Doubtful About the Grave Punishment

QUESTION❓

Assalamu alaikum. I am quiet doubtful regarding the punishment in the grave. Please, enlighten me with authentic evidence our predecessors

ANSWER❗

Alhamdulillah

Having iman in the punishment of the grave is an obligation upon all Muslims, and it was indeed part of the ʿaqidah of our Salaf al-Ṣaliḥ, and was previously being denied only by a group of innovators. It is hoped that those who have erred from the way of the Salaf al-Ṣaliḥ – the way of Ahl al-Sunnah wa-al-Jamaʿah – would re-assess their stance in light of the evidences presented, hoping that they will return to the truth.

Past History

From those early sects which denied iman (firm faith) in the Punishment of the Grave were the Khawarij and a group from the Muʾtazilah.1 The Muʾtazilah said, “Our scholars deny the Punishment of the Grave and its rewards.”2 This is because they innovated a rule that only mutawatir3 aḥadith amount to knowledge, whereas the authentic ahad4 aḥadith do not. And this statement of theirs, that the ahad aḥadith do not amount to knowledge means that such aḥadith– in their false opinion – are not free from the possibility of falsehood, nor error.

Due to this innovated principle, they denied those aḥadith affirming that the Punishment of the Grave in indeed a true fact, and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah – may Allah protect us from it – since these aḥadith were to them of the ahad category. So this false principle caused them to deny iman in the Punishment of the Grave – not holding it as part of the ʿaqidah (belief) which is in total opposition to that of the Salaf al-Ṣaliḥ (Righteous Predecessors) and the Ahl al-Sunnah wal-Jamaʿahwho followed them.

Present-Day Tragedy

During the last few years, some of the innocent duʿat (callers to Islam) have stumbled across the same innovated principle – that the authentic ahad ḥadith does not amount to knowledge, and therefore cannot be taken as proof for matters of ʿaqidah – causing a great number of them to doubt and to reject that the Punishment of the Grave is indeed a true fact; and that it was part of the ʿaqidah held fast to by our Salaf. The result is that discord – and it’s vile fruit – has raised it’s head again amongst some of the precious youth of this Ummah, encircling them just as a ring encircles the finger.

Imam Abū al-Madhaffar as-Samʿanee5 – raḥimahullah– said

“If a narration is authentically reported from the Messenger of Allah (ṣallallahu ʿalayhi wa-sallam) – and related by reliable narrators and scholars – and they report it in connected form – their latter people from their predecessors – back to the Messenger of Allah ﷺ, and it is accepted by the scholars, then it necessitates knowledge, where it leads to knowledge. This is the statement of the great majority of the People of Ḥadith, and those who are precise, and those who work to preserve the Sunnah. But this saying of theirs, that the ahad narration does not amount to knowledge, and that it must be narrated in mutawatir form in order to result in knowledge, then this is something innovated by the Qadariyyah and the Muʾtazilah. Their intention behind it was to reject the narrations. It (the principle) was seized from them, without understanding, by some scholars of Fiqh, those who did not have a firm footing in knowledge, nor realize what the intent of this saying was.”6

The Desired Hope

So this article will attempt to clarify – by the permission of Allah – that having iman in the Punishment of the Grave is an obligation upon all Muslims, and that it was indeed part of the ʿaqidah of our Salaf al-Ṣaliḥ, previously being denied only by a group of innovators. It is hoped that those who have erred from the way of the Salaf al-Ṣaliḥ – the way of Ahl al-Sunnah wal-Jamaʿah – would re-assess their stance in light of the evidences presented, hoping that they will return to the truth. “For indeed the truth is cherished by the Believer, and in returning to it is nobility. Whereas remaining upon falsehood and defect is despicable.”7 Remembering that, “the select and correct way is that which the Salaf al-Ṣaliḥ were upon – that being the truth.”8

Evidences from the Pure Sunnah

We shall – for the sake of brevity – consider the evidences from the pure Sunnah, and then look at the sayings of our Salaf al-Ṣaliḥ, and the scholars of Ahl al-Sunnah wal-Jamaʿah who followed them – omitting the evidences from the Qurʾan and it’s explanation from the Companions and the Tabi’in.

[i] From ’Aa‘ishah (raḍi Allahu ’anhaa) who said that

A Jewess came to her and mentioned the Punishment of the Grave, saying to her: May Allah protect you from the Punishment of the Grave. So she asked the Messenger of Allah ﷺ about it and he said, “Yes, there is Punishment in the Grave!” ’Aa‘ishah (raḍi Allahu ’anhaa) said: After that, I never saw the Messenger of Allah ﷺ, except that he sought refuge from the Punishment of the Grave in every Prayer that he prayed.9

[ii] From Ibn ʿAbbas (raḍi Allahu ʿanhuma) who said

The Prophet ﷺ once passed by two graves and said, “They are being punished, not for something great.” Then he said, “Rather one of them used to spread gossip and carry tales, whilst the other never protected himself from being soiled by his own urine.” Ibn ʿAbbas said: He then took a green leaf and spread it into two pieces and places each piece upon each grave, and then he said, “May their punishment become lightened until these two pieces dry.”10

[iii] From Ibn Masʿūd (raḍi Allahu ʿanhu) who said

The Prophet ﷺ said, “Indeed the dead are punished in their graves, and the animals hear them.”11

[iv] Haanee, the freed slave of ’Uthman, related

Whenever ’Uthman (raḍi Allahu ʿanhu) stood at a grave he would weep until his beard became soaked in tears. It was said to him: Paradise and Hell are mentioned to you, and you do not weep, but you weep over this. So he said: Indeed the Messenger of Allah ﷺ said, “Indeed the grave is the first stopping place for the Hereafter. So if he is saved therein, then what comes after that is easier than that. If he is not saved therefrom, then that which comes after is harder.”12

[v] From Abū Hurayrah (raḍi Allahu ʿanhu) who said

The Prophet ﷺ said, “When one of you finishes the last tashahhud (testimony of faith), he should seek refuge in Allah from four things: From the Punishment of Hell, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Maseehud-Dajjal(Anti-Christ).”13

[vi] From Umm Khalid ibt Khalid (raḍi Allahu ’anhaa) who said

The Prophet ﷺ said, “Seek the Refuge of Allah from the Punishment of the Grave, since the Punishment of the Grave is haqq (a true fact).”14

The Statements of the Salaf of this Ummah

Now consider – O honourable reader – the statements of the Salaf of this Ummah with respect to having ʿaqidah (firm belief) in the Punishment of the Grave.

[1] Sufyan Ibn ʿUyaynah (d.197H) – raḥimahullah – said

“The Sunnah is ten. Whosoever accepts them has completed the Sunnah, and whosoever abandons anything from them has abandoned the Sunnah: Affirming al-Qadar (pre-destination), giving precedence to Abū Bakr and ʿUmar, the Pond in Paradise, Shafaa’ah (Intercession), the Scales, the Bridge over Hellfire, iman is statement and action, the Qurʾanis the speech of Allah, Punishment in the Grave, being raised-up on the Day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell.”15

[2] Imam al-Shafiʿi (d.204H) – raḥimahullah– said

“Indeed, al-Qadar (pre-destination); both good and evil consequences are from Allah – the Mighty and Majestic. Indeed, the Punishment of the Grave is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and Hellfire are true facts. Whatever else is related in the Sunnah and so mentioned by the scholars, and their followers throughout the lands of the Muslims is also true.”16

[3] Imam Aḥmad (d.241H) – raḥimahullah – said

“From the essential Sunnah, which if a person leaves any one of its points – not accepting it and not having iman in it – then he will not be from amongst its people are: (he then mentions) iman in the Punishment of the Grave.”17 He also said, “Punishment in the Grave is a true fact. The servant will be questioned about his Religion and his Lord. Munkar and Nakeer and Paradise and Hellfire are also true facts.”

[4] Abū Dawūd (d.275H) – raḥimahullah– said

“Chapter: Questioning in the Grave and the Punishment of the Grave.’’19

[5] Ibn Qutaybah (d.278H) – raḥimahullah- said

‘‘The People of Ḥadith are united upon the fact that whatever Allah wills, happens, and whatever He does not will, does not happen; that He is the Creator of good and evil; and that the Qurʾan is the Speech of Allah, uncreated; that Allah will be seen on the Day of Judgement, giving precedence to Abū Bakr and ʿUmar, upon iman in the Punishment of the Grave. They do not differ in need of these fundamentals. Whosoever opposes them in any of these matters, then they reject, hate, and declare such a one an innovator, and cut themselves off from him.’’20

[6] Imam al-Ṭahawi (d.321H) – raḥimahullah – said

‘‘This is an explanation of the ʿaqidah of Ahl al-Sunnah wal-Jamaʿah upon the way of the scholars of this Religion; Abū Ḥanifah al-Nuʿman Ibn Thabit al-Koofi, Abū Yūsuf Ya’qoob Ibn Ibrahim al-Anṣari, and Abū ʿAbdullah Muḥammad Ibn al-Ḥasan ash-Shaybaanee – may Allah be pleased with them all – and the beliefs they held concerning the fundamentals of the Religion, and their ʿaqidah concerning the Lord of the Worlds.’’ Up until he said, ‘‘We have imanin the Angel of Death who is charged with taking the souls of all the worlds; and in the Punishment of the Grave for those who deserve it.’’21

[7] Abū al-Ḥasan al-Ashʿari (d.324H) – raḥimahullah- said

‘‘The Muʾtazilah denied the Punishment of the Grave. It has been related by the Prophet ﷺ through many paths, and by his Companions (raḍi Allahu ʿanhum). Nothing has been related from a single one of them denying or negating this, to the point where there is ijmaʿ’ (consensus) from the Companions of the Prophet ﷺ.’’ [22] He also said, ‘‘There is consensus that the Punishment of the Grave is a true fact, and that the people will be tested and questioned in their graves. So may Allah establish us upon that which He loves.’’23

[8] Imam al-Ajurri (d.360H) – raḥimahullah – said

‘‘Chapter: Tasdeeq (affirmation) and iman in the Punishment of the Grave.’’ Here he brings many of the aḥadith related by al-Bukhari and Muslims and ends the chapter by saying, ‘‘So what is the condition of those who deny these aḥadith, except that they have deviated very far and are in a huge loss.’’24

[9] Ibn Abi Ḥatim (d.327H) – raḥimahullah – said

‘‘Our chosen way is to follow the Messenger of Allah ﷺ, the Companions, the tabiʿin, and all those who followed them in goodness; along with the abandonment of looking into the innovated matters, to hold fast to the way of Ahl al-Athar (People of Narrations), such as Abū ʿAbdullah Aḥmad Ibn Ḥanbal, Ishaq Ibn Ibrahim, Abū ’ʿUbayd al-Qasim Ibn Sallam and al-Shafiʿi; to hold fast to the Book and the Sunnah upon the way of the Imams who follow the narrations of the Salaf; adopting what was adopted by the Ahl al-Sunnah from the various cities.’’ Up until his statement, ‘‘Faith increases and decreases, and we have imanin the Punishment of the Grave.’’25

[10] Imam al-Barbahari (d.329H) – raḥimahullah – said

‘‘Iman in the Punishment of the Grave, and Munkar and Nakeer.’’26

[11] Al-Ismaʿilee (d.371H) – raḥimahullah – said

‘‘Know – may Allah have mercy upon us and you – that the way of the Ahlul-Ḥadith, Ahl al-Sunnah wal-Jamaʿah is to affirm belief in Allah, His Angels, His Books, His Messengers, and to accept whatever is recorded in the Book of Allah – the Most High – and whatever is authentically reported from the Messenger of Allah ﷺ,’’ up until he said, ‘‘Punishment in the Grave is a true fact.’’27

[12] Al-Qayrawaanee (d.386H) – raḥimahullah – said

Under the chapter, ‘‘What is related in the Sunnah about the ʿaqidah of the heart from the obligatory matters of the Religion. From this is iman in the heart, and pronounced with the heart that Allah is the only deity worthy of worship, none has the right to be worshipped except Him.’’ Up until the statement, ‘‘And the Punishment in the Grave is a true fact, and the Believers will be tested in their graves.’’28

[13] Ibn Abi Zamnin (d.399H) – raḥimahullah – said

‘‘Ahl al-Sunnah has iman in the Punishment of the Grave, may Allah protect us and you from this.’’29

[14] Imam al-Lalikaa‘ee (d.418H) – raḥimahullah- said

‘‘Chapter: A report of what is related from the Prophet ﷺ with regards to the fact that when the Muslims are lowered into their graves, they will be questioned by Munkar and Nakeer, and that the Punishment in the Grave is a true fact, and imanin it is obligatory.’’30

[15] Imam al-Bayḥaqi (d.458H) – raḥimahullah – said

‘‘Chapter: Iman in the Punishment of the Grave.’’31

The Meaning of Iman

Al-Ḥafiẓ Ibn Ḥajar (d.852H) – raḥimahullah – said

‘‘Iman in the language means: tasdeeq: (attesting to the truth). In the Shariʿah, it means: tasdeeq of what the Messenger (ṣallallahu ʿalayhi wa-sallam) brought from his Lord – and this much is agreed upon. Then there is a difference. Is anything else a condition on top of that, such as stating this iman upon the tongue, as well as it being in the heart, or action upon what is attested to by what is ordered and leaving what is forbidden.’’ Up until where al-Ḥafiẓ said, ‘‘So the Salaf say, iman is ʿaqidah in the heart, statement of the tongue, and action of the limbs. They mean by this, that actions are a condition for its completeness. So from this comes their saying that it increases and decreases, as will follow. The Murji’ah say, it is ʿaqidah and a statement upon the tongue only. The Karraamiyyah say, it is the statement of the tongue only. And the Muʾtazilah say, it is action, statement and ʿaqidah. But the difference between the Muʾtazilah and the Salaf is that the Muʾtazilah make actions a condition for the correctness of iman, whereas the Salaf make it a condition for its completeness. As for the second point, then the Salaf hold that it increases and decreases, whereas most of the people of kalam(theological rhetoric) reject this by saying that if it is liable to decrease, then it is doubt.’’32

Thus, the Salaf agreed that iman is ʿaqidah, statement, and action. So, whosoever denies ʿaqidah in the Punishment of the Grave, has likewise denied iman in it. Since ʿaqidah in the heart is the foundation of iman – about which there is agreement from the scholars of Ahl al-Sunnah wal-Jamaʿah.

Imam al-Baghawi (d.535H) – raḥimahullah – said

‘‘The Companions and the Tabi’in, and those who came after them from the scholars of the Sunnah are agreed that actions are a part of iman…and they say: Indeed iman is a statement, action and ʿaqidah. It increases with obedience, and decreases with disobedience.’’33

Having understood this, the falsehood of those who claim to have iman in the Punishment of the Grave, whilst denying ʿaqidah in it, will become very clear. Since our Salaf al-Ṣaliḥ held that the root of iman in the Punishment of the Grave is to have ʿaqidah in it – so if there is no ʿaqidah in the Punishment of the Grave, then there is – by default – no iman in it as well!

The Grave Mistake

It is thus clear, that the Salaf and those who followed them were agreed that the Punishment in the Grave will definitely occur (for the disbelievers and some of the sinful ones from amongst the Muslims) and that it is obligatory to have iman in it and to consider it as part of the Islamic ʿaqidah – and no one whose saying is taken account of opposes them in that.

However, the founder of the modernist party Hizbut-Tahreer, like the Muʾtazilah before, also denied ʿaqidah in the Punishment of the Grave, explaining his position by saying

‘‘Indeed from them (the ahad aḥadith) are those which require an action, so it is acted upon. So from Abū Hurayrah who said: The Messenger of Allah ﷺ said: ‘‘When any of you finishes the last tashahhud, he should seek refuge in Allah from four things: from the Punishment of the Hellfire, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Dajjal.’’ And from ’Aa‘ishah: from the Prophet ﷺ, that he used to make supplication in the Prayer saying: ‘‘O Allah! I seek refuge in You from the Punishment of the Grave, I seek refuge in You from the trials of the Maseehud-Dajjal, I seek refuge in You from the trials of life and death. O Allah! I seek refuge in You from debt and sin.’’ So these two aḥadith are ahad narrations, and they contain the requirement of an action, i.e. to carry out this supplication after finishing the tashahhud. So it is recommended to make this supplication after finishing the tashahhud, and it is permissible to make tasdeeq (attest) of what is contained in them. However, what is ḥaram (prohibited) is to hold it with certainty – meaning: to have it as part of ones ʿaqidah – as long as it has only been reported in the ahadḥadith, a dhannee (non-mutawatir) proof. However, if it occurs in mutawatir form, then it is obligatory to make it part of ones ʿaqidah.’’34

This saying contains a number of shortcomings

[i] Differentiating between the ahad and mutawatir aḥadith in matters of ʿaqidah is an innovation of the Qadariyyah and the Muʾtazilah – as has already been explained.

[ii] Making tasdeeq of the Punishment of the Grave, whilst prohibiting a person to have ʿaqidah (belief) in it, is a contraḍiction in terms. Since – as has preceeded from the words of al-Ḥafiẓ Ibn Ḥajar – tasdeeq is attesting to the truth of something in the heart, which is the same as ʿaqidah and which thereby necessitates iman. However, differentiating between tasdeeq and ʿaqidah is innovated speech, opposing the way of our Salaf. Unfortunately, the likes of this innovation has clearly been stated by the present leader of Ḥizb al-Taḥrir in Britain, when he said: ‘‘We trust it; and I encourage all of you ’an tasaddiqoo bi ’adhaabil qabr (to have tasdeeq in the Punishment of the Grave). I encourage all of you ’an tasaddiqoo bi ’awdatil-Mahdi (to have tasdeeq in the return of the Mahdi). I encourage you for that, but whoever believes in that, then he is sinful.’’35

[iii] How is it possible to affirm the Punishment of the Grave upon the tongue, whilst prohibiting ʿaqidah (belief) of it in the heart – is this not but nifaq (hypocrisy)?! Rather, iman in the Punishment of the Grave necessitates – as a foundation – ʿaqidah in the heart!! May Allah have mercy upon Imam Aḥmad, who said: ‘‘You should beware of speaking about an issue in which you are not preceded by a scholar.’’36

[iv] Along with all this, it must be remembered that: ‘‘It is not permissible to invent an interpretation about an ayah, or about a Sunnah, which was not there in the time of the Salaf; nor did they have any knowledge about it; nor explain it to the Ummah. Since this would imply that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!’’37

Imam al-Awzaʿi (d.157H) – raḥimahullah- said

‘‘Hold fast to the narrations of the Salaf, even if the people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech.’’38

Abū Ḥanifah (d.150H) – raḥimahullah – said

‘‘Stick to the al-athar (narration) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.’’39

So denying ʿaqidah in the Punishment of the Grave, declaring this to be something sinful and prohibited, declaring also that it is not a matter which will definitely occur, but it is a matter which may possibly occur – is speech in opposition to that of the Salaf al-Ṣaliḥ – the like of which was previously uttered by only the Khawarij, and a group from amongst the Muʾtazilah; and there is no doubt in its being a deviation from the Straight Path.

Likewise, outwardly affirming tasdeeq and apparently affirming iman in the Punishment of the Grave, whilst denying ʿaqidah in it, is only a contraḍiction in terms – since tasdeeq, iman, and ʿaqidah in the opinion of the Salaf, all imply certainty and being definite – even if the modernists dislike this!

Imam Aḥmad (d.241H) – raḥimahullah – said

‘‘The Punishment of the Grave is a true fact, and no one denies it except one who is misguided and misguiding others.’’40

An-Naṣiree (d.652H) – raḥimahullah – said in al-Nūrul-Lami’ (no. 110)

‘‘We have iman in the Punishment of the Grave and its bliss…this is the madh′hab of Ahl al-Sunnah wal-Jamaʿah. So it is obligatory to have ʿaqidah in this.’’

Imam al-Nawawi (d.676H) – raḥimahullah – said in Sharḥ Ṣaḥiḥ Muslim (5/85)

‘‘This chapter shows the virtue of seeking refuge – between the tashahhud and taslim – from these (four) matters; and in it is an affirmation of the Punishment of the Grave, and it is the position of the people of the truth – as opposed to the Muʾtazilah.’’

Imam al-Qurṭabi (d.671H) – raḥimahullah- said

‘‘To have iman in the Punishment of the Grave and its trials is obligatory, due to what the most truthful (Muḥammad – ﷺ) has mentioned. This is the belief of Ahl al-Sunnah wal-Jamaʿah.’’41

Need for Verification

‘‘So examine – may Allah have mercy upon you – the speech of everyone you hear from, particularly in your time. Do not act in haste, nor enter into anything from it until you ask and see: Did any of the Companions of the Prophet ﷺ speak about it, or any of the Scholars. So if you find a narration from them about it, then cling to it. Do not go beyond it for anything, and do not give precedence to anything over it, and thus fall into the Fire.’’42

Ibn Sirin (d.110) – raḥimahullah- said

‘‘This knowledge is the Religion, so be careful from whom you take your Religion.’’43

Qaadee Shareek (d.177H) – raḥimahullah – said

’Ibaad Ibn al-’Awwaam said: Shareek Ibn ʿAbdullah came to us more than fifty years ago, so we said to him: O Aba ʿAbdullah! There are a group of the Muʾtazilah who deny the aḥadith about Allah descending to the lowest heaven and that the people shall see their Lord. So Shareek quoted about ten aḥadith like that and then said: ‘‘As for us, then we have taken our Religion from the sons of the Tabi’in, from the Companions. From whom did they take theirs?’’44

So there is in what has preceded – if Allah wills – a clear explanation for those whose hearts have been enlightened by Allah with the light of Revelation, and whose has hearts have found peace and delight in the narrations of the Salaf al-Ṣaliḥ. Indeed it is this which brings about a firmness of understanding and is a remedy against the darkness of ḥizbiyyah (party spirit). This, in turn, produces purity and quality, even if the numbers are small. Indeed mere numbers in opposition to the manhaj (methodology) of the Salaf – the manhaj of Ahl al-Sunnah wal-Jamaʿah – leads to nothing but deception, destruction, and extreme disappointment.

Endnotes

[1] As quoted by Abū al-Ḥasan al-Ashʿari in al-Maqalatul-Islamiyyeen (p. 430).

[2] Fiqhul-Uṣūlil-Khamsiyyah (p. 733), and Fadlul-I’tizaal (p. 202) of Qaadee ʿAbd al-Jabbaar, the Mu’tazilee. What they denied was having faith, or ʿaqidah in what the narrations entailed, not that thy denied the existence of aḥadith concerning the Punishment of the Grave – as some have mistakenly said!

[3] Shaykh Maḥmūd at-Tahhaan says in Tayseer Mustalahil-Ḥadith (p. 20-21) about the definition of mutawatir, “Technically, it is that which is related by such a large number of people, that it is impossible that they could have invented a lie. It’s conditions are i) that it must be narrated by a large number of people, scholars differ about the actual number required, ii) That this number must be found in every level of the chain, iii) That is is impossible that they could have gathered together upon a lie.” Refer to Nuzhatun-Nadhr fi Tawdeehi Nukhbatil-Fikr (p. 57) of al-Ḥafiẓ Ibn Ḥajar, and Tadribur-Rawee (2/177) of as-Suyootee.

[4] Ibn Ḥajar says in Nuzhatun-Nadhr (p. 71), about the definition of the ahad ḥadith, “It is that which does not fulfill the condition of the mutawatir.” And the ahad narrations constitute the majority of narrations, whether in the collections of al-Bukhari and Muslim, or in other than them.

[5] He is Abū al-Madhaffar as-Samʿanee, the scholar of Ḥadith and Uṣūl. He died in the year 489H – may Allah have mercy upon him.

[6] Sawnul-Mantaq wal-Kʿalám (p. 160) of as-Suyootee quoting al-Intisaar Ahlil-Ḥadith of as-Samʿanee.

[7] Iqaamatul-Burhan (p. 23) of Shaykh Hamood at-Tuwayjiree.

[8] Al-Adhkaar (p. 32) of Imam al-Nawawi.

[9] Related by al-Bukhari (no. 1372)

[10] Related by al-Bukhari (no. 1378)

[11] Ṣaḥiḥ: Related by at-Ṭabarani (3/78/2), and it was authenticated by al-Albani in al-Ṣaḥihah (no. 1377).

[12] Ḥasan: Related by al-Tirmidhi (no. 2424), and Ibn Majah (no. 4267), and it has been authenticated by Shaykh al-Albani in Takhreejul-Mishkaat (no. 132).

[13] Related by Muslim (2/93), Abū Dawūd (no. 983), and others from Abū Hurayrah (raḍi Allahu ʿanhu).

[14] Related by at-Ṭabarani in al-Kabir from Umm Khalid ibnt Khalid Ibn Saʿid Ibn al-ʿAs (raḍi Allahu ’anhaa), it was authenticated by al-Albani in al-Ṣaḥihah(no. 1444).

[15] Sharḥ Uṣūl al-Iʿtiqad Ahl al-Sunnah wal-Jamaʿah(no. 312) of al-Lalikaa‘ee.

[16] al-Manaaqibush-Shaafi’ee (1/415).

[17] Uṣūl-Sunnah (no. 8) of Imam Aḥmad

[18] Risaalatus-Sunnah (p. 72) of Imam Aḥmad

[19] Kitabus-Sunnah (p. 900) of Sunan Abi Dawūd

[20] Ta‘weel Mukhtaliful-Ḥadith (p. 18)

[21] ʿAqidahtut-Tahaawiyyah (no. 79-80)

[22] al-Ibanah ’an Uṣūlid-Diyaanah (p. 201)

[23] Risalah ila Ahlith-Thaghr (p. 279) of Abū al-Ḥasan al-Ashʿari.

[24] al-Shariʿah (p. 358-364) of al-Aajuree

[25] Aslus-Sunnah wa Iʿtiqadud-Din (no. 14)

[26] Sharḥ al-Sunnah (no. 18)

[27] Iʿtiqad A‘immatul-Ḥadith (no. 22)

[28] Related by Ibn al-Qayyim in Ijtimaa’ul-Juyooshil-Islamiyyah (p. 152)

[29] Uṣūl-Sunnah (Q.7)

[30] Sharḥ Uṣūl al-Iʿtiqad (6/1127) of al-Lalikaa‘ee.

[31] al-Iʿtiqad (p. 107) of al-Bayḥaqi

[32] Abbreviated from Fat′h al-Bari (1/60-61)

[33] Sharḥ al-Sunnah (1/38-39) of Imam al-Baghawi

[34] ad-Dawsiyyah (p. 6) of Taqiyy al-Din an-Nabahaanee – the founder of Hizbut-Tahreer- may Allah forgive him.

[35] From an available taped lecture entitled Punishment of the Grave. [Regents Park Mosque, 2ndMay 1992CE] by Omar Bakri Mohammad.

[36] Quoted by Ibn al-Qayyim in I’lamul-Muwaqqi’een (4/266)

[37] as-Saarimul-Munkee (p. 427) of al-Ḥafiẓ Ibn ʿAbd al-Hadi

[38] Related by al-Khaṭib al-Baghdadi in his excellent book, Sharaf Aṣḥab al-Ḥadith(p. 7).

[39] Related by as-Suyootee in Sawnul-Mantaq wal-Kalam (p. 32)

[40] Tabaqaatul-Hanaabilah (1/174) of Ibn Abi Ya’la

[41] at-Tadhkirah (p. 137) of Imam al-Qurṭabi.

[42] Kitab Sharḥ al-Sunnah (no. 5)

[43] Related by Muslim in the introduction to his Ṣaḥiḥ (no. 114), and also by Abū Nuʿaym in Hilyatul-Awliyaa‘ (2/278)

[44] Related by Ibn Mandah in al-Tawḥid (1/97)

Published: June 15, 2007

Edited: April 3, 2023

Wallahu ta'ala a'alam

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