disasters are mentioned specifically. Sometimes all of them are indicated by “worldly penalty”.

Similarly, penalty in the grave is sometimes mentioned explicitly on its own in the Quran. Sometimes, penalty in Hell is mentioned specifically. Sometimes, penalty in the hereafter is mentioned but all of the penalties like penalty in the grave and penalty in Hell, and the troubles and penalties in all of the other stations of the hereafter like going to the Gathering Place, Reckoning and passing over the Bridge (Sirat) are meant.   

A- I have received the answer to my question in a convincing way again. It is certainly not necessary to mention penalty in the grave at the end of every verse. It is sometimes mentioned explicitly and sometimes implicitly. It is sometimes stated by a verse and sometimes by a hadith. And you have already shown fifteen verses indicating life in the grave clearly. There are also hadiths narrated from twenty-five Companions. In addition, there is unanimous agreement and ijma of the Companions and the scholars of this ummah. Are they not enough? There is no need for anything else. I have received my reply fully. Now I will move on to the sixth question. My sixth question is as follows:

19 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 6

A- My sixth question is as follows: Those who deny life in the grave say the following is stated in verse 21 of the chapter of an-Nahl:

‘(They are things) dead, lifeless: nor do they know when they will be raised up.’

It is stated in the verse above that they are not alive, that they are dead and that they do not know when they will be resurrected. So, there is resurrection only on the Day of Judgment. Both the phrase "dead, lifeless" and the phrase "nor do they know when they will be raised up" mentioned in the verse are evidences that there is no life in the grave. These statements of theirs sound quite logical. How would you answer them? I think this question is quite hard.

B- Whether a question is easy or difficult varies from person to person. The answer is easy for a person who knows and difficult for a person who does not know. Their statements sound quite logical to you. When you look at the meaning of the verse, you become convinced. This originates from the fact that you do not know the ilm of the Quran. You cannot find anything to say against their words because you do not know the verses before and after this verse. Now when I give the answer to the question, you will see how easy the answer is, and you will witness how they play with verses and distort the meaning of verses.

A- I am really curious! Come on! Give me the answer at once. I thought this question could not be answered.

B- They say it is stated in verse 21 of the chapter of an-Nahl that they are not alive but dead and that they do not know when they will be resurrected. According to them, "Since they are not alive and they are dead and they do not know when they are to be resurrected, there is no such thing as life in the grave. If there were life in the grave, they would not be mentioned as dead already."

That is what they say. Now I will ask you a question: Who are "they" in the phrase "They are dead, lifeless" mentioned in the verse? Who are meant by them? Have you ever thought about that?

A- Are they not the dead? I think the dead are meant by the word "they".

B- Let us have a look at the previous verse then. We were talking about verse 21 of the chapter of an-Nahl. Now let us have a look at the meaning of verse 20. For, what  is meant by "they" is mentioned in verse 20. The meaning of verse 20 is as follows:

“Those whom they invoke besides Allah create nothing and are themselves created.”

In that verse, the idols that the polytheists worship are mentioned in the verse. The extended meaning of the verse is as follows:

“The idols that the polytheists worship by leaving Allah cannot create anything. That is they cannot respond to the prayers of the polytheists, cannot give them what they want, and cannot protect them from the things they fear. For, they have no power to make or create anything. Let alone creating, they themselves are created beings. That is, the polytheists made them with their hands by shaping and carving them. How can a being that needs man for its existence be a god?  

After this explanation, comes verse 21 of the chapter of an-Nahl and it states the following: "They, that is, the idols that the polytheists worship, have no life, let alone having the power to create." The following is understood from this expression: It is necessary to be alive in order to be a deity. How is it possible to mention the deity of a non-living being and to worship it?  

A- I am astonished now! I am amazed how verse 21 had a meaning due to verse 20. However, there is something that is still not clear for me. I will pray to you if you help me understand that point. The point is as follows: All right. I understand that the idols that the polytheists worship are mentioned in the verse; it is stated that they cannot be deities since they cannot create, that they themselves are created and that they are dead. It is not possible for a being with those qualities to be a deity. For a deity creates; He is not created and He is alive. Since idols do not have those qualities, they are not worthy of being worshipped. I have understood all of them. However, if the verse is about idols, what is the meaning of the expression “nor do they know when they will be raised up?” at the end of the verse? Will the idols be resurrected?

B- Yes, idols will also be resurrected. The evidence for it is verse 98 of the chapter of al-Anbiya. The following is stated in that verse:

“Verily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell.”

What is meant by the phrase “the (false) gods that ye worship besides Allah” in the verse are the idols. The following is stated in verse 24 of the chapter of al-Baqara:

“Fear the Fire whose fuel is men and stones.”

The stones mentioned in the verse are idols with the unanimous agreement of the scholars. There are other verses regarding the issue. Allah will resurrect the idols in the form of living beings on the Day of Judgment and these idols will say that they are far from the worship.

Ibn Abbas states the following regarding the issue:

"Idols will be resurrected and life will be given to them on the Day of Judgment. Satans will also be with them and they will state that they are far from those who worshipped them. Then, Satans and polytheists will be taken to the fire with a command."

A- Fasubhanallah! I was amazed by these explanations! The ilm of the Quran is so vast. Actually, I was afraid of asking you the question at first. For, it seemed to me that there was no answer to that question. The verse sounded to me as if there was no life in the grave. However, when you explained it, I understood that the verse had nothing to do with life in the grave.

B- Let this be a lesson to you and the people who believe their words. They do it all the time: They hide the beginning and the end of the verses and use them as so-called evidence for their wrong views. In fact, believe me that they also know what I have told you. Is it possible for a person who quotes verse 21 not to know verse 20? Let alone knowing tafsir, if you just look at the meaning, you can understand that idols are meant by it. However, they sell their afterlife for the world. They are puppets of some people and they try to corrupt this religion deliberately. From now on, your duty, like my duty, and the duty of our listeners - if they accept - is to work hard to eliminate their mischief. Those who know should write and tell people; those who do not know should work to spread these writings and words.

A- I say inshallah and promise to work in order to spread these truths. Let us end this issue here. The issue has become as clear as the sun. Now I will move on to the seventh question. My seventh question is as follows:  

20 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 7

A- My seventh question is as follows: Those who deny life in the grave say, ”The following is stated in verse 56 of the chapter of ad-Dukhan:

‘Nor will they there taste Death, except the first death.’ It means man will be killed once. In that case, there must be no resurrection in the grave. For, if we are resurrected in the grave and killed again, we have to be resurrected again before the Gathering. In that case, we will taste death twice.” What would you say against this claim?

B- We did not mention two deaths and we did not say, “We will die again after we are resurrected in the grave and then we will be resurrected again.” Why should we answer their claim? If there were death and resurrection again after the resurrection in the grave, this claim would be right.

We said, “People die in this world and are resurrected in the grave. A person leads a life in the realm of barzakh and is removed from the grave without being killed when Doomsday strikes.” This view is the view of Ibn Masud, Ibn Abbas, Imam Dahhak, Imam Qatada, Abu Malik and other scholars. Man is killed in the world and revived in the grave. After his resurrection, he is removed from his grave without being killed again when the Trumpet (Sur) is blown for the second time.

A- In that case, is the issue as follows?: Man does not taste death twice. After he is killed in this world once, he is resurrected in the grave and he lives in the realm called the realm of barzakh like that until Doomsday strikes. Then, he comes out of the grave when the Trumpet is blown for the second time and goes to the Gathering Place.   

B- Yes, exactly. There are different explanations made here, though. However, this is the view of the majority of the Islamic scholars. I regard it enough to quote the view of the majority of the Islamic scholars here. So, the verse “Nor will they there taste Death, except the first death” does not indicate anything related to the non-existence of life in the grave. For there is no more death after the resurrection in the grave; therefore, man does not taste death twice.

A- This question has come to my mind now: Those in the world and in the grave will die when the Trumpet is blown for the first time. This will be the first death of those in the world and the second death of those in the grave. However, you said those who were resurrected in the grave would not die again.   

B- The ones in the grave do not die by the blowing of the Trumpet for the first time, but they enter into a state of sleep as the hadith states it. Then, they are removed from their graves by blowing of the Trumpet for the second time. So, there is no death for them again, but a state like sleeping. As it is stated in the verse they even ask, “Who hath raised us up from our beds of repose?”

A- I was going to ask a question about this verse. Then, let me ask it later and let us analyze the meaning of this verse in more detail later. I have received the answer to this question too. I will move on to the eighth question now. My eighth question is as follows:

21 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 8

A- My eighth question is as follows: Those who deny life in the grave say, “The following is stated in verse 51 of the chapter of Yasin:

‘The trumpet shall be sounded, when behold! from the sepulchers (men) will rush forth to their Lord!’

This verse indicates the non-existence of life in the grave.” How would you answer their claim?

B- I cannot see anything related to the non-existence of life in the grave in the verse. How should I answer it? The verses states the following: “The trumpet shall be sounded, when behold! from the sepulchers (men) will rush forth to their Lord!” What is the part that indicates the non-existence of life in the grave here?

A- I do not know. I asked you because they said so.

B- They always do like that. They show verses that are not related to the issue and make explanations that are not related to the verse. Those who see this say, "Wow! They always speak from the Quran. They always show verses as evidence." However, what they say has nothing to do with the meaning of the verse as it is the case here. It is stated in the verse that those who are in the graves will come out of the graves and run to their Lord when the Trumpet is blown. The meaning of the verse can be understood as follows: They live in a realm called the realm of barzakh. The gate of entrance and exit to that realm is the grave. When they die, they enter the realm of barzakh through that gate, go out of that gate and run toward their Lord when the Trumpet is blown. Is there any drawback to understanding this verse like that?

A- No, there is no drawback.

B- Actually, that is the meaning of the verse. Is it necessary for a person to be dead in the grave in order to go to the Gathering Place? I cannot find the smallest sign of the non-existence of life in the grave in the verse you mention. I speak because I wonder how they produced evidence related to the non-existence of life in the grave from that verse.

A- By Allah! I want to say "They got it from here," but I cannot find anything. In that case, I will retract my question or I will say your answer is enough and move on to the ninth question. My ninth question is as follows:

22 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 9

A- My ninth question is as follows: Those who deny life in the grave say, “The following is stated in verse 185 of the chapter of Aal-i Imran:

‘Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense.’

The Quran states that the thawabs of our deeds will be paid to us on the Day of Judgment in the verse above and similar verses. However, according to the belief in life in the grave, the grave is a garden of Paradise due to our deeds. This belief means that the rewards of our deeds will be paid to us before the Day of Judgment. This is contrary to the expression of the verse.” What would you say against their claims?

B- I am astonished by their claims and see how weak they are related to proving their claims. They say, "It is stated in the verse that the reward will be given on the Day of Judgment; therefore, there should not be life in the grave life and reward should not be given there. If there is life in the grave and if reward is given there, it will contradict the phrase ‘on the Day of Judgment shall you be paid your full recompense’ in the verse.” Can it be regarded as evidence?

I am surprised how a scientist can bring such evidence. Actually, they are not scientists; therefore, it is in vain to be surprised. Now I ask you: Does the phrase "on the Day of Judgment shall you be paid your full recompense" in the Quran mean no amount of reward will be given to anyone before that day?

Are the breaths that we take, the food we eat, the clothes that we wear, the houses we live in, and the numerous blessings that we are granted not gifts and rewards from our Lord? Are the salvations of the prophets and their tribes from the persecution of the oppressors mentioned in the Quran not rewards? Is it not a reward when are saved from a trouble after we pray to our Lord? Is it not a reward for us when our jobs are eased, our sustenance is increased and the misfortunes that hit us are eliminated due to our worshipping and righteous deeds?

Can we deny the grants and rewards of our Lord to us in the world by accepting the phrase “on the Day of Judgment shall you be paid your full recompense” as absolute? Definitely not. Since rewards can be given in the world, why should they not be given in the grave?  

The phrase “on the Day of Judgment shall you be paid your full recompense” states that the real and eternal reward is in the hereafter. It does not deny the reward in the grave. Yes, the real reward is in the hereafter because Paradise is there. However, that expression does not mean that no reward will be given anywhere else.
Let us express it with some verses from the Quran:

The following is stated in verse 22 of the chapter of Yusuf:

“When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right!”

It is stated in the verse above that Hz. Yusuf (Joseph) was rewarded even when he was in the world.

Sons of Israel addressed as follows in verse 57 of the chapter of al-Baqara:

“And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you.”

The boons given to the people of Hz. Musa (Moses) due to believing in Hz. Musa and showing patience in their belief are mentioned in the verse above. You said rewards would be given only on the Day of Judgment. What would you say in the face of the rewards given to the people of Hz. Musa for their good deeds?

There are many more verses like those verses in the Quran; they narrate the rewards that the righteous people are given in this world because of their belief and patience. And those verses end as follows: "Thus indeed do We reward them." Shall we ignore these verses?

We cannot interpret the verses stating "the reward is on the Day of Judgment" as "there is no reward in this world and the grave." We already see so many rewards of our Lord in this world. When we receive a favor from an unexpected place, we even say "Fasubhanallah! I have done a favor and the reward came at once." Anyone can see lots looks of examples like that in his life.  

To sum up, the verse "on the Day of Judgment shall you be paid your full recompense" does not indicate that there will be no reward in this world no reward will be given in the grave. However, it shows that the greatest reward is in the hereafter, which is Paradise and seeing Jamalullah (the beauty of Allah). Compared to this reward, other rewards have no value.

A- I have received the answer to this question fully. Actually, I have guessed the answer as you said but I felt the need to ask in order to be sure. Now I will move on to the tenth question. My tenth question is as follows:  

23 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 10

A- My tenth question is as follows: Those who deny life in the grave say, “The following is stated in verse 4 of the chapter of al-Infitar:

‘And when the Graves are turned upside down;- (Then) shall each soul know what it hath sent forward and (what it hath) kept back.’

It is stated in the verse above that man will know what he did and what he did not do when he comes out of the grave. However, according to the belief of life in the grave, a person already knows what he did and what he did not do. It means belief in life in the grave is contrary to the expression of this verse.” What would you say against their claim?

B- I will show you a few verses: The following is stated in verses 30 and 31 of the chapter of Fussilat:

“In the case of those who say, ‘Our Lord is Allah’, and, further, stand straight and steadfast, the angels descend on them (from time to time): ‘Fear ye not!’ (they suggest), ‘Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised! We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for.’”

According to those verses, man knows before he breathes his last what the recompense of his deeds will be. The angels give a believer the good news of Paradise due to his deeds. However, giving this news is for not only believers but also unbelievers and sinners. Let me give you an example:

The following is stated in verse 93 of the chapter of al-An’am:

“If thou couldst but see how the wicked (do fare) in the flood of confusion at death! - the angels stretch forth their hands, (saying),’Yield up your souls: this day shall ye receive your reward,- a penalty of shame, for that ye used to tell lies against Allah, and scornfully to reject of His signs.’”

It is stated in the verse above that the oppressors learn at the time of their death what their end will be. It means man learns in his last breath what he did and what he did not do by abandoning. There is no need to wait for the grave. There are so many verses about learning one’s fate at the last breath that I find those two verses enough so as not to lengthen the issue. I would like to ask the people who deny life in the grave the following question:

You said man knew what he did and what he did not do, that is, what would happen to him, only when he came out of the grave. It is declared in the verses I showed that man finds out about his end before he enters the grave. What would you say in the face of these verses?

A- Interesting! When they deny life in the grave, they show verse 4 of the chapter of al-Infitar and say, "This verse shows that man will know what he did and what he did not do only after coming out of the grave. This necessitates the non-existence of a grave life." However, it is stated in the verses you show that man knows and sees his end before entering the grave. He does not have to leave the grave to know it.

B- Definitely. However, what man knows in each station may be a little or a lot. What he knows at the time of death may be a little compared to what he knows when he leaves the grave. What he knows when he leaves the grave is less than what he knows at the time of Reckoning. For instance, the following is stated in verses 13 and 14 of the chapter of al-Isra:

“On the Day of Judgment We shall bring out for him a scroll, which he will see spread open. (It will be said to him:) ‘Read thine (own) record: Sufficient is thy soul this day to make out an account against thee.’”

So, what man knows when he leaves the grave is very little compared to what he knows that day. Everything will be dealt with in detail on the Day of Reckoning.

Man knows where he will go at the time of death. He is treated according to his deeds in the grave. When he comes out of the grave, he knows more about the states of the hereafter and understands very well what he did and what he did not do. When the book of deeds is given to him in the Gathering Place and when his organs are allowed to speak, everything becomes clear. Therefore, there is no contradiction between the verses. Every verse gives information from a different station.

When man lives in this world, he knows what he did and what he did not do. For example, if you ask a seventy-year-old man, "What deeds did you do and what deeds did you not do?", he will tell you what he did and what he abandoned one by one. In other words, it is not necessary for man to come out of the grave to know what he did. He knows it when he is in this world too. However, the moment of leaving the grave is a moment when the regret of sinners is at the highest level. For this reason, it is very meaningful and appropriate for that information to be given there.

A- I noticed something interesting. You proved the existence of life in the grave clearly through verses and hadiths. They cannot show any verses stating "There is no life in the grave." They always try to prove their claims through indirect ways. For example, they say, "The verse says: 'Man knows what he did and what he did not do know when he comes out of the grave.' Therefore, there should be no life in the grave. If there were, man had to know it while he was still in the grave.”

However, if we accept this statement of theirs, we have to deny angels’ informing man about his fate in his last breath. However, there are a lot of verses regarding the issue. We also should not know what we have already done in this world and what we have left. However, we all know very well what we have done and what we have left. So, what is meant by the verse is not "They know only here, not anywhere else." What is meant by the verse is the regret here is more.

B- Mashallah! You have also become a scholar. You explain the issues very well. I think maybe I should ask and you should answer from now on.  

A- It is not like that. When I listen to you, issues become so clear; I am surprised why they do not think that way.  

B- Do not get surprised because they also think and know what I tell you. It is not necessary to be a scholar to know these things. They do it deliberately. This is because their aim is not serve this religion, but to distort this religion. For this reason, do not get surprised by what they say. If you are to be surprised, be surprised by how a person sells his religion for this ephemeral world while there is an eternal world.

A- May Allah be pleased with you! I do not only learn information about life in the grave but also listen to nice advice. We have finished this issue here. Now I will move on to the eleventh question. My eleventh question is as follows:

24 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 11

A- My eleventh question is as follows: Those who deny life in the grave say, “The following is stated in verse 52 of the chapter of al-Isra: 

‘It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while.’

Allah Almighty likens death to sleeping in the verse above. We sleep for hours but we think we have slept for a very short time by losing our concept of time; similarly,   we will experience a non-existence until we are resurrected. If there were life in the grave before the Day of Judgment, we would not think that we stayed there for a little while.” How would you answer this statement?

B- They contradict themselves and misunderstand the verse again with this statement. They contradict themselves because they liken death to sleeping. In fact, according to them, the spirit dies with the body and the spirit has no life until the Day of Judgment. Though they believe so, they liken death to sleeping. In sleeping, man has a life. They do not believe in the life of the spirit after death; so how can they liken death to sleeping? This statement of theirs is an evidence showing that they do not even know what they believe in.

They misunderstand the verse again. They always interpret the phrase "ye will think that ye tarried but a little while" as the period between death and Doomsday. However, this expression indicates the time period when they stay in the world. For, there are verses similar to this verse in the Quran and the word "world" is clearly mentioned in those verses. For instance, the following is stated in verses 112-114 of the chapter of al-Muminun:

“He (Allah) will say: ‘What number of years did ye stay on earth?’ They will say: ‘We stayed a day or part of a day: but ask those who keep account.’ He will say: ‘Ye stayed not but a little,- if ye had only known!’”

The word "earth" is clearly mentioned in that verse. Allah Almighty asked them how many years they stayed on earth, and they said that they stayed one day and even less. So, the person who goes to the hereafter thinks that he lived in the world for one day or less.

The following is stated in verses 102-104 of the chapter of Taha:

“The Day when the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed (with terror). In whispers will they consult each other: ‘Ye tarried not longer than ten (Days)’; We know best what they will say, when their leader most eminent in conduct will say: ‘Ye tarried not longer than a day.’”

The word "earth" is clearly mentioned in that verse. Some of them think they stayed ten days in the world, and the wisest ones say they stayed one day.

This meaning is also mentioned in verse 46th verse of the chapter of an-Naziat.

However, they thought that the phrase "ye tarried but a little while" mentioned in verse 52 meant the period between death and Doomsday. So, they could not understand the Quran again. The place in which people think they stayed for a short time is the world. For, this is clearly expressed in other verses.

I do not understand how they misinterpret verses. For, they claim that the spirit dies when a person dies. There is no time concept for something that is dead; why should it think that it stayed for a short or long time? Only a living being can think. For instance, if you asked a stone, “How long have you been here?”, how would it answer if it spoke? It does not know since it is not alive; and it cannot understand the question; nor can it answer.

I mean, they are in a dead end street. They deny themselves and they misinterpret verses. They understand the statement, "ye will think that ye tarried but a little while", which is uttered for the world, as uttered for the period between death and Doomsday as if it is not mentioned in other verses. What else can we say to them?

A- Alhamdulillah. I have received the answer to this question too. I do not find it necessary to lengthen it. Now I will move on to the twelfth question. My twelfth question is as follows:

25 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 12

A- My twelfth question is as follows: Those who deny life in the grave say, “The following is stated in verse 9 and 10 of the chapter of al-Adiyat:

‘Does he not know,- when that which is in the graves is scattered abroad; and that which is (locked up) in (human) breasts is made manifest?’

This verse states that what is in the hearts will be revealed on the Day of Judgment. However, according to belief in life in the grave, what is in the hearts is revealed by a questioning in the grave before the Day of Judgment. So, the belief in life in the grave is contrary to this verse." What would you say against their statement?

B- I say, "It is a statement that is not even worth answering." Does this verse, which they show as evidence, mean that what is in the heart will never be revealed except on the Day of Judgment? Now I will show you a verse

The following is stated in verse 154 of the chapter of Aal-i Imran:

“…They say (to themselves): ‘If we had had anything to do with this affair, We should not have been in the slaughter here.’ Say: ‘Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.’”

This verse was sent down about the Battle of Uhud. Be careful what Allah states in the following part of the verse: “but (all this (the defeat in the Battle of Uhud) was) that Allah might test what is in your breasts and purge what is in your hearts.”

They say what is in the heart would be revealed on the Day of Judgment? Does this verse not state clearly that what is in the heart will be revealed in this world?

They deny life in the grave by saying that what is in the heart will be revealed only on the Day of Judgment. Then, how will they explain the statement “but (all this was) that Allah might test what is in your breasts and purge what is in your hearts” mentioned in verse 154 of the chapter of Aal-i Imran?

Now, let us have a look at the meaning of verse 72 of the chapter of al-Baqara:

“Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide.”

This verse states that Allah will reveal in this world what those people mentioned in the verse hide. And at the end of the story, what is in their hearts is revealed. However, they say the only place where what is in the hearts will be revealed is the Day of Judgment.

It is stated in many verses of the Quran that man is subjected to testing so that what is in his heart will be revealed. There are so many verses; which one shall I show? 

A- I wonder if I have understood it correctly: They show the verse "Does he not know… that which is (locked up) in (human) breasts is made manifest?" as evidence and say, "What is in the hearts will be revealed on the Day of Judgment. Therefore, there must not be life in the grave. For, if there is life in the grave, what is in the hearts will already be manifest there, which is contrary of the statement of the verse." You answered their claim as follows: "The statement that what is in the hearts will be revealed in the hereafter does not mean that it cannot be revealed any other time. For, it is mentioned in those verses that what is in the hearts is revealed in the world through testing. If it is accepted that what is in the hearts will be revealed only in the hereafter, and not anywhere else, we will have to ignore tens of verses of the Quran." Did I get it right?

B- Yes, you got it right. I mean I say there cannot be such evidence. You cannot deny life in the grave by showing the verse that tells ‘what is in the hearts will be revealed in the hereafter’. This is an irrelevant relationship. What is meant by what is in the hearts being manifest in the hereafter is telling man what is in his heart. This meaning is expressed as follows in verse 284 of the chapter of al-Baqara:

“Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it.”

As this verse expresses, Allah will reveal what is in our hearts on the Day of Reckoning and will call us to account with it. There is no such fine accounting in the grave.
There is no connection between revealing what is in the hearts in the hereafter and the non-existence of life in the grave; why do we talk about it and why do we answer such a meaningless statement?

A- Yes, there is no connection but they speak so deceptively that those who do not have enough ilm (knowledge) think there is a connection. That is why I asked you this question.

B- My sorrow and complaint is not about you, but those who waste our time by establishing such irrelevant connections. I mean I cannot understand how a person uses the verse about revealing what is in the hearts in the Hereafter as evidence for the non-existence of life in the grave. Although it is mentioned in many verses of the Quran that what is in our hearts is revealed through many tests, how do they limit revealing what is in the hearts with the hereafter? I cannot understand how they can say, "There is no life in the grave!" based on it.

A- Alhamdulillah. I have received the answer to this question too. I do not find it necessary to lengthen it. Now I will move on to the thirteenth question. My thirteenth question is as follows:

26 – QUESTIONS ASKED BY THOSE WHO DENY LIFE IN THE GRAVE – 13

A- My thirteenth question is as follows: We have answered the questions asked by those who deny life in the grave up to this part. Now, I ask you to answer a question by some people who accept life in the grave but who deviate from the path of Ahl as-Sunnah.

B- Tell me. What do they say?

A- They say, “The following is stated in verse 52 of the chapter of Yasin, in which getting up from the grave is narrated: ‘Who hath raised us up from our beds of repose?’ This verse shows that life and penalty in the grave is something like sleep. Man suffers when he sees a nightmare in his sleep; similarly, they see a nightmare of penalty when they sleep in the grave. There is no real penalty in the grave.” What would you say against their claim?  

B- The answer is very easy, but before I start to answer, I want to say something: Did hundreds of thousands of scholars who lived in the last 14 centuries and enlightened their centuries with their knowledge and wisdom not see and read verse 52 of the chapter of Yasin? Or, did they read it but not understand it? And did those who cannot read the Quran properly understand what those scholars did not understand? I want to say this first: Unfortunately, it has become a disease of this century to oppose all Islamic scholars by showing a verse from the Quran immediately regarding all issues. A person who is a bit sane understands how harmful it is to oppose true scholars by becoming arrogant as if he is the first person to understand the meaning of that verse. Anyway, a sign is enough for a clever person; therefore, I will move on to the answer to your question without lengthening the issue:

You said, they say, “The following is stated in verse 52 of the chapter of Yasin: ‘Who hath raised us up from our beds of repose?’ This verse is an evidence for – so called – life in the grave being something like sleeping. There is no real penalty in the grave, but something like a nightmare. If they suffered penalty in their graves, they would not say so.”

They said such things. Now I will give you the correct explanation of this verse. You will understand how wrong their statement is with it.

Some scholars like Ibn Abbas, Imam Qatada, Ubayy b. Ka'b and Abu Salih explained this verse as follows: The Trumpet will blown twice. When it is blown for the first time, the penalty of those in the grave is ended; and they fall asleep until the second blow. There are forty years between two blows. It is certain that this period is forty years based on the hadith reported by Imam Muslim and Bukhari from Abu Hurayra. Penalty in the grave is removed in this period of forty years between the first blow and the second one; the dead are in a state like sleeping during this period. Due to this state, they say, "Who hath raised us up from our beds of repose?" Thus, according to these scholars whose names we have mentioned, their statement, "Who hath raised us up from our beds of repose?" is not evidence that penalty in the grave is like sleep. On the contrary, it is evidence that there is a sleep-like life of 40 years between the two blows of the Trumpet. The people of grave utter this statement after their penalty is removed and after they sleep for 40 years between the two blows.

However, according to some scholars like Imam Tabari and Ibni Kathir, the penalty in the grave is not removed even between these two blows. According to these scholars, the reason why the people of the grave say "Who hath raised us up from our beds of repose?" is that penalty in the grave will be regarded as slight compared to penalty in Hell. When they see the punishment of the hereafter, they will regard the penalty in the grave as something light like sleep and utter that statement.

Here I would like to quote something from Fakhrurrazi, who is known as the Sun of Imams. He states the following: "Who hath raised us up from our beds of repose?" means "Did Allah raise us with the promised resurrection, or were we awakened from sleep?" It is like the following example: Somebody tells a man that an enemy that he cannot cope with is going to come toward him. When that person sees a horrible looking man walking toward him, he feels frightened and asks himself, "Is that the man?" The expression "from our beds of repose" indicates that the meaning of the verse is like that. For, they thought their grave was a sleeping place. This shows that they doubt whether they slept and then were awakened or they were raised after death. However, they regard resurrection to be more likely. For, they thought of these two possibilities together and said, "Who raised us up?" as a sign showing that they thought it was the resurrection promised to them. They said "from our beds of repose" as a sign of showing the possibility of getting up from sleep.

A- Believe me I am astonished by these explanations of the scholars. How differently they thought, what deep meanings they reached and how beautiful explanations they made! I am amazed and I say May Allah be pleased with them. May Allah be pleased with you too! Our friendship has lasted for about four hours. You have proved the existence of life in the grave to me with verses, hadiths and the unanimous agreement of the scholars of this ummah with the certainty of two plus two equaling four. You have also answered the thirteen questions I asked you in a way that would convince my heart and soul. Now, if someone still says, "I do not believe", what shall we do and what shall we say to him?

B- My dear brother! Guidance is from Allah; He has it in His hand. We can only invite people to guidance. We fulfill our duty and declare the truth as loudly as we can. We cannot intervene in guidance.

A- Do you want to say something as your final word?

B- May Allah Almighty accept this conversation! May he forgive us for the sake of the truths mentioned here! May He be pleased forever with all of our brothers who contributed to the preparation and distribution of this work! May He not deviate us from the service of the Quran and belief until death! Amin!

61 Is there penalty in the grave? What are the verses in the Quran related to penalty in the grave? If there is penalty in the grave, will it be for the body or the spirit? Is penalty in the grave contrary to Allah’s mercy?

Every human will definitely experience the life of grave, whether s/he is buried underground after death, stays deep down the sea having been drowned, or is eaten by a predator, or thrown as ash into air after being cremated.

When man is put into the grave after death, two angels named Munkar and Nakir come to him/her and ask: “Who is your Lord? Who is your Prophet? What is your religion?” Those who have belief and good deeds answer those questions correctly. The gates of Paradise are opened to such dead people who answer the questions correctly and they are shown Paradise. Unbelievers and hypocrites cannot answer those questions correctly. And the gates of Hell are opened to them and the torment therein is shown to them. While believers will live without anxiety and with peace and blessings in the grave, unbelievers and hypocrites will suffer torment. (see az-Zabidi, Tajridi Sarih, trans. Kamil Miras, Ankara 1985, IV 496 ff)

There are certain verses of the Qur'an and hadiths which denote the presence of torment and of blessing in the grave. In a verse, the following is stated:

“The Fire: they are exposed to it morning and evening; and when the Last Hour comes in (and the Judgment is established, it is ordered): "Admit the clan of the Pharaoh into the severest punishment. " (Surah al-Mumin, 40/46)

According to that verse, there is torment before the Doomsday, too; in other words, in the grave. The Prophet explained that the verse

“Allah keeps firm those who believe by the true, firm word in the life of this world and in the Hereafter” (Abraham, 14/27) was revealed about the blessing of grave. (Bukhari, Tafsir, Surah: 14).

There are many hadiths mentioned in books of hadith. Some of them are as follows:

While the Prophet, peace and blessings upon him, was passing by a cemetery, he saw that two dead people in two graves were suffering torment for some petty things. One of the dead people in those two graves committed Namima (tale-bearing) and the other did not avoid urine (not pay attention to avoiding urine drops while urinating) when they were alive. Thereupon Allah's Messenger, peace and blessings upon him, took a green branch, split it into two, and planted them each in the two graves. The Companions asked him why he did so. The Prophet replied: “As long as those two branches do not dry, the torment those two suffer is hoped to be alleviated.” (Bukhari Janaiz, 82; Muslim, Iman, 34; Abu Davud, Taharah, 26)

The Prophet states the following in another hadith:

“The grave is either a garden of the gardens of Paradise, or a pit of the pits of Hell.” (Tirmidhi, Qiyamah, 26)

In another hadith, the Prophet says:

“When the deceased is put to grave, two dark blue angels, one named Munkar, the other Nakir, come, and they say to the dead: “What do you say about Muhammad (PBUH)?” And s/he answers: “He is the slave and Messenger of Allah. I witness that there is no god but Allah, and Muhammad is His slave and Messenger.” Thereupon the angels say: “We already knew you would say so.” Then they widen his/her grave seventy yards. And then this person's grave is enlightened. Then the angels say to the deceased: “Lie and sleep!” S/he says: “Go to my family and inform them of my situation.” The angels say: “Continue sleeping till the Day of Resurrection, just like the person who is in his/her wedding night and who is waken only by the person who s/he likes most.”

“If the dead is a hypocrite, the angels say to him/her: “What do you say about Muhammad (PBUH)?” And the hypocrite answers: “I had heard people say some things about Muhammad, and I talked like them. I know nothing else.” The angels say to him/her: “We already knew you would say so.” And then the earth is addressed: “Pressure this person as much as you can!” And the earth starts to pressure him to such an extent that that person feels as if his/her bones entangled each other. That torment continues till the Day of Resurrection.” (Tirmidhi Janaiz 70).

In the Qur'an, the following is stated about the grave life of the martyrs:

"Do not think at all of those killed in Allah's cause as dead. Rather, they are alive; with their Lord they have their sustenance." (Surah al-‘Imran, 3/169),

"And say not of those who are killed in Allah's cause: "They are dead. " Rather they are alive, but you are not aware.” (Surah al-Baqarah, 2/154).

As for the issue whether penalty in the grave will be for the body or the spirit:

Death is not extermination. It is the door of a better world. A seed underground apparently dies, rots and becomes eradicated, but in reality it enters a better life, from the life of a seed to a life of a tree.

Similarly, a person who dies apparently goes under the earth, rots, but in reality s/he finds a more beautiful life in the intermediate realm (the realm of the grave).

Body and spirit are like a light-bulb and electricity. When the bulb is broken, electricity does not die out, but continues to exist. Even if we do not see it, we are sure that electricity is still existent.

Likewise, when human dies, spirit leaves the body. But it continues to exist. Allah ensures the spirit's life in the intermediate realm by making it wear a more appropriate and beautiful garment.

For this reason, the Prophet said:

“Grave is either a garden from gardens of Heaven or a pit from the pits of Hell.” Thus, he informed us about the existence of life in grave and how it would be.

If a faithful person dies of an incurable disease, s/he is considered a martyr. This kind of martyrs are called spiritual martyrs. And martyrs wander freely in the world of grave. They are unaware that they are dead. They think they are still alive. They only know that they are leading a more gorgeous life. The Prophet said:

“Martyrs do not feel the agony of death.” (see Tirmidhi, Jihad, 6; Nasai, Jihad, 35; Ibn Majah, Jihad, 16; Darimi, Jihad, 7)

It is stated in the Quran that martyrs are not dead. That is to say they are unaware that they have died. For instance, think of two men. They are in a very beautiful garden together in a dream. One of them knows that it is a dream. Yet the other one is unaware that it is a dream. Which one enjoys it the most? Of course the one who does not know that it is a dream. The one who knows it is a dream thinks that if he wakes up, all the joy will get lost. However, the other one feels the joy truly and fully.

Similarly, the ordinary dead do not feel the joy to the full as they are aware that they are dead. Nevertheless, martyrs feel it to the full as they are unaware that they are dead.

Souls of those who die as believers and who are not subject to punishment in grave wander freely. For this reason, they can travel to many places. They can be in many places at the same time. It is possible for them to wander around and amongst us. Even, Hazrat Hamza, the lord of the martyrs, helped a lot of people and still there are people whom he helps.

Human beings, who come into the wombs of their mothers from the world of souls, are born into the world there. They meet here. Similarly, people in world are born into the otherworld through death and they wander there. Just as we bid farewell to people who go to the otherworld from this world, so are there ones in the otherworld, who welcome the ones who leave this world for the otherworld. Inshaallah, our beloved ones, especially the Prophet, will welcome us there; as long as we are true slaves to Allah here.

Just as we welcome a new born child here, so too will our friends welcome us, inshaallah when we go to the other world on condition that we believe in Allah and obey Him and His apostles and die as a believer.

62 Does a person who commits suicide remain in Hell forever?

According to the religion of Islam, to commit suicide, to drink alcohol, to abandon prayers, to commit suicide are among major sins. However, according to Ahl as-Sunnah, these deeds do not make a person an unbeliever. If a person utters kalima ash-shahada and accepts all of the decrees of Islam and then commits one or some of the major sins mentioned above, he becomes a sinner, not an unbeliever. Therefore, his janazah prayer is performed like other Muslims. (Halil GÜNENÇ, Günümüz Meselelerine Fetvalar, I/202)

A believer does not become an unbeliever when he commits suicide or another major sin; therefore, he will not remain in Hell forever. Allah will punish such Muslims and then send to Paradise or He will forgive them and send them to Paradise directly.

To commit suicide is among major sins. However, those who commit major sins do not become unbelievers; therefore, they will not remain in Hell forever.

63 Can a name be given to a baby that dies in the uterus when it is two months old? Can this baby intercede for its parents on the Day of Judgment?

If a woman has a miscarriage, the baby is washed, given a name, wrapped and buried in the cemetery without a janazah prayer if its organs are obvious.

If the baby dies in the uterus after it becomes alive, we hope that he/she will be resurrected in the hereafter and intercede for his/her parents.

64 Will you give information about the hadith mentioning a man who will be sent to Hell looking back and stating that he hopes Allah will send him to Paradise and hence Allah’s sending him to Paradise?

The hadith narration in question is as follows:

According to Bayhaqi’s narration from Abu Hurayra, the Prophet said,

“On the Day of Judgment, Allah decrees that a man will be sent to Hell. The man is taken away from the presence of Allah to be sent to Hell; on the way to Hell, the man looks back and says ‘My hope about Allah is not like this.’ Allah asks, ‘What is your thought about Me?’ The man says, ‘I think my Lord is Rahim (Compassionate) and Ghafur (Forgiver).’ Thereupon, Allah says, ‘He has good thoughts about me; I will definitely send him to Paradise’.” (Kanzul-Ummal, h. no: 5846)

It is necessary to review the following information for the clarification of the issues in the hadith:

The importance of having good thoughts about Allah is pointed out in such narrations. As it is known, it is among the basic principles of the religion of Islam not to feel secured from the penalty of Allah and not to despair of the mercy of Allah. God Almighty states the following in a sacred hadith:  

“I am just as My slave thinks I am (i.e. I am able to do for him what he thinks I can do for him).” (see Bukhari, Tawhid 15, 35; Muslim, Tawba  1)

- “A slave committed a sin and then asked for forgiveness by repenting. Allah addressed His angels as follows:

“My servant committed a sin and then he came to realize that he has a Lord Who forgives the sins and punishes for the sin… (Witness that) I have forgiven him.” (Muslim, Tawba, 29).

- While a man was performing a prayer, somebody stepped on his neck. The man said, “By Allah, Allah will never forgive you.” Thereupon, Allah said, “Have you sworn that I will not forgive My slave? I have definitely forgiven him.” (Majmauz-Zawaid, 10/194)

- The following verses will also shed light on the issue:

“Never give up hope of Allah´s Soothing Mercy: truly no one despairs of Allah´s Soothing Mercy, except those who have no faith."  (Yusuf, 12/87)

“When We give men a taste of Mercy, they exult thereat: and when some evil afflicts them because of what their (own) hands have sent forth, behold, they are in despair." (ar-Rum, 30/36)

As it is stated in the sacred hadith above, we should rely on our Lord who says, "I am just as My slave thinks I am (i.e. I am able to do for him what he thinks I can do for him)”and we should not accuse His mercy.

"My mercy extendeth to all things." (al-A'raf, 7/156)

We should remember His statement above.

However, this must not be regarded as a reason for committing sins. It is a necessity of belief for a person not to despair of mercy no matter how many sins he commits and not to rely on what he does no matter how much he worships.

65 Who are the seven groups to be given shade under the Throne (Arsh) on the day of Judgment? What characteristics enable this?

According to what is narrated from Abu Hurayra, the Prophet (pbuh) said,

"Allah will give shade, to seven, on the Day when there will be no shade but His:

- A just ruler,
- a youth who has been brought up in the worship of his Lord,
- a Muslim whose heart is attached to the mosques,
- two people who love each other only for Allah's sake and who meet and part in Allah's cause only,
- a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, “I fear Allah”,
- a person who gives charitable gifts so secretly that his left hand does not know what his right hand has given,
- a person who remembers Allah in seclusion and sheds tears." (Bukhari, Adhan 36, Zakah 16, Riqaq 24, Hudud 19; Muslim, Zakah 91. See also Tirmidhi, Zuhd 53; Nasai, Qudat 2)

There are two expressions that need to be dwelled on in the hadith that describes seven happy people or seven nice men. One of them is the phrase "zillullah = Allah's shade". Since Allah does not have a shadow, what is meant by it is honoring just like the Kaaba being called "Baytullah = Allah's house" or the shade of His Throne (Arsh) or security provided by Allah. As a matter of fact, in some versions of the hadith, the following is stated clearly: "Allah will house them in the shade of His throne." It is stated by those expressions that Allah will protect those slaves of Him from troubles with His mercy.

On the other hand, the people to be given shade by Allah are not only those seven people. For, some other people with important qualifications are mentioned in other hadiths: For instance, the following hadith is one of them: “He who gives time to one who is financially hard up in the payment of debt or writes off his debt, Allah will provide him His shadow on the Day of Judgment when there will be no shade but His.” (see Muslim, Zuhd 74, Tirmidhi, Buyu' 67; Ibn Majah, Sadaqat 14)

That seven people are mentioned in this hadith does not deprive other lucky people mentioned in other narrations of this happiness.

Before describing those seven groups of people separately, it will be appropriate to indicate something. When the qualities of the people who are stated to have been guarded by Allah are viewed, it is understood that each one faced great difficulties, that they succeeded in overcoming difficulties of almost the same degree and that they put up a noble fight despite several internal and external obstacles. That is, their common quality is their heroism based on love. Their rewards will be based on it: To be under divine protection in the horrible environment of the Day of Judgment. 

Let us know about those seven nice people informed by the hadith one by one in short:

A just ruler. He is a person that rules the Muslims. The Muslims are under his guardianship, in other words, his shade, in the world. Therefore, his reward in the hereafter will be to be under divine protection in accordance with what he did in the world. A just president is superior to others; therefore, he is mentioned in the first place. His protection includes all of the others.

A youth who has been brought up in the worship of Allah. A young person who spends his youth in a religious line by performing prayers and worshipping protects his soul from opposing Allah's orders and resists his desires, lustful feelings and the wishes that are difficult to control by worshipping Allah. This is the evidence of his deep respect to Allah. For, it is a great virtue to obey Allah’s orders and to keep away from sins. If it is done in youth, it is beyond appreciation.  

A Muslim whose heart is attached to the mosques with love. A person who is always interested in mosques as if his heart is a candle hanging on the wall of the mosque, who attends the mosque regularly, who loves going to and being in the mosque shows his perpetual love of his Lord by being interested in mosques, which are houses of Allah. He will be housed in the shade of the Throne in the hereafter in return.

Two people who love each other only for Allah's sake and who meet and part in Allah's cause only. Two people who love each other only for Allah's sake, who have no other purpose, who part for Allah's sake, that is, who preserve the love of Allah both when they are together and when they are away from each other virtually protect each other from opposing Allah’s orders. For, a believer is the mirror of another believer. This mutual love for Allah and helping each other in this friendship will be rewarded by being put under divine protection in the hereafter. In that case, we need to be careful about our love and the people we love from this point of view.

A man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, “I fear Allah.” A man who does not accept such an invitation and who protects his soul from it by saying silently or aloud, "I am afraid of opposing Allah's order or His penalty and wrath" performs a real act of chivalry. His reward in the hereafter will be to be saved from troubles in accordance with the glad tiding "He who fears Allah is saved." This issue is more important than ever today because illegitimate relationship between men and women are tried to be popularized through mass media. 

A person who gives charitable gifts so secretly that his left hand does not know what his right hand has given. He who gives charitable gifts, who does favors secretly and who tries to keep away from show-off regards the consent of Allah superior to everything. The reward for this is being revealed in the hereafter by receiving divine protection. This is something to envy.

A person who remembers Allah in seclusion and sheds tears. A person who remembers Allah and sheds tears of love in places away from people is regarded to have reached a state of worshipping that cannot be achieved by many people. The reward for this sincere and secret worshipping is being rewarded in front of everybody by receiving divine protection. Who does not want such a reward? (see Peygamberimizden (s.a.v) Hayat Ölçüleri, Riyazü's sâlihîn Tercümesi ve Şerhi, Heyet, Erkam Yayınları, hadith no: 450)

All of the issues that are mentioned above are really important in terms of human will; some of them are very hard to do and others are traps that can tackle the soul. If man gets rid of one of those traps, it is possible for him to encounter another one any time. One can get rid of those mortal traps and fulfill those hard responsibilities that strain his power only through Allah’s protection and help; to act in accordance with his will and to have a very close relationship with Allah are the most acceptable means of attaining that help and protection.

Thus, the hadith of the Prophet (pbuh) above shows us a group of conscientious people from the congregation of blessed people that have shown their power of connection with Allah, that have been looked for in utopia for a long time and that have not been found; in addition, it fills us with enthusiasm and boost our hearts to be like them. 

Yes, on that day, when the sun replaces the clouds and scorches everywhere, brains boil and people sweat buckets, reasons are no longer valid and everything is against man, there will and can be no shade except the shade of protection and help by Allah Almighty.

It does not matter whether this shade is the shade of the Throne or something else; what matters is the system that we know will change, criteria will be upside down and the earth and the sky will undergo changes.

It is certain that nobody will be able to support anybody, and guardianship and favoritism will be of no use. Who can protect whom on that day, when people will stop speaking, everybody will undergo extreme troubles, everybody will feel dizzy and will be unable to see clearly?

Yes, there is only one shelter on that day: The shade of Allah’s protection. The following people will benefit from that shade:

- A leader and president who is aware of his responsibility in the world and who represents the truth, justice and true path with the trusts he undertook.

- A young person who devotes himself to worshipping Allah Almighty in a period when his lust is at the peak despite his bodily desires.

- A person whose desire of worshipping surpasses his bodily desires and whose heart is attached to mosques.

- Two people who love each other for Allah, who come together and leave for Allah’s sake and who render the consent and love of Allah Almighty their priority. 

- A person who leads his life in the line of “makhafatullah” and “mahabetullah” (fear of Allah), acts sensitively to preserve his chastity and innocence, is resistant against his lustful desires and rejects the bad suggestions of his soul by saying “I fear Allah”.

- A sincere and generous person who saves his money and gives it away for the sake of Allah as a symbol of his loyalty in such a secret way that he tries to hide what he gives with his right hand from his left side.

- The people of heart who meditate and contemplate when they are alone, who shed tears to express their feelings, who take their willpower from Allah and who eliminate the desires of sin and disobedience with that willpower that is like a breakwater.

Yes, as it is stated in other hadiths, along with expressing the rewards in the hereafter, this hadith shows a cross section of an ideal community, draws the framework of becoming a perfect nation and shows people the principles that will take to such a community with the following descriptions: a judge who judges justly enjoys the treats of Allah Almighty in the hereafter on luminous pulpits (Muslim, Imara, 18; Nasai, Qudat, 1; Musnad, 2/159); a young person who spends his youth by worshipping Allah Almighty attains His consent; a person who spends his life within the triangles of the mosque, his house and his work receives divine protection; people who view the universe as a cradle of brotherhood and spend their lives by loving and being loved for Allah are rewarded with divine love in the hereafter; a person fears Allah in the world becomes safe in the hereafter; a person who does charity in loyalty receives indescribable rewards from The Loyal One; a person who serves as a model to people when he is in the community and sheds tear when he is alone in the presence of Allah attains what he expects by overcoming all obstacles.   

We think it is not necessary to say again that writing about such a deep issue that can be explained by volumes of books in a few paragraphs is like describing an ocean as a drop of water. 

Accordingly:

1. Allah becomes pleased with the deeds of His slaves that aim His consent only; He takes them under His protection in a place where it is impossible to receive help from anybody else.

2. The qualities and deeds of the seven group of people are high quality deeds to be taken as models.

3. A high virtue, to love for Allah, underlies every good and acceptable deed.

4. It is necessary to keep hearts alive with love of Allah, the feeling of loving for Allah and hating for Allah.

66 What can be done as charity, prayer and favor for a dead person? What supplications and chapters along with the chapter of Yasin should be read to decrease a dead person’s penalty in the grave?

There are a lot of hadiths stating that what a person does when he is alive will reach him after his death and encouraging people to do charity when they are alive. (1) The Prophet (pbuh) indicated this by saying,

"When a man dies, his acts come to an end, but the rewards of three deeds continue: recurring charity, knowledge from which people benefit, and a pious child, who prays for him."(2)

In a narration reported from Abu Hurayra, the Prophet (pbuh) increased the number of deeds by explaining recurring charity:

"What reaches a believer after his death from his deeds and charity is as follows: the knowledge he has taught and spread, a pious child, the Quran (Mushaf) he has left as inheritance, a house he has built for travelers, a stream he has let flow and sadaqah he has given."(3)

He states the following in another hadith:

"Three things follow a person to the grave: His family, wealth and deeds. Two of them return but one of them remains. His family and wealth return but his deeds remain with him forever." (4)

As it is understood from this hadith and similar ones (5), man will benefit from what he did or enabled others to do in the world. All scholars agree unanimously on it. (6) However, they disagree about whether the deeds that others do for him after his death will reach him or not or which ones of them will reach him. 

Mu'tazila madhhab claims that nothing that the living people do will be useful for the dead. (7) They show verses like the following ones as evidence for their claim:

"That man can have nothing but what he strives for." (8)

"…Ye shall but be repaid the meeds of your past deeds." (9)

"It gets every good that it earns, and it suffers every ill that it earns." (10)

However, Ahl as-Sunnah scholars disagree about what deeds will be useful and what will not. They agree that the deeds done by others will be useful to the dead. For, there are clear verses and hadiths showing that some deeds and charities will be beneficial to the dead. For example, the following verse indicates that supplication (dua) and asking for forgiveness will be useful:

"And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancor (or sense of injury) against those who have believed..." (11)

Allah Almighty praises the believers who ask forgiveness for their believing brothers who died before them. If asking for forgiveness had not been beneficial to the dead people, Allah would not have praised them. (12)

The Prophet said,

"When you perform janazah prayer, pray for the dead person heartily." (13)

He prayed for the dead in the janazah prayers that he led. If that prayer and supplication had not been beneficial to the dead, the Messenger of Allah (pbuh) would not have done it and would not have ordered others to do so. (14) However, he himself prayed as follows while leading the janazah prayer of a person:

"O Allah, so and so, son of so and so, is in Your protection. So, guard him from the trial in the grave and hellfire. You are faithful and worthy of praise. O Allah, forgive him and show him mercy. You are the forgiving and the merciful one." (15)

Besides, janazah prayer itself is a supplication. The intention is made by saying I intend to perform a prayer for Allah and to say prayers for the dead person. If it is not beneficial to the spirit of the dead person, it is meaningless.

The Prophet himself visited Baqi graveyard from time to time and greeted the people in the grave. (16) If his greeting had not reached them, he would have done something useless; he is free and away from doing something useless.

It is necessary to deal with the benefits of the worshipping and charities done for the dead by the living in two aspects:

Firstly: Whether the dead person was freed from his debts or not. If a person dies with debts of prayer, fasting, hajj, zakah and debts to other people, is he freed from those debts if the living people pay those debts – whether the dead person willed or not?

Secondly: Whether the rewards of the deeds of worshipping performed by others will reach the dead person or not. Fiqh scholars divide worshipping into three:

a) Deeds of worship done by the body like prayer and fasting: Those debts will not be written off when others do them; their responsibility will continue.

b) Financial deeds of worship and debts like zakah, vow and financial atonement: Those debts will be written off when others pay them.

c) Deeds of worshipping that are done by both money and body like hajj: If a living person performs it on behalf of a dead person, he will be cleared of his debts. However, the inheritors do not have to do it. Nevertheless, according to Imam Shafii, they have to do it if the dead person willed.

According to mujtahids like Ahmad b. Hanbal, Awzai, Abu Thawr and Nawawi, and the majority of hadith scholars, it is permissible for the relatives of the dead person to perform his debts of fasting, hajj and other deeds of worshipping.

The majority of the Islamic scholars are convinced and hold the view that the deeds of worshipping performed with the intention of donating the thawabs to the dead are permissible and that the dead can benefit from them. (17)

In order to make the issue understood better, we will try to list what others can do to benefit the dead:  

1. Paying the debt of the dead:

One of the most important things others can and need to do is to pay his debts so that he will be freed from the responsibility of the rights of others. For, the following is stated in a hadith: 

"The believer's spirit is suspended by his debt until it is settled for him."(18)

Therefore, if the dead person has left any inheritance, his debts are paid from it. (19) Thus, when the debt of the dead person is paid, it will be beneficial to him and he will be freed from his debt. The person to pay the debt does not have to be a relative. He will be freed from debt no matter who pays his debt. (20)

2. Prayer (Dua) and asking for forgiveness:

One of the greatest favors that can be done for a dead person is to pray for him and asking for forgiveness. As a matter of fact, Abu Usayd Malik Ibn Rabia as-Saidi asked the Prophet,

"O Messenger of Allah! Is there any kindness left that I can do to my parents after their death?" The Prophet (pbuh) said,

"Yes, you can invoke blessings on them, ask forgiveness for them, carry out their final instructions after their death, join ties of relationship which are dependent on them, and honor their friends." (21)

Moreover,

"And those who came after them say: Our Lord! Forgive us, and our brethren who came before us into the Faith,..."(22)

The verse above and similar ones prove that janazah prayer, supplications and asking for forgiveness will be beneficial to the dead. (23)

Taking into consideration the verses and hadiths regarding the issue (24), the scholars agree unanimously that supplications and asking for forgiveness will be beneficial to the dead. However, it is necessary for the person for whom prayers are said to be a believer. (25) For, nothing will be beneficial to those who are not believers. Besides, it is not legitimate to pray for them. (26) According to Imam Ash'ari, Hadith scholars and the majority of Ahl as-Sunnah accept that supplications and charity will be beneficial to Muslims after their death. (27) In that case, supplication is legitimate and useful. (28)

The following is stated in one of the most famous hadiths regarding the issue reported from Abu Hurayra in Muslim:

"When a man dies, his acts come to an end, but the rewards of three deeds continue: recurring charity, knowledge from which people benefit, and a pious child, who prays for him." (29)

We understand the following from the hadith above:

     a. To do righteous deeds like building roads, bridges, mosques, fountains, to establish foundations, to build schools and dormitories where students that will use them in the best and most efficient way will be brought up is called recurrent charity; as long as those charities continue, the same amount of thawabs obtained by the people brought up in those institutions will be written in the books of deeds of those who established them up to the Day of Judgment since they started a good deed – as it is stated by the Prophet (pbuh).

    b. The books written by scholars are also regarded as recurrent charity. The scholar gets his rewards from them based on his capacity. Besides, supporting scholars and students, to buy books, notebooks, food and clothes for them are also regarded as recurrent charity.   

     c. The person who dies and his spirit want a righteous son/daughter that will do charity after him and bring up righteous descendants. Only such descendants can be beneficial to them in the hereafter. The dead person does not expect halwa, sweets, seventh night, fifty-second night, mawlid, khatm al-Quran read by others in return for money, suggestion, money paid for his missed prayers or an old photograph hung on the wall. 

3. Giving sadaqah:

Ahl as-Sunnah scholars agree unanimously that sadaqah will be beneficial to the dead person. There are hadiths (30) of the Prophet (pbuh) indicating this. (31)

The following is stated in a hadith narrated by Ibn Abbas:

"Somebody came and asked,

"O Messenger of Allah! My mother died. Will it be beneficial to her if I give sadaqah for her?" The Prophet said,

"Yes." The man said,

"I have an orchard. I want you to be a witness that I am giving it away for my mother." (32)

It is stated that scholars agree unanimously that the thawab of the sadaqah given whether by a close relative of the dead person like his child or any other person will reach the dead person. (33)

What sadaqah is more virtuous is expressed in the hadith of Sa'd Ibn Ubada. Sa'd narrates: I asked,

"O Messenger of Allah! My mother died. What sadaqah will be more beneficial to her?" The Prophet (pbuh) said,

"Water." Thereupon, Sa'd dug a well and said,

"This well is for Sa'd's mother."(34)

This hadith is one of the evidences showing that charity can be done on behalf of the dead. In the narration included in Nasai, Sa'd first asks whether he can give sadaqah for his mother. When he was given a positive answer, he asked what sadaqah was more virtuous. Thereupon, the Prophet (pbuh) said, "Water." (35)

It is more virtuous for those who want to give nafilah sadaqah to make niyyah for all believing men and women. For, its thawab will reach them and his thawab will not decrease. (36)

4. Debts of fasting of the dead being performed by his relatives:

Two cases are in question about a person who dies with debts of Ramadan fasting:

     a. He dies before performing fasting for the days he has missed in Ramadan due to lack of time, illness, being on a journey and being too weak to fast: According to the majority of the scholars, nothing is necessary for it because the dead person has no fault about it; therefore, he is not regarded as a sinner. He could not have the opportunity to perform that fasting before he died. Therefore, his debt is removed without any money like in hajj. Thus, if a person dies when he is ill or when he is on a journey, qada is not necessary for the days that he could not fast.  

     b. If a person dies with debt of fasting after having the opportunity to perform them as qada but has not done so, his guardian cannot perform fasting for him. According to the majority of fiqh scholars, it is not wajib to perform fasting for the missed fasting of a dead person. According to Shafiis, if his guardian fasts for him, it is not valid because fasting is a deed done by the body. It was rendered fard by the shari’ah. It cannot be performed by anybody else on behalf of a person whether he is dead or alive. It is like prayer in this aspect. The following is stated in a hadith regarding the issue:

"Nobody can perform prayers and fasting on behalf of another person. However, one can give one mudd (it is a unit that changes from country to country; it is about eighteen liters according to Iraqis) of food to the poor on behalf of the person who cannot fast for each day." (37)

According to Hanbalis, it is permissible for the guardian to perform fasting on behalf of the dead. For, it is a more cautious deed in terms of enabling the dead person to be saved. (38)

In a hadith related to the issue, Hz. Aisha states that the Messenger of Allah (pbuh) said,

"If a person dies with a debt of fasting, his guardian performs fasting for him." (39)

In a hadith narrated by Jabir Ibn Abdullah, a woman came to the Messenger of Allah (pbuh) and said that her mother died before performing fasting that she had vowed. Thereupon, the Messenger of Allah (pbuh) said, "Let her guardian perform fasting on behalf of her." (40)

In another hadith mentioned in Bukhari and Muslim, it is stated that a woman died with a debt of one month fasting; her son came to the Prophet (pbuh) and asked him, "Is it appropriate if I fast on behalf of her?" The Messenger of Allah (pbuh) said to him, "If you mother had a debt, would you pay it?" He said, "Yes." Thereupon, the Prophet (pbuh) said, "The debt to Allah deserves to be paid more." (41)

Fasting is a deed of worshipping done by the body. Since fasting is mentioned here and it is stated that the thawab of the fasting performed by others will reach the dead person, scholars disagree whether the same thing is valid in other deeds of worship done by the body. Acting upon the hadiths narrated about fasting, some scholars decree that even the debts of fasting of Ramadan, which is fard, of the dead can be performed by the living people while some other scholars hold the view that only fasting of vow can be performed by others. (42)

Regarding fasting on behalf of the dead, Ahmed Ibn Hanbal states that the guardian can perform fasting of Ramadan, vow and atonement on behalf of the dead. According to Imam Malik, Shafii and Abu Hanifa, the guardian of the dead person needs to give sadaqah of one sa' (unit of weight equal to a thousand dirhams) of barley or half sa' of wheat for each day of missed fasting. Similarly, the same amount needs to be given as sadaqah for every prayer (or prayers of one day). However, the majority of the scholars state that deeds of worship done by the body cannot be performed on behalf of the dead by others. (43)

However, acting upon the anxiety that opening such a door to people will cause people to ignore the deeds of worship they have to do when they are healthy and alive, some scholars say, "the guardians cannot perform any fasting on behalf of the dead but that they can only pay kaffarah for them." (44)

5. Hajj to be performed on behalf of a dead person:

A person can perform hajj for a dead person and can donate its thawab to him. As a matter of fact, in a hadith reported from Burayda in Abu Dawud, a woman asked the Messenger of Allah (pbuh) whether she can perform hajj for her mother who died before performing hajj, he said, "Yes, perform hajj on behalf of her." Thus, he allowed her to perform hajj for her mother. (45)

The majority of the scholars says deeds of worshipping done by the body cannot be performed by others on behalf of a person but they regard only hajj permissible to be performed by others due to the person’s weakness. What is meant by weakness is death or no hope of recovery; an invalid person is weak. Some scholars say nafilah hajj can be performed for a dead person. (46)

In another hadith, it is stated that the deeds of worshipping performed on behalf of a dead person will pay his debts and that this good news will be given to the spirit of the dead person in the sky: Zayd Ibn Arkam narrates:

"Hz. Prophet (pbuh) said,

"If a person performs hajj on behalf of his father or mother, he pays the debt of him or her. This good news is given to the spirit of the dead person in the sky. Even if this person was disobedient to his parents, he would be written among the good slaves in the eye of Allah due to this good deed."

The following is stated in another narration:

"One hajj is written for his father and seven hajjs are written for himself." (47)

The meaning mentioned in those narrations indicates the permissibility performing a deed of worship and donating its thawab to the dead. It is hoped from the vast mercy of Allah Almighty that He will forgive His slaves that came to him with debts thanks to that thawab; otherwise, the people who abandon worshipping when they were healthy and die like that will be called to account and punished. 

As Ibn Qudama states, a dead person can benefit from the deeds of worship that are done by others and whose thawabs are donated to him. For, deeds of worship like fasting, supplication, asking for forgiveness and hajj are done by the body. Allah conveys the thawabs of such deeds and others to the dead. (48)

However, there must be a legitimate excuse for these debts of worshipping like not being able to perform fasting in Ramadan because of being ill and not recovering enough to perform fasting before death. Allah will forgive those people who missed fasting due to a legitimate excuse when others pay his debt, not those who skip worshipping deliberately. (49)

6. Sacrificing an animal for a dead person:

It is permissible to sacrifice an animal, to give away its meat and donate the thawab to a dead person. The following incident shows that it is permissible to sacrifice an animal in the absence of a dead person and to donate the thawab to him. Hanash narrates:

"I saw Hz. Ali. He sacrificed two rams." He said,

"One of them is for me and the other for the Messenger of Allah (pbuh)." He added,

"The Messenger of Allah (pbuh) willed it. I will never give up doing it as long as I am alive." (50)

The animal Hz. Ali sacrificed was after the death of the Messenger of Allah (pbuh).  Abu Dawud includes this hadith in the chapter called "sacrifice on behalf of the dead". Tirmidhi states that some scholars regard it permissible to sacrifice animals for the dead and that others do not.  

Besides, it is stated in various narrations that the Prophet (pbuh) sacrificed animals for the people from his ummah who witnessed Allah’s oneness and his prophethood. (51)

Since the Prophet (pbuh) sacrificed animals for the dead people and donated the thawab to them, it is thought that the dead become aware of the charities done on behalf of them and that they benefit from their thawabs. However, many people sacrifice animals next to the graves in order to please the dead and attain what they wish; they devote it to the dead, which is a wrong belief and a bid’ah. Therefore, the Prophet (pbuh) said,

"Sacrificing cattle, camels and sheep in the graveyard does not exist in Islam." (52)

Thus, he prohibited it. For, sacrificing an animal is a deed of worship, which is done only for Allah. Therefore, an animal sacrificed for a grave or a saint lying in a tomb does not gain man any thawabs; on the contrary, it is a deed that can remove man’s belief and make him a polytheist. It is definitely necessary to avoid it. (53) It is a custom dating back to the Era of Jahiliyya. For, the Arabs living in that period used to sacrifice a cattle, camel or sheep next to the grave at certain times or as soon as a dead person was buried and give away the meat. As a matter of fact, the Messenger of Allah (pbuh) said, 

"Avoid opposing the religion. Everything introduced to the religion afterwards is a bid’ah and every bid’ah is a cause of deviation." (54)

Thus, he warned us against bid’ahs. He also said, "I leave to you two things that you will not go astray as long as you adhere to them: The book of Allah and the Sunnah of the prophets..."(55) Thus, he advised us to adhere to the Quran and the Sunnah so as not to fall into bid’ahs and deviation. (56)

7. Reading the Quran and donating its thawab to the dead:

Scholars disagree whether the thawabs of the deeds of worshipping like performing prayers and reading the Quran can reach others and they put forward two views:

According to Hanafi and Hanbali scholars and the scholars of Shafii and Maliki madhabs who came later, the thawab of the Quran read next to the grave and the supplication made after reading the Quran reaches the dead person even if he is not there. To say prayers after reading the Quran is hoped to be accepted more.  

The view of the previous Maliki fiqh scholars and the famous view of Shafiis is that the thawab of worshipping does not reach anyone except the one who does it.

According to Hanafis, man can donate the thawab of a deed he has done to others; it can be prayer, fasting, sadaqah and any similar deed. Donating their thawabs to the dead does not decrease his own thawab.  

According to Hanbalis, it is permissible to read the Quran next to the grave.

According to Malikis, it is makruh to read the Quran after a person dies or next to his grave. For, salaf did not do something like that. However, according to the Malikis, who came later, it is permissible to read the Quran, make dhikr and to donate the thawab to the dead. Thawabs will reach the dead with the permission of Allah.  

According to the famous view of Shafiis, only his own deeds will be beneficial to the dead person. However, Shafii fiqh scholars that came later made explanations stating that the thawab of reading the Quran will reach the dead. Thus, the view of the fiqh scholars of Shafiis that came later is in compliance with the view of the other three madhhabs.

Since reading the Quran benefits the living people for a certain purpose, it is more likely to benefit the dead. According to Ibn Salah, it is more appropriate for a person who reads the Quran to say "O Allah! Convey the thawab of the Quran I have read to such and such person" and to render the Quran a supplication. It does not matter whether the dead person is near or far away. It is necessary to believe that it will be useful. (57) As a matter of fact, the Prophet sometimes visited graves and prayed for the people in the grave. A hadith reported from Ibn Abi Shayba regarding the issue is as follows:

"Hz. Prophet (pbuh) went to the graves of the martyrs at Uhud at the beginning of every year and addressed them as follows:

"Greetings and salvation to you for the things that you showed patience!  This is the best result of the world."

The Messenger of Allah (pbuh) sometimes went to the cemetery of Baqi and said,

"Peace be upon you, abode of a people who are believers. Greetings to you! God willing we shall join you. I ask health for us and for you and salvation and protection from the fears and troubles of the hereafter." (58)

As it is seen, the Prophet (pbuh) prayed for the people who died and wished health and salvation for them. If the prayers said after the dead people had been useless, the Messenger of Allah (pbuh) would not have done such a thing. Otherwise, it would have meant the Messenger of Allah did something useless; he is free and away from such useless things. For, as the Quran puts it, the Messenger of Allah (pbuh) does not speak out of his own desire. Whatever he says is based on revelation. (59)

It is mustahab for the thawab of the Quran that is read to be sent to the Prophet (pbuh) as a gift first. For, he saved us from deviation. It is a kind of thanking and addressing him nicely. Each of the chapters of al-Fatiha and Yasin and the khatm al-Quran can reach the spirits of countless people at the same time, and all of them can take their shares from it. For, it is not difficult for the power of Allah.  

Some scholars say the thawab of every nice deed reaches the dead as long as the thawab is donated to the dead along with the thawab of the Quran that has been read. (60) However, it is necessary to do them in a way to gain thawabs, that is, for Allah’s sake. That is, it is not appropriate to give money to make others read the Quran and donate the thawab to the dead. For, reading the Quran is a deed of worship. Thawab is gained when worship is done for Allah’s sake, not when it is done for money. Otherwise, there will be no thawabs to donate.

According to the famous view in Maliki and Shafii madhhabs, the thawab of none of the deeds of worship done by the body including reading the Quran reaches the dead but when the Quran is read next to the grave, the dead person receives the thawab of listening since he listens to the Quran. (61)

Some other mujtahids say that the fasting, prayer and hajj done by the children and close relatives only can reach the dead. However, the most appropriate decree is that the dead people of the Muslims will benefit from the thawabs that are donated but without being saved from debts and responsibilities. (62)

However, it is a fact that the dead person will be questioned for the deeds of worship that he skipped and ignored. The dead person will not be saved from all responsibilities when money is given to the poor for his prayers, fasting and vows as some ignorant people think. If they are done properly, one can only hope that when the thawabs of those good deeds are donated, he will be forgiven. (63)

References:

1. Abu Dawud, Wasaya, 3; Tirmidhi, Wasaya, 7.
2. Muslim, Wasiyyat, 14; Abu Dawud, Wasaya, 14; Tirmidhi, Ahkam, 36; Nasai, Wasaya, 8; Darimi, Muqaddima, 4; Ahmad Ibn Hanbal, 2/372.
3. Ibn Majah, Muqaddima, 20.
4. Bukhari, Sahih, Riqaq, 42; Muslim, Sahih, Zuhd, 5.
5. Bukhari, Anbiya, 1; Muslim, Wasiyyat, 3, Ilm, 6; Abu Dawud, Sunan, Wasaya,14, Jihad, 15; Ahmad Ibn Hanbal, Musnad, 2/372 (Maymaniyya-Cairo 1313); Ibn Majah, Sunan, Muqaddima, 20, 1975.
6. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453, 2nd impression, Sebat Ofset, Konya, 1989.
7. Ibn Qayyim al-Jawziyya, ar-Ruh, 117; Beirut, 1975.
8. An-Najm,53/39.
9. Yasin, 36/54.
10. Al-Baqara, 2/286.
11. Al-Hashr, 59/10.
12. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
13. Abu Dawud, Sunan, Janaiz, 59.
14. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
15. Abu Dawud, Janaiz, 56.
16. Muslim, Janaiz, 103; Ibn Majah, Janaiz, 36; Nasai, Janaiz, 103.
17. Hayrettin Karaman, İslamın Işığında Günün Meseleleri, 105-107, Marifet Publications, 3rd impression, Istanbul, 1984.
18. Tirmidhi, Sunan, Janaiz, 76; Ibn Majah, Sunan, Sadaqat, 12.
19. Abdulqadir Mutlaqur-Rahbawi, Ahiret Günü, 33; Translated by Ahmet Serdaroğlu-Lütfi Şentürk, Nur Publ., 5th impression.
20. Bukhari, Sahih, Hawalat, 3; Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
21. Abu Dawud, Sunan, Adab, 12; Ibn Majah, Sunan, Adab, 2.
22. Al-Hashr, 59/10.
23. Hayrettin Karaman, İslamın Işığında Günün Meseleleri, 107.
24. Ahmad b. Hanbal, Musnad, 2/509,6/252, (Maymaniyya-Cairo 1313); Abu Dawud, Sunan, Janaiz, 72; Ibn Majah, Sunan, Adab, 1.
25. Sayyid Sabiq, Fiqhus-Sunnah, 1/568, Beirut, nd.
26. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
27. Ash'ari, Maqalatul-Islamiyyin, 282.
28. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
29. Muslim, Sahih, Wasiyyat, 3; Abu Dawud, Sunan, Wasaya, 14.
30. Bukhari, Sahih, Janaiz, 94; Muslim, Sahih, Zakah,15; Ahmad Ibn Hanbal, 2/371.
31. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 453.
32. Bukhari, Sahih, Wasaya, 15, 20, 26.
33. Sayyid Sabiq, Fiqhus-Sunnah, 1/568.
34. Abu Dawud, Sunan, Zakat, 42; Nasai, Sunan, Wasaya, 9.
35. İbrahim Canan, Kütüb-i Sitte Muhtasarı Terceme ve Şerhi, 10/54, Akçağ Publications, Ankara, 1990.
36. Wahba Zuhayli, İslam Fıkhı Ansiklopedisi, (Translated by a committee. Hayat) 3/9; Risale Publications, Istanbul, 1990.
37. Jamaluddin Abi Muhammad Abdillah Ibn Yusuf al-Hanafi az-Zaylai, Nasbur-Raya li Ahadithil-Hidaya, 2/463; Darul-Hadith, Cairo, nd.
38. Wahba Zuhayli, ibid, 3/207-208.
39. Bukhari, Sahih, Sawm, 42; Muslim, Sahih, Siyam, 27.
40. Nasiruddin al-Albani, Silsilatul-Ahadithid-Daifa wal-Mawzua, 1/169-170; Damascus, 1964.
41. Bukhari, Sahih, Sawm, 42; Muslim, Sahih, Siyam, 27.
42. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 459.
43. İbrahim Canan, ibid, 2/488.
44. Nasiruddin al-Albani, Ahkamul-Janaiz, 170; Beirut, 1969.
45. Muslim, Sahih, Siyam, 27.
46. İbrahim Canan, ibid, 2/488.
47. İbrahim Canan, ibid, 2/488.
48. Wahba Zuhayli, ibid, 3/99.
49. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 460-61.
50. Tirmidhi, Dahaya, 2; Abu Dawud, Dahaya, 2.
51. İbrahim Canan, ibid, 6/61.
52. Abu Dawud, Sunan, Janaiz, 70.
53. Ibn Kayyim al-Jawziyya, Zadul-Maad, 1/146; Ibn Qudama, al-Mughni, 2/379; Shawkani, Naylul-Awtar, 4/97; Sheikh Ali Mahfuz, al-Ibda, 186.
54. Darimi, Muqaddima, 16.
55. Imam Malik, Muwatta', Qadar, 3.
56. İsmail Lütfi Çakan, Hurafeler ve Batıl İnanışlar, 64; Hayrettin Karaman, İslam’ın Işığında Günün Meseleleri, 109; Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 471; Recep Aktaş, İslam Dininin Yasak Ettiği Batıl İnanışlar, 43; Bahar Publications, Istanbul, 1973.
57. Wahba Zuhayli, ibid, 3/98-100.
58. Muslim, Sahih, Janaiz, 102; For different narrations, see: Abu Dawud, Sunan, Janaiz, 79; Nasai, Sunan, Taharah, 109, Janaiz, 103; Ibn Majah, Sunan, Janaiz, 36, Zuhd, 36.
59. An-Najm, 53/3.
60. Sayyid Sabiq, ibid, 1/383.
61. Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 462.
62. Hayrettin Karaman, İslamın Işığında Günün Meseleleri, 108.
63. Azimabadi, Awnul-Ma'bud, 3/160, India Impression, Ayni, Umdatul-Qari, 5/283, Istanbul Impression, Ibn Qudama, al-Mughni, 2/423-424; Shawkani, Naylul-Awtar, 4/98-100, Egypt, 1952; Sayyid Sabiq, Fiqhus-Sunnah, 1/567-569, Beirut, 1969; Rashid Riza, 8/255; Seikh Ali Mahfuz, al-Ibda fi Madarril-Ibtida, 235 (4th impression); Süleyman Toprak, Ölümden Sonraki Hayat-Kabir Hayatı, 460.

(Assoc. Prof. Hüdaverdi ADAM, Köprü Magazine, Autumn 2001, Issue: 76)

67 Does Shaitan approach one with a glass of water near the time of death?

Yes, there is some information about it. However, Satan cannot do anything to those who have strong belief.

The mouth and throat of a person who is about to die often dry due to thirst. He cannot ask for water at that time.

On the other hand, Satan regards it as an opportunity and tries to take his belief through various plots and by disguising himself. Satan even appears with a glass of water in his hand tells the person that he will give him water in exchange for his belief. In order to save him from thirst in that state, those who look after the patient should wet his mouth with water from time to time and quench his thirst.

In order to save him from the evil of Satan, the relatives of the patient should pray to Allah, utter kalima at-tawhid and kalima ash-shahadah next to the patient, and read the verses and chapters that will strengthen his belief and the mention the life of the hereafter, death and the aftermath of death. (For resources and information, see Kabir Hayatı, Assoc. Dr. Süleyman Toprak)

The Prophet (pbuh) said, "Remind your patients who are about to die of La ilaha illallah by uttering it next to them. (Muslim)

Satan only gives delusions at the time of death; it does not mean he takes man’s belief. Man’s state at the time of death in the face of the delusions of Satan will be the same as his life in general. Satan cannot take the belief of people who spend their lives in accordance with Islam and belief; his delusion will not affect them.

However, people who do not live in accordance with Islam should be afraid of that delusion of Satan.

To sum up, our current life will determine our situation at the time of death.

68 According to some hadiths, people will be resurrected in the form of monkeys or pigs on the Day of Judgment due to their sins. Is it used in the real sense or metaphorically in hadiths?

“The Day that the Trumpet shall be sounded, and ye shall come forth in crowds...” (an-Naba, 78/18)

According to the verse above, people will be resurrected in groups in the Gathering Place on the Day of Judgment. That day of resurrection is a day when everyone will be in a group according to their intentions, thoughts and deeds, and based on that arrangement, people will be sent to the place of reckoning in groups. As a matter of fact, the Messenger of Allah (pbuh) made the following statement in the light of the verse above:

“Everybody will be resurrected in the state as they died.” (Muslim, Jannah 83)

There are various narrations that people will be resurrected as ten classes in accordance with what they do in the world. For example, it is stated in a hadith reported from Muadh b. Jabal that people will be resurrected in different groups. Some of them will be resurrected in the form of monkeys, pigs, crawling face down, blind, etc. It is also stated in the hadith that those who are resurrected in the form of monkeys are nammam (talebearers), and those who are resurrected in the form of pigs are those who take bribes and eat haram. (For detailed information, see Tadhkiratul-Qurtubi, Hashr chapter)

Since they are mentioned in hadith narrations, we, as believers, believe that such things will take place on the Day of Judgment.

Similar things happened in the life of the world too. As it is stated in the Quran, some tribes were transformed into monkeys and pigs as a penalty and they died without living long. (al-Baqara, 2/65-66; see Razi Ibn Kathir, the interpretation of the relevant verses) Some scholars regard that incident as metaphorical and state that their transformation into animals is spiritual and that they are likened to those animals in terms of their spirits but the majority of scholars say that it is literal.

Therefore, there is no obstacle to the occurrence of such things on the Day of Judgment in terms of reason. As a matter of fact, there are narrations stating that the bodies of some people in Hell will be extremely enlarged.

We should also state that the expressions “in the image (form/shape) of a monkey, in the image (form/shape) of a pig” are used in the narrations. Acting upon them, we can say that those people were transformed into those animals or likened to them in terms of their images (forms/shapes). However, their spirits are still the same…

Another important thing to note is as follows: The shapes in the narrations stating that sinners will be resurrected - whether literally or metaphorically - according to their sins are related to those who commit sins and die without repenting. Those who repent or whose thawabs are more than their sins will not be resurrected like that.

Some of the narrations regarding the issue are as follows:

Muadh b. Jabal asked the Prophet (pbuh) the interpretation of the phrase coming forth in crowds mentioned in the verse “The Day that the Trumpet shall be sounded, and ye shall come forth in crowds” (an-Naba, 78/18) and narrated us the answer he received:

I said, “O Messenger of Allah! What do you say about Allah Almighty’s statement ‘The Day that the Trumpet shall be sounded, and ye shall come forth in crowds’?” The Prophet (pbuh) said,

“O Muadh! You have asked about an extremely great matter” Then, with tearful eyes, he stated the following:

“Ten groups from my ummah which Allah will separate from Muslim congregations and change their appearances will be resurrected in different groups. Some of them will come in the form of monkeys and some in the form of pigs. Some will be brought upside down, being dragged face down; some will be blind without knowing where to go. Some will be brought deaf and dumb, without being able to understand anything. Some will come chewing their tongues, which will be hanging over their chests, and blood and puss will be flowing from their mouths; everybody gathering there will be disgusted by them. The hands and feet of some will have been cut off. Some will be crucified on logs from Hell. Some will stink worse than carrion. Some will be dressed in clothes smeared in tar, sticking to their bodies.”

“- Those who will be resurrected in the form of monkeys will be the talebearers.
- Those who will be resurrected in the form of pigs will be those who eat haram and collect taxes unjustly.  
- Those who will be brought upside down are those who devour usury (interest).
- The blind ones are those who wrong people with the judgments they make.
- The deaf and dumb ones are those who like and rely on their deeds.
- Those who chew their tongues are religious scholars and storytellers whose actions contradict their words.
- Those whose hands and feet will have been cut off are those who harass their neighbors.
- Those who will be crucified on logs of fire will be those who tell on good people
- Those who stink worse than carrion are those who follow their unlawful carnal desires and do not pay the share of Allah and the poor from their wealth.

Those who will be dressed in clothes smeared in tar are the conceited, boastful and arrogant ones.” (see Suyuti, ad-Durrul-Mansur, 7/393; Qurtubi, al-Jami li ahkam, the interpretation of the verse in question)

Another narration is as follows:

“The Messenger of Allah (pbuh) said, “People will be gathered in three classes on the Day of Judgment:

* Class of walkers,
* Class of riders,
* Class of crawlers on their faces.”

The Prophet (pbuh) was asked: “O Messenger of Allah! How will they crawl on their faces?” He answered as follows:

“Indeed, the One Who made them walk upon their feet, is able to make them walk upon their faces. However, you should know that they will try to protect themselves from every bump and thorn with their faces” [Tirmidhi, Tafsir Banu Israil (al-Isra), 3141]

On the Day of Judgment, everybody will travel at different speeds, depending on the degree of their deeds and belief, in order to reach their eternal destination. The Prophet (pbuh) expressed them as three groups: Walkers, riders, and those who crawl on their faces. The first two classes are believers, and the third class consists of unbelievers. Believers are in two groups: Walkers and riders. Walkers will have difficulty in going there, but it will be much easier than that of the crawlers.

Some scholars explain the mentioning of walkers first by the fact that those who will walk on foot from the believers will form the majority. The most honorable class is the riders. Considering the difference of speed and comfort of the mounts even in the world, it is understood that there will be differences among them.

We can also remember the following verse about those who will crawl on their faces:

“... On the Day of Judgment, We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.” (al-Isra 17//97).

Qadi Iyad states the following: The statement “they will try to protect themselves with their faces” expresses how humiliated and despised they will be. Allah will oblige them to protect themselves with their faces instead of their hands and feet against things that harm them. The reason why he makes them proceed to the goal with their faces instead of their feet is because they did not prostrate before the One who created them and shaped their faces while they were in the world.” (see İbrahim Canan, Kutub-i Sitte Tercüme ve Şerhi, Akçağ Yayınları, the explanation of the hadith numbered 5060)

69 Will you explain the eternity of life in the hereafter, Paradise and Hell with verses of the Quran and hadiths?

When Paradise and Hell are mentioned in many verses in the Quran, it is expressed with the phrase khalidina fiha abada “they will dwell therein for ever” (an-Nisa, 57; al-Maida, 119; al-Ahzab, 65; al-Jinn, 23 ...) that life in Paradise and Hell is eternal. It is stated in the following verses and similar ones that there is no death in Paradise and Hell, and that both the people of Paradise and the people of Hell will remain in their abodes eternally: “In gulps will he sip it (boiling fetid water), but never will he be near swallowing it down his throat: death will come to him from every quarter, yet will he not die.” (Ibrahim, 17), “But those who reject ((Allah)) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them...” (Fatir, 36), “Nor will they there taste Death, except the first death; and He will preserve them from the Penalty of the Blazing Fire “ (ad-Dukhan, 56) The issue is clear and certain in a way that does not give rise to objection[1].

However, acting upon the expressions in some verses (al-An’am, 128; Hud, 106-108; an-Naba, 23), some scholars state that life in Paradise and Hell, especially life in Hell will end[2].

We will try to explain the issue by mentioning those verses:

1. “... He (Allah) will say: “The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth. For thy Lord is full of wisdom and knowledge” (al-An’am,6/128).

2. “Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs: They will dwell therein for all the time that the heavens and the earth endure, except as thy Lord willeth: for thy Lord is the (sure) accomplisher of what He planneth. And those who are blessed shall be in the Garden: They will dwell therein for all the time that the heavens and the earth endure, except as thy Lord willeth: a gift without break...” (Hud, 11/106-108)

3. “Truly Hell is as a place of ambush, For the transgressors a place of destination: They will dwell therein for ages...” (an-Naba, 78/21-23)

The phrases in the verses above that some scholars try to show as evidence that life in Paradise and Hell will end and the people of Hell will be taken out of Hell after a while are the phrases “except as Allah willeth, except as thy Lord willeth” in the chapter of al-Anam and Hud, “for all the time that the heavens and the earth endure” in the chapter of Hud and “they will dwell therein for ages” in the chapter of an-Naba.

Acting upon those statements, they say, the phrase “for all the time that the heavens and the earth endure” informs us that the period of penalty for the people of Hell is equal to the period of the heavens and the earth. Since the heavens and the earth will end one day, the penalty of the unbelievers will end too. The phrase “except as thy Lord willeth” is an exception from the period of penalty. It shows that the penalty will end at the time of that exception. The phrase “they will dwell therein for ages” shows that the penalty will continue for a certain number of ages[3].

The majority of the scholars who agree that life in Paradise and Hell is eternal[4] explain in various aspects that the phrases in those verses do not indicate that life in Paradise and Hell will end after a while.

They state the following about the phrase “for all the time that the heavens and the earth endure”: What is meant by the phrase the heavens and the earth in that verse is the heavens and the earth in the hereafter. They show the following verses as evidence for it: “One day the earth will be changed to a different earth, and so will be the heavens” (Ibrahim, 48), “has given us (this) land (Paradise) in heritage...” (az-Zumar, 74). In addition, they state that Arabs mean continuity and eternity with such phrases and give the following phrases as examples: as the night and the day follow each other; as mountains remain in their places.

After quoting the answers above, Razi states that the real answer, according to his opinion, will be given by understanding the verse as follows: As long as the heavens and the earth endure, the unbelievers will suffer their penalty; however, their penalty does not have to end when the heavens and the earth perish. Penalty can still continue because as a condition continues to exist, the thing based on it will continue to exist too but it does not necessitate the opposite; that is, when the condition does not exist; the thing based on it does not have to disappear. He gives the following example to express that fact: When we say if this is a human being, it is a living being, if it is understood that it is a human being, it is also understood that it is a living being.  However, if it is seen that it is not a human being, it does not mean that it is not a living being; it can be another living being...[5]

Another thing the supports Razi’s answer is that the phrase “for all the time that the heavens and the earth endure” comes immediately after the phrase “they will dwell therein” in the verse. It sounds as if the latter is used in order to confirm the former, that is, eternity, and to enable man to imagine how long eternity is. For, man cannot imagine eternity with his limited mind. That phrase and the phrase “for ages” in the chapter of an-Naba are more effective in terms of imagining eternity. Thus, the aim is to enable man to understand eternity by dividing it into pieces in a sense. As a matter of fact, when man encounters something that he does not like and that continues for a long time, he divides that length of time into pieces and calculates it as months, weeks and days in order to imagine the difficulty he faces.

In fact, that those phrases are used after Doomsday shows that they are metaphorical, not literal. Or, what is meant by the endurance of the heavens and the earth is the endurance of the heavens and the earth in the realm of the hereafter. Those expressions are included in the context of khulud. They are expressed according to the understanding of man.

The phrase except as thy Lord willeth is explained in various ways like the following: the addition Allah will make to the continuation of the heavens and the earth; the people of oneness will not remain in Hell forever; they will be taken out afterwards or they will not be thrown into Hell; Allah can take anyone He wishes out of Hell[6].

In conclusion, we can say that it is a mistake to hold on to the phrases that are not definite when there are evidences that are definite about the eternity of life in the hereafter.  

The view that Hell is not eternal was defended by Ibn Qayyim and Muhyiddin b. Arabi in the past; its most ardent defender in the last century was Musa Jarullah.

After mentioning the three views about the eternity of Paradise and Hell in his book about Paradise titled Hadil-Arwah ila Biladil-Afrah, Ibn Qayyim supports the third view, which is Paradise is eternal, Hell is ephemeral[7] and tries to prove it[8]. Sha’rani states that Ibn Arabi’s views in Futuhatul-Makkiyya and Fususul-Hikam do not belong him, that they were added to his books afterwards and he opposes attributing those views to Ibn Arabi[9].

Musa Jarullah bases his views generally on the statements attributed to Ibn Arabi and on Ibn Jawzi. Jarullah expresses his views regarding the issue in his books titled Rahmet-i İlâhiye Bürhanları and İnsanların Akide-i İlâhiyelerine Bir Nazar[10].

Mustafa Sabri answers those claims, primarily the claims of Musa Jarullah, in detail in his book titled İlahî Adalet. Therefore, we refer those who want details to that book.

Lastly, we will mention an answer given to those who defend that life in Hell cannot be eternal claiming that it does not fit Allah’s justice if a person is exposed to eternal punishment in return for the limited sins he commits in his limited lifespan[11]:

Nursi answers that claim in six items:

1. The person who dies an unbeliever will remain as such even if he lives to all eternity, for he has corrupted the very substance of his spirit. And his corrupted heart has the propensity to commit infinite crimes. Therefore, he deserves eternal penalty.

2. Even if unbelief occurs in finite time, it is an infinite crime and gives the lie to infinity, that is, it denies the whole universe, which testifies to divine unity.

3. Unbelief is ingratitude for infinite bounties.

4. Unbelief is a crime against infinity; that is, the divine essence and attributes. The penalty of a person who denies eternity is eternal.

5. The human conscience is, in regard to its outer face, limited and finite, but by virtue of its reality the roots of its inner face spread and extend to eternity. In this respect therefore it is infinite. Unbelief however sullies it and it dwindles away.

6. Although opposites stubbornly resist each other, they are similar in many instances. Thus, on the one hand, belief yields the fruits of the delights of Paradise, and on the other, unbelief produces everlasting suffering and pain.

It may be concluded therefore if one puts these six aspects together that infinite punishment fits the infinite crime and is pure justice[12].

-----------------------------------

[1]. For, the other verses regarding the issue and their explanations, see Mustafa Sabri, İlahî Adalet (Hulûd, Cehennemde Kalışın and Azabın Ebediyetiyle İlgili Ayetler Bahsi), simplified by: Ömer H. Özalp, Pınar yay. Istanbul, 1996, p. 205-240.
[2]. see Bekir Topaloğlu, “Cehennem”, D.İ.A. VII, 232 .
[3]. Razi, XVIII, 51.
[4]. Razi, XVIII, 51.
[5]. Razi, XVIII, 52.
[6]. see Mawardi, II, 505-506; Razi, XVIII,52-53; Alusi, XII,142-144.
[7]. The other two views are as follows: Paradise and Hell are ephemeral, Paradise and Hell are eternal and everlasting.
[8]. see Ibn Qayyim al-Jawziyya, Hadil-Arwah ila Biladil-Afrah (Wasful-Jannah), thq., Y. Ali Badiwi, 3rd imp., Daru Ibn Kathir, Beirut, 1993, p. 503-528.
[9]. see Sha’rani, al-Yawaqit wal-Jawahir, II, 165.
[10]. see Musa Jarullah, Rahmet-i İlahiyye Bürhanları, p. 253-341; İnsanların Akide-i İlahiyelerine Bir Nazar, p. 345-362 (both books are included in Mustafa Sabri’s book titled İlâhî Adalet)
It will be appropriate to make a correction here: S. Ateş, states acting upon S. Qutb’s expressions about the verse “nor will they (unbelievers) enter the garden, until the camel can pass through the eye of the needle...” (al-A’raf, 40), which he mentions as an example of emotional imagination (tahyil) and embodiment (tajsim) in the Quran, that Qutb indicates that the people of Hell will go to Paradise after a long life and criticizes Qutb’s view (see Kutub, Kur’ân’da Edebî Tasvîr, transl., Süleyman Ateş, 2nd imp., Hilâl yay., Ankara 1978, p. 109). However, in my opinion, Qutub does not mean it. We can understand Qutb’s phrase ‘al-madrubu li-dukhulil-kafirinal-jannata ba’da umrin tawil’, which Ateş translated as “about the unbelievers’ entering Paradise after a long life” also as “...about whether the unbelievers will enter Paradise or not”. The sentence that comes immediately after it supports our view: Fal-hayalu yazallu akifan ala tamaththuli hadhihil-harakatil-ajibatil-lati la tatimmu and-la takifu ma tabaahal-hayal. (As imagination follows, it stands aghast in the face of the tamaththul (image/similitude) of the strange act that never ends.) (see Qutb, at-Taswirul-Fanniyyu fil-Quran, 9th imp., Darul-Maarif, Cairo, n.d., p. 66). As it is seen, the phrase “that never ends” expresses eternity. Therefore, it would be more appropriate to translate that phrase in the way we suggest. That Qutb does not make such a claim in fi Zilalil-Quran when he interprets that verse (see Qutb, fi Zilal, III, 1291) supports our explanation.
[11]. see Razi, XVIII, 51.
[12]. Nursî, İşârâtu’l-İ’câz, pp. 109-110.

I find it useful to state here that we are thinking of dealing with those three features in a more detailed way in the future by starting with the issue of reincarnation and by including mutual claims and answers.

70 "The people of Paradise are a hundred and twenty rows, eighty of them are from this nation, and forty are from the rest of the nations." (Tirmidhi, Jannah, 13) Will you explain the hadith above?

It was reported from Burayda. The Messenger of Allah (pbuh) said,  

“The people of Paradise are a hundred and twenty rows, eighty of them are from this ummah, and forty are from the rest of the ummahs.” (Tirmidhi, Jannah, 13; Ibn Majah, Zuhd: 17; Darimi, Riqaq: 27)

Tirmidhi said that this hadith was hasan.

What is meant by the hadith is to express the numerousness of this ummah and to express that this ummah will form two-thirds of Paradise. Hundreds of millions of people believed in him in every century for more than fourteen centuries; more than one billion people believe in him today.

It is known that the Prophet Muhammad (pbuh) has a high rank among prophets. His ummah is superior to the other ummahs in all aspects. The ummah of Muhammad (pbuh) is praised as follows due to the lofty characteristics they have:

"Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah." (Aal-i Imran, 3/110)

71 What will happen if the sins and thawabs of a person are equal on the Scale/Mizan on the Day of Judgment?

The pre-requisite of entering Paradise is belief. If a believer is a sinner, he will enter Paradise after he is punished. All kinds of troubles, illnesses and misfortunes that hit man causes his sins to be decreased. Similarly, the penalty he incurs in the grave will also decrease his sins.  

The degrees, littleness and multitude of sins vary from person to person. Therefore, some people finish their penalty in the grave and go to Paradise directly. Those who have a lot of sins will go to Paradise after the gathering Place, some at the gate of Hell and some after remaining in Hell for a while according to the degrees of their crimes and sins.

It varies from person to person and according to their states. We should know that Allah is just; He does not wrong anybody. Everybody will be punished based on their degrees.

When a person whose deeds are equal remains in the horrible Gathering Place even for a while, his sins will decrease; thus, his thawabs will be heavier and he will enter Paradise inshallah.

In addition, Allah states the following in a sacred hadith: “My mercy prevails over my wrath.” Therefore, we can say that a person whose deeds are equal will attain salvation because we hope that Allah will treat him with His mercy.

We expect his pardoning and mercy.

72 Is it possible to exit Hell?

There are hadiths stating that everybody who has belief in their hearts and who die with that belief will go to Paradise in the end even if they go to Hell first. (Bukhari, Tawhid 19, 31, 36, 37; Muslim, Iman 322, 334; Muwatta, 1/212; see also Kütüb-i Sitte Tercüme ve Şerhi, İbrahim Canan)

The prerequisite of going to Paradise is to have belief. If a person who has belief is a sinner, he will go to Paradise after he pays his penalty. All kinds of problems, illnesses and misfortunes that man faces are reasons for the reduction of his sins. 

The ones who are stated in the verses of the Quran to remain eternally in Hell are unbelievers. However, it is known that the believers who lack righteous deeds will be punished for them.

It is clearly stated in verse 82 of the chapter of al-Baqara that the ones who will remain eternally in Hell are unbelievers with the phrase "but those who have faith and work righteousness".

"Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever). But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever)." (al-Baqara, 2/81- 82)

The verse in the chapter of Yunus is similar to it:

"But those who have earned evil will have a reward of like evil: ignominy will cover their (faces): No defender will they have from (the wrath of) Allah: Their faces will be covered, as it were, with pieces from the depth of the darkness of night: they are companions of the Fire: they will abide therein (for aye)!

"One day shall We gather them all together. Then shall We say to those who joined gods (with Us): 'To your place! Ye and those ye joined as ´partners'. We shall separate them, and their "Partners" shall say: ' It was not us that ye worshipped! Enough is Allah for a witness between us and you: we certainly knew nothing of your worship of us.'" (Yunus, 10/27 - 29)

The explanations after the verse in the chapter of al-Muminun state that they are those who deny the verses of Allah and who make fun of Muslims. It becomes clear that those who will remain eternally in Hell are unbelievers.

Therefore, there is no contradiction in Ahl as-Sunnah understanding. Those who die as believers may go to Hell but they will not remain there after they pay their penalties; they will go to Paradise then.

- Does a person who commits major sins become an unbeliever?

We should say that those who boasts of the sins they commit and do not regret them are out of the scope of the answer to this question. Our real topic is those who believe but commit such sins and regret them.

Mutazila madhhab and some of Kharijites, which are outside Ahl as-Sunnah, say, “Those who commit major sins will be unbelievers or will be in a point between belief and unbelief.” They try to explain this decree as follows:

“A believer who commits a major sin becomes an unbeliever because it is not possible for a person who believes in God Almighty and Hell to commit a major sin. If a person who protects himself from illegal ways due to the fear of going to prison commits major sins without thinking of eternal penalty in Hell and the wrath of God Almighty, this shows his unbelief.”

This decree, which seems to be true at first, is a product of a wrong thought that does not know human nature. Badiuzzaman Said Nursi gives the answer to that question as follows in his work called Lem'alar:  

“...If the emotions dominate a person, they do not heed the reason and mind. Desires and delusions govern in him, and he prefers the slightest, most trivial present pleasure to huge reward in the future, and he shrinks from some minor present distress more than from some terrible postponed torment. For desire, illusions, and emotions do not see the future, indeed, they deny it. And if the soul assists them, the heart, which is the seat of belief, and the mind, fall silent and are defeated.

In which case, committing grievous sins does not arise from lack of belief, but from the defeat of the heart and mind by the predominant emotions, desires, and illusions."

Yes, as Badiuzzaman Said Nursi states, man’s nature has a feature that regards the unbelievable pleasures of Paradise very distant and pushes them into the background and that tends to the pleasures of sins, which are close to him. When a man goes to the nearest restaurant due to hunger and orders double doner kebab, he starts to eat bread on the table while waiting since it will take 10-15 minutes for doner kebab to be ready and fills half of his stomach with bread due to this feature in his nature. 

As Nursi also states, man fears a slap he is about to receive now more than the penalty of solitary confinement he will suffer a month later. That is, according to this feature, penalty in Hell is far away in his opinion and, besides, Allah is the forgiver.   

Due to those thoughts, man can tend to commit sins and fall into sins with the push of his soul - though he is a believer. Yes, committing major sins does not originate from lack of belief. However, if those sins are not eliminated by repentance, they may lead man to unbelief. Let us read what Nursi says regarding the issue:

“Sin, penetrating to the heart, will blacken and darken it until it extinguishes the light of belief. Within each sin is a path leading to unbelief. Unless that sin is swiftly obliterated by seeking God’s pardon, it will grow from a worm into a snake that gnaws on the heart...” (Lem'alar, İkinci Lem'a)

73 What is the state of a baby who dies in the womb in the hereafter?

There are hadiths stating that spirit is blown into the baby in the womb when it is forty or forty-two days old. Therefore, if a two-month old fetus dies after spirit is blown into it in the womb, we think it will be in Paradise in the hereafter and will intercede for its parents in the hereafter.

The thawab of the Quran can be sent as a gift to the spirits of the dead people. Therefore, you can send it as a gift to the spirit of this baby too.

74 Will everything perish when Doomsday strikes?

There is no clear decree regarding the issue but some scholars hold the view that everything will perish when Doomsday strikes. They give the following verse as evidence:

“Everything (that exists) will perish except His (Allah’s) own Face.” (al-Qasas, 88)

However, some scholars translated/interpreted the word “halikun” in the verse as “perishable”. That is, everything was created in a form that is perishable but Allah Almighty will destroy something if He wishes or He will allow it to exist.

However, if it is considered that the new period that will start with Doomsday is called “nash’a al-ukhra”, that is, the second creation, and that everything in this world will be weak like shadows compared to those in the world, there is no doubt that everything will assume a new form in compliance with that realm even if they are not destroyed. As Badiuzzaman Said Nursi puts it, that realm is “alive with its stones and soil. If you call a tree, it will come to you.” 

In the realm of the hereafter where stones and trees will change so much, everything will undergo change. The gardens of Paradise do not resemble the ones in the world; the fire in Hell does not resemble the one in the world either. With this change, the states of the things in the world will perish in a sense and will be eliminated. 

Verse 48 of the chapter of Ibrahim expresses this fact as follows:  

“One day the earth will be changed to a different earth, and so will be the heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible.”

Acting upon the information that the earth and the heavens will become different, the scholars concluded that they would all perish during Doomsday. However, there is no definite decree whether this “transformation” will take place in the form of elimination as a whole or assuming a different nature.

We will quote three different translations of the verse in question here:

Yusuf Ali: ...  Everything (that exists) will perish except His (Allah’s) own Face...

Asad: … Everything is bound to perish save His [eternal] Self...

Malik: …  Everything is perishable except Him... 

Badiuzzaman Said Nursi interprets this verse as follows in the addendum of Qadar Booklet of the 26th Word:

Everything will perish not in signified meaning but in literal meaning.  For instance, if man’s life has been spent in the way of Allah, it will not perish; it will be transformed into a better life. A life that has been spent in wrong ways will definitely perish and be destroyed.

75 Are Paradise and Hell Eternal? What are the Evidences?

I.  The Analysis of Verse 88 of the Chapter of al-Qasas, which is Used as a Reference that Paradise and Hell are not Eternal

The translation of the verse is as follows: “And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back.”

The verse above, which shows the great scope of the Quran, has some important meanings.

a) Introduction of Wajib al-Wujud (Necessary Existence) and Mumkin al-Wujud (Possible Existence)

There is a definition about the existence of Allah and the existence of His creatures in terms of their levels of existence in the verse. It is indicated in the definition that the existence of Allah is at the level of existence and that the existence of His creatures is at the level of possibility.

It is indicated in the first part of the verse that the only deity to be worshipped is Allah: “And call not, besides Allah, on another god. There is no god but He.”

It is emphasized in the sentence immediately after it that everything is essentially ephemeral and hence bound to die: “Everything (that exists) will perish except His own Face.”

The statement “To Him belongs the Command” coming immediately after it attracts attention to the fact that rule and sovereignty belong only to Allah in the universe; then, the last part of the verse indicates that people will be resurrected after that and that they will go to the eternal realm and enter into His presence: “And to Him will ye (all) be brought back”.

From this point of view, it can be stated in summary that the verse emphasizes the following fact in order to turn faces from the ephemeral to the eternal and from multitude to oneness: “Everything except Allah is ephemeral and will perish. Only Allah is eternal.”

- Allah’s existence is independent; it does not need others; His existence is necessary. Allah is existent and everlasting. The existence of all beings except Allah needs the existence of a creator, His creating and maintaining them. The existence of Allah, who is the Self-Subsisting and the Everlasting, is the only source and basis of all beings.  If the secret of Allah’s self-subsistence turned away from the universe for a moment, everything would be doomed to perish at once.    

In order to express that fact, some sufis say, “La mawjuda illa Hu” (There is no being except Him in the real sense) while others say, “La mashhuda illa Hu” (There is no visible being except Him) because everything that is visible is a manifestation of Allah’s attributes and deeds.

- From this point of view, the verse virtually invites people to absorb that fact mentally by saying “I do not like those that appear and then disappear because those ephemeral things cannot cure my disorders and are not worth the interest of my heart.” It also invites people to express the following fact:

“I am ephemeral; I do not want one such as that. I am impotent; I do not want one such as that. I have surrendered my spirit to the Most Merciful; I do not want another. I want one, but I want an eternal friend. I am a mere speck, but I want an eternal sun. I am nothing, but nothing, yet I want these beings, all of them.” (Sözler, pp. 221-222)

b) The Comparison of the Truth and the Wrong

If the deeds that are done by people are in compliance with Allah’s consent, they are true and are manifestations of His name Haqq, which is everlasting. If the deeds that are done by people are contrary Allah’s consent, they are wrong; all wrong things are useless, ephemeral and will perish.  

Accordingly, what is emphasized in the verse is this:

Everything that is done in accordance with Islam is a righteous deed and everything that is contrary to it is wrong and will perish.

“Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.” (al-Kahf, 18/46)

The verse above indicates the truth and the wrong; it also indicates that righteous deeds are eternal and that bad deeds are ephemeral.

- As Badiuzzaman Said Nursi expresses, in summary, all things are nothing in regard to their faces which look to themselves, that is in terms of nominative meaning. They do not possess existences that are of themselves independent or constant, and they do not possess realities that subsist of themselves. However, in regard to their aspects that look to Almighty God, that is, that signify a meaning other than themselves, they are not nothing; they have eternal existence. For, in that aspect are to be seen the manifestations of eternal names. That aspect is not doomed for non-existence because it bears the shadow of an eternal existent. It has a reality, it is constant, and it is elevated with that dimension because it is a sort of constant shadow of the eternal name which it manifests (see Mektubat, On Beşinci Mektup, pp. 59 - 60)

c)  The Comparison of what is for Allah and what is not for Allah

One of the most important aims of the phrase “everything will perish except His own face” is to make man’s face encounter the ephemeral face of the world, to make him leave masiwa (all beings except Allah), to cut the attachment of man’s heart, which is obliged to love Allah, to the ephemeral things that are not in accordance with the consent of God Almighty and to make man turn the face of his heart to Allah, who is everlasting, and to the things that become everlasting by being in accordance with His consent.

That is to say, if man’s attachment is for God’s sake and on account of the face that looks to Him, and for Him, he cannot embrace what is other than Him so that his head should be cut off with the sword of “Everything will perish except His own face.” (see Mektubat, On Beşinci Mektup, pp. 59 - 60)

d) The Comparison of the Eternal Realm and the Ephemeral Realm

The phrase “everything will perish” in the verse indicates that the world, which is the ephemeral realm, will perish when Doomsday strikes. The phrase “and to Him will you all be brought back” at the end of the verse indicates that this universe, especially man, will be resurrected and that he will attain everlastingness in the eternal realm.

“All that is on earth will perish: But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honor.” (ar-Rahman, 55/26-27)

That fact is expressed clearly in the verses above.

- However, according to the majority of the investigative scholars, the phrase “everything will perish” does not include Paradise, Hell and the inhabitants of the eternal realm like “the angels, ghilmans and houris” that are there now. According to some other scholars, the decree of perishing when Doomsday strikes includes them too but their perishing will be so quick that they will not feel that they will go to non-existence and return. (see. Mektubat, On Beşinci Mektup, pp. 59 - 60)

e) The Interpretation of Badiuzzaman Said Nursi Regarding the Issue  

According to Badiuzzaman Said Nursi, the view of those who claim based on the apparent meaning of the verse above that Paradise, Hell and the realm of the hereafter will eventually perish is wrong due to the following reasons:

Since the Most Pure and Holy Divine Essence is eternal and everlasting, His attributes and names are also surely eternal and everlasting. And since His attributes and names are everlasting and eternal, the immortal beings in the realm of eternity, which are the mirrors, manifestations, impresses, and places of reflection of His attributes and names, of necessity will not vanish into absolute non-existence. Even if Paradise and Hell perished when Doomsday struck based the decree of the verse above, that perishing would not be absolute non-existence.  

For, Almighty God is the possessor of such absolute power that He can bring existence into being and dispatch it to non-existence most easily, as though they were two houses in relation to His power and will. If He wishes He can do this in a day or in an instant.

Anyway, there is no absolute non-existence, for His knowledge is all-embracing; there is nothing outside the sphere of divine knowledge so that something can be cast there. The non-existence within the sphere of His knowledge is external non-existence and a title for something concealed but existent in divine knowledge. Some scholars have called the beings existent in divine knowledge “latent realities.”

In which case, to go to extinction is to be temporarily divested of external dress and to enter upon existence in divine knowledge, existence in meaning. (see Mektubat, On Beşinci Mektup, pp. 59 - 60). That is to say, transitory, ephemeral beings leave external existence and their essences are clothed in what has the meaning of existence; they pass from the sphere of divine power to that of divine knowledge.

f) The Content of the Verse is an Indicator of the Eternity of the Realm of the Hereafter

The content of the verse shows its aim: In the verse above, Allah wants people to worship only Him because everything other than Him is ephemeral and only Allah is the everlasting and wants them to think that the last place they will go to is His presence and advises them to try to worship only Him, not others.

The summary of the message understood from the expression of the verse above is as follows: “Worship Allah because He alone is the everlasting; thus, it is only He who will bring you back to His presence after death and make you live eternally.”

That is, Allah asks people to worship Him in the verse and promises an eternal life in return. The phrase in the last sentence of the verse “and to Him will ye (all) be brought back” is clear evidence that the “perishing” in question is about the time of Doomsday because it is emphasized there that after everything is destroyed, people will be resurrected and arrive in the presence of Allah. Therefore, it is contrary to the clear expression of the verse to extend the phenomenon of “perishing” expressed in the verse to the life after Doomsday and to judge acting upon it that the two eternal lands of the hereafter, namely Paradise and Hell, will perish.

- According to those who understand from the verse that Paradise and Hell will also perish eventually, there must be a contradiction – God forbid – in the verse as follows: On the one hand, Allah asks people to worship Him and on the other hand He informs them that they will eventually perish. According to that understanding, the verse should be understood as follows: “O people! Worship Me; do not worship anyone but Me because I will eventually eradicate you and destroy you all.” We believe that Allah, who has infinite mercy, wisdom and majesty, is definitely free and away from saying such a thing.

II. The Existence of the Good and the Bad is an Evidence Showing That the Other World is Eternal.

If the believers and unbelievers have the same end, it will be contrary to the understanding of justice and the statements of many verses of the Quran regarding the issue.

Belief and unbelief, and good deeds and bad deeds cannot be equal.

“Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in Allah and the Last Day, and strive with might and main in the cause of Allah. They are not comparable in the sight of Allah; and Allah guides not those who do wrong.” (at-Tawba, 9/19)

It is stated in the verse above that it is not appropriate to regard some services of the polytheists related to the Kaaba since they do not believe as equal to what the believers do in the way of Allah. It is indicated that there is a great difference between the deeds done with belief and unbelief though what is done is seemingly equal; it is emphasized that they are never equal in the sight of Allah.

- Similarly, the sentence “Allah guides not those who do wrong” at the end of verse attracts attention to the fact that those who do not believe are oppressors and that the oppressor and the oppressed cannot be regarded equal.  

However, the perishing of Paradise and Hell means making the believer and unbeliever as well as the oppressor and the oppressed equal.   

Thus, as the verse above clearly states, Paradise and Hell are eternal. They will remain eternal so that the people of both places will not be equated - unjustly.

The one who cannot see and the one who can see, the darkness and the light cannot be equal

“Say: “Are the blind equal with those who see? Or the depths of darkness equal with light?” (ar-Ra’d, 13/16)

In the verse above, the unbeliever is described as blind since he does not see the truth and the believer is described as the one who sees since he sees the truth. 

Similarly, the attribute of unbelief is expressed as ignorance and darkness, belief is expressed as knowledge and light/brightness. When those two different parties are evaluated, it is concisely emphasized that “they are never equal and that they cannot be regarded as equal”.

However, if there were no eternal life in the hereafter, both parties would face the same end “by perishing” and would be equal, which is contrary to the clear expression of the verse.

A Believer and a Fasiq (Open Sinner) Cannot Be Equal

“Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they. For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds. As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: “Taste ye the Penalty of the Fire, the which ye were wont to reject as false.’” (as-Sajda, 32/18-20)

Attention is attracted to the following three points in the verses above:

Firstly: A believer is not like a fasiq/unbeliever who has gone astray, in terms of his value or his end. It would be great injustice to regard both of them the same.

Secondly: The end of the believers is clear; so is the end of the unbelievers. The destination of the believers is Paradise; the last stop for those who prefer unbelief is Hell. It means a believer is not the same as an unbeliever in terms of his value; he will not have the same end as an unbeliever either. On the contrary, the believer will enter Paradise and the unbeliever will enter Hell, where they will remain forever.

Thirdly: The people of Paradise do not think of leaving it because they are pleased with their place. However, the people of Hell want to get rid of their trouble but they cannot get a positive response to their request. On the contrary, “every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: ‘Taste ye the Penalty of the Fire, the which ye were wont to reject as false.’”

However, if Paradise and Hell perished, those three facts expressed in the verse would be turned upside down. Thus, as the verse above states clearly, the abode of the hereafter is eternal.

The believers who do good deeds cannot be equal to those who do mischief

“Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)! Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right?” (Sad, 38/27-28)

The following three points are underlined in the verses above:

Firstly: The existence of the universe is the proof of the existence of the hereafter because to think that this wonderful universe, the earth and sky, and what is between them, were created in vain is only a delusion stemming from the delusions of the unbelievers.

Secondly: A believer is constructive; he always does useful things in the world; he repairs the world and tries to improve the people and the environment. An unbeliever is destructive as a requirement of his unbelief and causes mischief in the world. There is a great difference between them. According to the measure of justice, a person who believes and does good deeds cannot be regarded equal to a person who denies and does bad deeds.

Thirdly: It is not possible - in terms of justice - to equate people with taqwa who are respectful to Allah with those fasiqs who have gone astray.

In fact, those who believe and those who deny, the oppressor and the oppressed, the obedient and the disobedient leave this world together; what is more, many unbelievers and oppressors die in dignity, and many believers and oppressed people die in misery.

If death is an end that equates both parties (if there is no resurrection and the Day of Judgment or if the hereafter is destroyed after resurrection), it is necessary to conclude that the very clear and distinct expressions of those verses are not correct – God forbid. It is clear unbelief and is totally opposite to the reality of the verse “Whose word can be truer than Allah’s?” (an-Nisa, 4/122)

The People of Hell and the People of Paradise Cannot be Equal

“Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity.” (al-Hashr, 59/20)

It is stated in the verse above that the end of the people of Hell and the people of Paradise will not be the same because the people of Paradise have succeeded in the trade market of the world-hereafter and have deserved Paradise while the people of Hell have failed and lost Paradise.

However, if Paradise is not eternal and disappears one day, neither the success nor the gains of the people of Paradise can be mentioned. In that case, the people of Paradise and the people of Hell will have the same end and will be equal. It is contrary not only to Allah's infinite justice and mercy but also to the clear expression of the verse above.

Those Who Obey and Disobey Cannot be Equal

“Shall We then treat the People of Faith like the People of Sin?” (al-Qalam, 68/35)

The decrees of the verses mentioned previously are emphasized in summary in the verse above.

An important point in the verse “Shall We then treat the People of Faith like the People of Sin?” is the use of the pronoun “We”, which belongs to Allah. The following is expressed in the verse with it: “Since those who obey and disobey are not equal in terms of any criterion of justice, is it possible for ‘Us’, who have infinite justice and wisdom, to do such a bad thing?”

In fact, if the end of the abode of the hereafter is to perish, the strong emphasis of the verse will be in vain – God forbid. Thus, it is understood from the clear expressions of all those verses that the abode of the hereafter is eternal, that Paradise and Hell are everlasting and that their inhabitants are eternal.

III. The Togetherness of the Concepts Khuld and Abad

There are many verses in which the words “khuld/khalid”, which mean eternity, are used in the Quran. Those concepts literally express eternity but they are also used in the sense of “a long time” metaphorically; therefore, misinterpretations about the eternity of Paradise and Hell are made.

In this part, we will deal with the verses in which the words “khuld” and “abad” are used together in the same verse like “khalidina fiha abada” because when they are used together, there is no possibility of meaning anything but eternity; that is, the literal meaning is used and there is no possibility for the metaphorical meaning.  

We want to quote the verses expressing the eternity of Paradise and the people of Paradise first and then the verses emphasizing the eternity of Hell and the people of Hell in the order in which they are mentioned in the Quran.

Verses Emphasizing the Eternity of the People of Paradise

1) “But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home.” (an-Nisa, 4/57)

2) “But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah’s promise is the truth, and whose word can be truer than Allah’s?” (an-Nisa, 4/122)

3) “This is a day on which the truthful will profit from their truth: theirs are gardens, with rivers flowing beneath,- their eternal Home: Allah well-pleased with them, and they with Allah. That is the great salvation, (the fulfilment of all desires)” (al-Maida, 5/119).

4) “Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of gardens for them, wherein are delights that endure: They will dwell therein for ever. Verily in Allah’s presence is a reward, the greatest (of all).” (at-Tawba, 9/21-22)

5) “The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well- pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” (at-Tawba 9/100)

6) “The Day that He assembles you (all) for a Day of Assembly,- that will be a Day of mutual loss and gain (among you), and those who believe in Allah and work righteousness,- He will remove from them their ills, and He will admit them to Gardens beneath which Rivers flow, to dwell therein for ever: that will be the Supreme Achievement.” (at-Taghabun, 64/9)

7) “Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,- An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision.” (at-Talaq, 65/10-11)

8) “Those who have faith and do righteous deeds,- they are the best of creatures. Their reward is with Allah. Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher.” (al-Bayyina, 98/7-8)

Verses Emphasizing the Eternity of the People of Hell

1) “Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- Except the way of Hell, to dwell therein for ever. And this to Allah is easy.” (an-Nisa, 4/168-169)

2) “Verily Allah has cursed the Unbelievers and prepared for them a Blazing Fire,- To dwell therein for ever: no protector will they find, nor helper.”(al-Ahzab, 33/64-65)

3) “Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever.” (al-Jinn, 72/23)

IV. The Concept of Khuld in the Quran is the Declaration of Eternity

In the Quran, not only the “eternity” of the people of Hell and the people of Paradise but also Hell and Paradise themselves are emphasized with the attribute of “khuld”.

The translations of the verses in question are as follows:

The translation of the verse related to Paradise:

“Say: ‘Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment).’” (al-Furqan, 25/15).

In the verse above, Paradise is qualified with the word “khuld” “Khuld” is a concept that expresses eternity. A beautiful aspect of Paradise is shown by being emphasized that it is an eternal abode. If we interpret that word as “not eternal, for a temporary period of time”, contrarily to its literal meaning, the meaning of the verse will disappear because the beauty of Paradise becomes manifest with eternity, not with temporariness.  

The translation of the verse related to Hell:

“Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!” (as-Sajda, 32/14).

In the verse above, penalty in Hell is qualified with the word “khuld”, which expresses its eternity. It is clearly understood from the style of the verse that the attribute of the eternity of penalty in Hell is indicated when it is stated that penalty in Hell is something terrible.

V. The Interpretation of Badiuzzaman Said Nursi regarding the issue

We want to quote from Badiuzzaman Said Nursi, who always expresses the truth, as the last word. He expresses “the eternity of the hereafter” as follows in an invocation:   

“O All-Powerful and Wise One! O Most Merciful and Compassionate! O Munificent One True to His Promise! O All-Compelling One of Glory, One of Dignity, Grandeur, and Wrath!..” 

“You are utterly exempt from and exalted above giving the lie to so many loyal friends, and so many promises, and attributes and functions, and denying the certain demands of the sovereignty of Your dominicality and the endless prayers and supplications of Your innumerable acceptable servants, whom You love and who attract Your love by assenting to You and obeying You; and You are exempt from confirming the denial of resurrection by the people of misguidance and unbelief, who through their disbelief and rebellion and denial of Your promises, offend the magnificence of Your grandeur and affront Your dignity and glory and the honor of Your Godhead, and sadden the compassion of Your dominicality. We declare Your justice, beauty, and mercy to be exempt from such infinite tyranny, such ugliness.

We believe with all our strength that the testimony of the prophets, purified scholars, and saints, who are those truthful envoys of Yours, those heralds of Your sovereignty, at the degrees of ‘absolute certainty,’ ‘knowledge of certainty,’ and ‘the vision of certainty,’ to the treasuries of Your mercy in the hereafter and the stores of Your bounties in the everlasting realm, and to the wondrously beautiful manifestations of Your Beautiful Names, which will be manifested totally in the abode of bliss, are absolutely true and veracious, and what they have indicated conforms absolutely with reality, and that what they have given glad tidings of is true and will occur. Believing that the supreme ray of Your Name of Truth, which is the source, sun, and protector of all realities, is this truth of the resurrection and Great Gathering, they teach it to Your servants.…” (Sözler, Onuncu Söz, pp. 100-101).

To sum up, the clear expressions of the verses mentioned above clearly show that Paradise and Hell are eternal. To think of the opposite would be contrary to the clear expressions of those verses and would be unthinkable.

76 Visiting graves, tawassul and shafa’ah are true

The purpose of visiting graves, asking help from the dead (istighatha), making a prophet or a saint an intermediary in prayers/duas (tawassul), benefitting from the help of Allah’s beloved slaves in order to get rid of some hardships in the hereafter and pass some difficult places (shafa’ah) have been understood and misunderstood among Muslims, and have been debated among scholars. Those who regard the issues above permissible accuse those who do not of unbelief and being people of bid’ah and those who do not regard them permissible accuse the opposite group of shirk (polytheism).

When I observed those debates, the following issue attracted my attention: There are some exceptions but both parties mention the evidences of the other group in a way that are appropriate with their view and in a way that can be used as a support for their accusations, not as they exactly are. Then, they generally speak and write outside the boundaries of the ethics of justice and moderation.   

Both sides have evidences that are based on reason as well as verses and hadiths. They think, interpret and reach a conclusion based on those evidences. Since the conclusion is a human interpretation, they should say, “The evidences make us reach this conclusion and other views and interpretations are wrong. However, since it includes interpretation, we cannot say that those who hold opposite views are unbelievers.” If they say so, the debate will be over and the ummah will not be divided.

Nobody can help others unless Allah gives permission. It is necessary for a living or dead person to be given permission and opportunity by Allah to help another person. There are sound hadiths showing that the Prophet (pbuh) was given the authority to intercede and act as an intermediary in prayer (dua). Thus, it is never appropriate to accuse those who believe in tawassul with him (when he was alive or after his death) and his intercession (shafa’ah) in the hereafter of shirk. It is not appropriate to call those who do not regard them permissible based on evidences as unbelievers or people of bid’ah either. I believe that our beloved Prophet (pbuh) has the authority to intercede in the hereafter with the permission of Allah. I do not regard it objectionable to say, “O Allah! Accept my prayer for the sake of Your Prophet!”

There are sound hadiths showing that believers can intercede for one another in the hereafter along with prophets.

As for the people who are believed to be saints, I believe that it does not involve shirk to ask help from them and to use them as intermediaries based on inspiration, observation and news depending on them. For, those who believe in them and practice them believe that they can do so because Allah allows those beloved slaves to do so. They do not believe that they do so despite Allah and as the second authority along with Allah. In conclusion, we worship Allah and ask help from Allah. Allah gives us sustenance through His slaves; similarly, He uses some of His slaves for some of His help and grace. 

I had written about visiting graves before. According to hadiths, the purpose of visiting graves is not the benefit of the dead body in the grave but the benefit of the person who visits grave by remembering death and taking lessons. The spirits of the dead people left the dead bodies in the grave and they are in another realm called Barzakh. The prayers (duas) said for the dead people and good charities done for them will reach them in that realm and be beneficial if Allah permits.

They asked al-Azhar’s Research Institute about the issue a month ago and they made the following explanation:

It is mustahab to visit graves due to the following reasons: To take lessons, to remember death and the hereafter, (for the dead people) to benefit from the prayers(duas). 

The evidences for this decree are as follows: The Prophet (pbuh) prohibited visiting graves first but allowed it later. He said Allah gave him permission to visit the grave of Amina, his mother. He visited the martyrs of Uhud and the Cemetery of Baqi in Madinah. He greeted them, prayed for them and addressed them as follows: “O inhabitants of the land of believers and Muslims! As-Salamu alaykum! We will also join you when Allah wishes. I ask welfare for you and us from Allah.” It is known that Hz. Fatima visited the grave of Hamza, her paternal uncle, and that other Companions visited graves. The best day for visiting graves is Friday, or one day before or after it.

When man dies, his spirit leaves the body and the features like thinking, hearing, feeling pain and flavor belonging to the spirit leave the body. The body decays and mixes with non-living things. The spirit goes to Barzakh, which is a realm between the world and the hereafter, and remains there until the Day of Resurrection. It feels pain, agony, flavor and happiness there; it can meet the spirits of other dead people or living people there and get rid of loneliness. It becomes aware of those who visit its grave. That is the belief of the majority of Ahl as-Sunnah based on hadiths regarding the issue.

77 Will there be a difference in the skin color of people in the hereafter? Will black people be able to have white skins?

Since the Hereafter is a "place of power", it is not possible to compare that realm with worldly measures, and to measure and weigh it with what we see in the world.

For, everything in the world is created based on a reason and wisdom but everything will be created without the need for them in the hereafter. Since there is no such thing as the secret of testing in the hereafter, strange and wonderful things and events will frequently be seen. People will be surprised and astonished all the time.

A believer will only say "alhamdulillah" in the face of blessings and expresses his praise and gratitude. Does the tree speak, does the stone understand the news, does the water listen to the orders or do animals speak in the world? No, they don't. However, everything will have life, everything will be conscious, and every being will work under the command of man in the hereafter. The tree will speak, the stone will hear the news, the water will follow man. Whatever we think, whatever we want and whatever we dream and feel will come true.

Many things will happen for no reason. In such a realm, everybody will attain blessings according to his degree. Although the face of man will remain fixed in terms of shape in this realm, his beauty, luminosity and sweetness will increase many times; his imperfections will disappear and his deficiencies will be completed; thus, man will become perfect in all aspects.

Allah Almighty created and creates every human being with a different beauty in the world. However, all kinds of beauties will be added to those beauties. Since Paradise will give believers all kinds of blessings in a way that they will love, adopt and enjoy, it is possible for the same thing to happen related to "skin color". For example, if a black person always wants to be white in the world, Allah Almighty can give that person what he wants in the hereafter if He wills.

The following conversation between the Prophet Muhammad (pbuh) and a Companion sheds light on the issue. Aswad, who was an Ethiopian with a black face like coal and whose name meant black in Arabic, came to the presence of the Messenger of Allah. He stood timidly. He said, "O Messenger of Allah! I want to ask you a question. Will you give permission?" The Prophet said, "Yes, of course? What is your question?"

He said, " O Messenger of Allah! You are superior to us in terms of appearance, color and prophethood. Allah created you exceptionally beautiful. Can I be in Paradise with you if I believe in what you believe in and if I do the good deeds you do?" The Prophet said, "Yes, you can." Then, he gave the following good news to Aswad, whose heart was warmed toward Islam, who was overjoyed with the love of the prophet, whose face was black, but whose spirit was white and bright:

"I swear by Allah, in whose hand is my soul, that the whiteness of Aswad in Paradise can be seen from a distance of a thousand years." Aswad, who received this good news, became a believer and began to weep out of joy. This desire for Paradise burned him so much that he fell to the ground suddenly. They checked whether he was alive. He had already passed away. The Messenger of Allah led his janazah prayer and placed him in the grave with his blessed hands.1

Yes, Allah Almighty, who fulfilled that wish of Aswad, can fulfill the wishes of other black Muslims if He wills.

1. Usdul-Ghaba, 1:83.

Mehmet Paksu

78 Who are the three people whose books of deeds are not closed after they die?

According to what is reported from Abu Hurayra, the Messenger of Allah (pbuh) said,

"When a man dies, the rewards (thawabs) of his deeds come to an end, but the rewards of three deeds continue: recurring charity, knowledge from which people benefit, and a pious child who prays for him." [1]

Death is the end of the temporary life in the world and the beginning of the eternal life, whose existence is definite. Life stops with death; so do the good deeds and sins. However, due to divine wisdom, the rewards and sins of some deeds continue after death too.

Three deeds whose rewards continue after death too are mentioned in the hadith. One of them is recurring charity, that is, good deeds whose rewards continue. Mosques, schools, roads, bridges, fountains, water dispensers, inns, public baths and all kinds of foundations are examples of them.

The second good deed whose rewards continue is knowledge from which people benefit all the time. It is one of the greatest good deeds for man to teach what he knows to others. There are various ways and forms of doing it. To bring up students and to teach them what one knows is the most important one. In addition, to write and publish books, to save them in disks, cassettes and films by making use of modern technology, to establish scientific research centers where they are kept, to speak in conferences and seminars, in short to transfer his knowledge to the following generations will cause the book f deeds of a person not to be closed and his rewards to continue.

It is necessary for the knowledge and information to be useful because harmful knowledge is more permanent than harmful people. A person dies but his harmful ideas continue. It is clear that such harmful ideas will cause a person to be held responsible.

The third deed that will make the rewards of a person continuous after his death is a righteous child who will pray for him after his death.

What is meant by a righteous child is a Muslim child. The most important duty of a mother and father is to bring up their children as good Muslims. Such a child will pray for his parents after their death and will do good deeds that will cause others to pray for them too.

WHAT WE LEARN FROM THE HADITH:

1. Death is the end of the world life and the beginning of the eternal life in the hereafter. Death ends the good deeds and rewards of a person in the world.

2. There are some deeds whose rewards continue after death. They are recurring charity, knowledge from which people benefit, and a Muslim child who prays for his parents.

3. It is not enough to learn something; it is also necessary to teach it to others and transfer it to the following generations in the best way. [2]

Footnotes:

[1] Muslim, Wasiyyah 14. See also Abu Dawud, Wasaya 14; Tirmidhi, Ahkam 36; Nasai, Wasaya 8.
[2] Imam Nawawi, Riyadus-Salihin, Peygamberimizden Hayat Ölçüleri, Translated and Explained by : Prof.Dr. M. Yaşar KANDEMİR, Prof.Dr. İsmail Lütfi ÇAKAN, Doç.Dr. Raşit KÜÇÜK, Erkam Yayınları, İstanbul 1997 (Revised edition), Vol. 6, pp. 170-172; for more information, see ibid, Vol. 5, pp. 8-9.

79 What chapters are more virtuous to read for the spirit of a dead person?

The virtues of the some of the chapters and verses of the Quran are more than others. The hadiths about the virtues of the chapters and verses of the Quran are as follows:  

1. The narrator: Abu Hurayra. The Messenger of Allah (pbuh) said,

"A chapter of the Qur'an containing thirty verses will intercede its reader till he will be forgiven. It is Tabarakalladhi bi-Yadihil-Mulk."

The following is stated in the narration in Abu Dawud: "The chapter will intercede the person who attains its friendship (by reading)." [Abu Dawud, Salah 327, (1400) (or Ramadan 10); Tirmidhi, Thawabul-Quran 9, (2893)]

2. The narrator: In another narrator from Ibn Abbas in Tirmidhi, Ibn Abbas says the Messenger of Allah (pbuh) said,

"This chapter prevents (penalty in the grave or the sins that cause penalty in the grave); this chapter is a reason for salvation; it saves a person from penalty in the grave."

Razin adds the following: "Ibn Shihab said, "according to what Humayd Ibn Abdirrahman told me, the Messenger of Allah said, "The chapter of al-Mulk struggles on behalf of its friend (and saves him from torture) [Tirmidhi, Thawabul-Quran 9, (2892)]

3. The narrator: Ibn Mas'ud. The Messenger of Allah (pbuh) said,

"If a person reads the last two verses of the chapter of al-Baqara, those two verses will be enough for him." [Bukhari, Maghazi 12, Fadailul-Quran 10, 17, 37; Muslim, Musafirin 255, 256, (807-808); Abu Dawud, Salah 326, (1397); Ibn Majah, 183, (1369); Tirmidhi, Thawabul-Quran 4, (2884)]

4. The narrator: Abu Umama. I heard the Prophet (pbuh) say,

"Recite the Quran because on the Day of Resurrection, it will come as an intercessor for those who recite it. Recite Zahrawayn (the two bright ones), that is, al-Baqara and Aal-i Imran. For, on the Day of Resurrection, they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite the chapter of al-Baqara because to take recourse to it is a blessing and to give it up is a cause of grief; and the magicians cannot confront it." [Muslim, Musafirin, 252, (804)]

5. The narrator: Anas. The Messenger of Allah (pbuh) said,

"The chapter "Idha jaa nasrullahi wal-fath" is equal to one-fourth of the Quran." [Tirmidhi, Thawabul-Qur'an 10, (2897)]

6. The narrator: Ibn Abbas.

"While Jibril was sitting with the Prophet (pbuh), he heard a creaking sound above him. He lifted his head and said, ‘This is a gate opened in heaven today; it has never been opened before.” When an angel descended through it, Jibril said, “This is an angel who came down to the earth; he has never come down before.” The angel greeted and said to the Prophet (pbuh), ‘I give you the glad tiding about two lights given to you which have not been given to any prophet before you: One of them is the chapter of al-Fatiha and the other is the concluding verses of the chapter of al-Baqara. You will be given great thawab for each letter you read from them.'" [Muslim, Musafirin 254; Nasai, Iftitah 25]

7. The narrator: Abu Hurayra. The Messenger of Allah (pbuh) said,

"If a person reads the chapter ad-Dukhan at night, he reaches the morning along with seventy thousand angels asking for forgiveness for him." [Tirmidhi, Thawabul-Qur'an 8, (2890)]

80 Will those who cannot marry in this world marry in the hereafter? Is marriage in the world necessary in order to be together in the hereafter?

Those who cannot marry each other in this world can marry in the hereafter.

Allah Almighty will marry a single believing woman off to a believing man in the hereafter. For, along with eating and drinking, one of the pleasures of Paradise is marriage. A woman should also benefit from this boon.

As it is known, every man in Paradise will be given two wives from the world and several houris based on his degree. On the other hand, there are women and men who die when they are single in the world. Allah Almighty will marry single men in Paradise. 

Besides, the women of Paradise who were married to the men of Hell will be married off to the believing men of Paradise. As it is stated in various hadiths, believing men will marry a woman of Paradise like this along with their own wives. (Ibn Majah, Zuhd: 39)

Will there not be jealousy in Paradise? No, there will be no jealousy because people will be purified from all kinds of bad feelings and they will have only good characteristics. Therefore, neither the women of the world nor houris will be jealous of each other; they will get on very well.

81 Is it permissible to say bad things about dead people?

It is not permissible to say bad things about dead people. The Prophet states the following in a hadith narrated by Hz. Aisha:

"When one of your friends die, leave him; do not backbite and condemn him." (Abu Dawud, Sunan, Adab, 49,  IV /275)

The Prophet (pbuh) states the following in a hadith narrated by Abdullah b. Umar:

"Mention the good deeds of your dead people; ignore their bad deeds." (Tirmidhi, Sunan, Janaiz, 33, II/215; Abu Dawud, Sunan, Adab, 49, IV /275.)

Accordingly, it is permissible to mention the good deeds of a dead person but not permissible to mention his bad deeds. The dead people whose bad deeds are prohibited from being mentioned by the Prophet (pbuh) are those who are not unbelievers, munafiqs, who do not commit sins openly and who are not people of bid’ah. There is no drawback to mentioning the bad deeds of such dead people. For, when the bad deeds of those dead people are mentioned, Muslims will take lessons from them and will prevent themselves from their bad ending,

"Do not curse your dead people." (Bukhari, Janaiz, 96)

As a matter of fact,

in the hadith above, the prefix “al” at the beginning of the word dead in Arabic shows that the dead people who are prohibited from being cursed are not all dead people but some of them. The word “your dead (mawtakum)” in the hadith of Tirmidhi, the affix kum (your) is added to mawta, showing that they are the dead people of Muslims.

According to the majority of scholars, it is possible for a fasiq (sinner, wicked person) to have repented before death; therefore, it is not permissible to mention the bad deeds of any Muslim after his death.

82 Why do those who go to Hell become black?

The fact that the faces of those who go to Hell become black indicates that they are the black sheep of humanity.

- Their faces turn black as a sign of denying the messengers of Allah and being liars. As a matter of fact, when the Prophet (pbuh) encountered the polytheists for the first time at the Battle of Badr, he said to them, “Shahatil-wujuh! = May your faces be black!”, indicating that they were the real liars since they denied the truth.

- It is significant in terms of the harmony of a place and its residents that the faces of those who enter Hell, which is a dark place, darken.

- The nature of unbelief is non-existence. Non-existence is dark. An unbeliever has darkness in him since he has the element of unbelief in him. That darkness, which is hidden in the world due to the necessity of testing, will appear fully on the Day of Judgment and it will be reflected to their faces from their hearts.

- “Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light…”(al-Baqara, 2/257) As it is stated in the verse above, believers who attain the consent of Allah will attain a light that is in compliance with the brightness of Paradise. When they go to Paradise, which is a luminous place, they will be filled with luminous light just as their minds, hearts and feelings are filled with luminous light in the world with the consciousness of belief. As for unbelievers, they will be painted with the paint of Hell, which is a dark place, when they go to Hell just as they fall into the darkness of unbelief in the world. May Allah save all of us from Hell!

83 Can a person who is about to die see the realm of angels? Can we understand that a person who is about to die is observing the realm of angels by sitting next to him/her and looking at him/her?

It is not definite that man can observe the realm of angels. That is, not everybody that dies can observe the realm of angels. However, a person sees the angel of death when he is about to die. Besides, man cannot see the realm of angels from this world. However, saints can see it if Allah shows it.

The angels appearing at the time of death and informing people about their rank, the death throes and the states at that time are the realities of ghayb that cannot be known by the people in the world. It is necessary for a believer to believe in the realities of ghayb related to the nature of death, life in the grave and the realms of the hereafter informed by Allah and His Messenger. It is necessary for every Muslim to believe definitely in those states that are informed by definite news.

84 Are some patients who undergo depression held responsible because of attempting to commit suicide?

It is not regarded as legitimate and permissible rationally or religiously for a person to commit suicide due to any reasons. For, a person who attempts to do such a thing is regarded to have violated the boon of life entrusted to him by Allah and committed a major sin. Besides, Muslims will not have good thoughts about him and will not speak good of him. He will deserve penalty in Hell because of committing such a major sin. (Muslim, Iman: 175)

The Prophet (pbuh) states in many hadiths that those who commit suicide commit a major sin and that they will be punished in Hell. Besides, as far as what we see in the community, the people who commit suicide are religiously and spiritually weak people in general.

To commit suicide is a major sin but a Muslim who commits suicide does not become an unbeliever. For, a person becomes an unbeliever when he denies one of the principles of belief. Therefore, his janazah prayer is performed just like other Muslims. This is the view of the majority of Islamic scholars including Abu Hanifa and Imam Muhammad. That is, the janazah prayer of a Muslim who commits suicide voluntarily or involuntarily is performed. 

However, Imam Abu Yusuf states the following: “The janazah prayer of a person who commits suicide is not performed unless he commits suicide by mistake or in order to be saved from severe pain.” (al-Fatawal-Hindiyya, I/163). However, the view of the majority of scholars is that the janazah prayer of a Muslim who commits suicide is performed. 

(Mehmed Paksu Aileye Özel Fetvalar)

Acting upon the fatwa of Imam Abu Yusuf, the illness of a person who attempts to commit suicide due to undergoing depression can be regarded as a matter of mitigation. We cannot definitely know whether he is of sound mind or not at that time. Only Allah knows it. It is stated that those who are of unsound mind will not be held responsible for the sins they commit in our religion. One has to be of sound mind in order to be held responsible.

However, if what makes him go under depression is something illegitimate, he will be held responsible like a drunken person killing somebody. However, if he has gone under depression due to something that is not a sin, he can be regarded as excused. 

What is essential here is whether he is of sound or unsound mind. If a person who is of sound mind commits suicide, he is regarded to have committed a major sin. 

 

SUICIDE

It means man killing himself. When a person kills himself, it is called a "suicide" no matter how he does it. Suicide means ending the life created by Allah. Therefore, it is regarded among major sins. It is Allah who gives man life and who has the authority to remove it.

It is definite by verses and hadiths that it is haram to commit suicide and it causes danger in the hereafter. 

The following is stated in the Quran: "O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful!" (an-Nisa, 4/29) Along with killing oneself, the verse means to commit that things rendered haram by Allah, committing bad deeds and to destroy oneself by eating up property of others through wrong ways. (Ibn Kathir, Tafsirul-Quranil-Azim, İstanbul 1985, II, 235)

Amr b. al-As had a wet dream in the Expedition of Dhat ath-Thalathil and led the prayer by tayammum though there was water, fearing death since the weather was very cold. When he informed the Prophet (pbuh) about it, he said he acted upon the verse above; the Messenger of Allah (pbuh) approved what Amr had done. (Abu Dawud, Taharah, 124; Ahmad b. Hanbal, IV, 203)

The following is stated in a hadith: “Avoid the seven great destructive sins.” They asked, “O Messenger of Allah! What are they?” He said, “To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden, to eat up interest (usury), to eat up an orphan's wealth, to flee from the battlefield, and to accuse a believing chaste woman who is unaware of anything of fornication." (Bukhari, Wasaya, 23, Hudud, Tibb, 45; Muslim, Iman, 144)

Suicide was forbidden in the previous ummahs too. It was reported from Jundub b. Abdullah that the Prophet (pbuh) said, "Amongst the nations before you there was a man who got a wound, and growing impatient with its pain, he took a knife and cut his hand with it and the blood did not stop till he died. Thereupon, God Almighty said, 'My slave hurried to bring death upon himself so I have forbidden him to enter Paradise.'" (Bukhari, Anbiya, 50)

The Prophet said that Quzman, who fought self-sacrificingly during the Battle of Khaybar, would go to Hell. Thereupon, Huzai Akthum, one of the Companions, followed Quzman and saw that he could not put up with his wounds and committed suicide by leaning on his sword. (Bukhari, Qadar, 5, Riqaq, 33, Maghazi, 38, Jihad, 77; Muslim, Iman, 179; Kâmil Miras, Tajrid Sarikh, X, 266 268). When the Messenger of Allah was informed about how Quzman died, he said, "There are some people who do good deeds like the people of Paradise in appearance but they are among the people of Hell. There are some people who do bad deeds like the people of Hell in appearance but they are among the people of Paradise." (Bukhari, Qadar, 5, Riqaq, 33; Muslim, Iman, 179)

The penalty for the person who commits suicide is given in accordance with the form of the suicide. The following is stated in hadiths: "He who commits suicide by stabbing himself with a sharp thing like a knife shall keep on stabbing himself in Hell (Bukhari, Janaiz, 84) He who commits suicide by throttling shall keep on throttling himself in Hell; he who shoots himself in the world will also shoot himself in Hell." (Bukhari, Janaiz, 84)

"If a person jumps off from the top of a mountain and kills himself, he will fall like that in Hell; he who kills himself by drinking poison will be punished like that in Hell with the poison glass in his hand." (Muslim, Iman, 175; Tirmidhi, Tibb, 7; Nasai, Janaiz, 68, Darimi, Diyat, 10; Ahmad b. Hanbal, II, 254, 478)

According to the majority of Islamic scholars, a person who commits suicide does not exit the religion of Islam and his janazah prayer is performed. It is stated that there is no clear statement expressing that Quzman, who committed suicide during the Battle of Khaybar, will stay in Hell forever. Therefore, it is hoped that a person who commits suicide will be saved from Hell after being punished for the sin of suicide. However, it is necessary for that person to be a believer when he dies and not to believe that committing suicide is halal (permissible). (Kâmil Miras, ibid, X, 270)

It is reported that the Prophet (pbuh) did not lead the janazah prayer of a person who stabbed himself to death. However, this act aims to punish the one who committed suicide and to prevent others from doing such a thing. As a matter of fact, the Companions performed the janazah prayer of that person. (al-Asqalani, Bulughul Maram, translated by A. Davudoğlu, İstanbul 1970, II, 276-277). According to Imam Abu Yusuf, janazah prayer of a person who commits suicide is not performed unless he commits suicide by mistake or in order to be saved from severe pain.

In conclusion, the body is the greatest thing entrusted to man by God Almighty. It is necessary to protect this trust until the soul leaves the body without man’s own intervention. For this reason, it is the purpose of Islam that one should show ultimate patience in the face of psychological and physical problems. Otherwise, the person who thinks he will solve his worldly hardships and problems by committing suicide will face much bigger problems first in the grave and then in the life of the hereafter. Life is beautiful even under the worst conditions because we should not give up hope as long as the spirit remains in the body. There is a day after every night and there is ease after every difficulty. The starting point of the solution to the problem is when the slave turns toward Allah and asks for help from Him. The Supreme Creator bestows ease from unexpected places and directions. For, He has power over everything. He who relies on Him gains strength.

Hamdi DÖNDÜREN

85 Is it justifiable for a man who lost his right hand, his wealth, wife and job in an accident to commit suicide?

The misfortunes that hit a man in this world are not justifiable reasons for him to commit suicide. Our example (model) regarding the issue is the Prophet Ayyub (Job).

Life is a chain of tests from beginning to end. Tests for man begin with childhood. Man purifies, becomes mature and strong enough to face great challenges in time. It is impossible to distinguish gold from stone and diamond from coal in a place where there is no test.

The hardness of the test is directly proportional to the personality of man. The most difficult tests are the tests of the prophets. God Almighty tested the Prophet Ayyub with a terrible disease that affected all parts of his body.

Ayyub was a righteous slave. Allah wanted to test him with his wealth, his family and his body. Once he was very rich but he lost all of his wealth and became poor. He soon lost his family and was left alone. Moreover, his body was writhing in pain and suffering. However, Hz. Ayyub never ceased to show patience despite everything; and he never ceased to worship and thank Allah. On the contrary, his devotion to his Lord increased as the misfortunes hit him more.

Yes, wealth had some responsibilities and burdens. Hz. Ayyub showed patience and passed the test. Then, it was time for the test of poverty. He passed that test too with the permission of Allah. He had a big and happy family. He also had to show patience related to them. He passed that test too. The Prophet Ayyub was alone after that. He was tested through loneliness and desolateness. He passed this test too.

Once, he had a healthy body. He was tested through his health. He passed the test by thanking for every boon he had. When all of his body was affected with an illness, he showed patience and even thanked Allah. He passed the test fully. In short, He always turned toward Allah. His illness never ended; poverty was unbearable; disloyalty of the people broke his heart. He spent his days with three friends: disease, poverty and loneliness. However, he produced an alternative triangle: patience, thanking and worshipping.  

Once, Satan encountered him and said,

- O Ayyub! I am the source of all of the pains you suffer. If you give up showing patience, you will recover. Rebel! Give up patience. Patience is of no good for you.

Hz. Ayyub dismissed Satan and shouted:

- Get out and never come again! I will never give up patience, thanking and worshipping...

When his wife advised Hz. Ayyub to pray to Allah to heal him, Ayyub, who was a hero of patience, answered her as follows:

- How long did we live in riches and boons?

- For eighty years.

- How long did we suffer illness and troubles?

- For seven years...

- I lived in riches for eighty years and in hardship for seven years. In that case I feel ashamed to call on Allah to remove the hardship.

He was determined to show patience no matter how worse his illness got. However, the wounds prevented him from worshipping and mentioning Allah one day. At that time, he groaned: 

- O Lord! The illness intervened between You and me. It is a great agony not to be able to mention your name with my tongue and heart. O Allah! You have endless mercy. Save me from anything that would keep me away from You!

Ayyub was both praying and crying. Suddenly a sound was heard. He was addressed as follows:  

- O Ayyub, Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink.

The Prophet of patience hit the ground with his heel. Water gushed out of the ground suddenly. It was cool, pure and clear. It had tasted like the water of Paradise. Hz. Ayyub was drinking water and also washing his body with it. A little later, he felt that all of the wounds on his body recovered and he was full of life. His fatigue was replaced by a strange vitality. His fever went down. Obviously, the blessed water, healed all of his internal and external diseases.

Soon, his family returned. The divine mercy brought them back. The Prophet of mercy was no longer alone. His disease that lasted for years ended and he was healthy again. Hz. Ayyub thanked Allah more for it.  

Allah praised Hz Ayyub as follows in the Quran to reward his patience:

- Truly We found him full of patience and constancy. How excellent in Our service! Ever did he turn (to Us).

Yes, the Quran described him with the word "awwab". Awwab means a person who turns toward Allah with dhikr and patience all the time. Hz. Ayyub's patience enabled him to pass the test. After that day, his prayer was repeated by all ill people and people who suffered. Everybody who uttered that prayer remembered Hz. Ayyub's patience and showed patience. When they wanted to feel relieved, they groaned like him.

The Prophet of patience taught us what a great power patience was. In fact, he also taught us that spiritual diseases were more dangerous than material diseases because the material diseases damaged our short worldly lives whereas the spiritual diseases ruined our eternal lives. The cure for our spiritual illnesses is mentioning Allah all the time, remembering Him and fulfilling His commands all the time.  

Allah will give great rewards in the hereafter to His slave who shows patience in the face of diseases and misfortunes in this world. He will lead a perfect life in Paradise. As a matter of fact, our Prophet (pbuh) told us that when a Companion whose leg was lame was martyred went to Paradise, his foot was sound.

86 Are Paradise and Hell eternal?

Allah states in the Quran that both Paradise and Hell are eternal with their inhabitants. Eternal life for believers is in Paradise:

"... and they abide therein (for ever)." (al-Baqara, 2/25).

"The Day that He assembles you (all) for a Day of Assembly,- that will be a Day of mutual loss and gain (among you), and those who believe in Allah and work righteousness,- He will remove from them their ills, and He will admit them to Gardens beneath which Rivers flow, to dwell therein for ever: that will be the Supreme Achievement." (at-Taghabun, 64/9)

"A Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision." (at-Talaq, 65/11)

"So enter the gates of Hell, to dwell therein. Thus evil indeed is the abode of the arrogant." (an-Nahl, 16/29)

"But those whose balance is light, will be those who have lost their souls, in Hell will they abide." (al-Mu'minun, 23/103)

"(To them) will be said: ‘Enter ye the gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!’" (az-Zumar, 39/72)

"Enter ye the gates of Hell, to dwell therein: and evil is (this) abode of the arrogant!" (al-Mu'min, 40/76)

The verses above and several others are enough for a person who believes in Allah. Only a person who does not believe in Allah denies it after Allah promises it. Allah states the following about those who deny His verses:

"To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the garden, until the camel can pass through the eye of the needle: Such is Our reward for those in sin." (al-A'raf, 7/40)

87 How can a deaf person hear when Sur (the Trumpet) is blown?

First of all, we should state that Allah makes you hear if He wills. In addition, blowing the Trumpet (Sur) is a herald of the beginning of Doomsday. So, it is an extraordinary state. The hearing problems of hearing-impaired people can be removed in those extraordinary states.

Some verses regarding the issue are as follows:

“The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on.” (az-Zumar, 39/68)

“And listen for the Day when the Caller will call out from a place quiet near,- The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection.” (Qaf, 50/41, 42)

Acting upon the verses, some tafsir scholars point out that nafkh /blowing the Trumpet will be in three forms:

- Nafkh Faza’: Blowing that frightens.

- Nafkh saiqa: Blowing that kills.

- Nafkh qiyam: Blowing that resurrects. (see Hazin tafsir, the interpretation of an-Naml, 27/87)

It is possible to establish a relationship among those three concepts, which are clearly included in the Quran, with hearing, and it is also possible not to establish this relationship. The cause of fear and unconsciousness or death, besides hearing the sound, may be the strong frequency of the sound - even if it is not heard - since it can spread to the neural base and cause fear, stun and even kill. There is a strong possibility that there is a resurrection frequency as well as a death frequency.

However, “the world is dar al-hikmah (place of wisdom), and the hereafter is dar al-qudrah (place of power).” In jobs that require tools and equipment in the world, they may not be necessary in the hereafter. Otherwise, how can deaf people understand the questions of the questioning angels in the grave? 

It means that at the time of Doomsday, when extraordinary events begin, everyone in the world at that moment will be affected by the sound and noise of Doomsday in some way; they will realize it and will die.

To sum up, the relevant verses warn people in a very effective way in terms of describing the horror of Doomsday and the resurrection, and state that it is necessary to be ready for Doomsday, whether it is man’s own doomsday or the doomsday of the universe.

88 From which side is the dead body placed into the grave?

In Arabic, the word janaza/jinaza is used both for “dead person” and “coffin”.

In Islamic literature, the person who is about to die is called muhtadar; the general preparations for the dead are called tajhiz; the washing of the dead body is called ghasl; the enshrouding of the dead body after washing is called takfin; carrying it to the place where the prayer will be performed after being placed in the coffin and then to the grave is called tashyi, and the burial is call dafn.

There are narrations stating that the dead bodies were placed into the grave from the qiblah direction. (Ibn Majah, Janaiz, 38; Tirmidhi, Janaiz, 62)

Hanafis base their views on those narrations.

However, there are also practices in which dead bodies were placed into the grave from the direction of the feet. (Abu Dawud, Janaiz, 67)

Some scholars base their views on that narration.

In fact, the disagreement on the issue is in terms of virtue. It is not about whether it is permissible to place the dead body into grave from this or that direction. The dead body can be placed into the grave from any direction; there is no sin in it.

In conclusion, we can say that it is permissible to place the dead body into grave from the direction of the feet or from the direction of the qibla.

While Hanafis regard placing the dead body into grave from the qiblah direction as more virtuous according to those narrations, other scholars regard placing the dead body into grave from the direction of the feet as more virtuous according to that narration.

When the dead is placed into the grave, the following prayer is said:
بسم االله و باالله و علي ملة رسول االله
بسم االله و باالله و علي سنة رسول االله 
In the name of Allah and in accordance with the ummah of the Messenger of Allah;
In the name of Allah and in accordance with the sunnah of the Messenger of Allah. (Tirmidhi, Janaiz 54)

Or the following can be said briefly: “In the name of Allah and in accordance with the sunnah of the Messenger of Allah”. (see Ebu Dawud, Janaiz, 69)

When the Prophet (pbuh) placed his daughter Umm Kulthum into the grave, he recited the following verse of the Quran: “We created you from the ground, we will return you there. We will get you out of there again” (Taha 20/55) verses. (ash-Shami, Subulul-Huda, 8/507)

89 Will a person who suffered the penalty given by Islam be punished again in the hereafter for the same crime?

According to the majority of the scholars, the penalties given in the world on behalf of Allah will be atonement for the sins in the hereafter. If a person serves his sentence willingly, it is regarded as an accepted repentance.

As a matter of fact, according to what Muslim narrates in his Sahih, when Maiz confessed that he had committed fornication and wanted to be cleaned by being punished, he was stoned to death and the Prophet said to his friends, “Pray for Maiz so that he will be forgiven.” They all prayed by saying, “May Allah forgive Maiz!” Then, the Prophet (pbuh) said,

“I swear by Allah he made such a repentance that if that were to be divided among an ummah, it would be enough for all of them.” (see Muslim, Hudud, 22)

The Prophet (pbuh) performed the janazah prayer of a woman who confessed that she had committed fornication and who was stoned to death. Hz. Umar said, “O Messenger of Allah! Do you perform the janazah prayer of a woman who committed fornication? Thereupon, the Prophet (pbuh) said,

“I swear by Allah she made such a repentance that if it were to be divided among seventy men of Madinah, it would be enough. Can you find any repentance better than that of this woman who sacrificed her life for Allah?” (Muslim, Hudud,  24)

Accordingly, those who suffer the religious penalty of a sin in this world will be saved from its penalty in the hereafter. If a person commits a sin in this world and suffers willingly the penalty given by Allah, He will definitely not punish him again in the hereafter.  

As for those who committed a major sin and did not suffer the penalty in the world, Allah will decide about them. Based on the repentance, regret and lifestyle of that person, Allah will forgive him if He wishes or will punish him if He wishes.

According to what Ubada b. Samit narrates, the Prophet addressed the Companions around him as follows:  

“Swear allegiance to me that you will not associate anything with Allah, that you will not steal, that you will not commit fornication, that you will not kill your children based on the fear of hunger and that you will not oppose me related to the issues ordered by the religion. If you keep your promise, Allah will reward you. If any of you commits any such thing and is punished for it in the world, his matter rests with Allah. He may forgive him if He wishes, and He may punish him if He wishes.” (Muslim, Hudud: 10; Darimi, Siyar: 17)

Allah is the Forgiver and the Merciful; His door of forgiveness and mercy is open for those who did not suffer the penalty of the sin they committed in the world. It is hoped that he who repents truly will be forgiven by Him.

90 Can women go to the cemetery for a funeral burial?

Just as the responsibility of carrying the deceased is assigned to men, attending the funeral is also considered a duty for men.

Since the Prophet Muhammad (peace be upon him) prohibited women from attending funerals (1), it has been unanimously agreed that it is makruh (disliked) for women to accompany the funeral procession.

According to the Hanafi sect of school, it is considered tahriman makruh (disliked close to forbidden), and if there is a fear of fitna (mischief or moral corruption), it is unanimously considered haram (forbidden).

Imam Malik, however, allows elderly women and female relatives of the deceased to attend the funeral, provided there is no fear of fitna. If there is a fear of fitna, he also states that it is forbidden for them to participate (2).

Footnotes:

1) References to Hadith collections: Bukhari, Sahih, Funerals, 29, vol. II, p. 78; Menstruation, 12, vol. I, p. 80; Muslim, Sahih, Funerals 11, vol. II, p. 646; Ibn Maja, Sunan, Funerals, 50, vol. I, p. 502; Abu Dawud, Sunan, Funerals, 44, vol. III, p. 202.
2) al-Jaziri, al-Fiqhul alal Madhahib al-Arba'ah, Beirut.

91 Will there be a trace / sign on the forehead of a person who will remain in Hell for a while and will go to Paradise after that?

We do not know about a narration stating that there will be a trace on the forehead of a person who will come out of Hell. Even if there is a narration like that, it can be about the last person to leave Hell. And it will aim to show that there is no believer left in Hell. That black mark on the face of that person will be temporary; Allah will remove that mark; He will not distress him. For, Paradise is a place of happiness. If he lives in Paradise with a mark on his forehead, it will distress him. Therefore, even if there is a mark on the face of the last person to leave Hell, it will not be permanent; it will be removed.

Some narrations about the last person to leave Hell:

1. Abu Dharr -radiyallahu anh- narrates: The Prophet said,

“I know the last of the inhabitant of Paradise to enter it and the last of the inhabitant of Hell to come out of it. He is a man who will be brought on the Day of Resurrection and it will be said: ‘Present his minor sins to him, and withhold from him his serious sins.’ Then the minor sins will be placed before him, and it will be said:

‘On such and such a day you did so and so and on such and such a day you did so and so.’ He will say:

‘Yes.’ It will not be possible for him to deny. However, after that, he will be afraid lest serious sins will be presented before him. Meanwhile, he will be addressed as follows: ‘In place of every evil deed you will have a good deed.’ Thereupon, he will say: ‘My Lord! I have done things I do not see here.’

According to what Abu Dharr narrates, the Prophet (pbuh) laughed till his front teeth were exposed. (Muslim, Iman, 314)

2. We see in the following narration that Abdullah bin Masud reports that the Prophet laughed:

“The Messenger of Allah (pbuh) stated the following: I know the state of the last of the inhabitant of Hell to be taken out thereof. He will come out of it crawling. It will be said to him:

– Go and enter Paradise! He will go there to enter Paradise. When he looks inside, he will see that the people of Paradise have already settled and that it is full. He will go back and say,

– O my Lord! Everybody has settled; it is full. There is no place to go. He will be addressed as follows:

– Do you recall the time when you were there? He will say,

– Yes my Lord! Then, he will be addressed as follows:

– Then, express any desire. He expresses his desires. Finally, he will be addressed as follows:

– For you is what you have desired and ten times the world. Thereupon, he will say,

– O Lord! Are You making fun of me though You are the King?

Abdullah bin Masud states that the Messenger of Allah laughed till his front teeth were visible. (Muslim, Iman, 308; Tirmidhi, Jahannam, 10)

3. The Prophet (pbuh) describes the last person to come out of Hell as follows:

This man will come out of Hell by sometimes crawling and sometimes walking; fire will lick his face. Then he will turn to Hell and say:

- Allah, who saved me from you, is high and lofty. I swear by Allah that He has given me a great boon that He has not given to anybody else. (Muslim, Iman 310)

92 Does Shaitan approach one with a glass of water near the time of death?

Yes, there is some information about it. However, Satan cannot do anything to those who have strong belief.

The mouth and throat of a person who is about to die often dry due to thirst. He cannot ask for water at that time.

On the other hand, Satan regards it as an opportunity and tries to take his belief through various plots and by disguising himself. Satan even appears with a glass of water in his hand tells the person that he will give him water in exchange for his belief. In order to save him from thirst in that state, those who look after the patient should wet his mouth with water from time to time and quench his thirst.

In order to save him from the evil of Satan, the relatives of the patient should pray to Allah, utter kalima at-tawhid and kalima ash-shahadah next to the patient, and read the verses and chapters that will strengthen his belief and the mention the life of the hereafter, death and the aftermath of death. (For resources and information, see Kabir Hayatı, Assoc. Dr. Süleyman Toprak)

The Prophet (pbuh) said, "Remind your patients who are about to die of La ilaha illallah by uttering it next to them. (Muslim)

Satan only gives delusions at the time of death; it does not mean he takes man’s belief. Man’s state at the time of death in the face of the delusions of Satan will be the same as his life in general. Satan cannot take the belief of people who spend their lives in accordance with Islam and belief; his delusion will not affect them.

However, people who do not live in accordance with Islam should be afraid of that delusion of Satan.

To sum up, our current life will determine our situation at the time of death.

93 Can we gain thawabs if we forgive the people who have violated our rights?

Allah Almighty forgives his sinful slaves; so, believers should also forgive one another. It is not a deed that fits a believer to bear a grudge against others. For, the Prophet (pbuh) forgave those who afflicted him in Makkah, who fought against him in the battles of Badr, Uhud and Khandaq and who wanted to eliminate Islam after they became Muslims.

Allah Almighty states the following in the Quran, expressing the virtue of forgiving.

"Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing." (al-Baqara, 2/263)

He also states the following:

"Hold to forgiveness; command what is right; But turn away from the ignorant." (al-A'raf, 7/199)

The Prophet (pbuh) states the following regarding the issue:

"Try to remove the penalties of Muslims as much as you can. If there is a way out, release him. It is better for the president to make a mistake by forgiving than to make a mistake by punishing." (Ahmad b. Hanbal, V 160)

In the era when Islam emerged, the people of Jahiliyya definitely wanted to punish a person who committed a crime. They forgave only chiefs of tribes and their relatives. The other people were definitely punished. It is stated that the Quran advises people to forgive the criminal related to personal violations (Aal-i Imran, 3/124; al-Maida, 5/13).

"…And the remission (of the man´s half) is the nearest to righteousness..." (Bakara, 3/237)

Thus, forgiving is a necessity of Islamic brotherhood; it will help develop the feeling of gratitude among Muslims and pave the way for Muslims to approach one another with the feeling of gratitude. As a matter of fact, a person who has the right to punish but who prefers to forgive is always appreciated by the community. This is a manifestation of Islamic ethics. Forgiving a criminal is not injustice. For Allah Almighty states that He can forgive any crime except unbelief and polytheism if He wishes:  

"Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed." (an-Nisa, 4/48)

94 Will you explain the states of those who pass over the Sirat Bridge before entering Paradise and what they will experience with hadiths and verses?

First of all, we should state that this issue is not an issue that scholars mentioned clearly and that is known definitely. Different interpretations are in question based on different expressions of hadiths related to the Day of Judgment and Gathering Place (Mahshar). (For detailed information, see Ghazzali, Ihya; Qurtubi, Tadhkira; Ibn Hajar, Fathul-Bari, relevant places)

We have not found any satisfactory information about the state after Sirat Bridge on the way to Paradise in the resources on the issue.

We can share some information that we prefer among different views. Before that, let us see some verses regarding the issue:

“So, by thy Lord, without doubt, We shall gather them together, and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell; Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious. And certainly We know best those who are most worthy of being burned therein. Not one of you but will pass over it: this is, with thy Lord, a Decree which must be accomplished. But We shall save those who guarded against evil, and We shall leave the wrong-doers therein, (humbled) to their knees.” (Maryam, 19/68-72)

Acting upon the verses above, we can accept the view of Ibn Masud stating that the Bridge is on Hell and that everybody will pass over it. (see Ibn Atiya, the interpretation of the verses in question)

The same view is also reported from Ibn Abbas, Kabul-Ahbar, Suddi and Hasan al- Basri. Suddi also includes a marfu narration from Ibn Masud. Abu Bakr al-Anbari indicates that he agrees with the interpretations of many scholars who adopt this view. (see Qurtubi, the interpretation of the verse in question)

According to what Ibn Masud states, it is stated in this verse that all people will pass over the bridge placed over Hell. Those who have taqwa (fear of Allah) will pass over it with a speed that is in accordance with the amount, beauty and value of their good deeds and go to Paradise. Those who are in rebellion will kneel down and fall into Hell. The sinful believers who have belief even as little as an atom’s weight will be saved from Hell after serving their penalties or with the grace of Allah and will go to Paradise.

Those who proceed to Paradise will be welcomed by angels:

“And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: ‘Peace be upon you! well have ye done! enter ye here, to dwell therein.’” (az-Zumar, 39/73)

Attention is drawn to this issue in the verse above.

“…The angels will meet them (with mutual greetings): ‘This is your Day,- (the Day) that ye were promised.’” (al-Anbiya, 21/101)

This welcoming is indicated in the verse above.

95 What will be the difference between our body in the hereafter and our body on earth?

We see different things and listen to different conversations in the realm of dream as soon as our senses cease the relationship with this world through sleep; similarly, our spirit that is separated from the body at death meets a new realm we call the realm of grave. The person who sees Azrail at the moment of death meets the angels of interrogation in this new realm. The good deeds of the believer will be with him in this new life like good friends.

Life in the grave is a blind spot between the life in this world and the hereafter. That is why this life is also called the life of barzakh (intermediate realm). This realm manifests itself differently for each person. Martyrs spend this life not knowing that they are dead while those who die in the pursuit of knowledge continue their studies in this realm too. For non-believers, this realm is a land of torment where the first examples of the torment of hell are experienced.

Death is the separation of the spirit from the body. It is a journey from the world we live in to the realm of the grave. The spirit is taken to the “intermediate realm” by Azrail. The first angel we will see in this realm is Azrail. He is a trustworthy custodian to whom we can hand over our most precious gem, our spirit, with peace of mind. At the moment of death, the spirit is freed from the imprisonment of the body, but it is not completely naked. This is because it is surrounded by a “simulated body”, in other words, by a “delicate sheath”.

The spirit, which was connected with the body as long as it remained in the world, is freed to some extent due to death. While in the body, it needed eyes to see, ears to hear and brain to think, but it sees, hears, thinks and knows without the need for these instruments after death, like in a dream...

After the life in the grave, the spirit returns to its re-created body in the “Gathering Place” and is called account for what it did in the world in that “supreme court”. After that comes eternal Paradise or Hell. In those places, both pleasure and pain are tasted with the body and the spirit, just like in the world.

Life in the grave will be followed by resurrection. Since the spirit has not died, resurrection is for the body. With ba’th (resurrection), the spirits are reunited with their new bodies and they are taken to the Gathering Place to be called to account. After staying there for a period of time called waqfah, the stage of mizan (scales) begins. Those who die as believers and whose good deeds outweigh their sins in this mizan are transferred to Paradise, the place of eternal bliss. Those who die as unbelievers go to Hell, the land of Allah’s torment. Believers whose sins outweigh their good deeds will suffer the torment of hell to clean their sins, and then they will also reach Paradise.

As for what the bodies will be like:

We will be resurrected with the same bodies that we had on earth, whether they will be built by gathering together the scattered parts of our body, the cells, the particles, or by using a particular gene as a nucleus. That is, we will be resurrected in a way to recognize ourselves. Even if there are some changes in this new body, it will certainly not be a change to prevent us from knowing its appearance. This is what we understand from the messages of Islam.

It is stated in a hadith that the new body will be built on the basis of a cell / a molecule, a gene, a nucleus in the coccyx called “ajb adh-dhanab”, which is in the human body and preserves its original identity in all cases. The statement of the hadith regarding the issue is as follows:

“Everything of the human body will decay except the coccyx bone (ajb adh-dhanab). The deed of resurrection will start from it on the Day of Judgment.” (Bukhari, Tafsir,78).

It is a fact that all human beings will be resurrected on the Day of Resurrection after death. All the heavenly books and all the prophets informed us about Allah’s glad tidings of Paradise for the believers and the punishment of Hell for the unbelievers; in addition, millions of saints informed us of the truth of this news through discoveries. We would like to draw attention to a few points as examples:

a. It is narrated that once, Ubayy b. Khalaf or As b. Wail took a rotten bone in his hand and came to the presence of our Prophet (pbuh) and crumbled the bone. Then, he said: “Allah will bring this bone back to life; right?” Thereupon, the Prophet (pbuh) said, “Yes, He will both give life to you and put you in Hell.” Then, the following verses were sent down:

“Doth not man see that it is We Who created him from sperm? Yet behold! He (stands forth) as an open adversary! And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, “Who can give life to (dry) bones and decomposed ones (at that)?” Say, “He will give them life Who created them for the first time! for He is Well-versed in every kind of creation! - “The same Who produces for you fire out of the green tree, when behold! Ye kindle therewith (your own fires)! “Is not He Who created the heavens and the earth able to create the like thereof?” - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!” (Yasin, 36/77-81).

b. Do we not die with sleep every night and wake up in the morning? Is Allah, who is able to do this, not able to resurrect the dead? Our Prophet (pbuh) drew attention to this close relationship between sleep and death by saying, “Sleep is the brother of death.”

c. It is a fact that thousands of creatures that hibernate every winter are resurrected in the spring. Likewise, there is no one who does not see that millions of trees and plants are resurrected in the spring after their trunks / bodies and seeds, their fruits, flowers and leaves, except for their seeds and kernels, die in winter and become like dry bones.

So, “as there is a morning after every night and a spring after every winter so too will there be a morning of resurrection after every night of death and a spring of resurrection after every winter of doomsday.”

d. There are many examples regarding the issue. So as not to prolong the issue, we regard it enough to recommend Badiuzzaman Said Nursi’s “Resurrection Booklet”, which has the capacity to be a wonderful guide for those who want to believe sincerely.

96 Istigatha and Tawassul

Those who have passed away have not disappeared; they are in the realm of barzakh (intermediate realm). It is not regarded as shirk (polytheism) to ask for help from those who are in this world; similarly, it is not regarded as shirk to ask for help from those who have gone to another realm. What matters is the intention of the person.

For example, if one’s intention includes the understanding that just as those in this world can help us with Allah’s permission and it does not harm belief to ask them for help when necessary, so too can the saints who have passed away help us with Allah’s permission; it is permissible.

However, if one’s intention is not like that; that is, if his intention includes the understanding that that these things can happen without Allah’s permission, asking for help also from those who are still alive will be regarded as shirk.

Every believer knows that nothing can happen without Allah’s permission; and with this intention, he can ask for help from the saints who are in the realm of barzakh.

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Is tawassul permissible according to verses and hadiths?

97 Will some people turn to animals after they die?

We could not find such information in any verse of the Quran or any sound hadith. Such thoughts are generally fabricated by the people who believe in reincarnation.

In the last verse of the chapter of an-Naba, the statement of the unbelievers “Would that I were (metre) dust!” is included. Tafsir scholars interpret it as “We wish we were animals; we wish we were dust like them so that we would not go to Hell.”

The wishes or requests of “being an animal” mentioned in the verse means “We wish we had been created animals while we were in the world” because there is no reincarnation in the Islamic creed; many verses and sound hadiths indicate that people do not have a home other than Paradise and Hell to go to in the Hereafter.

We think the following verses summarize the issue:

“As for the Righteous, they will be in bliss; And the Wicked - they will be in the Fire.” (al-Infitar, 82/13-14)

It means there is no other place.

98 Will the dead people also experience the moment of Doomsday?

" Will the immortal spirits be grieved at the events of the Last Day?"

"The Answer: They will be grieved according to their degrees. They will be grieved in the same way that they are grieved at the overwhelming, wrathful manifestations of the angels towards themselves. A person is affected in his mind and conscience if others are trembling in the snow and cold outside while he himself is inside in the warmth.

Similarly, since they are connected to the universe immortal spirits are affected according to their degree by its awesome events. The Qur’an indicates and alludes to this and to the tormented being grievously afflicted, and those destined for happiness being struck by wonder and amazement, and even rejoicing. For the All-Wise Qur’an always mentions the extraordinary events of the resurrection in the form of threats; it says: “You will see it!” Whereas those who will witness it physically are those living at the Last Day. That is to say, spirits whose bodies have rotted in their graves are also addressed by those Qur’anic threats." (Said Nursi, Mektubat, On Beşinci Mektup, p. 373)

99 Are the people who die met in the realm of grave?

Yes, the spirits that go to the realm of barzakh after leaving their bodies after death are met by angels and the people of the grave that go there beforehand.

As a matter of fact, there are hadiths stating that the spirit of a believer that ascends to the sky after death is met by the beings of mercy and that they will ask the spirit about the world and the people in the world:

“When it is time for death for a believer, the angels of mercy dressed in white silk clothes will come and address the spirit of the believer as follows: 'Ascend to the mercy and presence of your Lord, you being pleased with your Lord and He being pleased with you!' Then, the spirit of that believer will exit his body like the best-smelling musk."

"Then, the angels will transfer this spirit to one another and take it to the gate of the sky near the spirits of the believers. The spirits of the believers will be happier than a person who becomes very happy when he meets a person he loves coming from a distant place and welcomes him accordingly; Then, they will ask him, 'How is such and such a person?' Some of them will say, 'Leave him; he indulged himself with the pleasures of the world.' The spirit that has just arrived will say, ' Did he not die and meet you?' They will say, 'They probably took him to Hell, which is his mother (shelter).

"When the time for death for an unbeliever approaches, the angels of penalty will make him wear a thick garment made of haircloth and say to him, 'Go to your Lord’s penalty, your Lord being very angry with you.' The spirit of the unbeliever will exit his body like the worst stink. The angels will take him to the gate of the place he will go. They will say, 'What a stink it is' and take the spirit to the place where the spirits of the unbelievers are.” (Nasai, Janaiz, 9)

"When the spirit of the believer exits, two angels will welcome it and ascend to high places. The people of the sky will say, 'A nice and beautiful spirit came from the earth. May Allah have mercy on you and your body you rendered prosperous!' Then, it will be taken to its Lord, who is Aziz (Mighty) and Jalil (Glorious). Then, they will be ordered, 'Take this to the last stop (that is, Sidratul-Muntaha).'"

"As for the unbeliever, when its spirit exits, the people of the sky will say, 'A dirty and stinking spirit came from the earth.' Then, they will be ordered, 'Take this to the last stop (that is, Sijjin).'"

After this explanation, the Messenger of Allah put the thin garment he had on him to his nose and covered his nose. (Muslim, Jannah, 75)

Sa'id b. al-Musayyab from Tabiun said, "When a person dies, his son (who has died before him) meets him like a person who returns from a journey." (Ibnul-Qayyim al-Jawziyya, ar-Ruh, Beirut, 1975, p. 19)

There are some other hadiths and explanations regarding the issue. (see Suyuti, Kabir Alemi, Kahraman Yayınları, 165-170)

On the other hand, according to the following verse,

“And neither heaven nor earth shed a tear over them" (ad-Dukhan, 44/29),

the people of the heavens and earth, who are interested in man, do not cry when the people of aberration die; that is, they become pleased when the people of aberration die.

According to the meaning indicated by the verse, when the people of guidance die, the heavens and the earth cry and do not want their separation.

Accordingly, if man becomes subject to the Quran and Muhammad Mustafa (pbuh), the beloved one of Allah, the heavens and the earth along with all beings feel sad - in accordance with the degree of man - because of his separation and weep spiritually.

Since those who leave the world when they die are seen off from this realm, the verse above indicates that a believer will have a good welcome in the world of eternity according to his degree, when he enters it through the door of the grave with their mourning in elevated fashion and giving him a splendid send-off. (see Nursi, On Üçüncü Lem’a, On İkinci İşaret)

Death is not non-existence. It is the door of a more beautiful realm. A seed that goes underground dies, rots and disappears seemingly but it actually passes on to a more beautiful life. It passes from the life of seed to the life tree.

Similarly, a person who dies goes underground and rots seemingly but he actually attains a more perfect life in the realm of the barzakh and grave.

People who come to the womb from the realm of spirits are born in the world after the womb. They meet and talk to one another here. Similarly, the people in this world are born in the hereafter when they die and wander there. We see those who go from here to the other world off. Likewise, there are people who welcome those who go there.

We hope all our beloved ones, especially our Prophet (pbuh), will welcome us there. The condition for this is to believe in Allah, to obey Him and His Prophet and to die as believers.

100 How will living beings be questioned when Doomsday strikes?

There will be no reckoning at the moment when Doomsday strikes.

The gathering of living beings on the Day of Judgment will take place after the Doomsday strikes and resurrection takes place. Reckoning will take place after this resurrection and coming together in the Gathering Place.

The word “Qiyamah” means both the Apocalypse (Doomsday) and the resurrection after the Apocalypse and what will happen after this resurrection.

From this point of view, the reckoning that will occur in the resurrection after the Apocalypse and the horrible things that will occur when Doomsday strikes will occur at different times and in different places.

It is possible to examine what will happen on the Day of Judgment in five stages:
- Blowing of the Trumpet (Sur),
- Ba’th (Resurrection),
- Hashr (Gathering in the Gathering Place),
- Hisab (Reckoning),
- Paradise and Hell.

1. Blowing of the Trumpet (Sur)

In the Quran, the actual break of the Apocalypse is expressed with the deed of “blowing of the trumpet (sur)”. There is no sound information about the real nature of “sur”, which is generally interpreted as a “horn-like pipe for blowing”. (See Raghib al-Isfahani, al-Mufradat, “swr” item)

When the word “sur”, which is mentioned in ten verses, and the word “naqur”, which is used in the same sense as sur, are considered within the context of the verses in which they are included, it is understood that the blowing will occur twice.

The first of them will occur to change the cosmic system to which the earth is connected, and the second will occur to ensure that all the dead are resurrected and taken from their graves to the reckoning place. (For the view that blowing of the trumpet will occur three times, arguing the opposite, see Qurtubi, Tafsir, 1/302-303; Ibn Kathir, Tafsir, 1/224-227)

There are many verses describing the horror of the first blowing of the Trumpet and hence of the changes that will occur in the cosmic order. According to the declaration of such verses, when the trumpet is blown first:

- The earth will be taken out of its orbit and crushed to powder together with its mountains, what must happen will surely occur, and the sky will split into an irregular shape. (see al-Haaqqa 69/13-16),

- On that day, the sun will be folded and become dark, the stars will darken and scatter, the mountains will be broken into pieces, the wild beasts will be gathered together, the seas will boil. (see at-Takwir 81/1-6),
- People will look like moths flying bewilderedly, and mountains will be like carded colored wool (see al-Qaria 101/4-5).

2. Resurrection (Ba’th)

It is understood that ba’th, which means “to awaken from sleep, to resurrect”, will begin with the second blowing. It is stated in the verse in the chapter of az-Zumar, which mentions the blowing of the Trumpet twice that “…Then will a second one be sounded, when, behold, they (people) will be standing and looking on” (39/68); the expression in the chapter of Yasin supports it (36/51).

The verses dealing with ba’th refer to the grave but do not give information about the real nature of the new resurrection. The verses that criticize the denier who cannot conceive of the rotten bones being given life again prove that it is possible by reminding the first example of creation (see Yasin 36/77-79), and state that the creation of the heavens and the earth is actually something more magnificent than the creation of humans (see al-Mumin 40/57; an-Naziat 79/27) and that Allah, who is not incapable of realizing it, is certainly capable of realizing the second creation (see ar-Rum 30/27; Qaf 50/15)

Besides, according to a hadith reported from the Prophet (pbuh), a period of forty years will pass between the two blowings of the Trumpet and ba’th will be started from the substance (ajb adh-dhanab) which is located in the coccyx and which is the only element in the body that does not decay. (see Musnad, 2/322; Bukhari, Tafsir, 39/4, 78/1; Muslim, Fitan, 141-143)

In addition, it is stated that the Prophet Muhammad (pbuh) will rise for the first time from the grave. (see Bukhari, Tafsir, 39/4; Muslim, Fadail, 3)

3. Hashr (Assembly at the Gathering Place)

Hashr, which means “to gather, to bring together”, refers to the people who have been resurrected being sent to the reckoning place. The gathering place is called “makhshar, mawqif” (place to stand and wait) or “arasat” (joined empty plots of land).

The concept hashr, which is included in more than forty verses of the Quran, is generally related to the description of Doomsday. (M. F. Abdulbaqi, al-Mujam, “hashr” item)

According to the declaration of those verses, first responsible humans and jinn, as well as animals, devils, angels and worshipped idols will be resurrected. (see Aal-i Imran 3/158; al-Anam 6/51, 72, 128; Saba’ 34/40-41; al-Ahqaf 46/6; at-Takwir 81/1-6)

Although it seems impossible for the human mind to imagine the dispatch of so many people to the gathering place, the creation of the large square that will contain them, and the reckoning of their rights and responsibilities related to both Allah and one another, it is stated that it is a simple task for the supreme creator, who has all the armies of the heavens and the earth (see al-Fath 48/4, 7)

“Verily it is We Who give Life and Death; and to Us is the Final Goal - The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us.” (Qaf, 50/43-44)

There are some explanations generally in the hadith narrations about the form of the occurrence of hashr. It is understood that the terrifying descriptions in such texts target the oppressors who deny spiritual realities and do not allow freedom of religion to others by misdirecting the creatures with good nature. It is stated in the chapter of al-Maarij, whose main topic consists of describing Doomsday, that people who are not interested in religious and spiritual issues in the world and spend their lives in games and entertainment will act as if they are running toward a goal by hastily jumping out of their graves, and that they will be in a state of humiliation. (see al-Maarij, 70/43-44)

Another description in the Quran is as follows:

“Think not that Allah doth not heed the deeds of those who do wrong. He but giveth them respite against a Day when the eyes will fixedly stare in horror, - They running forward with necks outstretched, their heads uplifted, their gaze returning not towards them, and their hearts a (gaping) void.” (Ibrahim 14/42-43)

4. Reckoning (Hisab)

Hisab, which means “to count, to calculate, to call to account” covers the afterlife states such as questioning, books, scales, and calculation of good deeds and bad deeds after gathering in the Arasat square.

When the pitiful state of those who cheat in measuring and weighing are mentioned in the Quran in the hereafter, the Day of Judgment is described as “a great day when all people will stand before the Lord the Worlds”. (see al-Mutaffifin 83/1-6)

Reminding the verses mentioned above, the Prophet (pbuh) states that the Sun will come very close to people on the Day of Judgment and that people will be in sweat that rises from their heels to their throats according to their deeds. (see Bukhari, Riqaq, 47; Muslim, Jannah, 60-62)

As it is mentioned in reliable hadith sources, it will take a long time to gather in the reckoning place and to wait before reckoning on the Day of Judgment. People will apply to prophets starting from Adam, Noah, Abraham, Moses and Jesus and ask them to pray to Allah for the reckoning to begin, but when each of them will say that they will not dare to do so, they will apply to the Prophet Muhammad (pbuh). (see Bukhari, Tafsir, 17/4; Muslim, Iman, 322-328)

It is understood from the texts regarding the issue that being called to account will begin with questioning and that the responsibility will be individual in principle.

“Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to (bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly related.” (Fatir 35/18)

However, those who cause others to deviate from the true path will be responsible for the sins of those they have led astray along with their own sins. (see an-Nahl 16/24-25; al-Ankabut 29/12-13)

“’Bring ye up’, it shall be said, ‘The wrong-doers and their wives, and the things they worshipped- Besides Allah, and lead them to the Way to the (Fierce) Fire! But stop them, for they must be asked.’” (as-Saaffat 37/22-24)

The divine declaration, which states that it will be easy for those whose books will be given from the right (see al-Inshiqaq 84/7-9), indicate with the verses above, that the questioning and reckoning on the Day of Judgment will be difficult for deniers and wrong-doers, and that there will be no painful situation for sincere believers.

When the Messenger of Allah (pbuh) said that those who would be taken to account meticulously would be disappointed, Aisha (ra) reminded him the verse in the chapter of al-Inshiqaq that the reckoning should be easy; thereupon, the Messenger of Allah said, “What that verse mentions is presentation not reckoning.” (see Bukhari, Riqaq, 49; Muslim, Jannah, 79-80)

Based on such verses and hadiths, it is possible to say that the reckoning to which people with belief and good deeds will be subjected will be like a general control. Hadith scholars, primarily Bukhari and Muslim, narrated hadiths stating that many people would enter Paradise without being called to account. (Miftahu Kunuzis-Sunnah, pp. 126-127; for various narrations, see Ibn Kathir, II, 147-160)

It is possible to understand such hadiths as an easy reckoning control in the form of presentation.

5. Paradise and Hell

The last places of the Day of Judgment are Paradise and Hell, which are described as places of eternal happiness and eternal disappointment.

Although those two concepts are mentioned together in many verses of the Quran, another place called araf (purgatory) is mentioned in the chapter of al-Araf. (see al-Araf, 7/46-49)

Different opinions have been put forward as to who will be the people who will stay in araf, which is defined as “the high part of the wall separating Paradise and Hell”. (see Muhammad b. Ahmad al-Qurtubi, II, 24-28; DİA, III, 259)

Although the people of araf are not distinguished people such as angels, prophets and martyrs, but children of the polytheists, people of interregnum or those whose good and bad deeds are equal, they will eventually enter Paradise according to the preferred view.

Thus, it is understood that there is no final destination other than Paradise and Hell in the hereafter.

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- How will the accounting of animals take place in the Hereafter?