Imam lbn Qayyem al-Jawziah

Died in 751 A.H

TH E SO UL
The condition of the souls of the dead and the living
Accordin g to the Book, the Sunnah, The Tradition s
and the sayings of the scholars

Translation
Ismail Abdus Salaam

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Title THE SOUL

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Classification: Exhortation
Author : Imam lbn Oayyem al-Jawziah
Translator : Ismail Abdus Salaam
Publisher : Dar Al-Kotob Al-llmiyah
Pages : 352
Size : 15*22
Year : 2010
Printed In : Lebanon
Edition : 2"d

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 In the Name of Allah, the Most Gracious, the
Most Merciful

Introduction of the Translator

This book, The Soul, was written by the honorable

scholar Abu Abdullah Ibn Abu Bakr Ibn Ayoub Ibn
Saad who was also known as Ibn Qayyem Al-
Jawaziah. He died in the year 751 A.H. and had been a
student of the best scholar of the times or the Shaikhu
Al-Islam, the great Imam, Taqqiyyu Ad-Deen Ahmad
Ibn Taimiah Al-Harrani Al-Dimashqi (who died in 728
A.H.). Thus, Ibn Qayyem would become just like his
teacher- one of the greatest Imams of our forefathers.
He was a Mujahed, or in other words, a Hadeeth
expert. He memorized and became an excellent
interpreter of the Holy Quran. As an expert on Islamic
law he revitalized and renewed the science of Fiqh or
deducing laws from the Sharia'. We ask Allah
(S.W.T.) to make us benefit from his knowledge and
may He (S.W.T.) guide us to the path of wisdom and
monotheism that Ibn Qayyem followed. We also ask
Allah (S.W.T.) to help us propagate the true Sunnah of
the Prophet (S.A.W.) and to be fighters against myths,
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 bad innovations, and the blind copying of ignorant
scholars.
In this book, lbn Qayyem talks about the subject of
the soul in both the material world and in the
Hereafter. He speaks about the spirits of the living and
the dead. He mentions twenty-one important cases that
include such subjects as the awareness of the dead of
visits from the living, the meeting of the spirits of the
dead and the living, the truth of dreams, the dead
visiting each other and remembering their lives, the
death of the spirit and its immortality, the torture or the
bliss of the grave, the world of souls both in Heaven
and in Hell, the difference between the soul and the
spirit, and the status of the soul while asleep and awake
and alive and dead. He discusses the Barzakh (the
world of the dead) and where the souls reside. He
writes about other important subjects that cannot be
found in any other book. That is why this scholar is
still highly needed especially since people are in still
dire need to know about themselves and their souls.
People need to know about the relationship between
the body and the .soul and the destiny of the souls after
death, but the fact remains that most people know
nothing about all of these studies.
As always, Ibn Qayyem brings every proof from the
Quran, the Sunnah, the consensus of the scholars, the
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 traditions, and the sayings of the pious forefathers and
those who followed them on the straight path. He
supports his arguments with logic and evidence that
agree with common sense.

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sunniconnect.com
 Introduction of the Author

Praise be to Allah, Who has perfect attributes and

Who is described with the Glorified Descriptions. 1 He
is the One who knows what was and what will be, He
knows what exists now and what will happen to it
later. He (S.W.T.) has destined death on all of His
creatures. He (S.W.T.) equated in death the king and
the subject, the rich and the poor, the honorable and the
weak, the sinner and the pious and every inhabitant of
the Earth and the heavens.
He is the Just Judge that presides between His
creatures on the Day of Judgment. He (S.W.T.) takes
back the soul of the person who built his house for his
life on Earth and decorated it thinking that it would be
his homeland, but no living thing has a homeland in

1We shall see in this sermon that it was not given by Ibn
Qayyem as one would suspect but rather it could be given
by Al-Biqae'ii in his book, Unveiling the Suspicions after
Mentioning the Book of the Soul. The Biqae'ii book was
summarized by Burhan Ad-Deen Ibrahim lbn Omar Al-
Biqae'ii and named it, The Secret of the Soul. However, it
looks like Al-Biqae'ii is the one who started his book with
the above sermon and he named it the "Secret of the Soul."
It is known that Ibn Al-Qayyem did not name his book and
later it was known as the Book of the Soul after it became
famous.
v
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 this world. He (S.W.T.) also takes back the soul of the
one who has worked hard to fix up his Hereafter and
used this life as a sea on which to ride his boat of good
deeds to reach the eternal bliss. The difference is great
between the departures of these two souls from their
respective bodies. One wins eternal happiness and bliss
and the other gets eternal disappointment and misery.
One soul grazes from the fields of Paradise in great
happiness and bliss and flies to the lanterns hanging by
the Throne while the other is locked up in the torture of
the Hellfire.
I bear witness that there is no god but Allah, the
One with no partners; a God Who bestows His
Blessings on His servants. He (S.W.T.) has bestowed
on them many of His bounties, so we seek refuge with
His Grace that He will not end our lives with His
Wrath after He (S.W.T.) had started our lives with His
blessings. To Him (S.W.T.) belong all praise,
gratitude, and good thanks. I bear witness that
Muhammad, may Allah's prayers and peace be
bestowed on him, is His slave. He (S.A.W.) is good
both in spirit and body, and he (S.A.W.) is the master
of the children of Adam and the best creation who ever
prostrated and prayed to Allah (S.W.T.). Allah
(S.W.T.) has revealed His Glorious Book to him
(S.A.W.). There is none more truthful than Allah
(S.W.T.) who said, "And they ask you (Oh Muhammad
(S.A. W.)) concerning the Ruh (the Spirit); Say, 'The
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 Ruh (the Spirit) is one of the things, the knowledge of
which is only with my Lord. And of knowledge, you
(mankind) have been given only a little.'" (Surah Al-
lsraa', verse 85) May peace and prayers also be upon
the Prophet's family and companions who were the
best generation and the best guided who never
deviated; a peace and prayers that will last as long as
the heavens and the Earth and until Allah (S.W.T.)
inherits the Earth and what is on it and starts the
reckoning.
This book is a great and very useful book. No book
on this subject is better than it or contains more
benefits. It discusses many questions about the spirits
of the dead and the living and takes its proof and
guidelines from the Book, the Sunnah, the traditions,
and the sayings of the greater scholars. I do not know
whether the author was asked about all its subjects and
he answered them or whether he was asked about one
thing but he answered everything he knew about the
subject. The author went straight to the subject and
began with "as for the first question which is whether
the dead know that their graves are being visited and
whether they receive the greetings by the living or
not. .. " So after I prayed two rakaa'as to Allah
(lstikhara), I decided to give this blessed sermon for
this book that contains among its discussions things
that are contemplated by every mind and presented in a
way that pleases the heart of its researcher. People can
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 benefit from this book to strengthen their will and act
upon the advice and the fine meanings suggested by it.
Allah (S.W.T.) is the One asked, and we hope that He
(S.W.T.) answers us and protects us from fault and
misguidance. We ask Him to guide us to the purified
intention and good deed and good speech. We ask Him
to raise our level in the bliss of Paradise. We ask Him
to benefit the reader with this book. He is Most
Hearing, Most Knowledgeable. He is Powerful over
every thing.
This book was written by the knowledgeable and
just Imam who is considered to be the interpreter of the
Quran, the one with many sciences, and Sheikh Al-
Islam. He was a role model, the most knowledgeable
of the Quran, the expert on meanings and grammar, the
icon of the scholars, the heir of the prophets, and the
backbone of the scholars. He was Shamsu Ad-Deen
Abu Abdullah, the son of the Sheikh Al-Imam Sharafu
Ad-Deen Ibn Bakr, the son of the great scholar Ayyoub
Ibn Saad. He was known as lbn Qayyem Al-Jawziah
Al-Hanbali Al-Dimashqi- may Allah glorify his soul,
may his grave be filled with light and may the gates of
Paradise be opened in front of him. We wish the same
for the rest of the scholars who were great icons. May
Allah (S.W.T.) shower His prayers and grace on our
Master Muhammad, the master of our forefathers and
the latter ones and on his family and companions.
Amen.
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 In The Name Of Allaah, The Sracious, The Compassionate

Souls Are Aware Of Those Who Visit

And Greet Them
lbn 'Abdil Barr has said: it has been established that the
prophet (may Allaah send salutations upon him) has said: (no
Muslim passes the grave of his brother and greets him without
Allaah returning his soul so that he may respond) .
The following has been narrated from the prophet (may
Allaah send salutations upon him and his family) in the two
authentic collections: he ordered that those slain during the battle
of Badr be cast in a well. He then stood before them and called
them by name. (He then asked): (have you found what your lord
has promised you to be true? I have definitely found what he has
promised me to be true) . 'Umar then asked him: why do you
address a people who have decayed? He responded: (by he who
has sent me with the truth, you are not more capable of hearing
me than them. They are only unable to respond) .
It has also been established that he has said (may Allaah send
salutations upon him) : (one who is deceased hears the footsteps
of the mourners as they depart) .
The prophet (may Allaah send salutations upon . him) has
legislated for his nation that they greet those within the graves
accordingly, i.e. peace be upon you abode of the believers. This
is an address to one who hears and comprehends. If this were not
the case, this address would resemble one directed to something
non-existent or inanimate. The early Muslims have agreed upon
this, and numerous statements of theirs have indicated that one
who is deceased is aware of the vistor and welcomes him.
Aboo Bakr has said: 'Abdullaah Bin Muhammad Bin 'Ubayd
Bin Abee Ad Dunyaa.

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 Chapter: The Deceased Are Aware Of Those Who
Visit Them
Muhammad Bin 'Awn, Yahya Bin Thammaan, 'Abdullaah
Bin Sam'aan, and Zayd Bin Aslam have narrated that 'Aaisha
(may Allaah be pleased with her) has said: the messenger of
Allaah has said (may Allaah send salutations upon him) : (no
man visits the grave of his brother and sits without him greeting
and welcoming him until he stands). ~
Muhammad Bin Qudaama Al Jawharee, Ma'n Bin 'Eesa Al
Qazzaaz, Hishaam Bin Sa'd, and Zayd Bin Aslam have narrated
that Aboo Hurayra (may Allaah the most high be pleased with
him) has said: if a man passes the grave of his brother and greets
him, he will respond. If he passes the grave of one whom he does
not know and greets him, he will respond.
Muhammad Bin Al Husayn, Yahya Bin Bistaam Al Asghar,
and Musmi' have narrated that a man from Aalu 'Aasim Al
Juhdaree has said: I saw 'Aasim Al Juhdaree in a dream two
years after his death, so I asked: did you not die? He replied: I
certainly have. I asked: so where are you? He replied: by Allaah,
I am in a garden of paradise. I and a group of my companions
unite with Aboo Bakr Bin 'Abdillaah Al Muzanee during the
evening and morning of every Jumu'a where we receive
information about you. He said: I asked: in body or soul? He
replied: our bodies have decayed! Rather, we unite in soul. He
said: I asked: do you know that we visit you? He replied: yes,
during the evening of Jumu'a, all day during Jumu'a, and
Saturday. He said: I asked: how does that occur during those
days only? He replied: that is due to the superiority of Jumu'a.
Muhammad Bin Al Husayn and Bakr Bin Muhammad have
narrated that Hasan Al Qassaab has said: I used to spend every
Saturday morning with Muhammad Bin Waasi' and we would
visit graves. We would stand to greet the deceased and to
supplicate for them, then we would depart. I said: if only this day
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 The Deceased Are Aware 5
were monday. He replied: I have heard that the deceased are
aware of their visitors on Thursday, Jumu'a, and Saturday.
Muhammad, 'Abdul 'Azeez Bin Abaan, and Sufyaan Ath
Thawree have narrated that Ad Dahhaak has said: whoever visits
a grave on Saturday shall be recognized. He was then asked: how
can that be? He replied: that is due to the superiority of Jumu'a.
What Is Uttered By The Birds During Jumu 'a
Khaalid Bin Khaddaash and Ja'far Bin Sulaymaan have
narrated that Aboo At Tayyaah has said: when J umu'a would
arrive, Mutrif would depart by night. He said: I have heard Aboo
At Tayyaah say: we have heard that he was illuminated such that
he arrived on horseback one evening where he found the
deceased sitting upon their graves. They said: this is Mutrif who
visits on Jumu'a. He asked: do you know who is amongst you on
Jumu'a? They replied: yes, and we also know what is uttered by
the birds on that day. I asked: what do they utter? They replied:
peace.
Muhammad Bin Al Husayn and Yahya Bin Abee Bakeer
have narrated that Al Fadl Bin Muwaffaq the cousin of Ibn
'Uyayna has said: when my father died, I became extremely sad.
I used to visit his grave daily until I reduced my visits as Allaah
had willed. Then one day, I went to sleep after sitting at his
grave. It then appeared that it had expanded and his demise was
evident as he sat. I cried, and then he said: 0 my son, what has
delayed you? I replied: are you aware of my arrival? He replied:
not once have you arrived without me knowing. I welcomed you
joyfully, and your supplication was uplifting to those around me.
He replied: I then began to visit him frequently.
Muhaqnnad and Yahya Bin Bistaam have narrated that
'Uthmaan Bin Sawda At Tafaawee whose mother was devout and
was also known as Raahiba has said: my mother looked toward
the heavens while on her death bed and she asked: who do I rely
upon in life and death? Do not forsake me now or later. He said:
then she died, and I began to visit her every Jumu'a where I
would supplicate and seek forgiveness for her and those amongst
her. I saw her in a dream that day where I asked her: 0 my
mother, how are you? She replied: my son, death is most
certainly a trial, and praise be to Allaah that I am in a

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 6 The Deceased Are Aware
commendable state where we enjoy fine fragrance and silk until
the day of resurrection. I asked her: are you in need of anything?
She replied: yes. I asked: what may that be? She replied: do not
cease to visit us and to supplicate for us, because I am delighted
to receive you on Jumu'a. It is said to me: 0 Raahiba, your son
has arrived. As a result, I as well as those amongst me rejoice.
Muhammad Bin 'Abdil 'Azeez Bin Sulaymaan has narrated
that Bishr Bin Mansoor has said: a man would depart to the
graveyard during the plague to attend the funeral prayer, and
when evening would arrive, he would stand at the gate and say:
may Allaah comfort you, and may he pardon you and accept your
good deeds. He would not exceed these words. He said: I
returned to my family that evening without supplicating there as I
used to, then I was approached by a large group while asleep. I
asked: who are you and what do you seek? They replied: we are
the inhabitants of the graveyard. I asked: what do you seek? They
replied: there is a gift which you used to give us before returning
to your family? I asked: what may that be? They replied: your
supplications. He said: I have revived this practice and have yet
to abandon it.
Muhammad, Ahmad Bin Sahl, Rushdayn Bin Sa'd, and
Yazeed Ibn Abee Habeeb have narrated that Saleem Bin 'Umayr
passed a graveyard while needing to urinate. Some of his
companions suggested that he do so in an empty grave. He creid
and said: glory be to Allaah. I swear by him that I am as modest
before the dead as I am before the living, and I would not be as
such if the deceased were unaware.
The deceased are even aware of the actions of
their relatives.
'Abdullaah Ibn Al Mubaarak has said: Thawr Bin Yazeed and
Ibraaheem have narrated that Aboo Ayyoob has said: the deeds
of the living are presented to the deceased. If they are presented a
good deed, they rejoice. Though if they are presented a bad deed,
they say: 0 Allaah, may you reconsider it.
Ibn Abee Dunyaa has said that Ahmad Bin Abee Al
Hawaaree and his brother Muhammad have narrated that 'Abbaad
Bin 'Abbaad came to Ibraaheem Bin Saalih the commander of
Palestine and said: admonish me. He asked: exactly how may I

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 The Deceased Are Aware 7
do so? He replied: I have heard that the deeds of the living are
presented to the deceased, so be aware that your deeds are
presented to the messenger of Allaah (may Allaah send
salutations upon him) . Ibraaheem then wept until his beard
became wet.
Ibn Abee Dunyaa has said that Muhammad Bin Al Husayn
and Khaalid Bin 'Amr Al Umawee have narrated that Sadaqa Bin
Sulaymaan Al Ja'faree has said: I have done something detestable
which I have come to regret after the death of my father. I made
a great mistake, then I saw my father in a dream where he said to
me: my son, I could not have been happier when we considered
your deeds to be those of the righteous. However, I was highly
ashamed of you on one occasion, so do not disgrace me. He said:
after that, I would hear him (Sadaqa) say during his dawn
supplication, and he was my neighbor in Koofa: 0 bestower of
righteousness who guides the lost and is the most compassionate,
grant me a final return to you.
Many statements of the companions have appeared in
this regard.
Some of the Ansaar and relatives of 'Abdullaah Bin Rawaaha
used to say: 0 Allaah, I seek your protection from any action
which may disgrace me before 'Abdullaah Bin Rawaaha. That
was said after he became a martyr. The position which has been
presented initially is supported by the fact that one who greets
the deceased is considered a visitor, and this would not be true if
the latter were unaware. This is universally understood. In
addition, it is impossible to greet one who is unaware. In fact, the
prophet (may Allaah send salutations upon him) has taught his
nation to say when they visit graves: peace be upon you who are
faithful, we will unite with you if Allaah has willed. May he have
mercy upon those who have arrived and those who await, and
may he grant us well being.
This address is directed to one who exists, hears, and
responds, even though the response may not be heard. In
addition, if one offers prayer in close proximity to them, they are
observant and become envious.

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 8 The Deceased Are A ware
Yazeed Bin Haaroon, Salmaan At Tayrniyy, and Aboo
'Uthmaan An Nahdee have narrated that Ibn Saas attended a
funeral while lightly dressed, then he reached the grave. He said: I
performed a prayer of two bowings, then I leaned against the
grave. I swear by Allaah that I was indeed awake when I heard a
voice say: do not disturb me. You are a people who act without
knowing, and we are a people who know without acting. To
perform an action such as that prayer would be most beloved to
me. This individual was aware that the one whom he had
addressed had leaned against the grave and had performed prayer.
Ibn Abee Dunyaa has said: Al Husayn Bin Alee Al 'Ijlee,
Muhammad Bin Silt, Ismaa'eel Bin 'Ayyaash, and Thaabit Bin
Saleem have narrated that Aboo Qallaaba has said: I came from
Syria to Basra, then I reached a house where I performed
purification and parformed a prayer of two bowings during the
evening. I slept upon a grave and awoke to hear someone
complaining. He said: you have disturbed me this evening. You
definitely act without knowing, and we know though we are
unable to act. The two bowings which you have performed are
better than the world and what it contains. Convey our greetings
to the living, and may Allaah grant them a fine reward. We
receive light as voluminous as the mountains due to their
supplication.
Al Husayn Al 'ljlee, 'Abdullaah Bin Numayr, Maalik Bin
Maghool, and Mansoor have narrated that Yazeed Bin Wahb has
said: I went to the graveyard to sit when a man approached a
grave and levelled it. He sat toward me where I asked: who does
this grave belong to? He replied: my brother. I asked: your
brother? He replied: a brother whom I have seen while asleep. He
then said to him: praise belongs to the maintainer of all that
exists that you have lived. He replied: to say what you have said
would be more beloved to me than the world and what it
contains. Have you not seen when the deceased are buried and
one performs a prayer of two bowings? To perform that prayer
would be more beloved to me than the world and what it
contains.
Aboo Bakr At Taymiyy, 'Abdullaah Bin Saalih, Al Layth Bin
Sa'd, and Hameed At Taweel have narrated that Mutrif Bin

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 The Deceased Are Aware 9
'Abdillaah Al Hirshee has said: we suggested that we go to the
graveyard on Jumu'a, so we entered it and I noticed a funeral. I
said: I should seize the oppurtunity to witness itl. I found a place
near the grave where I performed a brief prayer of two bowings.
I then went to sleep where the deceased began to speak to me. He
said: you performed a brief prayer of two bowings. I replied: that
is correct. He replied: you act without knowing, though we are
unable to act. To perform a prayer similar to yours would be
more beloved to me than the world and all that it contains. I
asked: who is here? He replied: everyone here is Muslim and has
done well. I asked: who is superior? He then pointed toward a
grave. I said to myself: 0 Allaah our lord, exume him so that I
may speak to him. A young male then emerged from the grave. I
asked: are you the most superior? He replied: that has been said.
I asked: how did you achieve this? I believe that you have
attained superiority through major and minor pilgrimage, armed
struggle in the path of Allaah, and other acts. He replied: I was
tried with difficulty and was granted patience, this is how I
gained superiority. .
A Vision Of The Believers Equals A Na"ation
Although these visions may not be factual individually, they
are numerous enough to support the position which has been
presented initially. The prophet has said (may Allaah send
salutations upon him) : (I see that your visions coincide during
the night of power) . Consequently, if a vision of the believers
appears, it equals a narration, as well as a collective opinion of
good and bad: (whatever the believers consider good is
considered good by Allaah, and whatever they consider bad is
considered bad by him) . However, a mere vision does not
establish this, but rather the evidence which we have mentioned.
The Deceased Welcomes Mourners
It has been established in Saheeh Muslim that the deceased
welcomes mourners after his burial.
Muslim narrates from 'Abdur Rahmaan Bin Shammaasa Al
Muhree who has said: 'Amr Bin Al 'Aas was amongst us as he
approached death. He cried for a long time and then turned his
face toward the wall. His son then asked: why do you cry 0
father? Has not the messenger of Allaah (may Allaah send

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 10 The Deceased Are Aware
salutations upon him) given you good news? He turned his face
and said: we definitely consider the declaration that there is no
deity worthy of worship except Allaah and Muhammad is his
messenger to be the most superior. However, you saw me when I
hated the messenger of Allaah (may Allaah send salutations upon
him) more than anyone, and I desired more than anyone to defeat
him, so I fought him. Had I died in that state, I would be amongst
the people of the hellfire. Although, once Allaah placed lslaam
within my heart, I approached the messenger of Allaah (may
Allaah send salutations upon him) and said: extend your hand so
that I may swear allegiance to you. He extended his right hand
and I withdrew mine. He asked: what is wrong with you 0 'Amr?
I replied: I want to impose a condition. He asked: what? I
replied: that I be forgiven. He asked: do you not know that
Islaam, migration, and pilgrimage eliminates what has preceded?
None was more beloved or honored to me than the messenger of
Allaah (may Allaah send salutations upon him). I was unable to
look at him directly out of respect for him. Hence, if I were asked
to describe him, I would not be able. Had I died in that state, I
would hope to be amongst the people of paradise. We were then
entrusted with affairs, though I do not know where I stand as a
result. May there be no torch or wailing when I die. When you
bury me, congregate at my grave for as long as it takes to
slaughter a camel and to distribute it's meat. Do this so that I may
enjoy your company, and I will consult the messengers of my
lord.
This indicates that the deceased welcomes and enjoys those
at his grave. It has been mentioned that a group of early Muslims
instructed that recitation be performed at their graves during
burial.
'Abdul Haqq has said: it has been narrated that 'Abdullaah Bin
'Umar ordered that Al Baqara be recited at his grave. This practice
has been supported by Al Ma'la Bin 'Abdir Rahmaan. lrnaam
Ahmad rejected it until statements in this regard had reached him.
Recitation During Burial
Al Khallaa.l has said in Al Jaami': The Book Of Recitation
At The Grave
Al 'Abbaas Bin Muhammad Ad Dooree, Yayha Bin Mu'een,

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 The Deceased Are Aware 11
and Mubashir Al Halabee have narrated that 'Abdur Rahmaan
Bin Al 'Alaa Bin Al Hallaaj
has said: my father has said: place me in the grave when I die
and say: in the name of Allaah according to the tradition of the
messenger of Allaah, and recite the beginning and ending of Al
Baqara over my head. I have indeed heard 'Abdullaah Bin 'Umar
speak of this.
'Abbaas Ad Dooree has said: I asked Ahmad Bin Hanbal:
have you memorized anything concerning recitation over the
grave? He replied: no. I asked Yahya Bin Mu'een and he
informed me of this statement.
Al Khallaal has said: Al Hasan Bin Ahmad Al Warraaq has
narrated that 'Alee Bin Moosa Al Haddaad who was a truthful
narrator has said: I was at a funeral with Ahmad Bin Hanbal and
Muhammad Bin Qudaama Al Jawharee. When the deceased was
buried, a blind man sat at the grave while reciting. Ahmad said to
him: recitation at the grave is definitely an innovation. Once we
left the graveyard, Muhammad Bin Qudaama asked Ahmad Bin
Hanbal: 0 Aboo 'Abdillaah, what do you say about Mubashir Al
Halabee? He replied: he is a trustworthy narrator. He asked: have
you recorded anything from him? He replied: yes. He said:
Mubashir has narrated that the father of 'Abdur Rahmaan Bin Al
'Alaa Bin Al Hallaaj has instructed that the beginning and ending
of Al Baqara be recited over his head upon his burial. He then
said: I have heard Ibo 'Umar give those instructions. Ahmad then
said: return to that man and tell him to recite.
Recitation At The Grave Shortly After Buria.l
Al Hasan Bin As Sabbaah Az Za'faraanee has said: I asked
Ash Shaafi'ee about recitation at the grave and he replied: it is
acceptable. Al Khallaal has narra~ed that Ash Shu'ba has said: if
someone died amongst the Ansaar, they would go to his grave to
recite the Qur'aan. He said: Aboo Yahya An Naaqid has narrated
that Al Hasan Bin Al Jarwee has said: I passed the grave of a
sister of mine, so I recited Al Mulk due to what I have heard
about it. A man then came to me and said: I have seen your sister
in a dream saying: may Allaah grant Aboo 'Alee a fine reward,
because I have benefitted from what he has recited.
Al Hasan Bin Al Haysham has narrated that Aboo Bakr Bin

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 12 The Deceased Are Aware
Al Atroosh Ibn Bint Abee Nasr Bin At Tammaar has said: a man
used to come to the grave of his mother on Jumu'a and he would
recite Yaa Seen. One day he said: 0 Allaah, if you have alotted a
reward for this chapter, then may it be for the people within these
graves. A woman then came the following Jumu'a and asked: are
you the son of such and such person? He replied: yes. She said: a
daughter of mine has died, and I have seen her sitting at the top
of her grave. I asked: what has caused you to sit here? She
replied: the son of a woman came to her grave where he recited
Yaa Seen, and he caused those buried to share her reward. As a
result, we were blessed and forgiven.
It has appeared in An Nasaa'ee and elsewhere that Ma'qal Bin
Yasaar Al Muzanee has narrated that the prophet (may Allaah
send salutations upon him) has said: (recite Yaa Seen over your
deceased) . It is possible that the intended meaning is recitation
over the dying, such as the tradition: (instruct your dying ones to
say that there is no deity worthy of worship except Allaah) . It is
also possible that the intended meaning is recitation at the grave,
though the first possibility is more likely for a few reasons.
The first: the former tradition is similar to the latter
tradition.
The second: the dying one benefits from this chapter due to
the monotheism that it contains, as well as the good news of
paradise for those who are monotheistic, as well as the delight
which is had by one who dies upon this chapter. The most high
has said: {if only my people knew how my lord has forgiven and
honored me}. As a result, the soul rejoices and is elated to meet
Allaah, and he is elated to meet it.
This chapter is indeed the heart of the Qur'aan and it is highly
distinguished since it is recited over the dying.
Aboo Al Farj Bin Al Jawzee has said: we were with our
teacher Aboo Al Waqt 'Abdul Awwal while he was speaking,
and the end our relationship was near. He looked toward the sky
and laughed, then he recited: {if only my people knew how my
lord has forgiven and honored me}, and he died.
The third: reciting Yaa Seen over the dying is a tradition
which has been maintained past and present.
The fourth: if the companions deduced from the following

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 The Deceased Are Aware 13
tradition: (recite Yaa Seen over your deceased) that this
recitation occurs at the grave, they would not have ceased to do
so. though it is well known that they did.
The fifth: it is intended that the listener be attentive so that
he may benefit. However. he cannot be rewarded when recitation
occurs at his grave, because the reward results from the act of
reciting or listening, and he is incapable of action.
Chapter: The Deceased Ask About The Li.ving, And They
Are Aware Of Their Statements And Actions
Al Haafidh Aboo Muhammad 'Abdul Haqq Al lshbeelee has
expounded upon this issue where he said: What Has Appeared
Regarding The Deceased Who Ask About The Living While
Knowing Their Statements And Actions. He then said: Aboo
'Umar 'Abdul Barr has mentioned that Ibn 'Abbaas has narrated
that the prophet has said: (no man passes the grave of his
believing brother and greets him without him responding) .
The following has been narrated by Aboo Hurayra with an
uninterrupted chain of narration: (if he greets him and he does
not know him, he will respond).
The following has been narrated by 'Aa'isha (may Allaah the
most high be pleased with her) who said: the messenger of
Allaah said (may Allaah send salutations upon him) : (no man
visits the grave of his brother and sits without being welcomed
until he rises) .
Concerning this issue, Al Haafidh Aboo Muhammad has
relied upon what Aboo Daawud has narrated in his Sunan from
Aboo Hurayra who said: the messenger of Allaah has said (may
Allaah send salutations upon him) : (none greets me without
Allaah returning my soul so that I may respond) . He said:
Sulaymaan Bin Na'eem has said: I saw the prophet (may Allaah
send salutations upon him) in a dream, so I asked: 0 messenger
of Allaah, do you recognize these people who greet you? He
replied: yes, and I respond to them. He said: he (may Allaah send
salutations upon him) used to teach people to say whi1e entering
the graveyard: peace be upon you inhabitants of this abode. He
said: this indicates that the deceased is aware of greeting and
supplication.
Aboo Muhammad has said: it has been mentioned that Al
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 14 The Deceased Are Aware
Fadl Bin Al Muwaffaq has said: I used to visit the grave of my
father quite often, so one day I witnessed a funeral at the
graveyard in which he was buried. Although, I dispersed in haste
to fulfil an obligation, so I did not visit him. During that evening,
I saw him in a dream where he asked: 0 my son, why do you not
visit me? I replied: 0 my father, you would definitely be aware
of me if I came. He replied: I swear by Allaah, I watch you as
you cross the bridge. Once you rise, I watch you as you return.
Ibn Abee Dunyaa has narrated that Ibraaheem Bin Bashaar
Al Koofee has said: Al Fadl Ibn Al Muwaffaq has mentioned this
story to me.
It has been established that 'Amr Bin Deenaar has said: none
dies without knowing what his family does, and he watches them
as they bathe and shroud him. It has also been established that
Mujaahid has said: a man definitely rejoices within his grave due
to the righteousness of his son.
Chapter: Seeking Evidence That The Deceased Hears The
Utterance In The Grave
This is supported by the fact that the utterance has been
directed to the deceased and buried past and present. If the
deceased could not hear nor benefit from this, then it would be
useless. Imaam Ahmad (may Allaah have mercy upon him) was
asked about this and he favored it. It has appeared in an
unauthentic tradition which appears in the Mu'jam of At
Tabaraanee and has been narrated by Aboo Umaama who said:
the messenger of Allaah has said (may Allaah send salutations
upon him) : (if someone dies and you have buried him, stand at
the top of his grave, then say: 0 son of such and such woman,
because he hears though is unable to respond. Repeat what you
have said, because he will sit in an upright position. Repeat what
you have said, because he will say: we have been guided, may
Allaah have mercy upon you, though you cannot hear us.
Remember the declaration that there is no deity worthy of
worship except Allaah and Muhammad is his messenger, and that
you have accepted Allaah as your lord, Islaam as your religion,
Muhammad as your prophet, and the Qur'aan as your leader.
Munkar and Nakeer will say: let us depart. How may we face
him after he has received his defence, amongst which is the

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 The Deceased Are Aware 15
messenger of Allaah? A man asked: 0 messenger of Allaah,
what if one does not know his mother? He replied: attribute him
to his mother Hawaa) .
Although this tradition is unauthentic, it is acceptable due to
the fact that it has been implemented internationally without
criticism past and present. Furthermore, it is impossible that the
most intelligent nation could address those who do not hear
without being challenged. In fact, this is an inherited tradition.
Also, to address one who cannot hear would be like addressing
an inanimate object, and all scholars disapprove of this.
Aboo Daawud has narrated in his Sunan with an acceptable
chain of narration that the prophet (may Allaah send salutations
upon him) attended a funeral of a man, so once he was buried he
said: (seek support for your brother, because he is now being
interrogated) . Consequently, he was capable of hearing the
utterance.
It has been established that the prophet (may Allaah send
salutations upon him) has said: (the deceased hears the footsteps
of the mourners as they depart) .
'Abdul Haqq has mentioned the following about of group of
righteous people: a brother of mine died and I saw him in a
dream. I asked: 0 my brother, in what state were you when you
were placed in your grave? He replied: someone came to me with
a flame, and had someone not supplicated for me, I would have
been destroyed.
Shabeeb Bin Shayba has said: my mother instructed me
before her death, she said: 0 my son, when you bury me, stand at
my grave and say: 0 mother of Shabeeb, say that there is no
deity worthy of worship except Allaah. When I buried her, I
stood at her grave and I said: 0 mother of Shabeeb, say that there
is no deity worthy of worship except Allaah, then I departed.
Once evening arrived, I saw her in a dream where she said: 0 my
son, I would have been destroyed had you not prevented that by
causing me to say that there is no deity worthy of worship except
Allaah. 0 my son, you have followed my instructions.
Ibo Abee Dunyaa has narrated that the wife of Ibn 'Uyayna
has said: I saw Sufyaan Bin 'Uyayna in a dream where he said:
may Allaah grant my brother Ayyoob a fine reward, because he

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 16 The Deceased Are Aware
visits me frequently. He visited me today. Ayoob said: yes I did,
I went to the graveyard today, so I visited him.
The Deceased Are Aware Of Family Affairs
It has been established as narrated by: Hamaad Bin Salama,
Thaabit, and Shahr Bin Hawshab that As Sa'b Bin Juthaama and
'Awf Bin Maalik were joined as brothers. As Sa'b said to 'Awf:
my brother, the first of us to die should appear to the other in a
vision. He said: or that should occur. He replied: yes. As Sa'b
then died and 'Awf saw him in a vision as if he had approached
him. He said: I said: 0 my brother. He replied: yes. I asked: what
has been done for you? He replied: we have been granted
forgiveness. He said: I saw a black spot on his neck. I asked:
what is this my brother? He replied: ten dinars which I borrowed
from a Jew, the money is in my horn so please repay him. Be
aware my brother that nothing happens to my family without me
knowing, including the death of a cat a few days ago. Be aware
that my daughter will die six days from now, so take good care of
her. When I awoke, I became grievous, so I went to his family.
They said: welcome 'Awf. (Then they asked) : is this how you
treat those whom your brothers have left behind? You have not
come near us since As Sa'b has died. He said: I offered an
excuse, then I looked at the horn and I emptied it where I found a
bag containing the money. I then brought the money to the Jew,
and I asked: does As Sa'b owe you anything? He replied: may
Allaah have mercy upon As Sa'b, he was one of the finest
companions of the messenger of Allaah (may Allaah send
salutations upon him) , the money is his. I said: tell me how. He
said: yes, I lent him ten dinars which I have allowed him to have.
I swear by Allaah that this is the money. I said: here is one dinar.
I asked (the family) : has anything happened to you since the
death of As Sa'b? They replied: yes, different things have
happened. I said: be specific. They replied: yes, a cat died a few
days ago. I asked: have only two incidents occured, where is the
daughter of my brother? They replied: she is playing. I touched
her where I noticed that she had a fever, I said: take good care of
her, and she died six days later.
This is the understanding of 'Awf (may Allaah have mercy
upon him) who was a companion who followed the instructions of

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 The Deceased Are Aware 17
As Sa'b Bin Juthaama after his death. He ultimately knew that he
was truthful when he informed him that ten dinars were inside the
horn. 'Awf then realized that the statement of the Jew had agreed
with his vision, thus he was certain that the money belonged to the
Jew and he returned it. This understanding befits the companions
of the messenger of Allaah (may Allaah send salutations upon
him) who are the most learned. Though perhaps most latter day
scholars reject the understanding of 'Awf. They may ask: how
could it be permissible for 'Awf to take money from the heirs of
As Sa'b to give to a Jew as a result of a dream? Another example
of the divine understanding of the companions is found within the
story of Thaabit Bin Qays Ash Shammaas which has been
mentioned by Aboo 'Umar lbn 'Abdil Barr and others.
The Story Of The Bequest Of Thao.bit Bin Qays After His
Death (may Allah be pleased with him)
Aboo 'Umar has said: 'Abdul Waarith Bin Sufyaan, Qasim
Bin Asbagh, Aboo Az Zinbaa' Rooh Bin Farj, Sa'eed Bin 'Afeer,
'Abdul 'Azeez Bin Yahya Al Madanee, Maalik lbn Anas, lbn
Shihaab, and Ismaa'eel Bin Muhammad Bin Thaabit Al Ansaaree
have narrated that the messenger of Allaah (may Allaah send
salutations upon him) said to Thaabit Bin Qays Bin Shammaas:
(do you not wish to live honorably and to die as a martyr? )
Maalik said: Maalik was martyred on the day of Yamaama.
Aboo 'Umar has said: Hishaam Bin 'Ammaar and Sadaqa Bin
Khaalid have narrated that 'Abdur Rahmaan Bin Yazeed lbn
Jaabir has said: 'Ataa Al Khuraasaanee has informed us, and the
daughter of Thaabit Bin Qays Bin Shammaas has informed me
that when the following verse was revealed: {0 you who believe,
do not raise your voices above the voice of the prophet} [Al
Hujuraat/3].
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Her father entered his room and closed the door. As a result,
the messenger of Allaah (may Allaah send salutations upon him)
had missed him, so he sent for him. He said: I am a man whose
voice is strong, thus I fear that my deeds may be null. He said:
(you are not of those people, you live well and will die well) . He
said: Allaah then revealed: {Allaah does not like anyone who is

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 18 The Deceased Are Aware
proud and arrogant}[Al Hadeed/23).
[23 :.l:!.l:JI ]~~J)j ~~ :f ~') ~lj'
He then closed his door and cried, so the messenger of Allaah
(may Allaah send salutations upon him) missed him, and then he
sent for him. He said: 0 messenger of Allaah, I indeed love to
appear handsome and to lead my people. He replied: (you are not
amongst those people, rather you live honorably and will be
martyred and you will enter paradise) . She said: he went unto
Musaylima with Khaalid Ibo Al Waleed on the day of Al
Yamaama, so when they assembled, Thaabit and Saalim said: we
did not fight in this manner with the messenger of Allaah (may
Allaah send salutations upon him) . They then dug a trench
where they settled and fought until death, and Thaabit was clad
in expensive armor. Afterwards, a Muslim passed him and took
it. While a Muslim was asleep, Thaabit appeared to him in a
dream where he said: I admonish you, so do not disregard me.
After I was slain yesterday, a Muslim passed and took my armor.
His resting place is the farthest away, and there is a horse near
his tent. He has placed a pot upon the armor, and upon the pot is
a saddle. Order Khaalid to send for my armor so that he may
retrieve it. If you come to the successor of the messenger of
Allaah (may Allaah send salutations upon him) (Aboo Bakr As
Siddeeq) inform him that I am in debt and my servants are
emancipated. The man then went to Khaalid and told him to
retrieve the armor which he did, and he informed Aboo Bakr of
his vision where he permitted the bequest.
Aboo Bakr (may Allaah be pleased with him) Enacted The
Bequest Of Thaabit Bin Qays Which Was Made In A Dream
After His Death.
We know of none whose bequest has been permitted after his
death except for Thaabit Bin Qays (may Allaah have mercy upon
him) , this is the conclusion of what Aboo 'Umar has narrated.
Khaalid, Aboo Bakr As Siddeeq, and those companions with him
agreed to act in accordance with this vision, for this bequest to be
enacted, and for the armor to be retrieved. This displays
impeccable understanding.
If Aboo Haneefa, Ahmad, and Maalik accept the claim of one

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 The Deceased Are Aware 19
spouse to be entitled to something based upon honesty, then this
situation is a finer example. In addition, Aboo Haneefa accepts
the testimony of the plaintiff who claims to be the rightful owner
of a garden when his employee is present, and Allaah has
legislated punishment for the woman whose husband testifies
against her.
A more profound example is the execution of a defendent
accused of murder based upon a testimony of the plaintiff and
substantial evidence. Furthermore, Allaah the glorified has
legislated that a claim of inheritence be honored if a bequest was
made unto two non-Muslims during travel and the heirs discover
that the trustees are dishonest. In this case, those unto whom the
bequest was made are to testify, and their testimony takes
precedence over the testimony of the trustees. Allaah the
glorified has revealed this at the end of Al Maa'ida which is the
conclusion of revelation and has not been abrogated. The
companions have implemented this as well. This proves that
substantial evidence is binding in wealth, and if blood becomes
lawful due to substantial evidence in murder, then it is even more
germane in wealth.
The authorities have employed this principle in retrieving
stolen goods. In addition, many who reject this practice
ultimately depend upon it to recover their wealth. Allaah the
glorified has spoke about the one who witnessed Yoosuf and the
wife of Al 'Azeez who depended upon substantial evidence to
prove that Yoosuf was truthful and that the wife of Al 'Azeez was
not. Allaah the glorified did not reject his testimony, rather he
established it by narrating it. The prophet (may Allaah send
salutations upon him) has informed us of the prophet of Allaah
Sulaymaan Bin Daawaud who was a judge between two women
who claimed to be the mother of a child. He ruled that the
younger woman was the mother of the child based upon
substantial evidence which appeared to him. He said: give me a
knife so that I may divide the child between you. The older
woman agreed hoping that her friend would lose her child. The
other woman said: do not do that, the child belongs to her! As a
result, he ruled in favor of the younger woman based upon her
mercy which prompted her to relinquish her child so that it may

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 20 The Deceased Are Aware
live and she may look at it. This is one of the finest judgements
which the law of Islaam upholds.
Can kinship be verified by resemblance despite the fact that
physical traits often do not surface and are also shared by
others?
The point is this, the evidence which appeared in the dream
of 'Awf Bin Maalik and the story of Thaabit Bin Qays is not
outweighed by the preceding evidence. In fact, it is much
stronger than the presence of an employee, or the possibility that
an item may be more suitable for one spouse or tradesman than
the other. This is obvious, human nature and intellect attest to
this, and success lies with Allaah.
The response of the one questioned is intended. Namely, if
the deceased knows details and specifics, than it is more likely
that he is aware of those who visit him and supplicate.

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 Chapter: Do The Souls Of The Deceased Visit And
Consult Each Other Or Not?

This is another significant issue, and the response is as

follows: souls are of two types: joyous and miserable. Miserable
souls are prevented from visiting other souls due to punishment.
Joyous souls are unrestrained such that they visit and consult
each other concerning world affairs past and present. Every soul
accompanies another that resembles it in terms of action, and the
soul of our prophet Muhammad (may Allaah send salutations
upon him) is in the best of company.
Allaah the most high says: {whoever obeys Allaah and the
messenger shall be with martyrs, prophets, and truthful ones
whom he has blessed. They are the best of company}[An
Nisaa/69].

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(69 :~w1] ~ ~Tj ~l~Tj ~~ ,;Jlj
This is established in this world and will also be established
in the intermediary and final world. Man will accompany those
whom he loves in these three abodes.
Jareer, Mansoor, and Aboo Ad Duba have narrated that
Masrooq has said: the companions of Muhammad (may Allaah
send salutations upon him) have said: we should not separate
from you in this world, because you will be elevated once you
die. Allaah the most high then revealed: {whoever obeys Allaah
and the messenger shall be with martyrs, prophets, and truthful
ones whom he has blessed. They are the best of company }[An
Nisaa/69].
.:,--~·II~ ~~I ~I ;:;.~1
- ,., , &JI~ ' '6J
E~~·ljlif, J;:.. ,,j :.111 &i ~jy
, J ..-'!J • ~

[69 :~WI]'°' '"-:~_t, ~-11- .i.~~i'~ 11- -: • .J..,;Jf-

~ ~ :J - :J ~- - :J
Ash Shuba has said: one of the Ansaar came to the prophet
crying, so he asked: (what has made you cry? ) He replied: 0
21

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 22 Do The Souls Of The Deceased Visit And Consult Each Other
messenger of Allaah, I swear by Allaah who is the only deity
worthy of worship. You are more beloved to me than my family,
my wealth, and my own self. My family and I think about you,
thus I remembered that we will die and I will only be with you in
this world. You will be elevated to the prophets, though if I enter
paradise, I will be in a lower abode. The prophet (may Allaah
send salutations upon him) did not respond, then Allaah the most
high revealed: {whoever obeys Allaah and the messenger shall
be with martyrs, prophets, and truthful ones whom he has
blessed. They are the best of company}until{the knowledge of
Allaah is sufficient}[An Nisaa/69-70].
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~--~·II:; r !:1c. ;Ji1 ~1 ~~1 J.J~;lj\j J,:'lj ~1 ~ ~j,.
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.ti - ' ; ,.,

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[69 :~WI]~~~~ ~~-~j ~¥t _J

The most high has said: {0 tranquil soul, return to your lord
satisfied and pleasing. Join my servants in paradise }[Al Fajr/28-30].
'•"' '•~'
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(.:..._.)I'~ d.J.!.S. .
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I

[30-28 :.»ill]~~~
This is said to the soul before death.
Knowledge Which ls Discussed By The Souls And The
Position Of The Tranquil Soul
It has appeared in the story of the night journey as narrated
by 'Abdullaah Bin Mas'ood who has said: during the night
journey of the prophet (may Allaah send salutations upon him) ,
he met Ibraaheem and 'Eesa (may salutations and peace be upon
them) . They discussed the final hour which Ibraaheem
(Abraham) was questioned about though was unable to respond.
Moosa was questioned though was also unable to respond. 'Eesa
was questioned and he mentioned the emergence of the antichrist
where he said: I will kill him. People will then return to their
homelands to receive Ya]ooj and Ma]ooj who will reproduce
everywhere. They will not find water without consuming it, and
they will ruin everything within their path. My intervention will
be sought and I will supplicate to Allaah who will kill them. The

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 Do The Souls Of The Deceased Visit And Consult Each Other 23
earth will seek relief from them and Allaah will flood the earth
sending them into the ocean. The. mountains will disintegrate and
the earth will expand. I have been entrusted that the hour will
then arrive like the delivery of an expecting mother.
This is a statement regarding knowledge which is discussed
by the souls. Allaah the glorified and most high has informed us
that the martyrs are alive and provided for with their lord. They
welcome those who have preceded them and they celebrate the
grace of Allaah. This in three ways indicates that they meet one
another:
The first: they are provided for with their lord, and if they
are alive, then they meet one another.
The second: they welcome their brothers who visit them.
The third: it is widely accepted linguistically that they
welcome one another.
Saalih Bin Basheer has said: I saw 'Ataa as Silmee in a dream
where I said to him: may Allaah have mercy upon you. You were
grievous for a long period of time while alive. He said: I swear
by Allaah that eternal happiness has followed. I asked: upon
which level are you? He replied: I am amongst the martyrs,
prophets, and truthful ones.
'Abdullah Bin Al Mubaarak has said: I saw Sufyaan Ath
Thawree in a dream where I asked him: what has Allaah done for
you? He replied: I have met Muhammad and his supporters.
Sakhr Bin Raashid has said: I saw 'Abdullaah Bin Al
Mubaarak in a dream where I asked: did you not die? He replied:
I certianly have. I asked: what has Allaah done for you? He
replied: he forgave me completely. I asked: what about Sufyaan
Ath Thawree? He replied: yes, he is amongst the martyrs,
prophets, and truthful ones whom Allaah has blessed. They are
the best of company.
Ibn Abee Ad Dunyaa, Hamaad Bin Zayd, and Hishaam Bin
Hassaan have narrated that Yaqadha Ibna Raashid has said:
Mirwaan Al Mahmalee was my neighbor and a judge. When he
died, I became extremely grievous. I saw him in a dream where I .
asked: 0 'Abdullaah, what has your lord done for you? He
replied: he has caused me to enter paradise. I asked: and what
else? He replied: I was then elevated to the companions of the

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 24 Do The Souls Of The Deceased Visit And Consult Each Other
right. I asked: and what else? He replied: I was then elevated to
those who are near. I asked: which of your brothers did you see?
He replied: I saw Al Hasan, lbn Sireen, and Maymoon Bin
Sayaah.
Hamaad and Hishaam Bin Hassaan have narrated that Umm
'Abdillaah who was the finest woman in Basra has said: I saw
myself in a dream entering a beautiful home, then I entered a
garden where I recalled as much as Allaah had willed. I was with
a man reclining upon a golden bed surrounded by female
servants holding cups. I was astonished by this sight. It was said:
this is Mirwaan Al Mahlamee. He rose to an upright position and
I awoke to discover that his funeral procession had occured
within the hour.
Prophetic traditions Which Indicate That Souls Know And
Visit One Another
Ibo Abee Ad Dunyaa, Muhammad Bin 'Abdillaah Bin Bazee'
and Fudayl Bin Sulaymaan An Numayree have narrated that the
grandfather of Yahyaa Bin 'Abdir Rahmaan Bin Abee Labeeba
has said: Bishr Bin Al Barraa Bin Ma'roor died leaving Umm
Bishr in an emotional state. She asked: 0 messenger of Allaah,
those of Banoo Salama continue to die, so can greetings be sent
to Bishr? The messenger of Allaah (may Allaah send salutations
upon him) replied: (yes, I swear by he in whose hand is my soul
0 Umm Bishr, the deceased know one another like birds upon a
branch). None amongst Banoo Salama would die without Umm
Bishr saying: may peace be upon you. The soul would then
respond: may peace be upon you, and she would request that
greetings be sent to Bishr.
lbn Abee Dunyaa, Sufyaan, and 'Amr Bin Deenaar have
narrated that 'Abeed Bin 'Umayr has said: those who are buried
receive news, so when the deceased arrives, they ask: what has
so and so done? He replies: he is righteous. They ask: what has
so and so done? He replies: he is righteous. They ask: what has
so and so done? He asks: has he not come to you? They reply:
no. He says: we definitely return for Allaah and unto him. He has
travelled a path other than ours.
Saalih Al Murree has said: it has reached me that souls meet
at death where newly arrived ones are asked: how was your

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 Do The Souls Of The Deceased Visit And Consult Each Other 25
abode, and were you in a fine or wretched body? He then cried
beyond control.
'Ubayd Bin 'Umayr has said: when someone dies, souls meet
with him to seek news as is done with a caravan. If he says that
one has died and he has not come to them, they say: he has gone
to his mother Al Haawiya (hell) .
Sa'eed Bin Al Musayyib has said: when a man dies, his son
receives him as a stranger is received.
'Ubayd Bin 'Umayr has also said: if I were to despair that I
would unite with my deceased relatives, I would die grievous.
Mu'aawiya Bin Yahya, 'Abdullaah Bin Salama, Aboo Riham
Al Musmi'ee, and Aboo Ayyoob Al Ansaaree have narrated that
the messenger of Allaah (may Allaah send salutations upon him)
has said: (if the soul of the believer is seized, the merciful
amongst Allaah receive it as a bearer of glad tidings is received.
They say: see to it that your brother rests, because he has
undergone great difficulty. They ask him: what has so and so
done? Has so and so married? If they ask him about a man who
has died before him, he replies: he has died before me. They say:
we definitely return for Allaah and unto him. He has gone to his
mother Al Haawiya (he11) who is the worst.
The statement of Yahya Bin Bistaam which he has narrated
from Musmi' Bin 'Aasim has preceded. He has said: I saw 'Aasim
Al Juhdaree in a dream two years after his death, so I asked: did
you not die? He replied: I certainly have. I asked: where are you?
He replied: I swear by Allaah that I am in a garden of paradise
where I and some of my companions meet with Bakr Bin
'Abdillaah Al Muzanee on the eve and morning of every Jumu'a
to receive news. I asked: in body or soul. He replied: our bodies
have decayed, rather we unite in soul.

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 Chapter: Do The Souls Of The Living And Dead
Meet Or Not?

The evidence which supports this issue is countable only by

Allaah the most high, and the most reliable testimony is reality.
Allaah the most high has said: {Allaah seizes souls at death and
during sleep, and the other he releases until an appointed ending.
Within that there is a miraculous sign for those who ponder}[Az
Zumar/42].
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'Abdullaah Bin Mandah, Ahmad Bin Muhammad Bin

lbraaheem, 'Abdullaah Bin Husayn Al Harraanee, Ahmad Bin
Shu'ayb, Moosa Bin A'yun, Mutrif, Ja'far lbn Abee Al Mugheera,
and Sa'eed Bin Jubayr have narrated that lbn 'Abbaas has said
concerning this verse: it has reached me that the souls of the
living and deceased meet in a dream where they question one
another. Allaah seizes the souls of the deceased and returns the
souls of the living to their bodies.
lbn Abee Haatim, 'Abdullaah Bin Sulaymaan, Al Husayn,
'Aamir and Asbaat have narrated that As Suddee has said
concerning the statement of Allaah the most high: {Allaah seizes
souls at death and during sleep}. He causes them to die during
sleep where the souls of the living and the deceased become
acquainted with one another and consult one another. The souls
of the living return to the bodies until the appointed ending, and
the souls of the deceased wish to return, but are seized. This is
one of two views concerning this verse. It is said that the soul
which is seized has actually died, and the soul that is released has
died during sleep. This means that the soul of the deceased is
held until the day of resurrection, and that the soul of one who is
asleep is returned to the body until the appointed term where it
will perish. The second view concerning this verse is that seized
and released souls both perish during sleep. As a result, once the
26

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 Do The Souls Of The Living And Dead Meet Or Not? 27
appointed term has been reached, the soul is not returned.
Shaykhul Islaam Ibn Taymiyya has chosen this view and has
said: the Qur'aan and prophetic tradition indicate this. Allaah the
glorified has mentioned souls which are caused to perish that are
seized during sleep. As for those that have been caused to perish
at death, they have not been described as being seized nor
released. This is a third category.
The first view is more likely, because Allaah has informed us
of two deaths. One is major which is actual death, and the other
is minor which is death during sleep. As for souls, they have
been divided into two categories: one which perishes and is
seized, this is the soul which dies an actual death, and another
which is returned to the body, this is the soul whose appointed
term has yet to come. In addition, Allaah the glorified has made
the seizure and release of souls two legal rulings which apply to
the two deaths which have been mentioned in the previous verse.
Thus, one soul is seized, and the other one is released. He has
informed us that those souls which have not reached death are
caused to perish during sleep. Though if he had divided death
during sleep into two categories (actual death and death during
sleep) without mentioning the soul which did not perish during
sleep, then it would perish once it was seized. He has informed
us that it did not perish, so how could he say afterwards that he
seizes the soul which has reached death? Whoever supports this
view should say what Allaah the most high says: {Allaah seizes
souls at death and during sleep}, after causing them to perish
during sleep, because Allaah first caused them to perish during
sleep, then he decreed for them to perish after that.
Analysis reveals that the verse entails both types of death.
Allaah the glorified has mentioned two deaths (death during
sleep and actual death) as well as the seizure of one soul and the
release of the other. It is known that he seizes the soul of every
deceased person whether he died while awake or asleep, and he
releases the soul of one who has yet to die, as he has said:
{Allaah seizes souls at death}. This comprises whoever dies
while awake or asleep. It is also indicated that the souls of the
living and deceased meet, and that the living sees the deceased in
his dreams where he seeks news from him and he informs him of

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 28 Do The Souls Of The LJving And Dead Meet Or Not?
what he does not know. This report coincides with various facts,
because he has informed him of the past and future. Perhaps he
informs him of the secret whereabouts of his wealth, or the
details of an outstanding debt.
Even more profound is that the deceased informs him of
actions which only he is aware of. He informs him of up and
coming appointments, and he may inform him of affairs which
he is certain are known to no other.
Sa'eed Bin Al Musayyib has said: 'Abdullaah Bin Salaam and
Salmaan Al Faarisee met where one said to the other: if you die
before me, inform me of your meeting with your lord, and if I die
before you, I will do the same. The other one asked: do the living
and deceased meet? He replied: yes, their souls which are in
paradise travel as they please. He said: someone died and met
him in a dream. He said: rely upon Allaah and rejoice, because I
have seen nothing more effective than reliance.
Al 'Abbaas Bin 'Abdil Muttalab has said: I desired to see
'Umar in a dream. When I finally saw him, he was wiping the
sweat of his brow. He said: I am finally finished, and my
destruction was imminent, but I have met the compassionate.
When death approached Shurayh Bin 'Aabid Ath Thamaalee,
Ghadeef Bin Al Haarith came to him and said: 0 Aboo Al
Hajjaaj, come to us after death and inform us if you are able. He
replied: this was an accepted statement amongst legal scholars.
He finally saw him in a dream where he asked him: did you not
die? He replied: I certainly have. He asked: how are you? He
replied: our lord has overlooked sins. As a result, only those who
have sinned publicly have been destroyed.
'Abdullaah Bin 'Umar Bin 'Abdil 'Azeez has said: I saw my
father in a dream after his death where it appeared that he was in
a garden giving me apples, though a boy was returning them. I
asked: which deeds have you found to be superior? He replied:
seeking forgiveness 0 my son. Maslama Bin 'Abdil Malik saw
'Umar Bin 'Abdil 'Azeez after his death where he said: 0
Maslama, my demise is near. I swear by Allaah that I have not
rested until now. He replied: I asked: where are you 0
commander of the faithful? He replied: amongst the leaders of
paradise in the garden of Eden.

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 Do The Souls Of The Uving And Dead Meet Or Not? 29
Saalih Al Barraad has said: I saw Zaraara Bin Awfa after his
death where I asked: what has been said to you, how did you
respond, and what happened to you? He replied: Allaah bestowed
his generosity upon me. I asked: what about Aboo Al 'Alaa Bin
Yazeed the brother of Mutrif? He replied: he is upon the upper
level. I asked: which deeds are most effective amongst you? He
replied: reliance upon Allaah and limited hope.
Maalik Bin Deenar has said: I saw Muslim Bin Yasaar after
his death where I greeted him, though he did not respond. I
asked: what prevents you from responding? He replied: I am
dead, so how can I respond? I asked: what have you found after
death? He replied: I have found great terror and turmoil. I asked:
what happened afterwards? He replied: do you not see that this
was caused by the generous one? He has accepted our good
deeds and has forgiven us of our bad deeds and their
consequences. He said: Maalik then made a noise which made
him faint. He said: I remained sick for a few days after that. He
then suffered a heart attack and died.
The Story Of The Death Of Maalik Bin Deenaar (may
Allaah the most high have mercy upon him)
Suhayl the brother of Hazm has said: I saw Maalik Bin
Deenaar after his death where I said: 0 Aboo Yahya, how I wish
I knew what you came to Allaah with. He replied: I arrived with
many sins which were erased due to my optimism concerning
him.
The Story Of The Vision Of Rajaa Bin Haywa
When Rajaa Bin Haywa died, a devout woman said: 0 Aboo
Miqdaam, how was your outcome? He replied: good. However,
we were terrified such that we thought that the resurrection had
been established. She said: I asked: what was the cause? he
replied: Al Jarraah and his companions entered paradise until
they blocked the gate.
Jameel Bin Murra has said: Mooriq Al 'ljlee was a friend and
brother to me, so one day I said to him: whoever of us dies first
should inform the other of his outcome. He said: Mooriq died
and my wife saw him in a dream where it appeared that he had
visited us as he used to, and he knocked on the door. She said: I
rose to answer the door and I said: enter the door of your brother

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 30 Do The Souls Of The Uving And Dead Meet Or Not?
0 Aboo Al Mu'tamir. He asked: how can I enter when I have
tasted death? Rather, I have come to tell Jameel what Allaah has
done for me. Inform him that he has made me near to him.
When Muhammad Bin Sireen died, some of his companions
became extremely grievous. Although, someone saw him in a
dream in good condition, so he asked: 0 my brother, your
condition pleases me, and what about Al Hasan? He replied: he
has been raised above me seventy levels. I asked: how could that
be when we considered you better than him? He replied: this is
the result of his prolonged grief.
Ibo 'Uyayna has said: I saw Sufyaan Ath Thawree in a dream, so
I said: admonish me. He said: become acquainted with only a few.
'Ammaar Bin Sayf has said: I saw Al Hassan Bin Saalih in a
dream, so I asked: what information do you have for us, because
I have been hoping to meet you? He replied: rejoice, for I have
seen nothing like optimism concerning Allaah.
When Daygham died, some of his companions saw him in a
dream, so he asked: have you not offered prayer for me? An
excuse was then mentioned. He said: had you done so, you
would have profited.
The Story Of The Vision Of Raabi'a (may Allaah have
mercy upon her)
When Raabi'a died, one of her companions saw her covered
in silk, though she was shrouded in wool, so she asked: what
happened to the wool clothes that you were shrouded in? She
replied: I swear by Allaah, they were removed and I replaced
them with this. My shroud was folded, sealed, and raised to
paradise so that the reward may be granted in full on the day of
resurrection. She said: I asked: is it what you worked for on
earth? She asked: what is this compared to the generosity of
Allaah which he grants his beloved? I asked her: what has 'Abda
Bint Abee Kilaab received? She replied: I swear by Allaah that
she has reached the upper level before us. She said: I asked: how
could that be when you were more devout than her? She replied:
she never cared about her condition on earth. I asked: what has
Aboo Maalik (Daygham) received? She replied: he visits Allaah
the most high and blessed whenever he pleases. I asked: what has
Bishr Bin Mansoor received? She replied: yes, I swear by Allaah

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 Do The Souls Of The Living And Dead Meet Or Not? 31
that he was given more than he expected. She said: I said: order
to me to do something which will bring me closer to Allaah the
most high. She said: you must remember Allaah frequently
because you will soon rejoice in your grave as a result.
When 'Abdul 'Areez Bin Sulaymaan died, some of his
companions saw him in a dream wearing green clothes and a
crown of pearls, so someone asked:O. how did you find death,
how have you been, and how do you find your abode? He
replied: as for death, do not ask about the great difficulty.
Although, the mercy of Allaah has concealed all of our short
comings, and we could not have met without his grace.
Saalih Bin Bishr has said: when 'Ataa As Silmee died, I saw
him in a dream. I asked: 0 Aboo Muhammad, are you not
amongst the dead? He replied: I certainly am. I asked: what have
you found after death? He replied: I swear by Allaah that I have
found much goodness and a lord who is forgiving and thankful. I
swear by Allaah that I was eternally grievous on earth. He smiled
and said: I swear by Allaah that eternal joy and rest have
followed. I asked: upon which level are you? He replied: I am
amongst the prophets, martyrs, and righteous whom Allaah has
blessed. They are the best of company.
The Vision Of Some Of The Relatives Of 'Aasim
AIJuhdaree
When 'Aasim Al Juhdaree died, some of his relatives saw
him in a dream, so someone asked him: did you not die? He
replied: I certainly have. He asked: where are you? He replied: I
swear by Allaah that I am in a garden of paradise. I and some of
my companions meet Bakr Bin 'Abdillaah Al Muzanee upon the
eve and morning of every J umu'a where we are informed of you.
I asked: in body or soul? He replied: our bodies have decayed,
rather we meet in soul.
Al Fudayl Bin 'Iyyaad was seen after death where he said: I
have seen none better for the servant than his lord.
The Story Of Murra Al Hamzaanee (may Allaah have mercy
upon him)
When Murra Al Hamdaanee died, a relative of his saw him in
a dream, and his forehead resembled a shining star. He asked:
what is this that I see on your forehead? He replied: my forehead

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 32 Do The Souls Of The Living And Dead Meet Or Not?
has been covered in light due to the effects of dust. He said: I
asked: what is your position in the next life? He replied: the best,
those who dwell in this abode will never depart it, nor will they
die.
The Story Of The Vision Of Uways Al Qamee (may Allaah
have mercy upon him)
Aboo Ya'qoob Al Qaaree has said: I saw a tall brown man in
a dream being followed by a group. I asked: who is this? They
replied: Uways Al Qamee, so I followed him. I said: admonish
me may Allaah have mercy upon you. He then looked at me
angrily. I said: I seek guidance, so guide me may Allaah have
mercy upon you. He then turned toward me and said: seek the
mercy of Allaah while loving him, beware of his retribution
while disobeying him, and remain hopeful. He then turned
around and left.
Ibn As Sammaak has said: I saw Mus'ir in a dream, so I asked
him: which deeds have you found to be superior? He replied:
gatherings of remembrance. Al Ajlah has said: I saw Salama Bin
Kuhayl in a dream, so I asked: which deeds have you found to be
superior? He replied: the night prayer.
Aboo Bakr lbn Abee Maryam has said: I saw Wafaa Bin
Bishr after his death, so I asked: what have you received? He
replied: I have been saved after making great effort. I asked:
which deeds have you found to be superior? He replied: crying
out of fear of Allaah the magnificent.
Good And Bad Deeds Are Presented To The Souls
Al Layth Bin Sa'd has narrated that Moosa Bin Wardaan saw
'Abdullaah Bin Abee Habeeba after his death, so he said: my
good and bad deeds were presented to me. My goods appeared as
pieces of a pomegrante that I collected and ate, and my bad deeds
appeared as two silk threads which were in my cap.
Sunayd Bin Daawud has said: my brother Juwayrira Bin
Asmaa has said: we were in 'Abaadaan and a devout youth from
Koofa approached us, then he died on an extremely hot day. I
said: let us seek relief from the heat, then we can begin to prepare
him for burial. I slept where it appeared that I was in a graveyard,
then I beheld a shining dome. It separated and a shining female
servant appeared, and I have seen none more beautiful than her.

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 Do The Souls Of The Living And Dead Meet Or Not? 33
She came to me and said: do not withhold him from us until
noon. He said: I awoke suddenly and began to prepare him for
burial, and I dug his grave at the spot where I saw the dome.
'Abdul Malik Bin 'Itaab Al Laythee has said: I saw 'Aamir
Bin 'Abd Qays in a dream, so I asked: which deeds have you
found to be superior? He replied: those which are sought for the
face of Allaah the magnificent.
Yazeed Bin Haaroon has said: I saw Aboo Al 'Alaa Ayyoob
Bin Miskeen in a dream, so I asked him: what has your lord done
for you? He replied: he has forgiven me. I asked: how? He
replied: through prayer and fasting. I asked: have you seen
Mansoor Bin Zaadhaan? He replied: we see his castle from afar.
Yazeed Bin Na'aama has said: a female servant died during the
plague, so her father reached her after her death and said to her: 0
my daughter, inform me of the next life. She replied: 0 my father,
we have discovered something truly great. We know though we
cannot act, and you act though do not know. I swear by Allaah, to
glorify him once or twice, or to bow once or twice and to have that
recorded is more beloved to me than the entire world and what it
contains.
Katheer Bin Murra has said: it appeared in a dream that I
entered an upper level of paradise, so I began to walk in
amazement. I reached a group of women in a masjid whom I
greeted. I then asked: how did you attain this level? They replied:
through prostration and the proclamation of the greatness of
Allaah.
The Vision Of 'Umar Bin 'Abdil 'Azeez (may Allaah have
mercy upon him) Where He Beheld The Prophet (may
Allaah send salutations upon him) And Four
Of His Companions.
Muzaahim has narrated that Faatima Bint 'Abdil Malik has
said: 'Umar Bin 'Abdil 'Azeez awoke one night where he said: I
have seen an amazing vision. She said: I said: I wish to sacrifce
myself for you, so inform me of it. He replied: I did not wish to
inform you of it until morning. Once daybreak arrived, he went
to perform prayer and then returned to his seat. She said: I seized
the oppurtunity to ask him about his vision. He replied: it
appeared as if I was raised to a vast fertile land which resembled

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 I
34 Do The Souls Of The living And Dead Meet Or Not?
a green carpet. Upon it was a white castle which appeared to be
silver. Someone exited and cried: where is Muhammad Bin
'Abdillaah Bin 'Abdil Muttalab? Where is the messenger of
AUaah (may Allaah send salutations upon him) ? The messenger
of Allaah (may Allaah send salutations upon him) appeared and
he entered the castle. Another person exited the castle and cried:
where is Aboo Bakr As Siddeeq, where is Aboo Quhaafa? Aboo
Bakr appeared and he entered the castle. Another person exited
the castle and called out: where is 'Umar Bin Al Khattaab? 'Umar
appeared and he entered the castle. Another person exited the
castle and called out: where is 'Uthmaan Bin 'Affaan? He
appeared and entered the castle. Another person exited and called
out: where is 'Alee Bin Abee Taalib? He appeared and entered
the castle. Another person exited and called out: where is 'Umar
Bin 'Abdi] 'Azeez? He said: I rose to enter the castle and I
proceeded to the messenger of Allaah (may Allaah send
salutations upon him) who was surrounded by people, so I asked
myself: where will I sit? I sat beside the father of 'Umar Bin Al
Khattaab where I saw Aboo Bakr on the right hand side of the
prophet (may Allaah send salutations upon him) and 'Umar on
the left. I realized that there was a man in between the messenger
of Allaah (may Allaah send salutations upon him) and Aboo
Bakr, so I asked: who is the man in between them? He replied:
'Eesa Ibn Maryam. I then heard a voice, and between it and I was
a curtain of light. The voice said: 0 'Umar Bin 'Abdil 'Azeez,
maintain your position and continue as you are. It seemed that I
was allowed to disperse, so I rose to depart the castle. I turned
around to find 'Uthmaan Ibn 'Affaan exiting the castle saying:
praise belongs to Allaah who has aided me. 'Alee Bin Abee
Taalib exited behind him saying: praise belongs to Allaah who
.has forgiven me.
Sa'eed Bin 'Urooba has narrated that 'Umar Bin 'Abdil 'Azeez
has said: I saw the messenger of Allaah (may Allaah send
salutations upon him) while Aboo Bakr and 'Umar sat before
him, so I greeted them and sat. 'Alee and Mu'aawiya entered a
room, then 'Alee exited without delay saying: the lord of the
ka'ba has judged me. Mu'aawiya exited without delay saying: the
lord of the ka'ba has forgiven me.

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 Do The Souls Of The Living And Dead Meet Or Not? 35
Hamaad Bin Abee Haashim has said: a man came to 'Umar
Bin 'Abdil 'Azeez and said: I saw the messenger of Allaah (may
Allaah send salutations upon him) in a dream, and Aboo Bakr
was on his right side while 'Umar was on his left. Two arguing
men approached as you sat, then one of them said: 0 'Umar, if
you act, then know the practice of these two. 'Umar placed him
·(Hamaad) under oath where he asked: can you swear by Allaah
that you saw this vision? He swore that he did and 'Umar cried.
The Vision Of Mu'aadh Bin Jabl (may Allaah Be Pleased
With Him) And The Joy Which He Experienced
'Abdur Rahman Bin Ghanm has said: I saw Mu'aadh Bin Jabl
three days after his death upon a black and white horse while
being followed by men of fair complexion dressed in green
garments on horseback. He recited: {if only my people knew
how I was forgiven and honored by my lord}[Yaa Seen/26-27] .
.!.:.:_- ,, <: ~I~-: - ~I:: .: : ·1.-
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~J<..i.J .:~.,u~~jJ~ 1'

[27-26 :W":!]~ ~ ~j:.:.il ~

He looked toward the right and left and said: 0 lbn Rawaaha,
0 lbn Madh'oon: {praise belongs to Allaah whose promise we
have trusted. He has granted us paradise where we live as we
please. The reward of those who work is indeed great}[Az
Zumar/74].
'v ' t , "°""...-:, • •,...J,~
~,•.- ! ,
.
~I~ l~ifj"il ~.Jjlj ~o.J.ij 8.:L;:, L>;ol ~ ~11_,Jl:ijr
[74 : .)A)'1~~ ~r ~:.i :Gi ..L:;.
_;;.f
He shook my hand and greeted me.
Qubaysa Bin 'Uqba has said: I saw Sufyaan Bin Thawree in a
dream after his death where I asked: what has Allaah done for
you? He replied:
I beheld my lord with my own eyes, so he said to me: at ease
0 lbn Sa'eed, I am pleased with you. You remained standing as
the night became dark. You were grievous but steadfast. You
may now choose any castle you please, and visit me, because you
are not far away.
Sufyaan Bin 'Uyayna has said: I saw Sufyaan Ath Thawree
after his death flying in paradise from tree to tree as he said: for

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 36 Do The Souls Of The Living And Dead Meet Or Not?
this to be achieved, one must work. He was asked: what caused
you to enter paradise? He replied: cautiousness, cautiosness. He
was asked: what has 'Alee Bin 'Aasim received? He replied: we
see him exactly like a star.
Shu'ba Bin Al Hajjaaj and Mus'ir Bin Kadaam were two
great memorizers. Aboo Ahmad Al Bareedee has said: I saw
them after their death, so I asked: Aboo Bistaam, what has
Allaah done for you? He replied: may Allaah help you to
memorize what I am about to say:
My deity has loved me within gardens of paradise in which
lies a dome of a thousand gates made from silver and gems.
The compassionate has said to me: 0 Shu'ba who has delved
deeply into the sciences of Islaam.
You are blessed with my nearness. I am definitley pleased with
you and my servant Mus'ir who stood during the night.
It is a sufficient honor for him that he will visit me where I
will reveal my noble face to him.
This is how I do unto those who are devout and have never
become accustomed to wrongdoing.
The Position Of Imaam Ahmad Bin Hanbal (may Allaah
the most high have mercy upon him) In The Next Life
Ahmad Bin Muhammad Al Baladee has said: I saw Ahmad
Bin Hanbal in a dream, so I asked: 0 Aboo 'Abdillaah, what has
your lord done for you? He replied: he has forgiven me. Allaah
said: 0 Ahmad, you received sixty lashes for my sake. He
replied: yes my lord. He said: my face now appears to you, so
look at it.
Aboo Bakr Bin Muhammad Bin Al Hajjaaj has said: a man
from Tursoos spoke to me saying: I supplicated to Allaah the
magnificent to show me the inhabitants of the graves so that I
may ask them what Allaah has done for Ahmad Bin Hanbal. Ten
years later it appeared to me in a dream that the people of the
graves were standing where they began to speak to me. They
said: how often you have supplicated so that Allaah the
magnificent would show us to you. You ask us about a man
whom the angels have continued to please under the tree of
Tooba since he has departed you.
Aboo Muhammad 'Abdul Haqq has said: the statements of

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 Do The Souls Of The Living And Dead Meet Or Not? 37
the inhabitants of the graves inform us of the high status and
great position of Ahmad Bin Hanbal. They were only capable of
describing his condition as such.
Aboo Ja'far As Saqqaa the companion of Bishr Al Haarith
has said: I saw Bishr Al Haafee and Ma'roof Al Karkhee
approaching, so I asked: where have you come from? They
replied: the garden of Firdaws, we visited Moosa the spokesman
of Allaah.
'Aasim Al J azaree has said: it appeared to me in a dream that
I had met Bishr Bin Al Haarith, so I asked: where have you come
from 0 Aboo Nasr? He replied: paradise. I asked: what has
Ahmad Bin Hanbal received? He replied: I left him as he and
'Abdul Wahhaab Al Warraaq ate and drank before Allaah the
magnificent. I asked: and what about yourself? He replied:
Allaah knew that I was not hungry, so he allowed me to behold
him.
The Vision Of Bishr Al Haafee (may Allaah the most high
have mercy upon him) After His Death
Aboo Ja'far As Saqqaa has said: I saw Bishr Bin Al Haarith
in a dream after his death, so I asked: Aboo Nasr, what has
Allaah done for you? He replied: he has been merciful unto me,
and he said: 0 Bishf, had you prostrated upon a coal, you would
not have given adequate thanks for the hearts of my servants that
I have touched for you. He has granted me half of paradise which
I roam freely, and he has promised me that he will forgive those
who have joined my funeral procession. I asked: what has Aboo
Nasr At Tammaar received? He replied: he has been raised above
others due to his patience during
/
poverty and affliction.
'Abdul Haqq has said: when he said half of paradise, perhaps he
meant half of it's delight. That is because it's delight is divided into
two halves, one is spiritual while the other is physical. Souls intially
enjoy spiritual delight, and once they are returned to their bodies,
they enjoy both spiritual and physical delight. Others have said: the
delight of paradise is the result of knowledge and action, and Bishr
was greater in action than knowledge, and Allaah knows best.
Some of the righteous have said: I saw Aboo Bakr Ash
Shiblee in a dream where it appeared that he was firmly seated,
he then approached wearing fine clothing. I rose to greet him and
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 38 Do The Souls Of The Living And Dead Meet Or Not?
sat before him where I asked: who are your nearest companions?
He replied: those who are most devoted to the remembrance of
Allaah, those who are most observant of his exclusive rights, and
those who do not hesitate to seek his pleasure.
Adhering To Traditions And Keeping The Company Of The
Righteous Is Salvation From The Fire And Nearness
ToAllaah
Aboo 'Abdir Rahmaan As Saahilee has said: I saw Maysara
Bin Saleem in a dream after his death, so I said: you have been
away for a long time. He replied: the journey is long. I asked
him: what have you found? He replied: I have been granted
leniancy, because we judged according to concession. I asked:
what do you command me to do? He replied: adhereing to
traditions and keeping the comapny of the righteous is salvation
from the fire and nearness to Allaah.
Aboo Ja'far Ad Dareer has said: I saw 'Besa Bin Zadhaan
after his death, so I asked: what has Allaah done for you? He
began to say: I have seen women surrounding me holding cups in
the garden of Khuld.
They recite the entire book while sauntering in draping
clothing.
Some of the companions of Ibo Jurayj have said: it appeared
to me that I came to this graveyard in Makka where most of the
buried were enclosed. I also saw an enclosed grave within a
gathering area in which was a lotus tree. I entered and greeted
him and Muslim Bin Khaalid Az Zinjee. I asked: 0 Aboo
Khaalid, why are these graves enclosed while yours in a
gathering area near a lotus tree? He replied: I fasted quite
frequently. I asked: where is the grave of Ibn Jurayj? I used to sit
with him, thus I would like to greet him. He then began to move
his pointer finger and he informed me that his scroll was lifted to
a higher paradise.
Intellectual Evidence Which Supports The Meeting Of Souls
Hamaad Bin Salama saw some of his companions in a dream,
so he asked: what has Allaah done for you? He said: he replied:
you have toiled for so long on earth, so as of today, you and
those who are fatigued shall rest for so long.
This is a very long chapter, and if you refuse to agree, or

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 Do The Souls Of The U.ving And Dead Meet Or Not? 39
believe that these dreams are not reliable, then consider one
who has seen a companion or relative of his who has
accurately informed him of a matter known only by the
former, or an incident which will ultimately occur. The
amount of times that this has occured can be counted only by
Allaah.
We as well as others have been amazed in this regard.
Although, it is invalid to hold that these visions represent belief
and knowledge within the soul that manifests after retiring and
going to sleep. This is impossible, because the soul is not at all
aware of the affairs which the deceased informs others of.
However, we do not deny that a vision may occur as previously
mentioned, because a vision can eminate from the speech of the
soul and a pre-conceived image. Rather, many visions are merely
pre-conceived images which are accurate and inaccurate.
A Vision Is Of Three Types
A vision is from Allaah, Shaytaan, and the speech of the soul.
A truthful vision is of various types. One is an inspiration which
Allaah the glorified places within the heart of a servant, and this
is speech which Allaah uses to address him in a dream as
'Ubaada Bin As Saamit and others have said. Another vision is a
parable which is presented by the angel of dreams. In addition,
the soul of one who is asleep may meet the souls of his deceased
relatives and companions. A soul may also be raised unto Allaah
the glorified where he addresses it, a soul may also enter
paradise. The meeting of the souls of the Ii ving and the deceased
is a truthful vision which people consider perceptual, though
numerous views exist.
Some say: all knowledge lies within the soul, though it's
preoccupation with the apparent world creates a barrier which
prevents analysis. However, once limitations are removed
through sleep, it perceives according to it's level of preparation,
and since restrictions are
removed to a greater extent at death, it also gains greater
knowledge and awareness. Though this is true and false, thus it is
not completely accepted nor rejected. The unrestricted soul can
examine an unlimited amount of knowledge, though even if it
became completely unrestricted, it could not examine the

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 40 Do The Souls Of The Living And Dead Meet Or Not?
knowledge of Allaah which he has sent his messenger with, the
details of what he has said concerning previous messengers and
nations, the details of the next life and the signs of the final hour,
the details of the command and the prohibition, nor the details of
names, attributes, and actions. As well as other knowledge which
is only known through revelation. Although it is helpful for the
soul to be unrestricted in order to be aware of that, and the soul
can easily gain more knowledge from the source than a soul
which is immersed in physical activity.
Some say: these visions represent knowledge which Allaah
has placed within the soul without reason. This is a statement of
those who reject causes, wisdom, and power, and it opposes the
law, intellect, and natural disposition.
Some say: a vision represents parables which Allaah presents
to a servant through the angel of dreams according to his level of
preparation. Sometimes it may be a parable, and other times it
may be a particular soul which has been seen before, thus it
conforms with reality just as knowledge conforms with what is
known. This is more likely than the two preceding views.
However, visions have other causes such as the meeting of souls
and information which is exchanged between them. Additional
causes are: what is placed by the angel within the heart, fright,
and sights of agression seen by the soul without intervention.
The Three Amazing Questions Which 'Alee (may Allaah
grant him nobility) Was Asked And His Response Al Haafidh
Aboo 'Abdillaah Bin Mandah has mentioned in his book "An
Nafs Wa Ar Rooh" that Muhammad Bin Hameed, 'Abdur
Rahmaan Bin Maghraa Ad Doosee, Al Azhar Bin 'Abdillaah Al
Azadee, and Muhammad Bin 'Ajlaan have narrated that the father
of Saalim Bin 'Abdillaah has said: 'Umar Bin Al Khattaab met
'Alee Bin Abee Taalib, so he asked him: 0 Aboo Al Hasan,
perhaps you have witnessed what we have not, and perhaps we
have witnessed what you have not. I will ask you about three
things, so do you know anything about them?
'Alee Bin Abee Taalib asked: what are they? He said: one
man loves another even though he has done no good unto him,
and one man hates another even though he has done no wrong
unto him. 'Alee said: yes, I have heard the messenger of Allaah

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 Do The Souls Of The Uving And Dead Meet Or Not? 41
(may Allaah send salutations upon him) say: (souls are enlisted
soldiers that meet in mid air where they anticipate misfortune.
Those that become acquainted become intimate, and those that
clash differ) . 'Umar said: one. Then he said: a man narrates a
prophetic tradition and forgets and then remembers. He replied:
yes, I heard the messenger of Allaah (may Allaah send
salutations upon him) say: (there is no heart which does not
experience cloud coverage like the moon. While the moon
shines, clouds appear and it becomes dark, and then it shines
again. While the heart speaks, the clouds dissapate and the heart
remembers). 'Umar said: two. Then he said: a man sees a vision
which is accepted and denied. He replied: yes, I heard the
messenger of Allaah (may Allaah send salutations upon him)
say: (no man sleeps without his soul being elevated to the throne.
The vision of he who awakes having reached it is accepted, and
the vision of he who awakes having not reached it is denied)
'Umar said: I have sought these three, praise belongs to Allaah
that I have found them before death.
Baqiya Bin Al Waleed has said: Safwaan Bin 'Amr, and
Saleem Bin 'Aamir Al Hadramee have narrated that 'Umar Bin Al
Khattaab has said: I am amazed by the vision of a man who has
seen what he has never imagined. He is like someone who has
seen a mirage. 'Alee Bin Abee Taalib has said: 0 commander of
the faithful, Allaah the magnificent says: {Allaah seizes souls at
death and during sleep, and the other he releases until an appointed
ending}. He said: Allaah causes souls to elevate during sleep, so
what is seen at that point is truth. Although, once they are returned
to their bodies, shayaateen intercept them in mid air and lie to
them. Consequently, what is seen at that point is false. He said:
'Umar was quite impressed with the statement of 'Alee.
Ibo Manda has said: this is a tradition which has been
narrated by three or more consecutively via Safwaan Bin 'Amr
and others. It has also been narrated via Aboo Ad Daardaa.
At Tabaraanee has mentioned the tradition of 'Alee Bin Abee
Talha in which 'Abdullaah Bin 'Abbaas said to 'Umar Ibo Al

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 42 Do The Souls Of The LJving And Dead Meet Or Not?
Khattaab: 0 commander of the faithful, I would like to ask you a
few things. He replied: ask whatever you please. He asked: 0
commander of the faithful, what causes a man to remember and
to forget, and what causes a vision to be accepted and rejected?
He replied: the heart is obscured just like the moon, so when the
heart becomes obscured, man forgets. Although, when clarity is
restored, he remebers what he has forgotten. As for why a vision
is accepted and rejected, Allaah says: {Allaah seizes souls at
death and during sleep, and the other he releases until an
appointed ending}. As a result, the vision of whoever has entered
the heavenly realm is accepted, and the vision of whoever has not
entered it is rejected.
The Soul Of One Who Is Asleep Is Raised To The Throne
Where It Is Permitted To Prostrate If It Is Legally Pure
Ibn Luhay'a, 'Uthmaan Bin Na'eem Ar Ra'eenee, and Aboo
'Uthmaan Al Asbahee have narrated that Aboo Ad Dardaa has
said: when one sleeps, his soul is raised to the throne. If it is
legally pure, it is permitted to prostrate, though if it is not, it is
prohibited.
Ja'far Bin 'Awn, Ibraaheem Al Hijree, and Aboo Al Ahwas have
narrated that Ibn Mas'ood has said: (souls are enlisted soldiers
that meet in mid air where they anticipate misfortune like horses.
Those that become acquainted become intimate, and those that
conflict become divided) .
This has been witnessed past and present, and Jameel Bin
Mu'ammar Al 'Udhree has said:
I remain infatuated throughout the day, and during the night,
my soul and her soul meet in a dream.
How Does The Soul Of One Who Is Asleep Meet The Soul
Of One Who Is Awake?
If it were asked: if one who is asleep can see and
communicate with someone else who may be far away, and that
person is awake and his soul has not departed, how can both of
their souls connect? The response would be: this is either a
parable given by the angel of dreams, or the speech of a soul that

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 Do The Souls Of The Living And Dead Meet Or Not? 43
has become unrestricted through sleep, or as Habeeb Bin Aws
has said:Two compatible souls may develop a close relationship
where one senses what happens to the other, though both souls
may not sense what happens to the other. What people have
witnessed in this regard is amazing. The point is this, the souls of
the living meet during sleep just like the souls of the living and
the deceased.
Some of the early Muslims have said: souls meet in mid air
where they become acquainted, and the angel of dreams meets
them with good or bad visions. Allaah entrusts an angel whom he
has made completely aware of every soul with a truthful vision,
and the angel makes no mistake. He receives knowledge from the
mother book known only by Allaah concerning the religious and
worldly condition of a person. He imparts parables, gives glad
tidings, offers advice, and warns of bad conduct and pending
misfortune so that he may be advised. This is a mercy and an
admonition from Allaah which is received through the meeting
of souls. How many have repented and have devoted themselves
to the next life as a result of a dream, and how many have
discovered a treasure as the result of a dream.
Allaah The Most High Grants Wisdom And Benefit
With A Vision
It has appeared in the book "Al Mujaalasa" by Aboo Bakr
Ahmad Bin Mirwaan Al Maalikee as narrated from Ibo Qutayba,
Aboo Haatim, Al Asma'ee, and Al Mu'tamir Bin Sulaymaan and
he who has said: we travelled as a group of three, then one of us
slept. We saw what resembled a lamp which exited his nose and
entered a nearby cave and then returned. It entered his nose and
he awoke and wiped his face. He said: I have seen something
amazing, I have seen such and such in this cave. We then entered
it to find the remains of a treasure.
'Abdul Muttalab was guided to a bridle where he found a
treasure.
'Umayr Bin Wahb was told in a dream to go to a particular
part of a house to dig to find the wealth of his father. His father
had buried that wealth without preparing a will, and he died.
'Umayr awoke and dug as he was commanded, he found ten
thousand dirhams and a large quantity of gold dust. He paid his

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 44 Do The Souls Of The Living And Dead Meet Or Not?
debt and he and his family prospered. This occured shortly after
his acceptance of lslaam. His youngest daughter said to him: 0
my father, it is our lord who has preserved us through his religion
which is better than the worship of Hahl and Al 'Uzza. If he were
not as such, he would not have granted you this wealth when you
have only worshipped him for a few days.
The Amazing Visions Of Aboo Muhamm ad At
Ta' aayushee
'Alee Bin Abee Taalib Al Qayrawaanee has said: the story of
'Umayr is no more astonishing that what we have witnessed in
our city as regards Aboo Muhammad 'Abdullaah At Ta'aayushee.
He was a righteous man who had developed a reputation for
questioning the dead about the unknown. A person would come
to him complaining that a companion of his had died without
preparing a will, and that he had placed his wealth in a place that
could not be found. As a result, he would supplicate to Allaah
where the deceased would appear in a dream revealing the
whereabouts of the missing wealth.
An elderly righteous woman died in posession of seven
dinars which another woman gave her to protect. That woman
came to Aboo Muhammad complaining about what had occured.
She informed him of her name and the name of the deceased, and
she returned the next day. He said to her: such and such woman
says to you: there are pieces of wood in the ceiling of my home,
you will find the money inside a wool cloth upon the last piece.
She followed her instructions and found the money as it was
described.
He has said: a man whom I consider credible has said: a
woman on earth hired me to demolish a home of hers and to
rebuild it for a specific amount of money. When I began, the
woman and the one who was with her approved. I then asked:
what is wrong? She replied: I swear by Allaah that I do not need
this home to be demolished. My father died, and he was affluent,
but we did not find much. I was then convinced that I should
demolish the house in hopes that I would find something. Some
people said: there is an easier way for you to solve the problem.
She asked: how? Someone replied: there is someone who you
may be able to see your father and to guide you to the missing

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 Do The Souls Of The Living And Dead Meet Or Not? 45
wealth without you having to exert yourself. She went to him and
returned claiming that he wrote her name and the name of her
father. The next day I went to work early as the woman returned
from the man. She said: the man said to me: I have seen your
father, and he has said that the money is within a curvature. He
said: we began digging beneath and beside the curvature until a
crevice appeared and then the wealth. He said: we were amazed,
although the woman said: my father had more wealth than this. I
will return to the man. She departed and informed him that she
wanted another attempt. She returned the next day and said: he
said to me: your father tells you to dig underneath the square
basin in the storage room. She said: I opened the storage room
door and the square basin was in the comer, so we removed it
and began digging. We found a large jug, so I took it. However,
she was determined to continue, so she returned to the man in
disappointment. She said: he claims that he saw him and he said:
she has taken what has been destined for her, as for the
remaining wealth, it is guarded by an 'ifreet amongst the jinn for
the one for whom it has been destined.
Stories of this nature are numerous. As for those who have
recovered due to a medicine which was prescribed in a dream,
they are many.
Many have spoken to me who were not partial to Shaykhul
Islaam Ibn Taymiyya stating that they saw him after his death. In
addition, they asked him about issues which were unclear to them
such as inheritence etc. , and his responses were accurate. Overall,
this is a matter which is denied by only the most ignorant of
people concerning souls, and success lies with Allaah.

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 Chapter: Does The Soul Die, Or Is Death
Confined To The Body?

People have differed concerning this issue, some have said:

the soul dies because it is a being, and every being experiences
death. They have said: evidence indicates that none but Allaah
will remain. The most high has said: {everyone on earth shall
perish, while the face of your graceful and magnificent lord shall
remain}[Ar Rahmaan/26-27].

- J~~j- ~j j;;_J r~
~ ~ ,
i;,lJ t;.fo:; JS'~
[27-26 :W-.)1]~ fjj)~IJjfj
If the angels die, then it is more likely that human souls
would die also. Allaah has said concerning the people of the fire:
{our lord, you have caused us to die twice, and you have caused
us to live twice }[Ghaafir/11].
[11 :.)le]~ ~r ,~=!::.~ ~r ~i~.J i_,fll~
The first death which is witnessed is bodily, and the second
death is spiritual. Others have said: souls do not die, because they
have been created to remain. Rather, it is the bodies which die.
There are prophetic traditions which indicate that souls
experience joy and misery after departure until being returned to
their bodies by Allaah, and if souls were to die, this joy and
misery would cease. Allaah the most high says: {do not consider
those who have been slain in the path of Allaah to be dead.
Rather, they are alive and provided for with their lord. They are
joyous because of what Allaah has granted them, and they
welcome those who have yet to join them}[Aalu 'Imraan/169-
170].

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 Does The Soul Die? 47
This states conclusively that their souls have experienced·
death and have departed their bodies.
Research Su"ounding The Death Of Souls
It is accurate to say: a soul dies when it departs the body. If
this is intended, it may be said that it has died. Although, if it is
intended that is becomes non-existent, then it may not be said
that it has died. Rather, it remains in a state of joy or misery
which will be discussed if Allaah the most high has willed. A
conclusive text has stated this, as well as the fact that these souls
will be returned to their bodies.
Ahmad Bin Al Husayn Al Kindee has prepared poetry
highlighting this:
People have differed until they only agree about the nuances
of grief.
Some say that the soul of a man escapes, while others say
that it joins his body in suffering.
The Blowing Of The Horn And The Subsequent Collapse,
And Those Who Are Excluded
If it were asked: do souls remain alive when the horn is
blown, or do they die and are then brought back to life? The
response would be: the most high has said: {the horn shall be
blown, and all within the heavens and earth shall perish,
except those whom Allaah has excluded}[Az Zumar/68].
~ -§l"!°j~I J~j~:.l~I J~~.:a•~_,.!,JI Jtf:;~
"""
(68 :yi)I] ~ ~l ;l!.
Allaah the glorified has excluded some within the heavens
and earth from this collapse, namely the martyrs. This is the view
of Aboo Hurayra, lbn 'Abbaas, and Sa'eed Bin Jubayr. It is held
that those excluded are Jibreel, Meekaa'eel, Israafeel, and the
angel of death. This is the view of Muqaatil and others. It is also
held that they are the various women of paradise and the
inhabitants of hell. This is the view of our companion Aboo
Ishaaq Bin Shaaqilaa.
The irnaam has written that the women and boys of paradise
will not die when the horn is blown. The glorified has informed
us that the people of paradise will only die once. This imaam has

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 48 Does The Soul Die?
documented this. However, if these people were to die a second
time, two deaths would occur. As for the statement of the people
of the fire: {our lord, you have caused us to die twice, and you
have caused us to live twice }[Ghaafir/11].
[11 :.)tc.]~ ~T 1~:1::.f_, ~T GfJ~5 i)ti~
It is explained by a verse in Al Baqara: {how do you
disbelieve in Allaah when you were dead and he granted you life,
and he shall cause you to die and will grant you life again} [Al
Baqara/28].

..<.. , .,, ,
[28 :o_fa.11]"". ~~
They were dead when they were droplets of sperm in the
loins of their forefathers and the wombs of their mothers, then
Allaah granted them life, and then he caused them to die, and he
will grant them life again on the day of assembly. Though it. is
not indicated that their souls will die before the resurrection,
because that would be a third death, and the collapse of souls at
the blowing of the horn does not necessitate their death.
A Clarification Of The Prophetic Tradition: People Will
Collapse On The Day Of Resurrection, Though I Will Be
The First To Regain Consciousness
It has appeared in an authentic prophetic tradition: (people
will die on the day of resurrection, though I will be the first to
regain life. Moosa will cling to a leg of the throne, though I do
not know if he will regain consciousness before me, or if he was
allowed to collapse upon the mountain) . This collapse will occur
at the standing place on the day of resurrection when Allaah
comes to judge and his light illuminates the world. At that time,
creation will collapse. The most high has said: {leave them until
they meet the day on which they shall collapse} [At Toor/45].
[45 :.)_,.bl']~¢) z.;);~ ~ l>;JT ~Y. iJa.1; ~ ~)~~
If this collapse were death, it would be additional. A group of
esteemed scholars have highlighted this. Aboo 'Abdillaah Al
Qurtubee has said: the apparent meaning of this prophetic
tradition is that this collapse on the day of resurrection is one of

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 Does The Soul Die? 49
unconsciousness and not one of death resulting from the blowing
of the horn.
He has said: our shaykh Ahmad Bin 'Amr has said: the
apparent meaning of this prophetic tradition indicates that this
collapse will occur after the second blowing which is the blowing
of resurrection. A conclusive text of the Qur'aan necessitates that
the exclusion will be made after the blowing of collapse. As a
result, some scholars have said: it is possible that Moosa was one
of the prophets who was excluded, though this view is invalid.
Al Qaadee 'Iyyaad has said: the meaning of this collapse
could possibly be a state of terror after the assembly when the
heavens and earth become separated, and traditions in this regard
are few. Aboo Al 'Abbaas Al Qurtubee has responded by saying:
an authentic prophetic tradition opposes this: (when he will
emerge from the grave, he will find Moosa clinging to a leg of
the throne) . This will occur during the blowing of terror.
Aboo 'Abdillaah has said: our shaykh Ahmad Bin 'Amr has
said: what may remove this confusion-if Allaah has willed-is that
death is not non-existence. Rather, it is a transition from one state
to another. This is indicated by the fact that martyrs live joyously
after death while being provided for by their lord, and this is a
description of the living on earth.
Research Su"ound ing The Meaning Of Death
If what has preceded applies to martyrs, then prophets are
even more deserving. It has been authentically narrated that the
prophet (may Allaah send salutations upon him) has said: (the
earth does not consume the bodies of prophets) , that he gathered
with prophets-Moosa inparticular-in Baytul Maqdis and then
paradise during the night journey, and that he has informed us
that no Muslim greets him without Allaah returning his soul so
that he may respond. There are other prophetic traditions which
allow us to conclude that they die by disappearing. However,
they are alive like the angels, but we do not see them. Since it is
agreed that they are alive, when the blowing of collapse occurs,
everyone in heaven and on earth will fall, except those who
Allaah excludes. As for the collapse of the prophets, it is
unconsciousness, while the collapse of those other then them is
death. Consequently, once the blowing of resurrection occurs,

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 so Does The Soul Die?
consciousness and life will be regained, and he has said (may
Allaah send salutations upon him) in a tradition whose
authenticity has been agreed upon: (I will be the first to regain
consciousness). Our prophet will be the first to emerge from his
grave with the exception of Moosa who has been differed about.
Will Moosa be resurrected before him, or will he remain
conscious as he was before the blowing of collapse due to his
fainting upon the mountain? This is a great honor for Moosa, but
it does not necessitate that he is greater than our prophet, because
what is partial does not necessitate what is absolute. The end.
Aboo 'Abdillaah Al Qurtubee has said: if the prophetic
tradition is held to mean that creation will collapse on the day of
resurrection, then there is no discrepency. If it is held that the
collapse is one of death, then the mention of the day of
resurrection refers to the initial period. As a result, the meaning
is that once the blowing of resurrection occurs: (I will be the first
to raise my head when Moosa will cling to the leg of the throne. I
do not know if he will regain consciousness before me, or if he
was allowed to collapse upon the mountain) .
I say: it is not correct to interpret this prophetic tradition in
this manner, because he (may Allaah send salutations upon him
and his family) was uncertain if Moosa would regain
consciousness before him, or if he would even collapse due to his
fainting upon the mountain. As a result, the meaning is: I do not
know if he will collapse .or not, and he has said in a tradition: (I
will be the first to regain consciousness).
This indicates that he (may Allaah send salutations upon
him) will collapse amongst others, and that the uncertainty
surrounds Moosa. It is asked: will Moosa collapse and regain
consciousness before him, or will he even collapse? If the intent
is the first collapse which is one of death, he (may Allaah send
salutations upon him) has stated that he will die. As for the
uncertainty surrounding the death of Moosa at that time, the issue
is null for various reasons.
It is known that the collapse will be one of terror and not one
of death, and the verse does not indicate that all souls will die
upon the first blowing. However, they do indicate that creation
will perish upon the first blowing, as well as everyone who was

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 Does The Soul Die? 51
alive until that point. As for he who has died, or he whose death
has not been predestined, the verse does not indicate that he will
die a second time, and Allaah knows best.
If it were asked: how do you respond to the following
prophetic tradition: (people will collapse on the day of
resurrection, and I will be the first who the earth will give way to
where I will find Moosa clinging to a leg of the throne) .
The response would be: this is definitely the exact wording
from which the discrepency has arisen. The narrator has
combined two statements, hence the tradition appears as such.
One statement: people will collapse on the day of
resurrection, and I will be the first to regain consciousness.
The other statement: hence I will be the first who the earth
will give way to on the day of resurrection.
It has appeared in the narration of Aboo Sa'eed Al Khudree
which has been collected by At Tirmidhee and others that the
prophet (may Allaah send salutations upon him) has said: (I will
be the master of humanity on the day of resurrection, though I do
not bragg. I will carry the flag of praise, and all prophets will
stand beneath my banner. I will be the first who the earth will
give way for, though I do not bragg). At Tirmidhee has said: this
prophetic tradition is authentic (hasan saheeh) . The narrator has
combined this prophetic tradition with another. This has been
said by our shaykh Aboo Al Hajjaaj Al Haafidh.
If it were asked: how do you respond to the following: (I do
not know if he will regain consciousness before me, or if he has
been excluded by Allaah the magnificent) . In addition, those
who have been excluded by Allaah have been excluded from the
blowing of the collapse, but not from the collapse of the day of
resurrection, as Allaah has said: {the horn shall be blown and all
in heaven and on earth shall collapse, except those whom Allaah
has excluded}[Az Zumar/68].
, ..-; [~ , , ~.. , , , , ' . , , ~
.;r ;ij~j~I J.;rj,:..i~I J.;r~~_,:.aJI J ~JT
~

[68 :yajll] ~ ~ ;l!.

An exception has not been made for the collapse of creation
on the day of resurrection.

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 52 Does The Soul Die?
The response would be-and Allaah knows best-this is not a
narration which is supported by other authentic narrations such
as: (I do not know if he will regain consciousness before me, or if
he was allowed to collapse upon the mountain) . Some narrators
have thought that this collapse is the collpase of the blowing, and
that Moosa has been included amongst those who will be
excluded. This is not at all in accord with this speech, because
the consciousness which will be regained will result from
resurrection, so how could he say: (I do not know if he will be
resurrected before me, or if he was allowed to collapse on the
mountain) , so consider that. However, the collapse of creation
on the day of resurrection where Allaah the glorified will come
to judge and will appear is different, because all will collapse. As
for Moosa (may Allaah send salutations upon him) , even if he
will not collapse, he already has when his lord appeared before
the mountain causing it do disintegrate. Consequently, this
collapse is a substitute for the collapse of creation when the lord
will apear on the day of resurrection, so reflect upon this. Lastly,
if this response had only revealed this prophetic tradition, it
would be deserving of acceptence with complete conviction.
Praise and goodness belong to Allaah, and with him lies success.

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 How Are Souls Capable Of Recognizing One
Another After Separating From The Body?

It is almost impossible to find one who has spoken about this

issue, and writings of any length are not to be found, especially
according to those who say that the soul is immaterial and does
not lie inside or outside of the world, nor does it have form,
measure, or personna. This question is in accordance with their
views, and they are unable to answer it.
Some say that the soul is a non-essential part of the body,
thus it is necessary that it be distinct so that it may perform it's
duty toward the body, although it is not distinct after death.
Rather, it does not exist at that point according to them, but
instead it ceases to exist upon the demise of the body, just as all
other characteristics become null. A response cannot be offered
in this regard accept according to the principles of the people of
prophetic tradition which are supported by the Qur'aan, prophetic
and scholarly tradition, and intellect.
The Soul Is A Self Subsisting Being According To The
Principles Of The People Of Prophetic Tradition
We have mentioned 100 proofs in our book "Ma'rifa Ar
Rooh Wan Nafs" that prove that it is a self subsisting being
capable of complete movement. We have illustrated that
opposing views are invalid and he who holds them is not aware
of his soul. Allaah the most high and glorified has described the
soul as being capable of various types of movement and action,
such as seizing souls, ascending to paradise, and opening and
closing it's gates. The most high has said: {if man could see the
unjust as they approach death when the angels extend their hands
to seize their souls }[Al An'aarn/93]
·~t i;.(,:ii '?~ J ~~i ~j ls:} ~j~
[
93 :~l.aJ""I .i. , , , , '. , • ' ,t , .,
•1 ] """. r ?=:! A.:il ly,..!"''~~I l~li

{0 tranquil soul, return to your lord well pleased and

satisfying, and join my servants in paradise} [Al Fajr/27-30].

53

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 54 How Are Souls Capable Of Recognizing
~ "
..!.t' 'II - ·1 ~ • 'I:. II .J •.:.:111·;~\.L , " • , •J J ,.,,,, '
~
, J
• · • "'·I'
,,,, "

~~,/~) ,,Ul.J,~) ~··~·-· ~ +.'-

[30-27 :~I]~~~ ;.~ij ~ ~~ ;.~UJ
This is said to the soul when it departs the body, and Allaah
the most high has said: {by the soul whose creation he has
perfected. He has caused it to recognize piety and iniquity}[Ash
Shams/7-8].
[8-7 :~I]~ Qi lf:i~j ~);..If :·l{i ~ lf:,;: ~j ~j' ~

He has informed us that he has perfected the creation of the

soul as well as the body where he says: {he who has perfected
your creation and has granted you an appropriate form}[Al
Infitaar/7].
[1:.;Uail~, 1 ~ 0 ~~~_;..:j~lili- t>;Jr,
The perfection of the soul is followed by the perfection of the
body, and the body is the edifice of the soul. It is deduced that
the soul receives a form from the body which makes it distinct,
and the body and soul affect one another. The body is influenced
by the soul in a positive and negative manner as well as the
reverse. There is no relationship stronger than then one which
exists between the body and soul, for this reason it is said:
emerge 0 good soul which dwelled within a good body, and:
emerge 0 bad soul which dwelled within a bad body. Allaah the
most high has said: {Allaah seizes souls at death and during
sleep, and the other he releases until an appointed ending}[Az
Zumar/42].
,., , 'I..- , , , , f•J ""'"'J
<.S}I ' I , •.j ~G:. J~;J <.S}lj ~j.o ~~~I j~ ~I~
"..-, . , , ... , ,, • <$

[42 :yo;11~ r-_~ ~f j 1ls? ~r :.h~J ~~r ~ ~

Allaah has described the soul as being prone to death,
seizure, and release, and he has also described it as being
perfectly created and capable of various forms of movement. The
prophet (may Allaah send salutations upon him) has said: (the
vision of the dying follows his soul) . He has also said that the
angel seizes the soul and then other angels take it where it is
granted a fragrance like the finest musk, or it is given an odor

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 How Are Souls Capable Of Recognizing SS
like the foulest smelling corpse. However, non-essential beings
are odorless and cannot be grasped. He has said that souls ascend
to the heavens where every angel prays for them and the gates of
heaven are opened where souls ascend from heaven to heaven
until they reach the abode of Allaah the magnificent. At that
point, they are halted and ordered to record the name of the soul
in the book of the inhabitants of paradise or hell. The soul is then
returned to earth, though the soul of the disbeliever is discarded.
The soul is also returned to the body for interrogation.
The prophet (may Allaah send salutations upon him) has
informed us that the soul of the believer is a bird which feeds
amongst the trees of paradise until Allaah returns it to the body.
He has said that the souls of martyrs are within green birds which
feed along the rivers of paradise. He has said that some souls are
blessed while others are tortured during the intermediate phase
until the day of resurrection. Allaah has informed us that the
souls of the nation of Fir'awn are placed before the fire night and
day. He has informed us that the martyrs are alive and provided
for with their lord. This is how they live and receive sustenance,
or they are bodies which have become fragmented. The
messenger of Allaah (may Allaah send salutations upon him) has
expJained this life by stating that their souls are within green
birds for which lamps have been lit upon the throne. These birds
fly throughout paradise and then return to those lamps to perch.
Their lord looks to them and he asks: do you desire anything?
They reply: what could we desire when we travel throughout
paradise as we please? Allaah repeated this question three times.
Once the martyrs realized that he would not cease, they replied:
we wish for our souls to be returned to our bodies so that we may
be slain in your path once again.
It has been established that the prophet (may Allaah send
salutations upon him and his family) has said: (the souls of the
martyrs are within green birds which feed amongst the trees of
paradise) . -..
lbn 'Abbaas narrates that the messenger of Allaah (may
Allaah send salutations upon him) has said: (when your brothers
were slain at Uhud, Allaah placed their souls within green birds
that feed along the rivers of paradise, and perch upon gold lamps

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 56 How Are Souls Capable Of Recognizing
in the shade of the throne. Once they realized how beautiful this
life was, they said: if only our brothers knew what Allaah has
done for us so that they would not avoid combat. Allaah the
magnificent said: I will convey your message, then he the most
high revealed to his messenger (may Allaah send salutations
upon him) : {do not consider those who have been slain in the
path of Allaah to be dead. Rather, they are alive and provided for
with their lord}. This states explicity that they eat, drink, speak,
and move, and further verification will soon be provided if
Allaah has willed.
If this is the condition of souls, then they are more distinct then
bodies after their separation and less likely to resemble one another.
To clarify this, we have not observed that the bodies of
prophets, companions, and scholars are distinct, although these
individuals are exceptional. They are unique due to the
characteristics of their souls, hence this uniqueness does not
relate completely to their bodies, even though we have been
informed that their bodies differ from others in some respects.
The distinction between souls in this regard is greater than the
distinction between bodies. Do you not realize that the bodies of
the believer and disbeliever greatly resemble each other,
although their souls do not? You have seen twin brothers whose
souls completely contrast one another, though once their souls
become unrestricted, their resemblance is obvious.
I will inform you of something: if you were to consider the
condition of bodies and souls, you would discover that physical
appearence is matched by spiritual condition. As a result,
practicioners of physiognomy ascertain spiritual condition by
analyzing physical condition, and rarely is this method
inaccurate.
Amazing stories have been narrated in this regard about Ash
Shaafi'ee (may Allaah have mercy upon him) .
Rarely do you see a beautiful appearence that is not matched
by a soul which is similar. However, learning, routine, and
training can produce an opposite effect.
If the souls of angels and jinn are distinct, and t'tey are not
contained within bodies, then the distinction of human souls is
even more likely.

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 Chapter: Is The Soul Returned To The
Deceased During Interrogation Or Not?

The prophet {may Allaah send salutations upon him) has

given us sufficient information in this regard, thus we are in no
need of opinion. He has stated explicitly that the soul is returned
in this instance. Al Baraa Bin 'Aazib has said: {we were at a
funeral at Baqee' Al Gharqad where the prophet {may Allaah
send salutations upon him) came to us an sat. We sat surrounding
him where he said three times: I seek refuge with Allaah from the
torture of the grave. He then said: when one approaches the next
life, the angels descend to him as their faces shine like the sun.
They sit before him where they appear as far as sight can behold,
then the angel of death arrives and sits beside his head. He says:
0 good soul, proceed unto the forgiveness and pleasure of
Allaah. He said: it exits like a droplet from a container, and then
he takes it. The angels take the soul without delay and place it
within a shroud, and a fragrance emerges like the finest musk. He
said: they ascend with it passing the angles who ask: who is this
good soul? They reply: so and so calling him by his finest name.
Once they reach the lowest heaven, they seek entrance. Those
who are closest to each following heaven mourn his death
including those of the uppermost heaven of AUaah the most high.
Allaah the magnificent says: write the book of my servant in
'Illiyyeen, then return him to earth, because from it I have created
you, and unto it I will return you, and from it I will bring you
fourth once again. He said: his soul is returned to his body where
two angels come to him and ask: who is your lord? He replies:
my lord is Allaah. They ask: what is your religion? He replies:
my religion is lslaam. They ask: who is this man who Wi.'l.s raised
amongst you? He replies: he is the messenger of Allaah. They
ask: how did you become aware of this? He replies: I read the
book of Allaah and I believed in it. A caller will then announce
from heaven: my servant has told the truth, so open a gate of
paradise for him. He said: the fine fragrance reaches him and his
57

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 58 Is The Soul Returned To The Deceased?
grave is expanded as far as sight can behold. A handsome,
fragrant, well dressed man comes to him and says: rejoice for he
who has granted you ease, this is the day which you were
promised. He says: you resemble one who gives glad tidings,
who are you? He replies: I am your good deeds. He says: my
lord, establish the hour so I may return to my family and wealth.
He has said: when the disbelieving servant approaches death,
black angels with coarse fabric descend upon him. They sit
before him and appear as far as sight can behold, then the angel
of death arrives and sits beside his head and says: 0 repulsive
soul, proceed unto the anger of Allaah. He said: his body is then
shredded like damp wool. The angels then take the soul without
delay and place it within that coarse fabric, and a fragrance
emerges like the foulest smelling corpse on earth. The angels
ascend with the soul while passing other angles who ask: what is
this foul odor? They reply: so and so calling him by his worst
name. Once they reach the lowest heaven, they seek entrance but
are denied. Then the messenger of Allaah (may Allaah send
salutations upon him) recited: {the gates of heaven will not be
opened for them, and they will not enter paradise until a camel
passes through the eye of a needle }[Al A'raaf/40] .
~,,,,. • J • "" • J ,, .,. -:.,,, ~ ,
.,,,
~-~ 1 -~'1~/·1·
- J ' , ""',, """
~ l.JI
--;Y. ~ .....:..I.,
:·- ... 1 1<;._1-u<:·1-1~-.:1i.,1 ·I
q,
J,1+-1 ,y. ~l..,-~J

[40 :ul _;r:.'II] .4. "'.kdi.'

"'C: , -- ~
· J.4-i
~
;.1: .~- ~j-: _j:__.l_;
• v i.S> . u~ .
Allaah the magnificent will say: write his book in the lowest
level of Sijjeen, and then his soul will be discarded. He then
recited: {whoever commits polytheism is like one who has fallen
from heaven. The birds seize him, or the wind carries him to a
remote area}[Al Hajj/31].
-
~t..:.!JI
-
""'
~?
..- """" . ,
"", .ii!L..
wi>:; , "' _.,,. ,
~-;. • ,, .....u "..<-;. -· .iii;~
~:-
- ; ~U""J -; i;,p_.ry --
(. "'- ,
[31 :~I] ~ ~~ 9~ J lti ~ <.S~ jf~j ~a. :...~
His soul is returned to his body where two angels come to
him and ask: who is your lord? He replies: I do not know. They
ask: who is this man who was raised amongst you? He replies: I
do not know. A caller then announces from heaven: my servant
has lied, so open a gate of hell for him. The heat reaches him and

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 Is The Soul Returned To The Deceased? 59
his grave restricts until his ribs meet. An ugly. foul smelling,
poorly dressed man comes to him and says: rejoice for he who
has treated you badly. this is the day which you were promised.
He says: you resemble one who gives bad news. who are you?
He replies: I am your bad deeds. He says: my lord, do not
establish the hour.
The people of prophetic tradition have upheld this.
Aboo Muhammad Bin Hazin has said in his book "AI Milal
Wan Nihal": as for he who thinks that the deceased lives within
his grave until the day of resurrection, he is mistaken. The verses
which we have mentioned prohibit that. The most high has said:
{they have said: our lord, you have caused us to die twice, and
have granted us life twice }[Ghaafir/11)
J '}i.
[11 :.)~]"{ ~11~=:.::.1j ~I ~I~..) 1_,Jl:i,..
..,/,. ... ' ... J ,_ •

{how do you disbelieve in Allaah when you were dead and

he granted you life, then caused you to die, and then granted you
life once again}[Al Baqara/28) .
J, '~ J J
... J ·'' .... , J J .... ~,. .,,
~ • ~c;:--:.
- ~ "•
t" (P"~ t" •r h~U
- ~·- I~- ~l,, ":
_,..
~J, ,; ._:_.>J
· ·JS
-

[28 :ifa.JI] ~ ~ ~_P.j, ~j r5 µ

He said: if the deceased lived within his grave, the most high
would have caused us to die three times. This view contradicts
the Qur'aan and hence is invalid. Although, Allaah the most high
does resurrect as a miraculous sign for a prophet, such as those
who left their homes by the thousands fleeing death. Allaah said
to them: die, and then he resurrected them, and also the one who
passed a uninhabited village. The most high has said: {Allaah
seizes souls at death and during sleep, and the other he releases
until an appointed ending. Within that there is a miraculous sign
for those who ponder}[Az Zumar/42).
"""
·II ' I .,,, MI:; . 1' ' • • '-
,.
•I, """
·II' l ::-:•' ' ' ,
.. l11-.. f,,, ' 111 ""l}i.
~ '--·~ ~U...J,~>'r.i;J"'t"",_,..~~;J Jr,i...u,..
~~
s•
11J·~ · ~It. ' ' 1 . i;_f Ti1 l/~
, J. u, u+-" y· r..J, .,;?~i' IJ""!.f.J
'1 ·'-~·-~ii'~ .' Jsi
._,....., ~

[42 :JA)I]~ ~ -.::.,J~~~

It has been verified by an explicit text of the Qur'aan that the

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 60 ls The Soul Returned To The Deceased?
souls of those whom we have mentioned do not return to the
body except on the day of resurrection. In additon, the messenger
of Allaah (may Allaah send salutations upon him) has informed
us that he saw souls during the night journey when he reached
the lowest heaven. On the right side of Aadam were the souls of
. the joyous, and on the left were the souls of the miserable. He
has also informed us that he addressed the deceased on the day of
Badr and that they heard him before being buried. In addition,
the statement of the companions was not challenged where they
said that they had decayed and he knew that they heard him.
Consequently, it is undoubtedly correct that souls hear when they
are addressed. As for the body, it is senseless. The most high has
said: {you cannot make hear those within the graves}. He has
undoubtedly negated hearing for bodies within graves. A Muslim
does not doubt that the hearing which Allaah has negated is not
the hearing which the messenger of Allaah (may Allaah send
salutations upon him) has affirmed. He has said: an authentic
prophetic tradition has never been narrated from the messenger
of Allaah (may Allaah send salutations upon him) indicating that
the souls of the deceased are returned to their bodies during
interrogation. If that were so, we would uphold this view. He
said: rather, only Al Minhaal Bin 'Amr has narrated the
additional statement that souls are returned to their bodies, and
he is not a strong narrator. Shu'ba and others have avoided him.
The scholar Al Mugheera Bin Muqsim Ad Dabbee has said about
him: he has never been permitted to testify due to his narration,
and the remaining prophetic traditions which are authentic
contradict this one.
He said: this view has been proven to be held by the
companions. He then mentioned that Ibn 'Uyayna and Mansoor
Bin Safiyya have narrated that his mother Safiyya Bint Shayba
has said: lbn 'Umar entered the masjid where he saw lbn Az
Zubayr lying before burial, then it was said to him: this is Asmaa
Bint Abee Bakr As Siddeeq, so lbn 'Umar turned to her and said:
these bodies are insignificant, their souls are with Allaah. His
mother said: the head of Yahya Bin Zakariyya was given to a
prostitute of Banoo Israa' eel.
I say: what Aboo Muhammad has mentioned is true and

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 Is The Soul Returned To The Deceased? 61
false. As for his statement: as for he who thinks that the deceased
Jives within his grave, he is mistaken, it is ambiguous. If he was
referring to the worldly life which requires food, drink, and
clothing, this has been disproved by intellect and perception as
well as an explicit text. However, if he was referring to a life
other than this where the soul is returned for interrogation and
testing, this is correct. An authentic explicit text has stated this
where he (may Allaah send salutations upon him) has said: (his
soul is returned to his body).
We will respond to his claim that this prophetic tradition is
weak if Allaah the most high has willed.
As for his use of the following verse as evidence: {they have
said: our lord, you have caused us to die twice, and have granted
us life twice }[Ghaafir/11].
. ,,(.. ... t ... ~ ,_ , • '-~
[I I :..)11.i:J"( ~I 1~:!::.1j ~I ~I ~j 1_,JU,.-
It does not negate that the soul is returned, just as the slain of
Banoo Israa'eel was resurrected and then caused to die.
However, he was not interrogated, but was granted life for a
moment where he said: so and so killed me, then he died. The
statement: (his soul is returned to his body) does not indicate
perpetual life. Rather, it indicates that the soul is returned, even if
the body has decayed.
The Soul Is Attached To The Body In Five Ways
The secret of this is that the soul is attached to the body in
five various ways:
The first: within the womb as an embryo.
The second: after entering the world.
The third: during sleep where it also separates from the
body.
The fourth: during the intermediate stage. Although it
seperates from the body, it only does so partially. We have
mentioned at the beginning of our response to the preceding
prophetic and scholarly traditions that the soul is returned when a
greeting is given. This return is exclusive and does not indicate
that the body is alive during this period.
The fifth: during the resurrection. This is the most complete
form of attatchment. It is unrelated to the previous forms of

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 62 ls The Soul Returned To The Deceased?
attatchment, because it does not accept sleep, death, or decay.
As for the statement of Allaah the most high: {Allaah seizes
souls at death and during sleep, and the other he releases until an
appointed ending. Within that there is a miraculous sign for those
who ponder}[Az Zumar/42].
1",,. ,M , , ~.1 .I ..,. ,,.
·II ' I .,. I :. 1.... • • ' · •I -11 .. I:-:•.... .. • f.:I f ...... '-IA.
i.s: J .. ·~ "'t-::'1.:..1~i.:,.......,>'i.i.:'J"1t"'JA~~') J~.ui,.

~~ -1'1!•1J~J'-~~fjJls~~i~~~;ji~~
[42 :..,...,;D]~ ~ ...::::.,J~-:~
The seizing of the soul at death does not negate that it is
returned to the body, though this does not necessitate worldly life.
While one is asleep, his soul is within his body and he is alive,
though not like one who is awake. As a result, sleep directly
resembles death. As for the deceased whose soul has been
returned, he is not alive, though he is not like the deceased whose
soul is absent. He is like one who is asleep between life and death.
If you reflect upon this, you will no longer be confused.
The Messenger (may Allaah send salutations upon him)
Saw The Prophets During The Night Journey
As for the night journey when the messenger saw the
prophets (may Allaah send salutations upon him) , some scholars
of prophetic tradition have claimed that he actually saw their
souls. He has said: they are alive amongst their lord. He saw
Ibraaheem leaning against the house of paradise, and he saw
Moosa standing within his grave while performing prayer. His
description of the prophets was like the description of an
apparition. Moosa appeared to him tall and brown resembling a
man of Shanoo'a. 'Eesa appeared to him as droplets of water fell
from his head as if he rose from a dungeon, and Ibraaheem
appeared to him as himself. Others have said: their souls were
seen though not their bodies. Their bodies are buried without a
doubt, and they will be resurrected on the appointed day.
Although, if they were resurrected before that time, and the earth
gave way, and they died upon the blowing of the horn, a third
death would occur. Though this is absolutely false. In addition, if
bodies were resurrected from the graves without being returned
to them, they would be in paradise. However, it has been

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 ls The Soul Returned To The Deceased? 63
established by the prophet (may Allaah send salutations upon
him) that Allaah will forbid other prophets from entering
paradise before him. and he will be the first to seek entrance. He
is also undoubtedly the first who the earth will give way to.
Furthermore, it is known as an obligation that his body is in the
ground, and the companions asked him how their salutations
would reach him in that condition. He replied: (Allaah has
definitely forbade the earth from consuming the bodies of
prophets), and if his body was not within a grave, he would not
have provided this answer.
It has been established by him that Allaah has placed angels
before his grave who convey the greetings of his nation.
It has also been established that he said while amongst Aboo
Bakr and 'Umar: this is how we will be resurrected. His soul will
undoubtedly be within the highest level of paradise amongst
other prophets. It has been established that he saw Moosa
standing while performing prayer in his grave during the night
journey. He also saw him in the sixth or seventh heaven. There
he responded to greetings while being connected to his body
within the grave where he offered prayer.
There is no contradiction between these two issues, because
the condition of souls is unlike the condition of bodies. You may
find two harmonius souls which are the closest to each other
although they are separated by the farthest distance. You may •
also find two conflicitng souls which are the farthest from each
other although they are side by side. In addition, souls do not
resemble bodies in their ability to ascend and to descend, nor in
their distance or proximity to one another. Souls ascend to the
heavens and then descend to earth after their seizure though
before the burial of the deceased, this occurs within a short
period of time. However, the body does not ascend and descend.
The soul also ascends and returns to the body while one sleeps
and when he awakes. Some have compared the soul to the sun
and it's raysAlthough it is in the sky, it's rays are on earth.
Our shaykh (Ibn Taymiyya) has said: this is not an accurate
comparison, because the sun does not descend, and the rays
which are upon the earth are not a part of it. Rather, they are an
effect of it. However, the soul does ascend and descend.

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 64 ls The Soul Returned To The Deceased?
As for what the companions said to the prophet (may Allaah
send salutations upon him) about those slain at Badr: how do you
address a people who have decayed? That does not negate that
their souls were returned to their bodies so that they could hear
the address, because it was directed to the souls which were
attatched to those decayed bodies.
Causing The Deceased To Hear
As for the statement of Allaah the most high: {you cannot
make hear those within the graves}, the wording of this verse
indicates that you cannot make hear a disbeliever with a dead
heart so that he may benefit, just as you cannot make hear those
who are in the graves so that they may benefit. However, the
glorified did not mean that those within the graves cannot hear at
all. How could that be when the prophet (may Allaah send
salutations upon him) informed us that they hear the footsteps of
the mourners? He has informed us that those slain at Badr heard
his address, and that they may be greeted like one who is present
though does not hear. He has also informed us that whoever
greets his believing brother will receive a response. The
following verse is similar to the preceding verse: {you cannot
make hear those who are dead, nor can you make hear the
supplication those who are deaf if they tum away from you}[An
Naml/80].
111 ;~.iJT~ ~~tT' .! ~~·.:-<ii' .! ~~I}..
J r- ~ J u.,.- ~ J '1'

(80 :~I]~ Q) (t~~ i~j

It is said: negating that the deaf and deceased may be made to
hear indicates
that they are incapable of hearing, and since their hearts are
deaf and dead, to address them would be like addressing one who
is deaf and dead. This is the truth. However, negating that souls
may be caused to hear after death does not negate that they hear
while being reprimanded, because souls are attatched to bodies.
This is not the hearing which has been negated, and Allaah
knows best.

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 ls The Soul Returned To The Deceased? 65
The actual meaning is as follows: you cannot make hear who
Allaah has not willed to hear since you are only a warner. Rather,
Allaah has made you capable of warning who he has made you
responsible for, though not who he has willed to be heedless. As
for his statement: rather, only Al Minhaal Bin 'Amr has narrated
the additional statement that souls are returned to their bodies,
and he is not a strong narrator, he spoke in haste. This prophetic
tradition is undoubtedly authentic, not only Zaadhaan, but Al
Barra Bin 'Aazib and others have narrated it. Amongst those
narrators are 'Adee Bin Thaabit, Muhammad Bin 'Uqba, and
Mujaahid.
The Removal Of The Souls Of The Believer And Disbeliever,
And A Detailed Illustration Of Their lives In The Grave
Al Haafidh Aboo 'Abdillaah Bin Mandah has said in his book
"The Soul": Muhammad Bin Ya'qoob Bin Yoosuf, Muhammad
Bin lshaaq As Saffaar, Aboo An Nadr Haashim Bin Al Qaasim,
'Besa Bin Al Musayyib, and 'Adee Bin Thaabit have narrated that
Al Barraa Bin 'Aazib has said: we went with the messenger of
Allaah (may Allaah send salutations upon him) to a funeral of a
man of the Ansaar. We reached an undug grave where we sat
quietly. He then said after raising his head: (when the believer
approaches the next life and the angel of death arrives, other
angels descend upon him with a shroud and a preservative from
paradise. They sit before him where they appear as far as sight
can behold. The angel of death then arrives and sits at his head
where he says: proceed unto the mercy and pleasure of your iord,
and then it emerges like a droplet from a container. At that time,
everyone between the heavens and earth pray for him except man
and jinn. The angel then ascends with him to paradise where he
gains entry, and he is mourned by those who border the second,
third, fourth, fifth, sixth, and seventh heavens and the throne.
Once he reaches the throne, his book is written in 'Illiyyeen. The
magnificent lord says: return my servant to his resting place,
because from it I have created them, and unto it I shall return
them and will then bring them forth once again as I have
promised. He is then returned to his resting place where Munkar

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 66 Is The Soul Returned To The Deceased?
and Nakeer come to him to sit after penetrating the earth. He is
then asked: who is your lord? He replies: my lord is Allaah. They
say: you have told the truth. He is then asked: what is your
religion? He replies: my religion is Islaam. They say: you have
told the truth. He is then asked: who is your prophet? He replies:
Muhammad the messenger of Allaah. They say: you have told
the truth. His grave is then expanded as far as sight can behold. A
handsome, fragrant, well dressed man then comes to him and
says: may Allaah grant you a fine reward. I swear by him that I
did not know if you were likely to obey and him and unlikely to
disobey him. He asks: who are you may Allaah grant you a fine
reward? He replies: I am your good deeds. He then opens a gate
of paradise for him where he will look at his place therein until
the hour is established. When the disbeliever approaches death,
angels descend upon him from with a shroud of fire and a
preservative. He said: they sit before him where they appear as
far as sight can behold, then the angel of death arrives and sits at
his head where he says: proceed unto the anger of your lord, and
his soul departs his body begrudgingly due to what lies in front
of him. The angel then quickly removes the soul, and everything
between the the heavens and earth curse him except man and
jinn. He then ascends with him to paradise where he is refused
entry. The magnificent lord says: return my servant to his resting
place, because from it I have created you, and unto it I shall
return you and will then bring you forth once again as I have
promised. He is then returned to his resting place where Munkar
and Nakeer come to him to sit after penetrating the earth and
their voices are like thunder, and there sight is like lightning. He
is then asked: who is your lord? He replies: I do not know. It is
then announced from a comer of the grave: you do not know, so
they strike him with a iron sledgehammer that would not be
diminished even if everyone from east to west were to gather
around it. His grave then restricts until his ribs meet. An ugly,
foul smelling, poorly dressed man then comes to him and says:
may Allaah grant you terror, I swear by him that I did not know
if you were unlikely to obey Allaah, or likely to disobey him. He
asks: I am your bad deeds. He then opens a gate of hell for him
where he will look at his place therein until the hour is

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 ls The Soul Retumed To The Deceased? 67
established) . Imaam Ahmad and Mahmood Bin Ghaylaan and
others have narrated this from Aboo An Nadra. It indicates that
souls are returned to the grave, and that there are two angels who
cause the deceased to sit and interrogate it.
lbn Mandah then narrated this via Muhammad Bin Salama,
Khaseef Al Jazaree, and Mujaahid who said: Al Baraa Bin 'Aazib
has said: we were at the funeral of a man of the Ansaar, and with
us was the messenger of Allaah (may Allaah send salutations
upon him). We then reached an undug grave where the deceased
was placed. The messenger of Allaah (may Allaah send
salutations upon him) sat and said: (when the believer
approaches death, the angel of death arrives in the finest
appearance with the most fragrant scent. He sits before him to
remove his soul, then two angels come to him with a a shroud
and a preservative from paradise and stand at a distance. The
angel of death then removes his soul like a secretion of fluid.
Once it proceedes toward the angel of death, the two angels
intercept it from him and apply a preservative from paradise, and
cover it in a shroud from paradise. The two angels then ascend to
paradise with it where the gates are opened and the angels
welcome it. They say: to whom belongs this good soul that the
gates of paradise were opened for? He is then referred to by his
finest name where it is said: this is the soul of so and so. Once it
reaches paradise, those who border every heaven mom until it
reaches the throne of Allaah where it's deeds are brought forth
from 'Illiyyeen. Allaah then says to the angels: bear witness that I
have forgiven the one who has performed this action. His book is
then sealed and returned to 'Illiyyeen. Allaah the magnificent
then says: return the soul of my servant to earth, because I have
promised them that I will return you to it. The messenger of
Allaa then recited: {from it we have created you, unto it we shall
return you, and from it we shall bring you forth once
again} [Taha/55].
,,/.. •" , , , .- ,, , , ., li..
[55 :4]~ ~ c.S_?-1 o.Jl:i ~.f ~j ~~ l:Jj ~ ~,..
When the believer is placed within his grave, a gate to
paradise is opened at his feet. It is then said to him: look at the
reward that Allaah has prepared for you. A gate to hell is then

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 68 ls The Soul Returned To The Deceased?
opened at his head. It is then said to him: look at the torture that
Allaah has spared you. It is then said to him: sleep well, and
nothing will be more beloved to him than the establishment
of
the hour. The messenger of Allaah (may Allaah send salutations
upon him) has said: (when a believer is placed within his grave,
the earth says to him: if you were beloved to me while upon me,
how will you be within me? I will show you what I will do for
you. His grave is then extended as far as sight can behold) . The
messenger of Allaah (may Allaah send salutations upon him) has
said: (when a disbeliever is placed within his grave, Munkar and
Nakeer cause him to sit where they ask him: who is your lord?
He replies: I do not know. They say: you do not know, the two
angels then strike him where he turns to ashes. He then regain
s
composition and sits where he is asked: what do you say about
this man? He replies: what man? They reply: Muhammad (may
Allaah send salutations upon him) . He says: people have said
that he is the messenger of Allaah (may Allaah send salutations
upon him) . The two angles then strike him where he becom
es
dust) . This prophetic tradition is established and has been
narrated by at least three people in every tabaqa. A group
of
scholars have authenticated this prophetic tradition, and we know
of no scholars who have criticised it. In fact, they have narrated
it
in their books and have made it a foundation of belief concerning
the torture, joy, and interrogation of the grave which is carried
out by Munkar and Nakeer. It also serves as a foundation
of
belief concerning the seizure of souls, and their ascent to Allaah
,
and their descent to the grave. As for the statement of Aboo
Muhammad who said: only Zaadhaan has narrated it, he was
mistaken. Rather, it has been narrated from Al Baraa by 'Adee
Bin Thaabit, Mujaahid Bin Jubayr, Muhammad Ibn 'Uqba, and
others. Ad Daaraqutnee has gathered it's various routes
of
transmission in a specific book. Zaadhaan is a trustworthy
narrator who has narrated from major companions such as 'Umar
and others, and Muslim has narrated from him in his authentic
collection.
Yahya Bin Mu'een has said: a trustworthy narrator. Hameed
Bin Hilaal said when questioned about him: he is a trustworthy
narrator, do not ask about people like him. Ibn 'Adee has said: his

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 ls The Soul Returned To The Deceased? 69
prophetic traditions are acceptable, if narrated from one who is
trustworthy. He has also said that Al Minhaal Bin 'Amr is the
only one who has narrated the addition: his soul is then returned
to his body, and Al Minhaal is a trustworthy narrator of sound
character.
Ibo Mu'een has said: Al Minhaal is a trustworthy narrator. Al
'Ijlee has said: a trustworthy narrator of Koofa. The most that has
been said about him is: singing was heard in his home, although
this does not necessitate that his narrations be criticised or
discarded. In addition, the fact that Ibo Hazm has declared him a
weak narrator is insignificant, because he did not mention a
cause for this other than the following wording which only he
has narrated: (his soul is then returned to his body) . However,
we have clarified that that he was not the only one to narrate this.
Rather, others have also narrated it, and narrations of equal and
more profound import have appeared, such as: (his soul is
returned to him) (it proceeds to his grave) (he sits upright) (they
cause him to sit) (he sits within his grave) . All of these prophetic
traditions are authentic and without fault. Although, some hold
that a defect exists, because Zaadhaan did not hear this from Al
Baraa. However, this claim is null, because Aboo 'Awwaana Al
Isfraa'eenee has narrated this in his authentic collection with his
chain of narration.
He has said: Aboo 'Amr Zaadhaan Al Kindee has said: I have
heard from Al Baraa Bin 'Aazib.
Al Haafidh Aboo 'Abdillaah Bin Mandah has said: this is an
uninterrupted chain of narration, and a considerable amount of
people have narrated from AI Baraa. Even if we were to discard
the prophetic tradition of Al Baraa, those that remain in this
regard are authentic, such as the narration of Ibn Abee Dhi'b,
Muhammad Bin 'Amr Bin 'Ataa, Sa'eed Bin Yasaar, and Aboo
Hurayra that the messenger of Allaah has said: (the angels come
to the deceased, if he was a righteous man, they say: emerge 0
good soul which was in a good body. Emerge praiseworthy and
rejoice due to a soul, a pleasant fragrance, and a pleased lord. He
said: they say that until it emerges. They then ascend with it to
the heavens where entry is sought, it is asked: who is this? They
reply: so and so. They say: the good soul that was in a good body

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 70 Is The Soul Returned To The Deceased?
is welcome. Enter praiseworthy and rejoice due to a soul, a
pleasant fragrance, and a pleased lord. That is said until it
reaches the abode of Allaah the magnificent. However, if he was
a sinful man, they say: emerge blameworthy, and rejoice due to
scalding water. They say that until it emerges, they then ascend
with it to the heavens where entry is sought, it is asked: who is
this? They reply: so and so. They say: the bad soul which was in
a bad body is not welcome. Return blameworthy, because the
gates of heaven will not be opened for you. He is then sent away
where he proceeds to the grave. The righteous man sits in his
grave calmly where it is asked: what did you used to say about
Islaam? He replies: Muhammad is the messenger of Allaah who
came to us with clear evidence from Allaah, so we believed and
affirmed it) . He mentioned the entire prophetic tradition.
Al Haafidh Aboo Na'eem has said: the sound character of the
narrators of this prophetic tradition has been agreed upon.
Muhammad Ibn Ismaa'eel Al Bukhaaree and Muslim Bin Al
Hajjaaj have agreed upon the acceptability of Aboo Dhi'b,
Muhammad Bin 'Amr Bin 'Ataa, and Sa'eed Bin Yasaar who
have satisifed their criteria. Major scholars of the latter
generations such as Aboo Fadeek and 'Abdur Raheem Bin
Ibraaheem have narrated this prophetic tradition from Aboo
Dhi'b. Aboo 'Abdillaah Bin Mandah has supported the return of
the soul to the body where he has said: Muhammad Ibn Al
Husayn Bin Al Hasan, Muhammad Bin Yazeed An
Naysaabooree, Hamaad Bin Qeeraat, Muhammad Bin Al Fadl,
Yazeed Bin 'Abdir Rahmaan As Saaigh Al Balkhee, and Ad
Dahaak Bin Muzaahim have narrated that Ibn 'Abbaas has said:
while the messenger of Allaah (may Allaah send salutations upon
him) was sitting one day, he recited the following verse: {if you
were to see the unjust during the throes of death when the angels
extend their hands to them}[AI An'aam/93] .
.. ""' ""' ""' .,., •,., , '
"" ,,, ,
~lj 9>!t 9rs- J ~~I "" ,,,, ,
?j ls_; }Jj '!'
~

[93 :rW'il]~ ~~f i~L;

He has said: by he whose hand my soul is in, no soul departs
this world without seeing it's sitting place in paradise or hell. He

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 ls The Soul Retumed To The Deceased? 71
then said: at that point, two rows of angels assemble filling the
east and west. Their faces are like the sun, he looks at them
without seeing another, and each one of them carries a shroud
and preservative. If the deceased was a believer, they give him
glad tidings of paradise and say: 0 good soul, proceed unto the
pleasure and paradise of Allaah, because he has promised you
what is better for you than the world and what it contains. They
continue to give glad tidings and are more gentle than a mother
with her child. They then remove his soul from beneath the joints
and nails as he dies gradually, and they are leniant although they
may appear severe. They then reach his chin. He said: it emerges
with more difficulty then a child at birth. The angels then
intercept it and the angel of death seizes it. The messenger of
Allaah (may Allaah send salutations upon him) then recited:
{say: the angel of death who is responsible for you causes you to
die, then you are returned unto yourlord }[As Sajda/11).

[11 :•~l]~~~~:}~.J
The angels receive the soul with white shrouds which they
embrace it with, and he is more attatched to them than a mother
is to her child. A fragrance finer than musk emerges, and they
inhale it and rejoice. They say: the good soul and fragrance are
welcome. 0 Allaah send salutations upon this soul and the body
which it emerged from. He said: they ascend with it, and Allaah
the magnificent has a creation in the sky whose amount is only
known to him. He causes a fragrance to emerge from the soul
which is finer than musk. They pray for the soul and rejoice, and
the gates of paradise are opened for them where every angel
prays for the soul until it reaches the majestic king who says: the
good soul and the good body from which it emerged are
welcome. If the magnificent lord welcomes someone, everything
welcomes him, and he is relieved of all distress. He then says:
bring this soul to paradise, seat it and present it with the joy
which awaits it. Afterwards, descend with it to earth, because
from it I have created them, and unto it I will return them, and
will then bring them fourth once again. By he whose hand the

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 72 ls The Soul Returned To The Deceased?
soul of Muhammad is in, it hates to emerge then. It asks: are you
taking me to that body I was in? He said: they reply: we have
been commanded to do so, they then descend with him gradually
as they complete his bathing and shrouding. They then place the
soul between the body and the shrou d).
This prophetic tradition indicates that the soul is returned and
placed between the body and the shroud. This attatchment differs
from the attatchment to the body on earth, while asleep, and
in
the final abode. Rather, this return is for interrogation.
Shaykhul Islaam has said: authentic widely narrated
prophetic traditions indicate that the soul is returned to the body
for interrogation. It has been said that the body is interrogated
without the soul, though the majority have rejected this claim.
Others have held the opposite, they have said: the soul
is
interrogated without the body. This has been said by lbn Murra
and lbn Hazm, and they are both mistaken. Authentic prophetic
traditions refute this, though if interrogation were only for the
soul, the grave would be irrelevant.
Does The Torture Of The Grave Affec t The Body And
The Soul, Or Just One Of Them?
This will become clear when this question is answered.
Shaykhul Islaam (lbn Taymiyya) was questioned about this issue
where he said: the torture and joy of the grave affects the body
and soul as the people of prophetic tradition have agreed upon.
The soul may experience joy and misery independently, or
while attatched to the body where both body and soul are
affected. Though does the body experience joy and misery
independently? There are two well known views in this regard
which have are held by the people of prophetic tradition and
theology.
Although, erroneous views exist which are not those of the
people of prophetic tradition.
Some say: the body experiences joy and misery, whereas the
soul does not experience joy or misery. This view is held by the
philosophers who do not accept the afterlife of the body, and they
are disbelievers according to unanimous agreement. Their view
is also held by many theologians amongst the Mu'tazila and
others who affirm the afterlife of the body. However, they hold

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 Is The Soul Returned To The Deceased? 73
that this does not occur during the intermediate stage, but during
the resurrection from the graves. They reject the torture of the
body during the intermediate stage, but they affirm that souls
experience joy and misery. This view has been held by certain
theologians and scholars of prophetic tradition, it has also been
adopted by Ibo Hazm and Ibn Murra.
This view is not amongst the previously mentioned views.
Rather, it is held by those who affirm the torture of the grave, the
afterlife of bodies and souls, and the resurrection. However, three
different views regarding the torture of the grave are held:
The first: only the soul is affected.
The second: the body and soul are affected because of the
soul.
The third: only the body is affected. This has been held by
those who affirm the torture of the grave and believe that the soul
is life.
The third view is held by certain theologians amongst the
Mu'tazila and Ashaa'ira, such as Al Qaadee Aboo Bakr and
others. They deny that the soul remains after seperating from the
body, this is an invaild view.
However, his companions such as Aboo Al Ma'aalee Al
Juwaynee and others have opposed him. In fact, the book, the
prophetic tradition, and the unanimous agreement of this nation
have established that the soul remains after seperating from the
body, and that it experiences joy and misery. Theologian
philosophers affirm this, though they reject the afterlife of
bodies. However, these individuals affirm the afterlife of bodies,
though they reject the afterlife, joy, and misery of souls but not
bodies. Both of these views are incorrect and deviant, but the
view of the philosophers is the .
farthest from the Islaamic view, even though some who
consider themselves Muslim agree with them, such as people of
theology and tasawwuf who claim to have knowledge.
The third view is unusual, namely that there is no joy or
misery in the intermediate stage. Rather, that does not occur until
the hour is established. This view has been held by some of the
Mu'tazila and others who deny the joy and misery of the grave.
This is based upon their belief that the soul does not remain after

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 74 Is The Soul Returned To The Deceased?
seperating from the body, and that the body does not experience
joy or misery. All of these groups are astray regarding the
intermediate stage, but they are better than the philosophers
because they affirm the major resurrection.
The View Of The Early Muslims Is That The Deceased
Experiences Joy Or Misery In Body And Soul
If you are aware of erroneous views, then you must know
that the view of the early Muslims is that the deceased
experiences joy and misery in body and soul. It is also held that
the soul remains after seperating from the body while
experiencing joy or misery, and that it occasionally connects with
the body where it shares joy or misery. When the major
resurrection occurs, souls will be returned to bodies and they will
rise from the graves for the maintainer of all that exists. The
afterlife of bodies has been agreed upon by Jews, Christian, and
Muslims.
Prophetic Traditions Regarding The Torture Of The Grave
And The Interrogation OfMunkar And Nakeer
We will verify what we have mentioned. As for prophetic
traditions regarding the torture of the grave and the interrogation
of Munkar and Nakeer, they are numerous and widely narrated
from the prophet (may Allaah send saluatations upon him) . It has
appeared in the two authentic collections as narrated by Ibn
'Abbaas that the prophet (may Allaah send salutations upon him)
passed two graves and said: (they are being tortured, though not
for a major offense. One of them did not protect himself from
urine, while the other engaged himself in tale carrying. He then
asked for a moist palm-leaf which he split in half and said: perhaps
this punishment will be lightened until these two become dry).
It has appeared in Saheeh Muslim as narrated from Zayd Bin
Thaabit who said: (while the messenger of Allaah (may Allaah
send salutations upon him) was upon his mule in a garden
belonging to Banoo An Najjaar. We were with him when his
mule almost caused him to fall to the ground where four, five, or
six people were buried. He asked: does anyone know who these
people are? A man replied: I do. He asked: when did they die?
He replied: they di:-d as polytheists. He said: this nation is tried
within the grave. If you would not cease to bury, I would

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 ls The Soul Retumed To The Deceased? 75
supplicate so that Allaah would cause you to hear the torture of
the grave as I do. He then looked toward us and said: seek refuge
with Allaah from the fire. They said: we seek refuge with Allaah
from the fire. He said: seek refuge with Allaah from the torture
of the grave. They said: we seek refuge with Allaah from the
torture of the grave. He said: seek refuge with Allaah from seen
and unseen trials. They said: we seek refuge with Allaah from
seen and unseen trials. He said: seek refuge with Allaah from the
trial of the Dajjaal. They said: we seek refuge with Allaah from
the trial of the Dajjaal) .
It has appeared in Saheeh Muslim and all of the Sunan
collections as narrated from Aboo Hurayra that the prophet (may
Allaah send salutations upon him) has said: (when you have
completed the final tashahhud, seek refuge with Allaah from four
things: the torture of hell, the torture of the grave, the trial of life
and death, and the trial of the false Messiah) .
It has also appeared in Saheeh Muslim and elsewhere as
narrated from Ibo 'Abbaas that the prophet (may Allaah send
salutations upon him) used to teach them the following
supplication as he used to teach them a chapter of the Qur'aan: (0
Allaah, I seek refuge with you from the torture of hell. I seek
refuge with you from the torture of the grave. I seek refuge with
you from the trial of life and death. I seek refuge with you from
the trial of the false Messiah) .
It has appeared in the two authentic collections as narrated
from Aboo Ayyoob who said: the prophet (may Allaah send
salutations upon him) departed and the sun went down. He then
heard a voice say: (there are Jews being tortured in their graves) .
The Cattle Hear The Torture Of The Grave
It has appeared in the two authentic collections as narrated
from 'Aa'isha (may Allaah be pleased with her) who said: an
elderly Jewish woman from Al Madeena came to me and said:
those who are buried are being tortured in their graves. She said:
I called her a liar, I did not wish to agree with her. She departed
and the messenger of Allaah (may Allaah send salutations upon
him) came to me. I said: O messenger of Allaah, and elderly
Jewish woman from Al Madeena came to me. She claimed that

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 76 ls The Soul Returned To The Deceased?
those who are buried are being tortured in thier graves. He said:
(she told the truth. They are tortured such that they are heard by
all cattle) She said: I have yet to see him pray without seeking
refuge from the torture of the grave.
It has appeared in the collection of Ibo Hibbaan as narrated
from Umm Mubashir who said: the messenger of Allaah (may
Allaah send saluations upon him) came to me saying: (seek
refuge with Allaah from the torture of the grave) . I asked: 0
messenger of Allaah, is there punisment in the grave? He replied:
(they are tortured in the grave such that they are heard by all
cattle).
Some scholars have said: there are people who bring their
riding animals to the graves of the Jews, Christians, and
hypocrites such as the Ismaa'eeliyya, the Nusayriyya, and the
Qaraamita of Banoo 'Ubayd and others in Syria and Egypt. There
are also those who bring their horses to these graves. He said:
when the horses hear the torture of the grave, they respond in
terror.
An Amazing Story About A Riding Animal That Heard The
Torture Of The Grave And Was Witnessed
'Abdul Haqq Al Ishbeelee has said: the legal scholar Aboo Al
Hakm Bin Barjaan who was a man of knowledge and action told
me that they buried someone in their village. When they finished
burying him, they sat and began to speak as a riding animal
grazed nearby. It then approached the grave quickly and gestured
as if it could hear. It fled and then returned over and over. Aboo
Al Hakm has said: she mentioned the torture of the grave, and
the statement of the prophet (may Allaah send salutations upon
him) : (they are tortured in the grave such that they are heard by
all cattle) .
He has told us this story, and we have heard the collection of
Muslim from him where the reader reached the prophetic
tradition: (they are tortured in the grave such that they are heard ·
by all cattle) . It is the voices of the tortured which are heard.
Hinaad Bin As Sirree has said in the book "Az Zuhd":
Wakee', Al A'mash, Shaqeeq, have narrated that 'Aa'isha has said
(may Allaah be pleased with her) : I came to a Jewish woman

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 ls The Soul Return ed To The Deceased? 77
who mentioned the torture of the grave, so I called her a liar. The
prophet (may Allaah send salutations upon him) came to me, so I
mentioned to him what happened. He said: (by he whose hand
my soul is in, they are tortured in the grave such that they are
heard by all cattle) .
I say: there are numerous prophetic traditions in the two
authentic collections and the Sunan concerning the interrogation
of the grave.
Deeds Protect Those Who Are Buried
It has been narrated from Al Baraa Bin 'Aazib that the
messenger of Allaah (may Allaah send salutations upon him) has
said: (As for the Muslim who declares in his grave that there is
no deity worthy of worship except Allaah, and Muhammad is his
messenger, Allaah says: {Allaah grants support to those who
believe with the established statement, in this life and the
next} [Ibraaheem/27].
o~i
. J~Wi
... Jj.i}~
""'
.,,,. ,,.
i~1; J.;Ji~I.- .:.!;~
~

[27 :r:!"IY.1]~ ~? ~i _jJ ~.iJi

It has also been said: (this verse was revealed concerning the
torture of the grave. The deceased is asked: who is your lord? He
responds: Allaah is my lord, and Muhammad is my prophet. That
is the meaning of the staement of Allaah: {Allaah grants support
to those who believe with the established statement, in this life
and the next} [Ibraaheem/27].
~_;;:Li J~Wi yj.i}~ i~1; J.;Jl~i4.~
~

[21 :r:!"' Y-'1~ ~~ ~r-» ~:ur

This prophetic tradition has been narrated in it's entireity by
those who have compiled the Sunan and Masaaneed as has
preceded. It has been stated within this prophetic tradition that
the soul is returned to the body, and that the ribs converge. This
illustrates that the body and soul are both tortured, and Aboo
Hurayra has narrated prophetic traditions similar to that of Al
Baraa which mention the seizure of the soul, the interrogation,
and joy and misery.

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 78 Is The Soul Returned To The Deceased?
The Sun Appears In The Grave As If It Is Setting
It has appeared in the Musnad and the collection of Aboo
Haatim that the prophet (may Allaah send salutations upon him)
has said: (when the deceased is placed in his grave, he hears the
footsteps of those who depart. If he was a believer, prayer is at
his head, fasting is to his right, obligatory charity is to his left,
and voluntary charity, family ties, and good deeds are at his feet.
He is inserted head first where prayer says: there is no entrance
before me. His right side is then inserted where fasting says:
there is no entrance before me. His left side is then inserted
where obligatory charity says: there is no entrance before me.
His feet are then inserted where his voluntary charity, family ties,
and good deeds say: there is no entrance before me. It is then said
to him: sit, and he sits where the sun appears to him as if it is
setting. It is said to him: what do you say and declare about this
man who was once amongst you? He says: allow me to pray.
They reply: you will pray, answer our question. Do you have
anything to say and declare about this man who was once
amongst you? He replies: Muhammad, I declare that he is the
messenger of Allaah who came with truth from Allaah. It is said
to him: you lived and died according to that, and you will be
resurrected according to that Allaah willing. A gate to paradise
will be opened for him and it will be said: this is your sitting
place, and this is what Allaah has prepared for you.
Consequently, he becomes increasingly delighted. His grave is
then illuminated and expanded seventy cubits, and his body is
returned. His soul is then placed within a bird in a tree of
paradise, as Allaah the most high has said: {Allaah grants
support to those who believe with the established statement, in
this life and the next}.
The opposite has been mentioned regarding the disbeliever:
his grave restricts until his ribs converge, that is the wretched life
which Allaah has mentioned: {his life shall definitely be
wretched, and we shall gather him blind on the day of
resurrection}.
It has appeared in the two authentic collections as narrated
from Qataada and Anas that the prophet (may Allaah send
salutations upon him) has said: (when the deceased is placed
within his grave, his companions depart and he hears their

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 Is The Soul Returned To The Deceased? 79
footsteps. Two angels come to him, seat him, and ask him: what
did you used to say about this man Muhammad? As for the
believer, he says: I declare that he is the servant and messenger
of Allaah. He said: he says: look at your seat in the fire which
Allaah has replaced with a seat in paradise. The messenger of
Allaah (may Allaah send salutations upon him) has said: he sees
both of them) . Qataada has said: he has mentioned to us that his
grave is expanded seventy cubits and filled with greenery until
the day of resurrection. He then returned to the prophetic
tradition of Anas where he said: as for the disbeliever and
hypocrite, one of them is asked: what did you used to say about
this man? He replies: I do not know, I said what other people
said. They say: you did not know, nor did you say. He is then
struck with an iron hammer where he screams and is heard by all
except man and jinn.
It has appeared in the collection of Aboo Haatim as narrated
from Aboo Huraryra who said: the messenger of Allaah (may
Allaah send salutations upon him) said: (when one of you is
buried, two black and blue angels come to him. One is named
Munkar, and the other is named Nakeer. They ask him: what did
you used to say about this man Muhammad (may Allaah send
salutations upon him) , so he says what he used to say. If he was
a believer, he says: he is the servant and messenger of Allaah. I
declare that there is no deity worthy of worship except Allaah,
and that Muhammad is his servant and messenger. They say: we
knew you would say that. His grave is then illuminated and
expanded seventy cubits. It is said to him: go to sleep. He says: I
want to return to my family and wealth. They say: sleep like a
bridegroom who is only awoke by his most beloved family
member until Allaah resurrects him from that resting place. If he
was a hypocrite, he says: I do not know, I heard the people say
something which I repeated. They say to him: we knew that you
would say that. It is then said to the earth: compress, and it does
so until his ribs meet. He remains in misery until Allaah
resurrects him from that resting place). This states that the body
is tortured.
Aboo Hurayra has narrated that the prophet (may Allaah send
salutations upon him) has said: (when the believer reaches death,

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 80 Is The Soul Returned To The Deceased?
the angels come to him with a white piece of silk and say: 0
good soul, proceed satisfied and pleasing unto a refreshing
pleasant fragrance and a joyous lord. It emerges like the finest
musk such that they all handle it until reaching the gate of heaven
where it is said: how fine is this fragrance which has reached you
from earth. The souls of the believers carry it and are more
joyous than one of you who has found a lost loved one. They ask:
what has so and so done? He said: they said: let him rest, he has
been amongst the grief of the world.
When the disbeliever reaches death, the angels of punishment
come to him and say: proceed despised unto the punishmnet of
Allaah. It then emerges like the foulest smelling corpse. They
reach the gate of the earth with it where it is said: how foul this
soul is, and then the souls of disbelievers come to it.
Aboo Haatim has narrated the following in his collection:
when the believer reaches death, the angels of mercy come to it.
Once his soul is seized, they place it in a white piece of silk.
They then depart with it to the gate of heaven where it is said: we
have never found a fragrance as fine as this. It is asked: what has
so and so done? It is said: let him sleep, he has been amongst the
grief of the world.
As for the disbeliever, when his soul is seized, they descend
with it to earth where the gatekeepers say: we have never found
an odor as foul as this. They then descend with it to the lowest
depth of the earth.
It has appeared in the Sunan of An Nasaa'ee as narrated from
'Abdillaah Bin 'Umar (may Allaah be pleased with them) that the
prophet (may Allaah send salutations upon him) has said: (this is
the one who the throne has moved for, the gates of heaven have
been opened for, and seventy thousand angels have witnessed)
An Nasaa'ee has said: Sa'd Bin Mu'aadh has been referred to.
It has been narrated from 'Aa'isha (may Allaah be pleased
with her) who said: the messenger of Allaah (may Allaah send
salutations upon him) has said: (if anyone were to be spared the
compression of the grave, it would be Sa'd Bin Mu'aadh) .
Hinaad Bin As Sirree, and Muhammad Bin Fadl and his
father have narrated that Ibn Abee Maleeka has said: none have
been protected from the compression of the grave, not even Sa'd

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 ls The Soul Returned To The Deceased? 81
Bin Mu'aadh, and one handkerchief of his is better than the
whole world and what it contains.
Prophetic Traditions Concerning The Compression
O/The Grave
'Abda, and 'Ubaydullaah Bin 'Umar have narrated that Naafi'
has said: I have heard that 70, 000 angels witnessed the funeral
of Sa'd Bin Mu'aadh without descending to earth, and I have also
heard that the messenger of Allaah (may Allaah send salutations
upon him) has said: (your companion has been compressed
within his grave) .
'Alee Bin Ma'bad has said: 'Ubaydullaah, Zayd Bin Abee
Aneesa, and Jaabir have narrated that Naafi' has said: we came to
Safiyya Bint Abee 'Ubayd the wife of 'Abdullaah Bin 'Umar who
was terrified, so we asked: what is wrong? She replied: I have
returned after being with some of the wives of the prophet (may
Allaah send salutations upon him) . She said: they informed me
that the messenger of Allaah (may Allaah send salutations upon
him) has said: (if I were to consider that anyone would be spared
the torture of the grave, that person would be Sa'd Bin Mu'aadh.
Though he was compressed within the grave).
Mirwaan Bin Mu'aawiya, Al 'Alaa Bin Al Musayyib, and
Mu'aawiya Al 'Abasee have narrated that Zaadhaan Bin 'Amr has
said: when the messenger of Allaah (may Allaah send salutations
upon him) buried his daughter, he sat at the grave with a grievous
expression which then gave way. His companions said to him:
we saw your face a short while ago, and now you appear
differently. The prophet (may Allaah send salutations upon him)
said: (I recalled my daughter, her weakness, and the torture of the
grave, so I supplicated to Allaah and he spared her. Although,
Ayyimullaah was compressed such that she was heard by all
from east to west) .
Shu'ayb, Ibn Deenaar, and Ibraheem Al Ghinawee have
narrated that a man said: I was with 'Aa'isha (may Allaah be
pleased with her) who cried as the funeral of a boy proceeded. I
asked: why are you crying 0 mother of the faithful? She replied:
I cried out of compassion for this boy due to the compression of
the grave.

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 82 Is The Soul Returned To The Deceased?
It is known that all of this affects the body by way of the
soul.
The Torture Of The Grave Has Been Established By The
Unanimous Agreement Of The People Of The
Prophetic Tradition
This has been necessitated by the authentic prophetic
tradition, and has been unanimously agreed upon by those who
adhere to it. Al Marwazee has said: Aboo 'Abdillaah has said: the
torture of the grave is a fact, it is only rejected by those who are
astray and lead others astray.
lbn Hanbal has said: I spoke to Aboo 'Abdillaah concerning
the torture of the grave and he said: these prophetic traditions are
authentic, we affirm that they have all been narrated from the
prophet (may Allaah send salutations upon) by sound
transmission. We cannot reject what Allaah has sent his
messenger with, because he has said: {accept what the messenger
has come to you with}[Al Hashr/7].
[7 :~I]~ ~J~ J_,.:,T ~I; ~j~
I asked: is the torture of the grave a fact? He replied: people
are actually tortured in the grave. He said: I heard Aboo
'Abdillaah say: we believe in the torture of the grave, in Munkar
and Nakeer, and that the sevant is questioned in his grave:
{Allaah grants support to those who believe with the established
statement, in this life and the next}, i. e. in the grave. Ahmad Bin
Qaasim has said: I asked: what has been narrated concerning the
torture of the grave, we believe in Munkar and Nakeer? He
replied: glory be to Allaah, we affirm that. I asked: do we say
Munkar and Nakeer, or the two angels? He replied: Munkar and
Nakeer. I said: they say that their names have not been
mentioned in prophetic tradition. He replied: that is correct. He
meant that they have been referred to.
As for the views of the astray innovators, Aboo Al Hudhayl
Al Mareesee has said: whoever deviates from faith will be
tortured between the two blowings of the horn, and that is when
interrogation occurs. Al Jibaa'ee, his son, and Al Balkhee have
affirmed the torture of the grave, but do not accept that believers
are subjected to it. Rather, they affirm that those who disbelieve

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 ls The Soul Retumed To The Deceased? 83
and are sinful are subjected to it. Many of the Mu'tazila say:
angels may not be referred to as Munkar and Nakeer. Rather,
Munkar is what results from stanunering during interrogation,
and Nakeer is what results from the scolding of the angels.
As Saalihee has said: the believer is subjected to the torture
of the grave without his soul being returned to his body, and the
deceased can knowingly experience pain without a soul. This is
held by the majority of the Karaamiyya.
Some of the Mu'tazila have said: Allaah the glorified tortures
souls within their graves, and he causes them pain without them
feeling it. Once they are assembled, they begin to feel pain. They
have said: the deceased who are tortured are like the intoxicated
and unconscious who would not feel pain if struck. However,
once they regain their faculties, they feel pain. A group of the
Mu'tazila have rejected the torture of the grave altogether, such
as Diraar lbn 'Amr, Yahya Bin Kaamil, and Al Mareesee. These
are the views of the deviant.
The Torture Of The Grave Reaches Those Who Deserve It,
Whether They Are Buried Or Not, Even If They Have Been
Devoured By Predatory Animals
It must be known that the torture of the grave occurs during
the intermediate stage. As a result, everyone who dies and
deserves torture will receive it, whether he is in a grave or not.
This applies even if one was devoured by predatory animals, was
burned to ashes and blown away by the wind, or had drowned in
the ocean. Torture reaches the body and soul under those
circumstances just as it does in the grave.
The Torture Of The Grave For Those Who Lie
It has appeared in Saheeh Al Bukhaaree as narrated from
Samura Bin Jundub who said: when the prophet (may Allaah
send salutations upon him) would complete prayer, he would
face us and say: (who has seen a vision last night? He said: if
anyone has seen a vision, let him describe it and say what Allaah
has willed. He asked us one day: has anyone seen a vision? We
replied: no. He said: but I have seen two men last night. They
came to me and took me by the hand and we travelled to the holy
land. A man sat while another man stood holding an iron object
which he penetrated his jaw with until it emerged at the nape of

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 84 Is The Soul Returned To The Deceased?
his neck. He then repeated that using his other jaw. He then
mended his jaw and repeated the same action. I asked: what is
this? They replied: disperse, so we proceeded until we found a
man lying down face up while another man stood upon his head
with a rock or a stone which he used to smash his skull. Once his
head healed, he began smashing it again. I asked: what is this?
They replied: disperse, so we proceeded toward a pit with a
narrow opening and a wide base. A fire burned at the bottom of it
as flames ascended toward naked men and women. Whenever the
flames would near them, they would rise until the would nearly
emerge, though once it would subside, they would return. I
asked: what is this? They replied: disperse, so we proceeded until
we reached a river of blood in which a man stood, and another
man stood in the middle of it holding stones. The man in the river
proceeded to shore, though he was struck in the mouth with a
stone and returned. Whenever he tried to emerge, he was struck
in the mouth, so he returned. I asked: what is this? They replied:
disperse, so we proceeded until we reached a green garden in
which was an amazing tree, and at the trunk of it was an elderly
man and young boys. There was also a man nearby kindling a
fire. We climbed the tree and then I was brought into the finest
home which I have ever seen. There were young and elderly men
inside of it, then I was brought into a even a finer home. I said:
you have taken me about this evening, so inform me of what I
have seen. They replied: yes, the one whom you saw puncturing
his jaw is a liar whose lies have filled the earth. This is his
condition until the day of resurrection. As for the one whose
skull you saw being smashed, Allaah taught him the Qur'aan,
though he neglected it by day, and slept by night. This is his
condition until the day of resurrection. As for those who you
have seen in the pit, they are fornicaters/adulterers. As for the
one whom you saw in the river, he consumed usury. As for the
elderly man whom you saw at the trunk of the tree, he is
Ibraaheem, and he was surrounded by the children of different
people. As for the man whom you saw kindling a fire, he is
Maalik the guardian of fire. As for the the first home, it is for the
believers. As for this home, it is for the martyrs, and I am Jibreel
and this is Meekaa'eel, raise your head. I raised my head and

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 Is The Soul Returned To The Deceased? 85
there was a castle like a cloud. They said: that is your home. I
said: allow me to enter it. They replied: it is yours for a lifetime,
though you have not completed it. Once you complete it, you
may enter your home.
This is an explicit text concerning the torture of the
intermediate stage, and the vision of prophets is a inspiration
which corresponds with actual events.
The Torture Of One Who Does Not Pray In A State Of Legal
Impurity, Or Passes By Someone Who Is Oppressed Without
Helping Him
At Tahaawee has mentioned that Ibo Mas'ood has narrated
that the prophet (may Allaah send salutations upon him) has said:
(an order was given that a servant of Allaah be flogged 100
lashes. Although, he continued to supplicate to Allaah until his
was flogged only once. His grave was filled with fire, and once it
was removed, he regained consciousness and asked: why did you
flog me? They replied: you once prayed while legally impure,
and you passed by someone oppressed without helping him) .
A Story About The Night Journey
Al Bayhaqee has mentioned that Ar Rabee' Bin Anas, Aboo
Al 'Aaliya, and Aboo Hurayra have narrated that the prophet
(may Allaah send salutations upon him) said concerning the
following verse: {glory be to he who caused his servant to travel
by night}[AI Israa/1] .
[l :~ly..a'JI]~ ~ --~_(;; ~~f C>;Y~ ~~
(he was brought a horse which he was caused to mount. He
said: each step was as far as sight could behold. He proceeded
with Jibreel where he found a people who would sow and then
reap in one day, this repeated after every harvest. He asked: 0
Jibreel, who are these people? He replied: these are those who
struggle in the path of Allaah. One good deed of theirs is
multiplied seven hundered times. Allaah will compensate you for
whatever you spend, and he is the best provider.
The Torture Of Those Who Neglect Prayer
He then reached a people whose skulls were being smashed

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 86 ls The Soul Returned To The Deceased?
with rocks. Their heads would return to normal only to be
smashed over and over again. He asked: 0 Jibreel, who are they?
He replied: they are those who do not rise for prayer.
The Torture Of Those Who Do Not Give Obligatory Charity
He said: he then reached a people whose front and back mid-
sections were covered with pieces of cloth, like livestock they
grazed upon the trees and stones of hell. He asked: who are these
people 0 Jibreel? He replied: they are those who do not give
obligatory prayer, and Allaah has not oppressed them, because he
is not unjust to his servants.
He then reached a people who were holding rotten meat and
cooked meat, though they began eating the rotten meat instead of
the cooked meat. He asked: 0 Jibreel, who are these people? He
replied: the man who is standing has a wife who is lawful, but he
spends the night with a woman who is disgusting.
He then reached a piece of wood on the road that disturbed
all who passed it. Allaah the most high says: {do not be a
menacing impediment} [Al A'raaf/86].
[86 :ul_;c.'i'l~f'.M ~ i/,;a~ ~-'~
He then passed a man who had amassed a heavy load which
he could not lift. He asked: 0 Jibreel, what is this? He replied:
this is a man from your nation who is unable to fulfil an
obligation, though seeks more responsibility.
He then reached a people whose lips were being cut with iron
scissors. Their lips would return to normal after being cut over
and over again. He asked: 0 Jibreel, who are these people? He
replied: they are those who intitiate strife.
He then reached a small stone from which emerged a large
ox, it wished to return though was unable. He asked: what is this
0 Jibreel? He replied: this man makes statements which he
regrets, though he is unable to retract them. He then mentioned
the prophetic tradition.
Al Bayhaqee has also mentioned a narration of Aboo Sa'eed
Al Khudree concerning the night journey where the prophet (may

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 ls The Soul Retumed To The Deceased? 87
Allaah send salutations upon him) has said: (I and Jibreel
ascended where Jibreel sought entry, and Aadam appeared as he
did on the day when Allaah created him in his image. The
believing souls of his progeny were brought before him where he
said: place this good soul in 'Illiyyeen. The sinful souls of his
progeny were then brought before him where he said: place this
bad soul in Sijjeen. I then proceeded a bit where I found sliced
meat which was uneaten, and then I found a group of people
eating rotten meat. I asked: 0 Jibreel, who are these people? ~e
replied: they are those who leave the lawful for the unlawful. I
then proceeded a bit where I found people whose stomachs were
like houses, whenever one of them rose, he would fall saying: 0
Allaah, do not establish the hour. He said: they are trodden upon
the path of the people of Fir'awn where they scream. I asked: 0
Jibreel, who are these people? He replied: they are those who
consume usury. They stand like one who is caused to stagger by
the touch of Satan. he said: then I proceeded a bit where I found
a people whose lips were like those of camels. Their mouths
were opened and they were fed hot coals which emerged from
them as they screamed. I asked: who are these people? He
replied: those who wrongfully consume the wealth of orphans. I
proceeded a bit where I found women being hung by their breasts
as they screamed, so I asked: who are these people? He replied:
these are fomicaters and adultresses. I proceeded a bit where I
found people being fed flesh which was ripped from their sides.
It was said: eat as you ate the flesh of your brother. I asked: who
are these people? He replied: the slanderers of your nation) . He
mentioned this prophetic tradition in it's entireity.

It has appeared in the Sunan of Aboo Daawud as narrated

from Anas Bin Maalik who said: the messenger of Allaah (may
Allaah send salutations upon him) said: (when I ascended, I
passed a people with fingernails of copper who were scratching

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 88 Is The Soul Returned To The Deceased?
their chests and faces. I asked: 0 Jibreel, who are these people?
He replied: they are those who backbite and dishonor people) .
Aboo Daawud At Tayaalisee has said in his Musnad: Sh'uba,
Al A'mash, Mujaahid, and Ibn 'Abbaas have narrated that the
messenger of Allaah (may Allaah send salutations upon him)
came to two graves where he said: (they are not being tortured
for a major offense. One of them used to backbite while the other
carried tales. He then called for a palm-fiber which he split in
half, he placed one half upon one grave, and the other half upon
the other grave. He said: their punishment may indeed be
lightened as long as these palm-fibers remain moist) .
People have differed concerning these two people, were they
believers or disbelievers? It is said that they were disbelievers.
His statement "they are not being tortured for a major
offense"indicates a torture other than that which resulted from
polytheism and disbelief. They have said: this indicates that their
torture did not cease, but it was lightened while the two palm-
fibres remained moist. Although, if they were believers, the
prophet (may Allaah send salutations upon him) would have
interceded and supplicated for them, thus their torture would
cease. In addition, it has appeared in some narrations that they
were disbelievers and that this torture was added to the that
which resulted from their disbelief and error. This proves that the
disbeliever is tortured for his disbelief as well as his sins. This is
the view of Aboo Al Hakam Bin Barjaan. It has been said: they
were Muslim, because he (may Allaah send salutations upon him
and his family) negated this torture for a reason other than the
two which were mentioned, and he said "they are not being
tortured for a major offense". Polytheism and disbelief are the
greatest of major sins absolutely, and it is not necessary that the
prophet (may Allaah send salutationsupon him) intercede for
every Muslim who is tortured in his grave for an offense. He has

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 Is The Soul Returned To The Deceased? 89
also informed us that the owner of the cloak who was slain
during war was engulfed in flames by it in his grave, although he
was a Muslim who participated in battle. As for the following
wording, it has not been established: they were disbelievers. If it
were verified, it would probably have been said by some othe
narrators, and Allaah knows best. This is the view of Aboo
'Abdillaah Al Qurtubee.

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 A Response To The Athiests And Heretics Who
Deny The Joy And Misery Of The Grave

As for the seventh issue, namely the question: how do we

respond to the athiests and heretics who deny the torture of the
grave, it's narrowness and vastness, that it can be a pit of hell or a
garden of paradise, and that the deceased does not sit within it?
They say: we inspect they grave, but we do not find deaf and
blind angels beating the deceased with iron hammers, and we do
not find fire and snakes, but we would discover that the condition
of the deceased has not changed. If we were to place mercury
upon •his eyes and a mustard seed on his chest, we would find
him in his original state. Though how could his vision be
extended or reduced when we find him and the measurements of
the grave unchanged, and how could this narrow grave
accomodate him in the angels so that they could comfort or
frighten him?
Their deviant brothers have said: every prophetic tradition
which contradicts intellect and perception is a conclusive proof
of the error of he who has accepted it.
They have said: we have seen that the crucified are not
questioned and do not respond, nor do they move, and their
bodies do not ignite. Furthermore, how could one be questioned
who has been consumed by birds, snakes, and predatory animals
when his remains are digested and carried by the wind? How
could it be imagined that someone in this condition could be
interrogated? How could a grave become a garden of paradise or
a pit of hell? How could a grave contract until the ribs of the
deceased come together?
We will now provide a response.
A Response To The Athiests And Heretics
The messengers (may the peace and salutations of Allaah be
upon them) have not informed us of anything which is
unacceptable intellectually and thus impossible. Rather, they
provide information of two types:
90

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 A Response To The Athiests And Heretics 91
The first: information which is accepted by intellect and
natural disposition.
The second: information which cannot be grasped by
intellect alone, such as the details of the intermediate stage, the
last day, and reward and punishment. Intellect does not negate
this information, though the following is inevitable when this is
suspected: either misinformation has been attributed to the
messengers, or sound intellect is not present. As for the latter
scenario, it represents an unfounded suspicion which is thought
to be logical. The most high has said: {those who have been
granted knowledge behold what your lord has revealed to you. It
is the truth, and it guides to the path of the supreme and
praiseworthy} [Saba/6].
JJ <:s~.JcJ;jr-;. '1"~J~ '1"0J J~J c:s;Jr ~ri;) ~;Jr l.S;.J~
[6 :4.,..]~ 0 }./Li y__;ji ~~
The most high has said: {is one who knows that you have
received a revalation of truth from your lord like one who is
blind}[Ar Ra'd/19].
-;. :;sJU ~J ~ J.OJ a~J~i ~ ~i~
[19 :~.)!]~ l'.~i
The most high has said: {those whom we have given the book
rejoice while others reject a portion of it }[Ar Ra'd/36].
~ ~,_;;. ~i ~J MJ.(lj J.) ~ 0Y..fa •~ •='9i r6•-:!11; ~~~J~
- l'.
[36 :.lc.)I]~ J~~!~
Souls cannot celebrate the impossible.
The most high has said: {0 humanity, an admonition has
come to you from your lord, a healing for hearts, and a guidance
and mercy for the believers. Say: by the mercy and grace of
Allaah, and rejoice }[Yunus/57-58].
~J
~r · l,j!"li!.- ~...~· ~·
1.1 - .. -<-~;t;. ~,i.r 11.li •-'fr;~
- 'J ~.J
- ,.. i-- . 'T- • ..,,
#',
~ I
• , • .... ... ,,,,. ,,, J ""' , , '•"

- ;.•Ii. ..W·..1..L . .6 - .Jll

-- '~.J. I·._ L • 11 ~-: . ~:II ~-- ',...LA'
.r~ . ~ ~~~~~ :JJ\.,;I' 'J

[58-57 :~.'-!]

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 92 A Response To The Athiests And Heretics
Guidance, mercy, and healing cannot result from the
impossible. This is the condition of one whose heart does not
contain good, and one who does not stand firmly upon Islaam.
He is confused at best.
A Rule For Understanding The Speech Of Allaah And His
Messenge r
The intent of the messenger of Allaah (may Allaah send
salutations upon him) must not be taken to any extreme. His
speech may not be interpreted inaccurately or deficiently.
Extreme deviation has resulted from the neglect of this rule.
Rather, misunderstanding of the intent of Allaah and his
messenger is the foundation of every innovation which has
developed in Islaam. In fact, it is the root of all error in principles
and what derives from them. This is especially true when bad
intentions are combined. A misunderstanding of one followed
despite his good intention can merge with a bad intention of one
who follows him. This is a tribulation for the religion and those
who adhere to it, and it is Allaah who is sought for aid.
It was only a misunderstanding of the intent of Allaah and his
messenger which caused the Qadariyya, Murji'a, Khawaarij,
Mu'tazila, Jahmiyya, the Raafida and other innovative sects to
deviate. This religion is now controlled by many, thus it is
subject to erroneous views. As for the understanding of the
companions and those who followed them concerning the intent
of Allaah and his messenger, it has been abandoned, and those
mentioned are not mindful of it. Examples of this are so
numerous that we have neglected to mention them. If we were to
do so, they would exceed tens of thousands. If you read a book
from cover to cover, you would find that the author did not
understand the intent of Allaah and his messenger as necessary in
one instance. This is known by he who is aware of others and
compares that to what the messenger has brought. As for he who
has done the reverse by comparing what the messenger has
brought to what he believes while following one whom he
respects, speaking to him will be useless. Allow him to maintain
his view and praise the one who has spared you what he has tried
him with.

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 A Response To The Athiests And Heretics 93
A Subtle Affirmation Of The Torture Of
The Grave
Allaah has created three abodes: the worldly abode, the
intermediate abode, and the final abode. He has also created
specific laws for each of these. He has composed man of a body
and soul and has created laws for the worldly abode concerning
them which are a consequence. As a result, he has made legal
rulings subject to the actions of the tongue and limbs, even if
souls conceal the opposite. He has created laws for the
intermediate stage concerning the body and soul which are a
consequence. The soul is subservient to the body in wordly law
and experiences pain and pleasure as a consequence. It is the soul
which pursued the causes of pain and pleasure, so it is
subservient to the body in experiencing the result. The body is
apparent and the soul is hidden. The body is like a grave for the
soul in which it is apparent, though the body is hidden while in
the grave. The laws of the intermediate stage apply to the soul
where the body experiences joy or misery. In addition, the laws
of the world apply to the body where the soul experiences joy or
misery, so understand this issue accurately and comprehensively
so that all confusion may be removed. In this regard, Allaah the
glorified in his mercy has shown us wordly examples such as the
one who is asleep, the joy or misery which he experiences is
directed to his soul, and his body is subservient. This experience
may intensify until the results become visible. One who is asleep
may see himself being beaten, and then the effect of the beating
appears on his body. He may see himself eating or drinking, and
then he awakes to find traces of food and drink in his mouth, and
he no longer feels hungry or thirsty. Even more astonishing is
one who sleepwalks, though he is senseless. The law was applied
to the soul which sought the aid of the body while it was outside
of it. Although, if it entered the body, the one who was asleep
would have awoke and regained his senses. If joy and misery is
transferred from the soul to the body, then this occurs to a greater
extent in the intermediate stage, because the soul is less restricted
and is permanently attatched to the body. On the day of
resurrection and assembly, the law which is applied to the body
and soul in terms of joy and misery will become manifest. Once

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 94 A Response To The Athiests And Heretics
this issue is given due consideration. it will become clear to you
that the details which the messenger has given about the joy and
misery of the grave are undoubtedly true and do conform· with
intellect. Lack of knowledge and understanding would prevent
one from realizing that. It has been said:
How many have criticized an accurate view do to lack of
understanding.
Even more astonishing are two people who sleep beside each
other, one soul experiences joy and the after effects soon appear,
and the other experiences misery and the after effects soon
appear. However. one is not aware of the other, and the
intermediate stage is even more amazing.
The Angels Greet The Dying And He Responds
Allaah the glorified has made the next life incomprehensible
for the legally responsible. This is due to his profound wisdom so
that those who believe in the unseen may be distinct.
The angels descend upon the dying and sit near him where
they are visible. They speak while holding shrouds and
preservative which are from paradise or hell. They say aameen as
others supplicate, and they greet the dying who responds
verbally, physically, and spiritually when unable to speak or
gesture. .- ,.
Some of the dying have been ... heard uttering various
welcoming phrases.
Our shaykh has informed us of some of the dying, though I
do not know if he has witnessed them or has heard about them.
They were heard saying: peace be upon you, here I sit, peace be
upon you. here I sit.
The Story Of Khayr An Nassaaj
The story of Khayr An Nassaaj (may Allaah have mercy
upon him) is well known, shortly before death he said: be patient
may Allaah grant you well being. You will not miss the
opportunity to do what you have been ordered. though I will. He
then called for water, performed ablution, and offered prayer. He
said: proceed as you have been ordered, and then he died.
The Death Of 'Umar Bin 'Abdil 'Azeez
Ibn Abee Dunyaa has mentioned that 'Umar Bin 'Abdil
'Azeez said shortly before his death: help me sit. so they did. He

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 A Response To The Athiests And Heretics 95
said three times: I have commanded myself and have been
negligent, and I have forbade myself and have been disobedient.
There is no deity worthy of worship except Allaah. He then
raised his head and began to stare. They said: you look with great
intent commander of the faithful. He said: I notice a presence,
though I do not see man nor jinn. His soul was then seized.
Maslama Bin 'Abdil Malik has said: when 'Umar Bin 'Abdil
'Azeez reached death, we were with him inside a dome. He made a
gesture telling us to depart. We exited and sat around the dome. We
heard his servant reciting the following verse: {that is the abode of
the next life which we grant to those who do not desire superiority
or wrongdoing, and the reverent shall have a successful
outcome }[Al Qasas/83].
"' ( ~ J, , , "' <t , •, , , ... <t .. • ~
:1.:::2 _,. ~I 'l~I J..lt
~,
J'-f°J
.• ~I J. .,- uJ ..u~!- ~-:\)!.,.ilJ, I~
1~1;. -:
o_r: J ,

[83 :~I]~~ ~t~j! i~!·;iTj ~1Sd

The servant exited and made a gesture telling us to enter, and
we did, and his soul had been seized.
Fudaala Bin Deenaar has said: I was with Muhammad Bin
Waasi' who was prepared for death, and he began to say: the
angels of my lord are welcome. There is no power or strength
except with Allaah. I then smelled the finest fragrance ever as he
stared, and then he died.
Traditions in this regard are profound and countless. 'I:he
statement of Allaah the magnificent is sufficient: {did they not
reach the throats while you watched, and we are closer to him
than you, but you cannot see}[Al Waaqia'/83-85].
~j ~ ;:,J)Ll ; ~::_;-- .>bh ~ ~)a.r i;.. lt 1~1 ~~~
[85-83 :WI ,ll]~ ~ ;:,~ ~ ~j ~ ;Jj y)f
We are closer to him with our angels and messengers, but
you do not see. This is the beginning of what we cannot see in
this world. The angel then extends his hand to seize the soul and
to address it, though those present do not see or hear this. The
soul then emerges with the fragrance of musk, and a light shines
like the sun. Although, those present do not see or smell that. It
then ascends between two rows of angels, though those present

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 96 A Response To The Athiests And Heretics
do not see them. The soul then watches the bathing, shrouding,
and carrying of the body, and it says: where are you going with
me? Although, that is not heard. When the deceased is placed in
his grave and covered with soil, the angels are not prevented
from reaching him. Even if he was entrusted with a drilled stone
filled with lead, the angels would not be prevented from reaching
it. In fact, Allaah the glorified has caused earth and stones for the
angels to be like air to the birds. As for the grave, it expands for
the soul and then the body as a consquence. The body is enclosed
within a grave less than a cubit in width, though it is expanded as
far as sight can behold as a consequence of the soul. As for the
compression of the grave where certain body parts converge,
natural disposition, intellect, and perception do not disagree. If
one were to exhume a corpse discovering that the ribs were in
their original state, it would not be unlikely that they could have
returned to normal after the compression. Consequently, the
heretics and athiests are only capable of lying against the
messenger.
Some truthful people have informed us that three graves were
dug. Afterwards, the one who dug them decided to rest. He had a
dream where he saw two angels standing at one of the graves.
One of them said to the other: write three square miles. He stood
at the second grave and said: write one square mile. He stood at
the third grave and said: write two square inches. The man awoke
where he was brought a stranger of no importance, he was then
buried in the first grave. He was brought a second man who was
buried in the second grave. He was then brought a wealthy
woman who was surrounded by many people. She was then
buried in a narrow grave, and the following was heard: two
square inches. This measurement known as a fitr extends from
the tip of the thumb to the tip of the pointer finger.
The Joy And Misery Of The Grave ls Not Of A Wordly Type
The fire and greenery of the grave is not of a worldly type,
thus it has not been seen. Rather, this fire and greenery is from
the afterlife, thus they are more intense. Allaah the glorified heats
this earth and the stone upon which it rests until it becomes hotter
than charcoal. Though people on earth would not realize that if
they were to touch it. Even more astonishing is that two men are

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 A Response To The Athiests And Heretics 91
buried together in a pit of fire, though the fire which affects one
does not affect the other. This also applies to a garden of
paradise, and the power of Allaah is more amazing than that. He
has shown us miraculous signs of his power within this abode
which are far greater, but souls are obsessed with rejecting what
they cannot comprehend, with the exception of those whom
Allaah has protected and has granted understanding. Two tablets
of fire are placed within the grave of the disbeliever, and it
ignites like an oven. If all servants were to know about this, legal
responsibility and belief in the unseen would not be an issue. In
addition, people would not bury as has appeared in the two
authentic collections where the prophet (may Allaah send
salutations upon him) has said: (if you would not cease to bury, I
would have supplicated to Allaah to allow you to hear the torture
of the grave as I do) .
The Wisdom Of Concealing The Torture Of The Grave
From Man Though Not Livestock
This wisdom does not apply to livestock, this I have heard
and realized like the messenger of Allaah (may Allaah send
salutations upon him) when his mule almost threw him to the
ground when passing the grave of one being tortured.
Our companion Aboo 'Abdillaah Muhammad Bin Ar Razeez
Al Harraanee has informed me that he left his home after the 'asr
prayer. He said: I reached the middle of the graveyard before
sunset, and a hot coal like a glass mug was upon a grave and a
corpse was in the middle. I began to wipe my eyes while asking:
am I asleep or awake? I then looked toward the wall of Al
Madeena and said: by Allaah, I am not asleep. I then went to my
family bewildered. They gave me food, though I could not eat. I
then entered the city to ask about the person buried, he was a tax
collector who died that day. Consequently, the sight of this fire in
the grave is like the sight of the angels and the jinn, it is
sometimes possible for those whom Allaah pleases.
The Torture Of The Grave Will Sometimes Appear If Allaah
Has Willed
Ibn Abee Dunyaa has said in "Al Quboor" that Ash Sha'bee
mentioned a man who said to the prophet (may Allaah send
salutations upon him) : I passed through Badr where I saw a man

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 98 A Response To The Athiests And Heretics
emerge from the earth while another man struck him with a
paddle until he returned, and this continued. The messenger of
Allaah (may Allaah send salutations upon him) said: (that is
Aboo Jahl Bin Hishaam, he will be tortured until the day of
resurrection) .
He has mentioned that Hamaad Bin Salama, 'Amr Bin
Deenaar, and Saalim Bin 'Abdillaah have narrated that his father
has said: I was riding between Makka and Al Madeena while
carrying a water container when I passed a graveyard. A man
emerged from a burning grave pulling a chain around his neck,
and he said: 0 'Abdullaah, sprinkle water, 0 'Abdullaah, sprinkle
water. By Allaah, I do not know if he knew my name, or if he
called me as one would call others. He said: another person
emerged and said: 0 'Abdullaah, do not sprinkle water, 0
'Abdullaah, do not sprinkle water. He then took the chain and
returned it to the grave.
lbn Abee Ad Dunyaa has said: my father, Moosa Bin
Daawud, Hamaad Bin Salama, and Hishaam Bin 'Urwa have
narrated that his father has said: while someone was riding
between Makka and Al Madeena, he passed by a graveyard. A
man emerged from a burning grave bound in iron. He said: 0
'Abdullaah, sprinkle water, 0 'Abdullaah, sprinkle water. He
said: someone else emerged behind him saying: 0 'Abdullaah, do
not sprinkle water, 0 'Abdullaah, do not sprinkle water. He said:
the rider fainted and his animal swerved. He said: he awoke in
the morning white headed, so he informed 'Uthmaan and he
forbade that a man travel alone.
He has mentioned that: Sufyaan and Daawud Bin Shaaboor
have narrated that Aboo Qaz'a has said: we passed some bodies
of water between us and Basra where we heard the braying of a
donkey, so we asked: what is this braying? They replied: this is a
man who was once amongst us. When his mother used to speak
to him, he would say: you are braying. Once he died, he heard
this braying every night in his grave.
The Torture Of Delaying Prayer And Offering It While
Legally Impure
He has also mentioned that 'Amr Bin Deenaar has said: there
was a man from Al Madeena who had a sister who lived on the

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 A Response To The Athiests And Heretics 99
outskirts of the city. She had complaine d, so he would visit her.
She then died and he buried her. Once he returned, he
remembered that he had forgotten something at the grave. He
sought ~he aid of one of his companions, he said: we exhumed
the grave and we found that item. He said: allow me to examine
my sister. He dug into the grave which he found ablaze. so he
filled it. He returned to his mother where he asked: in what
condition was my sister in? She replied: do not ask about her, she
is destroyed. He said: inform me. She replied: she used to delay
prayer, and I do not think that she offered it while legally pure.
She also used go to the neighbors to eavesdrop and carry tales.
The Torture Of One Who Walks A"ogant ly
It has been mentioned that Husayn Al Asadee has said: I
have heard Marthad Bin Hawshab say: I was sitting with Yoosuf
Bin 'Umar as he sat beside a man. It was as if half of his face was
a sheet of iron. Yoosuf asked him: did you tell Marthad what you
saw? He replied: I was a young man who was sinful, so when the
plague came, I said: I will go to a harbor. I then decided to dig
graves. I dug a grave between sunset and dusk and then I reclined
upon another one. A man was then buried in that grave, and two
white birds resembling camels came from the west. One perched
upon his head, and the other upon his feet. One then descended
into the grave while the other perched upon the edge of it. I came
to the grave and sat upon the edge of it. He said: I heard him ask:
are you not the visitor who has worn two light red garments
while walking arrogantly? He replied: I am not as such. He said:
he struck him such that the grave overflowed with water and oil.
He returned and repeated himself, he then struck him three times,
and the grave continued to overflow with water and oil. He said:
he then raised his head and looked at me and said: look at where
he sits, Allaah has silenced him. He said: he struck the side of my
face, so I became silent and then went to sleep. He said: I began
to look at the grave where I noticed that he was in normal
condition.
This water and oil according to the eyewitness is a fire which
burns for the deceased, as the prophet (may Allaah send
salutations upon him) has informed us concerning the antichrist:
(he will come with water and fire. The fire is cold water and the
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 100 A Response To The Athiests And Heretics
water is a blazing fire) .
lbn Abee Ad Dunyaa has mentioned that a man asked Aboo
Ishaaq Al Fazaaree if a gravedigger could repent. He replie
d: yes,
if his intentions are good, and if his honesty is known to
Allaah.
The man said to him: I used to dig graves where I would
find
people not facing the qibla. Al Fazaaree had no response,
so he
wrote to Al Awzaa'ee for assistance. Al Awzaa'ee replie
d: his
repentence may be accepted if his intentions are good, and
if his
honesty is known to Allaah. As for his statement that he
found
people not facing the qibla, they did not die upon the proph
etic
tradition.
lbn Abee Ad Dunyaa has said: 'Abdul Mu'rnin Bin 'Abdillaah
Bin 'Eesa Al Qaysee has informed me that he asked
a
gravedigger who repented: what is the most amazing thing
which
you have seen? He replied: I exhumed a man whose body
was
nailed, and a large nail was embedded in his head, and anoth
er in
his feet. He said: another gravedigger was asked: what
is the
most amazing thing which you have seen? He replied: I
found a
skull filled with lead. He said: another gravedigger was
asked:
what is the cause of your repentence? He replied: most of
those
whom I exhumed were not facing the qibla.
I say: our comapanion Aboo 'Abdillaah Muhammad
Bin
Masaab As Salaamee who was truthful and the finest
and of
worshippers has said: someone came to the market of ironsm
iths
in Baghdaad and sold small two headed nails. An ironsm
ith
bought them and began heating them, but they would not
become
pliant, so he could not strike them. He asked the merchant:
where
did you get these nails from? He replied: I found them. He
then
informed him that he found an open grave where the bones
of a
corpse contained these nails. He said: I tried to remov
e them
though was unable, so I took a stone and shattered the bones
and
then collected the nails. He said: I have seen those nails.
I asked:
what do they look like? He replied: they are small and
two
headed.
lbn Abee Ad Dunyaa has said: my father and Aboo
Al
Harees have narrated that his mother has said: when Aboo
Ja'far
dug the trench of Koofa, people relocated their decea
sed
relatives, and we saw a young man amongst them who
was
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 A Response To The Athiests And Heretics 101
biting his hand.
It has been mentioned that Sammaak Bin Harb has said:
Aboo Ad Dardaa passed between some graves and he said: you
appear so tranquil while you are in a state of disaster.
Thaabit Al Bannaanee has said: as I walked amongst the
graves, a voice behind me said: 0 Thaabit, do not be fooled by
this silence, because there are so many who are distressed. I then
turned around and did not see anybody.
Al Hasan passed a graveyard and said: how tranquil this great
army is, though so many of them are distressed.
Ibo Abee Ad Dunyaa has mentioned that 'Umar Bin 'Abdil
'Azeez asked Maslama Bin 'Abdil Malik: 0 Maslama, who
buried your father? He replied: so and so. He asked: who buried
Al Waleed? He replied: so and so. He said: I will inform you of
what he has told me. He said that when he buried your father and
Al Waleed, he found their heads faced backward. 0 Maslama,
look at my head when I die, and see if I have suffered like others
or not. Maslama said: when 'Umar died, I placed him in his
grave, and I touched his head where I found that it was in normal
position.
lbn Abee Ad Dunyaa has mentioned that some of the early
Muslims have said: a daughter of mine died and I placed her in
the grave. As I prepared the cement, she turned away from the
qibla. I was grief stricken, I then saw her in a dream where she
said: 0 my father, you were grief stricken by what you saw, but
indeed most of those amongst me are not facing the qibla. He
said: it seems she meant those who died without abandoning
major sin.
'Amr Bin Maymoon has said: I have heard 'Umar Bin 'Abdil
'Azeez say: I was amongst those who placed Al Waleed Ibo
'Abdil Malik in his grave. I saw his knees which were pressed
against his neck, and his son said: by the lord of the ka'ba, my
father has Jived. I said: by the lord of the ka'ba, the death of your
father was hastened. 'Umar took this as an admonition.
'Umar Bin 'Abdil 'Azeez said to Yazeed Bin Al Mahlab when
he placed him over Iraq: 0 Yazeed, fear Allaah, because when I
placed Al Waleed in his grave, his was running while shrouded.
Yazeed Bin Haaroon has said: Hishaam Bin Hassaan, Waasil,

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 102 A Response To The Athiests And Heretics
and 'Amr Bin Zuhdum have narrated that 'Abdul Hameed Bin
Mahmood has said: I was siting with lbn 'Abbaas when a group
approached him and said: we departed as pilgrims and a
companion of ours died. We prepared his body, then we dug his
grave. Once we finished, a black man filled it. We dug another
grave for him, though he filled it, and this repeated. Ibo 'Abbaas
said: that is the rancor which he has displayed. Depart and bury
him in a portion of it. By he in whose hand my soul is, if you dug
the entire earth, you would find him. We departed and placed
him in a portion of it, then we returned to his family with an item
of his. We asked his wife: what did your husband used to do?
She replied: he used to sell food, and every day he would take a
necessary portion for his family. He would then eat a portion of
the leftovers and throw them away.
The Torture Of Bad Etiqutte Toward The Companions (May
Allaah Be Pleased With All Of Them)
lbn Abee Ad Dunyaa has said: Muhammad Bin Al Husayn
has narrated that Aboo Ishaaq has said: I went to bathe a corpse,
so when I removed the fabric from his face, there was a thick
snake wrapped around his neck. He said: I left without bathing
him, then others recalled that he used to curse the companions
(may Allaah be pleased with them).
lbn Abee Ad Dunyaa has mentioned that Sa'eed Bin Khaalid
Bin Yazeed Al Ansaaree has narrated that a man from Basra used
to dig graves. He said: I dug a grave one day and placed my head
near it, then two women came to me in a dream. One of them said:
0 'Abdullaah, I implore you with Allaah, you have diverted this
woman from us such that she will not be our neighbor. I awoke
frightened, then the funeral procession of a woman proceeded. I
said: the grave is in front of you, so I diverted them from that
grave. That night I was with the two women in the dream again.
One of them said: may Allaah grant you a fine reward, you have
diverted a great evil from us. I said: why does your companion not
speak to me like you do? She replied: she died without a bequest,
and it is binding upon one who dies in that state to remain silent
until the day of resurrection.
These stories and others which are far too numerous to be

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 A Response To The Athiests And Heretics 103
mentioned in this book depict what Allaah the glorified has
directly shown some of his servants concerning the joy and
misery of the grave. If we mentioned dreams, the subject would
require a few books. However, he who is interested should refer
to "Al Manaamaat" by Ibn Abee Ad Dunyaa, and also "Al
Bustaan" by Al Qayrawaanee etc. As for the athiests and
heretics, they can only reject what they have not comprehended.
Allaah Conceals A Great Deal Of What Occurs On Earth
From His Creation
Allaah the glorified and most high causes occurances in this
world which are even more astonishing than what has preceded.
Jibreel used to descend upon the prophet (may Allaah send
salutations upon him) in the form of a man, and he would speak
to him, though those beside the prophet (may Allaah send
salutations upon him) could not hear nor see Jibreel. This has
been true of other prophets also. The revelation would sometimes
come as a ringing bell which those present could not hear, and
the jinn speak with loud voices though we do not hear them. The
angels have whipped, beaten, and screamed at the disbelievers,
though those Muslims present could not hear nor see them.
Allaah the glorified has concealed a great deal of what occurs on
earth from the children of Aadam. Jibreel used to teach the
prophet (may Allaah send salutations upon him) the Qur'aan,
though those present could not hear him. How can one who
knows the glorified and affirms his ability deny that he causes
occurances and conceals them from some of his creation out of
mercy and wisdom, only because they are unable to hear and see
this? The hearing and vision of a servant is too weak to affirm
the torture of the grave, and many whom Allaah has allowed to
witness this have fainted while others have died of heart failure.
Therefore, how- could one deny the divine wisdom of this sight
being concealed? In addition, one could quickly remove mercury
and mustard seeds from the eye and chest of the deceased, so
how could an angel be incapable of that, or he who is capable of
doing everything? How could he be unable to cause those things
to remain upon the eye and chest of the deceased? Is it not the
utmost of ignorance, deviation, and slander toward the most
truthful and the maintianer of all that exists to compare the

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 104 A Response To The Athiests And Heretics
intermediate stage with what is seen on earth? If one of us could
expand the length, width, and depth of a grave by ten or 100
cubits without anyone knowing except whom we please, then
how could the maintainer of all that exists be unable to expand a
grave as he pleases for whom he pleases without anyone
knowing? The grave would appear to a child of Aadam as narrow
when it is actually wide, fragrant, and illuminated beyond
compare.
The Concealment Of The Grave ls A Mercy For The
Servants
The secret of this is that this width, narrowness, illumination,
greenery, and fire is not of a wordly type. Allaah the glorified has
allowed the children of Aadam to witness this world, as for the
next life, he has concealed it so that faith in it would be a cause
of happiness. Though once it is unveiled, it becomes visible, so if
the deceased were lying amongst people, it would not be
impossible for the angels to come to him and interrogate him,
and for him to answer without others being aware. The angels
could also beat him without those present witnessing that. One
sleeps beside another while being tortured, though the one who is
awake is totally unaware, and the affects of the beating have been
received by the soul. It is the utmost of ignorance to consider
unlikely the splitting of earth and stone by the angels. Allaah the
glorifed has made them for the angels like air to the birds, and
their concealment from densely composed bodies does not
necessitate their concelament from frail souls, and this is a most
innacurate analogy. It is in this fashion that the messengers have
been slandered (may Allaah send peace and salutations upon
them).
The Soul ls Returned To The Deceased Even I/The Causes
Of Death Differ
There is nothing to prevent the return of the soul to one who
has been burned, crucified, or has drowned. However, we do not
perceive this, because this return is not worldly. The soul of one
who is unconscious, silent, or famished is present, although we
do not sense that he is alive. As for one whose limbs are
scattered, the one who is capable of everything is not prevented
from attatching the soul to those limbs, even if they are separated

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 A Response To The Athiests And Heretics 105
by a vast distance. In addition, those limbs perceive some degree
of joy and misery.
An Explanation Of The Verse {there is nothing that does not
glorify and praise him}
Allaah the glorified and most high has given inanimate
objects sense and perception which they use to glorify him.
Stones fall out of fear of him, trees and mountains prostrate
before him, and water, pebbles, and vegetation glorify him. He
has said: {there is nothing that does not glorify and praise him,
though you do not comprehend their glorification}[Al Israa/44].
8 -~ -§j JJ. ~ v!' c_¥ ~j(;oj\./lj 2'1T ~~T ~ 2, -3,
,I.. ,, -- ,_.,' - •
[44 :"ly..i'jl]~ ~......, ·s u~ ~ i:f.:Jj ._~~
If this glorification were merely their indication of their
creator, he would not have said: {though you do not comprehend
their glorification}.
[44 :"ly...'jl]~ ,_~-: ·j 0J6i'o~ ~ ~j,
Because every rational being comprehends this. The most
high has said: {we have made the mountains subservient, they
glorify during the morning and aftemoon}[Saad/18].
[18 :~]~~~!}.~Tj~;j~~ ..~ 0QTG).,: bj,
The indication of the creator is not confined to these two
times. He has also said: {0 mountain, glorify m
unison} [Saba'/ 10].
[1 O :\.:...]~ ..~ ujf J~'1
-- -
The collective nature of this indication is not exclusive, and
those who have considered the order to glorify in unison a
reverberation have lied. The most high has said: {have you not
seen that he is glorified by those in the heavens and upon earth,
and the sun, moon, stars, mountains, trees, and beasts }[Al
Hajj/18].

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 106 A Response To The Athiests And Heretics
even though ignorant liars deny it. He the most high has
informed us that some stones fall out of fear of him, and that the
heavens and earth listen to him, and that they have heard his
address and have responded well. He has said to them: {come
willingly or begrudgingly. They said: we shall come
obediently }[Fusilat/11].

[11 :cl..i]~ ~ ~11 ~f Wli C._ijf ~:,i, ~r'

If Trees And Rocks Have Senses, Then So Should Bodies
Containing Souls
The companions used to hear the glorification of the food
which they ate, they also heard the sound of a tree trunk in the
masjid. If these objects had senses, then bodies containing souls
should definitely have senses. In addition, Allaah the glorified
has allowed his servants to witness the return of complete life to
a body whose soul had separated from it. It spoke, walked, ate,
drank, married, and re-produced: {those who fled their homes by
the thousands fearing death. Allaah said to them: die, then he
resurrected them}[Al Baqara/243]
J. ' J. • •A-" •"" , , '-" , j >l J ' • "-"~
~ ljiy ~I~ JW9~lj~J_,JI ~j ~fa~~ IY,..f. ~~1,..
[243 :i_fo.11]~ ;. e·:;_f ,
{or like he who passed a deserted village, he asked: how
could Allaah resurrect it. Allaah caused him to die for 100 years,
he then resurrected him and asked: how long have you spent
here. He replied: one day or nearly a day} [Al Baqara/259].

Other examples are the slain of Banoo Israa'eel, and those

who said to Moosa: we will not believe in you until we see
Allaah directly. Allaah caused them to die, then he resurrected
them. There is also the example of the people of the cave.
In addition to these stories is the story of of lbraaheem and

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 A Response To The Athiests And Heretics 107
the four birds. If Allaah could restore complete life to these
bodies after death. then how could he with his power be
incapable of restoring temporary life for the fulfilment of his
dictate, and to interrogate. reward, and punish? Is not the denial
of this stubborn? With Allaah lies success.
The Torture O/The Grave ls The Torture Of The
Intermediate Stage
It must be known that the joy and misery of the grave
represents the joy and misery of the intermediate stage between
this world and the next. The most high has said: {in front of them
is a barrier until the day they are resurrected }[Al
Mu'minoon/100].
[loo . di],,/..~, , , , , , - , ,
~ :ii..
:.:,~:,... ~ ~ 0~~Y. JJ r.i{i.Jt)).! ~_,,...
Those within the intermediate stage overlook this world and
the next. The joy and misery of the grave is either a garden of
paradise or a pit of fire according to the predominant condition of
creation. The crucified, charred, drowned, and devoured receive
their appropriate portion of the joy and misery of the grave,
although their causes do vary. Some of the early Muslims
thought that if their bodies were burned to ashes and their
remains were scattered on land and at sea on a windy day, they
would escape punishment. As a result, they would entrust their
sons to enact their request. Allaah commanded the land and
ocean and gathered their contents, then he said: stand, and one
stood before Allaah. He asked: what made you do what you did?
He replied: my fear of you 0 lord, and you know best, and he
was merciful unto him. As for the scattered remains, the joy and
misery of the intermediate stage did not cease. Even if a corpse
were hung from a tree in the wind, the body would be affected by
the torture of the intermediate stage which it deserves.
Conversely, if a righteous man were buried within a large stove,
his body would be affected by the joy of the intermediate stage
which it deserves. Thus, Allaah has caused the fire to be cool for
the latter, and has caused the air to be scorching for the former.
The elements of the world are subservient to it's creator who uses
them as he pleases. Whoever denies this has denied the

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 108 A Response To The Athiests And Heretics
maintainer of all that exists.
Death Is A Destination And A First Resu"ection
Allaah the glorified and most high has made two destinations and
resurrections for the children of Aadam where they will be rewarded
and punished based upon their actions.
The first resurrection: when the soul departs the body and
proceeds to the first abode of recompense.
The second resurrection: on the day when Allaah returns
souls to their bodies and resurrects them from their graves unto
paraidse or hell. This is the second assembly and has been
mentioned as such in an authentic prophetic tradition, (and
believe in the final resurrection) . The first resurrection is denied
by none, although many do deny the recompense which will
occur as well as the joy and misery which will be experienced.
The Major And Minor Resu"ection
The glorified and most high has mentioned these two
resurrections in Al Mu'minoon, Al Waaqi'a, Al Qiyaama, Al
Mutaffifeen, Al Fajr and elsewhere. His wisdom and justness
have necessitated that he create two abodes of recompense,
though this recompense will not be fulfilled until the final abode
has been reached, and the most high has said: {every soul shall
taste of death, and you shall receive your reward on the day of
resurrection }[Aalu 'Imraan/185].
' ,! ~, ~ .!i .,., ___ ·-t'::ii,.
FJfl"'1..:::::.,~_y w!J 9 ;i1 ~1~~ ~..,,
- J,,. - "

[185 ::,\~JI]"'-
\,J~ "
:.:.-aJT'•'
- (>!
·-

In addition, his justness, completeness, and his names which

are the finest have necessitated that the bodies and souls of his
beloved experience joy, and that the bodies and souls of his
enemies experience misery. As a result, it is inevitable that the
body and soul of the obedient taste the delight which they
deserve, and that the body and soul of the disobedient taste the
pain and punishment which they deserve. This is a necessary
consequence of his justness, wisdom, and completeness.
The Intermediate Stage Is The First Abode Of Recompense
This abode is one of trial and responsibility, and not one of
recompense. As for the intermediate stage, it is the first abode of

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 A Response To The Athiests And Heretics 109
recompense, and wisdom necessitates that appropriate sights be
seen. On the day of major resurrection, the the bodies and souls
of the obedient and disobedient will receive the joy and misery
which they deserve. The joy and misery of the afterlife is first
experienced during the intermediate stage, it is also directly
connected to it as the Qur'aan and authentic prophetic tradition
have explicitly indicated repeatedly, he (may Allaah send
salutations upon him) has said for example: (a gate to paradise is
opened for him where the fragrance and delight of it reaches him,
and a gate to hell is opened for the sinful where the scorching
wind of it reaches him) .
It is known that the body and soul receive what they are due
from these two gates. The servant will enter a gate to take his
seat on the day of resurrection, and some traces of the the reward
and punishment which depart from these two gates reach the
servant on earth as well. Although, these traces are concealed due
to various impediments. However, many people sense these
traces, but they do not know their cause, and they are unable to
express their feelings with clarity and accuracy. These traces
reach the servant to a greater extent after death, and they reach
him completely once he has been resurrected. The wisdom of the
most high lord becomes manifest in this regard with complete
precision in the three abodes.

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 The Wisdom Of The Torture Of The Grave Not
Being Mentioned In The Qur' aan Despite The
Importance Of It

What is the wisdom of the torture of the grave not being

mentioned in the Qur'aan despite the fact that it must be believed
in, and must also be known to be avoided?
The response to this question is general and specific.
The general response: Allaah the glorified and most high has
revealed two revelations to his messenger which he has obliged
his servants to believe in and to implement. They are the book
and the wisdom as the most high has said: {he is the one who has
raised a messenger amongst the illiterate who recites his
miraculous signs, purifies them, and teaches them the book and
the wisdom}[Al Jumu'a/2]
"' , ,,,. ,,,,, • J,,, '"' ~ , .,,-£,.,,,,, ,,. ,,,,,. (f...,,,·,
~J ...~I; r!:lc I~~ ~_,...j~')tl J~ ($~IY',
"". ~-~I~
[2 :~11,4,. ,J., \;~-
g~ ,U
{remember the miraculous signs of Allaah and the wisdom
which are recited in your houses} [Al Ahzaab/34].
:~l~'il]~ ~;.b~lj ~I ~1; ~ ~}~ J ~ ~ ~j=1lj,
[34
The book is the Qur'aan and the wisdom is the prophetic
tradition as has been unanimously agreed upon by the early
Muslims. What the messenger has conveyed to us from Allaah
must be believed in and affirmed as Allaah the most high has
stated upon the tongue of his messenger. This is a fundamental
which is unanimously agreed upon by Muslims, only those who
are not amongst them disagree. The prophet (may Allaah send
salutations upon him) has said: (I have indeed been given the
Qur'aan and a likeness of it).

110
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 The Wisdom O/The Torture 111
The specific response: the joy and misery of the intermediate
stage is mentioned in the Qur'aan in numerous places, such as the
following verse: {if you were to see the unjust as they approach
death and the angels extend their hands to them. They say: come
forth this day so that you may be tortured as a recompense for
slandering Allaah and ignoring his miraculous signs }[Al
An'aam/93].

This address is directed to them shortly before death, and the

angels who are truthful have informed us that they will be
tortured as a recompense at that time. Although, if this were
delayed until the end of the world, it would be incorrect to say
that they would be tortured as a recompense. The most high has
said: {Allaah protected him from their plot and encompassed the
people of Fir'awn with a severe punishment. They are brought
unto the fire morning and night, and when the hour is established
it will be said: 0 people of Fir'awn, proceed unto a torture which
is most agonizing}[Ghaafir/45-46] .
.i..

JOT ~'7'1.ijl :~ ~~1 ~~'3'-.J iJ~ ~ ~l!;: ~T~~~

, ',. .. . ,_ ....' ' ., -- ,. .
..::::.,~1 ;:JI; ljli::,1 ~L!J1 r_,J:j ryJ ,_ _. "-' IJ~ ~ ..::::.,_,..ofi
[46-45 :.)lb.]~ ~'7'1.ijl l!,f
The torture of two abodes has been mentioned explicitly, and
the most high has said: {leave them until they reach the day
when they will perish, a day when their plot will be of no avail
and they will not receive assistance. A punishment shall befall
the unjust before that, though most of them are unaware} [At
Toor/45-47J.

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 112 The Wisdom Of The Torture
~ , ""' , , ~ , ,,,,. • ,,, " ti , ,. , ""' ,,, , , , .. ,

~j ~·~DJ_, 41~ 1~ ~~ ulJ ~ D~ (.-A ~j ~ (.-AJ.$

[47-45 :.;.,l.JI]~ ~ D~ ~ ~;s-f
This may possibly refer to their torture before death, or it
may refer to their torture during the intermediate stage. However,
the latter possibility is more apparent, because many of them
died without being tortured on earth. It has also been said: those
of them who died were tortured during the intermediate stage,
and those who survived were tortured before death. This
represents their torture on earth and during the intermediate
stage, and the most high has said: {we shall cause them to taste
of the minor punishment before the major punishment so that
they may repent}[As Sajda/21] .
• ~... i'j' 1.Lll' , .-ti'j' (•i"1 - • ,~: .ltj-~
~ l ":;-" uJ_, '-.P l ":;-" .J..AJ ~ ~, • JT

[21 :o~I]~ (!)-.::_,_R.~ ~{!;I

Many including Ibn 'Abbaas have used this verse to prove the
punishment of the grave. This is significant, because the torture
on earth was to prompt their return to faith, and this was not
unbenounced to the scribe of this nation and the interpretor of the
Qur'aan. In any event, due to his in depth and accurate
understanding of the Qur'aan, he deduced that the intent was the
torture of the grave. Allaah the glorified has informed us of a
major and minor punishment which he has designated for them,
and that he causes them to taste of the minor punishment so that
they may repent. Thus, he has indicated that there is a remaining
punishment which
follows the punishment on earth. Consequently, he has said
that he shall cause them to taste of the minor punishment, though
he did not say that he would do so completely, so reflect upon
this.
This is similar to the statement of the prophet (may Allaah
send salutations upon him) : (a window leading to the fire will be
opened for him where scorching heat will reach him) . However,
he did not state that the scorching heat would reach him
completely, and the enemies of Allaah tasted a portion of the
minor punishment while a greater portion remained. The most

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 The Wisdom Of The Torture 113
high has said: {did they not reach the throats while you watched,
and we are closer to him than you, but you cannot see. Does not
the resurrection and recompense await you. They will return,
though you know that you cannot achieve that. If he was of those
who are near, he shall receive the joy of paradise. If he is of the
obedient, he will be greeted by them. If he was of the deviant
liars, he shall be received with scalding water and will reach the
fire. This is a definite reality, so glorify the name of your great
lord}[Al Waaqi'a/83-96].
J10·=f ~"i..- ~-: .'IL~~
,. , . '.;J u-J ~ UJ_r-r .q. I~ - _,liir~ 111 ~--Ii)..
~ ~ -, _.,,.;i.J 'J ~ .Y"Y' r , ·'
.,J J - ,,, J ,,,,. , ,,, ,,, · ' , _,,, ,,,, ,,,. ,. J " ,,, ,

?£ ul l:f~;~~f.-~?£ ul ~~Qiu~~~-'~
, , ~,,, "' ,,, • ,,,. .11.,,,,..... ,,, ~ , -~'-=- "' - , .
~~~j u~J CJ) '®~~1~ uts' uj t:.l! ~~~
•.1 ,,,. ...

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0
•J ,.

C.lj ~~I ~I~ .LU~ ~I ~I~ uC uj C.lj

" "" ' ' "" ., .. • ,,, , .._ e .,,, , ,. ... , ,. , 'J ,,, ,,,.

uJ ~~- •:~ ~aij ~~ ~ J_;.;j ~ ~\..,AJI ~~I~ uts' uj

[96-83 :Wl_,ll] ~ rO~it~.Jf~ 'i ~~IJ;.-j.11.A 2:
Rulings concerning the soul during death have been
mentioned here, and other rulings have been mentioned
regarding the soul during the final return. This has been
mentioned first because it is more important. In addition, Allaah
has caused the soul to be of three types during death and in the
hereafter, and he has said: {0 tranquil soul, return to your lord
pleasing and satisfied. Enter my paradise and join my
servants}[Al Fajr/27-30].

~
J
1,_~l!~·
A'

~~,/ ~J
~~ -S ~
· • "'· l'..!l:.'
,J.J UJ - ·1~•·
'II !J:?;J
,,,.
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J J ~ J 9J

...;--
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1-~~u;
,,,,,,

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~

[30-27 :_p..ill] ~ ~ ~ ~~lj 0 L>}'~f J

The early Muslims have differed concerning when this is
said. One group holds that it is said during death. They have
interpreted this wording to be an address directed to a soul that
has separated from the body. The prophet (may Allaah send
salutations upon him) has clarified this where he has said in the

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 114 The Wisdom Of The Torture
tradition of Al Baraa and elsewhere: (it is said to it: emerge
pleasing and satisfied) . This matter will be firmly established
during a discussion of the sedentary nature of souls during the
intermediate stage if Allaah has willed. The statement of the
most high: {be amongst my servants }agrees with the statement
of the messenger (may Allaah send salutations upon him) : (0
Allaah, grant us the best companionship) . If you were to reflect
upon the prophetic traditions concerning the joy and misery of
the grave, you would find that they explain in detail what the
Qur'aan has indicated, and success lies with Allaah.

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 What Causes People To Be Tortured In The
Grave?

The response to this question is general and specific.

The general response: they are tortured for their ignorance
and disobedience, hence no soul is tortured by Allaah which is
beloved- and obedient to him, nor the body which contained it.
The torture of the grave and the nextlife is the result of the anger
of Allaah toward his servant. Thus, whoever has angered Allaah
on earth without repenting will be tortured during the
intermediate stage according to the extent of his anger, and this is
affirmed and denied.
The specific response: the prophet (may Allaah send
salutations upon him) has informed us of the two men whom he
saw being tortured in their graves. One was a tale carrier while
the other did not protect himself from his urine. The latter
neglected obligatory purification while the former created
hostility amongst people, but was truthful. There is a warning
here that a greater punishment awaits one who falsely creates
hostility between people, as well as one who neglects prayer
where purity from urine is a prerequisite.
The following appears in a tradition of Shu'ba: (as for one of
them, he used to backbite) . This person was a backbiter while
the other was a tale carrier. The tradition of lbn Mas'ood (may
Allaah be pleased with him) has preceded concerning the one
who was whipped and whose grave became engulfed in flames
because he offered a prayer while legally impure, and also
because he passed someone who was oppressed without offering
assistance. The tradition of Samura which appears in Saheeh Al .
Bukhaaree has preceded concerning the torture of one whose lie
becomes widespread, as well as one who does not implement the
Qur'aan that he recites, those who fornicate and commit adultery,
and one who consumes usury as the prophet had witnessed
during the intermediate stage. The tradition of Aboo Hurayra
(may Allaah be pleased with him) has also preceded: (heads will
115

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 116 What Causes People To Be Tortured In The Grave?
be bashed because they neglected to rise for prayer) . It has
preceded that some will graze like cattle before the tree of Az
Zaqqoom due to the neglect of obligatory charity, and that some
will eat rotten meat due to fornication and adultery. Some will
have their lips cut with iron scissors due to the verbal incitement
of strife. The tradition of Aboo Sa'eed has preceded where the
punishment of those guilty of these crimes has been mentioned.
The stomachs of some of them will be like houses and they will
be upon the path of the people of Fir'awn, these have consumed
usury. Some will be hung by their breasts, these have committed
fornication and adultery. Some will have their sides torn and will
be fed their own flesh, these have backbitten. Some will have
copper nails which they will scratch their faces and chests with,
these have dishonored others, and the torture of the grave awaits
one who:
carries tales
lies
backbites
provides false testimony
slanders
instigates
innovates
speaks about Allaah and his messenger without knowledge
speaks carelessly
consumes usury and the wealth of orphans
receives bribary
wrongfully consumes the wealth of his brother or one bound
by contract
drinks intoxicants
eats from the cursed tree
commits fornication, adultery, or homosexuality
steals
betrays
deceives
offers, consumes, witnesses, or records usury
marries a woman so that she may return to her former
husband and seeks him for that purpose
attempts to avoid obligatory duties and performs forbidden acts

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 What Causes People To Be Tortured In The Grave? 117
disturbs MuslitJ.s and highlights their shortcomings
governs by other than what Allaah has revealed and rules in
opposition to the legislation of Allaah
facilitates sinfulness and aggression
takes a sacred life
disregards the boundaries of Allaah
does not declare the names and attributes of Allaah as they
are
prefers his views, tastes, and politics rather than the tradition
of the messenger of Allaah (may Allaah send salutations upon
him)
wails while mourning
sings and listens to singing
erects mosques over graves and lights candles within them
is deceptive when selling by weight and measure
is arrogant
is ostentatious
slanders the early Muslims
approaches fortunetellers and astrologers and believes them
has sold his portion of the hereafter for the temporary world
of those whom he has oppressed
is not affected when prompted to fear Allaah, but is affected
when prompted to fear creation
guides with the speech of Allaah and his messenger, though
does not accept this speech unless he receives it from one whom
he respects
is not moved by the Qur'aan, but is deeply moved by Satanic
music
lies while swearing by Allaah, but is truthful when swearing
by other than him
is proud of his sin such that he discloses it
cannot be trusted with what is valueable and sacred
is vulgar and has been shunned by others who fear his
repulsiveness
delays prayer until the final time period and fails to
remember Allaah while offering it
does not give obligatory charity willingly
does not perform pilgrimage although he is able

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 118 What Causes People To Be Tortured In The Grave?
does not observe the rights of others althou~h he is able
is not careful about a moment, an utterance, a morsel, and a
footstep
is careless about the source of his wealth
does not maintain family ties
is not merciful toward the destitute, the widows, the orphans,
and the animals, but rejects the orphan, does not feed the needy,
and is selfish and ostentatious
is concerned with the shortcomings and sins of others while
forgetting his own
Since most people are of this nature, the majority of those
buried are tortured. Graves appear to be nothing but soil while
misery and regret lie within them. By Allaah, they have given an
admonition which leaves a preacher speechless. They have called
out: 0 inhabitants of the world, you have dwelled within a home
which you will soon depart, but you have demolished the one
which you will soon reach. You have dwelled within the homes
of others while demolishing the only ones you have. This is the
home in which deeds are stored. It is a garden of paradise or a pit
of hell.

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 Salvation From The Torture Of The Grave

This response is general and specific.

The general response: salvation from the torture of the grave
lies within avoiding the causes of it. It is most beneficial before
going to sleep to reflect for an hour for Allaah upon how the day
was spent. Repentence should be renewed for him, and one
should sleep with the firm resolve to not repeat that sin if he
awakes. This should be done nightly, so if he dies, he does so in
a state of repentence. Though if he awakes, he does so
anticipating good deeds and being joyous that his demise was
delayed, this continues until he meets his lord and receives what
remains outstanding. There is no repentence more valueable than
this, especially if the remembrance of Allaah and the prophetic
tradition follows. Allaah enables those whom he wishes good to
practice this, and there is no power without him.
Taking Account Of The Soul Before Sleep
The specific response: we will mention prophetic traditions
concerning salvation from the torture of the grave. Amongst
which is what Muslim has narrated in his authentic collection
from Salmaan (may Allaah be pleased with him) who said: I
heard the messenger of Allaah (may Allaah send salutations upon
him) say: (the patrol of the Muslim border for a night and day is
better than fasting and voluntary prayer for an entire month, and
if one dies, his deeds and provision will continue, and he will be
spared tribulation) .
It has appeared in Jaami' At Tirmidhee that Fudaala Bin
'Ubayd narrated that the messenger of Allaah (may Allaah send
salutations upon him) has said: (the deeds of the deceased are
terminated, with the exception of one who dies during patrol in
the path of Allaah. His deeds are increased and he is spared
tribulation) . At Tirmidhee has said: this prophetic tradition is
authentic (hasan saheeh) .
It has appeared in Sunan An Nasaa'ee that Raashid Bin Sa'd
and a companion of the prophet (may Allaah send salutations
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 120 Sal.vation From The Torture Of The Grave
upon him) have narrated that a man asked: 0 messenger of
Allaah, why are believers tried within their graves with the
exception of the martyr? He replied: (it was a sufficient trial that
swords were raised aboved his head) .
The Distinguishing Characteristics Of Martyrs
It has been narrated that Al Miqdaam Bin Ma'd Yakrib has
said: the messenger of Allaah (may Allaah send salutations upon
him) has said: (the martyr has six distinguishing characteristics
with Allaah. He is immediately forgiven upon the first drop of
blood. He sees his sitting place in paradise. He is spared the torture
of the grave and the great terror. He is given the crown of dignity,
and one pearl of it is better than the world and what it contains. He
is married to seventy two women of paradise, and he will be
allowed to intercede for seventy of his relatives).
The Advantage Of Al Mulk
It has been narrated that lbn 'Abbaas (may Allaah be pleased
with them) has said: a companion of the messenger of Allaah
(may Allaah send salutations upon him) placed his tent upon a
grave without knowing. There was a man within it who recited
Al Mulk entirely, so he went to the prophet (may Allaah send
salutations upon him) and said: 0 messenger of Allaah, I placed
my tent upon a grave without knowing. There was a man within
it who recited Al Mulk entirely. The prophet (may Allaah send
salutations upon him) replied: (it is protecting him from the
torture of the grave) . At Tirmidhee has said: this prophetic
tradition is authentic (has an ghareeb) .
It has appeared in Musnad 'Abel Bin Hameed that lbraaheem
Bin Al Hakam, his father, and 'Ikrima have narrated that lbn
'Abbaas (may Allaah be pleased with them) asked a man: shall I
not give you a gift of prophetic tradition which will delight you?
He replied: please do. He said: recite Al Mulk, memorize it, and
teach it to your family and neighbors. It is a salvation from the
torture of the grave and the fire, and it is a defense before Allaah.
The messenger of Allaah (may Allaah send salutations upon him)
has said: (I have desired that my entire nation memorize it) .
Aboo 'Umar Bin 'Abdi! Barr has said: it has been established
that the messenger of Allaah (may Allaah send salutations upon
him) has said: a chapter containing thirty verses will intercede for

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 Salvation From The Torture Of The Grave 121
one who recites it until he is forgiven, it is Al Mulk) .
It has appeared in Sunan Ibn Maaja as narrated from Aboo
Hurayra (may Allaah be pleased with him) who has said:
(whoever dies of an illness dies a martyr. He will be protected
from the torture of the grave and will receive a provision from
paradise).
It has appeared in Sunan An Nasaa'ee as narrated from Jaami'
Bin Shaddaad who said: I heard 'Abdullaah Bin Yashkur say: I
was sitting with Sulaymaan Bin Sard and Khaalid Bin 'Arfata
when they mentioned that a man died due to a stomach illness, so
they desired to attend his funeral. One asked the other: did not
the messenger of Allaah (may Allaah send salutations upon him)
say: (whoever dies of a stomach illness will not be tortured in his
grave)?
Aboo Daawud At Tayaalisee has said in his Musnad: Shu'ba
has narrated that Ahmad Bin Jaami' Bin Shaddaad has said: my
father mentioned this and added the statement: he certainly did.
It has appeared in At Tirmidhee that Rabee'a Bin Sayf
narrated that 'Abdullaah Bin 'Amr said: the messenger of Allaah
(may Allaah send salutations upon him) has said: (no Muslim
dies on Jumu'a or the eve of it without Allaah protecting him
from the torture of the grave) . At Tirmidhee has said: this
prophetic tradition has not been relayed with an uninterrupted
chain of narration. Rather, Rabee'a Bin Sayf has narrated from
Aboo 'Abdir Rahmaan Al Khatla and 'Abdullaah Bin 'Amr.
Though it is not known that he has heard from 'Abdullaah Bin
'Amr.
The following wording has appeared in At Tirmidhee as
narrated from Rabee'a Bin Sayf, 'Iyyaad Bin 'Uqba Al Fahree,
'Abdullaah Bin 'Amr, and it has also appeared in the collection of
Aboo Na'eem as narrated by Muhammad Bin Al Munkadir and
Jaabir: (whoever dies on Jumu'a or the eve of Jumu'a will be
spared the torture of the grave, and will be amongst martyrs) .
This was an isolated narration of 'Amr Bin Moosa Al Wajeehee
who is a weak narrator of Al Madeena. As for the statement: (it
was a sufficient trial that swords were raised aboved his head) , it
means-and Allaah knows best-the swords which were raised
above his head were a test of his faith. He was not a hypocrite, so

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 122 Salvation From The Tonure Of The Grave
he did not flee. Though if he was, he would not have been patient
under those circumstances. Consequently, it has been indicated
that his faith is what motivated him to sacrifice his life for
Allaah. He became passionate for the sake of Allaah, his
messenger, and his religion. His truthfulness was displayed when
he subjected himself to death, hence the trial of the grave was
unnecessary. Aboo 'Abdillaah Al Qurtubee has said that if a
martyr is spared tribulation, then one who is truthful is even more
deserving, because he has been mentioned before the martyr in
revelation. In addition, it has been established that one who
patrols the Muslim border is also spared, so what about one who
is superior to him and a martyr? ! However, authentic prophetic
traditions refute this view and illustrate that one who is truthful is
interrogated in his grave like others.
The most truthful one 'Umar Bin Al Khattaab (may Allaah be
pleased with him) asked the prophet (may Allaah send
salutations upon him) when he informed him of the interrogation
of the grave: will I be in the same condition? He replied: yes. He
then mentioned the prophetic tradition in it's entireity.
There are two views surrounding the interrogation of the
prophets in their graves, and they are found within the legal
school of Ahmad and others. Although, the specific status of a
martyr does not necessarily include one who is truthful, although
he is superior. The distinguishing characteristics of a martyr do
not always apply to one who is superior, even by distinction. As
for the prophetic tradition of Ibo Maaja: (whoever dies of an
illness dies a martyr. He will be protected from the torture of the
grave... ), it is a prophetic tradition which only he has narrated,
and his narrations in this regard entail those which have been
narrated by only one person, as well as those which have been
narrated by those who are inaccurate, neglectful, and sinful.
Narrations of this type also contradict those of trustworthy
narrators. However, if this narration were authenticated, it would
be bound by the narration concerning one who dies of a stomach
illness. If it has been established that he has said: (one who dies
of a stomach illness is a martyr) , than the former narration is
bound by the latter, and Allaah knows best.

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 Salvation From The Torture Of The Grave 123
A Detailed Illustration Of How Good Deeds Repel
Punishment
A prophetic tradition has appeared in this regard as collected
by Aboo Moosa Al Madeenee who revealed the cause of it and
explained it in his book "At Targheeb Wat Tarheeb". It has been
narrated by Al Farj lbn Fudaala, Hilaal Aboo Jabla, Sa'eed Bin
Al Musayyib, and 'Abdur Rahmaan Bin Samura who said: the
messenger of Allaah (may Allaah send salutations upon him)
came to us while we were in Al Madeena. He stood and said: (I
saw something astonishing last night. I saw a man from my
nation who the angel of death came to in order to seize his soul,
but his good treatment of his parents caused him to leave. I saw a
man from my nation who was saved from the torture of the grave
by his ablution. I saw a man from my nation who was saved from
the angels of punishment by his prayer. I saw a thirsty man from
my nation who was turned away from every water basin, then
fasting during the month of Ramadaan approached him and
quenched his thirst. I saw a man from my nation with darkness
beneath him while prophets were gathered in circles, whenever
he approached a circle, he was turned away. His bathing due to
major legal impurity took him by the hand and seated him next to
it. I saw a man from my nation lost in darkness, then his major
and minor pilgrimage came and brought him into the light. I saw
a man from my nation trying to avoid the fire, then his voluntary
charity came and shielded him from it. I saw a man from my
nation speaking to believers who would not respond, then his
family ties came and said: 0 believers, he has maintained family
ties, so speak to him. The believers shook hands with him and
spoke to him. I saw a man from my nation who was saved from
the angels of punishment and joined with the angels of mercy by
the good which he commanded and the evil which he forbade. I
saw a man from my nation kneeling before a curtain between
him and Allaah, then his good character took him by the hand
and placed him before Allaah. I saw a man from my nation
whose scrolls extended from his left hand, then his fear of Allaah
the magnificent took them and placed them in his right hand. I
saw a man from my nation whose scale was light, then his excess
made it heavy. I saw a man from my nation standing upon the
edge of hell, then his hope in Allaah the magnificent saved him

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 124 Salvation From The Torture Of The Grave
from it. I saw a man from my nation who fell into the fire, then
the tears which he shed out of fear of Allaah saved him. I saw a
man from my nation standing upon the narrow bridge, he was
like a palm leaf in a heavy wind. His optimism toward Allaah the
magnificent came and he regained his composure. I saw a man
from my nation crawling upon the narrow bridge and hanging at
times, then the salutations which he sent upon me placed him
upon his feet and saved him. I saw a man from my nation who
stood before the locked the gates of paradise, then the declaration
that there is no deity worthy of worship except Allaah came and
unlocked them for him so that he could enter it) . The haafidh
Aboo Moosa has said: this is an authentic prophetic tradition
(hassan jiddan) . He has narrated it from Sa'eed Bin Al
Musayyib, 'Umar Bin Dharr, and 'Alee lbn Zayd Bin Jad'aan.
Due to prophetic traditions like this, it is said that the vision of
prophets is revelation, though unlike the following which has
been narrated from the prophet (may Allaah send salutations
upon him) : (it appeared to me that my sword split, so I
interpreted that as such and such) .
The Vision Of The Prophets ls Revelation
His detailed vision which has been narrated similarly by
Samura, 'Alee, and Abee Umaama depicts the punishment of a
group of sinners during the intermediate stage. As for this
narration, a punishment has been mentioned followed by a deed
which granted clemency. The one who has narrated this
prophetic tradition from lbn Al Musayyib is Hilaal Aboo Jabla
Madanee. He has not been known to have narrated a prophetic
tradition other than this. lbn Abee Haatim has narrated this
prophetic tradition from his father. Al Haakim Aboo Ahmad and
Al Haakim Aboo 'Abdillaah Aboo Jabl have narrated it without
the letter baa, and they have conveyed this from Muslim. He has
narrated this from Al Farj Bin Fudaala who is not a strong
narrator, though has not been abandoned, and the faqeeh Bishr
Bin Al Waleed better known as Aboo Khateeb has narrated this
from him. He was known to have maintained sound views, and
Shaykhul lslaam (lbn Taymiyya) has praised this prophetic
tradition. He has said: the foundation of the prophetic tradition
attests to it, and it is the finest.

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 Does The Interrogation Of The Grave Include
Muslims. Disbelievers. And Hypocrites? Or Is It
Limited To Muslims And Hypocrites?

Aboo 'Umar Ibo 'Abdil Barr has said in his book At

Tamheed: traditions indicate that the trial of the grave is only for
the believer and the hypocrite. It is for those who have apparently
embraced Islaam.
As for the disbeliever, he is not amongst those who are
questioned about their lord, religion, and prophet. Rather,
Muslims are questioned about this. Allaah grants support to those
who believe while those who disbelieve are uncertain. However,
the Qur'aan and prophetic tradition indicate that the Muslim and
disbeliever are interrogated. The most high has said: {Allaah
grants support to those who believe with the firm statement. in
this world and the next, and he misguides those who are unjust.

-
He does whatever he pleases} [lbraaheem/27].
~~~'-» ~iJr ~.;;Lr J~wr <)_;lj~ i~1; ~;Jr~r.~ 1 f;~
c21 =~'~'l ~ ~:11; ~ ~~..J l!.~r~r ~
It has been established in the authentic collection that this
verse was revealed concerning the following questions which are
asked in the grave: who is your lord, what is your religion, and
who is your prophet?
It has appeared in the two authentic collections as narrated
from Anas Bin Maalik that the prophet (may Allaah send
salutations upon him) has said: (when a servant is placed in his
grave and his companions depart, he hears their footsteps) . He
then mentioned the entire prophetic tradition.
Al Bukhaaree has added: (as for the hypocrite and
disbeliever, they are asked: what did you used to say about this
man? They reply: I do not know, I repeated what others were
saying. It is then said: you did not know, nor did you say. He is
then struck with an iron hammer and his scream is heard by all
125

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 126 Does The lnterrogalion Of The Grave Include
except man and jinn).
The following has preceded in the prophetic tradition of
Aboo Sa'eed Al Khudree which lbn Maaja and Imaam Ahmad
have narrated: we were at a funeral with the prophet (may Allaah
send salutations upon him) where he said: (0 people, this nation
is definitely tried within the grave. Once a person is buried and
his companions depart, an angel approaches him holding a
hammer, and then he seats him. He asks: what do you say about
this man? If he is a believer he responds: I declare that there is no
deity worthy of worship except Allaah who is alone and has no
partner, and I declare that Muhammad is his servant and
messenger. He says: you have told the truth, and a gate to hell is
opened for him. He says: this would be your home had you
disbelieved in Allaah. As for the disbeliever and the hypocrite, he
asks: what do you say about this man? He replies: I do not know.
He says: you did not know, nor were you guided, and a gate to
paradise is opened for him. He says: this would have been your
home had you believed in Allaah. If you were to disbelieve,
Allaah would have changed it. A gate to hell is opened for him
and an angel strikes him with a hammer such that he is heard by
all except man and jinn).
Some companions asked: 0 messenger of Allaah, is there
none whom the angels approach who is not terrified? He replied:
{Allaah grants support to those who believe with the firm
statement, in this world and the next, and he misguides those
who are unjust. He does whatever he pleases} [lbraaheem/27].
M

~~~1 J t;5iJr ~_;;rr J~l!Jr Jjlj~ t_p1; ~;ti~r.~.;f;~

[27 :~IY.I] ~ ~ !~ ~ ~l~..j ~~l~ ~..j
The following has appeared in the long prophetic tradition of
Al Baraa Bin 'Aazib: (as for the disbeliever, once he approaches
the next life, the angels descend upon him from heaven) . He
continued to quote the prophetic tradition until he said: (his soul
is returned to his body in his grave), and then he completed it.
It has been said: (if he is a disbeliever, the angel of death
comes to him anct'sits at his head) , he quoted this prophetic
tradition until he said: who is this vile soul? They say: such and
such calling him by his worst name. Once they reach the lowest

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 Does The Interrogation Of The Grave Include 127
heaven with him, the other heavens are locked. He said: he is
thrown from heaven, then he recited: {whoever commits
polytheism is like one who has fallen from heaven and is seized
by birds or carried by the wind to a desolate place }[Al Hajj/31].
~,,,,,, "" ~,.,, , E. J ,,,. ~ - "" , )._
~( wK; .o.it.i
- ,.,,
---: .?"
.., t..:.!.11 ~ ~· . , , ...."'"'-:
, ; .!IJ.r="?.0'"J ,; l.P~.< ~ ?- ~;Lil>-,..
,,

[31 :~I] ~~~9\S:: Jt!T ~ <.>~jf~I~

He said: his soul is returned to his body, and two angels of
severe reprimand seat and scold him. They ask: who is your lord?
He replies: I do not know. They say: you did not know. They
ask: who is this prophet who was raised amongst you?, He
replies: I heard what people said, but I do not know. They say:
you did not know. As the most high has said: {Allaah misguides
the unjust, and he does what he pleases} [lbraaheem/27).
[27 :&ly,I] ~ ~{~ ~ :&l~j ~~l:&I ~j t
He then quoted this prophetic tradition in it's entireity. As for
the noun "transgressor" in the Qur'aan and prophetic tradition, it
applies totally to the disbeliever, and the most high has said: {the
righteous are in paradise, and the transgressors are in hell }[Al
Infitaar/13-14]
'~\':I'~
J .
:.I Jf.
uµ ~~' l..J": ,~
'(·\j\':uJT
[14-13 :J~'il] ~~ ~- ~
{the book of the transgressors is in Sijjeen} [Al
Mutaffifeen/7].

[7 =~'1~ 0 ~ ~~~1~01 ~,
Another wording has appeared in the prophetic tradition of
Al Baraa: (when the disbeliever approaches the next life, furious
angels with garments of tar and fire descend upon him. Once
they remove his soul, every angel in heaven and on earth curses
him) . He quoted this prophetic tradition until he said: he hears
their footsteps once they depart. It is asked: who is your lord,
what is your religion, and who is your prophet? He replies: I do
not know. It is said: you did not know) . He then quoted this

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 128 Does The lnten'Ogation Of The Grave Include
prophetic tradition in it's entireity. It has been narrated by
Hamaad Ibn Salama, Yoonus Bin Khabbaab, Al Minhaal Bin
'Amr, Zaadhaan, and Al Baraa.
The following has appeared in the prophetic tradition which
has been narrated by 'Eesa Bin Al Musayyib, 'Adee Bin Thaabit,
and Al Baraa: we went with the messenger of Allaah (may
Allaah send salutations upon him) to the funeral of a man of the
Ansaar. He quoted this prophetic tradition until he said: (when
the disbeliever approaches the next life, the angels descend upon
him with a shroud and preservative of fire) . He quoted this
prophetic tradition until he said: (his soul is returned to his
resting place and Munkar and Nakeer penetrate the earth with
their fangs and bristles. Their voices are like thunder and their
vision is like lightning. They seat him and ask: who is your lord?
He replies: I do not know. It is then called out from the comer of
the grave: you did not know. They strike him with iron hammer
that would not be diminished even if surrounded by those
between the east and west. His grave then compacts until his ribs
meet) . He quoted this prophetic tradition in it's entireity. Imaam
Ahmad has narrated it in his Musnad from Aboo An Nadr
Haadim Bin Al Qaasim and 'Eesa Ibn Al Musayyib.
The following has been narrated by Muhammad Bin Salama,
Khaseef, Mujaahid, and Al Barra who said: we were with the
messenger of Allaah (may Allaah send salutations upon him) at a
funeral of a man of the Ansaar. He quoted this prophetic tradition
until he said: the messenger of Allaah (may Allaah send
salutations upon him) has said: (when the disbeliever is placed
within the grave, Munkar and Nakeer seat him and ask: who is
your lord? He replies: I do not know. They say: you did not
know).
In general, most who have narrated the prophetic tradition of
Al Baraa Bin 'Aazib have said: as for the disbeliever, while some
have said: as for the transgressor, and some have said: as for the
hypocrite and one who is uncertain. This wording has resulted
from the uncertainty of some narrators, this is also the case
regarding the wording "I do not know which of those statements
are his". As for he who has mentioned the disbeliever and the
transgressor in certainty, his widespread narration is more

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 Does The lnte"ogation Of The Grave Include 129
acceptable than an isolated narration of one who is uncertain.
Nevertheless, these two narrations do not contradict each other,
because the hypocrite is interrogated like the believer and the
disbeliever, and Allaah grants support to the faithful and
misguides the unjust who are the disbelievers and hypocrites.
Aboo Sa'eed Al Khudree has compiled the following within
the prophetic tradition which Aboo 'Aamir Al 'Aqdee, 'Abbaad
Bin Raashid, Daawud Bin Abee Hind, and Aboo Nadra have
narrated from him: we witnessed a funeral with the messenger of
Allaah (may Allaah send salutations upon him) . He quoted this
prophetic tradition in it's entireity and said: if he is a disbeliever
or hypocrite he asks him: what do you say about this man? He
replies: I do not know. This states explicity that the disbeliever
and hypocrite are interrogated. As for the statement of Aboo
'Umar (may Allaah have mercy upon him) : as for the rejecting
disbeliever, he is not amongst those who are interrogated
concerning their lord, religion, and prophet, this is not the case.
Rather, he is amongst those interrogated, and is most desl!rving.
Allaah has informed us in his book that he will interrogate the
disbeliever on the day of resurrection. The most high has said:
{on the day when he calls them, he will ask: how did you
respond to those who were sent}[Al Qasas/65]

[6s :u-:iil'1 ~ ~ ~~r .:.~:;.f 1;~ 0.,i;i r-r~u.; rY-jt

{by your lord, we shall definitely ask all of them about what
they did}[Al Hajr/91]

[91 =~'l ~ ~ ~f; ~~;<I --n:0~t

{we shall definitely ask those to whom he was sent and those
who were sent}[Al A'raaf/6].

[6 :ul~'i'l ~o~~r ~j;._DJ~51 J.~TD;,:'~t

If they will be interrogated on the day of resurrection, then
how could they not be interrogated within their graves?
Consequently, what Aboo 'Umar (may Allaah have mercy upon
him) has said is invlaid.

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 Is The Interrogation Of Munkar And Nakeer
Confined To This Nation Or Not?

The twelfth issue is: is the interrogation of Munkar and

Nakeer confined to this nation or not?
This has been discussed, and Aboo 'Abdillaah At Tirmidhee
has said: the interrogation of the deceased is particular to this
nation, because messengers would retreat from those nations that
rejected them, and then they would be punished. Although, once
Allaah sent Muhammad (may Allaah send salutations upon him)
as a merciful leader of humanity, or as he has said: (we have
only sent you as a mercy to all that exists }[Al Anbiyaa/107] .
(107 :~~'JI] ~~~~_}~J -1"'1.:i-:,il;jf
He withheld punishment and allowed people to enter Islaam
by the dignity of the sword. As faith became embedded within
the heart, respite would be granted, and this is how hypocrisy
became apparent. The hypocrites would conceal hypocrisy while
displaying faith. They were concealed amongst Muslims, thus
Allaah predestined two trials of the grave for them to reveal their
secret through interrogation, and to seperate the good from the
bad, ( Allaah grants support to those who believe with the firm
statement, in this world and the next, and he misguides those
who are unjust. He does whatever he pleases }[Ibraaheem/27].
J.

'.r:: ~r -»
o'· . o~-1r
., i.:::;:Ur · ~wlJ'_;
:r-- t.L . iL ~-1; -....,;_.Y..,
~ . i_,..... ~ .:ST~T.- ~)..
• •r
- [27 :~ly,I] ~ ~ {~ ~ ~T~;io~T~T ~~
Some such as 'Abdul Haqq Al Ishbeelee and Al Qurtubee
have opposed this view. They have said: interrogation is for this
nation and others. Although, some such as 'Umar Bin 'Abdil Barr
have said: Zayd Bin Thaabit has narrated that the prophet (may
Allaah send salutations upon him has said: (this nation is
definitley tried within the grave).
According to this wording, interrogation may be confined to
this nation, though a definite stance cannot be taken regarding
130

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 The lnterrogatWn Of Mun/car And Nakeer 131
this issue. Those who have confined interrogation to this nation
have relied upon the following statements: (this nation is
definitley tried within the grave) (it has been revealed to me that
you are tried within your graves). This indicates apparently that
interrogation is confined to this nation.
They have said: this is indicated by the question of the two
angels: what did you used to say about this man who was raised
amongst you? The believer replies: I declare that he is the servant
and messenger of Allaah. This is reserved for the prophet (may
Allaah send salutations upon him) , and he has said: (you are
tried because of me and asked about me) . Others have said: this
does not indicate that interrogation is confined to this nation. As
for his statement (this nation is definitely ... ) , it could mean
humanity as the most high has said: {there is no bird or beast on
earth that is not of a nation which resembles you} [Al
An'aam/38] .
..£t._,Cj -·'··j-::f ·- - , - - ,, , ... r.- - ).,_
"{ r--li..1 r--' ~J ~~k~ ":ljifj":l l J~'.)~ t;..jr
,. -
[38 :l*W'il]
Each animal species is referred to as a nation, and the
following has appeared in a prophetic tradition: (if dogs were not
a nation, I would have ordered that they be destroyed) . It has
also been mentioned that an ant stung the prophet, so he ordered
that the colony be burned. Allaah then revealed to him that he
had destroyed a nation that glorifes him simply because of one
ant which stung him. However, even if the nation of the prophet
(may Allaah send salutations upon him) was intended, the
interrogation of other nations has not been negated. Rather, for
these nations to be mentioned indicates that they are interrogated
within their graves, and this is not confined to those before them
due to the superiority of the messenger and this nation. The
prophet (may Allaah send salutations upon him) has said: (it has
been revealed to me that you are tried within your graves) . He
has also informed us of the question of the two angels: what did
you used to say about this man who was raised amongst you?
This is an announcement to his nation of what they will be tried
with in their graves. Apparently, every prophet is with his nation,

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 132 The Interrogation Of Munk ar And Nakeer
and they are tried within their graves after the estab
lishment of
evidence and the interrogation. They are also tortur
ed in the next
life after the establishment of evidence and the interr
ogation, and
Allaah the glorifed and most high knows best.

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 Are Children Tried Within Their Graves?

The thirteenth issue is: are children tried within thier graves?
Two views are held in this regard, and they are both
maintained by the companions of Ahmad.
The evidence of those who hold that they are interrogated is
that prayer and supplication are offered for them, and protection
is sought for them from the trial and torture of the grave.
Maalik has mentioned in his Muwatta that Aboo Hurayra has
said: he (may Allaah send salutations upon him) offered the
funeral prayer for a boy, and he was heard supplicating: (0
Allaah, protect him from the torture of the grave).
They have relied upon what 'Alee Bin Ma'bad has narrated
from 'Aa'isha (may Allaah be pleased with her) . He passed her
during the funeral procession of a boy and she cried. She was
asked: what has made you cry 0 mother of the believers? She
replied: I cried out of compassion for this boy due to the
compression of the grave.
They have also relied upon what Hinaad Bin As Sirree, Aboo
Mu'aawiya, Yahya Bin Sa'eed, and Sa'eed Bin Al Musayyib have
narrated from Aboo Hurayra (may Allaah be pleased with him)
who said: (he used to offer prayer for souls who have never done
wrong. He would say: 0 Allaah, spare him the torture of the
grave. They said: Allaah the glorified causes their minds to
develop so that they may realize their status, and so that they
may be inspired to respond when interrogated. They have said:
many prophetic traditions which mention that they are tried in the
next life have indicated this.
Al Ash'aree has conveyed this from the people of the
prophetic tradition. Namely, if they are tried in the next life, then
there is nothing to prevent their trial within the grave.
Others have said: interrogation is for one who was aware of
the sender and the messenger. He is asked if he believed in the
messenger and if he obeyed him or not. He is asked: what did
you used to say about this man who was raised amongst you? As
133
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 134 Are Children Tried Within Their Graves?
for a child who is unable to discern, how can he be asked: what
did you used to say about this man who was raised amongst you?
Even if his mind were returned to him within his grave, he is not
asked about what he was unaware of, so this question is
unbeneficial. Although, the trial of the next life is not as such.
Allaah the glorified sends a messenger to them who he orders
them to obey, and their minds are present. Those who obey him
are saved, and those who disobey him enter the fire. This is a test
of adherence which is taken surrounding their obedience and
disobedience on earth. It is like the interrogation carried out by
the angels within the grave.
As for the tradition of Aboo Hurayra (may Allaah be pleased
with him) , absolute disobedience is not intended by the
punishment of the child within the grave. Allaah tortures none
who is innocent. Rather, the pain which is felt as a result of
others has been intended, even if no offence has been committed.
The prophet (may Allaah send salutations upon him) has said:
(the deceased is tortured by the weeping of his family) .
Meaning, he feels pain as a result, not that he is punished for the
sin of the living, {none shall be responsible for the sin of
another}. The prophet (may Allaah send salutations upon him)
has said: (travel is a portion of torture) , and torture is more
general than punishment.
Undoubtedly, pain and sarrow may affect a buried child, thus
one who offers prayer for him should ask Allaah the most high to
protect him from that torture, and Allaah knows best.

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 Is The Torture Of The Grave Perpetual Or Not?

This torture ·is of two types, one of them is perpetual.

However, it has appeared in prophetic tradition that it is
lightened between the two blowings. When the buried rise from
their graves, they will say: {we are utterly remorseful. Who has
awaken us} [Yaaseen/52).
[52 :IJ'I:!] ~ ~ ..:::..,_,L~l ..._j~j'
The statement of the most high indicates that this torture is
perpetual: {they are placed before the fire morning and
evening} [Ghaafir/46) . .!.
"' 11.,~ c''J (''-' ,jl. ,,.!;:
[46 :.)I.e.] "ic: -: '. "' 't1JI)..
~ .,_:_,Jy.of i J r
This has also been indicated by the prophetic tradition of
Samura which has been narrated by Al Bukharee concerning the
vision of the prophet (may Allaah send salutations upon him) :
(he will do that to him until the day of resurrection). It has been
said in the prophetic tradition of Ibo 'Abbaas concerning the two
palm-leaves: (perhaps it will be lightened while these two remain
moist) . He confined leniancy with the duration of moistness
only. The following has appeared .in a prophetic tradition
narrated by Ar Rabee' Bin Anas, Aboo Al 'Aaliya, and Aboo
Hurayra: (he then approached a people whose heads were being
smashed with rocks. Their heads would return to normal after
every smashing, and this would not cease) . It has appeared in the
authentic collection that Allaah made the earth consume one who
wore two garments while walking arrogantly, and that he will
shake within it until the day of resurrection.
The following has appeared in the prophetic tradition of Al
Baraa Bin 'Aazib concerning the disbeliever: (a gate to the fire
will then be opened for him, and he will look at his seat within it
until the hour is established) . Imaam Ahmad has narrated the
following: (an opening to the fire will be made where smoke and
misery will reach him until the day of resurrection) .
The second type of torture will eventually cease, this is for a
135

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 136 ls The Torture Of The Grave Perpetual Or Not?
segment of the disobedient whose crimes are minor. This torture
may cease due to supplication, voluntary charity, seeking
forgiveness, pilgrimage, the recitation of others, and worldly
intercession. However, Allaah the glorified and most high does
not allow anyone to intercede without his permission, so do not
be deceived by polytheism which Allaah is far above: {who may
intercede without his permission} [Al Baqara/255]
[255 :li.fa.llJ ~ ~L-~1ti ~J ~~~ti:~ L>~r 110-- ~
{they only intercede for whom he pleases}[Al Anbiyaa/28)
[28 =~ lW"I]
.. ,, ~,.t.. ® ' ' •' • ' "• ' ~
u~ '-~::··> ~ ~j.,.
{none intercedes before permission is granted}[Yoonus/3]
[3 :u-U.J:!] ~ L-~11 ~ ~ ~l ~) ~ ~ i..:~
{intercession can only benefit one to whom permission is
granted}[Saba' 23]
L... ,.(.. s-, t • ' ,, ~
J
[23 : . ~ ~ J~ -.:::_,~1 ~ ~J ~o~ ~I
, ' J , , J J

~ ~JT
{say: intercession is entirely for Allaah. The kingdom of
heaven and earth belong to him}[Az Zumar/44].
.,, J b. t 'U ~~
'-!'°··~I'
.J '.j ,;.l'·•~
J , ., J.
.WI'• 'IJd , " J
,

~~I
J ,,

, - J _,o.J , .r-- ' Jaj -, .& 11~

, , r..r'.,.
[44 :y)I] ~ :©J-.:::_,~j
Tun Abee Ad Dunyaa has mentioned that Muhammad Bin
Moosa As Saa'igh has narrated that 'Abdullaah Bin Naafi' has
said: a man amongst the people of Al Madeena died, and it
appeared to a man that he was amongst the inhabitants of the fire.
It then appeared to him that he was amongst the inhabitants of
paradise. He asked: did you not say that you were amongst the
inhabitants of the fire? He replied: yes, but a righteous man was
buried with us, and he interceded for forty of his neighbors and I
was one of them.
Ibn Abee Ad Dunyaa has said: Ahmad Bin Yahya has said:
some of our companions have said to me: my brother died, and I
saw him in a dream where I asked: in what condition were you in
when you were placed in your grave? He replied: someone came
to me with a flame, and had one not supplicated for me, he would

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 ls The Torture Of The Grave Perpetual Or Not? 137
have burned me with it.
'Amr Bin Jareer has said: when one supplicates for his
deceased brother, an angel comes to his grave with the
supplication and says: this is a gift from a brother who is
sympathetic toward you.
Bashaar Bin Ghaalib has said: I saw Raabi'a in a dream, and
I used to supplicate frequently for her. She replied: 0 Bashaar
Bin Ghaalib, your gifts come to us upon plates of light covered
with silk napkins. I asked: how is that? She replied: this is the
supplication of living believers for the deceased. It was then said
to one of the deceased who was supplicated for: this is a gift
from so and so to you.
Ibo Abee Ad Dunyaa has said: Aboo 'Abd Bin Buhayr has
said: some of our companions have said: I saw a brother of mine
in a dream after his death, so I asked: does the supplication of the
living reach you? He replied: by Allaah, it shimmers like light,
and then we adorn it. If Allaah the most high has willed, this
discussion will be completed while explaining how the deceased
may benefit from the bestowal of the living.

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 Where Do Souls Settle Between Death And The
Day Of Resurrection?

The fifteenth issue is: where do souls settle between death

and the day of resurrection? Are they in heaven or on earth, or in
paradise and hell? Are they placed in other bodies where they
experience joy and misery, or are they removed?
This is a major issue which has been discussed and differed
upon. Some hold that the souls of believers are with Allaah in
paradise whether they were martyrs or not, provided that they
were not prevented by a major sin or a debt, and their lord
receives them with mercy. This is the view of Aboo Hurayra and
'Abdullaah Bin 'Umar (may Allaah be pleased with them) .
Some hold that they are at the gate of paradise where it's
bliss and sustenance reaches them.
Some hold that they are at the graves.
Maalik has said: it has reached me that the soul moves about
as it pleases.
Imaam Ahmad has said in a narration of his son 'Abdullaah:
the souls of the disbelievers are in the fire, and the souls of the
believers are in paradise.
Aboo 'Abdillaah Bin Mandah and a group of the companions
and those who have followed them have 5aid: the souls of the
believers are with Allaah the magnificent,, but they have said no
more. He said: it has been narrated from a group of the
companions and those who have followed them that the souls of
the believers are at the basin, and the souls of the disbelievers are
at the well of Barhoot in Hadramawt.
Safwaan Bin 'Amr has said: I asked 'Aamir Bin 'Abdillaah
Aboo Al Yamaan: do the souls of the believers have a gathering
place? He replied: the earth that Allaah the most high has spoke
about when he said: {we have written in Az Zaboor after the
remembrance that my righteous servants shall inherit the earth}is
the earth which the souls of the believers gather upon until the
resurrection. They have said: it is the earth which Allaah causes
138

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 Where Do Souls Settle Between Death 139
the believers to inherit while in the world. Ka'b has said: the
souls of the believers are in 'Illiyyeen, and the souls of the
disbelievers are in Sijjeen beneath Iblees.
Some have said: the souls of the believers are at the well of
Zamzam, and the souls of the disbelievers are at the well of
Barhoot in Hadramawt.
Salmaan Al Faarisee has said: the souls of the disbelievers
are in the intermediate stage moving about the earth as they
please, and the souls of the disbelievers are within Sijjeen. He
has also said: the breeze of the believers blows about the earth as
it pleases. A group has said: the souls of the believers are to the
right of Aadam, and the souls of the disbelievers are to the left of
him.
Ibn Hazm and another group has said: souls settle at the place
where they were before their bodies were created. He said: we
say what Allaah the magnificent and his messenger (may Allaah
send salutations upon him) have said concerning the abode of
souls and we say no more, because that is a clear proof. Allaah
the magnificent has said: {when your lord extracted the progeny
of the children of Aadam from their backs and made them testify
against themselves asking: am I not your lord. They replied: you
certainly are. We have testified so lest you say on the day of
resurrection that we were heedless} {we created you, then we
gave you an appearance, and then we said to the angels: prostrate
before Aadam}. It is correct that Allaah the most high has
created souls altogether, and the prophet (may Allaah send
salutations upon him) has said: {souls are enlisted soldiers.
Those that become acquainted become intimate, and those that
clash differ}. Allaah has received a declaration of lordship from
them, and they are created and have appearance and intellect.
This transpired before he ordered the angels to prostrate before
Aadam, and before he placed souls within bodies. At the time,
bodies were only water and earth. He then established them
within the stage which they return to upon death. He continues to
resurrect them in groups where he blows them into bodies
formed from sperm. He continued until he said: it has been
established that souls are bodies which are capable of becoming
aquainted and also capable of clashing. They are able to discern

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 140 Where Do Souls Settle Between Death
such that Allaah tests them on earth as he pleases, then he causes
them to perish. They return to the stage where the messenger of
Allaah (may Allaah send salutations upon him) saw them during
his ascension to the lowest heaven. The souls of the joyous are to
the right of Aadam while the souls of the miserable are to the left
of him, and the souls of the prophets are rushed to paradise.
He said: Muhammad Bin Nasr Al Marwazee has mentioned
that Ishaaq Bin Raahawayh has said exactly what we have said.
He said: scholars have agreed unanimously upon this. lbn Hazm
has said what the entire Islaamic community has said, and this is
what Allaah the most high has said: {as for the people of the
right hand, who are they. As for the people of the left hand, who
are they. Those who have preceded are those who are near. They
are in gardens of joy, a great number of those who have
preceded, and a few of those who have followed}[Al Waaqi'a/8-
13)
• t- • ·..- , t • t- • '""' • '" l.. •J ,
~1 ~ ~;;.-11~1jor;_;11~1 ~ r;_;11~l.9,..
",,. ,,. ,.~, , •111 , ,,. I , ' ""',,,. ' ,J ,,.. ,... ., ·...,

~ J~0y.~1~j100~10~1jo~1
• ., _,, "" , .:£ ~
[13-8 :'-a!_,.] ~ ~ ~J )II & ~~~I
'W ....... "' ..

{if he is amongst those who are near, then delight, a fine

fragrance, and paradise}[Al Waaqi' a/88-89].
:Wl_,ll] ~~~~j0~jcj)t®~~I& at? 0j~lif
[89-88
Souls remain there until they are all blown into bodies, and
then they return to the intermediate stage. At that point, the hour
is established and Allaah the magnificent returns souls to their
bodies once again. This is the second life where creation is called
to account, one group will be in paradise while another will be in
hell for eternity.
Aboo 'Umar Bin 'Abdil Barr has said: the souls of the
martyrs are in paradise, and the souls of most believers are at
their graves. We mention his statements and explain his defense.
lbn Al Mubaarak has narrated the following from lbn Jurayj
and Mujaahid: they are not in paradise, but they eat it's produce
and smell it's fragrance. Mu'aawiya Bin Saalih has narrated from

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 Where Do Souls Settle Between Death 141
Sa'eed Bin Saweed that he asked Ibn Shihaab about the souls of
the believers, so he replied: it has reached me that the souls of the
martyrs are like green birds feeding at the throne. They fly
throughout gardens of paradise and they come to their lord to
greet him every day.
Aboo 'Umar Bin 'Abdi! Barr has said while explaining the
prophetic tradition of Ibo 'Umar: (when one of you dies, his
sitting place is presented to him morning and evening. If he is
amongst the people of paradise, then in that state he shall remain,
and if he is amongst the people of hell, then in that state he shall
remain. It is said to him: this is your sitting place until the day
Allaah resurrects you) .
He said: those who hold that souls are at the graves have
relied upon this, and this is the most accurate view, and Allaah
knows best.
Souls Are At The Graves For Seven Days
He said: it seems to me that souls are at their graves, but not
that they are confined to them, and Maalik (may Allaah have
mercy upon him) has said: it has reached us that souls move
about as they please.
He said: Mujaahid has said: souls remain at the graves for
seven days after burial, and Allaah knows best.
A group has said: the abode of souls is non-existent. This is
the view of those who say: the soul is a non-essential part of the
body such as life and realization, hence it becomes non-existent
upon death. In addition, remaining non-essentials which only
exist while the body is alive become non-existent as well. This is
a statement which opposes the Qur' aan, prophetic tradition, and
unanimous agreement of the companions and those who have
followed them, and we will illustrate this if Allaah has willed.
The point is this, the previous group holds that the abode of
souls after death is non-existent. Another group has said: their
abode after death is amongst other souls which they resemble due
to the characteristics which they have developed while alive.
Consequently, every soul gravitates to the body of an animal of
similar nature. A predatory soul gravitates to a predatory animal,
a canine like soul gravitates to a dog, and a cattle like soul
gravitates to cattle, and a lowly soul gravitates to insects and
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 142 Where Do Souls Settle Between Death
pests. This is the view of those who deny the hereafter, and it
opposes all views held by Muslims. This is what I have been able
to summarize after gathering statements concerning the
destination of souls after death, and this is the only book which
has compiled these views. We mention the source of these
statements, a support and criticism of them, and the accurate
position which has been indicated by the Qur' aan and prophetic
tradition. We do this according to our methodology which Allaah
has inspired, and he is sought for aid and success.
A Clarification Of The View Of Those Who State That Souls
Are In Paradise
As for those who state that souls are in paradise, they rely
upon the statement of Allaah the most high: {if he is amongst
those who are near, then delight, a fine fragrance, and
paradise }[Al Waaqi'a/88-89].
~ ~, _,, "'- , ' ~, » • ». / , ~ '... , , -~ ,, ~
:"-d _,.] ~ ~~ ~j 0t>.Jj CJ}~ ~~1 ~ 0tr ul ~u,.,
[89-88
They have said that the glorified has mentioned this after
mentioning their departure from the body upon death. He has
divided souls into three categories: those that are near, and he has
informed us that they are in the garden of joy, then the people of
the right whom he has granted peace and has protected from
punishment, and then lying misguided souls. He has informed us
that their destination is hell, but after they have departed the
body.
The glorified has mentioned their condition on the day of
resurrection in the beginning of the chapter. He has mentioned
their condition after death and the resurrection, and some have
relied upon his statement: {0 tranquil soul, return to your lord
satisified and pleasing. Join my servants in paradise}.
More than one of the companions and those who have
followed them have said: this is said to souls once they depart the
world, and the angel gives them these glad tidings. This does not
negate that this is also said to souls in the next life, because this
is said upon death and the resurrection. These are the glad tidings
which Allaah the most high has mentioned when he said: {the
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 Where Do Souls Settle Between Death 143
angels descend upon those who have said our lord is Allaah and
have become obedient. Do not fear nor be sad, but receive glad
tidings of paradise which you have been promised} (Fusilat/30) .
• ,J . , .....:,,, .>....-: ,,,, . . .,.."""' ... ,,.,,,,,, ... ~
IJ~lj l_,:i~ ~j 1_,9~ ~I ~/I.II~ J?Y'
.J.. ,
-
, , , "'"""' ,, • ..,,
-
[30:~] "'( ~ ~J~ji :;;£ IJ}I ~~
This descent occurs at death, within the grave, and upon
resurrection. Glad tidings of the hereafter are first given upon
death, and it has preceded in the prophetic tradition of Al Baraa
Bin 'Aazib that the angel says to the soul upon seizure: receive
glad tidings of delight and fine fragrance, and this is the
fragrance of paradise.
Aboo 'Umar has said concerning the following narration of
Maalik: Az Zuhree has heard this prophetic tradition from
'Abdur Rahmaan Bin Ka'b Bin Maalik. Yoonus has also narrated
it from Az Zuhree. He said: I have heard 'Abdur Rahmaan Bin
Ka'b Bin Maalik narrate from his father. Al Awzaa'ee has also
narrated this from Az Zuhree and 'Abdur Rahmaan Bin Ka'b.
However, Muhammad Bin Yahya Adh Dhuhlee has declared this
pro~etic tradition defective, because it has been narrated by
Shu' yb Bin Abee Hamza, Muhammad the nephew of Az
Zu ee, and Saalih Bin Keesaan. They have narrated it from Az
9fhree, 'Abdur Rahmaan Bin 'Abdillaah Bin Ka'b Bin Maalik,
---- _ - · and his grandfather Ka'b. As a result, it has not been conveyed
continuously.
Saalih Bin Keesaan has said: it has reached him that Ka'b
Bin Maalik used to narrate, this has been transmitted by Ibn
Shihaab and 'Abdur Rahmaan. Adh Dhuhlee has said: we hold
that this narration has been transmitted by those who are more
trustworthy, and that it opposes what has been transmitted by
those who are less trustworthy. The prophetic tradition of Saalih,
Shu'ayb, and the nephew of Az Zuhree resemble it. Although,
other scholars have opposed him and have judged in favor of
Maalik and Az Zuhree. Aboo 'Umar has said: what Muhammad
Bin Yahya has said is insignificant to me, though what Maalik,
Yoonus Bin Yazeed, Al Awzaa'ee, and Muhammad Bin lshaaq
have agreed upon is more accurate. I feel more inclined to accept

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 144 Where Do Souls Settle Between Death
their view and narration, and no analogy can be made between
them and those who have opposed them due to their
memorization and accuracy.
Muhammad Adh Dhuhlee has said: I have heard 'Alee Bin
Al Madeenee say: the sons of Ka'b are five: 'Abdullaah,
'Ubaydullaah, Ma'bad, 'Abdur Rahmaan, and Muhammad. Adh
Dhuhlee has said: Az Zuhree has heard from 'Abdullaah Bin
Ka'b who was his father's guide when he became blind. He has
also heard from 'Abdur Rahmaan Bin 'Abdillaah lbn Ka'b and
has narrated from Basheer Bin 'Abdir Rahmaan Bin Ka'b,
though I do not believe that he has heard from him.
If this prophetic tradition has been narrated by 'Abdur
Rahmaan Bin 'Abdillaah Bin Ka'b and his father Ka'b as Maalik
and those amongst him have said, then the response is clear.
Although, if it has been narrated by 'Abdur Rahmaan Bin
'Abdillaah Bin Ka'b and his grandfather as Shu'ayb and those
amongst him have said, then a narrator has fallen from the end of
this chain. However, this prophetic tradition has been
continuously narrated through another route. Those who have
done so are not lesser than those who have narrated
incontinuously. Consequently, this prophetic tradition is sound,
but it was not included in the two authentic collections due to this
defect, and Allaah knows best.
Aboo 'Umar has said: as for his statement: the "nasama" of
the believer, it is the soul as has been indicated by the prophet
(may Allaah send salutations upon him) in the same prophetic
tradition: (until Allaah returns it to his body on the day when he
resurrects him).
It has been said: the "nasama" is the soul and the body, and
the origin of this term is man himself. Rather, a soul is called a
"nasama", and Allaah knows best. Human life is due to the soul,
though once it departs, one becomes non-existent. The following
statement of the prophet (may Allaah send salutations upon him)
proves that the "nasama"is man:
(whoever emancipates a believing "nasama"), as well as the
statement of 'Alee (may Allaah be pleased with him): by he who
has split the granule and has created the "nasama".
Al Khaleel Bin Ahmad has said: the "nasama" is man and the

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 Where Do Souls Settle Between Death 145
soul. "Naseem" is the blowing of the wind. The prophet has said:
they feed in the trees of paradise. He is saying that they eat from
the produce of paradise and fly amongst ifs trees.
He said: scholars have differed concerning the meaning of
this prophetic tradition. Some have said: the souls of the
believers are with Allaah in paradise whether they were martyrs
or not, provided that they have not been prevented by a major sin
or a debt, and their lord receives them with mercy. He said: they
have relied upon the fact that this prophetic tradition has not
stipulated martyrdom.
They have also relied upon the following that has been
narrated from Aboo Hurayra: the souls of the righteous are in the
uppermost heaven, and the souls of the transgressors are in the
lowest depth of the earth.
A similar statement has been narrated from 'Abdullaah Bin
'Umar. Aboo 'Umar has said: this is a statement which is
opposed by the following authentic prophetic tradition:
(when one of you dies, his seat is presented to him morning
and evening. If he is amongst the people of paradise, then he is.
If he is amongst the people of the fire, then he is. It is said to
him: this will be your sitting place until the day Allaah resurrects
you).
Others have said: rather, this prophetic tradition refers to
martyrs exclusively, because the Qur'aan and prophetic tradition
indicate this.
As for the Qur' aan: {do not consider dead those who have
been slain in the path of Allaah. Rather, they are alive and
provided for with their lord. They are joyous due to his grace
which he has bestowed upon them}[Aalu 'Imraan/169-170].
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[170
As for prophetic tradition, the following has been narrated
from Aboo Sa'eed Al Khudree (may Allaah be pleased with him)
via Baqee Bin Mukhlid without interruption:
(the martyrs move about until they reach lamps hanging

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 146 Where Do Souls Settle Between Death
from the throne. The blessed and most high lord asks them: do
you know of a blessing greater than the one which you have
received? They reply: no, except that we would like for you to
return our souls to our bodies so that we may fight until we are
slain in your path once again) . This has been narrated from
Hanaad, Ismaa'eel Bin Al Mukhtaar, and 'Atiyya.
He then mentioned the prophetic tradition of lbn 'Abbaas
(may Allaah be pleased with them) who said: the messenger of
Allaah (may Allaah send salutations upon him) has said:
(when your brothers were slain on the day of Uhud, Allaah
placed their souls within green birds that fly over the rivers of
paradise and feed on it's produce. They seek shelter amongst
golden lamps which hang in the shade of the throne. Once they
discover how fine their food, drink, and resting place are, they
ask: who will inform our brothers that we are alive and provided
for in paradise so that they will not neglect armed struggle?
Allaah the magnificent replied: I will inform them for you, and
then he revealed: (do not consider dead those who have been
slain in the path of Allaah. Rather, they are alive and provided
for with their lord) .
This prophetic tradition is in the Musnad of Ahmad and the
Sunan of Aboo Daawud.
He then mentioned the tradition narrated by Al A'mash, and
'Abdullaah Bin Marra where Masrooq said: we asked 'Abdullaah
lbn Mas' ood about the following verse: (do not consider dead
those who have been slain in the path of Allaah. Rather, they are
alive and provided for with their lord) . He replied: we have
asked about that. Their souls are within green birds which fly
about paradise as they please, then they seek shelter amongst the
lamps. Your lord looks unto them and asks: is there anything that
you desire? They reply: what could we desire when we fly about
paradise as we please. He then repeats that question three times,
though once they realize that they cannot avoid the question, they
reply: 0 lord, we desire that our souls be returned to our bodies
so that we may fight until we are slain in your path once again.
Once he sees that they are not in need, they are left alone. This
prophetic tradition is in Saheeh Muslim.
I say: it has appeared in Saheeh Al Bukhaaree as narrated

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 Where Do Souls Settle Between Death 147
from Anas that Umm Ar Rabee' Bint Al Baraa-also known as
Umm Haaritha lbn Saraaqa-came to the prophet (may Allaah
send salutations upon him) and asked: 0 prophet of Allaah, will
you not speak to me concerning Haaritha-he was slain by an
arrow on the day of Badr-? If he is in paradise, I will be patient,
but if he is not, I wiH weep for him. He replied: (0 Umm
Haaritha, your son has reached the uppermost level of Firdaws).
He then mentioned the following via Baqee Bin Mukhlid,
Yahya Bin 'Abdil Hameed, lbn 'Uyayna, and 'Ubaydullaah Bin
'Abee Yazeed who heard lbn 'Abbaas say: the souls of the
martyrs move about within green birds which feed upon the
produce of paradise.
He then mentioned the following from Ma'mar and Qataada:
it has reached us that the souls of the martyrs are the likeness of
white birds that feed upon the produce of paradise.
The following has been narrated from Aboo 'Aasim An
Nabeel, Thawr Bin Yazeed, Khaalid Bin Ma'daan, and
'Abdullaah Bin 'Amr: the souls of martyrs are within birds
similar to starlings, they become aquainted and are sustained by
the produce of paradise.
Aboo 'Umar has said: all of these traditions refer exclusively
to martyrs. The following has been mentioned: "the likeness of
birds", "within birds", and "similar to green birds". What I have
accepted-and Allaah knows best-is: "like birds" or "the likeness
of birds", because this is in accord with the previously mentioned
prophetic tradition of ours-meaning the prophetic tradition of
Ka'b Bin Maalik-. He has said: the soul of the believer is like a
bird within it, but he did not say "within a bird".
He said: 'Eesa Bin Yoonus has narrated the prophetic
tradition of lbn Mas'ood as narrated by Al A'mash, 'Abdullaah
Bin Marra, Masrooq, and 'Abdullaah in which the following is
mentioned: "like green birds".
I say: the following has appeared in Saheeh Muslim: "within
green birds".
Aboo 'Umar has said: according to this interpretation it
seems that the prophet (may Allaah send salutations upon him)
has said: (rather, the soul of a believing martyr is a bird which
feeds within the trees of paradise) .

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 148 Where Do Souls Settle Between Death
I say: there is no contradiction between his statement (may
Allaah send salutations upon him) : (the soul of the believer is a
bird which feeds within the trees of paradise) , and his statement:
(when one of you dies, he is presented his sitting place morning
and evening. If he is amongst the people of paradise, then he is,
and if he is amongst the people of the fire, then he is) . This
address includes one upon his death bed as well as a martyr.
In addition, one who is not a martyr is included in his
statement: (the soul of the believer is a bird which feeds within
the trees of paradise) , even though his sitting place is presented
to him morning and evening, and his soul frequents the rivers of
paradise and eats from it's produce. As for his specific sitting
place and the home which has been prepared for him, he will
enter it on the day of resurrection. This indicates that the homes
and castles of the martyrs which Allaah has prepared for them
are not at all those lamps which the souls seek shelter within
during the intermediate stage. They see their sitting places and
homes in paradise while residing within those lamps which hang
from the throne. Consequently, complete entry is gained on the
day of resurrection, though the entrance of souls into paradise is
another matter.
Similarly, the souls of the miserable are brought before the
fire morning and evening, and they will enter their homes and
take their seats which were presented to them during the
intermediate stage. As a result, the joy of paradise which souls
experience during the intermediate stage is one thing, and the joy
that they will physically experience in paradise is something else.
The nourishment of the soul from paradise during the
intermediate stage is different than it's nourishment when the
body is present on the day of resurrection. For this reason, he has
said "feeds within the trees of paradise". Although, complete
eating, drinking, dressing, and enjoyment will occur when souls
are returned to their bodies on the day of resurrection. As a
result, it has become apparent that the prophetic tradition does
not oppose this view, but rather it supports it.
As for the following statement: the prophetic tradition of
Ka'b refers exclusively to martyrs, it does not contain wording
which indicates this specification. A general wording has been

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 Where Do Souls Settle Between Death 149
applied to the martyrs who are quite few in relation to the
believers, and the prophet (may Allaah send salutations upon
him) has made this reward dependent upon the characteristic of
faith which necessitates it, though he did not make it dependent
upon the characteristic of martyrdom. He has said in the
prophetic tradition of Miqdaam Ma'd Yakrib: (the martyr holds
six distinguishing characteristics with Allaah: he is forgiven upon
the first drop of blood, he is shown his sitting place in paradise,
he is adorned in the finery of faith, he is married to the women of
paradise, he is spared the torture of the grave, he is protected
from the great terror, and he is bestowed the crown of dignity.
One pearl of it is better than the world and all that it contains. He
is also married to seventy two women of paradise, and he is
allowed to intercede for seventy of his relatives).
Since this has been confined to the martyr, he has said: "the
martyr" and not "the believer". He has also said in the prophetic
tradition of Qays Al Judhaama: (the martyr is granted six
distinguishing characteristics) , and such is the case concerning
the remaining prophetic traditions in which the reward has been
made dependent upon martyrdom. As for cases where the reward
has been made dependent upon faith, every believer is included.
As for prophetic traditions and scholarly statements
concerning the provision of the martyrs and the presence of the
souls in paradise, they are all correct. They do not indicate that
the souls of the believers will cease to enter paradise, especially
the truthful who are indisputably greater than the martyrs. They
should be asked: what do you say regarding the souls of the
truthful, are they in paradise or not? If they reply: they are in
paradise, and this is the only possible response, then it is
established that these prophetic traditions are not confined to the
martyrs.
If they reply: they are not in paradise, this would mean that
the souls of the greatest companions such as Aboo Bakr As
Siddeeq, Ubay Bin Ka'b, 'Abdullaah Bin Mas'ood, Aboo Ad
Dardaa, and Hudhayfa lbn Al Yamaan etc. (may Allaah be
pleased with them) are not in paradise, unlike the souls of present
day martyrs. This is clearly erroneous. If it were asked: if this
ruling does not apply exclusively to martyrs, how would they be

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 150 Where Do Souls Settle Between Death
intended specifically in these prophetic traditions?
I would respond: the advantage and superiority of martyrdom
is guaranteed for those who deserve it, and a greater joy is
achieved in this case during the intermediate stage, unlike death
due to natural causes, even if the one who dies in this condition is
greater than a martyr. He experiences a particular delight which
is not experienced by one who is lesser. This is indicated by the
fact that Allaah the glorified has placed the souls of martyrs
within green birds, because they have sacrificed their souls for
him at the hands of his enemies, thus he has granted them greater
bodies during the intermediate stage which will contain their
souls until the day of resurrection. The joy which these souls
experience due to these bodies is more abundant than the joy
experienced by souls outside them. Consequently, the soul of the
believer has been a bird or it's likeness, and the soul of the
martyr has dwelled within one. Contemplate the wording of these
two prophetic traditions: (the soul of the believer is a bird) , this
includes one who is not a martyr. Although, he spoke specifically
about the martyr where he said: "within a bird". It is known that
if a soul is within a bird, it may be considered one. May Allaah
send salutations and peace upon the one whose speech is
consistent and is a proof of revelation. The method which has
been employeed here is better than that of Aboo 'Umar who has
favored the narration stating that the souls of martyrs are like
green birds. However, both narrations are correct and authentic,
thus these souls are like green birds and are also within them.
A Clarification Of The Statement Of Mujaahid That Souls
Are Not In Paradise
As for the statement of Mujaahid that souls are not in
paradise, but rather they eat it's produce and feel it's breeze, he
has relied upon a prophetic tradition in the Musnad of Imaam
Ahmad narrated by Ibo Ishaaq, 'Aasim Ibn 'Amr, Mahmood Bin
Labeed, and Ibn 'Abbaas who has said: the messenger of Allaah
(may Allaah send salutations upon him) has said: (the martyrs are
before a glittering river at the gate of paradise within a green
dome. Their sustenance comes to them from paradise morning
and evening) . This does not negate that they are in paradise,
because that river and their provision are from paradise, thus they

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 Where Do Souls Settle Between Death 151
are within it, even though they have not been seated therein.
Mujaahid has denied all forms of complete entry, though
expression fails to differentiate between various elements.
Consequently, the most accurate and comprehensive indication is
what has been expressed by the messenger of Allaah (may Allaah
send salutations upon him) and then his companions. Whenever
this is maintained, light, guidance, and healing emerge, though
whenever this is neglected, confusion and error abound.
Aboo 'Abdillaah Bin Mandah has said: Moosa Bin 'Abda, and
'Abdullaah Bin Yazeed have narrated that Umm Kabasha Bint
Ma'roor has said: the messenger of Allaah (may Allaah send
salutations upon him) came to us, so we asked him about souls. He
described them such that those present began to weep. He said:
(the souls of believers are within green birds in paradise, they feed
upon it's produce and drink from it's water. They seek shelter
amongst golden lamps beneath the throne. They say: our lord,
place our brothers amongst us and give us what you have
promised. Whereas, the souls of the disbelievers are within black
birds that feed upon the fire and drink from it. They seek shelter
before a stone. They say: our lord, do not place our brothers
amongst us, and do not give us what you have promised) .
At Tabaraanee has said: Aboo Z.ar' a Ad Dimashqee, 'Abdullaah
Bin Saalih, Mu'aawiya lbn Saalih, and Damra Bin Habeeb have
narrated that the prophet (may Allaah send salutations upon him)
was asked about the souls of the believers, so he replied: ( ... within
green birds that fly throughout paraides as they please). They asked:
0 messenger of Allaah, what about the souls of the disbelievers? He
replied: (they are detained within 'Illiyyeen). This has been narrated
by Aboo Hishaam Bin Yoonus and 'Abdullaah Bin Saalih, as well
as Aboo Al Mugheera, Aboo Bakr Bin Abee Maryam, and Damra
Bin Habeeb.
Aboo 'Abdillaah Bin Mandah has mentioned that Ghanjaar,
Ath Thawree, Thawr Bin Yazeed, and Khaalid lbn Ma'daan have
narrated that 'Abdullaah Bin 'Amr has said: the messenger of
Allaah (may Allaah send salutations upon him) has said: (the
souls of believers are within green birds like starlings that feed
upon the produce of paradise) .
Others have narrated the following from the prophet (may

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 152 Where Do Souls Settle Between Death
Allaah send salutations upon him) with an interrupted chain of
narration via Yazeed Ar Raqqaashee, Anas, Aboo 'Abdillaah
Ash Shaamee, and Tammem Ad Daaree: (when the angel of
death ascends to heaven with the soul of the believer, Jibraa'eel
and seventy thousand angles receive him. Each one of them gives
glad tidings unlike the other, and once he reaches the throne with
him, he falls in prostration. Allaah the magnificent says to the
angel of death: disperse with the soul of my servant and place it
in the shade of the lotus blossom and the acacia where water
lies). This has been narrated by Bakr Bin Khanees, Diraar Bin
'Amr, Yazeed, and Aboo 'Abdillaah.
The Statement That Souls Are Before The Graves
If it is intended that souls never depart the graves, this is
false, and the Qur' aan and prophetic tradition refutes this from
various perspectives, and we will focus upon those which remain
if Allaah has willed. Although, if it is intended that souls are
before the graves at times or that they overlook them, this is true.
However, it is not said that souls settle before the graves.
A group including Aboo 'Umar Bin 'Abdi! Barr have adopted
this view, and he has said in his explanation of the prophetic
tradition of lbn 'Umar: (when one of you dies, his seat is presented
to him morning and evening) , those who hold that souls are before
the graves have relied upon this, and it is the most authentic
statement which has been chosen in this regard. Do you not realize
that the prophetic traditions which indicate the previous view as
well as those concerning greeting the graves are established and
widespread?
I say: he means widespread prophetic traditions such as those
of lbn 'Umar and Al Baraa Bin 'Aazib: (this is your sitting place
until the day Allaah resurrects you) .
There is the prophetic tradition of Anas: (when a servant is
placed within his grave and his companions depart, he hears their
footsteps) . The following is included: (he sees his seat in
paradise or the fire, and the grave of the believer is expanded
seventy cubits while the grave of the disbeliever is reduced) .
There is also the prophetic tradition of Jaabir: (this nation is
definitely tried within the grave, so when the believer enters his
grave and his companions depart, the angel comes to him) (he

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 Where Do Souls Settle Between Death 153
sees his seat in paradise and says: allow me to give my family
glad tidings, and it is said to him: relax, for this is your eternal
sitting place) . Similarly, there are prophetic traditions
concerning the joy and misery of the grave and greeting and
addressing the buried who are aware are their visitors, and all of
which have preceded. All of the evidence which he has
mentioned includes souls which are in paradise as proven by text.
In addition, we have clarified that the seat in paradise or the fire
which the deceased is presented with does not indicate that he
ceases to exist completely and eternally, or that the soul is within
the grave. Rather, the soul is connected to the grave and
overlooks it. In fact, the soul is within the uppermost heaven
while remaining connected to the body such that if a Muslim
greets the deceased, Allaah returns his soul so that he may
respond. Although, most are mistaken in this regard such that it
is believed that the soul is like the body which cannot depart
when occupied, this is completely false. Rather, the soul can be
within the uppermost heaven and returned to the grave to respond
to the greeting of one whom it knows. However, the soul of the
messenger of Allaah (may Allaah send salutations upon him) is
always within the uppermost heaven, and Allaah the glorified
returns it to the grave to respond to greetings. The messenger of
Allaah (may Allaah send salutations upon him) saw Moosa
praying while standing in his grave, and also within the sixth or
seventh heaven. Either the soul travels at the speed of light, or
one within the grave who is connected to it is similar to the rays
of the sun in the sky.
The Soul Of One Who ls Asleep Ascends And Prostrates
Before The Throne
It has been established that the soul of one who is asleep
ascends beyond the seven heavens until it prostrates to Allaah
before the throne. It is then returned to the body in the shortest
amount of time. The angels ascend beyond the seven heavens
with the soul of the deceased, then they stand before Allaah and
prostrate to him. The angel shows the soul what Allaah has
prepared for it in paradise, and then it descends to witness the
bathing, carrying, and burial of the deceased. The following has
preceded in the prophetic tradition of Al Baraa Bin 'Aazib: (he

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 154 Where Do Souls Settle Between Death
ascends with the soul until it is placed before Allaah, and he the
most high says: (write the book of my servant in the uppermost
heaven, then return it to earth) . It is then returned to the grave as
the deceased is prepared and shrouded, and this has been stated
explicitly within the prophetic tradition of lbn 'Abbaas: (they
descend while he is prepared and shrouded, and they place the
soul between his body and shroud) .
Aboo 'Abdillaah Bin Mandah has mentioned that 'Eesa Bin
'Abdir Rahmaan, lbn Shihaab, 'Aamir Bin Sa'd, and Ismaa'eel
Bin Talha Bin 'Ubaydillaah have narrated that his father has said:
I wanted my money which was in the forest, but nightfall came,
so I went to the grave of 'Abdullaah Bin 'Amr Bin Haraam
where I heard the finest recitation ever. I came to the prophet
(may Allaah send salutations upon him) and mentioned that, so
he said: (that is 'Abdullaah. Do you not know that their souls
were seized and placed within lamps of pearls and chrysolite
which were hung in the middle of paradise? At nightfall their
souls are returned to them, and they remain in this condition at
daybreak).
It has been illustrated within this prophetic tradition how
quickly their souls travel from the throne to earth and back again.
As a result, Maalik and other scholars have said: the soul moves
about as it pleases, and common folk know and are certain that
the souls of the deceased can reach them from a great distance,
and Allaah knows best.
As for greeting and addressing those who are buried, this
does not indicate that their souls are not in paradise and are
before the graves, because the soul of the master of humanity
(may Allaah send salutations upon him) is in the uppermost
heaven, though a greeting before his grave is responded to. Aboo
'Umar (may Allaah have mercy upon him) has agreed that the
souls of the martyrs are in paradise and are greeted at their graves
like others, and the prophet (may Allaah send salutations
upon him) has taught us to greet them. In addition, the
companions used to greet the martyrs of Uhud, and it has been
established that their souls travel paradise as they please. They
hear the one who greets them at the grave and they descend in
order to respond, and the soul is different than the body in this

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 Where Do Souls Settle Between Death 155
regard. Jibreel (may Allaah send salutations and peace upon him)
was seen by the prophet (may Allaah send salutations upon him)
having 600 wings, two of them spanned from east to west, and he
sat before the prophet (may Allaah send salutations upon him)
placing his hands upon his knees. Although he was in the
uppermost heaven at that time, he lowered himself to the prophet
(may Allaah send salutations upon him) . Whoever cannot accept
this will be even less likely to have faith in the divine descent to
the lowest heaven which occurs nightly, and Allaah is above the
heavens upon his throne with absolutely nothing above him.
Rather, he is above all things, and his loftiness is a necessary·
aspect of his essence. He also lowers himself unto those standing
upon 'Arafa during the evening, and he will come to take account
on the day of resurrection and he will overlook the earth with his
light. He will also come to it once it has been levelled, and before
the day of resurrection to seize all who are upon it. The prophet
(may Allaah send salutations upon him) has said: (your lord wilJ
circulate the earth after the entire land has become desolate. He
will be upon his throne above the heavens).
The Affair Of The Soul Differs According
To Condition
It must be known that the affair of the soul differs according
to strength and size.
A great soul is not like one which is lesser, and you see how
greatly they differ on earth. Consequently, a soul which is not
confined to a body is stronger and ascends to Allaah faster then a
soul that is. If this holds true while it is restrained, then how will
this great soul be once it departs the body? ! The affair of this
soul will change at that point.
Man has had numerous visions of souls after death that were
able to do what they were unable to do while attatched to the
body. One or two souls have defeated great armies, and the
prophet (may Allaah send salutations upon him) has been seen
numerous times with Aboo Bakr and 'Umar after their souls had
defeated the forces of disbelief and oppression, although they
were many and well prepared and the believers were few. It is
astonishing that the souls of believers congregate despite the vast
distance which lies between them. They are upon intimate terms,

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 156 Where Do Souls Settle Between Death
and an encounter is known beforehand.
'Abdullaah Bin 'Amr has said: the souls of the believers
meet at a distance of a one day journey, and one does not see the
other at all. Some have attributed this to the prophet (may Allaah
send salutations upon him) .
Mujaahid and 'Ikrima have said: when one sleeps, his soul
reaches the destination that Allaah has willed. Once it returns to
the body, he awakes. He is like a ray which reaches the earth
while being connected to the sun.
Aboo 'Abdillaah Bin Mandah has conveyed the following
from a group of scholars: the soul originates within the body and
extends beyond the nostrils, thus if it emerged completely, death
would occur, just as darkness would occur if a wick were
removed from a lamp. The soul extends beyond the nostrils
during sleep and reaches the sky where it travels the earth. It also
meets the souls of the deceased, and if the angel that is entrusted
with souls induces a desireable vision, Allaah will prevent the
one who is asleep from being mislead, provided he is honest and
intelligent while awake. Although, if he desires falsehood, it will
attract his soul while he is asleep as it would while he is awake,
though he will not realize what he has seen, because he has
mixed truth with falsehood. Consequently, he cannot be affected.
This is the best interpretation, and it indicates knowledge in this
regard.
You have encountered a man who has found knowledge and
wisdom, though once he finds falsehood, he submits to it. He
allows it to enter his heart causing it to merge with the truth, this
is the affair of souls during sleep.
After departure, the soul is tortured due to the lowly desires
and deviant beliefs which it embraced while being attatched to
the body. In addition, Allaah tortures both the body and soul for
actions which they have participated in, this is the misery of the
intermediate stage. Whereas, the pure soul which does not
gravitate toward falsehood is blessed due to correct beliefs,
prophetic knowledge, and noble objectives. Consequently,
Allaah the glorifed gives this soul a garden of paradise while he
gives the other a pit of fire.

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 Where Do Souls Settle Between Death 151
The Statement Of One Who Has Said That The Souls Of
Believers Are With Allaah The Most High.
As for one who has said: the souls of believers are with
Allaah the most high, he has agreed with the Qur' aan where
Allaah the magnificent has said: {rather, they are alive and
provided for with their lord} [Aalu 'Imraan/169].
(169:01~ JI] ~ ~ 0)5~ ~.J ~ n;;.i ~ f
And those who hold this view have relied upon the following
evidence:
Muhammad Bin Ishaaq As San'aanee, Yahya Bin Abee Bakr,
Muhammad lbn 'Abdir Rahmaan Bin Abee Dhi'b, Muhammad
Bin 'Amr Bin 'Ataa, Sa'eed Bin Yasaar, and Aboo Hurayra have
narrated that the prophet (may Allaah send salutations upon him)
has said: (when the soul of the deceased departs, it ascends until
it reaches the uppermost heaven of Allaah the magnificent.
Although, if he was evil, his soul is denied entry into heaven,
thus it proceeds to the grave) . The reliability of this chain of
narration is unquestionable, and it is in the Musnad of Ahmad
and elsewhere.
Aboo Daawud At Tayaalisee has said: Hamaad Bin Salama,
'Aasim Bin Bahdala, and Aboo Waa'il have narrated that Aboo
Moosa Al 'Ash'aree has said: the soul of the believer emerges
smelling better than musk. The angels which caused him to
perish depart with him, then he is received by other angels before
reaching heaven, and they ask: who is this? They reply: this is so
and so the son of so and so. He used to perform certain good
deeds. They say: you are both welcome. They retrieve the soul
from them and it ascends from whence his deeds have ascended.
It shines in the heavens with a proof as evident as the sun, and
then it reaches the throne.
As for the disbeliever, once his soul is taken away, the angels
ask: who is this? The angels reply: this is so and so the son of so
and so. He used to perform certain bad deeds. They reply: he is
not welcome, return with him. He is then returned to the face of
the earth.
Al Makkee Bin lbraaheem has narrated that Daawud Bin
Yazeed Al Awdee has said: I believe that 'Aamir Ash Sha'bee

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 158 Where Do Souls Settle Between Death
has narrated that Hudhayfa Bin Al Yamaan has said: souls are
held before the gracious and magnificent, they await their
appointment at the blowing of the horn.
Sufyaan Bin 'Uyayna, Mansoor Bin Safiyya, and his mother
have narrated that lbn 'Umar entered the masjid after the murder
of Ibn Az Zubayr who was crucified, so he came to Asmaa to
offer his condolences. He said to her: you must be reverent and
patient, because these corpses are insignificant. It is the souls that
are with Allaah. She asked: how could I be impatient when the
head of Yahya Bin Zakariyya was given as a gift to a prostitute
of Banoo Israa' eel?
An Illustration Of The Ultimate Lotus Tree, The Uppermost
Heaven, And Sijjeen
Jareer, Al A'mash, Shamr Bin 'Atiyya, have narrated that
Hilaal Bin Yasaaf has said: we were sitting before Ka'b, Ar
Rabee' Bin Khatheem, and Khaalid Bin 'Ar'ara when Ibo
'Abbaas came and said: this is the cousin of your prophet, so
make room for him. 0 Ka'b, I know everything about the
Qur' aan except for four things, so inform me of them. What is
Sijjeen, 'Illiyyoon, Sidratul Muntaha, and what is the meaning of
the statement of Allaah unto Idrees: {we have granted him a high
status} [Maryam/57].
[57:f':!.JA] ~ ~ ~ ~~ ~.~~)jt
He replied: as for 'Illiyyoon, it is the seventh heaven in
which the souls of the believers dwell. As for Sijjeen, it is the
seventh and lowest depth of the earth in which the souls of the
disbelievers dwell beneath lblees.
The Seizure Of The Soul Of Idrees In The Fourth Heaven
As for the statement of Allaah the glorified unto ldress: {we
have granted him a high status}, Allaah revealed to him that he
would grant him the actions of the progeny of Aadam every day,
and he relayed a message to the angel of death instructing him to
allow !dress time to increase his deeds, and an angel carried him
between his wings unto the fourth heaven as instructed. The
angel of death asked: where is he? The angel replied: he is tbe

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 Where Do Souls Settle Between Death 159
one who is between my wings. He replied: how amazing, I was
commanded to seize his soul in the fourth heaven, and then he
seized it.
The Title "Sidratul Muntaha"
As for Sidratul Muntaha, it is a lotus tree which stands over
the carriers of the throne. The knowledge of creation stops before
it and cannot proceed, for this reason it has been named "Sidratul
Muntaha". lbn Mandah has said: this has been narrated by Wahb
Bin Jareer and his father, as well as Ya'qoob Al Qamee, and
Shamr, and Khaalid Bin 'Abdillah Bin Hawshab, Al Qaasim Bin
'Awf, and Ar Rabee' Bin Khatheem who said: we sat before
Ka'b as he mentioned this.
Ya'la Bin 'Ubayd and Al Ajlah have narrated that Ad
Dahhaak has said: when the soul of the believer is seized, it
ascends to the lowest heaven, and those who are near ascend with
it to the second heaven until they finally reach the seventh
heaven and the ultimate lotus tree. I asked Ad Dahaak: why has it
been named Sidratul Muntaha? He replied: because the affair of
Allaah the magnificent stops entirely at the point and does not
proceed. The angel says: my lord, this is your servant so and so,
and he is most aware of him. He then grants him protection, and
he has said: {the book of the righteous is in the uppermost
heaven, and how will you realize what it is. A clear book
witnessed by those who are near}[Al Mutaffifeen/18-21].

·~ ·=~ ~ 0~ ~ J.b5~f ~j ~ ~ ~ /).\;i ~ 0; ~'

[21-1s:~11~~0;.~r~'i;~::c0i(.,i;:
This statement does not negate that the righteous are in
paradise, because paradise is before the lotus tree and Allaah. It
seems that this wording has been deemed safer and more
accurate, and Allaah the glorified has informed us that the souls
of the martyrs are amongst him, and the prophet (may Allaah
send salutations upon him) has informed us that they travel
through paradise as they please.
The Statement That The Souls Of The Believers Are At
·The Basin
As for the statement that the souls of the believers are at the

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 160 Where Do Souls Settle Between Death
basin, and the souls of the disbelievers are in Hadramawt at
Barhoot, Aboo Muhammad Bin Hazm has said: this is the view
of the Raafida. However, this view has been adopted by a
segment of the people of the prophetic tradition.
Aboo 'Abdillaah Bin Mandah has said: it has been narrated
from a group of companions and those who followed them that
the souls of the believers are at the basin. He then said:
Muhammad Bin Muhammad Bin Yoonus, Ahmad Bin 'Aasim,
Aboo Daawud Sulaymaan Bin Daawud, Hamaam, Qataada, an
unknown man, and Sa'eed Bin Al Musayyib, have narrated that
'Abdullaah Bin 'Amr has said: the souls of the believers
congregate at the basin, and the souls of the disbelievers
congregate at a salt marsh in Hadramawt called Barhoot. He then
mentioned via Hamaad Bin Salama, 'Abdul Jaleel Bin 'Atiyya,
and Shahr Bin Hawshab that Ka'b saw people questioning
'Abdullaah Bin 'Amr, so a man said: ask him where are the souls
of the believers and the disbelievers. He asked him and he
replied: the souls of the believers are at the basin, and the souls
of the disbelievers are at Barhoot.
lbn Mandah has said: Aboo Daawud and others have narrated
this from 'Abdul Jaleel. He then mentioned that Sufyaan, Furaat Al
Qazzaaz, and Aboo At Tufayl have narrated that 'Alee has said: the
best well on earth is Zamzam, and the worst well on earth is the well
of Barhoot in Hadramawt. The best valley on earth is the valley of
Makka and the valley which Aadam descended upon in India, and
the worst valley on earth is the valley of Al Ahqaaf in Hadramawt
where the souls of the disbelievers are.
Ibo Mandah has said: Hamaad Bin Salama, 'Alee Bin Zayd,
Yoosuf Bin Mihraan, and lbn 'Abbaas have narrated that 'Alee
has said: the most despicable plot of land is a valley in
Hadramawt called Barhoot where the souls of the disbelievers
are. There is a well within it whose water during the day is black,
and it is frequented by the thirsty. He then mentioned that
Ismaa'eel Bin lshaaq Al Qaadee, 'Alee Bin 'Abdillaah, and
Sufyaan have narrated that Abaan Bin Taghlab has said: a man
said: I looked inside it (Barhoot) , and it seemed that voices were
chanting: 0 Dawmah, 0 Dawmah. Abaan said: a man from
amongst the people of the book informed us that Dawmah is an

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 Where Do Souls Settle Between Death 161
angel who is entrusted with the souls of the disbelievers. Sufyaan
said: we asked the locals who replied: none is able to lodge their
by night.
This is what I know in this regard. If 'Abdullaah Bin 'Umar
meant that the souls of the righteous congregate in place which
resembles a basin in tenns of width and air quality, then this is
likely. Although, if he meant a basin literally, this could only be
known through revelation. Perhaps he learned this from the
people of the book.
The Statement That Souls Congregate Upon The Land
Which The Righteous Will Inherit From Allaah
As for the statement that souls congregate upon the land
mentioned in the following verse: {we have written in the z.aboor
after the remembrance that the righteous shall inherit the
earth}[Al Anbiyaa/105].
' .)~I~~''· ·~j - .
l.S, ., '-ff'f..LJ"°J
, ......:...JJ',
,
f
<-".iii~ ~ '~tj ' l:j~b,. .ilJ'~
, .~J, ..,.!J' ~. JT

(105:o~'11] ~~0~i
It is not an explanation. People have differed concerning the
land which has been referred to, Sa'eed Bin Jubayr has narrated
from lbn 'Abbaas that it is paradise, and this is held by most
scholars of the Qur' aan. Although, he has been quoted as saying
that it is the world which Allaah has granted the nation of
Muhammad (may Allaah send salutations upon him) , and this is
correct. The following statement of the most high is similar:
{Allaah has promised those amongst you who believe and do
good deeds that he shall grant them the world as he has done for
those before them}[An Noor/55].
~j~I
{ :"' ,_, . ,
J.;+·4:,lk-':I';."
, , - ... , , -~ -
'>;·.~JI l#j~ l_,:..-1;
. ,, , -.. ,~ . , , ~
i:t,.;i,11 ~I ..l$-j,.-
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It has appeared in the authentic collection that the prophet

(may Allaah send salutations upon him) has said: (the entire earth
has converged for me, and my nation will own what is upon it) .
Some scholars of the Qur'aan have said: the land is
Jerusalem which the righteous have been granted, though the
verse has not specified this.

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 162 Where Do Souls Settle Between Death
The Statement That The Souls Of The Believers Are In
&Illiyyeen
As for the statement that the souls of the believers are in
'Illiyeen, and the souls of the disbelievers are in Sijjeen, this has
been said past and present. This has been indicated by the
following statement of the prophet (may Allaah send salutations
upon him) : ( 0 Allaah, 'Illiyyeen), and the following prophetic
tradition of Aboo Hurayra has preceded: (when the soul of the
deceased departs, it ascends until it reaches the seventh and
uppermost heaven of Allaah the magnificent).
The following statement of Aboo Moosa has preceded: they
ascend until they reach the throne.
Hudhayfa has said: they are held before the gracious one.
'Abdullaah Bin 'Umar has said: these souls are with Allaah. The
following statement of the prophet (may Allaah send salutations
upon him) has preceded: (the souls of the martyrs seek shelter
amongst lamps beneath the throne) .
The prophetic tradition of Al Baraa Bin 'Aazib has preceded:
(it ascends from heaven to heaven and is mourned within each of
them by those who are near. Finally, it reaches the seventh
heaven). It has been said: (the heaven of Allaah the magnificent)
. However, this does not indicate that it settles there. Rather, it
ascends to Allaah where a book is written determining whether it
will dwell in 'Illiyyeen or Sijjeen. It returns to the grave for
interrogation and then returns to the abode which has been
designated for it. The souls of the believers are in 'Illiyyeen upon
various levels, and the souls of the disbelievers are in Sijjeen
upon various levels.
A Refutation Of The Statement That Souls Are In The Well
Of Zamzam
As for the statement that the souls of believers congregate in
the well of Zamzam, it is without evidence. That well cannot
accommodate the souls of all believers, and it has been stated
explicitly that the soul of the believer is a bird which feeds
amongst the trees of paradise.
This is the most erroneous statement, and it is worse than the
statement that souls are at the basin, because that location is
spacious unlike a narrow well.

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 Where Do Souls Settle Between Death 163
The Statement That Souls Are In An
Intermediate Stage
As for the statement that the souls of the believers are in an
intermediate stage travelling as they please, this has been
attributed to Salmaan Al Faarisee. The "barzakh"is a barrier
between two things, and Salmaan meant a land between this
world and the next where souls move without restriction. This is
indeed a likely view, because they have departed
this world without entering the next one. Although, they are
within an intermediate stage, thus the souls of the believers are
joyous, and the souls of the disbelievers are miserable. The most
high has said: {a barrier will remain in front of them until the day
they are resurrected}[Al Mu'minoon/100) .

i:r,J '"t"'t,
_, ti?•~,(.~
. , ~ :f .tj ,,,. , "1t'J
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,

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~ 0 v~~Y- C:SJ tjfl r:f!'.J-'
' '' '

The "barzakh" is an intermediate stage in this case, though it

originally represents a barrier between two things.
The Statement That The Souls Of The Believers Are Upon
The Right Side Of Aadam
As for the statement that the souls of the believers are upon
the right side of Aadam, and the souls of the disbelievers are
upon his left side, it is supported by an authentic prophetic
tradition concerning the night journey. Although the prophet
(may Allaah send salutations upon him) saw them, this does not
indicate that they are parallel. Rather, souls could be upon the
right side while being elevated and widespread, and others could
be upon the left side while being lowly and confined. Aboo
Muhammad Bin Hazm has said: the "barzakh" in which he saw
them when he ascended by night to the lowest heaven is one
where elements cease to exist. This proves that he considers them
to be beneath the lowest heaven, but he always condemns those
who speak without evidence, so what evidence can establish this?
His statement will be given adequate attention if Allaah the most
high has willed.
If it is asked: if the souls of the joyous are upon the right side
of Aadam who is in the lowest heaven, and the souls of the

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 164 Where Do Souls Settle Between Death
martyrs are in the shade of the throne which is above the seventh
heaven, how could the souls of the joyous be upon the right side
of Aadam, and how could the prophet (may Allaah send
salutations upon him) see them in the lowest heaven?
An answer will be provided from various perspectives:
The first: it is not unlikely that these souls were upon the
right side while elevated while the souls of the miserable were
upon the left side while below.
The second: it is not unlikely that they were presented to the
prophet (may Allaah send salutations upon him) in the lowest
heaven, even if their abode was above that.
The third: he did not inform us that he saw the souls of the
joyous all together there. Rather, he said: there were many upon
his right side and many upon his left side, and it is known that
the souls of Ibraaheem and Moosa are in the sixth and seventh
heavens. In addition, there is a group above them, and the souls
of the joyous are raised to various levels according to their status.
Conversely, the souls of the miserable are lowered to various
depths according to their status, and Allaah knows best.
A Discussion Of The Abode Of Souls After Death, And The
Position Of Jbn Hazm
As for the following statement of Ibn Hazm: their abode is
where they were before the creation of their bodies, this is based
upon his view that souls have been created before them. Two
views exist in this regard, one states that souls were created after
bodies, though those who hold that they were created before
them have no evidence. Their understanding is based upon texts
which are not applicable and prophetic traditions which are not
authentic. Similarly, Aboo Muhammad Ibn Hazm has relied upon
the following statement of the most high: {when your lord
extracted the progeny of the children of Aadam from their backs
and made them testify against themselves asking: am I not your
lord. They replied: you certainly are}[Al A'raaf/172]
~ ~ -i;~h ~~~ ~~# ~ ~~1; ~ & ..ill.) ~f 1µ,

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 Where Do Souls Settle Between Death 165
• ' • J ' J J _, J '

[172:uly:."il] ~ ~ 1_,m ~~~1 ~1

{we created you, then we gave you an appearance, and then
we commanded the angels to prostrate to Aadam, and they
did} [Al A'raaf/11].
,,,,. , ,,,. .,. ., "" ,,,. )._

p .. ol> .:u.Jj,...
,,,,. ,,,. ...,, • ' , "" .,. .,. ,,,. , .., J ' ,,,. ,,. ' '

i~"i IJ~I ~ Wi ~ ~5j..... ~

[1 I:uly:."il] ~ i_;~
He said: it is correct that Allaah created souls altogether, and
the prophet (may Allaah send salutations upon him) has informed
us of the following: (souls are enlisted soldiers, those that
become acquainted become intimate, and those that clash differ).
He said: Allaah the magnificent received a sworn pledge from
these souls which have appearance and intellect, then he
commanded the angles to prostrate before Aadam. These souls
had not been placed within bodies, because they were not created
yet. Allaah the glorified and most high placed them within the
abode unto which they will return upon death. We will focus
upon this while stating whether souls are created with bodies or
before them. Although, the present objective is to discuss the
abode of souls after death. He has said that souls settle where
they were before the creation of bodies, this is based upon the
previous belief of his. He has said that the souls of the joyous are
upon the right side of Aadam, and the souls of the miserable are
upon his left side, this the prophet (may Allaah send salutations
upon him) has informed us of. He has said that the elements
cease to exist at the lowest heaven, though this is without
evidence and does not resemble what is maintained by Muslims.
The Qur' aan and authentic prophetic traditions indicate that souls
are above the elements in paradise with Allaah. Aboo
Muhammad has agreed that the souls of the martyrs are there,
and it is known that the truthful are greater than them, so how
could the souls of Aboo Bakr As Siddeeq, 'Abdullaah lbn
Mas'ood, Aboo Ad Dardaa, and Hudhayfa Ibn Al Yamaan etc.
(may Allaah be pleased with them) be beneath the lowest heaven,
while present day martyrs and others are above the heavens?
He has said that Muhammad Bin Nasr Al Marwazee has
mentioned that Ishaaq Bin Raahawayh has said what has been

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 166 Where Do Souls Settle Between Death
mentioned exactly. He also said that the majority of scholars hold
this view.
I say: Muhammad Nasr Al Marwazee in the book "Ar Radd
'Ala Ibo Qutayba" while explaining the following verse: {when
your lord extracted the progeny of the children of Aadam from
their backs and made them testify against themselves asking: am
I not your lord}has mentioned statements of the early Muslims
concerning the extraction of the progeny of Aadam from his
spinal column and their pledge before being returned to it. He has
also mentioned that they were extracted like atoms and declared
joyous and miserable. Their life span, provision, and actions
were recorded, as well as what would befall them.
Ishaaq has said: scholars have agreed unanimously that souls
were created before bodies, Allaah made them testify against
themselves asking: am I not your lord? They replied: you
certainly are. We have witnessed this lest you say on the day of
resurrection that we were unaware, or that our forefathers were
polytheists. This as you see does not indicate that the abode of
souls is where elements cease to exist as Aboo Muhammad has
said, or that souls existed before the creation of bodies. Rather,
this indicates that the glorified extracted and addressed them
before returning them to the spinal column of Aadam. Although
the former view has been held past and present, it is not correct,
and this you Will soon realize if Allaah has willed. However, the
present objective is not to discuss whether souls were created
before bodies or not, and even if Aboo Muhammad were correct
in this regard, it cannot be proven that the abode of souls is
where elements cease to exist.
The Statement That The Abode Of Souls
ls Non-existence
As for the statement that the abode of souls is non-existence,
this is held by those who say that the soul is life and is a non-
essential part of the body. This view has been held by Al
Baaqilaanee and his students.
Aboo Al Hudhayl Al 'Allaaf has said: the soul is a non-
essential part of the body, though he did not consider it life like
Al Baaqilaanee. He then said: it is like all other non-essential
parts of the body. They hold that the soul ceases to exist upon

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 Where Do Souls Settle Between Death 167
death, just like all other non-essential parts of the body which
depend upon life. Some of them hold that the soul does remain
for more than one duration, this is held by the majority of the
Ash'ariyya. They say that the soul which exists now is not the
soul which existed before, or that it changes on a constant basis.
Consequently, one thousand souls may be had within an hour or
less. Once death occurs, the soul does not ascend to heaven nor
does it return to the grave. The angels do not seize it, nor do the
seek permission to enter the heavens with it. It does not
experience joy or misery, rather the body does if Allaah has
willed, and at that time life is restored. However, a self subsisting
soul is by no means present.
Some who maintain this view have said: life is returned to
the spine which experiences joy and misery. However, this view
is rejected by various forms of evidence as well as natural
disposition. This view is held by one who is unfamiliar with his
own soul, not to mention the soul of another. Allaah the glorified
has commanded the soul to enter, exit, and return, and authentic,
explicit texts have stated that it ascends, descends, is seized,
withheld, and released, and permission is sought for it to enter
the heavens. In addition, it speaks, prostrates, flows, and is
shrouded and embalmed. The angel of death takes it by the hand
and then other angels receive it. It has an odor which is as
fragrant as musk, or as foul as the worst smelling corpse. It is
mourned from heaven to heaven and is then returned to earth
amongst the angels. It is seen when it emerges, and the Qur'aan
has indicated that it moves about until reaching the throat. The
evidence that we have mentioned indicating that souls meet,
become acquainted, and are enlisted soldiers refute the former
view.
The prophet (may Allaah send salutations upon him) saw
souls upon the right and left side of Aadam during the night
journey, and he has said: (the soul of the believer is a bird which
feeds amongst the trees of paradise) (the souls of martyrs are
within green birds).
The most high has informed us that the souls of the people of
Fir' awn are brought before the fire morning and evening, and Ibn
Al Baaqilqqnee has responded saying: either life was placed

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 168 Where Do Souls Settle Between Death
within the first body part, or another body was created for life,
joy, and misery. This view is completely erroneous for variou
s
reasons, and what could be more fallacious then to maintain that
the soul is non-essential and is replaced thousands of times
hourly, does not experience joy or misery, does not ascend
or
descend, and is not withheld or released upon separation from the
body? This view opposes intellect, the book and prophetic
tradition, and is held by one who is unfamiliar with his soul.
This view will be refuted at the appropriate time if Allaah has
willed, and it has not been held by any of the early Muslims
or
the scholars of Islaam.
The Statem ent That The Abode Of Souls After Death Is
Within Other Bodies
As for the statement that the abode of souls after death is
within other bodies, this is partially correct. The prophet (may
Allaah send salutations upon him) has informed us that the souls
of martyrs are within green birds that seek shelter amongst lamps
which hang from the throne resembling nests. He stated this
explicitly when he said: (Allaah has placed their souls within
green birds) . As for his statement: (the soul of the believer is
a
bird which feeds amongst the trees of paradise) , this bird could
be created to contain the soul like a body. In addition, the soul
could appear as a bird, this is the view of Muhammad Bin Hazm
and Aboo 'Umar Bin 'Abdil Barr, and Muhammad Bin Hazm
has said: the meaning of the following statement is literal: (the
soul of the believer is a bird which feeds amongst the trees
of
paradise) , unlike what the ignorant believe. Rather, he has
informed us that the soul of the believer is a bird which feeds,
meaning it flies throughout paradise, not that it transforms into
a
bird.
If it were said: the word soul (nasama) is feminine, we would
say: an eloquent Arab has said that the word soul (nasama)
is
made masculine and feminine like the word book (kitaab) .
He said: as for the addition which states that souls are within
green birds, it is a description of the lamps which they seek
shelter amongst, and those two prophetic traditions are actual
ly
one. The wording and meaning of this statement is totally
inaccurate, because these two prophetic traditions are separate:

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 Where Do Souls Settle Between Death . 169
(the soul of the believer is a bird which feeds amongst the trees
of paradise) (the souls of martyrs are within green birds) . What
he has said may possibly apply to the first prophetic tradition,
though it does not at all apply to the second. The prophet (may
Allaah send salutations upon him and his family) has informed us
that their souls are within birds, and has stated that they are
within green and white birds in other instances. He has also
stated that they fly throughout paradise as they please, and eat
from it's produce and drink from it's rivers, then they settle
amongst lamps which hang beneath the throne resembling nests.
As for his statement: the stomachs of those birds is a description
of those lamps which they settle amongst, it is absolutlely
incorrect. Rather, those lamps are a place of refuge for those
birds, hence this prophetic tradition has explicitly mentioned
three things: souls, birds which contain them, and lamps which
are a place of refuge for those birds. The lamps are fixed beneath
the throne, but the birds travel carrying souls within them.
If it were said: souls could resemble birds without being
inside them, as Allaah has said: {he grants you any appearance
he pleases} [Al Infitaar/8].

[8:..)~'i'] Qi~ ·nJ1 ;'ti. ~ }1~ t?f ~~

And this is indicated by the following statement: (their souls
are like green birds) . In addition, Ibn Abee Shayba has also
narrated this via Aboo Mu'aawiya, Al A' mash, 'Abdullaah Bin
Marra, Masrooq, and 'Abdullaah. Aboo 'Umar has said: it seems
to me-and Allaah knows best-that the acceptable statement is:
"like birds" or "the appearance of birds", because this agrees
with the prophetic tradition of Ka'b Bin Maalik concerning the
soul of the believer.
The response would be: this prophetic tradition has been
narrated with these two wordings, and Muslim has narrated it in
his authentic collection from Al A' mash and Masrooq where it is
mentioned that souls are within green birds.
As for the prophetic tradition of Ibn 'Abbaas, 'Uthmaan Bin
Abee Shayba has said: 'Abdullaah Bin Idrees, Muhammad Bin
Ishaaq, Isma'eel Bin Umayya, and Sa'eed Bin Jubayr have
·narrated that Ibn 'Abbaas has said: the messenger of Allaah (may

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 170 Where Do Souls Settle Between Death
Allaah send salutations upon him) has said (when your brothers
were slain on the day of Uhud, Allaah placed their souls within
green birds that fly amongst the rivers of paradise, feed on it's
produce, and seek refuge amongst golden lamps which hang in
the shade of the throne. When they discovered how fine their
food, drink, and resting place was, they asked: who will inform
our brothers that we are alive in paradise and provided for so that
they will not avoid armed struggle? Allaah the most high said: I
will inform them for you, then he revealed the following: {do not
consider dead those who have been slain in the path of Allaah.
Rather, they are alive and provided for with their lord }[Aalu
'Imraan/169].

[I69:u'~ JI]~ ~~)J~~.J

As for the prophetic tradition of Ka'b Bin Maalik, it is in the
four Sunan and the Musnad of Ahmad. The following appears in
the wording of At Tirmidhee: (the souls of the martyrs are within
gren birds that feed upon the produce of paradise or amongst the
trees of paradise) . At Tirmidhee has said: this prophetic tradition
is authentic (hasan saheeh).
This prophetic tradition does not violate any law or principle,
nor does it contradict any text. Rather, this is an example of the
great honor which Allaah bestows upon martyrs by replacing
their bodies which they sacrificed for him with better ones. These
bodies contain their souls and allow them to enjoy a greater
delight. Once the day of resurrection arrives, their souls will be
returned to those bodies which contained them on earth.
If it were said: this states that souls become reincarnated
within other bodies, the response would be: the meaning which
this prophetic tradition has indicated is actual and must be
upheld. It is not negated by the chosen title "incarnation".
Similarly, the establishment of what has been indicated by
intellect and text regarding the attributes of Allaah the
magnificent and the reality of his fine names is not negated by
the title "embodiment" which has been chosen by those who
deny them. This also applies to his will, speech, and actions, such

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 Where Do Souls Settle Between Death 171
as his nightly descent to the lowest heaven, and his arrival on the
day of resurrection to judge between his servants. This is actual
and is not negated by the title "events" which has been chosen by
those who deny the names and attributes of Allaah. In addition,
the establishment of what has been indicated by intellect and text
regarding the elevation of Allaah above his creation, his contrast
to it, his ascension of the throne, the ascension of the angels and
the soul to him and their descent, the ascension of the fine
statement to him, and the ascension of his messenger to him and
his descent upon the prophet is actual. It is not negated by the
title "embodiment" which has been chosen by the Jahmiyya.
Imaam Ahmad has said: no attribute of Allaah may be denied
due to repulsive slander. The innovators choose titles for the
followers of the prophetic tradition, and they refer to their
statements as "embodiment" which frightens the ignorant. They
refer to the throne of the most high lord as "a direction" to gain
the ability to deny his elevation above his creation and throne.
Similarly, the Raafida have referred to the love and support of
the companions of the messenger of Allaah (may Allaah send
salutations upon him) as "hostility" toward his family. The
Magian Qadariyya refer to the affirmation of predestination as
"the denial of choice". Consequently, titles are not the concern,
but rather the actual meaning.
The point is this, the incarnation which is indicated by stating
that the souls of the martyrs are placed within green birds is not
one which negates actual meaning. Rather, the unacceptable
incarnation is maintained by the atheist enemies of the
messengers who deny the hereafter. They say that souls gravitate
after death toward animals, birds, and insects which they
resemble, and that they experience joy and misery in that state
and reincarnate eternally. This is the only afterlife and
recompense which they accept in this regard.
This is the unacceptable incarnation which opposes what all
prophets and messengers have agreed upon. It is a denial of
Allaah and the last day, and this group says: souls settle within
animals that resemble them upon separation from the body. This
is the worst statement followed by the statement that souls cease
to exist upon death, thus joy and misery are not experienced.

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 172 Where Do Souls Settle Between Death
Rather, various body parts experience joy and misery which
Allaah creates. Some who maintain this view hold that life is
restored in this case while others do not. However, an opposite
view is held which states that the soul is not returned or
connected to the body, and joy and misery are only experienced
by the soul. This is refuted by explicit and widespread prophetic
tradition which illustrates that both the body and soul experience
joy and misery collectively or separately.
The Most Accurate View Concerni ng The Abode Of Souls
If it were asked: since you have mentioned different views
regarding the abode of souls, which view is the most accurate so
that we may adopt it?
The response would be: the abode of souls varies greatly
during the intermediate stage.
Souls are in the uppermost heaven amongst the prophets
(may Allaah send salutations and peace upon them), and they are
upon different levels as the prophet (may Allaah send salutations
upon him) has seen during the night journey.
Souls are within green birds that fly throughout paradise as
they please, though not all martyrs enjoy this. Rather, the souls of
some martyrs are excluded from paradise because of debt, and
the following has appeared in the Musnad as narrated from
Muhammad Bin 'Abdillaah Bin Jahsh: a man came to the
prophet (may Allaah send salutations upon him) and asked: 0
messenger of Allaah, what would I obtain if I were slain in the
path of Allaah? He replied: (paradise) . When the man turned
around he said (provided that a debt is not outstanding as Jibreel
has just informed me) .
Souls are confined at the gate of paradise as it appears in the
following prophetic tradition: (I saw your companion confined at
the gate of paradise) .
Souls are confined within their graves, and it has been
narrated that a martyr was given glad tidings of paradise, though
the prophet said (may Allaah send salutations upon) : (by he in
whose hand my soul is, his cloak is ablaze within his grave) .
Souls dwell at the gate of paradise as lbn 'Abbaas has
narrated: (the martyrs are before a glittering river at the gate of
paradise beneath a green dome. Their provision reaches them

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 Where Do Souls Settle Between Death 173
morning and evening) . This has been narrated by Ahmad,
though Ja'far Bin Taalib has narrated that Allaah replaces the
hands of martyrs with wings which they fly throughout paradise
with.
Souls which are lowly are confined on earth, thus they do not
intermingle with heavenly souls in this life or the next. A soul
which was far from Allaah on earth will be lowly in the
hereafter, and a lofty soul which was close to him on earth will
be amongst similar souls in the hereafter. One will be with his
beloved during the intermediate stage and the day of resurrection,
and Allaah the most high marries souls in the next life as has
preceded. He places the soul of the believer amongst other fine
souls, thus they gravitate upon separation from the body toward
souls which resemble them in terms of action.
Souls are in the oven of fornicators and adulterers, and others
swim in the river of blood while swalloing rocks. Consequently,
souls do not have one abode. Rather, one may dwell in the
uppermost heaven while another is confined to the ground. If you
were to reflect upon events in this regard, you would know that
there is no contradiction, because one verifies the other. The
main concern is that they as well as the soul are understood, and
it differs from the body. It moves at the fastest speed and is
withheld and released while being lofty or lowly. It experiences
heightened levels of good
health, illness, joy, misery, and regret upon separation from
the body. In this instance, it is quite similar to an unborn child,
though once it separates the body, it is like a child who has
entered the world.
The Soul Has Four Abodes, Each One Is Greater Than The
Previous One
Souls have four abodes, each one is greater than the one
which follows.
The first abode: within the the womb which is dark and
narrow.
The second abode: the abode in which it developed doing
good and evil while earning joy and misery.
The third abode: the intermediate abode which is greater
than those which have preceded. It stands in relation to them as
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 174 Where Do Souls Settle Between Death
this abode does to the first.
The fourth: the final abode which is paradise or the fire.
Allaah delivers the soul from abode to abode until it reaches the
one which it was created to earn. The affairs of each abode differ
as regards the soul, blessed is he who has originated it and has
given it life, death, joy, and misery. He has allowed it to
experience various degrees of joy and misery as he has granted it
various degrees of knowledge, action, strength, and good
character. He who is truly aware of it will declare that there is no
deity worthy of worship except Allaah who is alone and has no
partners. The entire kingdom belongs to him as well as praise. He
is the source of all good and is the ultimate authority. He is
supreme and is completely powerful, capable, and wise. He is
complete in every aspect, and is known through awareness and
the honesty of the messengers. They have come with the truth
which is affirmed by intellect and natural disposition, all else is
false, and success lies with Allaah.

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 Proving That The Deceased Benefits From Actions
Performed While Alive

The sixteenth issue is: do the souls of the deceased benefit at

all from the effort of the living?
The response is: it has been agreed upon by scholars and
followers of the prophetic tradition that these souls benefit from
the effort of the living in two ways. The first cause is the effort
of the deceased while alive. The second cause is supplication,
charity, and pilgrimage which are offered for his sake.
Although, there is disagreement concerning the exact reward
which reaches him.
The majority maintains that the reward of action reaches him,
whereas some of the Hanafiyya hold that the reward of spending
reaches him. Although, they differ concerning bodily worship
such as prayer, fasting, recitation of the Qur'aan, and
remembrance. The view of the early Muslims, Imaam Ahmad
and some of the Hanafiyya is that they do reach the deceased.
Muhammad Bin Yahya has narrated the following view of
Imaam Ahmad: Aboo 'Abdillaah was asked about a man who
does good in the form of prayer or charity etc. allotting half of
the reward for his mother or father. He replied: the reward of
charity and other actions reaches the deceased. Recite the verse
of the footstool three times and Al lkhlaas, then say:
Allaahumma, because the reward is for the buried. However, the
well known view of Maalik and Ash Shaafi'ee is that these deeds
do not reach the deceased.
Some deviant theologians have concluded that no action
reaches the deceased. Although, the proof that the deceased does
benefit from deeds performed while alive has been narrated by
Aboo Hurayra in Saheeh Muslim. He has narrated that the
prophet (may Allaah send salutations upon him) has said: (when
a person dies, only three deeds continue: perpetual charity,
beneficial knowledge, and the supplication of a righteous son) .
This exception indicates that he is the cause of these actions.
175
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 176 Proving That The Deceased Benefits
It has appeared in Sunan Ibn Maajah as narrated by Aboo
Hurayra (may Allaah be pleased with him) who has said: the
messenger of Allaah (may Allaah send salutations upon him) has
said: (amongst the reward which reaches the deceased is
knowledge which he has spread, a righteous son whom he has
left behind, a Qur' aan, a masjid and hospice which he has built, a
river which he has created, and charity given while in good
health. What he did while alive will reach him after death).
It has also appeared in Saheeh Muslim as narrated by Jareer
Bin 'Abdillaah who said: the messenger of Allaah (may Allaah
send salutations upon him) has said: (whoever establishes a noble
tradition in Islaam will be rewarded as a result. He will also be
rewarded for every person who follows that tradition after him,
and their reward will not be diminished. Conversely, whoever
establishes an evil tradition will be held accountable. He will also
be held accountable for every person who follows that tradition
after him, and their burden will be not be lightened) .
Numerous authentic narrations to this effect have appeared.
It has appeared in the Musnad as narrated from Hudhayfa
who said: a man inquired during the life of the messenger of
Allaah (may Allaah send salutations upon him) , but the people
did not respond. The prophet (may Allaah send salutations upon
him) then said: (whoever establishes a noble tradition in Islaam
will be rewarded as a result. He will also be rewarded for every
person who follows that tradition after him, and their reward will
not be diminished. Conversely, whoever establishes an evil
tradition will be held accountable. He will also be held
accountable for every person who follows that tradition after
him, and their burden will be not be lightened) .
The following statement of the prophet (may Allaah send
salutations upon him) indicates this: (when someone is slain
unjustly, the first son of Aadam shares responsibility, because it
was he who introduced murder) . If this applies to punishment,
then it should definitely apply to a reward.
Proving That The Deceased Benefits From What He
Has Not Done
Legal evidence and principles prove that the deceased
benefits from what he has not done.

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 Proving Thal The Deceased Benefus 177
The most high has said: {those who have followed them say:
our lord, forgive us and our brothers in faith who have preceded
us}. Allaah the glorified has commended them for seeking
forgiveness for the believers who have preceded them. This
indicates that the supplication which was made for them was
effective, it can also be said that this resulted from the faith
which the former established for the latter. Consequently, once
the latter followed the former, they became equally deserving of
a reward. In addition, the consensus of this nation surrounding
supplication for the deceased during the funeral prayer proves
that it is indeed effective.
It has appeared in the Sunan as narrated from Aboo Hurayra
(may Allaah be pleased with him) who said: the messenger of
AJlaah (may Allaah send salutations upon him) has said: {when
you offer prayer for the deceased, supplicate for him fervently).
It has appeared in Saheeh Muslim as narrated by 'Awf Bin
Maalik who said: the messenger of Allaah (may Allaah send
salutations upon him) offered the funeral prayer, so I memorized
the following supplication of his: (0 Allaah, pardon and forgive
him. Grant him a spacious resting place and bathe him with cool
water. Cleanse him of error in the same way that a white garment
is cleansed of dirt. Grant him a finer abode and a better family.
Grant him paradise and protect him from the torture of the grave
and the fire) .
It has appeared in the Sunan as narrated from Waathila Bin
Al Ashqa' who said: the messenger of Allaah (may Allaah send
salutations upon him) offered prayer for a Muslim, and I heard
him say: (0 Allaah, so and so the son of so and so awaits
recompense, so protect him from the trial of the grave and the
torture of the fire. You are truthful and faithful, so be graceful
and forgiving unto him. You are definitely the forgiving and the
compassionate) .
This has appeared frequently in prophetic tradition. In fact,
this is the objective of praying and supplicating for the deceased
after burial.
It has appeared in the Sunan as narrated from 'Uthmaan Bin
'Affaan (may Allaah be pleased with him) who said: once the
prophet (may Allaah send salutations upon him) completed

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 178 Proving That The Deceased Benefits
burial, he would stand over the deceased and say: (seek
forgiveness and establishment for your brother, because he is
now being interrogated) . Supplication should also be made for
them when visiting their graves.
It has appeared in Saheeh Muslim as narrated by Burayda
Bin Al Haseeb who said: the messenger of Allaah (may Allaah
send salutations upon him) used to teach them to say when going
to the graveyards: peace be upon the Muslims and believers, we
will unite with you if Allaah has willed. We ask him for well
being for ourselves and yourselves).
It has appeared in Saheeh Muslim that 'Aaisha (may Allaah
be pleased with her) asked the prophet (may Allaah send
salutations upon him) how to seek forgiveness for the deceased.
He replied: (say: peace be upon the Muslims and believers. May
Allaah have mercy upon those of us who will unite with you
sooner or later if he has willed) .
It has also appeared in Saheeh Muslim as narrated by 'Aaisha
that the messenger of Allaah (may Allaah send salutations upon
him) left late one evening to go to the
graveyard where he said: (may peace be upon you abode of
the believers. What you have been promised will soon come, and
we will unite with you if Allaah has willed. 0 Allaah, forgive the
people of Al Baqee' Al Gharqad) .
The supplication of the prophet (may Allaah send salutations
upon him) the companions, and those who followed them is too
well known to be denied. It has been narrated that Allaah raises
the level of a servant in paradise such that he asks: how did I
attain this? It is said: due to your son who has supplicated for
you.
Confirming That The Reward Of Charity Reaches
The Deceased
As for the reward of charity, it has appeared in the two
authentic collections as narrated by 'Aa'isha (may Allaah be
pleased with her) who said: a man came to the prophet (may

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 Proving That The Deceased Benefils 179
Allaah send salutations upon him) and said: 0 messenger of
Allaah, my mother has passed away without leaving a wilJ. I
believe that she would have given charity had she spoken, so will
she be rewarded if I do so on her behalf? He replied: (yes).
It has appeared in Saheeh Al Bukhaaree as narrated by
'Abdullaah Bin 'Abbaas (may Allaah be pleased with them) that
the mother of Sa'd Bin 'Ubaada died in his absence. He came to
the prophet (may Allaah send salutations upon him) and asked: 0
messenger of Allaah, my mother has died in my absence. Will
she benefit if I give charity on her behalf? He replied: (yes). He
said: you are a witness that two gardens will be given as a charity
on her behalf.
It has appeared in Saheeh Muslim as narrated by Aboo
Hurayra (may Allaah be pleased with him) that a man asked the
prophet (may Allaah send salutations upon him) : my father has
died leaving wealth without a will, so is it sufficient that I give
charity on his behalf? He replied: (yes).
It has appeared in the Sunan and the Musnad Of Ahmad as
narrated by Sa'd Bin 'Ubaada who asked: 0 messenger of
Allaah, the mother of Sa'd has died, so which charity is best? He
replied: (water) . He then dug a well and said: this is for the
mother of Sa' d.
'Abdullaah Bin 'Amr has narrated that Al 'Aas Bin Waa'il
vowed before Islaam to sacrifice 100 camels and Hishaam Bin Al
'Aas sacrificed fifty-five. 'Amr then asked the prophet (may
Allaah send salutations upon him) about that, and he replied: (as
for your father, if he was a monotheist and you fasted and gave
charity on his behalf, it would benefit him) .
The Reward Of Fasting And Pilgrimage Reaches
The Deceased
As for the reward of fasting, it has appeared in the two
authentic collections as narrated by 'Aa'isha (may Allaah be
pleased with her) that the messenger of Allaah (may Allaah send
salutations upon him) has said: (if one dies having not completed
a fast, then another may do so on his behalf) .
It has also appeared in the two authentic collections as
narrated by Ibn 'Abbaas (may Allaah be pleased with them) who
has said: a man came to the prophet (may Allaah send salutations

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 180 Proving That The Deceased BenefiJs
upon him) and asked: (0 messenger of Allaah, my mother has
died having not completed a month of fasting, so shall I do so on
her behalf? He replied: (yes, what remains outstanding with
Allaah is most deserving to be fulfilled) .
The following has appeared in a narration: a woman came to
the messenger of Allaah (may Allaah send salutations upon him)
and asked: 0 messenger of Allaah, my mother has died while
vowing to fast, so shall I do so on her behalf? He asked: (if your
mother had a debt which you payed, would it be fulfilled? She
replied: yes. He said: (fast on behalf of your mother) . This
wording belongs exclusively to Al Bukhaaree and has been
relayed through a chain of narration where at least one narrator
has been removed from the beginning.
It has been narrated that Burayda (may Allaah be pleased
with him) has said: (as I sat amongst the messenger of Allaah
(may A11aah send salutations upon him) , a woman approached
him and said: I gave charity on behalf of my deceased mother in
the form of a female servant. He said: (you are entitled to
inheritance and a reward) . She asked: 0 messenger of Allaah, a
month of fasting remains outstanding, so shall I fast on her
behalf? He replied: (fast on her behalf) . She asked: she never
offered pilgrimage, so shall I do so on her behalf? He replied:
(offer pilgrimage on her behalf) . This has been narrated by
Muslim, and "fasting for two months" has been mentioned in
another narration.
It has been narrated from Ibn 'Abbaas (may Allaah be
pleased with them) that a woman went to sea vowing to fast for a
month upon her safe arrival, and Allaah granted her that.
However, she died without fulfilling her vow. Her sister or
daughter came to the messenger of Allaah (may Allaah send
salutations upon him) to inform him of that, and he said: (fast on
her behalf) . The reward for providing food in place of an
outstanding fast has also been narrated.
It has appeared in the Sunan as narrated from Ibn 'Umar
(may Allaah be pleased with them) who said: (one needy person
should be fed daily for one who has died while a month of
fasting remains outstanding) . This has been narrated by At
Tirmidhee and Ibn Maajah. At Tirmidhee has said: only through

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 Proving That The Deceased Benefits 181
this route has this been narrated continuously, and what has been
narrated from Ibn 'Umar is not as such.
It has appeared in the Sunan of Aboo Daawud as narrated
from Ibn 'Abbaas (may Allaah be pleased with them) who said:
(if a man becomes ill during Ramadaan and does not fast, food
should be provided on his behalf. Fasting for this month is not
outstanding, though if he has vowed to fast, one may do so on his
behalt).
The Reward Of Pilgrimage Reaches The Decease d
As for the arrival of the reward of pilgrimage, it has appeared
in Saheeh Al Bukhaaree as narrated from Ibn 'Abbaas (may
Allaah be pleased with them) that a woman from Juhayna came
to the prophet (may Allaah send salutations upon him) and asked:
my mother vowed to offer pilgrimage until she died, so shall I do
so on her behalf? He replied: (perform pilgrimage on her behalf.
Do you realize that if your mother had a debt that you would
fulfill it? Fulfill what remains outstanding with Allaah, because
he is the most deserving) . The prophetic tradition of Burayda has
preceded in which it was mentioned that a son was permitted by
the messenger to perform pilgrimage on behalf of his mother.
It has been narrated from Ibn 'Abbaas (may Allaah send
salutations upon him) who said: the wife of Sinaan Bin Salama
Al Juhnee asked the messenger of Allaah (may A11aah send
salutations upon him) if she could offer pilgrimage on behalf of
her deceased mother, and he replied: (yes, could not she fulfill an
outstanding debt of her mother? ) This has been narrated by An
Nasaa'ee.
It has been narrated from Ibn 'Abbaas (may Allaah be
pleased with them) that a woman asked the prophet (may Allaah
send salutations upon him) about her deceased son who had not
offered pilgrimage, and he replied: (offer pilgrimage on behalf of
your son).
The following has also been narrated from him: a man said 0
prophet of Allaah, my father died without offering pilgrimage, so
shall I do so on his behalf? He asked: (do you realize that if your
father had a debt that you would fulfill it? ) He replied: yes. He
said: (what remains outstanding with Allaah is more deserving).
Muslims have agreed unanimously that a debt may be

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 182 Proving That The Deceased Benefits
fulfilled by anyone. The prophetic tradition of Aboo Qataada
indicates this where he repayed two dinars on behalf of one who
was deceased. The prophet (may Allaah send salutations upon
him) said: (now you have cooled him) . This has been narrated
by Ahmad and Aboo Daawud.
Muslims have also agreed unanimously that the living may
relieve the deceased of an obligation and vice versa. If evidence
establishes that the living may be relieved of an obligation that
he himself is capable of fulfilling, then this applies even moreso
to one who is deceased. In addition, the deceased benefits from
acts performed on his behalf, because one who does so is entitled
to a reward which he may transfer to him. He may also relieve
him of a debt or obligation, so which text, analogy, or legal
principle necessitates the arrival of one reward while negating
the other?
Texts illustrate that the reward of actions reaches the
deceased if performed on his behalf. One who does so is entitled
to a reward, so he may grant it to his Muslim brother, just as he
could grant him wealth while alive. He could also relieve him of
a debt after death. The prophet (may Allaah send salutations
upon him) has indicated that the reward of fasting reaches the
deceased, although it is merely an intention known only to
Allaah and abstinence. He has also indicated that the reward of
recitation reaches the deceased, and it is an action of the tongue
which is seen and heard. Allaah causes the reward of fasting to
reach the deceased, although it is only intention and abstinence.
However, recitation is intention and action, although intention is
not necessary. Consequently, the fact that the reward of fasting
reaches the deceased indicates that the reward of other actions
reaches him as well.
Worship is of two types: physical and economic, and the
legislator has indicated that the reward of charity reaches the
deceased, as well as other acts of economic worship. This is the
case regarding fasting and other acts of physical worship,
including pilgrimage which is physical and economic, hence all
three forms of worship are supported by evidence, and success
lies with Allaah.
The Evidence Which Is Relied Upon By Those Who Deny

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 Proving That The Deceased Benefits 183
That The Reward Of Worship Reaches The Deceased.
Allaah the most high has said: {man shall only have what he
strives for}[An Najm/39]

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{you shall only be rewarded for what you have
done} [Yaaseen/54].
[54:(.)'I:!) ~ ~ ;:,);:~ ~ ~ ~j ..S,j).. ~j'
{it shall be rewarded and held accountable}[Al Baqara/286].
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It has been established that the prophet (may Allaah send
salutations upon him) has said: (when a servant dies, only three
of his deeds continue: a perpetual charity, a righteous son who
supplicates for him, and beneficial knowledge).
He has informed us that the deceased benefits from what he
has caused while alive. Whereas, what he did not cause is not
perpetual, and it has appeared in the following prophetic tradition
of Aboo Hurayra: (one of the rewards which reaches the
deceased is due to shared knowledge).
The Deceased ls Rewarded For Seven Actions
Anas has narrated the following without interruption: (the
deceased is rewarded for seven actions: teaching, creating a river,
digging a well, planting a date-palm tree, building a masjid,
leaving a Qur'aan as an inheritance, and leaving behind a
righteous son who seeks forgiveness for him). This indicates that
other actions are not rewarded, otherwise it would be
meaningless to mention these seven actions exclusively.
They say: to bestow is to transfer, and this only applies to an
outstanding obligation. As for actions, they do not necessitate a
reward. Rather, a reward is due to the grace of Allaah, so how
can a servant transfer this when Allaah bestows it at will? This is
similar to a needy person who transfers to one whom he hopes
will be charitable toward him, though a bestowal as a means of
gain is invalid.
It is disliked to choose others for virtuous actions, not to

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 184 Proving That The Deceased Benefits
mention the attainment of the reward which is the objective.
Hence, if it is disliked that another pursue this, then it should
definitely be disliked that he attain this.
As such, Ahmad has disliked that one refrain from joining
the first row for another due to the consequent disinterest in the
cause of reward.
It has been narrated that he was asked about a man who
refrains from joining the first row for his father, and he replied:
this does not please me, he is capable of doing good unto him in
another way.
If benevolence toward the deceased were permitted, then
benevolence
toward the living and the transfer of reward would also be. In
addition, various portions of the reward would be granted, and
this would follow what the benevolent did for himself. However,
you have said that he must intend upon action that the reward be
transferred to the deceased, otherwise it will not reach him.
Though if this act is permitted, then what difference would it
make if the intention were made before the action or afterwards?
If this act were permitted, then it would be permissible to
bestow the reward of obligatory actions upon the living, as it is
permissible to bestow upon them the reward of voluntary actions.
Legal responsibility is a test which cannot be taken by a
substitute. The legally responsible is intended and cannot be
replaced, because it is his obedience which is sought. If one
could benefit from the benevolence of another without effort,
then the greatest of nobility would be best suited in this regard.
Although, the glorious has ruled that one can benefit only from
his own effort, this is the tradition of Allaah the most high
which he has established amongst creation and within his
legislation. None may take medicine for one who is ill, and none
may eat, drink, and dress for those who are hungry, thirsty, and
naked.
If an action could benefit in this case, then so would
repentance, though Allaah does not accept that anyone embrace
Islaam or offer prayer on behalf of another. If the reward of the
greatest act of worship cannot be granted to another, then what
about the acts of worship which follow?

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 Proving That The Deceased Benefits 185
As for supplication, it is the act of seeking pardon for the
deceased. This is the reward of an action performed by the living
which is granted to the deceased.
The Evidence Of Those Who Hold That A Reward Can Only
Reach The Deceased As A Result Of An Action Which May
Be Performed By A Substitute
They say that worship is of two types:
one may not be performed by a substitute at all, such as
lslaam, prayer, recitation of the Qur' aan, and fasting. The reward
of this type of worship is reserved for he who performs it, and it
cannot be transferred.
The other may be performed by a substitute, such as
returning an item given for safekeeping, paying debts, and
offering charity and pilgrimage. The reward of these actions
reaches the deceased, because a servant performs these deeds on
behalf of the living, hence they may be performed even moreso
on behalf of the deceased.
A Detailed Response
They say: as for the prophetic tradition: (if one dies having
not offered a fast, one should do so on his behalf) .
A detailed response follows:
Maalik has said in his Muwatta: none may fast on behalf of
another. We have agreed unanimously upon this.
lbn 'Abbaas (may Allaah be pleased with them) is the one
who has narrated the prophetic tradition concerning fasting on
behalf of the deceased, and this has been narrated by An
Nasaa'ee.
Muhammad Bin 'Abdil A'la, Yazeed Bin Zaree', Hajjaaj Al
Ahwal, Ayyoob lbn Moosa,
and 'Ataa Bin Abee Rabaah have narrated that lbn 'Abbaas
(may Allaah be pleased with them) has said: (none may offer
prayer on behalf of another).
The chain of narration of this prophetic tradition has been
differed upon as the author of Al Mufhim the explanation of
Saheeh Muslim has said.
It is opposed by an explicit text of the Qur' aan in which
Allaah states: {man shall only have what he strives for} [An
Najm/39].

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 186 Proving That The Deceased Benefits

[39:~1] ~~~ ~ ~)~~~ uijf

It is also opposed by what An Nasaa'ee has narrated from Ibn
'Abbaas (may Allaah be pleased with them) who has narrated
that the prophet (may Allaah send salutations upon him) has said:
(none shall offer prayer on behalf of another, nor offer a fast on
behalf of another. Rather, he should provide one mudd of wheat
for every day missed) .
It is opposed by the prophetic tradition of Muhammad Bin
'Abdir Rahmaan Bin Abee Layla, Naafi', and Ibn 'Umar (may
Allaah be pleased with them) who narrated that the prophet (may
Allaah send salutations upon him) said:
(if one dies while the fast of Ramaadan remains outstanding,
then one should offer it on his behalf) .
It is opposed by a clear analogy with Islaam, prayer, and
repentance which accept no substitute.
As Shaafi' ee said while discussing the tradition of lbn
'Abbaas: Ibn 'Abbaas did not state whether the action was vowed
or obligatory, thus the intent could be a vowed 'umra,
pilgrimage, or charity. He simply ordered him to fulfil her
obligation. As for one who vows to offer prayer or a fast and then
dies, an expiation of fasting is made on his behalf. If it were
asked: has it been narrated that the messenger of Allaah (may
Allaah send salutations upon him) ordered one to fast on behalf
of another? The reply is: yes, this has been narrated by lbn
'Abbaas. If it is asked: why do you not rely upon that? The reply
is: Az Zuhree, 'Ubaydullaah, and Ibn 'Abbaas have narrated that
the prophet (may Allaah send salutations upon him) has said:
(vowing) . However, Az Zuhree did not mention this despite his
extensive memorization and the long relationship which existed
between 'Ubaydullaah and lbn 'Abbaas. Once a different
wording and narration appeared via lbn 'Abbaas, it seemed that
this prophetic tradition was not more reliable.
If it were asked: do you know that the narrator of this
prophetic tradition has narrated from Ibn 'Abbaas inaccurately?
The reply is: yes, the companions of lbn 'Abbaas narrated
that he said to Ibn Az Zubayr: Az Zubayr has concluded 'umra
and pilgrimage, but the narrator said that this was the enjoyment

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 Proving That The Deceased Benefits 187
of women. This is a horrible mistake, and this applies to the issue
of fasting.
As for the performance of pilgrimage, the reward of spending
reaches the deceased. As for the performance of the rituals, they
are like the actions of prayer which affect the doer.
It has been said: none of what you have mentioned opposes
evidence and legal principles, and we will respond fairly. As for
the statement of the most high: {man shall only have what he
strives for}[An Najm/39).
[39:~1] ~ 0;,;.:.. ~ ~1 ~~ :,..:i oh~
The intent has been differed upon.
One group has said: the intent of man in this case is the
disbeliever. As for the believer, he will have what he attains and
receives according to the evidence which we have mentioned.
They say: the extent of this is specification, and this is
permissible if evidence indicates that.
This is a poor response. The disbeliever has not been
intended exclusively. Rather, the Muslim and the disbeliever are
intended, and the most high has said in a preceding verse: {none
shall bear the burden of another}. A general intent has been
explicity stated from beginning to end, and the most high has
said: {he shall see what he has pursued before his
recompense}[An Najm/40-41].
-- ;I ,,£ , t "" - ,,. , ,, , , , , ~ t },,.
[41-40:r:-1] ~ ©J Jj~I ;lj:;JI -.jj..f.-~ OJ l>~~Y:, ,..,;:~. ulJT
This entails good and evil, the righteous and sinful, and the
believer and disbeliever. The most high has said: {whoever does
good the weight of an atom shall see it, and whoever does evil
the weight of an atom shall see it}[Az Zalzala/7-8].
jj10Lit ! J ;::; ~j 0 ,~_fl I~ ~1 J~ ~ ~f
[8-7:tl))1] ~ 0,~_;.1fo
He has said in a divine tradition: (0 my servants, I calculate
your deeds, then I compensate you. He who is pleased should
praise Allaah, and he who is not should blame none but himself) .
The most high has said: {0 man, you are indeed dilligent in the
pursuit of your lord}. Do not be deceived by numerous scholars

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 188 Proving That The Deceased Benefits
of the Qur' aan who have said that the one mentioned is Aboo
Jahl, 'Uqba Bin Abee Mu'eet, or Al Waleed Bin Al Mugheera.
The Qur'aan is greater than that. Rather, the one who has been
mentioned is man who has not been confined to an individual.
The most high has said: {man is definitely in a state of
loss }{man is definitely ungrateful to his lord} {man has definitely
been created impatient} {man has definitely transgressed, because
he feels that he has no need}{ man is definitely oppressive and
disbelieving} {man is ignorant and oppressive}.
This is the affair of man in terms of his soul, and his
departure from the previously mentioned characteristics is by the
grace of Allaah. As for his essence, these characteristics are
innate, what exists otherwise is due to the favor of Allaah. It is he
who has made faith beloved to his servant and disbelief
undesireable to him. It is he who diverts evil from him, and the
following was recited before the prophet (may Allaah send
salutations upon him) :
By Allaah, if it were not for him, we would not have been
guided, nor would we have offered prayer or charity.
The most high has said: {no soul may believe without the
permission of Allaah} {they only remember as Allaah has
willed}{you only wish what the maintainer of all that exists has
willed}.
He is the maintainer of all that exists in terms of being,
action, and condition.
A group has said: this verse is an indication of the law of
those who have preceded us, and our law indicates that man will
have what he has pursued. This is a poor response like the first,
because Allaah the glorified has stated this as a confirmation, not
as a rejection. He has said: {was he not informed of the pages of
Moosa}. If this were invalid according to this law, he would not
have confirmed it.
A group has said: this speech may be interpreted as meaning
that man will only have what he pursues or receives. This is also
erroneous, because it has not been indicated, thus it is a an
ignorant statement regarding the book of Allaah.
A group has said: this verse has been abrogated by the
following verse: {we shall unite those who have believed with

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Proving That The Deceased Benefits 189
their faithful progeny}. This has been narrated from Ibn 'Abbaas
(may Allaah be pleased with them) , and the meaning of this
verse cannot be established by a statement, or that it has been
abrogated. However, these verses can be utilized together,
because the former followed the latter in paradise as they did on
earth. This was the result of the rewarded effort of the former
generation. As for the fact that the latter generation was united
with the former without effort, Allaah comforted the former
generation and was graceful unto the latter. Similarly, he has
bestowed his grace upon those whom he has created to inhabit
paradise and those whom he will allow to enter it without effort.
The most high has said: {none shall bear the burden of
another} {man shall only have what he strives for}. These are two
explicit verses which are necessitated by the justice, wisdom, and
completeness of the lord, and intellect and natural disposition
have attested to this.
This first verse necessitates that none is punished for the
offense of another.
he second verse necessitates that none is successful without
effort.
The first verse assures a servant that he will not be punished
for the crime of another, though this is perpetrated by the kings
of the world. The second verse spoils any hope of success due to
the effort of his teachers and forefathers.
Reflect upon the harmony of these two verses which
resemble the one which follows: {whoever seeks guidance does
so for his own benefit, and whoever seeks misguidance does so at
his own detriment. None shall bear the burden of another, and we
did not punish before sending a messenger}. The glorious has
issued four verdicts for his servants which are the epitomy of
justice and wisdom:
None may share the guidance and faith of a servant.
One who is neglectful deviates alone.
None has been punished without a messenger establishing
evidence against him.
Reflect upon the grace, justice, and wisdom of the most high
which is contained in these four rulings. They refute the deluded
who are ignorant of the names and attributes of Allaah.

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 190 Proving Thal The Deceased Benefils
A group has said: the intent of man is the living. This is
another poor response, and all of which results from a misuse of
general wording. This has been refuted by evidence and legal
principles. The cause of this error is that a view has been
adopted, and what has opposed it has been rejected by preferred
means. Thus, opposing evidence has been rejected with complete
disregard. However, substantial evidence does not conflict.
A group has said-including Aboo Al Wafaa Bin 'Aqeel-: the
proper response is: a person gains friends through good relations,
and he marries and reproduces. As a result of his action, others
are gracious and benevolent unto him. He (may Allaah send
salutations upon him) has said: (the best that a man consumes is
what he has acquired, and he has acquired his offspring) .
This is indicated by another prophetic tradition: (when a
servant dies, only three of his deeds continue: beneficial
knowledge, perpetual charity, and a righteous son who
supplicates for him) . As Shaafi 'ee has said: if his son offers
pilgrimage on his behalf, it becomes obligatory that he do so
himself. In terms of his wealth, it is like he has gained a camel.
This does not apply to one who is not related. However, this
response is incomplete. A servant pursues benefit through faith
and obedience amongst his brethren, and the believers benefit
collectively through acts such as congregational prayer where the
reward is multiplied twenty seven times. The cause of this
increase in reward is collective action. It is also said that the
reward of prayer is multiplied by the amount of people present.
Group participation in pilgrimage, enjoing good and forbidding
evil, cooperation, and armed struggle are included. The prophet
has said (may Allaah send salutations upon him) : (the believers
are fortified like a structure) , he then clasped his fingers.
It is known that this applies moreso in religious matters than
in worldy ones. The collective acceptance of Islaam is one of the
greatest causes of mutual benefit in the hereafter, and the
supplication of the Muslims is added.
Allaah the glorified has informed us of the carriers of the
throne and those around it. They seek forgiveness and supplicate
for the believers. He has also informed us of the supplication of
his prophets for the believers, such as Nooh, Ibraaheem, and

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 Proving That The Deceased Benefits 191
Muhammad (may Allaah send salutations upon them) . Hence, a
servant causes this supplication to reach him due to his faith. It is
as if he has illustrated by his action that Allaah the glorified has
made faith the cause of the brotherly supplication and effort
which his companion benefits from. Hence, if he performs the
action, then he has pursued the cause of the result. This has been
indicated by the statement of the prophet (may Allaah be pleased
with him) to 'Amr Bin Al 'Aas: (had you father been
monotheistic, he would have benefited) , indicating an
emancipation on his behalf after his death. Had he pursued the
cause, he would have pursued an action which would have
enabled him to receive the reward of the emancipation, and this
is a very good approach.
A group has said: the Qur' aan has not negated that one may
benefit from the effort of another. Rather, it has negated that one
may claim the effort of another, and the difference is clear. One
may act for another if he pleases, and this approach has been
chosen by our teacher.
Negating That A Servant May Be Punished For
The Offense Of Another
The most high has said: {it shall be rewarded and
punished}{ you shall only be rewarded for what you have done}.
The latter verse is more explicit, because it negates that a servant
may be punished for what he has not done. Allaah the glorified
and most high has said: {on this day, no soul shall be oppressed,
and you shall only be rewarded for what you have done}. He has
negated that one be oppressed by having his good deeds reduced
or his bad deeds increased, or that he be punished for the offense
of another. Although, he has not negated that he may benefit
from the action of another, and this is not a reward. Rather, it is
charity which Allaah grants him at the hand of some of his
servants.
The Prophetic Tradition (When A Servant Dies ... ) Is
An Invalid Proof
As for your reliance upon his statement: (when a servant
dies, only three deeds continue) , it is not applicable. He did not
say that he ceases to benefit. Rather, he has said that his deeds do
not continue. As for a deed which is bestowed upon another, the

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 192 Proving That The Deceased Benefits
latter receieves the reward of the former, and there is a difference
between what has ceased and what arrives. There is another
prophetic tradition which states: (amongst what reaches the
deceased are his good deeds ... ) . This does not negate that the
good deeds of another may also reach him.
A Reply To Those Who Hold That Bestowal
Is A Transfer
As for the following statement of yours: bestowal is a
transfer which can only involve an obligation, this is a transfer
from one created being to another. As for a transfer between the
creator and the created, there is no comparison. However, it has
been agreed upon unanimously that the deceased benefits from
prayer, pilgrimage, and outstanding obligations which are
fulfilled on his behalf, as well as those which he is relieved of.
This is supported by textual evidence which cannot be rejected or
challenged by false analogy.
A Reply To Those Who Hold That It Is Disliked To Prefer
Another For The Cause Of A Reward
As for the following statement of yours: it is disliked to
prefer another for the cause of a reward, not to metion the reward
itself, I respond as follows:
None is assured of a good ending due to the possibility of
apostacy, thus one who is ineligible could prefer someone for
the cause of a reward while being heedless of his own demise.
If it were said: the one chosen could die without being a
Muslim inwardly, hence he would not benefit, the response
would be: like prayer and supplication offered on his behalf, if
he is not deserving, than only the one who has performed the
action will benefit.
To prefer another for the cause of a reward is an indication of
disinterest, and if this were permitted, laziness would result.
Although, when the reward of an action is bestowed, the one who
performs that action does so dilligently so that he and his brother
may benefit. Consequently, there is a clear difference between these
two actions.
Allaah the glorified loves that that his servants hasten and
compete to serve him, this is a more profound form of servitude,
and this is pleasing to kings. As a result, it is a contradiction of

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 Proving That The Deceased Benefits 193
servitude to prefer another for this purpose. Allaah the glorified
has obliged his servant with devotion on a voluntary or
obligatory basis, though if he prefers another, then he has
entrusted him with his own responsibility. However, this is not so
when he fulfills an obligation as an act of obedience or devotion
sending the reward to his Muslim brother. The most high has
said: {hasten unto forgiveness from your lord and a garden as
vast as heaven and earth}[Al Hadeed/21]
~~~~ ~j~j~jfo JJ i~L:t
[21:~1] ~ ~j\ilj !:T~ "'II
{compete to attain what is good}[Al Baqara/148].
[148:o~I] ~ i_;jS ~ ~f~~li).:·ij t
It is known that to prefer good for another negates
competition. However, the companions used to compete in
devotion without doing so.
'Umar has said: by Allaah, Aboo Bakr always preceded me
in righteousness. He said: by Allaah, I never precede you in
righteousness.
The most high has said: {may they compete for that }[Al
Mutaffifeen/26].
[26:().!illa.JI] ~ G) 0_,. '.p: ~ff ~I ~~::1~ ~·; <»t
It is said: I competed for something, if it was desired. It is
said: something precious, or worthy of competition and coveted.
It is said: this is my most precious possession, or my most
beloved. It is said: he made me desirous of such and such. All of
this contrasts indifference toward the causes of reward.
A Response To Those Who Hold That If Benevolence Were
Permissible For The Deceased, It Would Also Be For The Living
As for the following statement of yours: if benevolence were
permissible for the deceased, it would also be for the living,
the response is as follows:
Some of the companions of Ahmad and others have adopted
this view. Al Qaadee has said: what Ahmad has said does not
refer exclusively to the deceased, because he has said: he does
good allotting half of the reward for his parents, though he did

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 194 Proving That The Deceased Benefits
not differentiate between them. However, Aboo Al Wafaa' Bin
'Aqeel has objected saying: this is a manipulation of the law.
Rather, Allaah has given us a way to provide benefit after death
through prayer and seeking forgiveness. He then asked: if it were
asked: is not the payment of debt for one who is alive like doing
so for one who is deceased? If so, liability in both conditions
would be equal, because payment would no longer be sought, so
accept that that a reward can reach the recipient in both cases.
The following response has been given: if this were true, the
sins of the living would be expiated due the repentance of others,
and forgiveness would be had in the hereafter due their
supplication.
I say: this is not necessarily true, because the living does
benefit from the supplication of others, as well as the charity
which they give and the debts which they pay on his behalf. In
fact, the prophet (may Allaah send salutations upon him) has
permitted the performance of pilgrimage on behalf of the unable.
Others have responded as follows: one is not assured a good
ending, so it is feared that the recepient could apostate and not
benefit from his bestowal.
lbn 'Aqeel has said: this is an invalid excuse.
I say: this is disproved by text and consensus, and the prophet
(may Allaah send salutations upon him) has permitted fasting
and the performance of pilgrimage on behalf of the deceased. In
addition, it is agreed upon that the living may absolve the
deceased of debt, despite the possibility of apostacy.
It should be said: the good which is bestowed upon the
deceased becomes his. As a result, it is not nullified by apostacy
after it is granted. In fact, if one performed pilgrimage on behalf
of the incapacitated and apostated afterwards, one would not be
obliged to offer pilgrimage for him again, because the possibility
of apostacy would constantly remain. The difference between the
living and the deceased is that the former is not in need, because
he can perform this action or a similar one. As a result, he
himself would earn a reward through his own effort unlike the
latter.
It is likely that the living would depend upon each other in
this regard, and this is highly detrimental. If the wealthy realized

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 Proving That The Deceased Benefits 195
this, they would employ people to perform deeds on their behalf,
and obedience would be transferred. Thus, what was once used
as a means of attaining nearness to Allaah would become a
means of attaining nearness to human beings, and sincerity
would be abandoned and none would be rewarded.
We forbid earning through devotion and consider
jurisprudence, teaching, prayer, and the recitation of the Qur'aan
etc. invalid in this condition. Allaah only rewards he who has
acted sincerely for him, thus he who acts for a wage is not
rewarded, nor is the one who has hired him. It does not befit the
law that worship exclusively intended for Allaah may become a
means of earning. As for payment of debt and liability, this
involves human rights where representation is permissible on
behalf of the living and the deceased.
If Benevolence Were Permissible For The Deceased, One
Fourth And One Half Of A Reward Could Be Bestowed
As for the following statement of yours: if benevolence were
permissible for the deceased, one fourth or one half could be
bestowed upon him, the response is as follows:
You have not provided evidence in this regard. In addition,
Muhammad Bin Yahya Al Kahhaal has narrated that Ahmad has
held that a reward is a personal possession. Consequently, he
may grant whatever portion he pleases. If he bestowed a reward
upon four people, each would receive one fourth, and he may
also grant one fourth of the reward while leaving the remainder
for himself.
A Response To Those Who Hold That If Benevole nce Were
Permissible For The Deceased, His Reward Would Be
Secondary
As for the following statement of yours: if benevolence were
permissible for the deceased, his reward would be secondary, you
have stated that one must intend upon action to grant him a
reward, otherwise he will not receive it.
This issue has not been discussed by Ahmad, nor has this
condition been discussed by his companions. Rather, it has been
mentioned by latter day scholars such as Al Qaadee and his
students.
Ibn 'Aqeel has said: if one performs an act such as prayer,

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 196 Proving That The Deceased Benefits
fasting, or the recitation of the Qur'aa n which he gives as a gift
to the deceased, it will be beneficial. However, an intention must
be made beforehand~ or while performing the act.
Aboo 'Abdillaah Bin Hamdaan has said: if one legitimately
fulfills an obligation on behalf of the deceased, supplicates for
him, or performs a voluntary act of worship which may be
performed by a substitute granting him or even the prophet (may
Allaah send salutations upon him) a reward, benefit will be had.
It has been said: this is provided that an intention was made
beforehand, or while performing the act.
The secret of this is that the reward of the receipient is time
related, and the reward of one who performs the action may
reach others. Those who have stipulated that an intention be
made beforehand, or while performing the act have said: if the
one who performs the act has not made an intention, he is still
rewarded. However, this reward will not reach others, because
it
results from an action, and the effect of this action results from
the one who has caused it. Based upon this, if one emancipated
a
servant, a relationship would exist
which could only be had afterwards by one whom the
emancipation was intended for.
Similarly, if one payed a debt, he could not transfer payment
for another debt afterwards, nor could he perform an act
of
worship and grant it to someone else afterwards. In fact, Sa'd
asked the prophet (may Allaah send salutations upon him) : will
she benefit if I give charity on her behalf? However, he did not
ask: will she benefit if I grant her the reward of the charity which
I give?
A woman asked: shall I perform pilgrimage on her behalf? A
man also asked: shall I perform pilgrimage on behalf of my
father? Although, they were not permitted to grant the reward
of
their actions to the deceased. Rather, they were permitted to act
on behalf of them. It is not known that the prophet (may Allaah
send salutations upon him and his family) was ever asked about
this, or if his companions ever did it. As for the supplication:
0
Allaah, grant so and so the reward of what I have done, it is
a
secret of stipulation and is more comprehensive. Those who have
not required this hold that the reward belongs to the one who

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 Proving That The Deceased Benefits 197
performs the action, so if he grants this reward to another, it is
equal to a gift of wealth.
A Response To Those Who Hold That If Benevolence Were
Pennitted For The Deceased, The Reward Of Obligatory
Actions Could Be Granted
As for the following statement of yours: if benevolence were
permitted for the deceased, the reward of obligatory actions
could also be granted, the response is as follows:
This cannot be achieved according to those who have
required that an intention be made to act on behalf of the
deceased, because an obligatory act cannot be performed for
another, and an intention of devotion must be made in this case.
As for those who have not stipulated that an intention be made to
act on behalf of another, do they hold that the deceased may be
granted the reward of an obligatory action?
Aboo 'Abdillaah Bin Hamdaan has said: it is permissible to
grant the reward of an obligatory act of worship, and the one who
performs it is rewarded.
I say: it has been reported that some have granted the reward
of voluntary and obligatory deeds. They have said that they will
meet Allaah in a state of abject poverty. The law does not
prohibit this, because a reward is the property of one who has
acted, hence there is nothing to impede him from giving it away,
and Allaah knows best.
A Response To Those Who Hold That Legal Responsibility
Is A Test Which Cannot Be Taken
By Another.
As for the following statement of yours: legal responsibility
is a test which cannot be taken by another, because it is intended
for the legally responsible himself, the response is as follows:
This does not prevent the law from allowing a Muslim to
benefit his brother with a portion of his action. Rather, this is the
fulfillment of the mercy and goodness of the lord unto his
servants, as well as the completeness of the law which he has
given them which is established upon justice. The lord most high
has entrusted his angels and the carriers of his throne with the

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 198 Proving That The Deceased BenejiJs
responsibility of supplicating for his servants, and he has ordered
his final messenger to seek forgiveness for them. He will place
him in a praiseworthy position of the day of resurrection where
he will intercede on behalf of the disobedient amongst the
followers of the prophetic tradition. The most high has
commanded him to supplicate for his companions, and he used to
do so over their graves. The law has decided that the majority
may be absolved of sin due to the neglect of a collective
obligation if at least one person fulfills the objective. The
glorified has withheld the punishment of the grave from one who
is in debt when someone offers to pay it on his behalf, although
this obligation is a mandatory test. The prophet has allowed
fasting and pilgrimage on behalf of the deceased, although these
obligations are a mandatory test. The glorified has relieved the
follower of the prostration of forgetfulness due to the sound
prayer of the imaam, and this prayer serves as a protective barrier
for him.
Creation ls Dependent Upon Allaah, And The Most Beloved
To Him Are Those Who Are Most Beneficial To Others
The recitation and protective barrier of the imaam extends to
his followers, but is the bestowal of a reward upon the legally
responsible a mere imitation of the goodness of the lord most
high who loves the benevolent?
Creation is dependent upon Allaah, and the most beloved to
him are those who are most beneficial to others. Furthermore, if
the glorified loves one who aids the needy with the least amount
of food and drink, then what about one who supports them when
they are weak, impoverished, and in dire need of good deeds?
A Response To Those Who Hold That If The Deceased
Could Benefit From Another, Then He Would Benefit From
lslaam And Repentence On His Behalf.
As for the following statement of yours: if the deceased could
benefit from another, then he would benefit from Islaam and

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 Proving That The Deceased BenefiJs 199
repentance on his behalf, two scenarios exist in this regard.
It is held that if the deceased could benefit from another, then
he would benefit from Islaam and repentance on his behalf.
However, this is not the case.
It is said: one cannot benefit from the Islaam and repentance
of another, thus he cannot benefit from prayer, fasting, and
recitation on his behalf. Although, it is known that this is invalid.
This is an analogy which conflicts with explicit texts and the
consensus of this nation. Allaah the glorified has differentiated
between lslaam on behalf of another and charity, pilgrimage, and
emancipation. This analogy is similar to a comparison made
between a dead animal and a slaughterer and usury and trade.
Allaah the glorified has made Islaam mutually beneficial for
Muslims. However, one cannot benefit from another without
cause, and the prophet (may Allaah send salutations upon him)
said to 'Amr: (had your father embraced monotheism and fasted,
he would benefit from your charity on his behalf) .
Since Allaah the glorified has allowed the servant to benefit
from another due to Islaam, goods deeds are of no avail without
it. Similarly, Allaah has made sincerity and adherence the cause
of accepted effort. Consequently, this cannot be achieved without
cause. He has made the conditions of prayer the cause of validity,
so this cannot be achieved without cause. This is the case
regarding legal cause and effect which is intellectual and
perceptual. As a result, whoever equates the presence of cause
with the lack thereof is mistaken.
It would be equally fallacious to hold that since intercession
will be accepted for the sinful, that it will also be accepted for
polytheists, and that since those guilty of major sins will emerge
from the fire, then so will disbelievers. This analogy is excrement
which has emerged from the mouths of those who hold these
views.
Overall, it is best that scholars do not refute this nonsense in
preservation of the book of deeds.
A Response To Those Who Hold That Worship Is Of Two
Types
As for the following statement of yours: worship is of two
types, one accepts substitution, thus the reward reaches the

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 200 Proving That The Deceased Benefits
deceased. Whereas, the other does not, thus the reward does not
reach him, what makes you differentiate between these acts?
The prophet (may Allaah send salutations upon him) has
legislated fasting on behalf of the deceased, although it does not
accept substitution. He has also legislated that one person may
relieve the community of a collective obligation, and that the
caretaker of a child who lacks reason may perform pilgrimage on
his behalf while the former is rewarded.
Aboo Haneefa (may Allaah have mercy upon him) has said: a
group may enter the state of ihraam on behalf of one who is
unconscious, hence no distinction has been made between the
former and the latter. The law has allowed children to share the
Islaam of their parents, and has also allowed a prisoner of war to
share the Islaam of his holder according to a report. You have
witnessed how this comprehensive law has transferred good
deeds from one to another, so how could it forbid a servant from
benefitting others when they are in they are in dire need?
Furthermore, what has caused the reward of pilgrimage, charity,
and emancipation to reach the recipient is exactly what has
caused the reward of prayer, fasting, recitation, and i'tikaa f to
reach him, and that is the Islaam of the one who has performed
those deeds, as well as the permission which the law has granted
him to do so. In fact, the law has encouraged him.
The believers have had many visions in which the deceased
have informed them of the arrival of their gifts of worship, what
we have heard in this regard is too great to mention. The prophet
(may Allaah send salutations upon him) has said: (I see that your
visions have established that it is within the last seven days). He
considered the widespread vision of the believers to be like a
widespread narration of theirs, and they do not lie in either case.
A Response To Those Who Reject The Prophetic Tradition:
If One Dies While A Fast Remains Outstanding ...
As for the rejection of the prophetic tradition: (if one dies
while a fast remains outstanding), we defend it and illustrate that
it conforms with what is authentic. As for that which is not
authentic, it is sufficient that it contradicts what is authentic,
explicit, and unrejectable. We have no choice in this case except
to submit, regardless of how great the opposition may be.

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 Proving That The Deceased Benefits 201
As for your statement that you instead prefer the following
view of Maalik in his Muwatta: none may fast on behalf of
another, your opponents say that they instead prefer the position
of the prophet (may Allaah send salutations upon him) , so who
is correct?
As for his statement: we have agreed upon this unanimously,
Maalik (may Allaah have mercy upon him) did not mention the
consensus of the entire nation. Rather, he mentioned the view of
the people of Al Madeena which appeared unchallenged.
However, his unawareness (may Allaah have mercy upon him) of
a difference of opinion cannot invalidate a prophetic tradition. In
fact, even if the people of Al Madeena who are not infa1lible
agreed unanimously, the statement of the one who is infallible
would be greater. Allaah and his messenger have not made their
views an evidence to return to in times of disagreement. Rather,
the most high has said: {if you disagree about anything, return to
Allaah and the messenger, if you believe in him and the last day.
This is a finer approach}.
Although Maalik and the people of Al Madeena have said:
none may fast on behalf of another, Ibo 'Uyayna, Salama Bin
Kuhayl, Sa'eed Bin Jubayr, have narrated that lbn 'Abbaas
issued a ruling stating that food may be provided for an
outstanding fast, and that fasting may be offered for a vow.
This is the view of Ahmad and many of the followers of the
prophetic tradition including Aboo 'Ubayd. Aboo Thawr has
said: fasting is offered on his behalf for a vow and other actions.
Al Hasan Bin Saalih has said concerning a vow: one may fast on
his behalf.
A Response To Those Who Hold That Ibn 'Abbaas Has
Na"ated The Prophetic Tradition Concerning Fasting On
Behalf Of The Deceased.
As for the following statement of yours: lbn 'Abbaas has
narrated the prophetic tradition concerning fasting on behalf of the
deceased, and he has said: none may fast on behalf of another, the
most which could be said is that a companion ruled in contrast to
what he has narrated. Nevertheless, his narration is infallible,
though his ruling is not. It is possible that he forgot the prophetic
tradition, misinterpreted it, or considered another prophetic

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 202 Proving That The Deceased Benefits
tradition more acceptable etc. However, the ruling of Ibn 'Abbaas
does not conflict with the prophetic tradition, because he has ruled
that the fast of Ramadaan should not be offered on behalf of
another, and that fasting may be offered for a vow.
This does not oppose his narration. Rather, it is held that it
applies to a vow. In addition, the following prophetic tradition
has been narrated by 'Aa'isha: (if one dies while a fast remains
outstanding, one should fast on his behalO, and it is more
appropriate to prefer this narration instead of the statement of lbn
'Abbaas. Although, two narrations have been attributed to lbn
'Abbaas, but it is not more appropriate to reject his prophetic
tradition due to the opposing narration of his. Rather, the
opposing narration of his should be rejected in favor of another
narration of his prophetic tradition.
A Response To Those Who Hold That There Is A
Disagreement Concerning The Chain Of Narration Of This
Prophetic Tradition.
As for the following statement of yours: there is a
disagreement concerning the chain of narration of this prophetic
tradition, it is unacceptable.
The authenticity of this prophetic tradition has been agreed
upon. It has been narrated by the authors of the two authentic
collections, and there is no disagreement concerning the chain of
narration. lbn 'Abdil Barr has said: it has been established that
the prophet (may Allaah send salutations upon him) has said: (if
one dies while a fast remains outstanding, one should fast on his
behaIO . This has been authenticated by Ahmad, and Ash
Shaafi'ee has said: something has been narrated from the prophet
(may Allaah send salutations upon him) concerning fasting on
behalf of the deceased, if it is established, fasting should be
offered on his behalf like pilgrimage. This has indeed been
established, so it is the view of Ash Shaafi' ee, and various
companions have adopted this view also.
Al Bayhaqee has said: the permissibility of fulfilling an
obligation on behalf of the deceased has been narrated by Sa'eed
Bin Jubayr, Mujaahid, 'Ataa, 'Ikrima, and Ibn 'Abbaas. Most of
them have narrated that a woman asked a question, so it seems
that this is not the story of Umm Sa'd. Some of them have

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 Proving That The Deceased Benejils 203
narrated the following: (fast on behalf of your mother) , and this
will soon be discussed.
As for your statement that this prophetic tradition is opposed
by the following verse: {man shall only have what he strives
for}, you have misunderstood it completely. Allaah has forbade
that the prophetic tradition contradict the Qur' aan. Rather, the
prophetic tradition supports the Qur'aan. By Allaah, the effects
of blind following and partisanship are amazing! We have
clarified that there is no contradiction at all between this verse
and this prophetic tradition. Furthermore, it is blameworthy to
reject the prophetic tradition due to a misunderstanding of the
Qur'aan. Rather, the prophetic tradition has been derived from
the Qur'aan and has been received from the one who brought it.
The prophetic tradition clarifies the Qur' aan and does not
contradict it.
As for your statement that this prophetic tradition has been
opposed by the following prophetic tradition: (none may offer
prayer or fasting on behalf of another. Rather, he should provide
one mudd of wheat every day) , you are totally mistaken. An
Nasaa'ee has narrated the preceding prophetic tradition as
follows: Muhammad Bin Al A'la, Yazeed Bin Zaree', Hajjaaj Al
Ahwal, Ayyoob Bin Moosa, and 'Ataa Bin Abee Rabaah have
narrated that Ibo 'Abbaas (may Allaah be pleased with them) has
said: (none may offer prayer or fasting on behalf of another.
Rather, he should provide one mudd of wheat every day) . This is
how he has narrated the statement of Ibo 'Ab baas, not the
statement of the messenger of Allaah (may Allaah send
salutations upon him) , and how could the statement of the
former contradict the latter such that it would be rejected?
Furthermore, a discrepency exists regarding the view of lbn
'Abbaas (may Allaah be pleased with them), and the messenger
of Allaah (may Allaah send salutations upon him) has not made
the preceding statement. Although, he has said in the two
authentic collections: (if one dies while a fast remains
outstanding, one should fast on his behalf) , and there is the
following prophetic tradition of Burayda which Muslim has
narrated in his authentic collection: a woman said to him: my
mother has died while a month of fasting remains outstanding, he

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 204 Proving That The Deceased Benefits
said: (fast on her behalf) .
As for your statement that this prophetic tradition is opposed
by the following prophetic tradition of Ibo 'Umar (may Allaah be
pleased with them) : (if one dies while the fast of Ramadaan
remains outstanding, one should fast on his behalf) , it is invalid.
Al Bayhaqee has said: the following prophetic tradition
which has been narrated by Muhammad Bin 'Abdir Rahmaan
Bin Abee Layla, Naafi', and Ibo 'Umar is unauthentic. They
have narrated that the prophet (may Allaah send salutations upon
him) has said: (if one dies while the fast of Ramadaan remains
outstanding, one should fast on his behalf) . Muhammad Bin
'Abdir Rahmaan has lacked accuracy, and it is the companions of
Naafi' who have narrated this from him, and he has narrated it
from Ibn 'Umar (may Allaah be pleased with them) .
As for the following statement of yours: this prophetic
tradition is clearly similar to Islaam, prayer, and repentance
which may not be offered on behalf of another. By Allaah the
eternal, this analogy is clearly erroneous due to the explicit
prophetic tradition which opposes it.
We have illustrated the difference between accepting the
Islaam of a deceased disbeliever, and a deceased Muslim
benefitting from an act of worship which his brother bestows
upon him. Is there any analogy worse than comparing the former
and the latter, or concluding that repentence may be accepted
from a deceased criminal?
A Response To Those Who Accuse The Na"ator Of The
Following Prophetic Tradition Of Error: If Umm Sa'd Made
A Vow, A Fast Is Due ...
As for the accusation made by Ash Shaafi'ee (may Allaah
have mercy upon him) that the narrator of the prophetic tradition
of Ibo 'Abbaas (may Allaah be pleased with them) is mistaken,
Al Bayhaqee the most supportive of Ash Shaafi'ee has
responded. He has said in Al Ma'rifa: it has been established that
it is permissible to fulfil the obligations of the deceased, and this
has been narrated by Sa'eed Ibn Jubayr, Mujaahid, 'Ataa,

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 Proving That The Deceased Benefits 205
'Ikrima, and Ibo 'Abbaas (may Allaah be pleased with them) .
Most of them have narrated that a woman asked a question, so it
seems that this is not the story of Umm Sa' d. Some of them have
narrated the following: (fast on behalf of your mother) .
The authenticity of this is supported by the narration of
'Abdullaah Bin 'Ataa Al Madanee who has said: 'Abdullaah Ibo
Burayda Al Aslamee has narrated that 1lis father has said: I was
with the prophet (may Allaah send salutations upon him) when a
woman approached him and said: 0 messenger of Allaah, I gave
away a newborn girl as a charity on behalf of my mother, though
my mother died. He said: (you are entitled to a reward and will
inherit the girl) . She said: she died while a month of fasting
remained outstanding. He said: (fast on her behalf) . She said:
she died without performing pilgrimage. He said: (perform
pilgrimage on her behalf) . This has been narrated by Muslim
from 'Abdullaah Bin 'Ataa repeatedly.
I say: Aboo Bakr Bin Abee Shayba has said: Aboo
Mu'aawiya, Al 'Amash, Muslim Al Bitteen, and Sa'eed Bin
Jubayr, have narrated that Ibn 'Abbaas (may Allaah be pleased
with them) has said: a man appraoched the prophet (may Allaah
send salutations upon him) and asked: 0 messenger of Allaah,
my mother died while a month of fasting remained outstanding,
so shall I fast on her behalf? He asked: (if she had a debt, would
you not pay it? ) He replied: I would. He said: (what remains
outstanding with Allaah is most deserving to be fulfilled) .
Ibo Khaythama has narrated this from Mu'aawiya Bin 'Amr,
.<'!.

Zaa'ida, and Al A'mash. An Nasaa'ee has narrated this from

Qutayba Bin Sa'eed, 'Antara, and Al A'mash. Although, this is
not the text or chain of narration of the prophetic tradition of
Umm Sa' d, because this story has been narrated by Maalik from
Az Zuhree, 'Ubaydullaah Bin 'Abdillaah Bin 'Utba, and Ibn
'Abbaas (may Allaah be pleased with them). Sa'd Bin 'Ubaada
sought a ruling from the prophet (may Allaah send salutations
upon him) and said: my mother has died while a vow remains
unfulfilled. He said: (fulfil it on her behalf) . This has appeared in
the two authentic collections.

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 206 Proving That The Deceased Benefits
It is concluded that this prophetic tradition is more reliable
and represents an unspecific vow. Though is this the case
regarding the prophetic tradition which has been narrated by Al
A'mash, Muslim Al Bitteen, and Sa'eed Bin Jubayr? In addition,
the prophet (may Allaah send salutations upon him) did not ask
about the particular act of worship, although one may vow to
perform any act of worship. This indicates that there is no
difference between the fulfillment of a vow to perform one act of
worship or another, otherwise the prophet (may Allaah send
salutations upon him) would have asked about the intended
action. In addition, if a vow has been divided into two categories,
i. e. one which may be fulfilled on behalf of the deceased, and
another which may not, the intended act of worship would have
to be sought.
Statements Of The Scholars Concerning Fasting On Behalf
Of The Deceased
We will now mention statements of the scholars concerning
fasting on behalf of the deceased so that it will not be thought
that a consensus exists in opposition to this.
'Abdullaah Bin 'Abbaas (may Allaah be pleased with them)
has said: fasting may be performed due to a vow, and food may
be provided due to Ramadaan. This is the view of Ahmad.
Aboo Thawr has said: fasting may be performed due to a
vow and an obligatory fast. Daawud Bin 'Alee and his
companions have also said this. Al Awzaa'ee has said: one may
give charity for every missed day of fasting, though he may fast
if he is unable. This is one of two views which have been
attributed to Sufyaan Ath Thawree.
Aboo 'Ubayd Al Qaasim Bin Salaam has said: fasting may
be performed for a vow, and food may be provided for an
obligatory fast.
Al Hasan has said: if the fast of Ramadaan remains
outstanding, thirty men may fast for on~ day each.
A Response To Those Who Differentiate Between The
Reward Of Spending And The Reward Of Pilgrimage
As for the following statement of yours: it is the reward of
spending during pilgrimage and not the pilgrimage itself which
reaches the deceased, it is opposed by the prophetic tradition.

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 Proving That The Deceased Benefits 207
The prophet (may Allaah send salutations upon him) has
said: (perform pilgrimage on behalf of your father) (perform
pilgrimage on behalf of your mother) , thus he has informed us
that pilgrimage itself may be performed on behalf of the
deceased. He also said when he heard someone reciting the
talbiyya on behalf of Shibrima: (perform pilgrimage for yourself,
then on behalf of Shibrima) . When a woman asked him if the
child who was with her could achieve pilgrimage, he replied:
(yes) . Although, he did not say: he will receive the reward of
your spending. Rather, he informed her that he would achieve
pilgrimage as a result of the rituals which his father would
perform. Furthermore, the one who performs pilgrimage on
behalf of the deceased only pays for his lodging, so how could
his spending be rewarded when it is not for pilgrimage? Rather,
this spending would occur if he travelled or not, so this view is
refuted by the prophetic tradition and analogy, and Allaah knows
best.
ls It Required That Benevolence Be Intended Verbally So
That The Reward May Reach The Deceased Or Not?
If it were asked: do you require a verbal intention so that a
reward may reach the deceased, or is a mere intention sufficient?
The response would be: the prophetic tradition has not required a
verbal intention at all. Rather, the prophet (may Allaah send
salutations upon him) has allowed worship on behalf of others,
though he did not say to those who perform them: (say: 0
Allaah, this is on behalf of so and so) . Allaah the glorified
knows the intention and objective of a servant, though he may
mention it. However, he does not have to say: (0 Allaah, I will
fast tomorrow on behalf of so and so) . In addition, those who
hold that intention precedes action in this regard also hold that if
one has acted for himself and then intended to grant the reward to
another that it would not reach him, and Allaah knows best.
For example, if one built a structure intending to benefit the
public, it would become an endowment, and and a verbal
intention would not be necessary. Similarly, if one gave money
to a needy person intending charity, he would be relieved of this
obligation, even if he did not make a verbal intention. In
addition, if he payed a debt on behalf of another who may be

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 208 Proving That The Deceased Benefits
dead or alive, he would be relieved of this obligation, even if the
former did not say: this is on behalf of so and so.
Must The Acceptence Of An Action Be StipulaJed When
Granting A Reward Or Not?
If it were asked: must the acceptance of an action be
stipulated when granting a reward, and must it be said: 0 Allaah,
if you accept this action from me and reward me, grant so and so
the reward? The response would be: this is not beneficial,
because Allaah the glorified will transfer the reward without the
previous condition being imposed. Although, if he were to do
otherwise without a condition being imposed, then it would be
beneficial. As for the statement: 0 Allaah, if you reward me,
grant so and so the
reward, this is provided that the one who performs the action
is rewarded so that the transfer can be made. Although, this is not
the case. Rather, if an intention were made initially to act on
behalf of another, the receipient would be rewarded first.
Similarly, if one emancipated his servant on behalf of another,
we would not say: a relationship will first
exist between the emancipator and the emancipated, and then
between the emancipated and the receipient, and success lies
with Allaah.
Which Deeds Are Best When Granting A Reward To The
Deceased?
If it were asked: which deeds are best when granting a reward
to the deceased?
The response would be: the best deed is the most beneficial.
Emancipation and charity are better than fasting, and the best
type of charity is that which fulfills the needs of the receipient
and is perpetual. The prophet (may Allaah send salutations upon
him) has said: (the best charity is to provide water) , this applies
to a locale which is drought stricken. However, this would not be
better than providing much needed food in a locale where water
is plentiful. Similarly, supplication such as that which occurs
during the funeral prayer and over the grave is better than
charity. In general, the best gift which the deceased can be given
is emancipation, charity, the seeking of forgiveness, supplication,
and pilgrimage.

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 Proving That The Deceased Benefits 209
The Reward Of The Recitation Of The Qur'aan And
Related Matters
As for the recitation of the Qur' aan, it reaches the deceased
just as the reward of fasting and pilgrimage does.
If it were said: this was unknown amongst the early Muslims
despite their keen observence of righteousness. Furthermore, if
this reward could reach the deceased, the prophet (may Allaah
send salutations upon him) would have instructed the
companions to grant it.
The response would be: if the previous statement is made by
one who accepts that the reward of fasting, pilgrimage, and
supplication reaches the deceased, then the following question
could be asked: what prevents this reward from reaching him
while allowing the reward of the previously mentioned actions to
reach him? Has not a distinction been made between actions of
similar nature? However, if he denies that the reward of these
actions reaches the deceased, he is disproved by legal evidence
and principles. As for why this action did not become known
amongst the early Muslims, they were unaware of those who
performed it, nor did they recite before the grave as people do
today.
It should also be said: if you were given the responsibility of
quoting one early Muslim as saying: 0 Allaah, the reward of this
fasting is for so and so, you would not be able. The early
Muslims believed firmly in concealing their good deeds, thus the
would not declare that Allaah would convey their reward to the
deceased.
If it were said: the messenger of Allaah (may Allaah send
salutations upon him) has guided the companions to fasting,
charity, and pilgrimage on behalf of the deceased, but not
recitation. The response would be: the messenger (may Allaah
send salutations upon him) did not present this topic. Rather, he
was questioned about fasting, pilgrimage, and charity on behalf
of the deceased, and he granted permission. However, he did not
forbid the performance of other acts of worship on behalf of the
deceased, and what difference is there between the reward of
fasting which is merely intention and abstinence reaching the
deceased, and the reward of recitation and remembrance? One

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 210 Proving That The Deceased BenefiJs
who says that none of the early Muslims performed this act
speaks without knowledge. It is sufficient that the knower of the
unseen was completely aware of their intentions and objectives,
and a verbal intention has not been stipulated as has preceded.
The secret of this issue is that the reward belongs to the one
who performs the action, so if he grants it to his brother, Allaah
will convey it, so what prevents him from doing so?
Furthermore, this practice has become widespread without
disapproval from scholars.
Bestowing The Reward Of Actions Upon The Messenger Of
Allaah (may Allaah send salutations upon him) .
If it were asked: what do you say about benevolence toward
the messenger of Allaah (may Allaah send salutations upon
him)?
The response would be: there are contemporary legal
sc ho Jars who prefer this act, and there are others who consider it
an innovation. The companions did not perform it, and the
prophet (may Allaah send salutations upon him) is rewarded for
the good deeds of his entire nation without any decrease befalling
them. He is the one who has guided them to this, and he who
does so receives the reward of the one who follows him without
any decrease befalling him. This nation has received all guidance
and knowledge from the prophet (may Allaah send salutations
upon him) , thus he receives the reward of he who follows him,
regardless of whether he has granted him a reward or not, and
Allaah knows best.

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 Is The Soul Ancient Or Recent?

Is the soul ancient or recent? If it is recent and created by the

command of Allaah, then how may the latter be as well? The
glorified has informed us that he blew his soul into Aadam, so
does this indicate if it is ancient or not? What is the reality of
this? He has informed us that he has created Aadam with his
hand and has blown his soul into him. Consequently, he has
attributed a hand and soul to himself in one instance.
This issue has been a source of error and deviation for
scholars and laymen alike, but Allaah has guided the followers of
his messenger to the clear truth. The messengers (may Allaah
send salutations and peace upon them) have agreed unanimously
that the soul is recent, created, sustained, and regulated. This is
known in the same way that it is known that the world is recent,
the hereafter is actual, and that Allaah alone is the creator and all
except him are created.
The era of the companions and those who followed them has
passed, and they are the best of generations. However, they did
not disagree that the soul is recent and created, but one of limited
understanding emerged claiming that it is ancient and uncreated.
He argued that it existed by the command of Allaah which is
uncreated, and that he the most high attributed it to himself as he
did his knowledge, book, power, hearing, vision, and hand.
Others have maintained a neutral position saying: we do not hold
that it is created or uncreated.
Different Views Concerning The Soul
The haafidh of Asbahaan Aboo 'Abdillaah Bin Mandah was
questioned in this regard where he replied: a questioner asked me
about the soul which Allaah the glorified has made the force of
creation. He has mentioned that some have claimed that it is
uncreated, and that some have intended sacred souls of divine
essence. I will mention different views of their predecessors and
how legal evidence and scholarly statements oppose them. I will
mention nuances of the soul as they appear in the book and
211

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 212 ls The Soul Ancient Or Recent?
elsewhere, and I will also mention the misconceptions of those
who discuss the soul without knowledge. Their statements
resemble those of Jahm and his companions. We say that people
have differed in their understanding of the soul and where it
stands in relation to the nafs, and success lies with Allaah.
Some of them have said: all souls are created. This is the
view of the congregation, and they have relied upon the
following statement: (souls are enlisted soldiers, those that
become aquainted become intimate, and those that clash differ) .
Enlisted soldiers can only be created.
Some of them have said: souls exist by the command of
Allaah which he has not revealed to his creation, and they have
relied upon the following statement of Allaah the most high:
{say: the soul exists by the command of my lord }[Al Israa/85].
[85:~
I"'""- • t . , :" ':k.
y.w.il] "".~,)-ti~ c_J5JI ~T
Some of them have said: souls are created from the light and
life of Allaah the most high, and they have relied upon the
following statement of the prophet (may Allaah send salutations
upon him) : (Allaah originated his creation in darkness, and then
he bestowed his light upon it) .
Does The Soul Die Or Not?
He then mentioned the disagreement concerning the death of
souls, and if they are tortured with the body during the
intermediate and final stage, and if the nafs is synonomous.
Muhammad Bin Nasr Al Marwazee has said the following in
his book: some heretics and Rawaafid have interpreted the soul
of Aadam as the Christians have interpreted the soul of 'Eesa.
Some people have interpreted that the soul has emerged from the
essence of Allaah to dwell within the believer, thus some
Christians have worshipped both 'Eesa and Maryam, because
they hold that he is a divine soul which dwelled within her.
Consequently, he is uncreated to them.
Heretics and Rawaafid have said: the soul of Aadam is also
uncreated. They have interpreted the following verses claiming
that the soul of Aadam is uncreated: {I blew my soul into it}[AI
Hajr/29]

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 ls The Soul Ancient Or Recent? 213
{he then completed it and blew his soul into it}[As Sajda/9].
Mr

[9:i~I]~ ._~Jj~~~j~~~'
Similarly, it has been interpreted that the light of the lord is
uncreated. It has also been said: it dwelled within every prophet
and trustee after Aadam until dwelling within 'Alee, then Al
Hasan and Husayn, and then one imam after another such that
they need not learn from anyone. Although, Muslims do not
differ that all souls have been created by Allaah, and that he has
attributed them to himself like the rest of creation.
The most high has said: {he has made all within the heavens
and earth subservient to you, all of which he has originated}[Al
J aathiya/ 13].
[13:~4..\I] ~ ~~ ¥-qo}JI J L.:j9~I J ~jJfa:_j'
Shaykhul Islaam lbn Taymiyya has said: the soul of a human
being is created as the early Muslims and the followers of the
prophetic tradition have agreed upon unanimously. The famous
imaam Muhammad Bin Nasr Al Marwazee and others have
mentioned the unanimous agreement of scholars in this regard,
and he was the most knowledgeable of his era concerning
consensus and disagreement. Aboo Muhammad Bin Al Qutayba
has said while discussing the soul: people have agreed
unanimously that Allaah the most high is the splitter of the seed
and the creator of the soul.
Aboo Ishaaq Bin Shaaqilaa has replied to a question in this
regard saying: you have asked (may Allaah have mercy upon
you) if the soul is created or not? One who has been guided to the
truth does not doubt that it is created, and major scholars have
refuted those who claim otherwise.
Al Haafidh Aboo 'Abdillaah Bin Mandah has authored an
extensive work concerning this issue which has preceded that
written by Muhammad Bin Nasr Al Marwazee, Aboo Sa'eed Al
Kharraaz, Aboo Ya'qoob An Nahrajooree, Al Qadee Aboo Ya'la
and others. Major scholars have severly criticized those who
consider the soul of 'Eesa lbn Maryam as previously mentioned,
not to mention the souls of others. As a result, Ahmad wrote a
refutation against the heretics and the J ahmiyya.

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 214 Is The Soul Ancient Or Recent?
Al Jahmee has claimed the following: I have found a verse in
the Qur' aan which indicates that the Qur' aan is created: {Al
Maseeh 'Eesa lbn Maryam is the messenger of Allaah. He is his
word and soul which he bestowed upon Maryam}[An
Nisaa/171].
~ .. -:14=-' ~ ~I
II
-
"
Jil
"'J
~-
1 •••• • I
~J• ~..,..
l'J
~ ~ • l......,...-;-
I 'J
wl
'
J
'

[111:-u11~ F~ JJ t+·aif
'Eesa is created.
Our response is: Allaah the most high has prevented you
from understanding the Qur' aan. 'Eesa ate and drank, and
commands and prohibitions were· directed to him, and promises
and threats applied to him. He was a descendent of Nooh, so we
cannot say about the Qur'aan what we say about him. Have you
heard Allaah say about the Qur' aan what he has said about
'Eesa? As for the following verse: {Al Maseeh 'Eesa lbn
Maryam is the messenger of Allaah. He is his word and soul
which he bestowed upon Maryam}[An Nisaa/171].
~ ~..,..
,.,, •111:.::.11~
"" - ,., I ..I-:1?...·
i.;, ""t'""'""'
"
- ~~
·1~
"'J 1 • ·····I
1•J • ~lwl
I •J
~J ~..,.. ~ ~ l......,...-;-
''
J

[171:-UI]
This word was a command for 'Eesa to exist. This order was
an uncreated statement, and the Christians and the Jahmiyya have
lied against Allaah concerning 'Eesa. The latter have said: he is
the word and spirit of Allaah, but his word is created.
The former have said: 'Eesa is the word and spirit of Allaah
which has come from his essence. Similarly, it is said that this
shred came from this fabric. We say: 'Eesa existed because of the
word, but he was not the word. Rather, the word was a command
for 'Eesa to exist.
The soul dwelled within him by the command of Allaah, and
he the most high has said: {he has made all within the heavens
and earth subservient to you, all of which he has originated} [Al
Jaathiya/13].
[13:~~1] ~ ~4;,; ¥~j~I J t;j 9~1 J t! jJ .fo.:..J'
The soul of Allaah was created by his word. Similarly, it is

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 ls The Soul Ancient Or Recent? 215
said: the servant of Allaah, the heaven of Allaah, and the land of
Allaah. It has been stated explicitly that the soul of 'Eesa is
created, not to mention other souls. Allaah has attributed to
himself the soul which he has sent to Mary, and this soul is his
servant and messenger. Although, this does not indicate that this
soul is ancient and uncreated, and the most high has said: {we
sent our soul to her in the form of a perfectly created human
being. She said: I seek protection with the compassionate from
you, if you are reverent. He said: I am the messenger of your
lord. I deliver you a purified son}[Maryam/17-19].
#'~ ~~i dl ~u ~ lfi- !A 41 Jt:=~ G.J) ~l ti::,u 1
.i.' ,,, , j ~ J J 0 ,_ , ' , J
~ ~J~~~'i~.J J_,...j G1 wJ Jtj~ ~d 0j~
[ 19-17 :f':!.>"]
This is the soul of Allaah who is his servant and messenger.
If Allaah the most high has willed, we will mention the
categories of what Allaah has attributed to himself, and how this
can be uncreated and ancient.
Proof That Souls Are Created
The most high has said: {AIJaah is the creator of all
things} [Az Zumar/26].
~

[62:.>"J11 ~ ~J:.. ~
,,,,
~
jl4.
,,
~r 1
This is general and does not include his attributes, because
they are a part of his name. Allaah the glorified is the deity who
is described with attributes of completeness. Consequently, his
knowledge, power, life, will, hearing, vision, and other attributes
are a part of his name and not his creation, this also applies to his
essence. Allaah the glorified is the creator due to his essence and
attributes, and all else is created.
It is known that the soul is not Allaah, nor is it one of his
attributes. Rather, it is a creation of his like man, the jinn, and the
angels.
Allaah the most high has said to Zakariyya: {I created you
when you were nothing}[Maryam/9].
[9:f':!.>"] ~ 0 ~ '1. ,.; _;.lj J.;i rX -1'1!';1;,. ~j '

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 216 Is The Soul Ancient Or Recent?
Both his body and soul have been addressed, because the
body alone cannot comprehend. Rather, it is the soul which is
able to comprehend.
The most high has said: {Allaah has created you and your
actions }[As Saffaat/96).
[96:ul.9LJI] ~ ®i 0Jt:~ ~j~ ~Tj~
The most high has said: {we created you, then we gave you
an appearance, and then we said to the angels: prostrate before
Aadam}[AI A'raaf/11].
• , J. ,,,, , "' .. .., J , , J , ,,,. .,. , ... ,
IJ~·- ., ..... .:1'11 td~ ~. •_<(,(·~, ~ •• "'='·!" -,.,,
~ ~ \'"" r~.JJ'P \'"" r ='1'' 0 -> ..>..aJJ

(11 :ul_;c.~I] ~ r~~

This states that our bodies and souls are included as is held
by the majority, or that souls were created first. In any event, it
has been stated explicitly that souls are created.

Text indicates that he is the the glorified lord of all that

exists, including our bodies and souls. They are a sustained
possession, hence they are created.
The first chapter of the Qur' aan Al Faatiha indicates in
various ways that souls are created:
The most high has said: {praise belongs to the maintainer of
all that exists}. Souls exist, thus Allaah is their lord.
The most high has said: {it is you alone whom we worship
and seek assistance from}[Al Faatiha/7-6].
[7-6:Wl.ill] r
~ ,f~1c. ': : ;:;f ;j,.;JT 1:M 0 r-~=. ~ iT 1p;JT G~T~
Souls are subservient to Allaah and dependent upon him.
Although, if they were
- uncreated, they would be worshipped and depended upon.
·Souls are in need of divine guidance, and they seek direction
from their lord toward the straight path.
They are blessed and despised, and this applies to a sustained
possession, but it does not apply to something ancient and
uncreated.
Text indicates that both body and soul are subservient. In
fact, the servitude of the soul is the foundation of the servitude of

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 Is The Soul Ancient Or Recent? 217
the body. The body follows the soul in servitude and law, and the
soul utilizes it causing it to move.
The most high has said: {there was a time when man did not
exist}.
If the soul was ancient, man would be eternal, because he
exists in both body and soul. It has been said:
0 servant of the body, you labor so much for it. You are a
person in soul, not in body.
Text indicates that Allaah the glorified existed before
anything else. The following has been established in Saheeh Al
Bukhaaree as narrated by 'Imraan Bin Husayn: the people of
Yemen said: 0 messenger of Allaah, we come to you seeking
knowledge, and we ask you about the beginning. He replied:
(Allaah existed before anything else, his throne was upon the
water, and he recorded everything in the remembrance).
Allaah the most high is the first who has preceded all souls.
Text indicates that the angels are created. They are souls who
do not need bodies, and they were created before man and his
soul.
If the angel which blows the soul into the body is created,
then how could the soul be ancient? Those who are mistaken
think that the angel is sent to the embryo with an ancient soul
which he blows into it, like a messenger who is sent to someone
with a garment which he clothes him with, but this is deviation.
Rather, Allaah the glorified sends the angel to the embryo to
blow, and the soul exists as a result. In addition, intercourse and
ejaculation cause the body to form, and nourishment causes it to
develop. Consequently, the soul exists due to the blowing of the
angel, and the body exists due to the flow of sperm into the
womb. The former is a heavenly substance, while the latter is an
earthly substance. The souls of some are heavenly such that they
befit the angels, and the souls of some are earthly such that they
befit the Jowly. The angel is the father of the soul, and the earth
is the father of the body.
It has appeared in Saheeh Al Bukhaaree as narrated by Aboo
Hurayra (may Allaah be pleased with him) that the prophet (may
Allaah send salutations upon him) has said: (souls are enlisted
soldiers, those that become aquainted become intimate, and those

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 218 Is The Soul Ancient Or Recent?
that clash differ).
Enlisted soldiers can only be created, and Aboo Hurayra,
'Aa'isha the mother of the believers, Salmaan Al Faarisee,
'Abdullaah Bin 'Abbaas, 'Abdullaah Bin Mas'ood, 'Abdullaah
Bin 'Amr, 'Alee Bin Abee Taalib, and 'Amr Bin 'Abasa (may
Allaah be pleased with them) have narrated this prophetic
tradition.
The soul has been described as being prone to seizure,
release, and death. This applies to a sustained creation. The most
high has said: {Allaah causes souls to perish at death and during
sleep. He seizes those that he has chosen to perish, and he
releases others until an appointed time. These are indeed
miraculous signs for those who reflect}[Az Zumar/42].
~J , .,,, ~.... ,,..,,.. ., , ,,,. , "J , , , . J t ...... ~ ,,,., '" .....)..
~I ~I, .__j ~t::.:. J~ _;.) ~lj ~y ~~~I J~ <I.Illy
r. "" • ' ,,,. { 'J .,..... , ,. , ,.
r1.: l <.h <.>? ~.:..t-'1\ ~. ~.
JI

-~~I,,
.. "' ,

•. -~ "1"11·~ . ':I • -· Tl\ T ,J,

~ , '"1 u! r...s--" ..r:fl.J ' r ' . ~
[42:.JA)I] ~ ~ 0J~ 1ji!
It has appeared in the two authentic collections as narrated by
the father of 'Abdullaah Bin Abee Qataada Al Ansaaree who
said: we travelled with the messenger of Allaah (may Allaah
send salutations upon him) one evening, so we said: perhaps you
should allow us to rest. He said: (I fear that you will fall asleep,
so who will awake us for prayer? ) Bilaal replied: I will 0
messenger of Allaah. He said: (rest) . They reclined and Bilaal
leaned against his riding animal and fell asleep. The messenger
of Allaah (may Allaah send salutations upon him) awoke as the
sun began to rise, and he said: (0 Bilaal, what did you say to
us?). He replied: by he who has sent you with the truth, l have
never slept like that before. The messenger of Allaah (may
Allaah send salutations upon him) said: (Allaah seizes and
returns your souls as he pleases) .
This soul is the nafs which Allaah causes to perish upon
death and during sleep, and the messengers and the angel of
death perform this action. The angel sits near the head to remove
the soul upon death, and he covers it with a shroud from heaven
or hell. He ascends with it to heaven to pray for it or to curse it. It
is placed before Allaah, and then it is returned to earth where it

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 ls The Soul Ancient Or Recent? 219
dwells between the deceased and his shroud. It is then
interrogated, rewarded, and punished. It is placed within green
birds that feed and drink in paradise, and it is brought before the
fire morning and evening. It believes and disbelieves, and obeys
and disobeys. It constantly urges the soul to do wrong, and it
reprimands it for doing wrong as well. It is content with the
dictate of it's lord, and it experiences joy and misery. It is
withheld and released, and experiences good and bad health, and
fear and sorrow. These could only be the characteristics of a
regulated and sustained creation, and the messenger of Allaah
(may Allaah send salutations upon him) used to say before
retiring: (0 Allaah, you have created my soul and have caused it
to perish. If you withhold it, have mercy upon it. If you release it,
preserve it as you do your righteous servants).
Allaah is the creator of souls as he is the creator of bodies,
the most high has said: {every affliction on earth and amongst
yourselves has been recorded in a book before we have created it.
This is easy for Allaah}.
It is said that the meaning is: before we have created the
affliction, before we have created the earth, and before we have
created souls. This is the most likely possibility, because it is
closest to the pronoun. Although, it would be more
comprehensive to hold that the pronoun refers to all three nouns.
In any event, how could a soul be ancient and needless of a
creator when poverty the most reliable witness declares
otherwise? In addition, the essence, attributes, and actions of a
soul are due it's creator and sustainer. The soul has only one
innate characteristic which is non-existence. It does nothing of
it's own accord, thus it is completely subservient to the will of
Allaah.
Allaah the glorified has informed us that he has created the
soul and all of it's actions, though some hold that it is uncreated.
Others hold that it is created while it's actions are not. These are
two views held by the deviant.
It is known that if the soul were ancient and uncreated, it
would be self sufficient, though this is erroneous. It is reliant
upon the glorifed to exist in a state of well being and
completeness, and this is an essential characteristic whose cause

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 220 Is The Soul Ancient Or Recent?
cannot be identified. Similarly, the self sufficiency of Allaah is
also an essential characteristic whose cause cannot be identified.
The glorified is self sufficient while the soul is reliant upon him.
None is comparable to him in terms of his antiquity, lordship,
dominion, and completeness. Creation and occurrence testify
against both bodies and souls in this regard. The most high has
said: {0 humanity, you are reliant upon Allaah, and he is the self
sufficient and praiseworthy} [Faatir/15] .
...
~T-;. lTj ~T Jj :TfajT ~f :r8T ~:l4t
[15:.;bt!] ~ 0 ~T
This address applies to both the body and soul, and none
enjoys complete self sufficiency except Allaah. He has directed
his servants toward the clearest proof of this where he said: {they
reach the throats while you watch, and we are nearer to him than
you, but you do not perceive. If you are truthful and judgement
does not await you, why shall you return}[Al Waaqi'a/83-87] .
.. ,,. ,, J.,.. J J .. J t , ..,, J .. ... _,,, ,,.,,. ~

~j y)I ~j ~ 0JF )~~--:- falj ~~_,ill-I~ l)j ~~,..

~ ~~ » '!£ 0j \/~ ~ 0~ ~ u¥fj ~

[87-83:Wl_,ll] ~ \:f_.R.j
Meaning, if you are not a sustained possession which is
compensated, souls would not be returned to their bodies, or you
do not know that souls are a sustained possession which is
compensated. All which has preceded concerning the soul proves
that it is a sustained creation which is not ancient. This issue is so
clear that evidence is not necessary, but the Mutasawwifa and
other innovators who misunderstand of the book of Allaah and
prophetic tradition have proven while discussing their souls that
they know the least about them. Furthermore, how could
someone with any amount of intellect deny what he and his
deeds have affirmed? In fact, the entire creation testifies against
him. Countless miraculous signs prove that the soul is a sustained
creation, and a testimony has been made against one who denies
this.

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 Is The Soul Ancient Or Recent? 221
The Disagreement Of The Early Muslims And Those Who
Have Followed Them Concerning The Meaning Of The
Soul In The Qur'aan
As for those who rely upon verses of the Qur' aan which may
contain two or more meanings, their practice is commonplace
amongst innovators. Verses of the Qur' aan which only contain
one meaning indicate that Allaah the most high is the creator of
souls. As for his statement: {say: the soul exists by the command
of Allaah}, it is known that the intent is not an order. Rather, the
intent is his dictate, and this is an Arabic means of expre.ssion.
The most high has said: {the command of Allaah has arrived},
meaning the dictate which he has predestined. He has said
"exist" and it existed. He has said: {the deities which they called
upon were of no avail when the command of your lord arrived},
meaning the dictate to destroy them. He has said: {the command
of the hour is like the blink of an eye}. Allaah the most high has
said to paradise: {you are my mercy}. However, it is not
indicated within the following verse that the soul is ancient and
uncreated: {say: the soul exists by the command of my lord}.
Some of the early Muslims have offered the following
explanation: the soul settled within the body by the command
and power of Allaah. This is based upon the understanding that
the soul of man has been intended in the verse. Although, there is
disagreement amongst the early Muslims and those who have
followed them in this regard. All of the early Muslims have held
that the soul in question is not the soul of man. Rather, this soul
is a great angel who will rise with other angels on the day of
resurrection as Allaah has mentioned in his book.
It has been established in the authentic collection as narrated
by Al A'mash, Ibraaheem, 'Alqama, and 'Abdullaah who said: I
walked with the messenger of Allaah (may Allaah send
salutations upon him) through a plantation in Al Madeena as he
held a palm branch. We passed a group of Jews who said to each
other: ask him about the soul. Some of them said: do not ask him,
he may inform you of something displeasing. Others said: we
will ask him. A man stood and asked: 0 Aboo Al Qaasim, what
is the soul? The messenger of Allaah (may Allaah send
salutations upon him) was silent, so I knew that he was receiving

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 222 Is The Soul Ancient Or Recent?
revelation. I stood and then he said: {they ask you about the soul.
Say: the soul exists by the command of my lord, though you have
only been granted limited knowledge}. It is known that the Jews
had asked about a matter which could only be known by
revelation. Namely, the unknown soul that is with Allaah. As for
the soul of man, it is not unknown, various religious
denominations have discussed it. Consequently, the response
given was not prophetic. Although, if it were said: Aboo Ash
Shaykh, Al Husayn Bin Muhammad Bin lbraaheem, Ibraaheem
Bin Al Hakam and his father, As Suddee, and Aboo Maalik have
narrated that lbn 'Abbaas has said: the tribe of Quraysh sent
'Uqba Bin Abee Mu'eet and 'Abdullaah Bin Abee Umayya Ibo
Al Mugheera to the Jews of Al Madeena to ask them about the
prophet (may Allaah send salutations upon them) , and they
replied: a man has emerged from amongst us who claims that he
is a prophet, though he does not follow our religion nor yours.
They asked: who has follwed him? They replied: the weak and
the wretched. As for the elite, they have not followed him. They
said: the time has come for a prophet to emerge who bears this
description. We order you to question him about three specifics.
If he informs you of them, he is indeed a prophet. However, if he
does not, he is a liar. Question him about the soul which Allaah
the most high has blown into Aadam. If he says: it has come
from Allaah, ask: how could he torture something which has
come from him? Jibreel asked about the soul and Allaah the
magnificent revealed the following: {they ask you about the soul.
Say: the soul exists by the command of my lord}.
He said: {it is a creation of Allaah, though it has not come
from him}.
The response is as follows: what As Suddee has narrated
from Aboo Maalik is unreliable, especially in this case. The
questions posed in this narration do not match those of the
authentic collections and Masaaneed. Al A'mash, Al Mugheera
Bin Muqsim, Ibraaheem, and 'Alqama have narrated that
'Abdullaah has said: the prophet (may Allaah send salutations
upon him) and I passed a group of Jews, so they asked him about
the soul. He was silent, thus I thought that he was receiving
revelation. The following verse was then revealed: {they ask you

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 Is The Soul Ancient Or Recent? 223
about the soul. Say: the soul exists by the command of my lord}.
The following has also been narrated from 'Abdullaah: they
said: this we have found in the Tawraa. The soul exists by the
command of Allaah the magnificent. Jareer Bin 'Abdillaah and
others have narrated this from Al Mugheera.
Yahya Bin Zakariyyaa Bin Abee Zaa'ida, Daawud Bin Abee
Hind, and 'Ikrima have narrated that Ibn 'Abbaas (may Allaah be
pleased with them) has said: the Jews came to the prophet (may
Allaah send salutations upon him) to ask about the soul, but he did
not reply. Allaah the magnificent then revealed: {they ask you
about the soul. Say: the soul exists by the command of my lord,
though you have only been granted limited knowledge}. This
indicates that the tradition of As Suddee is weak, and that the
question was not asked in Makka. Furthermore, the preceding
tradition and that of Ibn Mas'ood state explicitly that the Jews had
asked this question in Al Madeena. In addition, if the question
were asked and answered in Makka, the prophet (may Allaah send
salutations upon him) would have responded without delay.
Differing Narrations Of The Explanation Of Ibn 'Abbaas
Concerning The Verse: {They Ask You About The Soul}
Differing narrations of the explanation of Ibn 'Abbaas
concerning this verse have appeared. This discrepancy has
resulted either from the narrators themselves, or from various
statements made by Ibn 'Abbaas. We have mentioned what As
Suddee has narrated from Aboo Maalik, and what Daawud Bin
Abee Hind has narrated from 'lkrima. This discrepancy has been
found in the narration of Daawud Bin Abee Hind. Masrooq Bin
Al Marzabaan and Ibraaheem Bin Abee Taalib have narrated that
Yahya Bin Zakariyyaa has said: the Jews came to the prophet
(may Allaah send salutations upon him) .
Muhammad Bin Nasr Al Marwazee has said: lshaaq, Yahya
Bin Zakariyyaa, Daawud Bin Abee Hind, and 'Ikrima have
narrated that lbn 'Abbaas has said: the tribe of Quraysh said to
the Jews: give us a question to ask this man. They said: ask him
about the soul, and the following verse was revealed: {they ask
you about the soul}.
This differs from his other narration and the tradition of lbn
Mas'ood.

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 224 ls The Soul Ancient Or Recent?
The third narratio n of lbn 'Abbaas is as follows: Hushaym,
Aboo Bishr, and Mujaahid have narrated that lbn 'Abbaas has
said: the soul exists by the command of Allaah the magnificent, it
is a creation of his which resembles Aadam. No angel descends
from heaven without it.
This indicates that it is not the soul which dwells within man.
The fourth narratio n is as follows: Ibn Mandah has said:
'Abdus Salaam Bin Harb, Khusayf, and Mujaahid have narrated
that lbn 'Abbaas has said: {they ask you about the soul. Say: the
soul exists by the command of my lord}. This has been revealed
like the command to exist. We say as Allaah has said: {they ask
you about the soul. Say: the soul exists by the command of my
lord}.
He then mentioned the narration of Khusayf and 'Ikrima that
lbn 'Abbaas did not explain four things: the message, the flesh of
the people of hell, the soul, and the following statement of the
most high: {he has made what is in the heavens and earth
subservient for you. All of which has come from him}.
The fifth narratio n is as follows: Juwbayr and Ad Dahhaak
have narrated that the Jews asked the messenger of Allaah (may
Allaah send salutations upon him) about the soul, and he said:
{they ask you about the soul. Say: the soul exists by the
command of my lord}. Meaning, it is a creation of mine, {though
you have only been granted limited knowledge}, meaning, if you
were asked about your creation and the digestion and discharge
of food and drink, you could not provide an adequate response.
The sixth narration is as follows: 'Abdul Ghanee Bin Sa'eed,
Moosa Bin 'Abdir Rahmaan, lbn Jurayj, and 'Ataa, and also
Muqaatil and Ad Dahhaak have narrated that Ibn 'Abbaas has
said: {they ask you about the soul}. The tribe of Quraysh
gathered and said: by Allaah, we know Muhammad to be truthful
and trustworthy. They sent a group to the Jews to ask them about
him, and the Jews spoke well of him anticipating his migration.
The group asked them about him, and they replied: question him
about three things. Question him about the soul, because it is
mentioned but not explained in the Tawraa. Allaah the most high
then revealed: {they ask you about the soul. Say: the soul exists
by the command of my lord}. Meaning, the soul is a creation of

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 Is The Soul Ancient Or Recent? 225
my magnificent lord.
Various Definitions Of The Soul In The Qur'aan
The revelation: the most high has said: {as such we have
revealed to you a soul by our command} {he bestows the soul
upon whom he pleases by his command}. The revelation has
been referred to as such due to the invigorating effect that it has
upon the heart and soul.
The strength and aid which Allaah assists certain believers
with: he has said: {he has made them faithful and has assisted
them with a soul}.
Jibreel: the most high has said: {the trustworthy soul
descended upon your heart with it} {as for he who is an enemy of
Jibreel, Allaah allowed him to descend upon your heart}.
The sacred one: the most high has said: {say: he has caused
the sacred soul to descend }.
The soul which the Jews asked about: they were informed
that it exists by the command of Allaah. It has been said that it
was mentioned in the following verse: {they will not speak on
the day when the angels and soul will stand together} {the angels
and soul descend therein by the permission of your lord}.
Al Maseeh Ibn Maryam: the most high has said: {the
Messiah is the messenger of Allaah, and his word and soul which
he has bestowed upon Maryam}.
As for the soul of man, it has only been referred to as "nafs"
in the Qur' aan. The most high has said: {0 content soul} {I do
not swear by the accusing soul} {the soul definitely encourages
wrongdoing}{by the soul which he has perfected and has taught
good and evil}.
As for the prophetic tradition, both the terms "nafs" and
"rooh" have been used. The point is this, the fact that the soul
exists by the command of Allaah is not an indication that it is
ancient and uncreated.
Characteristics Attributed To Allaah
The Most High
As for those who rely upon the fact that the soul has been
attributed to the glorified in the following verse: {I blew my soul
into him}, it should be known that what is attributed to Allaah is
of two categories. The first includes characteristics which do not

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 226 Is The Soul Ancient Or Recent?
exist of their own accord, such as knowledge, power, speech,
hearing, and vision. In this case, a characteristic is attributed to
one who is described as such, and the preceding characteristics as
well as the face and hand of Allaah the glorified are uncreated.
The second category includes what is separate from him,
such as the house, the camel, the servant, the messenger, and the
soul. In this case, creation has been attributed to the creator and
is honored and distinguished as a result. Although creation
belongs entirely to Allaah, this particular relationship is one of
love. In addition, Allaah has selected particular forms of creation
in this instance, and he has said: {your lord creates what he
selects}. The soul which has been attributed to Allaah is of the
second category and not the first. Reflect upon this so that you
will not deviate like those whom Allaah has mislead.
If it were asked: what do you say about the following verse? :
{I blew my soul into him}, and if it were said: he has attributed
blowing to himself which necessitates contact, as he has said:
{which I created with my hand}. The response would be: for this
reason, he did not mention these two acts together in the
following authentic prophetic tradition: (they will come to
Aadam and say: you are the father of man whom Allaah has
created with his hand and has blown his soul into. He has made
his angels prostrate before you and has taught you the names of
all things) . Aadam has been mentioned as having four exclusive
characteristics. Although, if his soul was blown into him by an
angel, he would not be unique. Rather, he would be like Al
Maseeh and the rest of his descendents. The most high has said:
{when I completed him and blew my soul into him}. Some hold
that this is what necessitates the antiquity of the soul, though
others have been unable to comprehend the intent. As for the soul
which has been attributed to the lord, it is created. He has
attributed it to himself as a distinguished honor. As for the
blowing, the most high has said that he blew his soul into the
womb of Maryam the chaste. Although, he has informed us in
another passage that he sent an angel to her who blew, but this
blowing was attributed to him as being permitted by him.
Whereas, this blowing was attributed directly to him in the case
of Aadam.

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 ls The Soul Ancient Or Recent? 227
Two issues remain:
H this blowing occurred due to an angel in the case of
Maryam and the rest of creation, then how is Al Maseeh referred
to as the soul of Allaah?
Was the soul blown into Aadam through an intermediary, or
was it blown into him by Allaah himself who created him by
hand?
By Allaah the eternal, these two questions are important.
As for the first question, the soul which was blown into
Maryam was attributed to Allaah, unlike the souls which the
angel blows into the wombs of the believers and disbelievers.
Allaah the glorifed has dedicated an angel to the womb who
blows the soul into the embryo. He records the actions,
sustenence, lifespan, and ultimate status of the child. As for the
soul which was sent to Maryam, it was the chosen soul of Allaah,
and the blowing was similar to insemination without sexual
contact. As for Aadam, he was unique due to the fact that he was
created without a mother unlike Al Maseeh, and four
distinguishing characteristics have been mentioned in a prophetic
tradition. A soul attributed to Allaah was blown into the body of
Aadarn, and text has indicated this. Although, evidence is
required to establish that this blowing was performed directly by
his command. The soul is created unlike the hand, and creation is
a divine act. Although, evidence is not required to establish if
blowing is a self-existent action or the product of another action.
However, this does not apply to the soul which was blown into
Maryam. This occurred as a result of another action and has been
attributed to Allaah, because he allowed it. Though was the
blowing of the soul into Aadam an act of Allaah, or the product
of another action? Whatever the case may be, the soul or the
substance which was blown into Aadam was created, and this is
the intent.

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 Did The Soul Exist Before The Body

Or Not?

As for this issue, two well known views exist

which
Shaykhul Islaam and others have mentioned. Muha
mmad Bin
Nasr Al Marwazee and Aboo Muhammad Bin Hazm
have held
that the soul existed before the body, and the latter has
mentioned
a consensus regarding this issue. We will mention the
evidence
of both sides and the most accurate view.
The Evidence Of Those Who Hold That The Soul Was
Created Before The Body
Those who hold that the soul was ·created before the
body
have relied upon the following verse: {we created you,
then we
gave you an appearance, and then we commanded the
angels to
prostrate before Aadam, and they did}. They have said:
the word
"then" indicates a delayed sequence, and the verse
implies that
souls were created before the angels were comm
anded to
prostrate before Aadam. It is known that our bodies came
to exist
afterwards, so it is deduced that the soul has been impli
ed. They
have said: the following verse indicates this: {whe
n your lord
extracted the progeny of the children of Aadam from
their backs
asking: am I not your lord. They replied: you certa
inly are} [Al
A' raaf/172].
,,_, .t ~' ,,
~I r
-
Zfa- (t-A~lj r;:,...;~ ~J* t'''"l..
iX r,51; :.ii iX ~j .).pl ~lj,..
- -. <!.. -
(172 :uly: .'il] ~ ~ i)ti ~~ ~f
-

They have said: it was our souls which were oblig

ed to
testify, because our bodies were not yet created. It has
appeared
in Al Muwatta that Maalik, Zayd Ibn Abee Anee
sa, 'Abdul
Hameed Bin 'Abdir Rahmaan Bin Zayd Bin Al Khatt
aab, and
Muslim Bin Yasaar Al Juhnee have narrated that 'Uma
r Bin Al
Khattaab was asked about the following verse: {whe
n your lord
extracted the progeny of the children of Aadam
from their
228
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 Did The Soul Exist Before The Body Or Not? 229
backs}. He replied: I heard the messenger of Allaah (may Allaah
send salutations upon him) being asked about it and he replied:
(Allaah created Aadam, and he wiped his back with his right
hand extracting his progeny from him. He said: I have created
these people for the fire, and they perform the actions of those
destined for it. I have created these people for paradise, and they
perform the actions of those destined for it. A man asked: 0
messenger of Allaah, what should be done? The messenger of
Allaah (may Allaah send salutations upon him) said: when
Allaah creates someone for paradise, he makes him perform the
actions of those destined for it. He dies in that condition and then
he enters paradise. When Allaah creates someone for the fire, he
makes him perform the actions of those destined for it. He dies in
that condition and then he enters the fire) .
Al Haakim has said: this prophetic tradition meets the
requirements of Muslim. Al Haakim has also narrated the
following via Hishaam lbn Sa'd, Zayd Bin Aslam, Aboo Saalih,
and Aboo Hurayra: (when Allaah created Aadam, he wiped his
back and every soul that he has created fell like particles. He
placed light between their eyes, and then he placed them. before
Aadam who asked: who are these people 0 my lord? He replied:
this is your progeny. He saw a man whose light was pleasing to
him, so he asked: 0 my lord, who is this? He replied: this is your
son Daawud, he will be amongst the latter nations. He asked:
how many years have you granted him? He replied: sixty years.
He said: 0 lord, grant him forty years of my life. The most high
said: this will become irreversible. Once Aadam reached his end,
the angel of death came to him and Aadam asked: do I not have
forty years left? He asked: did you not grant these years to your
son?
He said: he denied this, and so did his progeny. He forgot
this, and so did his progeny. He made an error, and so did his
progeny).
He said: this meets the requirements of Muslim. At Tirmidhee
has narrated this and has said: this prophetic tradition is authentic.
Ahmad has narrated that lbn 'Abbaas has said: when the verse of
debt was revealed, the messenger of Allaah (may Allaah send
salutations upon him) said: (Aadam was the first to deny).

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 230 Did The Soul Exist Before The Body Or Not?
Muhammad Bin Sa'd added: Allaah then granted Aadam
1000 years and Daawud 100.
The following has appeared in Saheeh Al Haakim as narrated
by Aboo Ja'far Ar Raazee, Ar Rabee' Bin Anas, and Aboo Al
'Aaliyya that Ubayy Bin Ka'b has said about the following verse:
{when your lord extracted the progeny of the children of Aadam
from their backs}. He said: he gathered all who would exist until
the day of resurrection as souls. He gave them appearance and
caused them to speak. He obliged them with a covenant and
made them testify against themselves asking: am I not your lord?
They replied: you certainly are. We have witnessed this lest you
say we were heedless on the day of resurrection. He said: I will
make your father Aadam and the entire heavens and earth testify
against you lest you say on the day of resurrection: we were
heedless of this, so give me no partner. I will send my
messengers to you and reveal my books to you in order to remind
you of my covenant. They replied: we declare that you are our
only iord and deity. Aadam then beheld their various degrees of
wealth and beauty.
He said: lord, perhaps you should make your servants equal.
He said: I love to be thanked. He beheld the prophets who
appeared like lamps, and they were obliged to accept and convey
the message. The most high has said: {do not deviate from this
religion. It is the natural disposition which Allaah has granted
man, and the creation of Allaah cannot be altered} {he is amongst
the first of wamers} {we have found the majority of them to be
unobservent and disobedient}. The soul of 'Besa was amongst
those souls which were obliged with the covenant, and it was
sent to Maryam when she left her family to retreat in the east.
This has been relayed with a sound chain of narration.
Ishaaq Bin Raahawayh has said: Baqiyya Bin Al Waleed, Az
Zubaydee Muhammad Bin Al Waleed, Raashid Bin Sa'd, 'Abdur
Rahmaan Bin Abee Qataada Al Basree and his father, and
Hishaam Bin Hakeem Bin Hizaam have narrated that a man
asked: 0 messenger of Allaah, are actions initiated, or are they
predestined? He replied: (when Allaah extracted the descendents
of Aadam from his back, he made them testify against
themselves, then he collected them with his hands. He said: these

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 Did The Soul Exist Before The Body Or Not? 231
people are for paradise, and these people are for the fire. Those
destined for paradise will perform the actions of those who will
inhabit it, and the people of the fire will perform the actions of
those who will inhabit it) .
Ishaaq has said: An Nadir, Aboo Ma'shar, Sa'eed Al
Maqbaree, and Naafi' have narrated that Aboo Hurayra has said:
before Allaah created Aadam, he asked him: 0 Aadam, in which
hand of mine would you like to see your progeny? He replied: in
the right hand, and both of the hands of my lord are right hands.
He extended his right hand and there was his entire progeny, the
prophets, the well, and the afflicted. He asked: will you not heal
them? He replied: I like to be thanked.
Muhammad Bin Nasr has said: Muhammad Bin Yahya,
Sa'eed Bin Abee Maryam, Al Layth Ibn Sa'd, lbn 'ljlaan, and
Sa'd Bin Abee Sa'eed Al Maqbaree and his father have narrated
that 'Abdullaah lbn Salaam has said: Allaah created Aadam and
said: choose a hand 0 Aadam. He said: I choose the right hand of
my lord, and both of his hands are right hands. He extended his
right hand and there was his entire progeny. He asked: who are
these people 0 lord? He replied: all of your progeny whom I
have chosen to create for paradise.
He said: lshaaq, Ja'far Bin 'Awn, Hishaam Bin Sa'd, Zayd
Bin Aslam, and Aboo Hurayra (may Allaah be pleased with him)
have narrated that the prophet (may Allaah send salutations upon
him) has said: (when Allaah created Aadam, he wiped his back
and the souls of his entire progeny came falling) .
lshaaq, 'Amr Bin Zaraara, Ismaa'eel, Kulthoorn Bin Jahr,
and Sa'eed Bin Jubayr have narrated that Ibn 'Abbaas has said
concerning the following verse of the most high: {when your
lord extracted the progeny of the children of Aadarn from their
backs}: your lord wiped the back of Aadam and the souls of his
entire progeny emerged before 'Arafa. He obliged them with a
covenant asking: am I not your lord? They replied: you certainly
are, and we have declared this. This has been narrated from lbn
'Abbas by Aboo Jamra Ad Dub'ee, Mujaahid, Habeeb Ibn Abee
Thaabit, Aboo Saalih, and others. lshaaq has said: Jareer,
Mansoor and Mujaahid have narrated that 'Abdullaah Bin 'Amr
has said concerning the preceding verse: he consumed them as

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 232 Did The Soul Exist Before The Body Or Not?
hair does a comb.
Hajjaaj, Ibn Jurayj, Az Zubayr Bin Moosa, and Sa'eed Bin
Jubayr have narrated that Ibn 'Abbaas (may Allaah be please
d
with them) has said: Allaah struck his right shoulder and every
soul which has been created for paradise emerged white and
pure. He said: these are the inhabitants of paradise. He struck his
left shoulder and every soul which has been created for the fire
emerged black. He said: these are the inhabitants of the fire. He
obliged the descendents of Aadam with a covenant entailing
faith, awareness, and confirmation regarding him and his dictate
.
He made them testify against themselves such that they believed
and confirmed while being aware.
Muhammad Bin Nasr has mentioned that As Suddee, Aboo
Maalik, Aboo Saalih, Ibn 'Abbaas, Murra Al Hamdaanee, Ibn
Mas' ood, and other companions of the prophet (may Allaah send
salutations upon him) have narrated the following concerning the
following verse: {when your lord extracted the progeny of the
children of Aadam from their backs}. When Allaah expelled
Aadam from paradise before his descent from heaven, he wiped
the right side of his back and his progeny emerged like particl
es
as white as a pearl. He said to them: enter paradise by my
compassion. He wiped the left side of his back and his progen
y
emerged like ants. He said: I do not care about you, enter the fire,
and he has mentioned those of the right and left. He obliged them
with a covenant asking: am I not your lord? They replied: you
certainly are. He placed before him an obedient group of people
and a people who were disobedient under duress. He and the
angels said: we have witnessed this lest you say on the day
of
resurrection that you were heedless, or that your forefathers were
polytheistic and so were you. There is no descendent of Aadam
who does not know that Allaah is his lord, and every polytheist
says: this is the way of our forefathers. Although, the most high
has said: {when your lord extracted the progeny of the children
of Aadam from their backs} {everyone on earth and in heaven has
submitted to him, willingly and unwillingly}{ Allaah has
undeniable proof, and he would have guided you entirely had he
pleased}. Meaning, the covenant which he obliged them with.
Ishaaq: Rooh Bin 'Ubaada and Moosa Bin 'Ubayda Ar

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 Did The Soul Exist Before The Body Or Not? 233
Rabdhee have narrated that Muhammad Bin Ka'b Al Quradhee
has said concerning the following verse: {when your lord
extracted the progeny of the children of Aadam from their
backs}, they accepted faith and awareness, and he created the
soul before the body.
He said: Al Fadl Bin Moosa and 'Abdul Malik have narrated
that 'Ataa has said concerning the preceding verse: they were
extracted from the spinal column of Aadam and they were
returned.
Ishaaq has said: 'Alee Bin Al Ajlah has narrated that Ad
Dahhaak has said: on the day when Allaah created Aadam, he
extracted his entire progeny from his back and they emerged like
particles. He asked: am I not your lord? They replied: you
certainly are. The angels said: we have witnessed this lest you
say on the day of resurrection that you were heedless. He closed
his right hand and said: these will be in paradise, and he closed
his left hand and said: these will be in the fire. ·
lshaaq has said: Aboo 'Aamir Al 'Aqdee, Aboo Na'eem Al
Malaa'ee, Hishaam Ibo Sa'd, have narrated that Yahyaa (not the
son of Sa' eed) has said: I asked lbn Al Musayyib: what is your
position regarding coitus interruptus? He replied: I will share a
tradition with you if you please. When Allaah the glorifed
created Aadam, he granted him a unique honor. He allowed him
to behold his entire progeny, so whoever tells you that it will
increase or decrease has lied, and I would not mind if I had
seventy children.
It has appeared in Tafseer lbn 'Uyayna as narrated by Ar
Ra bee' Bin Anas that Aboo Al 'Aaliyya has said concerning the
following verse: {everyone on earth and in heaven has submitted
to him, willingly and unwillingly}, on the day of the covenant.
Ishaaq has said: they affirmed this at that time, because
Allaah has informed us that he asked: am I not your lord? They
replied: you certainly are. Allaah the most high does not address
anyone who cannot comprehend his speech, and one cannot
respond to a question which he does not understand.
Consequently, their response proves that they realized that their
testimony was sought when he asked them: am I not your lord?
They responded once they understood such that they replied: you

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 234 Did The Soul Exist Before The Body Or Not?
certainly are. As a result, they affirmed his lordship.
Proving That The Soul Was Created After The Body And A
Response To Those Who Hold The Opposite
They have also relied upon the narration of Aboo 'Abdillah
Bin Mandah, Muhammad Bin Saabir Al Bukhaaree, Muhammad
Bin Al Mundhir Bin Sa'd Al Harawee, Ja'far Bin Muhammad
Bin Haaroon Al Maseesee, 'Utba Bin As Sakan, Arta'a Bin Al
Mundhir, 'Ataa Bin 'Ijlaan, Yoonus Bin Halbas, and 'Amr Bin
'Abasa who has said: I heard the messenger of Allaah (may
Allaah send salutations upon him) say: (Allaah created souls, and
then he created servants 2000 years later. Souls which become
aquainted become intimate, and those that clash differ) . This is a
portion of what they have relied upon.
The most high has said: {O humanity, we have created you
from a male and female}. This is an address directed toward a
body and soul. It indicates that man has been created after his
parents. Allaah has stated this explicitly in the following verse:
{O humanity, revere your lord who has created you from one
soul and from it has created a mate. From them he has spread
multitudes}. This states explicitly that man was created after his
forefather.
If it were said: this does not negate that the soul was created
before the body, even though it was created after the father of
humanity as prophetic tradition indicates.
The response would be: we will illustrate if Allaah the most
high has willed that the previously mentioned traditions do not
indicate that the soul has preceded the body absolutely. In
addition, the authenticity of these traditions is foremost. The
most which has been indicated is that the glorifed has predestined
the creation, actions, and lifespan of the soul. A likeness was
extracted from a substance and then returned. It was then
predestined that all individuals would emerge once again from
this substance at a predetermined time. However, it has not been
indicated that the soul was created independently such that souls
were sent to bodies in succession as is held by Muhammad Bin
Hazm. Have these traditions exceeded their capacity? Yes. The
glorifed lord creates souls in succession according to
predetermined form. This applies to the entire creation whose

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 Did The Soul Exist Before The Body Or Not? 235
form. characteristics, and lifespan have been predetermined by
Allaah the most high. He has brought this into existence in
accordance to predestination, and no alteration can be made. The
previously mentioned traditions indicate that predestination is
firmly established, others indicate that the glorifed has extracted
souls, gave them appearance, and separated the joyous from the
miserable. As for his address, the confirmation of his lordship,
and the declaration of servitude, the early Muslims who have
held this have done so due to their understanding of the verse.
However, it does not indicate this. Rather, it indicates the
opposite.
As for the tradition of Maalik, Aboo 'Amr has said that it has
not been narrated continuously. Muslim Bin Yasaar did not meet
'Umar Bin Al Khattaab, and Na'eem Bin Rabee'a lies between
them. He and this chain of narration may not be relied upon.
Muslim Bin Yasaar is unknown, though it is said that he is from
Madeena. However, he is not Muslim Bin Yasaar from Basra.
lbn Abee Khaythama has said: I read this tradition of Maalik
before Yahya Bin Mu'een as narrated by Zayd Bin Abee Aneesa.
He wrote that Muslim Bin Yasaar is unknown.
Aboo 'Amr has relayed this tradition via An Nasaa'ee as
narrated by Muhammad Bin Wahb, Muhammad Bin Salama,
Aboo 'Abdir Raheem. Zayd Bin Abee Aneesa, 'Abdul Hameed,
Muslim, and Na'eem. Aboo 'Amr has said: a chain of narration
in which Na'eem Bin Rabee'a has been added is unreliable.
Rather, a chain of narration where he has not been mentioned is
more reliable. Only a narrator known for memorization and
accuracy may be added.
Overall, this chain of narration is not reliable, because
Muslim Bin Yasaar and Na'eem Bin Rabee'a are both unknown
as scholars. Nevertheless, the meaning of this tradition has been
authentically conveyed from 'Umar Bin Al Khattaab and others
who are too numerous to mention.
When Aboo 'Amr referred to prophetic traditions which
indicate predestination, he mentioned them afterwards. He
mentioned the prophetic tradition of 'Abdullaah Bin 'Amr
concerning predestination where it was said at the end: a man from
Mazeena or Juhayna asked: 0 messenger of Allaah, what should
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 236 Did The Soul Exist Before The Body Or Not?
be done? He replied: (the people of paradise perform the actions of
those destined for it, and the people of the fire perform the actions
of those destined for it) .
He said: this definition of predestination has been narrated
from the prophet (may Allaah send salutations upon him) by
'Alee Bin Abee Taalib, Ubayy Bin Ka'b, 'Abdullaah Bin
'Abbaas, lbn 'Umar, Aboo Sa'eed, Aboo Sareeha Al Ghifaaree,
'Abdullaah Bin Mas· ood, 'Abdullaah Bin 'Amr, 'lmraan Bin
Husayn, 'Aa'isha, Anas Bin Maalik, Suraaqa Bin Ja'sham, Aboo
Moosa Al Ash'aree, and 'Ubaada Bin As Saamit. The prophetic
traditions of most of these narrators have been relayed through
numerous routes. H~ then mentioned many of which that lead to
him.
As for the tradition of Aboo Saalih as narrated by Aboo
Hurayra, it indicates that a progeny was extracted resembling
ants. Some of them were light while others were dark. Although,
it has not been mentioned that the glorified created the soul
before the body in a particular location, or that he sent souls to
bodies awaiting them. Yes, he has predestined a soul for every
body. However, it has not been indicated that he has created the
soul, placed it in a certain location, and has sent it to a body
which awaits it.
As for the tradition of Ubayy Bin Ka'b, it has not been
narrated from the prophet (may Allaah send salutations upon
him) . If it were authentic, it would be the speech of Ubayy at
best. A great deal of unreliable information has been conveyed
through this chain of narration, continuously and incontinuously.
Aboo Ja'far has been declared trustworthy and weak.
'Alee Bin Al Madeenee has said: he is trustworthy. He has
also said: he was confused at times.
Ahmad has said: he is not strong. He has also said: he is
acceptable.
Al Fallaas has said: his memory is weak.
Aboo Zar' a has said: he is often mistaken.
lbn Hibbaan has said: he relays inaccurate narrations from
those who are well known.
I say: amongst those inaccurate narrations is the following:
the soul of 'Besa was amongst those which were obliged with the

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 Did The Soul Exist Before The Body Or Not? 237
covenant. It was sent to Maryam when she withdrew from her
family to retreat in the east.
It is known that the soul which was sent to Maryam was not
the soul of Al Maseeh. Rather, it was blown into her, hence she
conceived him. The most high has said: {we sent our soul to her
in the form of a perfected man. She said: I seek protection from
the compassionate, if you are reverent. He said: I have been sent
by your lord to deliver a purified son to you}.
The soul of Al Maseeh did not address Maryam at all. Although,
it has been narrated via Aboo Ja'far on more than one occasion that
it did address her, and that it was sent to her.
Allaah the glorified extracted their likeness and separated the
joyous from the miserable, and the well from the afflicted.
He established his proof against them by making them
declare his lordship as the angels witnessed.
This is the explanation of the following statement of the most
high: {when your lord extracted the progeny of the children of
Aadam from their backs }[Al A'raaf/ 172].
A. • • r : " t • }..
[172:ul..JC-'il]"{ (.$~~~~_,f1~ ~~I; ~~.Wj ~I ~;Jr
He made the souls confess after extracting them, and then
they were sent in succession to the bodies which awaited them.
The first position is supported by various prophetic
traditions.
The second position has been widely considered to be an
explanation of the verse. Aboo Ishaaq has said: it is permissible
to hold that Allaah the glorified granted understanding to the ant
like beings which he extracted. He has said: {an ant said: 0 ants,
enter your dwellings}[An Naml/18].
[18:~1 ]~ ~ i_,l;..~T~l~~~~Li t
In addition, Allaah caused the birds and mountains to glorify
him with Daawud.
Ibn Al Anbaaree has said: the position of the scholars of the
prophetic tradition regarding this verse is that Allaah extracted
the progeny of Aadam from his spinal column and the spinal
columns of his descendents. They appeared as small ants when
he enjoined them with the covenant where they acknowledged
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 238 Did The Soul Exist Before The Body Or Not?
their creator. This occurred after they were granted the
intelligence to comprehend his address. In this fashion, the
mountain understood, the camel prostrated, and the bee obeyed.
Al Jurjaanee has said: there is no discrepency between the
statement of the prophet (may Allaah send salutations upon him)
and the statement of Allaah, because when he extracted the
progeny of Aadam from his back, he extracted them from the
backs of his progeny. As for the following statement of the most
high: {lest you say on the day of resurrection that you were
heedless}, this refers to the covenant which they were obliged
with, and they were witnessed by the angels at that time. He said:
this proves that Allaah commanded the angels to witness this
which they did. He said: some scholars have claimed that souls
were obliged with the covenant, because souls comprehend and
are rewarded and punished. Whereas, bodies do not comprehend.
He said: Ishaaq Bin Raahawayh held this view, and he has
mentioned that Aboo Hurayra has also. Ishaaq has said: there is a
scholarly consensus that testimony was demanded from the soul
before the body.
Al Jurjaanee has said: they have relied upon the following
statement of the most high: {do not consider dead those who
have been slain in the path of Allaah. Rather, they are
alive}[Aalu 'Imraan/169].
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Their bodies have decayed while their souls are joyously
sustained. It is the latter which experiences pleasure, agony,
happiness, and sadness while being able to acknowledge and
deny.
The soul experiences joy and misery which the body does
not, and the effect remains as one awakes.
He said: the glorified has established proof against every
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 Did The Soul Exist Before The Body Or Not? 239
soul, even those which it has not reached. Although, he has
provided additional evidence against the former by revealing
miraculous signs and a profound admonition. However, he only
demands the amount of obedience which has been proven
binding. He has granted power and has provided evidence. He
has illustrated the recompense of those who are mature and
aware of his dictate, though he has not disclosed what he has
chosen for those who are not. Although, we do know that he is
wise, just, and powerful. He has not created indiscriminantly. He
maintains authority over his creation. He is beyond question, and
he is the blessed sustainer of all that exists.
These individuals have disputed others concerning the
meaning of the following verse: {when your lord extracted the
progeny of the children of Aadam from their backs}. They have
held that those mentioned were droplets of sperm within the loins
of their forefathers before Allaah extracted them and made them
declare his lordship. He displayed miraculous signs which
compelled them to realize that he was their creator, and the
construction of man is an additional sign. They were prompted to
to affirm the lordship of Allaah, thus they were witnesses who
testified against themselves. Similarly, Allaah has mentioned
elsewhere that they have declared their own disbelief, though
they did not say that they were disbelievers. To say that your
limbs have witnessed a statement is to say that they are aware of
it, and that if testimony was sought, they would comply if able.
Allaah has declared that there is no deity worthy of worship
except him, meaning that he has manifested this declaration. The
former testimony resembles one before a judge, and this has been
said by Al Anbaaree.
Al Jurjaanee has further clarified this statement while
narrating the following from his companions: when Allaah
originated creation, his knowledge of what did not yet exist was
like his knowledge of what already did, because his creation
cannot be non-existent due to his knowledge of it. Furthermore, it
is commonplace in figurative Arabic expression to place what
has yet to occur in the position of what already has, because an
event is known to Allaah before it takes place. Allaah the most
high has said: {he called the companions of the fire}{ he called

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 240 Did The Soul Exist Before The Body Or Not?
the companions of paradise} {he called the companions of the
fortress}. He said: {when your lord extracted}, meaning when
your lord will extract.
Similarly, Allaah obliged his creation to witness the intellect
which he has granted them. It is the source of understanding
which necessitates recompense. Whoever is mature and has
achieved this faculty is like one who has been obliged with a
covenant of monotheism and has beheld miraculous signs. He
should realize that he could not have created himself, and that he
is unlike his creator. Only under dire circumstances can one be
deprived of comprehension. In this case, one should seek the
magnificent by raising his head toward heaven and pointing to it
as an indication that his creator is above him. In any event, if
intelligence yields understanding and produces an awareness of
what we have discussed, then one who has acquired this has been
obliged with the covenant. Reason being, the cause of it and the
means of observing it are both present in this case. It may be said
that this individual has submitted, and the magnificent has said:
{whoever is in heaven and upon earth prostrates before Allaah,
willingly and unwillingly}.
He said: they have relied upon the following statement of the
messenger of Allaah (may Allaah send salutations upon him) :
(the pen has been raised for three people: the immature, the
insane, and one who is asleep) and the following verse: {we
entrusted the heavens and the earth with a responsibility, though
they refused to comply} {man has observed it}. The covenant has
been mentioned here. The heavens and earth refused to comply
due to their inability to comprehend, though man accepted this
responsibility due to his intellect.
It has been said that this interpretation is supported by the
following verse: {lest you say that you were heedless of this on
the day of resurrection, or that your forefathers were
polytheistic}. The magnificent has informed us that they were
obliged with a covenant so they would not say that they were
heedless on the day of resurrection. They would claim to be
unaware of the day of resurrection or the covenant. As for the
day of resurrection, the glorified has not mentioned that he has
obliged them with a covenant in this regard. Rather, he has

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 Did The Soul Exist Before The Body Or Not? 241
mentioned that it should be acknowledged. As for miscarried
infants and children who have been obliged with the covenant
according to those who differ in this regard, they are not in a
position to be heedless of it. The most high has said: {lest you
say that you were heedless of this on the day of resurrection, or
that your forefathers were polytheistic}. Either they or their
forefathers have committed this polytheism which they will be
held accountable for. However, they could only be guilty after
maturity and the establishment of proof. A child cannot be guilty
of polytheism and other sins, and none shall bear the burden of
another as Allaah has said.
This does not conflict with the following tradition: (Allaah
wiped the back of Aadam and extracted his progeny, and he
obliged them with a covenant) . The messenger of Allaah (may
Allaah send salutations upon him) has narrated the statement of
Allaah in similar fashion, thus he has placed a past tense
expression in a future tense position.
He said: similarly, the most high has narrated the following:
{Allaah has obliged the prophets with a covenant due to the book
and wisdom which you have received. A messenger then came to
you confirming this so that you would believe}. The glorified has
made the book and wisdom which he revealed to the prophets a
covenant for nations to come. The following statement of the
most high indicates this: {a messenger then came to you
confirming this so that you would believe and aid him}. He then
asked: {have you affirmed this. They replied: we have affirmed
this. He said: testify, and I will be a witness}. The glorified has
made the book which they received a proof against them. This
resembles an imposed covenant where their awareness would be
a confirmation.
I say: similarly, the most high has said: {remember the grace
of Allaah and his covenant which he obliged you with when you
said: we hear and obey}. This is his covenant which he obliged
them with after sending his messengers to them so that they
would believe. The most high has said: {those who observe the
covenant of Allaah }{ 0 descendents of Aadam, did I not oblige
you with a covenant to worship me and to not worship Shaytaan
your avowed enemy. This is the straight path}. They were

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 242 Did The Soul Exist Before The Body Or Not?
obliged with this covenant through his messengers. He has said
to Banoo Israa'eel: {observe my covenant and I shall do the same
for you} {Allaah has obliged those who were given the book with
a covenant so that you would explain the book to the people} {we
have obliged you and the prophets with a profound covenant}.
This covenant was imposed upon them after they were sent, and
it was imposed upon their people after they were warned. Allaah
has cursed those who have violated this covenant where he said:
{we have cursed them and have hardned their hearts for violating
the covenant}. He punished them for violating the covenant
which he enjoined them with before the messengers, and he has
said: {when we obliged them with the covenant, we raised the
mountain above them saying: seize what we have brought you
and be mindful of it perhaps you become reverent}.
Since this verse and others were revealed in Al Madeena,
Allaah reminded the people of the book of this covenant. He
obliged them with faith in him and his messengers. Conversely,
since the verse of Al A'raaf was revealed in Makka, he
mentioned the covenant and testimony for all who are legally
responsible and have affirmed his lordship and solitude, as well
as the futility of polytheism. This covenant and testimony makes
them responsible and eliminates any excuse they may have. One
who violates this covenant deserves to be destroyed, thus they
must be aware of it. They were naturally inclined to affirm his
lordship, and then he sent messengers to them to remind them of
what was known by intellect and natural disposition. They made
them aware of their responsibility toward Allaah, his dictate, and
promise. The arrangement of this verse indicates this in various
ways:
He has said: {when your lord extracted the progeny of the
children of Aadam}, though he did not say that he extracted them
fromAadam.
He has said: {from their backs}, though he did not say that he
extracted them from his back. This expression represents
substitution and is more suitable.
He has said: {the progeny of the children of Aadam}, though
he did not say the progeny of Aadam.
He has made them witnesses against themselves, and a

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 DUI The Soul Exist Before The Body Or Not? 243
witness must recall his testimony, though after he has entered
this abode.
The glorified has informed us that the wisdom of this
testimony is to establish proof so they will not say on the day of
resurrection that they were heedless. This proof was established
by their natural disposition as well as the messengers. The most
high has said: {messengers who give glad tidings and warn, so
that man may have no grievance after them}.
They have been reminded so that they will not say on the day
of resurrection that they were heedless. It is known that they do
not recall their extraction from the spinal column of Aadam nor
their testimony.
The Most high has said: {lest you say that you were heedless
of this on the day of resurrection, or that your forefathers were
polytheistic}.
The wisdom of this testimony is that it is undeniable.
Furthermore, imitation cannot be claimed, because one who is
heedless cannot do so.
The most high has said: {will you destroy us for what was
done by the wrongdoers}. If punishment awaited them due to
polytheism, they would have mentioned it. Rather, the glorified
destroyed them for denying and opposing the messengers.
Although, if he did so because they imitated their polytheistic
forefathers without being warned, then he would have punished
them for what was done by those whom they imitated, or while
being heedless of the futility of their actions. However, the
glorified has informed us that he will not destroy a locale whose
inhabitants are unaware. Rather, he does so once they have been
warned.
The glorified has made all of them testify that he is their lord
and creator. He has held this testimony against them in various
passages: {if you asked them who created them, they would
reply: Allaah, so how could they deviate}. How could they
deviate from monotheism after affirming that Allaah is their lord
and creator? This is a testimony against themselves which the
messengers have reminded them of, and the most high has said:
{is there any doubt surrounding the creator of the heavens and
earth}. Allaah the most high has reminded them of this

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 244 Did The Soul Exist Before The Body Or Not?
affirmation through his messengers, though he never reminded
them that they previously affirmed their creation, nor would he
hold this against them.
He has made this a miraculous sign and a clear indication of
what is sought like other miraculous signs. The most high has
said: {we display miraculous signs}, this has been done so that
the misguided may become guided. He has displayed various
forms of creation in his book which are miraculous signs. The
speech of the most high is an indication of his presence and
solitude, as well as the truthfulness of his messengers and the
actuality of the resurrection and the final abode. The most
profound miraculous sign is his lordship which he has obliged his
creation to declare.
It is impossible for an event to occur without a cause, thus it
would have to be caused by one who is unique. Man was
naturally inclined to declare the lordship of Allaah. The most
high has said: {when your lord extracted the progeny of the
children of Aadam from their backs}. This verse conforms with
the following statement of the prophet (may Allaah send
salutations upon him) : (every child is born with a natural
disposition) .
The most high has said: {turn to this religion in devotion. It is
the natural disposition which Allaah has granted man. The
creation of Allaah cannot be altered. This is the true religion,
though most do not know} [Ar Room/30].
I.~ •f\--1::. - 8T'L~ .f\ ..&T~/1:. r.,A ·-.;.. ~-
. ~- ~
:;1:.:._- __;.;fj}..
~- . '"1=- I f _,..., ~ - ~ J - ..,,
~~·0_,.~1;J ~ ~8T jd~f~j~T ~~T -n6 r.~r~
[30:rJJ1]
Some scholars of the Qur'aan such as Az Zamakhsharee have
only mentioned this, and some have only mentioned what has
preceded while others such as Ibn Al Jawzee, Al Waahidee, Al
Maawurdee, and others have mentioned both statements.
Al Hasan Bin Yahya Al Jurjaanee has said: if one were to
disagree relying upon the following statement which has been
attributed to the prophet (may Allaah send salutations upon him):
(Allaah wiped the back of Aadam extracting his progeny. He

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 DUJ The Soul Exist Before The Body Or Not? 245
obliged them with a covenant and then he returned them) , and
said: consequently, your interpretation is not acceptable, because
they could not be returned if the covenant was imposed once they
attained maturity.
The response would be: the meaning of he returned them is
he returns them, and the meaning of your lord extracted is your
lord extracts. As a result, the complete meaning would be: he
will then return them once they die, because they will be returned
to the ground for burial. Aadam was created from it and returned
to it, so if they were returned to it, they would be returned to the
back of Aadam. As for your outward interpretation of the
preceding prophetic tradition, it conflicts with the Qur'aan unlike
our interpretation, and Allaah the most high has said: {when your
lord extracted the progeny of the children of Aadam from their
backs}. Although, he did not mention Aadam in this story.
Rather, he has been added as a second noun to illustrate that his
progeny and children are synonomous. The following has
appeared in a prophetic tradition: (he wiped the back of Aadam) ,
but only our interpretation can cause the Qur' aan and prophetic
tradition to agree in this regard.
Al Jurjaanee has said and I say: it is best that we accept what
has been narrated from the messenger of Allaah (may Allaah
send salutations upon him) and the early Muslims concerning
this verse, and success indeed lies with Allaah.
However, some of our companions amongst the followers of
the prophetic tradition have argued that the following statement
of the most high: {when your lord extracted the progeny of the
children of Aadam from their backs asking} is the subject of a
nominal clause whose predicate reaches the end of the story, and
that another predicate begins where the po~ytheists will say "we
have testified" on the day of resurrection. Although, the meaning
is "we testify" as Al Hatee'a has said.
Al Hatee'a has testified upon meeting hls lord that the
newborn child is more deserving of an excuse.
The meaning is that Al Hatee'a testifies. Allaah has said: we
testify that you will say on the day of resurrection that you were
heedless. Meaning, that they were heedless that they would be
held accountable for their disbelief. Another predicate was added

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 246 Did The Soul Exist Before The Body Or Not?
where he said: or that you say, and or means and in this case. For
example: {obey none of them who are sinful or disbelieving}.
The meaning is: we testify that you will say on the day of
resurrection that your forefathers were polytheists and that you
were their progeny. In other words, they were polytheists who
influenced them as children, thus they accept no responsibility.
They have said: {this is what we found our forefathers practicing
and we have followed their tradition} {wilJ you destroy us for
what the wrongdoers have done}. Meaning, they influenced us to
be polytheistic. The first story is an account of the covenant
which was imposed upon the entire creation, and the second
story is an account of the excuse which the polytheists will make
on the day of resurrection. The opposition has claimed that there
is a discrepancy between the book and the prophetic tradition in
this regard. They have said: the following statement contains
information which is not mentioned in the Qur' aan: (Allaah
wiped the back of Aadam) . Although, had not the messenger of
Allaah (may Allaah send salutations upon him) provided an
additional account of what may possibly have occurred at the
time of the covenant, no discrepancy would exist. Rather, it as
well as the differing phrases found would be beneficial, and if
they related to one topic, there would be no contradiction. The
glorified has said concerning Aadam that he was created from
earth, soil, and clay. Although these phrases and their meanings
differ, they share one origin which is the earth. Consequently, the
statement of Allaah the most high and glorified and the statement
of the messenger (may Allaah send salutations upon him) share
one essential meaning, except that additional information has
been provided by the latter. The glorified wiped the back of
Aadam so that his progeny would appear and so that their
progeny would appear as he has mentioned. We know that the
entire progeny of Aadam was not within his spinal column.
Although, since the first segment was, and the second segment
emerged from the first and the third emerged from the second,
they could all be attributed to Aadam, because he was their
forefather. Similarly, it may be said that the progeny of Aadam
which Allaah the glorified extracted from their backs was
extracted from the back of Aadam. The reverse may also be said

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 Did The Soul Exist Before The Body Or Not? 247
regarding the statement of the messenger of Allaah (may Allaah
send salutations upon him), because the root and the branch are
one. In addition, when the glorified attributed a progeny to
Aadam, it is possible that both Aadam and his progeny were
intended. A subject of a nominal clause appears in the following
verse as Aadam has in another verse: {they became subservient
to it}[Ash Shu'araa/5].
[5: .. 1_,..!JI]~ ~~;:..ts, i;tf ~j'
Aadam and those mentioned in the previous verse were not
directly intended, and it is unlikely that an inanimate object has
been mentioned in the previous verse due to the absence of a
femine plural. A poet has said:
You have choked on the statement which you have disclosed
as a spear wounded chest chokes on blood.
The word chest is masculine, but the verb is feminine since
the word chest is the first noun, and the feminine word spear is
the second noun of a genitive construction.
This is some of what has been said by early and latter day
Muslims concerning this verse. Whatever the case may be, it has
not been indicated that the soul was created before the body.
Rather, it has been indicated that the likeness of the soul was
extracted resembling an ant. Souls were interrogated and then
returned to their place of origin, provided the tradition which
states this is authentic.
What has been established is that souls were divided into two
categories: joyous and miserable. As for the following verse
which Muhammad Bin Hazm has relied upon: {we created you,
then we gave you an appearance, and then we commanded the
angels to prostrate before Aadam}, it is quite appropriate
regarding the creation of body and soul and the address which
was delivered to all after the creation of Aadam.
Aboo 'Ubayd has chosen the view of Mujaahid concerning
this verse, because Allaah the most high has said: {then we
commanded the angels to prostrate before Aadam}, and this
command preceded the creation of the progeny of Aadam. The
word ''then" necessitates an inconsecutive sequence, so whoever
has held that appearance was granted within the womb has

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 248 Did The Soul Exist Before The Body Or Not?
observed this rule. Although, Al Akhfash has said: he has said
"then" meaning and. Az Zujaaj has said: this is false, and Al
Khaleel, Seebawayh, and all who are reliable reject this view.
Aboo 'Ubayd has said: Mujaahid illustrated this when he
said: Allaah the most high created the descendants of Aadam and
granted them appearance within his back, then he ordered
prostration. He said: this is clear where it is mentioned that he
extracted them resembling ants.
I say: the Qur' aan explains itself, and the following verse is
similar: {0 humanity, if you are in doubt concerning the
resurrection, we have created you from earth, and then from a
droplet of sperm}. The forefathers of those addressed have been
intended, and the most high has said: {when you said: 0 Moosa,
we will not believe until we see Allaah, and the thunder overtook
you as you watched} {when you said: 0 Moosa, we will not
suffice with one type of food} {when you took a life which you
argued about} {when we obliged you with a covenant and raised
the mountain above you}. Allaah has frequently addressed
people intending their forefathers, as such he has intended them
when he said "we created you, then we gave you an appearance".
Allaah the glorified will mention an individual and will then
mention his type as he has said: {we have created man from a
progeny of soil, and then we made him a droplet of sperm within
a fortified abode}. The created being is from the progeny of the
soil of Aadam, and the unknown being is a droplet of sperm
within that progeny. As for the tradition which states that souls
were created 2000 years before bodies, the chain of narration is
not sound due to 'Utba Bin As Sakan. Ad Daaraqutnee has said:
an abandoned narrator. As for Artaa Bin Al Mundhir, Ibn 'Adee
has said: some of his traditions are inaccurate.
Proving That The Soul Was Created After The Body
Allaah the glorified sent Jibreel who took a handful of earth
which he fermented until it became clay. He molded it and blew
a soul into it, and then it became a human being. Aboo Maalik
and Aboo Saalih have narrated the following from from Ibn
'Abbaas, and Murra and lbn Mas'ood have also narrated this
from a group of companions: (when Allaah the magnificent
finished creating what he pleased, he ascended the throne. He

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 Did The Soul Exist Before The Body Or Not? 249
made Iblees a king of the lowest heaven, and he was amongst a
group of angels known as the jinn. They were named as such
because they were the guardians of the people of paradise. Iblees
was affected by his position such that he said: Allaah gave me
this due to a special trait of mine. The following has also
appeared: due to a special trait of mine which the angels do not
have. Once he became proud of himself, Allaah said to the
angels: {I will place a successor on earth}. They asked: in what
condition will he be, and how will people behave on earth?
Allaah said: his progeny will create mischief on earth, and they
will slay one another out of envy. They asked: {our lord, will you
place on earth one who creates mischief and sheds blood while
we glorify and sanctify you. He replied: I definitely know what
you do not know}. lblees has been referred to Jibreel was sent to
earth to extract soil, so the earth said: I seek the protection of
Allaah from you lest you take from me, so he left. He said: lord,
it sought your protection and you granted it. Meekaa'eel was sent
and it sought protection from him, and Allaah granted it. The
angel of death was sent and it sought protection from him, and he
said: I seek the protection of Allaah lest I return without obeying
his command. He then extracted earth of different shades, thus
the descendants of Aadam differ in appearance. He ascended to
Allaah with this soil until it became adhesive, then Allaah said to
the angels: {I will create a human being from soil. Once I have
completed him and have blown my soul into him, fall before him
in prostration}. Allaah created him with his hand so that lblees
would not be arrogant toward him, and to inform him that not
even he who created him would be arrogant toward him. He
created him and he remained a body of clay for forty years, and
the angels were frightened when they saw him. lblees was the
most frightened of him, and he would strike his body which was
pottery like. A sound would be heard, thus Allaah has said: {of
pottery like clay}. lblees said: you have been created for a
purpose. He entered his mouth and exited his rectum, and he said
to the angels: do not be fearful of him, because your lord is
eternal. If I were granted authority over him, we could destroy
him. When Allaah the magnificent desired to blow the soul into
him, he said to the angels: when I blow my soul into him,

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 250 Did The Soul Exist Before The Body Or Not?
prostrate before him. When the soul entered his head, he sneazed.
The angels said: say: praise belongs to Allaah. He said: praise
belongs to Allaah. Allaah said: may your lord have mercy upon
you. When the soul reached his eyes, he looked at the produce of
paradise. When the soul reached his stomach, he became hungry.
Although, he raced toward the produce before it reached his feet.
Consequently, Allaah has said: {man has been created from
haste}, and he mentioned the remainder of the tradition.
Yoonus Bin 'Abdil A'la has said: Ibo Wahb has narrated that
Ibo Zayd has said: when Allaah created the fire, the angels were
terrified. They said: our lord, why have you created this fire? He
replied: for those who disobey me. At that time, Allaah had only
created the angels and the earth, and then he created Aadam. He
then recited the statement of Allaah the most high: {a time has
passed where man did not exist}. 'Umar Bin Al Khattab said: 0
messenger of Allaah, if it were only now. He then said: the
angels asked: will a time come where we will disobey you and
people will think that only they themselves exist? He replied: no.
I wish to create on earth and to establish a successor.
Ibo lshaaq has said: it is said, and Allaah knows best: Allaah
created Aadam, and then he looked at him for forty years before
blowing his soul into him. He then became like baked clay,
though he was untouched by fire. It is also said, and Allaah
knows best: when the soul reached his head, he sneazed and said:
praise belongs to Allaah.
The Qur' aan, the prophetic tradition, and scholarly
statements indicate that the glorious blew his soul into Aadam
after creating his body. The soul was a result of this blowing, but
if it and the souls of his progeny were created before his body,
the angels would not have been amazed by him nor the fire, nor
would they have asked why it was created. Especially, since they
would have seen believing and disbelieving souls.
Since the souls of the disbelievers are subservient to lblees
and have been created before him, Allaah the glorifed declared
him a disbeliever after the creation of Aadam. Although, he was
not a disbeliever before that, so how could souls be believing and
disbelieving when he himself was not a disbeliever? Souls
became disbelieving due to his temptation once he disbelieved.

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 Did The Soul Exist Before The Body Or Not? 251
Otherwise, they were believing and then they apostated because
of him.
What they have relied upon to prove that the soul was created
first opposes this. The following has appeared in the tradition of
Aboo Hurayra: an account of the creation of the inhabitants of
earth, and the creation of Aadam on Jumu'a. However, if the soul
was created before the body, it would be amongst what was
created in six days. Since he has not informed us that it was
created within this period, it is known that it was created after the
progeny of Aadam, and that it was he who was created within
this period.
If the soul existed before the body, it could not have entered
it while being unaware of what has preceded. Especially, if it is
aware after separating from it, despite many limitations which
existed beforehand. As a result, it should definitely be aware of
the intitial stage where these impediments did not exist.
Otherwise, it could be said that the relationship between the body
and soul is what prevented it from being cognizant of the initial
stage. Though could the body prevent the soul from perceiving
even minute details of it? It is known that the body did not
prevent the soul from being cognizant at that time, so how could
it do so before that time?
Furthermore, if the soul existed before the body, it would be
an intelligent being. Though it would cease to be once it entered
the body. Afterwards, it would regain intelligence gradually. If
this were the case, it would be utterly astonishing that a soul
could be intelligent and strong, ignorant and weak, and then
intelligent and strong once again. Has text, intellect, or natural
disposition indicated this? The most high has said: {Allaah has
removed you from the stomachs of your mothers without
knowledge. He then granted you hearing, vision, and hearts lest
you be grateful}. This was our original state, and we were
granted strength and intellect once we existed.
If the soul was created before the body while bearing the
description of the present day soul, then the actions which it
performs would be secondary. However, the soul has developed
characteristics as a result of effort which the body has facilitated.
Consequenty, it could not bear a description before entering the

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 252 Did The Soul Exist Before The Body Or Not?
body. However, we do not deny that these actions have been
predestined, and if it were proven that souls were created and
preserved before proceeding to bodies which awaited them, we
would be the first to agree. Allaah the glorifed is completely
powerful, though we only state what either he himself or his
messenger (may Allaah send salutations upon him) has informed
us of.
It is known that the messenger (may Allaah send salutations
upon him) has informed us of the following which has appeared
in the authentic collection: (a human being is created within the
stomach of his mother. He remains a droplet of sperm for forty
days, then a clot, and finally an embryo for the same period of
time. Afterwards, an angel is sent who blows the soul into him) .
The angel is sent alone to blow the soul into him, and the
blowing produces it. Although, he did not say that the angel is
sent to insert the soul into the body. There is a difference
between an angel who is sent to blow the soul, and an angel who
is sent with a soul which is self-existing, so reflect upon what the
text has indicated in this regard, and success lies with Allaah.

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 What Is The Reality Of The Nafs?

Is the soul a part of the body, a separate body which dwells

within it, a non-essential characteristic, or intrinsic? Is it the
"rooh" or something else? Is the soul commanding, critical, and
tranquil, or do these characteristics represent three different
souls?
The answer is: diverse statements exist in this regard, many
of which are inaccurate. Although, Allaah has guided the
followers of the messenger (may Allaah send salutations upon
him) , and he guides whom he pleases to the straight path.
We will mention these statements as well as their strengths
and weaknesses, and then we will mention the most accurate
position with the aid of Allaah.
Aboo Al Hasan Al Ash'aree has said: people have differed
concerning the "rooh" and the "nafs" and life. Is the "rooh" life
or something else? Is the soul a body or something else? An
Nidhaam has said: the soul is a body, and it is the "nafs". He has
claimed that the soul is self-existent, and he has denied that life
and strength could have a different meaning. Others have said:
the soul is a non-essential characteristic. Others such as Ja'far
lbn Harb have said: we do not know if the soul is a non-essential
characteristic or intrinsic.
They have relied upon the following verse: {they ask you
about the soul, say: it exists by the command of my lord}.
He did not inform us exactly what it is. He said: I think that
Ja'far has established that the soul is not life, but that life is a
non-essential characteristic.
Al Jabaa'ee has held that the soul is a body, but is not life,
and that life is a non-essential characteristic. Arabic scholars say:
the soul of man has emerged, and he has claimed that the soul
cannot be a non-essential characteristic.
Some have said: the soul is nothing more than a balance of
heat, cold, moisture, and dryness.
Some have said: the soul is a force other than heat, cold,
253

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 254 What Is The Reality 0/The Nafs?
moisture, and dryness, and that the soul and these forces are all
which inhabit the earth.
Some have said that the soul is a force, and others have said
that it is a body. Others have said: the soul is pure blood, and this
they have said about strength.
Some have said: life is an innate form of heat. However, all
whom we have quoted affirm that the soul is life.
Although, Al Asamm has only affirmed that life and the soul
are the body. He has said: I only perceive the body which I see.
He has also said: the soul is the body itself and nothing else. It
has been illustrated in this fashion as a clarification and
confirmation, though not to suggest that it is anything other than
the body.
Arastaataalees has been quoted as saying: the soul is above
occurrence and below alignment and color. It is a simple essence
which is animal like in terms of how it is controlled, and it
cannot be described as being few or many. He has said: it has
spread throughout the world and is undivided in essence and
construction. It is defined like all animals of the world.
Others have said: the soul is an existing essence with
limitations. It has height, depth, and width. It does not separate
on earth from other beings which share the same characteristics.
They are all bound by limitation and demise.
One group has said: the soul has been described in terms of
limitation and demise by those who have been previously
mentioned. Although, it does not separate from other beings
which cannot be described as animalistic.
Al Jareer has quoted Ja'far Bin Mubashir as saying: the soul
is intrinsic, but it is not a body. Rather, it lies in the middle.
Others have said: the "oafs" is not the "rooh'', and the "rooh"
is not life. Aboo Al Hudhayl has considered life a non-essential
characteristic. He has claimed that a person may be lifeless while
asleep. He has relied upon the following statement of the most
high: {Allaah causes souls to perish while asleep, and those
which have not perished at that time ... }[Az Zumar/42].
t:'., , .. ,,. .t..,,,. ,,,,,. • , ,. , t:'.1 ,,,,. ,. , , J.'$.1
~u::. J~.>I 1-i}lj ~;. ~ ~Y1 J~ ~1,
•J ,,.

1.5}1 1 1, ._;

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~ ~ y· ""' <.S..i> c.rJr.J...::.J,- ~ ~

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 What ls The Reality Of The Nafs? 255
Ja'far Bin Harb has said: the soul is a non-essential
characteristic located inside the body. It is a tool which man
depends upon to act, and it is like good health and well being. It
is not described with physical or intrinsic characteristics. This is
the view of Al Ash' aree.
A group has said: the "nafs" is a breath of air which is
internal and external. They have said: the "rooh" is a non-
essential characteristic which is no more than life, but it is not the
"nafs". This is the view of Al Qaadee Bakr Bin Al Baaqilaanee
and the ·Ash'ariyya who followed him.
A group has said: the soul is not a body or a non-essential
characteristic, nor does it dwell within one place. It does not have
height, width, depth, or color. It is without portion and does not
dwell inside or outside of the world, nor is it parallel or at
variance with it. This is the view of the Mashaa'een, and Al
Ash'aree has quoted Arastaataalees. They have claimed that the
soul dwells within the body and controls it with no particular
proximity. Al Boosnajee, Muhammad Bin An Nu'maan ••At
Mufeed", Mu'ammar Bin 'Abbaad Al Ghazzaalee, and lbn Seena
and his followers have chosen this view, and it is the most
inaccurate. ·
Aboo Muhammad Bin Hazm has said: the followers of
lslaam and other religions which affirm the hereafter hold that
the soul is a mass inside the body which is tall, wide, and deep.
He has said: we uphold this. He has said: the "nafs" and the
"rooh" are two synonyms. Aboo 'Abdillaah Bin Al Khateeb has
said the following about the views which have been adopted
concerning the soul: people have indicated that we may be a
mass or a non-essential characteristic within the body. As for
mass, it is either the body itself, or another body inside or
outside it. However, none has held that the soul is a mass
outside the body, but the majority have held that man is in fact

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 256 What ls The Reality Of The Nafs?
the body itself.
I say: this is the majority view, and Ar Raazee and other
innovators were aware of this. As for the view of the companions
and those who have followed them, as well as the scholars of
prophetic tradition, he was completely unaware. Though I do not
believe that they adopted a view in this regard, because he
habitually mentioned correct and incorrect views of various
denominations. As for his claim that the majority view is that
man is only the body, it is the most inaccurate view to be adopted
in this regard. In fact, even moreso than the view of Ibn Seena
and his followers. Rather, the view of most intelligent people is
that man is both body and soul, and the following questions exist
regarding man himself. Is he only a soul, a body, or a
combination of them?
Similar questions have been raised concerning the speech of
man. Is it only an expression, a meaning, or a combination of
them? A discrepancy has arisen as regards the speaker and his
speech.
The Accurate View Concerning The Reality Of The Soul
Ar Raazee has said: as for those who have held that man is a
mass within the body, they have differed as follows regarding the
exact nature of this mass.
1. It is a combination of the four humors which the body has
eminated from.
2. It is blood.
3. It is the soul which eminates from the left side of the heart
and passes through the veins to reach the remaining body parts.
4. It is the soul which rises from the heart to the brain and
transforms to harness the power of thought and memory.
5. It is a part of the heart which does not separate.
6. It is a mass which differs from the body in essence. It is
illuminated, elevated, and living. It flows like water throughout
the body, and as long as the body is able to withstand the effects
of this mass, it will remain an inseparable part of it. These effects

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 What ls The Reality Of The Nafs? 257
produce will power, movement, and perception. Although, once
the body becomes unable to withstand the effects of this mass
due to the viscosity of humors, the soul departs the body to unite
with other souls in another world. This is the view which textual
as well as intellectual evidence has proven accurate. We will now
provide this evidence.
The most high has said: {Allaah causes souls to perish at
death and during sleep. He seizes the former while releasing the
latter}. This verse proves that the soul perishes and is seized and
released.
The most high has said: {if you could only behold the unjust
as they approach death while the angels extend their hands
saying: relinquish your souls this day so that you may receive a
humiliating punishment as a recompense} {you have come to us
individually as we have created you in the beginning}[Al
An' aam/93-94].
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"',.:,,, JJ, ,,-, , ,.. ~- -.,~,- A.,; , > t . , · '
...

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,,,,.,.J. "' ,,.. •"'"' ""',_,_<:,~ ~~ . .(. ~iJ
., , . rjc.f--1_?
, ,. .:f- ""
1 ""';;,
~ (.s;,') l:i~ .ilJj ® 0~ <-~I;
[94-93 :rt....l'il]~ )~ J;f p
This verse proves that the angels extend their hands to
receive us, and that the soul emerges from the body. It also
proves that it is punished on that day, and that it comes to the
lord.
The most high has said: {he is the one who causes you to
perish by night and knows the wrong which you have done by
day. At that time he raises you, and unto him you shall
return} {until the approach of death when our messengers cause
him to perish, and they are not neglectful}. This verse proves that
the soul perishes by night and is returned by day. It also proves
that the angels cause death.
The most high has said: {0 tranquil soul, return to you lord
satisfied and pleasing, and join my servants in paradise} [Al
Fajr/27-30].

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 258 What ls The Reality Of The Nafs?
[30-27:~1]~ tO?. ~~ij ~ c.S~ J
This verse proves that the soul is satisfied and that it enters
and returns.
The early Muslims have differed concerning the time when
the soul is addressed. Some hold that it is addressed at death,
others hold that it is addressed upon the resurrection, and it also
held that it is addressed in both situations. It has appeared in a
prophetic tradition that the messenger of Allaah (may Allaah
send salutations upon him) said the following to Aboo Bakr As
Siddeeq: (the angel will say it to you upon death) . Zayd Bin
Aslam has said: I will be given glad tidings of paradise upon
death, on the day of resurrection, and on the day of assembly.
Aboo Saalih has said: {return to you lord satisfied and pleasing},
this is said upon death, {and join my servants in paradise}, this is
said on the day of resurrection.
The messenger of Allaah{may Allaah send salutations
upon him) has said: (once the soul is seized, vision follows}.
This proves that the removal of the soul is seen.
An Nasaa'ee, Aboo Daawud, 'Affaan, Hamaad, Aboo Ja'far,
and 'Imaara Bin Khuzayma have narrated that his father has said:
it appeared to me in a dream that I had prostrated upon the
forehead of the prophet (may Allaah send salutations upon him) ,
so I informed him of that. He said: (one soul meets another) .
'Affaan said: he placed his forehead against the forehead of the
prophet (may Allaah send salutations upon him) , and he
informed him that souls meet during sleep. The statement of Ibn
'Abbaas has preceded: the souls of the living and dead meet
during sleep where they question one another, and Allaah
withholds the souls of the deceased.
The messenger of Allaah (may Allaah send salutations upon
him) has said the following in the prophetic tradition of Bilaal:
(Allaah seizes your souls and returns them whenever he pleases).
This proves that the soul is seized and returned.
The messenger of Allaah (may Allaah send salutations upon
him) has said: (the soul of a believer is a bird which feeds
amongst the trees of paradise) .
He has said: (the souls of the martyrs are within green birds

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 What ls The Reality Of The Nafs? 259
which fly throughout paradise as they please. They seek refuge
amongst lamps which hang from the throne, and your lord looks
at them and asks: what would you like?) . This proves the
following:
The soul is placed within the stomach of a bird.
It flies throughout paradise as it pleases.
It eats and drinks within paradise.
It seeks refuge amongst lamps.
The most high lord questioned it and it replied.
It sought permission to return to the world.
These are the characteristics of a bird and not the soul.
The soul which has been placed within the bird is intention,
and Aboo 'Amr has favored the following statement: (the souls
of the martyrs are like birds) . This negates interrogation.
The messenger of Allaah (may Allaah send salutations upon
him) has said in the following prophetic tradition of Talha Bin
'Ubaydillaah: I retreated to the grave of 'Abdullaah Bin 'Amr
Bin Hazzaam at nightfall where I heard the finest recitation
coming from a grave. The messenger of Allaah (may Allaah send
salutations upon him) said: (that is 'Abdullaah. Do you not know
that Allaah has seized their souls and has placed them within
lamps of chrysolite and pearls which he has hung in the middle
of paradise? At nightfall, he returns their souls to them, and they
are not returned until daybreak) . This proves that the soul is
within a lamp and that it travels from one realm to another. It
also proves that they speak and recite within the grave, and that
they are within a location.
The prophetic tradition of Al Baraa Bin 'Aazib has preceded,
and it contains the following proofs:
The angel of death said the following to his soul: {0 tranquil
soul, return to your lord satisfied and pleasing}, this is an address
directed to one who comprehends.
He said: proceed toward the forgiveness and pleasure of
Allaah.
He said: it flows like water from a container as it emerges.
He said: until they shroud and embalm it, thus he has
informed us that it is shrouded and embalmed.
He said: he then ascends to heaven with his soul.

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 260 What ls The Reality Of The Nafs?
He said: it emerges as fragrant as the finest musk.
He said: the gates of paradise are opened for it.
He said: it is mourned by those in each heaven until reaching
the lord most high.
He said: Allaah the most high says: return my servant to
earth.
He said: his soul is returned to his body.
He said about the soul of the disbeliever: it is separated
within his body such that nerves and veins become severed.
He said: his soul is as foul as the worst odor on earth.
He said: his soul is cast from paradise and fa1ls to earth.
He said: they do not pass a group of angels without them
asking: who is this pleasant soul, and who is this wretched soul?
He said: they seat him and ask: what did you say about this
man? If this question were directed to the body, it would follow
the return of the soul from heaven.
He said: they show him what has been prepared for him, thus
he is shown his sitting place in paradise or the fire.
He has said: (when the soul of the believer emerges, every
angel prays over it) . The angels pray over soul of the deceased,
and man prays over his body.
He said: he sees his sitting place in paradise or the fire until
the hour is established. The body decays, so it is the soul which
beholds this sight.
The following has appeared in the prophetic tradition of
Aboo Moosa: the soul of the believer emerges more fragrant the
musk, and the angels who cause his demise depart with him
where they are met by other angels before reaching heaven. They
say: this is so and so, he used to do such and such good deeds.
They say: you are all welcome. They intercept the soul and
ascend with it from the gate which his actions ascended from. It
shines like the sun throughout the heavens until reaching the
throne.
As for the disbeliever, once they depart with his soul, they
ask: who is this? They reply: so and so the son of so and so. He
used to do such and such bad deeds. They say: he is not
welcome, return him, and he is returned to the ground. This
proves the following:

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 What ls The Reality Of The Nafs? 261
The soul emerges.
It is fragrant.
The angels depart with it.
The angels greet it.
The angels seize it.
The angels ascend with it.
It illuminates the heavens.
It reaches the throne.
The angels ask: who is this? This is a question about a self-
existing essence.
The soul is returned to the ground.
The following has been narrated by Aboo Hurayra: (when the
soul of the believer emerges, it is intercepted by two angels who
ascend with it to heaven where it is said: a fine soul has come
from earth, may Allaah send salutations upon you and the body
which you dwelled in. It then ascends to the lord the most high as
fragrant as musk) . This proves the following:
Two angels intercept the soul.
The angels say: a fine soul has come from earth.
The angels pray over it.
It is fragrant.
It ascends to Allaah the magnificent.
The following has been narrated by Aboo Hurayra (may
Allaah be pleased with him) :
(the angels come to the believer, and if he was righteous
they say: emerge 0 fine soul which dwelled in a fine body.
Emerge worthy of praise and rejoice due to fragrance, delight,
and a joyous lord. This continues to be said until it emerges, and
then it ascends until it reaches heaven. Entry is sought and it is
asked: who is this? It is said: so and so the son of so and so. It is
said: the fine soul which dwelled in a fine body is welcome.
Enter worthy of praise and rejoice due to fragrance, delight, and
a joyous lord. This continues to be said until it reaches the
heaven of Allaah the magnificent. Although, if he was a
wrongdoer they say: emerge 0 wretched soul which dwelled in a
wretched body. Emerge blameworthy and rejoice due to scalding
water. This continues to be said until it emerges, then it ascends
until it reaches heaven. It is asked: who is this? It is said: so and

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 262 What Is The RealiJy Of The Naft?
so the son of so and so. It is said: the wretched soul which
dwelled in a wretched body is not welcome. Return
blameworthy, because the gates of heaven will not be opened for
you. It is sent to earth where it proceeds to the grave) . This is
authentic and proves that:
A place and condition have been mentioned when he said the
following: (which was in a fine body) (which was in a wretched
body).
He has said: (emerge praiseworthy).
Glad tidings of what the soul would find were given when he
said the following: (rejoice due to fragrance, delight...).
He has said: (entry is sought) .
He has said: (enter praiseworthy).
He has said: (until it reaches the heaven of Allaah the
magnificent) .
He has said: (return blameworthy) .
He has said: (the gates of paradise will not be opened for
you).
He has said: (it is sent to earth where it proceeds to the
grave).
The messenger of Allaah (may Allaah send salutations upon
him) has said: (souls are enlisted soldiers. Those that become
acquainted become intimate, and those that clash differ) . He has
described them as being enlisted soldiers, and they are self-
existing beings. He has described them as being intimate and
estranged, and it is impossible that these soldiers are neither
inside or outside the world, and are not partial or total.
lbn Mas' ood has narrated that he has said the following:
(souls meet and anticipate adversity like horses) .
'Abdullaah Bin 'Amr (may Allaah be pleased with them) has
narrated that the messenger of Allaah (may Allaah send
salutations upon him) has said: (the souls of the believers meet at
a distance of a two day journey without one seeing the other) .
We have mentioned traditions concerning the creation of
Aadam, and that he sneezed when the soul entered his head
saying: praise belongs to Allaah. When it reached his eye, he
looked at the produce of paradise. When it reached his stomach,
he became hungry. He jumped before it reached his feet, and it

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 What ls The Reality Of The Nafs? 263
entered and exited unwillingly.
It has been mentioned in traditions that the most high lord
has separated the joyous and miserable souls. Their darkness and
light varied in amount, and the souls of the prophets were like
lamps.
Tameem Ad Daaree has narrated that the soul of the believer
prostrates before Allaah, and that the angels receive it with glad
tidings. Allaah the most high says to the angel of death: (depart
with the soul of my servant and put it in such and such place).
We have mentioned traditions concerning the abode of the
soul after death and differing views in this regard. However, the
early Muslims have agreed that the soul does have an abode after
death, though they have differed regarding the details of it.
The messenger of Allaah (may Allaah send salutations upon
him) has established that the soul will return to the buried body
once the horn is blown. The earth will split and the buried will
emerge from the grave. It has been mentioned in the tradition of
the horn that lsraafeel (may peace be upon him) will call upon
souls. The souls of the Muslims will come to him in radiance
while other souls will come to him in darkness. He will gather
them and hang them from the horn, then he will blow it and the
magnificent lord will say: by my supremacy, every soul shall
definitely return to it's body. Souls will emerge from the horn
like bees filling the heavens and earth. Every soul will return it's
body, and Allaah will command the earth to separate. They will
quickly proceed unto their lord, and they will hear the call from
far away as they stand observantly. It is definitely known that the
messenger has informed us of this, and that Allaah the glorified
will only give them the souls which they had on earth. It is these
souls which have done right and wrong, and they will return to
bodies which are re-created.
The body and soul will argue before the magnificent on the
day of resurrection. 'Alee Bin 'Abdil 'Azeez has said: Ahmad
Bin Yoonus, Aboo Bakr Bin 'Ayyaash, Aboo Sa'eed Al Baqqaal,
and 'Ikrima have narrated that Ibo 'Abbaas (may Allaah be
pleased with them) has said: people will continue to argue on the
day of resurrection until the soul will say to the body: 0 lord, I
was a soul of yours which you placed in this body, so I cannot be

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sinful. The body will say: 0 lord, I was a body which you created
and this soul entered me like fire. It was this soul which enabled
me to move, so I cannot be sinful. He said: it will be said: I will
judge. A blind man and a handicapped man enter a garden, and
the latter says to the former: I see some fruit, if I only had two
legs I would take it. The blind man says: I will carry you on my
shoulders, and he does, and they both eat the fruit. Who is sinful?
They replied: both of them are. He said: you have judged
yourselves.
Traditions prophetic and otherwise indicate that the joy and
misery of the grave will last until the day of resurrection, and it is
known that the body decays. Rather, it is the soul which is
effected.
The one whose truthfulness has been established (may Allaah
send salutations upon him) has said: (when they were asked what
they would like? They responded: we would like for our souls to
be returned to our bodies so that we may be slain in your path
once again) . This is the response of a living being which is
capable of being returned to earth and placed within the body
that it emerged from. These souls were questioned as they
travelled throughout paradise, but their bodies were decayed.
Salmaan Al Faarisee and other companions (may Allaah be
pleased with them) have narrated that the souls of the believers
move freely in the intermediate stage, whereas the souls of the
disbelievers are within the earth.
The prophet (may Allaah send salutations upon him) saw
souls to the right and left of Aadam in a particular place during
the night journey.
He saw the souls of the prophets in the heavens who greeted
and welcomed him, though their bodies were buried.
He saw the souls of children around Ibraheem (may peace be
upon him).
He saw the souls of those tortured in the intermediate stage,
and it has appeared in the tradition of Samura as narrated by Al
Bukhaaree that their bodies had decayed. Rather, it was their
souls which he saw.
The glorified has informed us that those who have been slain
in his path are in his company and provided for, and they rejoice

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 What Is The Reality Of The Na/s? 265
with their brethren. This applies strictly to their souls, because
their bodies are within the earth awaiting their return on the day
of resurrection.
We will present the tradition of Ibn 'Abbaas (may Allaah be
pleased with them) again to illustrate how easily it disproves the
view of the philosophers and innovators concerning the soul, and
we have already mentioned the chain of narration. He has said:
one day while the messenger of Allaah (may Allaah send
salutations upon him) was sitting, he recited the following verse:
{if you could only see the unjust as they approach death}. Then
he said: by he in whose hand is the soul of Muhammad, no soul
departs the world without seeing it's sitting place in paradise or
the fire. At that time, the angels form rows from east to west, and
the their faces shine like the sun. Although it appears that he is
looking at you, he only sees them. Each one of them has a shroud
and balm. If he is a believer, they give him glad tidings of
paradise and say: proceed 0 tranquil soul unto the pleasure and
paradise of Allaah. What he has prepared for you is better than
the world and what it contains. They are more gentle with him
than a mother is with her child. They remove his soul from
beneath his nails and joints, and his joints and muscles become
paralyzed one after the other. Although you may find this severe,
it is not. Once the soul reaches his chin, it emerges with greater
difficulty than a child exiting the womb. The angels compete for
it, but it is the angel of death who seizes it. He then recited the
following: {say: the angel of death who is assigned to you causes
your demise. Then you are returned to your lord}[As Sajda/11].
·k·.' ·11 >Ji-;
i-~.J '·h I<' (,,$,.:SL.::.t-=il.!..lt-<"
"!·k. ~J , ._,...., ·~<'Ji'
i--.,,.-..i

[ll:ii~l]~~}0~]
The angel of death receives it with white shrouds and
embraces it, and he is more attentive to it than a mother is to her
child. A fragrance finer than musk emerges from it, and the
angels rejoice as they inhale it. They say: this fine soul and
fragrance are welcome. 0 Allaah, send salutations upon his soul
and the body which it emerged from. He said: they ascend with it
as it produces a fragrance finer than musk. They pray over it and

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 266 What ls The Reality Of The Nafs?
rejoice, and the gates of paradise are opened for them. Every
angel in every heaven prays over it as it passes them until
reaching the magnificent. He says: this fine soul is welcome,
bring it to paradise. Show it the seat and the delight which await
it in paradise, then bring it to earth. From it I have created them,
and unto it I shall return them, and from it I shall exume them
once again. By he in whose hand is the soul of Muhammad, the
soul dislikes to depart even more than before. It asks: are you
taking me to that body which I once dwelled in? They reply: we
have been ordered to do so. They descend with it while the
bathing and shrouding of the body is being completed, and they
insert it between the body and the shroud) . Consider how
frequently this tradition disproves those who are ignorant of the
soul.
'Abdur Razzaaq, Ma'mar, Zayd Bin Aslam, and 'Abdur
Rahmaan Bin Al Baylamaanee have narrated that 'Abdullaah Bin
'Amr (may Allaah be pleased with them) has said: when a
believer dies, two angels are sent to him with a cloth and
fragrance from paradise, his soul is grasped with the cloth and it
emerges like the finest fragrance. He is then presented to the
compassionate and magnificent and the angels prostrate before
him, then he does so also. Meekaa'eel (may Allaah be pleased
with him) is called and it is said: depart with this soul and place it
with the souls of the believers until I ask you about it on the day
of resurrection) .
Traditions of the companions support that the soul of the
believer prostrates before the throne, during sleep, and upon
death. The finest greeting which it can utter when reaching
Allaah is as follows: (0 Allaah, you are peace and from you
comes peace. You are blessed and magnificent) .
Al Qaadee Noor Ad Deen Bin As Saa'igh has said: an aunt of
mine was a devout worshipper. He said: I visited her as she
approached death and she asked: when the soul stands before
Allaah, how does it greet him? He said: I found the question to
be immense, so I thought about it and then I replied: you say: 0
Allaah, you are peace and from you comes peace. You are
blessed and magnificent. He said: when she died, I saw her in a
dream and she said to me: may Allaah reward you, I forgot what

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 What Is The Reality Of The Nafs? 261
to say, but then I remembered what you told me and I said it.
Most people know that their souls question the souls of the
deceased, and that they discover the unknown which they
ultimately witness.
The soul of one who is asleep is affected, and the results
appear on the body. This is due to effect of one soul upon
another. Al Qayrawaanee has mentioned this while quoting some
of the early Muslims.
He has said: I had a neighbor who reviled Aboo Bakr and
'Umar (may Allaah be pleased with them) , and one day he did
so more than usual, so we clashed. I returned home grievous and
I went to sleep without offering the 'lshaa prayer. I saw the
messenger of Allaah (may Allaah send salutations upon him) in a
dream, so I said: 0 messenger of Allaah, so and so curses your
companions. He asked: (which companions? ) I replied: Aboo
Bakr and 'Umar. He said: (take this knife and slaughter him with
it) . I took the knife and slaughtered him and it appeared that
some of his blood was on my hand. I threw the knife and reached
for the ground to wipe my hand, then I heard screaming coming
from his house. They said: so and so died suddenly. Once we
awoke, I came and looked at him and he was at the location of
the slaughter).
The One Whose Face Became Black After Cursing 'Alee
lbn Abee Ad Dunyaa has narrated that an elder of the tribe of
Quraysh said: I saw a man in Syria and half of his face was
black. I asked him why he was covering his face, and he replied:
I have vowed to answer anyone who asks me this question. I was
quite critical of 'Alee Bin Abee Taalib (may Allaah be pleased
with him) , so as I slept one night, someone approached me in a
dream. He said: you are the one who has criticized me, and he hit
me in the face, thus half of it is black as you can see.
Mas'ada, Hishaam Bin Hassaan, Waasil, and Moosa Bin
'Ubayda have narrated that Safiyya Bint Shayba has said: I was
with 'Aa'isha (may Allaah be pleased with her) when a woman
approached her. Her hand was injured, so the women became
drawn to her. She said: I only came to you because of my hand,
and my father was a kind man. I had a dream where I saw
menstrual blood and men with cups offering it to people as a

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 268 What ls The Reality Of The Nafs?
drink. I saw my father, so I asked: where is mother? He replied:
look, so I did, but she was wearing nothing but a piece of cloth.
He said: that and some fat from a cow which she slaughtered is
all that she ever gave in charity. That fat is melting and moving
around her as she says: how thirsty I am. I took a cup and gave
her a drink, and then I heard from above: may Allaah curse the
hand of the one who gives her drink. As a result, my hand is as
you see it.
Al Haarith Bin Asad Al Muhaasibee, Asbagh, Khalaf Bin Al
Qaasim, and a group have narrated that Sa'eed Ibn Muslima has
said: a woman was with 'Aa'isha who said: I have declared
before the messenger of Allaah (may Allaah send salutations
upon him) that I will not be polytheistic, or steal, commit
fornication/adultery or abortion/infanticide, or lie, or be
disobedient. I have been faithful to my lord, and he has been
faithful to me. By Allaah, he will not punish me. An angel came
to her in a dream and said: no, you reveal yourself and your
beauty, you are ungrateful, you disturb your neighbor, and you
disobey your husband. He then placed his five fingers on her face
and said: five for five, if you continue, so will we. She awoke
and finger marks were left on her face.
'Abdur Rahmaan Bin Al Qaasim the companion of Maalik
said: I heard Maalik say: 'Abdullaah Bin Al Ashajj was the best
of this nation. He slept before his martyrdom then he said to his
companions: I saw something which I will definitely inform you
of, it appeared that I had entered paradise, and I drank some
milk. He vomitted afterwards and then he was martyred.
Aboo Al Qaasim has said: he was on a military expedition at
sea where milk was unavailable, and I have heard Maalik and
others say that he was well known. He said: it appeared that I had
entered paradise, and some people said to him: I swore against
you when you vomitted, thus he vomitted congealed milk.

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 What ls The Reality Of The Nafs? 269
Although, there was no milk nor animal on board the ship.
When Naafi' Al Qaaree would speak, the scent of musk
would come from his mouth. It was said to him: whenever you
sit you apply fragrance. He said: I do not even come near it.
Although, I have seen the prophet (may Allaah send salutations
upon him) in a dream reciting into my mouth, and since that day
this scent has emerged from it.
Mas'ad a in his book of dreams has quoted Rabee' Bin
Yazeed Ar Raqqaashee as saying: two men came to me and sat.
They began to backbite a man, so I forbade them. One of them
came to me later and said: it appeared to me in a dream that a
black man came to me with a side of pork on a plate, and it was
the fattest meat which I have ever seen. He said to me: eat, so I
asked: do you want me to eat pork? He threatened me, so I ate it.
The smell remained in his mouth for two months.
Al 'Alaa Bin Ziyaad used to awake at a certain time, so he
said to his family one night: awake me at such and such time,
though they did not. He said: someone came to me in a dream
and said: rise 0 'Alaa Ibo Ziyaad and remember Allaah so that
he may remember you. He grabbed the hair of my forehead and it
stood on end, and it remained that way until he died.
Yahyaa Bin Bistaam has said: we bathed him the day he died,
and his hair remained as such.
The One Whose Face Was Blackened For Cursing Aboo
Bakr And 'Umar (may Allaah be pleased
with them)
lbn Abee Ad Dunyaa has mentioned that Aboo Haatim Ar
Raazee and Muhammad Bin 'Alee have said: we were sitting in
Masjid Al Haraam when a man whose face was half black and
half white stood and said: 0 people, may I be an example for
you. I used to revile Aboo Bakr and 'Umar, so one night while I
was asleep someone came to me. He raised his hand and hit me
in the face, then he asked: 0 sinful enemy of Allaa~, do you not
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 270 What Is The Reality Of The Nafs?
curse Aboo Bakr and 'Umar (may Allaah be pleased with them)
? When I awoke I was still in that state.
The Slaughter Of One Who Cursed Aboo Bakr And 'Umar
Muhammad Bin 'Abdillaah Al Mahlabee has said: it
appeared to me in a dream that I was in a courtyard amongst
Banoo Fulaan as the prophet (may Allaah send salutations upon
him) sat on a hill and Aboo Bakr and 'Umar stood in front of
him. 'Umar said to him: 0 messenger of Allaah (may Allaah
send salutations upon him), this person reviles Aboo Bakr and I.
He said: bring him to me Aboo Hafs, and he did. He was Al
'Umaanee, and he was well known for cursing them, so the
prophet (may Allaah send salutations upon him) said: (lie him
down) , and he did. He said: his screaming drew my attention, so
I said: it is likely that he will repent if I speak to him. Once I
approached his house, I heard loud crying. I asked myself: why is
this? Someone said: Al 'Umaanee was slaughtered in his bed last
night. He said: I saw blood reaching from one ear to the other.
Al Qayrawaanee has said: an esteemed teacher of ours said:
Aboo Al Hassan Al Muttalabee the imaam of the masjid of the
prophet (may Allaah send salutations upon him) said: I saw
something amazing in Al Madeena. A man used to curse Aboo
Bakr and 'Umar (may Allaah be pleased with them) , and a man
appeared after morning prayer one day. His eyes dripped down
his cheeks, so we asked him: what is your story? He replied: I
saw the messenger of Allaah (may Allaah send salutations upon
him) 'Alee, Aboo Bakr, and 'Umar. They said: 0 messenger of
Allaah, this person curses us. The messenger of Allaah (may
Allaah send salutations upon him) asked me: (who has ordered
you to do this 0 Aboo Qays? ) . He said: I replied 'Alee and I
pointed toward him. He looked toward 'Alee and pointed at my
eye and said: if you have lied, my Allaah gauge your eyes out,
and he stuck his finger in my eye, and I awoke in this state. He
cried as he told the story and he announced his repentence.
The One Whose Face Was Blackened For Disobeying The
Prophet (may Allaah send salutations upon him) And
Delaying The Breaking Of The Fast
Al Qayrawaanee has said: an esteemed teacher has said: a
legal scholar said to me: there was a man amongst us who fasted
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 What ls The Reality Of The Nafs? 271
frequently, though he delayed the breaking of it. Then it appeared
to him in a dream that two blacks carried him away to a pit to
throw him in it. He said: I asked them: why? They replied:
because you have opposed the tradition of the messenger of
Allaah (may Allaah send salutations upon him) . He has ordered
that the fast be broken quickly, though you delay it. He said: his
face became black from the heat of the fire, and he walked about
with his face covered.
It is more astonishing that a man is hungry, thirsty, and ailing
in a dream, then he sees someone giving him food, drink, and
medicine. Then he awakes in good condition, and this has been
witnessed.
Maalik has mentioned that Aboo Ar Rijaal and 'Umra have
narrated that a female servant of 'Aa'isha cast a spell upon her,
and that her master came to her while she was ill and said: a spell
has been cast upon you. She asked: who has done so? He replied:
a female servant with a boy on her lap who has urinated on her.
She caJled her female servant and said: I must wash my urine
stained garment first. She asked: have you cast a spell on me?
She replied: yes. She asked: what made you do so? She replied: I
desired to be emancipated sooner. She commanded her brother to
sell her to one who would mistreat her, and he did so. Then
'Aa'isha had a dream where she was guided to bathe from three
wells which she did, and she also drank from them. Then she
became well.
A Supplication That Vision May Be Restored
Samrnaak Bin Harb lost his sight, then he saw Ibraheem Al
Khaleel in a dream where he wiped his eyes. He said: go to the
Euphrates and submerge yourself three times. He did so and his
vision was restored.
Ismaa'eel Bin Bilaal Al Hadramee became blind, and he was
told to say the following in a dream: 0 near one who hears
supplication and responds. 0 one who is kind to whom he
pleases, restore my vision. Al Layth Ibo Sa'd said: I saw him
when he was blind and when he regained his sight.
'Ubaydullaah Bin Abee Ja'far has said: I had a grievance
which caused me to recite the verse of the footstool. I went to
sleep and two men stood before me, one said to the other: he

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 272 What ls The Reality Of The Nafs?
recites the verse of the footstool which contains 360 forms of
mercy, so could this poor man at least be granted one? I then
awoke where I noticed some improvement.
Ibn Abee Ad Dunyaa has said: a righteous woman was
stricken with stomach pains, so she had a dream where someone
said: there is no deity worthy of worship except Allaah. Broth
and rose water. I drank it and Allaah relieved me.
Curing Hip Pain
It appeared in a dream that I said that sexual intercourse,
honey, and black chick pea residue are a cure for hip pain. Once I
awoke, a woman came to me suffering from hip pain, so I gave
her that prescription and she became well.
Treating The Stomach According To The Wise
Man Jaaleenoos
Jaaleenoos has said: what caused me to practice blood-letting
was that I was commanded twice in a dream to do so. He said: I
was a youth at the time. He said: I know someone whom Allaah
relieved of pain through blood-letting which he saw in a dream.
lbn Al Kharraaz has said: I was treating a man who suffered
from a stomach illness, though I lost contact with him. Once I
found him, I asked him about his condition and he replied: I saw
someone with a cane dressed as a pious man, and he stopped and
asked: are you the ill man? I replied: yes. He said: you must use
aloeswood , roses, and jam and honey. I used them for a few days
and became well. I said to him: that was Jaaleenoos.
Incidents like this are too numerous to mention.
Some have said: the foundation of medicine is found within
dreams. Although some fundamentals of medicine are the result
of trial, error, and inspiration, and many are the result of dreams.
The most high has said: {the gates of heaven will not be
opened for those who have arrogantly rejected our miraculous
signs}. This proves that the gates of heaven will be opened for
the believers, meaning their souls after death. As for the
disbeliever, these gates will not be opened for his body or soul.
The prophet (may Allaah send salutations upon him) has
said: (0 Bilaal, I have not entered paradise without hearing the
sound of you, what is the cause? He replied: a day has not passed

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 What ls The Reality Of The Nafs? 273
without me performing ablution and offering a prayer of two
bowings).
It is known that it was the soul of Bilaal which was heard,
because his body was not brought to paradise.
It has appeared in traditions that the buried are aware of those
who visit and greet them, and that they respond.
Many souls of the deceased complain to their relatives and
others who realize that they are truthful and help them.
If the soul was a non-essential characteristic or was merely
intrinsic, a person could not claim movement. Reason being,
movement cannot be attributed to non-essential characteristics.
Furthermore, every intelligent person knows his own
truthfulness, as well as the truthfulness of others. It is not said:
this evidence has been obtained through human expression which
is literal and figurative, and perhaps one has intended that he has
moved as a mass. Rather, we have relied upon the testimony of
intellect and natural disposition surrounding the meaning of this
expression. Consequently, the intellect and perception of every
human being attests that not only does his body move, but he
himself moves as well. This testimony applies to the soul first,
and then to the body. In fact, it is the most truthful testimony
which must be relied upon in contrast to mere expression.
The soul is active within the body, and everyone knows that
it his his soul which moves while the body is moved by it.
However, the movement of the body is witnessed while the
movement of the soul is known.
If the soul were merely a non-essential characteristic, it
would be replaced thousands of times, and man is man due to his
soul, not due to his body. As a result, he would not be who he
was, or who he will be. In addition, if the soul was only a part of
the body in order to control it, it would not be unlikely that it
would become a part of another body. In light of this, we would
be uncertain whether the additional soul was the original soul, or

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 274 What ls The Reality Of The Nafs?
if it was confined to one man.
Everyone is certain that his soul is described as
knowledgeable, thoughtful, loving, hateful, satisfied and
dissatisfied etc. , and that these characteristics are not non-
essential and confined to the body, or merely intrinsic and
separated from the body. One is certain that what has been
perceived is within his body, and that perception and movement
are self-existing and may attributed to his soul which has caused
all of this. In fact, this cause is something isolated and internal
which moves from place to place, and it is nothing but the body
and the mass within it. Without this mass, the body would be an
inanimate object.
If the soul were only a part of the body in order to control it,
it would allow it to control another body, just as a rider could
ride another animal, or a passenger could board another ship. In
addition, souls could be transferred to other bodies. Though it is
not said: the soul has unified with the body, or it has a natural
desire to control it, thus it cannot be transferred. Rather, we say:
what is not isolated cannot unify with what is, because if they
remained after unification, they would be two instead of one.
Although, if they both ceased to exist while a third came to exist,
there would be no unification at all. If one remained while the
other did not, there also would be no unification. As for the
natural attraction of the soul toward the body, this exists because
of the delight that the body allows it to enjoy. Consequently, you
are incorrect when you say that a particular soul desires a
particular body. For example: if someone thirsty found cups of
one type, it is not possible that he would desire a particular cup.
If the soul were not inside or outside the world, or attatched
to it or separated from it, or parallel to it or at variance with it, it
would have to be known that it exists as such. Reason being, the
knowledge of oneself is more apparent than anything else which
is known, and any other knowledge is secondary. However, it is
known that this is false, because the majority knows that this
cannot be ascertained.
The characteristics of the soul, it's partial and complete
perception, and the power of movement lie within the body. As a
result, the body must carry it. Although, it is absolutley false that

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 What Is The Reality Of The Na/s? 275
this does not exist inside or outside the world.
If the soul were not isolated nor a mass, it would not be essential
that it connect with the place of action in order to act. Reason being,
whatever is not isolated cannot make contact with what is. Though
if that were the case, it would act without the one who performs the
action having to come in contact with the place where it is
perfonned. In addition, one of us would be able to move bcx:iies
without coming in contact with them or something else which
would do so. According to you, the soul is capable of moving the
bcx:iy without coming in contact with it, though this is false. It is
known that the soul does not have the power to move other things
without coming in contact with the place of action or something else
which does. Everything which comes in contact with a mass or
something else which has is a mass itself.
If it were said: the soul could move it's own body without
coming in contact with it, though it could not move another body
without coming in contact with it.
The response would be: since the body is effected by the
actions of the soul without coming in contact with it, this must
apply to other masses as well. Reason being, masses are equally
moved, and the soul is equally attributed to them, because if they
are free of size and what relates to it, then the essence of the soul
may be attributed to them equally. When the essence of one who
performs an action is attributed equally to a whole, and
receptacles are attributed equally to one who performs an action,
the effect is equal as regards the whole. Once one who performs
an action no longer needs to come in contact with the place of
action for some, than the same holds true for all. Conversely, if
he needs to make contact for some, then the same holds true for
all.
If it were said: the soul desires this body only, thus it's effect
upon it is more profound.
The response would be: this intense desire necessitates a
greater attatchment to the body, and a stronger performance
within it. Though it is not possible that a change could occur in
terms of what the essence of the soul necessitates as it relates to
these masses, and this is a profound proof.
All intelligent people agree that man is this living being, and

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 276 What ls The Reality Of The Nafs?
that two types of characteristics exist in this regard. One type
entails the body, and the other type entails the soul.
If the soul were not inside or outside the world, attatched to it
or separated from it, man would also be as such, or part of him
would be inside the world and the other part would not be inside
or outside it. Although, every intelligent person knows that this is
false, and that man as a whole is inside the world in body and
soul. A similarly false statement is that the soul is uncreated, thus
man is half created and half uncreated.
If it were said: we accept your description of man. However,
we affirm that he is controlled by an essence. We would respond
as follows: the essence which you have affirmed is either in
contrast to man or is his actual self, and you must choose
between these two.
If you were to say: it is not man, you have already affirmed
that he is controlled by what you have called a soul. Now we are
discussing the reality of man, and not what controls him, because
he and the entire world is controlled by Allaah the one subduer.
' If any intelligent person were asked: what is man? He would
point to his body, but he would think about something in contrast
to it, or somenting which is not inside or outside the world. This
knowledge is essential thus doubt and uncertainty are
unacceptable.
All minds have concluded that an address is directed toward
the body, as well as praise, blame, reward, punishment,
encouragement, and discouragement. Though if a man said: it is
an essence not inside or outside the world which is commanded,
forbidden, praised, blamed, addressed, and intelligent, he would
cause reasonable people to laugh at him, and they would call him
a liar. In addition, all that intellect declares false is an
impossibility whose existence is supported by whoever seeks to
establish it with evidence.
The Evidence Of Those Who Argue That The Soul Is An
Isolated Mass, And A Comprehensive Refutation
If it were said: you have mentioned evidence which indicates
that the soul is an isolated mass, so how do you respond to those
who argue as follows?:
The intelligent have agreed that the soul and mass are separate.

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 What Is The Reality Of The Nafs? 277
It is known that the droplet, the essence, and the individual
cannot be divided, thus knowledge in this regard cannot be
divided also. In addition, the soul which has been described as
knowledgeable in this case cannot be divided also. However, this
would not be the case if the soul were a mass.
If the location of absolute knowledge were a mass, it would
become divided. Reason being, the condition in which it would
divide is impossible.
Complete mental images are undoubtedly removed, either
due to their source or their extraction. However, the former is
false, because these images have been extracted from people who
have been characterized to various degrees within particular
circumstances. Consequently, it has been established that theses
images are removed either due to extraction or the mental power
known as the soul.
Intellectual power is capable of infinite action, because it is
capable of unlimited perception. Although, physical power is
incapable of infinite action, because it divides as it's location
does. As a result, what is partially capable is Jess than what is
totally capable, and the latter surpasses the former. In addition,
what surpasses the finite if not infinite is limited.
If intellectual power were within a physical device, it would
either be constantly aware of this device, or completely unaware
of it. However, the former and the latter are impossible, because
it is impossible that intellectual power could be aware of this
device if this awareness is the essence of it's existence.
Although, if it is an image equal to it's existence which is within
intellectual power which is within this device, two equal images
would combine which is impossible. If this is so, it is confirmed
that the perception of intellectual power is the attainment of this
device, if it is aware of it. Consequently, perception is constant if
it has been sufficiently attained. Otherwise, perception will not
be attained at times, and if it were attained at a particular time,
the cause would be a factor other than the mere presence of the
image of this device.
Everyone is aware of his soul, and this awareness is the
presence of the essence of what is known. As a result, if we
know our souls, the cause is either that our essence has returned

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to itself, or that an image equal to our essence is within it. The
former is impossible because it obliges the meeting of two
similar entities. Furthermore, it is confirmed that our awareness
of our essence only means that it returns to itself, and this would
occur if it is needless of location. Reason being, if it were within
a location, it would be present there. Although, this could only
apply if the soul is self-existent and needless of location.
Aboo Al Barakaat Al Baghdaadee has said: we do not doubt
that anyone of us is capable of imagining a sea of mercury, or a
mountain of pearls. These images are not non-existent, because
the power of the one who has imagined them indentifies them
and differentiates between them. In addition, this person can
become like one who has actually seen an image, and it is known
that non-existence cannot confirm this. We know that these
images are not present within themselves, but that they are
present within the mind. We say: the location of this image is
either a mass or something within it or not. Although, the former
and latter are impossible, because the previously mentioned
images are grand, and the heart and mind are two masses which
are two small for such a great impression. Consequently, it is
confirmed that the location of these images is not physical nor
within a mass.
If intellectual power were bodily, it would diminish with old
age, though this is not the case.
Intellectual power is needless of mass in terms of action, thus
it is needless of mass in terms of essence.
Intellectual power is aware of itself, and no intermediary
device can exist between it and the soul. It is also aware of this
awareness, but this is not a device. Reason being, it is aware of
the mass which is it's only device.
Since physical power is as such, it's essence can be
perceived, and this is so because it perceives it's essence and
those bodies which carry it. Thus, if intellectual power were
physical, none of this would be possible.
The source of action is the soul, though if it were connected
to the body, it could only act in unison with the body.
Physical power becomes exhausted due to excessive action
and other factors thus it cannot regain strength. As for

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intellectual power, it does not become exhausted due to excessive
action, and it does regain strength, thus it cannot be physical.
If we were to rule that black is the opposite of white, the
essence of these two colors would be conceived, and it is
automatically concluded that black and white, and hot and cold
cannot combine within a mass. Consequently, since this
combination has occurred within intellectual power, it could not
be a physical power.
If the location of perception were a mass, every mass is
divided, thus knowledge could exist within certain parts of the
body while ignorance could exist within other parts. At that time,
a person could be aware and unaware of something at the same
time.
If certain inscriptions are made within a physical substance,
new inscriptions cannot be made. As for mental inscriptions, this
is not the case, because if souls are void of knowledge and
perception, it is difficult for them to learn. Although, if they do
learn something, it becomes easier for them to learn more.
Physical inscriptions are conflicting, but mental inscriptions are
supportive.
If the soul were a mass, an amount of time commensurate
with it's movement would lie between the desire to move ones
foot and the act itself. Reason being, it is the soul which moves
the body, thus if a mass could move this foot, it would be within
the limbs or coming toward them. If it came to them, it would
need time. Although, if it were within them and we severed the
limb in which movement was present, the source of movement
would no longer remain. Consequently, if it were actually
present, it would remain.
If the soul were a mass, it would be divided, thus man could
be aware of one part of his soul while being unaware of the other
part, but this is impossible.
If the soul were a mass, the body would increase in weight
because of it. Once an empty body is filled, it increases in weight
like a container. Thus, a body containing a soul is the lightest,
and a body without one is the heaviest.
If the soul were a mass, it would be like other masses which
are not void of weight, temperature, texture, and color etc.

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 280 What Is The Reality Of The Nafs?
Although, it is known that the soul consists of good and bad
characteristics, and not the previously mentioned physical
characteristics, thus it is not a mass.
If the soul were a mass, it would be perceived by at least one
sense. We see some masses which are perceived by all senses, or
most of them, or only one or two of them. Although, this does
not apply to the soul. This is the proof which Jahm used against a
group of athiests who denied the existence of the glorified
creator. They said that if he were present, he would be perceived
by at least one sense. Although, he challenged them with the
soul, though how could he if it were a mass?
If the soul were a mass, it would have height, width, depth,
and surface as well as form, though this only applies to a
substance and location. Thus, if the substance and location of the
soul was another soul, two souls would combine. If it were
composed of a body and image within a body composed of a
body and image, then one man would actually be two.
One of the unique qualites of a mass is that it can divide, and
a small portion of it is not like a large portion. Thus, if a mass
were the soul, man would have many souls. Though if it is not a
soul as a portion, it is not a soul as a whole. Similarly, if a
portion of water is not water, then it cannot be water as a whole.
A mass is dependent upon the soul to remain, for this reason
it deteriorates when it departs. Thus, if the soul were a mass, it
would need another soul, and this trend would continue.
If the soul were a mass which has entered another, one mass
could also enter another. If it were a mass which has connected
with another, man would have two cohesive bodies, one visible
and one invisible, and we will respond to this deviant group
gradually with the aid of Allaah.
Refuting The First Misconception Of
The Opposition
They have said that intelligent people have agreed with them
that a mass and the soul are two different things.
We respond as follows: a mass as defined by theologians and
philosophers is less specific than a mass as defined by custom
and the Arabic language. Philosophers use the word mass to
describe air, fire, and water as well as smoke, steam, and stars.

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 What Is The Reality Of The Nafs? 281
However, none of these things have been described as a mass in
the Arabic language.
Al Jawharee has said: Aboo Zayd has said: a mass is the bcx.ly.
Al 'As'amee has said: a mass is man, and if we called the
soul a mass, it would be one according to their terminology and
custom. Though it would not be one linguistically. Our objective
is to affirm the actions, characteristics, and laws which legal
evidence, intellect, and perception have indicated, such as
movement, joy, and misery, as well as the fact that it is confined,
released, and seized, and enters and exits. For this reason, we
have entitled it a mass so that this definition may be apply,
despite the fact that linguists have not done so. Consequently, our
discussion with this deviant group concerns definition and not
expression.
Refuting A Second Misconception
Their greatest misconception is built upon four premises:
Some things exist which cannot divide at all.
This can be known.
This knowledge does not divide.
The location of this knowledge is within these things, but if it
were within a mass, it would be divided.
However, this group has been challenged by the intelligent
majority who have asked: why have you not proved that some
things exist which cannot divide as perceived or supposed?
Rather, you have attempted to confirm this through the obligation
of existence which is based upon your denial of the
characteristics and essense of the most high lord. You have
claimed that he is a mere presence without character and essence.
With this statement you have contradicted revelation, prophetic
consensus, and intellect. You have negated the knowledge,
power, will, vision, hearing, and elevation of Allaah. You have
also negated that he has created the heavens and the earth in six
days with a definition which is the foundation upon which the
attributes of Allaah have been distorted and denied.
They said: the point which you have relied upon as an
example has invalidated your defense, because knowledge does
not divide, but it is within a mass which does. Thus, something
which does not divide has become incarnate within something

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 282 What Is The Reality Of The Nafs?
that does. Furthermore, the majority of theologians have
challenged this fundamental saying: an essense dwells within a
mass, and is in fact composed of it, thus something which does
not divide has become incarnate within something that does. In
addition, you cannot complete your defense without negating
individual essence. Thus, if you said that the point represents the
end of a line which is non-existent, or that it exists within a mass
which divides, your defense would be invalidated in both cases.
They asked: why is knowledge in an improper location,
because everything incarnates within a location accordingly? An
animal is in the home, a non-essential characteristic is within a
mass, a line is in a book, oil is in a sesame, a mass is in a non-
essential characteristic, the soul is in the body, and knowledge is
in the soul.
They said: unification is obtained, though if it is an essence,
then it is confirmed and your defense is invalidated, and it may
only be completed if essence is negated. If it is a non-essential
characteristic, it must have a location, and if it is divided, then
the essence which does not divide exists, and this invalidates
your defense.
If you said: unification is non-existent externally, the
obligation of existence which you have affirmed is also non-
existent. Rather, it is impossible.
They said: if what is present divides as a result of the division
of it's location, then what is described as being above or below,
or as owning or being owned would also be divided, though
intellect does not accept this.
They said: the power of thought and imagination is physical
according to your leader Ibo Seena, thus it is partial and divided.
However, that is impossible, because if it divided, it would
become completely partial, provided what is partial equals what
is whole. In addition, what is imagined has no more meaning
than for one to be a friend or an enemy, and that cannot be
divided.
They said: existence is beyond essence according to you.
Thus, if what is present divides because it's location does, then
what exists also divides because it's location does.
They said: the nature of numerals is a differing essence, thus

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 Wliat Is Tlie Reality Of The Nafs? 283
what is understood by the numeral ten is one essence. It either
opposes indivdiual numerals which is impossible, or it divides as
they do which is also impossible. Reason being, what is
understood is that ten is ten, and this cannot be divided.
They said: circularity and impressions etc. are non-essential
characteristics which are present according to philosophers.
Thus, they exist upon completion, or exist within portions which
is impossible, or this non-essential characteristic divides where
each part of the line exists as a portion of it, but this is also
impossible. Reason being, if a portion is circular, then a portion
of a circle must also be a circle. Though if it is not circular, once
the portions combine, circularity would not be achieved,
provided an additional factor is not present. Though if an
additional factor is present and the portion is divided, then
division has returned. Though if it has not divided, then what is
present has not divided, though rather it's location has.
I say: they should say: it divides as a result of the division of
it's location like other non-essential characteristics which exist
within their locations. As for what does not divide such as height,
it is required that portions combine, and what is attached to a
condition will be negated when the condition is.
They said: these masses are a possibility due to their essence,
and that is a characteristic which is outside of it. Though if it did
not divide due to the division of it's location, then the
aforementioned defense is invalid. If it did divide, then a portion
would equal a whole.
I say: possibility does not indicate that what is possible
accepts existence or not, and that acceptence is a necessary part
of it's essence and not an opposing characteristic. Although, the
mind separates this acceptence from what accepts, thus it's
opposition toward the essence is due to the mind which has
separated it.
As for the merging of a portion with a whole, it is not an
impossibility, and this applies to the inseparable essence. Reason
being, their portion is equal to their whole such as water, soil,
and air. Although, what is an impossibility is that a portion could
equal a whole in amount, but not within the same reality. As for
knowledge, it is not an image within the soul. Rather, it is an

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addition between knowledge and what is known. Similarly,
vision is an addition between visual power and the one who
beholds the vision. Most of the misconceptions of this group in
this regard are established upon the impression of a known image
upon the power of knowledge. They have added that what cannot
divide could not divide within what does. They have also said
that if the location of complete knowledge were a mass or
physical, then that knowledge would divide. Reason being, what
is within something divided is also divided. Their claim is based
upon the reasoning that knowledge is the attainment of an image
which is equal to the essence of what is known within the soul of
the knower. However, this is utterly erroneous.
In addition, if this image were within the essence of the
speaking soul, then it would be a partial image within a partial
soul which resembles all non-essential characteristics within it.
Though if we were to consider this image and all accessories, it
would be attached to accessories and non-essential
characteristics, and that would render it partial.
If you were to say: what is meant by completeness is that if
we were to remove these accessories from this image, and if we
considered it as it is, it would be complete.
Our response would be: if this were permissible, why would
it not be permissible to say that this image is within a physical
substance of a particular amount? Though if we were to remove
these accessories from this image and consider it as it is, then it
would be like the image whose accessories we have removed.
Thus, it has become clear that this is the most erroneous
misconception. If people separated images of what is known and
made them complete, we would separate their location and make
it complete, and what is complete is exchanged with what is
complete, and what is partial is exchanged with what is partial.
We say: an absolute is not present within the mind. Rather, a
particular image is present which applies to remaining
components.
Refuting A Third Misconception
You have said: complete mental images are detatched due to
mental power.
Our response would be: what do you mean by this complete

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 What ls The Reality Of The Nafs? 285
mental image? Do you mean that what is known has been
attained within the essence of the knower? The first concept is
obviously impossible, though the second is correct. Although,
what is complete and applies to humanity as a whole is humanity,
and not an awareness of it. In addition, humanity does not exist
completely while external, and knowledge follows what is
known. What is known is particular and so is the knowledge of
this, but it is an image which applies to many components. As a
result, there is absolutlely no image within the mind or outside it
that is undivided. Many intelligent people whom only Allaah can
count are mistaken in this regard. They claim that a complete
image is within the soul, thus it is personal and described as such.
If you were to say: when we say that it is separated when
seen, we mean that it is separated when non-essential
characteristics are ignored.
We would respond: why cannot an image within a physical
location be divided, and separated when we see it while ignoring
non-essential characteristics?
A Refutation Of A Fourth Misconception
You have said: mental power is capable of infinite action
unlike physical power.
We would respond: we do not accept that it is capable of
infinite action nor infinite perception. Mental perception is
limited regardless of how great it may be. The soul reaches a
level of knowledge and perception which cannot be surpassed,
and Allaah the most high has said: {above every knowledgeable
person is one more knowledgeable }[Yoosuf/76].

[76:U...J:l]~ 0~ ~ c.s? ~ J~j'

This continues until the all knowing is reached who is Allaah
the only deity worthy of worship, and this is a unique
characteristic of his.
If you were to say: if the soul reaches a level of knowledge
and perception which cannot be surpassed, then an aspect of
essential possibility would overturn.
We would respond: if this were correct, it would indicate that
physical power is capable of infinite action, and this would
invalidate your position. In addition, the power of thought is

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 286 What Is The Reality Of The Nafs?
capable of endless production, although you consider it physical.
If you were to say: we do not accept that it is capable of the
infinite.
We would respond: this is what your opponents say about
mental power, though perception is not an action, thus mental
power is not limited in terms of perception because it is limited
in terms of action. In addition, you have stated that the mental
essence accepts the image of what is known, because it produces
it, and one thing cannot do and accept according to you. You
have also stated that masses are incapable of endless action, but
are not incapable of limited action which is induced or unknown.
Ibn Seena has posed a question in this regard, he has asked: is not
the celestial soul a physical power, although it achieves
perfection through intellect? For this reason, it is capable of
infinite action. We say: if you believe as such, then why cannot it
be said that the speaking soul achieves perfection from it's
creator who is completely powerful? If you hold that no mass is
capable of the infinite, you have agreed with the messengers and
intellect and have joined the Muslims.
Refuting A Fifth Misconception
You have said: if mental power were within a physical
device, it would be constantly aware or unaware of it.
This is based upon an erroneous premise of yours. The image
which you have mentioned must be obtained in order to obtain
perception. Consequently, it would have to be said that
perception is the attainment of this image itself, but no intelligent
person would say this, so why cannot it be said that mental
power is within a particular mass? In addition, verbal power
reaches another state known as perception. At that time, mental
power becomes capable of perceiving this device, though this
condition does not always exist. Though if we realize something,
do you claim that the image which exists in our minds is
completlely equal to what is realized? No intelligent person
would say this.
Complete equality cannot be achieved in this regard, thus the
appearance of a second image in the heart or mind would not
indicate that two equals have combined. Furthermore, mental
power is within the essence of the heart and mind, though the

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 What Is The Reality Of The Nafs? 287
image lies within mental power. As a result, mental power lies
within one of these two images. For example, if we were to
behold a great distance, would vision be dependent upon the
drawn image? If so, two equals would combine, because visual
power is physical according to you, thus it's location is subject to
size and amount. Although, if it is not necessary that an image be
captured by an individual, then your claim is invalid. The
perception of the heart and mind depend upon the presence of
their image within mental power. You have said that if mental
power were within a mass, it would constantly be aware of it, but
we are not perpetually aware of our hearts and minds. This must
be said by one who holds that mental power is within the heart
and mind.
As for one who says: mental power is within the soul which
is a particular mass within the body. He actually says that the
soul is a particular mass, and man always knows that unless he is
heedless.
Refuting A Sixth Misconception
You have said: everyone is aware of himself, and awareness
is for the knower to attain the essence of what he knows. This
applies if the soul is needless of location.
We respond: this is established upon the premise that
knowledge is the attainment of an image which is equal to what
is known within the soul of the knower. However, this is false for
many reasons. Though even if we were to accept this, the
aforementioned image is a prerequisite of knowledge, but not
knowledge itself. Furthermore, if we were to take a stone or a
piece of wood, we would say that each is a self-existing essence.
Thus, these inanimate objects as well as animals are aware of
their essence. If an awareness of essence necessitates that it is
self-existing, then the souls of all animals would also be, though
you do not hold this view.
Refuting A Seventh Misconception
You have said: we are capable of imagining an ocean of
mercury, or a mountain of pearls etc.
This is also the misconception of Aboo Al Barakaat Al
Baghdaadee, and it is based upon the fact that what is imagined
is present and impressed upon the speaking

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 288 What ls The Reality Of The Nafs?
soul. Although, it is known that the mind is the source of the
imagination, and external knowledge is not impressed upon the
soul, not to mention what is imaginary and non-existent. The
mind distinguishes between deafness and blindness etc. , though
this does not mean that they exist. Rather, the mind distinguishes
between impossibilities which could not exist at all. We say that
if the presence of form and amount are realized within something
which does not bear these characteristics at all, then the presence
of knowledge will not be realized in it's true magnitude within a
small body. In addition, if lack of conformity does not prevent
image and form from dwelling within what is self-existing, then
the lack of conformity which exists between something large and
small should definitley not prevent a great image from dwelling
within a small place. Furthermore, your predecessors have
proved that an image which dwells within what is self-existent
cannot be impressed upon it.
Refuting An Eighth Misconception
You have said: if mental power were physical, it would
weaken with old age. Though this is not the case.
We respond: why cannot it be said that a particular degree of
good health is required in order to achieve complete mental
power? As for good health, why is it considered separate from
mental health? It could also be said that this degree of good
health remains necessary even in old age, thus the mind could be
preserved for that duration.
An elderly person could be capable of sound perception due
to certain parts of the brain whose deterioration would be
delayed.
It is possible that some have a constitution which is better
suited for certain powers, hence an elderly person may be a
greater candidate for mental power.
If a constitution is strong, other powers will be strong as a
result. Thus, levels of anger and sexual desire will be heightened,
though these powers hinder the development of the mind.
Consequently, senility is caused by the weakening of these
powers. The mind also weakens of course, but after weakness
begins elsewhere. As a result, one deficiency is aided by another
where moderation is achieved.

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 What ls The Reality Of The Nafs? 289
An elderly person has knowledge and experience, and this
enhances his thought and analysis.
Frequent action resulting from natural disposition can aid a
deficiency caused by the deterioration of the body.
It has appeared in the authentic collection that the messenger
of Allaah (may Allaah send salutations upon him) has said: (man
becomes senile while two things remain youthful: the desire for
wealth and life) . Reality supports this prophetic tradition,
although hope is a physical power and an imaginary
characteristic.
Physical weakness has no effect in this regard. As a result,
physical characteristics are not diminished by the deterioration of
the body.
We notice that most elderly people become senile, and the
most high has said: {some of you are reduced to senility where
you cease to know anything}[Al Hajj/5].

r ~!i..1J~•'1 T11 ''' ft~-' ~-'' ft~-),._

, ;)J us ;).fl iJ" ,-------:-.:1 -J..P- iJ" ,-------:-.:1 T
[ s:~- 111J.. ""~ _ic. ~ ! ~1:: ~
~- ~ .. ~, -~ r-: .. ,
An elderly person in th(s degrading condition becomes like
an infant or worse.
A strong body does not necessitate a stong soul, nor does a
weak body necessitate a weak soul. A strong man may be a
coward, and a weak man may have a strong soul such that he is
courageous despite his frailness.
What you have mentioned does not indicate that the soul is
self-existing though not inside or outside of the world, or that it
is not inside or outside of the body. Reason being, if it were a
heavenly body unlike an earthly mass, it would not accept
replacement or demise like earthly masses. Thus, the
deterioration of the body does not necessitate the deterioration of
the essence of the soul.
Refuting A Ninth Misconception
You have said: mental power is needless of a mass in terms
of action, thus it is also needless of mass in terms of essence...
We respond: it should be said that one established rule
regarding physical power is not an established rule regarding all

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 290 What Is The Reality Of The Nafs?
forms of physical power, and you have nothing but a mere claim
and an invalid analogy. In addition, images and non-essentials
need a location, though this is only due to their essence.
However, their independence in this regard does not necessitate
that their essence does not need that location. It does not mean
that because something is declared independent that it is needless
of a location in essence.
Refuting A Tenth Misconception
You have said: physical power weakens due to excessive
action and does not regain strength.
We respond: imaginary power is physical and is capable of
imagining great things as well as despicable things. It can
imagine a small flame, and it can also imagine the sun and the
moon. Strong vision cannot behold what is small, thus we say:
strong minds are incapable of simple thoughts. One who
contemplates the magnificence of the lord of the heaven and
earth, and his names and attributes cannot also think about the
reality of what is self-existing at that time.
Refuting An Eleventh Misconception
You have said: we have ruled that black is the opposite of
white, and their essence must be present within the mind.
Although, they could not combine within a mass.
We respond: this is established upon the premise that if
someone perceives something, an image equal to him is attained
within his essence. However, this is false, as well as your
reliance upon the claim that an image is impressed upon a mirror.
Nothing is impressed upon a mirror as is held by all intelligent
theologians and philosophers and other people.
If you have said: what is impressed upon the soul when black
and white is perceived is a drawing and not an actual image, we
would ask: why cannot these drawings be attained within a
physical object?
Refuting A Twelfth Misconception
You have said: if the location of perception were a mass,
every mass is divided, thus knowledge could exist in certain parts
of the body while ignorance could exist in others. Thus, one
could be knowledgeable and ignorant of a matter in one instance.
We respond: sexual desire, anger, and imagination are

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 What Is The Reality Of The Na/s? 291
physical conditions, and their location is divided according to
you. Thus, you would have to accept that sexual desire and anger
could exist within one portion, and that their opposites could
exist in another. As a result, man would desire something and
would avoid it, and he would be pleased and angry as a result of
it.
Refuting A Thirteenth Misconception
You have said: if a physical obeject is inscribed, a similar
inscription cannot be made again unlike human inscriptions etc.
We respond: mental inscriptions are representations of
knowledge and perception. Physical inscriptions are
representations of image and form. Undoubtedly, the reality of
knowledge is unlike image and form, and a rule which applies to
a particular essence may not apply to something unlike it.
Refuting A Fourteenth Misconception
You have said: if the soul were a mass, a time period would
lie between the desire to move and the movement of the foot etc.
We respond: three conditions apply invariably to the soul
within the body: it either wears it like a garment, dwells within
one place like the heart and mind, or moves throughout the body.
Whatever the case may be, it moves what it pleases irrespective
of time, and vision, hearing, smell, and taste are similar in this
regard. If a limb is severed, what eminates from the mass of the
soul is not interrupted. This applies whether it wears the body
from the inside or outside. Rather, it departs the paralyzed limb
as air departs a container once it is filled with water. Although, if
the soul dwelled within one part of the body, it would not have to
surface with the severed limb, and if it wore the body from
outside, it would not have to lie between it's own will and it's
movement of the body. Rather, it would control limbs like a
magnet, even if contact were not made.
Refuting A Fifteenth Misconception
You have said: if the soul were a mass, it would be divided,
and it would be aware and unaware in one instance. As a result,
man would be aware and unaware of his soul.
We respond: we do not accept that if the soul were a mass, it
would be aware and unaware of itself. Reason being, the soul is
not composed of various elements or parts. In addition, we do not
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 292 What Is The Reality Of The Nafs?
accept that it cannot be partially aware of itself, and you have not
mentioned a misconception in this regard, not to mention a proof.
It is known that one can be partially aware of his soul, and people
differ such that some are far more aware of their souls than
others. The most high has said: {do not be like those who have
forgotten Allaah and were thus caused to forget themselves }[Al
Hashr/19].
[19:y!°.:JI]~ ~j~' ~-.f ~~:&Ti~ ;j.;J? i;_,5::5 ~j,
They forgot themselves, but not totally. Rather, in terms of
what could provide happiness and completeness. In addition, he
made them neglect their welfare, and he made them forget their
deficiencies. As a result: they were ignorant of themselves from
certain perspectives while aware of themselves from others.
Refuting A Sixteenth Misconce ption
You have said: if the soul were a mass, it would have
increased the weight of the body upon entry, because a mass
becomes heavier due to addition of another mass.
This piece of wood is heavy, but if fire which is a mass were
added to it , it would become extremely light. This applies to heavy
masses. Although, this does not apply to light masses. In fact, if they
are added to a heavy mass, it becomes light, and some have said the
following in this regard:
Bottles which we have found empty have become heavy.
Though even if they are filled with wine, they become light.
They almost fly away. Similarly, masses become light due to
souls.
Refuting A Seventeen th Misconce ption
You have said: if the soul were a mass, it would bear the
characteristics of other masses which are invariably light, heavy,
hot, cold, moist, dry, smooth, and rough etc.
It is not necessary that masses share the same characteristics.
In fact, Allaah has made their nature vary, thus some masses are
seen and others are touched, and some masses are not seen nor
touched. Some masses have color, some do not. Some vary in
temperature, some do not. The soul has particular characteristics
which the body does not. It has weight and temperature as well
as various degrees of softness and moisture as a result. You can

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 What ls The Reality Of The Na/s? 293
find a person who is extremely heavy, although his body is
extremely light. Conversely, you can find a person who is
extremely light, although his body is heavy. You can find a soul
which is soft and a soul which is rough. One whose senses are
sound can smell the foul odor of certain souls, and can smell the
fragrant scent of others. When the messenger of Allaah (may
Allaah send salutations upon him) would pass, his distinct
fragrance would remain. This was the scent of his heart and soul,
and his perspiration was the finest. This was the result of his
body and soul. He the most truthful has informed us that the soul
is as fragrant as the finest musk upon departure, or as foul as the
worst smelling corpse. Though if it was not for the common cold,
those present would have smelled this fragrance and odor.
However, many have smelled this fragrance and odor, but the
account of the most truthful is sufficient. He has also informed us
that the souls of the believers shine while the souls of the
disbelievers are black.
Overall, the condition of souls is too clear to be denied,
unless one is the most ignorant of them.
Refuting An Eighteenth Misconception
You have said: if the soul were a mass, it would be perceived
by at least one sense.
We respond: you have not mentioned a misconception, not to
mention a proof. The soul is perceived by the senses such that it is
touched, seen, and smelled. It has a fine fragrance and a foul odor
as has preceded. Although, we do not witness this, and the
preceding evidence may not be relied upon. Reason being, an
angel is a mass, though he is not perceived by any of our senses,
and the same applies to demons and jinn. Masses differ greatly in
this regard, thus some are perceived by most senses while others
are only perceived by some senses, and some are not perceived at
all.
There are some masses which we usually do not perceive,
though sometimes we do. Reason being, we have not been
enabled to perceive them. Other impediments exist as well.
Masses which do not have color cannot be seen, such as air.
Masses which do not have an odor cannot be smelled, such as
glass. Masses which do not have texture cannot be felt, such as

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 294 What Is The Reality Of The Nafs?
air. Nevertheless, the soul is a sense, although it is not perceived.
Masses and non-essentials are perceived by the soul, and it
receives their various characteristics. It forces the body to move,
and it affects the body while being effected by it. As a result, it
experiences joy and misery and various feelings and emotions. It
also moves in various ways. The effect of the soul is the clearest
proof of it's existence, just as the effect of the glorified creator is
the clearest proof of his existence and perfection. As for the soul,
none of sound mind and intellect cany deny that souls affect each
other. This is particularly true when they are freed of physical
impediments. At this time, the power of the soul is increased as a
result, especially if good character is developed. The soul
surpasses the body in this regard such that a large rock can be
split with a glance, a large animal can be destroyed, and a
blessing can be taken away. Nations of various races and creeds
have witnessed this, and it is referred to as the affliction of the
eye. It is held that the eye is the cause of this effect, but in reality
it is the soul. The eye may or may not be a part of this process.
For example, something distant could be described, and the soul
would be capable of ruining it.
You see how the soul can affect a mass due to a mere
encounter, though the body can only affect what it has made
direct contact with. The messenger of Allaah (may Allaah send
salutations upon him) has ordered one who has afflicted another
with his eye to wash the hidden parts of his body and to pour this
water over him. This eliminates the affect of his soul upon him,
and this is the result of a natural factor which the wisdom of
Allaah the glorified has necessitated. This soul and other wicked
souls reach the aforementioned body parts, so once the afflicted
bathes, the fire which has ignited within him is extinguished.
Physicians have prescribed water as a treatment for various
pains, and people have beheld countless wonders of the soul
while asleep, and some we have highlighted. The spiritual world
is separate and greater than bodily realm. In fact, the soul with
assitance from the body has had exclusive influence upon
humanity, because both work in unison. Although, the soul can
produce an effect without the cooperation of the body, though the
reverse does not hold true.

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 What ls The Reality Of The Nafs? 295
Refuting A Nineteenth Misconception
You have said: if the soul were a mass, it would have height,
width, depth, shape, and surface, and this only applies to an
object. ..
We respond: the soul was created from a substance and was
given a shape and image. However, this substance was not a soul,
just as man was not created from man, and jinn was not created
from jinn.
Refuting A Twentieth Misconception
You have said: a mass is particularly capable of dividing, and
a small portion is unlike a large one. Though if a mass were a
divided soul, then man would have numerous souls. Although, if
a mass were not a soul though divided, then it could not be a soul
while undivided.
We respond: if you meant that every mass is capable of
dividing externally, this is an obvious lie. Reason being, the sun,
moon, and stars are incapable of this.
Man could only have numerous souls if the soul actually
divided into many souls, but this is impossible.
A rule which applies to portions of an essence which
combine does not apply to each portion, such as the essence of a
house or a human being etc.
Refuting A Twenty First Misconception
You have said: a mass requires another soul to remain, and
this is perpetual.
We respond: to hold that one soul requires the protection of
another soul simply because the body does is an incorrect
analogy. A mass does not gravitate unto a soul for protection.
If you were to say: the soul is alive and capable of speech
unlike a mass.
We would respond: the angels and jinn are alive and capable
of speech, though they do not require other souls in order to
exist.
Declaring Those Who Deny The Angels And Jinn
Disbelievers
We say: those who believe in Allaah, his angels, his books,
and his messengers are worthy of conversation. Howe.ver, one

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 296 What Is The Reality Of The Nafs?
who has disbelieved is a wasted soul who is not as such. Reason
being, he has disbelieved in the creator of the soul, his angels,
and his messengers. He has ignored the signs of the angels and
jinn who have acted upon the permission of their lord. These
signs cannot be denied, nor are they self-existent, and they
surpass human capability.
Refuting A Twenty Second Misconception
You have said: if the soul were a mass which connected to
the body upon entry, other masses would be mutually capable of
this. Although, if the soul were adjacent to the body, one person
would have two neighboring bodies, one visible, and the other
invisible.
We respond: an impossible merger of masses would be for
two dense masses to share a particular location. Although, it is
possible that a sparse mass could pass through a dense one.
The Entrance Of The Jinn Into The Human Body
Water enters wood, fire enters iron, and the jinn enters the
human body. Similarly, the delicate soul is capable of becoming
intertwined with it.
The location of the soul is within the body, and the location
of the body is separated. This is not an impossible merger,
because once the soul departs the body, it gains another location.
At this point, there is no merger. Rather, each has a separate
location. Overall, the entry of the soul into the body is more
subtle than the entry of water into soil. Consequently, this
misconception cannot challenge what textual and intellectual
evidence has proven, and success lies with Allaah.

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 The Nafs And The Rooh

Are the nafs and the rooh synonomous?

People have differed in this regard. The majority have said:
the nafs and rooh represent one meaning. Some have said: they
do not represent the same meaning. We will reveal the secret of
this issue with the aid of Allaah. We say: the word nafs applies to
a number of things:
The rooh. Al Jawharee has said: the nafs is the rooh.
Blood: it is said: his nafs ran. It has appeared in the following
tradition: (0 Salmaan, if an animal which does not contain blood
(nafs) dies in food or drink, that food and drink may be
consumed and used for ablution) .
Envy: it is said: so and so was afflicted by a nafs, meaning an
eye.
I say: rather, the nafs in this example is the rooh. This
affliction has been attributed to the eye because it is an
accessory. Although, it is the soul of the one who looked at the
afflicted which is directly responsible.
I say: the oafs in the Qur'aan applies generally to essence:
{greet yourselves}[An Noor/61]
µf ~ jJ~r -~,
[61 :_Hlll]~
{do not destroy yourselves} [An Nisaa/29]
[29:~WI]~ (_µf ijl!9a~ ~j 1
{on the day when everyone will dispute on his own
behalf}[An Nahl/111]
[111:~11~ i;_ ·a~~ :.J4,~ J.f= JG ~Y.'
{every soul is responsible for what it has earned }[Al
Mudaththir/38].
[3s:;.l.J11~ ~ ~J.: ~ '5' ~ ~ Yt
The word nafs is applied to the rooh alone as the most high
has said: {0 tranquil soul }[Al Fajr/28]

297

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 298 The Nafs And The Rooh
[27:~t]~ ~ ~~~ ;i;.~iT ~T ~~?
{expel yourselves}[Al An' aam/93]
(.b ,~f i~;-f)>
i..
[93 :rla.i'il]~
{and has forbade that the soul pursue desire} [An
Naazi' aat/40]
U1 ,,/.. .... • ' ... , , • .:t :..
[40:w~j ·th:~ ~;.1 if' :,-Lll ~j ,_~j ~l.L.J~ ~ L.lj,..
{the soul perpetually incites wrongdoing} [Y oosuf/53].
,,/.. , .. r• ,i , • .: .- '
[53:~.J:!h: ~:-,..:1~ a:,L. ~ :,-Lll ul .,,:i._
As for the rooh, it is not applied to the body except when
alone, it is also applied to the Qur'aan as the most high has said:
{as such we have revealed a soul to you by our command}[Ash
Shoora/52].
(52:<.S.;~I]~ \;_;f ~ ~_,_)~)l t.:.:;.jl.!..t!•£j9
It is also applied to the revelation which he has revealed to
his prophets and messengers as the most high has said: {he casts
the soul upon whom he pleases by his command as a warning of
the day of assembly}[Ghaafir/15]
5~1 • ~! '-~?4 (r, {l.!.~~ ~ ,..~_;f (r, c_,JT ~ 9
[15:->9~]~ ©i~~TrY.
{he causes the angels to descend with the soul upon whom he
pleases by his command so that you may warn that there is no
deity worthy of worship except I, so be reverent}[An Nahl/2].
:) :~~4-f ~ !~ ~ ~ ,..~_;f ~ C-'jl~ ~T :J.F9
[2:~1]~ ¢£ si~ii lsf \f1 ~j ':1 ~~f ijj~:if
He has applied the word rooh to the Qur' aan due to the
quality of life which is achieved as a result of it. Consequently,
life without it is worthless. In fact, the life of an animal is better
and ultimately safer. The rooh has been named as such because it
grants the body life, and it has also been named a wind because it
is a source of life.

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 The Naft And The Rooh 299
The Difference Between The Rooh And The Nafs
The oafs has been named rooh because it is a source of life,
and the rooh has been named oafs either because it is precious, or
either because it frequently exits and enters the body. The soul
departs the body when one goes to sleep, and it returns to him
when one awakes. Although, once one dies, the soul departs and
does not return until burial has been completed. It departs upon
interrogation and returns upon resurrection. Consequently, the
difference between the nafs and the rooh is in terms of
characteristics, though not in terms of essence. Blood has been
given the name nafs because bleeding leads to death which
obligates the departure of the nafs, and life cannot be complete
without blood or the nafs.
The Rooh ls Not The Nafs
Another sect amongst the people of legal understanding,
prophetic tradition, and tasawwuf has said: the rooh is not the
nafs. Muqaatil Bin Sulaymaan has said: man has a life, a rooh,
and a nafs. Thus, once he sleeps, his nafs which is his awareness
departs. Although, it does not depart the body. Rather, it emerges
like a rope ladder, and his dreams are due to the nafs which has
exited him. Although, life and the soul remain within his body. If
he moves, the nafs returns faster than the blink of an eye. If
Allaah the magnificent desires to take his life while asleep, he
withholds the nafs which has departed his body.
It has also been said: once one sleeps, the nafs ascends. If it
sees a vision, it returns to inform the rooh which informs the
heart. Thus, one awakes aware of a particular dream.
Aboo 'Abdillaah Bin Mandah has said: they then disagreed
concerning the rooh and nafs. Some said: the nafs consists of fire
and clay, and the rooh is illuminated and spiritual.
Some have said: the rooh is divine and the nafs is human, and
creation is tried with it.
A group has said, namely the followers of the prophetic
tradition: the rooh is not the nafs and vice versa. The oafs is
dependent upon the rooh, and the nafs is the image of a servant.
Desire lies within it and it is the greatest enemy of man. It only
desires this world while the rooh calls unto the next life, and
desire and Shaytaan are subservient to the oafs.
Some have said: the rooh exists by the command of Allaah,

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 300 The Nafs And The Rooh
though he has withheld this knowledge from creation.
Some have said: the rooh is the light and life of Allaah.
Though they have differed whether it perishes along with the
body and nafs or not.
A group has said: the rooh does not deteriorate nor perish.
A group has said: the rooh bears the image of creation.
A group has said: the believer has three souls, though the
disbeliever only has one.
Some have said: the prophets and truthful ones have five
souls.
Some have said: the rooh is spiritual and has been created
from the abode of the righteous which it will return to when it
joins ranks. ·
I say: as for the rooh which perishes and is seized, it is one
and is the nafs. As for the rooh which Allaah aids his beloved
with, it is another rooh as the most high has said: {faith has been
embedded within their hearts, and he has aided them with a
soul}. Similarly, Allaah the most high has said about the Al
Maseeh: {when Allaah said: 0 'Eesa lbn Maryam, remember the
grace which I bestowed upon you and your mother when I aided
you with the sacred soul}. There is also the soul which he casts
upon those whom he pleases, though it is not the rooh which is
within the body. As for the strength of the human body, it is aslo
called a rooh. As a result, there is the seeing rooh, the hearing
rooh, and the smelling rooh. Each rooh is a power placed within
the body which dies along with it. Though of course it is not the
rooh which does not deteriorate or die along with the body. The
rooh represents knowing Allaah, loving him, and pursuing him.
If the rooh loses these essentials, it becomes like a body without
a soul. This is the rooh which the beloved of Allaah are aided
with, for this reason people say: there is a rooh inside so and so,
and there is not a rooh inside so and so. Knowledge, goodness,
sincerity, love, devotion, reliance, and truthfulness have a rooh.
People differ vastly in this regard such that these souls are
predominate within some, thus they are spiritual. Conversely,
some lose most or all of these souls, thus they are animalistic,
and it is Allaah who is sought for aid.

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 Is The Nafs One Or Three?

Many have said that man has three souls: a tranquil soul, an
accusing soul, and a commanding soul, and that one can be
predominant. The most high has said: {0 tranquil soul} [Al Fajr/27]
[27:_p.ill]~ ~ l~~ :f.~il ~I$.~~
{I swear by the day of resurrection and the reprimanding
soul}[Al Qiyaama/1-2]
[2-1 :'...il:iiJI]~ OJ ~l~I I./ '/1~ ~f ']:, Q ~~·:!ii~~ ~f '],
{the soul perpetually incites wrongdoing}[Al Qiyaama/1-2].
[2-1 :'...il:ii}I]~ Q ~1~1 ~~ ~f ']:, 0 ~:.:!ii~~ ~f ~,
The accurate view is that the nafs is one, though it is named
by various characteristics. It is named tranquil due to the
exclusive worship of Allaah which it is preoccupied with. Allaah
the glorified places this tranquility within the heart of his servant
such that it seems that he is actually before him. It flows
throughout his body such that his soul reaches Allaah with the
aid of his inner and outer power. Consequently, he is made
subservient. Genuine tranquility can only be achieved through
the remembrance of Allaah which is his speech. The most high
has said: {those who believe and whose hearts become tranquil
through the remembrance of Allaah}[Ar Ra'd/28].
[28:.lc.)'l"'
~ ' , ... .
"-~~ ~J
...&I J"<.L. ~_,.... ~.-i:~- iy-o
,,,.
~ .Jr}..
~-1; ~- .,,
The tranquility of the heart is the elimination of anxiety,
though this can only be achieved through the remembrance of
Allaah the most high. The reality of tranquility which the tranquil
soul gravitates toward is achieved through knowing the names
and attributes of Al1aah and realizing his perfection which he has
informed us of. Although. the heart will remain agitated until
faith merges with the knowledge of the names and attributes of
Allaah, as wen as the exclusive worship of him while affirming
his ascension of the throne and his spoken revelation. This
reaches the heart like a vision of the sun at noon, and one will not
301
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 302 Is The Nafs One Or Three?
mind if he is opposed from east to west.
This is the first level of tranquility which strengthens
whenever a verse is heard that comprises an attribute of Allaah,
and this continues indefinitely. Tranquility is also a foundation of
faith.
Tranquility applies to the intermediate stage and the
subsequent resurrection where one will feel that he has witnessed
this himself. This is the reality of certainty which Allaah the most
high and glorified has described where he said: {they are certain
of the hereafter}[AI Baqara/4].

[4: 0 .fo.111~ Q 0AY..:> ~~~~.J t

Faith in the hereafter cannot be achieved until the heart is
assured of what Allaah has informed us of in this regard. This is
a genuine believer in the last day, and the following has appeared
in the tradition of Haaritha who has said: I have arisen a genuine
believer. The messenger of Allaah (may Allaah send salutations
upon him) asked: (everything has a reality, so what is the reality
of your faith? ) He replied: I have avoided the world and those
within it. It seems that I behold the throne of my lord and the
inhabitants of paradise as they visit one another, and the
inhabitants of the fire as they are tortured. He said: (this is a
servant whose heart has been illuminated by Allaah) .
Tranquility In Terms Of The Names And Attributes Of The
Most High Lord ls Of Two Types
The first type of tranquility is to affirm these names and
attributes, and the second type of tranquility is to accept the
servitude which they necessitate. Tranquility in terms of
predestination necessitates that a servant accepts what he cannot
avoid, and that he does not rejoice or dispair, because whatever
transpires has been obligated to do so before his creation. The
most high has said: {nothing transpires on earth or amongst
yourselves that has not been recorded in a book, and this is easy
for Allaah, thus you should not despair if you lose, nor should

...
~~·_,
...
•-6= J
~ . .'
you rejoice if you gain}(Al Hadeed/21-22]
. ... ' ... ... '
~J ~I~ ~j<.J'j~I J~ .. •!"" ~yl.01 \..y
... '- ... ~
'1) rf ij ~ ~ i~t ~ ,~~ ~r ~ --r1!·101ii~ 0f
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 Is The Nafs One Or Three? 303
[23-22:~1]~ i~fa
{nothing transpires without the permission of Allaah, and he
shall guide the heart of whoever believes in him}[At
Taghaabun/11].
, .. t . , , ... ,.. • « , ' , t-,~
~~ ~_;.i IJ"J '111 i?~h ":Jj ~ ~ yl,.01 c..,,
I!. •
[11 :~ta:ill]~ J4i ~
More than one early Muslim has said: when an affliction
befalls a servant, he accepts it because he knows that it is from
Allaah. This is tranquility in terms of the attributes of Allaah and
what they have necessitated, and this exceeds knowledge and
affirmation.
Tranquility also entails that the dictate of Allaah be sincerely
obeyed, and that it not be preceded by desire or blind following.
The prophet (may Allaah send salutations upon him) has said:
pure faith and tranquiiity is to be free of the anxiety of
disobedience through the sweetness and joy of repentence. This
becomes easy when it is realized that this is achieved through
repentence. Although, this is only known by one who has
experienced both situations. Repentence produces tranquility
which offsets the anxiety of disobedience, and if a sinful person
examined his heart, he would discover this anxiety. Although, the
intoxication of neglect and desire prevent him from this.
Desire and anger are the strongest intoxicants, thus you will
see one who has been afflicted by these two ailments doing what
even an in intoxicated person does not do.
Allaah The Glorified Has Perfected The Body
There is a secret which must be revealed, namely that Allaah
the glorified has perfected the body. One whose body has not
reached this level will suffer anxiety as a result. For example, the
perfection of the eye is vision, the perfection of the ear is
hearing, and the perfection of the tongue is speech.
Consequently, if these body parts are ineffective and hence
unable to reach perfection, one will feel inadequate. As for the
joy and perfection of the heart, it is knowing Allaah, loving him,

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 304 ls The Nafs One Or Three?
and turning to him. If the heart is unable to achieve this, an even
greater form of anxiety will result. Tranquility can only be
achieved by knowing that it is only Allaah whom we worship
and seek assistance from and acting accordingly. This has been
indicated by scholars of the Qur'aan.
Ibn 'Abbaas (may Allaah be pleased with him) has said: the
tranquil soul is the truthful one.
Qataada has said: the tranquil soul of the believer is assured
of what Allaah has promised.
Al Hasan has said: the tranquil soul affirms what Allaah the
most high has said.
Mujaahid has said: the tranquil soul is certain that Allaah is
lord, and it submits to him.
Mansoor has narrated the following from him: the tranquil
soul is certain that Allaah is lord, and it obeys him willingly.
Ibn Abee Najeeh has narrated the following from him: the
tranquil soul is fearful of Allaah and certain that it will meet him.
The views of the early Muslims concerning the tranquil soul
revolve around these two fundamentals, namely the tranquility of
knowledge and faith, and the tranquility of will and action.
Tranquility And The Soul
Once the soul achieves knowledge, certainty, remembrance,
repentence, sincerity, truthfulness, humility, and effort, it has
encountered the spirit of tranquility. The foundation of this is
awareness, because one who neglects the hereafter is like one
who is asleep. In fact, he is worse. Similarly, an intelligent
person knows what the dictate and promise of Allaah entails,
although his heart prevents him from actually realizing this. To
be specific, the cause of this is prolonged neglect and desire.
However, once this neglect is removed from his heart, thought
and admonition will benefit him. In fact, his thought will produce
a light which will reveal his purpose to him and what awaits him
in the hereafter. He will realize how temporary and treachorous
the world actually is, and he will awake saying: {how
unfortunate it is that I have neglected my lord}. He will spend the
rest of his worthless life attempting to regain what he has lost. He
will realize in light of this awakening that his lord has blessed
him since his inception, and the variations of this grace are

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 Is The Na/s One Or Three? 305
countless. The least of which is his soul which Allaah grants
24,000 blessings daily, so what about other creations? He will
realize in light of this awakening that he is incapable of
displaying due gratitude. In fact, if he were demanded to do so,
one blessing would require all of his deeds. Consequently, he
wil1 be certain that his salvation can only be achieved by the
grace of Allaah. He will realize in light of this awakening that if
his good deeds equalled those of man and jinn, they would be
few compared to what the magnificent lord deserves. Although,
this is provided that he is reponsible for these actions, so what if
Allaah assisted him out of kindness? In any event, Allaah the
glorified will not accept a deed which one feels entirely
responsible for until he acknowledges that it was facilitated by
Allaah. In fact, man is completely responsible only for
wrongdoing and it's causes. This is the foundation of all good
deeds, and Allaah records them in the book of the righteous. He
will realize in light of this awakening that he is negligent and
deficient. If he acknowledges this and the grace of Allaah
together, he will realize that his debt to Allaah will render him
bankrupt of good deeds. Consequently, his heart will become
tranquil, his oafs will become debilitated, and his body will
become compliant, and he will say: I confess that you have been
graceful toward me, and that I have been sinful, so forgive me.
None can do so except you.
As a result, one will realize that his obedience is minimal
while the kindness of Allaah is exceeding. He will realize in light
of this awakening that his time is crucial, and that it is the capital
by which his happiness is attained. As a result, he will be miserly
with it so that he will not waste it in the pursuit of anything
which will not bring him nearer to his lord.
Taking Account Of The Nafs And Monitoring It
He will realize in light of this awakening that he is obligated
to repent, to take account of his oafs, to monitor it, and to prefer
none other than his lord, lest his nearness to him be sold for a
small return in an abode whose end is near. This is what this
awakening necessitates, and it is the first phase which the
tranquil soul embarks upon as it travels toward Allaah.

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 306 Is The Nafs One Or Three?
Conditions Of The Reprimanding Soul
As for the reprimanding soul, it is the soul which the
glorified swore by when he said: {I swear by the reprimanding
soul}. One group has said: this soul does not maintain one
condition, and this they have concluded linguistically. This soul
is one of the most profound signs of Allaah, because it is a
creation whose condition varies continuously within one hour,
not to mention a lifetime.
A group has said: the name of this soul has been derived
from the word "blame". Some have said that this soul belongs to
the believer and blame is one of other separate characteristics.
Al Hasan Al Basree has said: the believer notices that this
soul reprimands him constantly. It asks: what did you mean by
that? Why did you do that? It would have been better had you
done otherwise etc.
Others have said: this soul belongs to the sinful believer,
though it reprimands him due to faith unlike the wrongdoer. He
does not reprimand his soul due to sin. Rather, they both
reprimand each other if a sinful oppurtunity is missed.
A group has said: everyone reprimands himself regardless of
whether he is righteous or sinful. The joyous one blames his soul
for disobedience and the neglect of obedience. Whereas, the
miserable one only blames his soul for a sinful oppurtunity which
it has missed.
Another group has said: this blame will be on the day of
resurrection, and all will blame their souls that day. If he was a
wrongdoer, he will blame his soul for wrongdoing. If he was
righteous, he will blame his soul for neglect. These views are
accurate and do not contradict each other. The nafs has been
described as such in consideration of the fact that it has been
named "reprimanding". Although, this soul is of two types. One
is ignorant, oppressive, and reprimanded by Allaah and the
angels. The other continuously reprimands an individual for his
lack of obedience, despite his effort. The most honorable soul is
one which reprimands itself while obedient to Allaah, and
accepts being blamed for the his pleasure.
As for a soul which does not blame itself and does not accept
blame for the pleasure of Allaah, it is this soul which the

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 Is The Nafs One Or Three? 307
magnificent reprimands.
Conditions Of The Commanding Soul
This is the blameworthy soul which incites wrongdoing
naturally, with the exception of those souls which Allaah has
aided. None can overcome the mischief of his soul without
assistance from Allaah who has said concerning the wife of Al
'Azeez: {I do not acquit my soul. It perpetually incites
wrongdoing, except for one which my lord has been graceful to.
He is definitely forgiving and compassionate} [Yoosuf/53].
r. , " ,
J r, ", - ·"
J" r. •, , 3-, · ,
-"
'-iJ~J
-- ~'Li~ o'C.~
' 'C. ~IJ ~,,.- J
' 11:11 UJ
V-- ·I ~ fe· IV•
- " .....,! J
"'- ,. ,'
[53:U....J:!]~ 0~jj_,.u:. ~,;
"ul
The most high has said: {had it not been for the grace of
Allaah, not one of you would become purified}[An Noor/21].
~ ~ J'j ~ ~cl-.:Jj ~ ~f ~ ~_;Jj ,
[21:.;_,ill]~ ~f
The most high has said: {had we not established you, you
would have gravitated unto them}[Al Israa/74].
[74:~1y.a'JI]~ ~ ~ ~ ~J ~j ~~ liJ .!.J,::~~ 0f \f_;jj,
The prophet (may Allaah send salutations upon him) used to
teach the sermon of need: (praise definiteley belongs to Allaah
whom we praise and seek assistance from. We seek his
forgiveness and his protection from the evil of our souls and the
wrongdoing of our actions. Whomever Allaah guides shall not be
misguided, and whomever he misguides shall not be guided) .
Evil lies within the soul and necessitates wrongdoing. If Allaah
does not intervene between a servant and his soul, he will be
destroyed by evil and wrongdoing. Although, if he assists him,
he will rescue him from this destruction. We ask Allaah the great
to protect us from the evil of our souls and the wrongdoing of our
actions.
Allaah the glorified has tested man with the reprimanding
and commanding souls, and he has honored him with the tranquil
soul. It is one soul which is commanding, then reprimanding, and
then tranquil. It reaches the height of righteousness and

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 308 Is The Na/s One Or Three?
perfection at this point. This soul has been supported by many
soldiers, and an angel is the companion of it. This angel
encourages the soul to pursue the truth and to abandon falsehood,
he also teaches it the Qur'aan. All Muslim armies fight under the
banner of this soul, and their victory is dependent upon it. These
armies are under the leadership of inward and outward faith, and
the basis of this is sincerity and truthfulness. One who is sincere
and truthful will not tire, because he walks the straight path
which he is capable of doing even while asleep. As for one who
has been deprived of sincerity and truthfulness, Satanic forces
have left him disoriented. He only acts if he pleases, thus his
effort distances him from Allaah. Overall, sincere action is a
soldier in the army of the tranquil soul.
As for the commanding soul, Shaytaan has been made the
companion of it. He misguides it by making falsehood attractive,
and he causes it to rely indefinitely upon hope. He exploits this
soul in order to gain entry, and this is his most effective means of
access. His human brethren are aware of this, and once the soul
opens the gate for them, they invade like an army. Consequently,
they destroy all that is sacred.
Aboo Al Ahwas, 'Ataa Bin As Saa'ib, and Murra have
narrated that' Abdullaah has said: the messenger of Allaah (may
Allaah send salutations upon him) has said: (Shaytaan threatens
you with misfortune and denies the truth. Though the angel
promises you good fortune while affirming the truth, so be aware
that this is from Allaah and praise him. As for the threat of
Shaytaan, seek protection from Allaah) . He then recited:
{Shaytaan threatens you with poverty and obliges you with
immorality} [Al Baqara/268).
A.a

[268:0..ii:JI]~ ~ll.;.jj~ ~~{;..J ;_ill f~ d.b-: ! 11~

'Amr has narrated the following addition of 'Ataa Bin As
Saa'ib: we have heard that he used to say: if you encounter the
angel, praise Allaah and seek his grace. Though if you encounter
Shaytaan, seek forgiveness and protection from Allaah.
The tranquil soul and it's angelic companion enjoin
monotheism and worship. Whereas, Shaytaan obliges the
commanding soul with disbelief. Allaah the glorified grants him

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 ls The Nafs One Or Three? 309
authority whenever his face is not the objective, and the
commanding soul intervenes. If one acceptable action were to
reach Allaah, success would be achieved. However, Shaytaan
and the commanding soul have refused to allow this.
Some who were aware of Allaah and their souls have said: by
Allaah, if I knew that one of my deeds had reached him, death
would be bring me more joy than returning home after a journey.
'Abdullaah Bin 'Umar has said: if I knew that Allaah had
accepted one prostration from me, I would love nothing more
than to die, and it is the deeds of the reverent which he accepts.
How The Commanding Soul Opposes The Tranquil Soul
If the tranquil soul is monotheistic, the commanding soul
opposes it with polytheism, and it is not satisfied until it prefers
other than Allaah the glorified. If the tranquil soul follows the
messenger and none other, the commanding soul urges it to
prefer the the views of others instead of the revelation.
Consequently, both souls wage war upon each other, and victory
is granted by Allaah. A soul imprisoned by desire is a prisoner on
earth, and it will be confined to a greater extent during the
intermediate stage.
It is most astonishing that the the commanding soul casts a
spell upon the heart and mind, thus it makes something
praiseworthy appear blameworthy. In fact, most minds are
immature to such an extent that they cannot differentiate between
right and wrong. In this case, the commanding soul makes
monqtheism appear blameworthy, and it degrades the learned. As
for monotheism, people once asked the following: {has he made
the deities one. This is indeed unusual}[Saad/5].
~

[5:u-a1~ Qy~ :~ 11.A 01 ,~J 4JJ ~~r ~f~

The commanding soul leads some to believe that to follow
the messenger at the exclusion of others is to degrade the learned
and their views which they have concluded from Allaah and his
prophet. Though how could we hold that these views cannot be
rejected, and that the prophetic tradition must conform with these
views in order to be accepted? However, this beguiling soul
swears by Allaah that it only wants good, but he knows what
hearts conceal.

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 310 Is The Nafs One Or Three?
How The Commanding Soul Makes Sincerity
Appear Undesireable
This soul makes sincerity appear undesireable by causing one
to believe that he will be shunned since he does not act for the
sake of others.

How The Commanding Soul Makes Honesty And Armed

Struggle Appear Contradictory
This soul makes honesty and armed struggle appear as a
cause of harm and hostility. It makes armed struggle appear as a
cause of death where widows remarry, children become orphans,
and wealth is divided.
This soul makes obligatory and voluntary charity appear as a
loss of wealth which will cause one to depend upon others like
someone who is needy.
This soul makes the affirmation of the attributes of Allaah
appear as a physical comparison, thus he abandons it.
This soul makes the denial of these attributes appear as an act
of glorification. It is even more astonishing that this soul replaces
attributes and actions which are beloved to Allaah and his
messenger with those which are despised by them, and this
causes confusion. Reason being, an action eminates from will
and appears as a result of the commanding and tranquil souls,
thus two acts may appear equal while they are not. For example,
one may be leniant with his companion in an effort to bring him
toward the truth, and another may be leniant so that his
companion will remain upon falsehood. The former is faithful
while the latter is a hypocrite, and the first action eminates from
the tranquil soul while the second action eminates from the
commanding soul. Consequently, what may appear as being
praiseworthy may in fact be blameworthy as well.
The prophets, messengers, and rulers of the world have
sought protection from the mischief of the commanding soul and
the Satanic being who accompanies it, because they are the root
of all evil. As a result, Allaah the glorified has commanded his
messenger and his followers to seek the protection of his lordship
from these two immensely evil creations. The heart is between
these two enemies, and it is afflicted with desire by the

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 Is The Nafs One Or Three? 311
commanding soul. Afterwards, a series of ailments ensue. An
unscrupulous physician who is aware of his condition will
prescribe harmful medication, and will beguile him into
believing that his recovery is dependent upon it. The heart, the
commanding soul, and the Satanic being who accompanies it
intensify this illness. In light of this, only one whom Allaah has
granted insight is capable of responding to the call to paradise.
The Difference Between Faith Based Reverence And
Hypocritical Reverence
Faith based reverence is the reverence of the heart toward
Allaah. It witnesses his grace and becomes subservient, and the
limbs follow in succession. As for hypocritical reverence, it is
affected. Some of the comapanions used to say: I seek the
protection of Allaah from hypocritical reverence. One of them
was asked: what is this? He replied: for a body to be reverent
while the heart is not. The servant who is reverent toward Allaah
is one whose desires have been extinguished and whose chest is
illuminated. As for the subservient heart, it resembles a land
mass covered by water, and it prostrates before Allaah in a state
of humility. As for the arrogant heart, it resembles a land mass
which water cannot settle upon. As for hypocritical reverence, it
appears for the sake of others while the soul is desirous. This
individual is outwardly reverent only and is a predator awaiting
his prey.
The Difference Between The Dignity Of The Soul
And Arrogance
The soul is dignified because it guards itself from
dishonorable behavior. As for arrogance, it is conceit. As for the
dignity of the soul, it is to glorify Allaah and to honor the soul.
This is in preparation for Allaah.
The Difference Between Restraint And Harshness
Restraint is to wean the soul of a breast which yields
dishonor, and this is inevitable despite the outcome. If you do not
delay, you will be praiseworthy. Though if you do, you will not
be rewarded. As for harshness, it affects the heart, soul, and
character.
The Difference Between Humility And Degradation
Humility is detailed knowledge of Allaah and the soul, and

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 312 ls The Nafs One Or Three?
the product of this is humility which represents a heart
subservient to Allaah, and mercy and humility toward his
servants. Consequently, one does not consider himself superior
or deserving. Rather, he considers others as such. Allaah the
magnificent grants this character to those whom he loves only.
As for degradation, it is to exert the soul in order to satisfy it.
This is similar to the humility of the subject before the object.
Though this in fact is degradation and not humility, and Allaah
the glorified loves humility and hates degradation.
The following has appeared in the authentic collection: (it
has been revealed to me that you must humble yourselves so that
none will behave proudly toward another) .
Humility is of two types:
The first type: in this case, a servant humbly obeys the dictate
of Allaah. However, the soul may seek rest, thus it will appear
that it is defiant. Nevertheless, the servant remains steadfast, and
if he does so out of obedience to Allaah, then he has become
humble and subservient.
The second type: in this case, a servant humbles himself due
to the greatness of Allaah. Whenever his soul becomes arrogant,
he remembers his unique magnificence, and his rage toward
those who compete for it. This is the utmost of humility, and it
necessitates the first type of humility, though the reverse does not
hold true. In any event, one who is truly humble is one who has
been granted both facets of humility, and it is Allaah who is
sought for assistance.
The Difference Between Supremacy And The Defense Of
The Divine Command And The Soul
Supremacy is the result of dignity and the pursuit of
leadership, though if the dictate of Allaah is not observed,
supremacy will not be attained.
To defend Allaah is to honor him as well as his dictate, and
to defend the soul is to honor the soul and to become angry if a
desire is unfulfilled. Defense for the sake of Allaah is to protect
the heart in respect of his rights, and it is illuminated by his
dominion. Consequently, if one becomes angry, he will do so as
a result of this light which has filled his heart. When the
messenger (may Allaah send salutations upon him) would

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 Is The Nafs One Or Three? 313
become angry, his face would become red and a vein would
protrude between his eyes. When he would retaliate, he would do
so only for Allaah.
Zayd Bin Aslam has narrated from his father that when
Moosa Bin 'Irnraan (may Allaah send salutations upon him and
his family) would become angry, his head covering would ignite.
This is in contrast to the defense of the soul. Rather, it is the
result of a heat which eminates from the soul due to an
unfulfilled desire or request. The soul bums with anger and
desire and this burning is of two types. A heat eminates from the
tranquil soul which incites the glorification of Allaah, and
another heat eminates from the commanding soul which
produces a sense of lost pleasure.
The Difference Between Generosity And Wasteful Spending
One who is generous spends appropriately while one who is
wasteful does not. Allaah the glorified has wisely designated
obligations which are binding upon wealth, and these are two
types. The first type entails obligatory charity and other forms of
obligatory financial support. The second type entails the rights of
a guest and similar forms of spending. One who spends as such
does so happily, though one who spends wastefully does so
indiscrimanantly. The former is like one who plants a seed which
yields a pasture, though the latter is like one who plants a seed in
a marsh. Allaah the glorifed is absolutley generous, and he is the
source of all generosity. However, it is granted exactly as he
pleases, and it does not contradict his wisdom. His generosity is
appropriate, though most people are incapable of realizing this.
The Difference Between Dignity And Arrogance
Dignity is the result of a heart which is filled with the
glorification and love of Allaah. When this is achieved, light,
tranquility, and dignity ensue. This heart attracts others and is a
constant source of light.
As for arrogance, it is the result of conceit and a heart which
is filled with ignorance. It is void of servitude and is despised. It
causes one to behave proudly and s~lfishly toward others. An
arrogant person feels that others are indebted to him while he is
indebted to none. He feels that others are inferior while he is
superior.

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 314 Is The Nafs One Or Three?
The Difference Between Protectiveness And Arrogance
One who protects his soul is similar to one who wears a new
garment which is white and expensive, he approaches kings and
those beneath them while wearing it avoiding anything which
may sully it. Though if something were to appear upon this
garment, he would rush to remove it.
Similarly, one who protects his heart and religion avoids sin
and what results from it, because it has a worse effect upon the
heart than it does upon a white garment. Although, vision cannot
behold this effect, thus some distance themselves from creation
fearing that their hearts will be effected like the aforementioned
garment. As for one who is elite, although he is somewhat
similar, he intends to subjugate those whom he avoids.
The Difference Between Bravery And Boldness
Bravery is a heart which is steadfast in adverse conditions.
This characteristic is produced by patience and optimism, and
cowardice is produced by lack of patience and pessimism, and
cowardice eminates from the lungs. When the soul whispers evil,
they become inflated, and the heart becomes agitated. For this
reason, the following has appeared in the tradition of 'Amr Bin
Al 'Aas as narrated from the prophet (may Allaah send
salutations upon him) : (the most evil characteristics of a man are
displacing cowardice and fervent miserliness) Ahmad and others
have narrated this.
Cowardice has been considered displacing because it
displaces the heart due to the inflation of the lungs, or as Aboo
Jahl said to 'Utba Bin Rabee'a on the day of Badr: your lungs
have inflated, and once the heart is displaced, the mind loses
control and the limbs follow.
Bravery is a steadfast heart, and the limbs assist it in this
condition, because they are servants and soldiers of it.
Conversely, if it were to retreat, then so would the soldiers.
As for boldness, it is to disregard the outcome of an affair.
The Difference Between Resolve And Cowardice
One who is resolute is thoughful and discerning, he is
intelligent and strong, thus he is not a coward.
The Difference Between Conservation And Miserliness
Conservation is produced by justice and wisdom. Justice

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 Is The Na/s One Or Three? 315
causes moderation, and wisdom produces sound judgement. The
final result is conservation which is the desired medium as the
most high has said: {do not withhold your hand, and do not
extend it until you become blameworthy} [Al Israa/29]
GrJ: -,~i_:j .Ja, •.:.Jf "~I 4C. '·~
. tY ~-J .!,~~ 1:1 ~-JY
'll ~ J~~ ,!J.J.;- •~ ')..
,...
. , i.J, 'y--
,/.. ;
[9:~1->""'JI]~ ~ IJ.,,....S
{those who are not wasteful nor miserly when they
spend} [Al Furqaan/67]
[67:wli.;ill]~ i~ r-Jj i)~ rJ iJi4·.f i;J ;j.;Jlj'
{eat and drink and do not be wasteful }[Al A'raaf/31].
[31:1-ilJC-'JI]~ \;~;J ~j iy_ilj i.#=j'
As for miserliness, it is produced by pessimism and weakness,
and fervence is produced by the threat of Shaytaan. The final result
is an aversion toward spending and a fear of loss, and the most
high has said: {man was created avaricious. He is fearful when
tried and miserly when blessed}[Al Ma'aarij/19-21].
~:...!:,;µQi ~J.%- ~!:...!: l;j ~~)A~ ~i~l'
[21-19:c:::.J\a.JI]~ C) ~;:
The Difference Between Caution And Suspicion
One who is cautious resembles one who travels with his
wealth and riding animal while being mindful of theives. He
resembles one who has prepared himself with armor and
weapons to meet his enemy.
As for suspicion, it is a heart filled with bad thoughts of others,
and backbiting, slander, and hatred are the result. One who is
cautious intermingles with people while protecting himself, though
one who is suspicious harms them while avoiding them. The
former advises them while the latter despises them.
The Difference Between Intuition And Assumption
Assumption can be accurate or inaccurate, it can eminate
from a heart which is pure and illuminated, or contaminated and

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 316 ls The Nafs One Or Three?
dark. For this reason, the most high has commanded us to avoid
most suspicion, and he has informed us that it can be sinful.
As for intuition, Allaah the most high has commended the
intuitive: {within that are miraculous signs for those who are
attentive}.
Ibn 'Abbaas (may Allaah be pleased with them) and others
have said: {an ignorant person would consider them wealthy} {if
we pleased, we would show them to you and you would
recognize them}. Genuine intuition is achieved by a pure heart
which is close to Allaah. It illuminates vision with the light of
Allaah, because he has placed it there. It has appeared in At
Tirmidhee and elsewhere as narrated by Aboo Sa'eed who has
said: the messenger of Allaah (may Allaah send salutations upon
him) has said: (beware of the intuition of the believer, because
his vision is illuminated with the light of Allaah) .
This intuition is the result of his nearness to Allaah, and once
the heart becomes near to him, it becomes free of impediments
which prevent one from realizing the truth. It has appeared in the
authentic collection as narrated by Aboo Hurayra who narrated
the following sacred tradition from the prophet (may Allaah send
salutations upon him) : (my servant does not approach me with
anything more beloved to me than what I have ordered him to do.
He continues to approach me through voluntary worship until I
love him. Once I love him, he will begin to see, hear, grasp, and
walk through me) . The heart of this individual will become like
a mirror which reflects reality, and his intuition will be accurate,
because his hearing and vision is divine. However, this is not
knoweldge of the unseen. Rather, it is truth which the knower of
the unseen has placed within an illuminated heart, and it is this
heart which increases the vision of the believer. In fact, the
messenger of Allaah (may Allaah send salutations upon him)
used to see his companions behind him in prayer. He also used to
see Al Quds while in Makka, the castles of Syria, the gates of
San' aa, and the cities of Kisra while digging a trench in Al
Madeena. He saw his commanders on the battlefield of Mu'ta
and the death of An Najaashee in Ethiopia, and he offered prayer
for him. He saw ·umar and his army in Persia, and he called out
to them while in battle.

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 ls The Nafs One Or Three? 317
Accounts Of The Intuition Of 'Umar And 'Uthmaan (May
Allaah Be Pleased With Them) And Other Great Figures
Al Ashlar An Nakha'ee and a delegation arrived, and he
asked: which one of you is he? They replied: Maalik Bin Al
Haarith. He asked: what is wrong with him? May Allaah wage
war against him, I believe that he will cause difficulty for the
believers. 'Amr Bin 'Abeed 'Alee Al Hassan entered and said: he
is the finest of youth.
It has been said that Ash Shaafi'ee and Muhammad Bin Al
Hasan were seated in Masjid Al Haraam, then a man entered and
Muhammad said: I perceive that he is a carpenter. Ash Shaafi'ee
said: I perceive that he is an ironsmith. They questioned him and
he replied: I was an ironsmith, but now I am a carpenter.
Aboo Al Hasan Al Booshnajee and Al Hasan Al Haddaad
came to Aboo Al Qaasim Al Manaawee, and on the way they
bought an apple for half a dirham on delayed payment. Once they
reached him he asked: what is this wrongdoing? They replied:
perhaps this was a part of the cost. They payed the price and
returned to him, and then he looked at them and said: perhaps
this man has an excuse, tell me your story. They told him the
story and he said: since you depended upon each other to pay the
price, the man was too embarrassed to demand payment.
One day, Aboo Zakariyyaa An Nakhshabee stood near
'Uthmaan Al Hayree thinking about a woman, so he raised his
head and asked: have you no shame? This was before the
repentence of Aboo Zakariyya.
Shaah Al Kirmaanee was a man of acute intuition, he used to
say: if one preserves himself from what Allaah has forbidden
while monitoring himself and following the prophetic tradition,
his intuition will be accurate.
A youth who accompanied Al J unayd discussed thoughts,
and this was mentioned to him, so he asked: what is this that I
hear about you? He replied: I believe something. Al Junayd said:
you believe it. The youth said: I believe such and such. Al
Junayd said: no. He repeated three times: I believe it. He said:
you believe it. The youth said: it is such and such. He said: no.
The youth said: I know my heart and you are truthful, this is
amazing. Al J unayd said: you were truthful all three times, I

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 318 Is The Nafs One Or Three?
wanted to see if your heart would change.
Aboo Sa'eed Al Karraaz has said: I entered Masjid Al
Haraam and a poor person approached wearing two shreds of
fabric. I said to myself: this type of person is dependent upon
others. He then looked at me and said: {be aware that Allaah
knows what you conceal}[Al Baqara/235].
[235:•.fo.1'1~ µr a~ ~:&r~ii~c.r_,,
He said: I silently sought forgiveness from Allaah, and then
he called me and said: {he is the one who accepts repentence
from his servants} {Ash Shoora/25].
[25:~.;~I]~ L-~~4:;, ~~T ~ <.>~T ;,._,,
lbraaheem Al Khawwaas has said: I was at the mosque when
a handsome, fragrant young man entered, so I said: it seems that
he is Jewish, and this displeased them. The youth and I left,
though he returned to them and asked: what did he say about me?
They replied: he has said that you are Jewish. He came to me and
accepted Islaam, so I asked: what caused you to accept Islaam?
He replied: it is found in our book that the intuition of a truthful
man is always accurate.
A companion who looked closely at a woman approached
'Uthmaan Bin 'Affaan who said: he approaches you while his
eyes show signs of fornication. I asked: has the messenger of
Allaah (may Allaah send salutations upon him) received
revelation? He replied: no. This is intuition, it is a light that
Allaah places within the heart.
The Difference Between Advice And Backbiting
The objective of advice is to warn a Muslim about someone
who is harmful. This you may do if your advice is sought
regarding companionship and interaction with such an individual.
The prophet (may Allaah send salutations upon him) said the
following to Faatima Bint Qays when she sought his advice
regarding Mu'aawiya and Aboo Jahm: (As for Mu'aawiya, he is
destitute, and as for Aboo Jahm, he never puts down his rod) .
If backbiting occurs due to advice given for Allaah, his
messenger, and the believers, then it is a good deed. However, if

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 Is The Nafs One Or Three? 319
it occurs due to your degredation of your brother, it is a fire
which will consume your good deeds.
The Difference Between A Gift And Bribary, And
Commiting Bribary To Ease Oppression
A person commits bribary to deny a right or to achieve what
is undeserved. This is the one whom the messenger of Allaah
(may Allaah send salutations upon him) has cursed. Although, if
he commits bribary to ease his oppression, then only the
receipient is cursed.
If one is a giftgiver, he seeks brotherly love, if one seeks to
reciprocate, he has done so, and if one seeks gain, he has been
excessive.
The Difference Between Patience And Harshness
Patience is an acquired trait, it is to restrain the soul from
anxiety and complaint, it is also a heart which does not deviate
from the dictate of predetermination and legislation.
As for harshness, it is a dryness in the heart which prevents it
from being effected by what transpires.
Different Types Of Hearts
Some hearts are hard and some hearts are soft. A hard heart is
uneffected like a rock, and a soft heart is like water, though both
hearts are lacking. The healthiest heart is one which is soft, firm,
and pure. It differentiates between truth and falsehood due to it's
purity, and it accepts the truth due to it's softness, and it combats
the enemy due to it's firmness. The following tradition states:
hearts are the utencils of Allaah on earth. His most beloved
utencils are those which are the softest, firmest, and purest. There
is also the glass heart which bears all three of these
characteristics. The most despicable heart to Allaah is the callous
heart, and he the most high has said: {destruction awaits their
callous hearts which do not remember Allaah} [Az Zumar/22]
[22:_,..;11~ ~r f? ~ r4.; ~=, ·ai!~:;i ,
{their hearts became callous afterwards, thus they are like
stones, or even harder}[Al Baqara/74]

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 320 Is The Nafs One Or Three?
:.: .I "'- t.~ , l , r r , .. , , , r ~
:o~I]"( o~ ..t..:.ljl ~.J~IS" ~ -r-1!·~ ~~ ~_,19.:.:.:; ~,..
J , " , " J

[74
{so that he may cause the inspiration of Shaytaan to be a trial for
those whose hearts are callous and diseased }[Al Haij/53].
~WT'
,. , Jif ..r
p. ' " J~
('"!;r ~ ·.fi ~, 0·i..'• ~ 1T ~
IJ· ~~ ~i~ ~ ~.,..
1:.:>i~
.I. JJ
[53:~1]~ ~_,19
He has caused the inspiration of Shaytaan to be a trial for
those whose hearts are afflicted, and a mercy for those whose
hearts are pure and capable of distinguishing between Satanic
and angelic inspiration. Shortly thereafter Allaah has said: {so
that those who have been granted knowledge may know that it is
-the truth from your lord, and so that their hearts may become
subservient to him. Allaah definitely guides those who believe
toward a straight path}[Al Hajj/54].
" J, •
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J - I "°'""' ,..
'- ,
~.:__q ~I' u1 I· I ~ ,:UI :1~-
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~ ,_. ~~ ,U~l.Y"' ~ YJ ~- r-.-JJ

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~,. ,,,
·11 i~1; ~.Jr.)~
. . , ,. 4tT01J.. .i~)i
r v•

The Difference Between Leniency And Degradation

Leniency is to waive your rights out of kindness when you
are capable of retribution. As for degradation, it is to waive
retribution out of fear, this is not commendable. The most high
has said: {those who seek victory when mistreated} {the
recompense of mistreatment is a similar act, though whoever is
leniant will be rewarded by Allaah. He definitley dislikes the
unjust}. He has mentioned justice which he has permitted,
leniancy which he has encouraged, and injustice which he has
forbidden.
If it were asked: how could he praise them for seeking
victory and being leniant when one action contradicts the other?
The response would be: he did not praise them for seeking
retribution. Rather, he praised them for seeking justice, and once
they became able, he encouraged them to be lenient.
The Glorification Of The Carriers Of The Throne
It has appeared in a well known tradition that the carriers of

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 ls The Nafs One Or Three? 321
the throne are four. Two of them say: 0 Allaah, glory be you to
our lord. Praise belongs to you for your forbearance which is
preceded by your knowledge, and the other two say: 0 Allaah,
glory be to you our lord. Praise belongs to you for your leniency
which is preceded by your ability.
For this reason, Al Maseeh (may the peace and salutations of
Allaah be upon him) has said: {if you punish them, they are your
servants, and if you forgive them, you are indeed the wise and
the supreme}. To be lenient is outwardly degrading, though it is a
source of inner dignity. Allaah grants honor to one who is
lenient, though he degrades one who seeks vengeance for
himself. Consequently, the messenger of Allaah never did so for
this reason. The glorified has said: {those who seek victory}, but
how could it be understood that they could do this without
support? In addition, when victory is sought, souls usually
exceed the boundaries of justice. As a result, the glorifed has
legislated commensurate retaliation while encouraging leniency.
Leniency is a trait of the tranquil soul, and degradation is a
trait of the commanding soul. As for seeking victory and
retribution, they are two separate issues.
The Difference Between Seeking Victory And Retribution
To seek victory is to do so for the sake of Allaah, and none is
capable of this except one who is free of desire. However, the
commanding soul can incite one to seek revenge simply to
degrade another.
As for the tranquil soul which has escaped the bondage of
desire and has returned to Allaah, it retaliates in defense of the
honor which Allaah has granted it. In reality, this is the defense
of Allaah.
It has been narrated that 'Alee (may Allaah be pleased with
him) passed a man who sought his assistance and said: this
person has not given me what I deserve. He said: give him what
he deserves. When 'Alee departed, the guilty man hit the other
man and 'Alee returned. The other man said: I have pardoned
him 0 commander of the faithful, and 'Alee struck him nine
times, then he said: he has pardoned you and this is his right.
However, 'Alee punished him for flagrantly disregarding the
authority of Allaah.

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 322 Is The Nafs One Or Three?
The Difference Between A Sound Heart And Heedlessness
A sound heart is one which does not desire evil while being
aware of it. Conversely, heedlessness is ignorance which is
blameworthy. A perfect heart is one which knows evil in detail
though does not desire it. 'Umar Bin Al Khattaab (may Allaah be
pleased with him) used to say: I am not deceptive, and one who
is cannot deceive me.
'Umar was too intelligent to be deceived, and was too
righteous too be deceptive. The most high has said: {on the day
when wealth nor progeny will avail, except if one reaches Allaah
with a sound heart}[Ash Shu'araa/88-89].
~ rdt~..-.L:.
"-'°9'..-- ~./ - :&T Ji.~.:~!~
..., _....,.,, ;:,~ .qj J~ C}-:! .q \~Y.t
[89-88:t-1 yi...!JI]
This is a heart which causes one to follow the thought and
desire.
The Difference Between Confidence And Delusion
Confidence is tranquility, and it increases with time and
intuition. The heart attatches itself to one whom it trusts, thus it
becomes reliant upon him. Similarly, if the heart reaches Allaah,
it becomes lovingly subservient to him. Consequently, he will be
the only source of aid for this heart.
As for delusion, it is produced by Shaytaan and the soul, and
it is to trust one who is not trustworthy, and to depend upon a
source which yields nothing beneficial. The most high has said:
{the work of those who disbelieve is like a mirage which appears
to be water to a thirsty man. Though once he reaches it, he finds
nothing. Allaah finds him there and concludes his account, and
he is expeditious in this regard} {say: shall we inform you of
those who have suffered the greatest loss. They are those who
have deviated on earth while thinking that they have done well}.
Once the veil has been removed and reality becomes apparent,
they will realize that they were lost.
It has appeared in a well known tradition that if you notice
that Allaah the glorified is blessing you while you continue to
sin, then beware. Rather, punishmnet has been delayed, and the
most high has said: {once they forgot what they were reminded

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 ls The Nafs One Or Three? 323
of, we gave them everything and they were delighted. We then
overtook them while they were immersed in evil}.
It is an utter delusion for one to believe that he deserves the
grace of Allaah and that the hour will not come. He is in a state
of illusion concerning his lord, himself, and the world in which
he lives, and Shaytaan deceives him with his promises. The final
outcome of this is destruction.
The Difference Between Hope And A Wish
Hope is accompanied by a concerted effort to achieve
success.
A wish is for the soul to desire success without pursuing it.
The most high has said: {those who believe, migrate, and
struggle in the path of Allaah are those who hope for his mercy}.
Although, those who are deceived say that it is those who are
heedless of the pleasure of Allaah who hope for his mercy.
A sign of genuine hope is for one to fear the loss of paradise
due to a neglected action. This individual is like a man who seeks
the hand of a noble woman, and is notified shortly before the
ceremony so that he may prepare, and he does so meticulously.
Once he reaches the reception, he is welcomed by all. Although,
if he were to arrive utterly filthy, the doorman would strike him
and shout at him before driving him away. This person is
wishful.
When the heart becomes capable of beholding the hereafter
and what Allaah has prepared for the obedient and disobedient, it
proceeds unto it out of fear. Although, once the veil of the soul is
removed, the heart abandons the soul in favor of the supreme and
compassionate and the garden of joy. At this point, all who. are
fearful become hopeful, and all who are hopeful become fearful.
One is with his companion in this world and the next, so
when he becomes aware of the threat of punishmnet, he
abandons his evil neighbor. For this reason, he is named fearful.
Conversely, when he beomes aware of the promised reward, he
yearns for it. As a result, he is named hopeful.
The prophet (may Allaah send salutations upon him)
explained that faith has branches and is composed of outward
and inward actions. He explained migration as being a departure
from what Allaah has forbidden, and the soldier as being one
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 324 ls The Nafs One Or Three?
who combats his soul for Allaah.
The point is this, Allaah the glorified has designated the
hopeful as being those who believe, migrate, and struggle.
As for wishes, they are the capital of the bankrupt, and the
whisperings and false hopes of the soul which it places within an
ignorant heart. The most high has said: {it is not according to
your wishes nor those of the people of the book. Whoever does
wrong will receive a recompense, and he will find no assistant or
protector except Allaah}[An Nisaa/123].
~'J-
.,. ,. ,,
'-.u "..L-1~-
•J
·1-::. , .J.
.r" ~ 0'" ~·:..f:=i 1·.. t1'.j··~It _,
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; ~
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If a servant loses the assistance and protection of Allaah,
Shaytaan and his soul become his protection, and when he seeks
victory, he will do so for his soul instead of Allaah and his
messenger, thus he cannot be hopeful. If your soul says to you: I
am the equivalent of hope, demand proof and say: this is what
you wish, so bring your proof if you are truthful. An astute
person performs good deeds due to hope, though an idiot relies
upon wishes which he calls hope, and Allaah is the granter of
success.
The Difference Between Discussing The Grace Of Allaah
And Bragging About It
One who discusses the grace of Allaah speaks about his
goodness, thus he praises and thanks him in this fashion.
As for one who braggs about the grace of Allaah, he attempts
to show others that he is superior so that they will glorify him.
The Difference Between The Joy Of The Heart And The Joy
Of The Soul
The joy of knowing and loving Allaah is heartfelt. The most
high has said: {those whom we have given the book are joyous
with what has been revealed to you}[Ar Ra'd/36]. ·
[ 36:.lc.)IJ,1.
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""ill1
• J l.J.(
---: '-·.
-1..iL.;...:. ..._:_))'"~ .
-~I'
, ~',:·=1;-:c:.t,11-}..
'J1'
Aboo Sa' eed Al Khudree has said: the grace of Allaah is the
Qur' aan, and his mercy is that he has chosen you for it.
The joy of Allaah, his names, his attributes, his speech, his
messenger, and his tradition is the essence of faith, and it is the

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 ls The Nafs One Or Three? 325
source of an amazing form of subservience which affects the
heart in a manner beyond description.
The joy of reaching the beloved is based upon the extent to
which he was loved on earth.
Other great and amazing forms of joy are sincerity, reliance,
fear, hope, and repentence. As these actions increase, so does the
joy which results from them. As for repentence, if a sinner knew
that it is far more pleasureable than sin, he would pursue it even
faster. This is a secret known by one who has realized the joy of
the lord most high when his servant repents. The messenger of
Allaah (may Allaah send salutations upon him) compared this
joy to that of a man who has lost his food, drink, and riding
animal while travelling in a dangerous land. He does not find
anything, so he loses hope and awaits death. Then once the moon
rises, he spots his riding animal in the light. He then hangs it's
bridle from a tree and joyously exclaims: 0 Allaah, you are my
servant, and I am your lord. He made a mistake due to his
immense joy, and Allaah is more delighted by the repentence of
his servant than this man is with his riding animal.
The joy which is experienced after repentence is not attained
without difficulty, though it is achievable with patience.
However, if one is impatient, the joy of sin will precede his
demise. Consequently, both the joy of repentence and
disobedience will pass him by, and he will be grief stricken,
because something beloved has left him while something painful
remains.
An Illustration Of The Greatest Joy
The greatest joy is achieved upon departure from this world
when the angel is sent to give glad tidings. If one who has
repented were only aware of this joy, the intellect would
command that it be preferred. Many joyful events ensue, such as
the prayer of the angels over the soul of the deceased, and other
events which occur until the servant successfully crosses the
bridge of hell. The greatest joy follows which is beyond measure
and is 'undescribeable, namely it is to behold the face of the
blessed and most high lord. This is for the followers of the
prophetic tradition who affirm this sight, and he will speak to
them while above them.

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 326 ls The Nafs One Or Three?
The Difference Between A Soft Heart And Anxiety
_ Anxiety is a weak soul and a fearful heart which perpetuates
greed. This is produced by a lack of faith concerning
predestination. However, the most high has said: {nothing
transpires on earth or amongst yourselves that has not been
recorded in a book which has preceded. This is definitely easy
for Allaah. This is so you will not despair due to what you have
lost, nor rejoice due to what he has granted you} [Al Hadeed/22-
23 ].
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A soft heart is mercy, though anxiety is an illness produced

by the commanding soul. An ill heart is imprisoned by desire,
though once it is filled with the light of faith and love of Allaah,
it is released. At that point, it becomes merciful even to ants, and
this is the nearest heart to Allaah. Anas has said: the messenger
of Allaah (may Allaah send salutations upon him) was the most
merciful to the needy.
The following has appeared in traditions: (mercy is only
taken from the wicked) (whoever is not merciful wi1l not receive
mercy) (be merciful toward those on earth so that he who is in
the heavens wi11 be merciful toward you) (the inhabitants of
paradise are three: a just and charitable man of authority, a soft
hearted man who is merciful toward every relative and believer,
and a chaste man with dependents).
As Siddeeq (may Allaah be pleased with him) is the finest of
this nation due to his merciful heart amongst other things. In fact,
the messenger of Allaah (may Allaah send salutations upon him
and his family) even compared him to Ibraaheem and 'Eesa. The
lord most glorified and most high is merciful, and those who are
nearest to him are those who are most compassionate.
Conversely, those who are the farthest from him are those who
are hardhearted.
The Difference Between Resentment And Hatred
Resentment is a feeling of discomfort which the soul

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 Is The Nafs One Or Three? 327
attempts to eliminate.
As for hatred, it is the concealment and perpetual anticipation
of evil, while resentment is the result of harm. Although
resentment can be quickly eliminated, hatred cannot. Hatred
results from a constricted heart and a dark soul. Conversely,
resentment exists while the heart is strong, firm, illuminated, and
perceptive.
The Difference Between Competition And Jealousy
Competition is the swift pursuit of the completeness of one
whom you rival in an attempt to surpass, and it is a noble trait.
The most high has said: {may those who rival one another
compete for that}[Al Mutaffifeen/26) .
~ )I..
' ,.,.
y-J'' ~~:1;•, Jl!•)' JJ
•_.::L_t t-p ''
[26:Ut"-1 ]~ ~ 0_,. ~;.JI ~ ,~,..

The companions of the messenger of Allaah (may Allaah

send salutations upon him) used to encourage each other to
compete. Competition is a contest which the most high has said
the following about: {compete to attain what is good}[Al
Baqara/147). ~

[147:0~1 ]~~~j: ~iT~ Jfa ~ ~.J~J;jTt

'Umar Bin Al Khattaab used to compete with Aboo Bakr As
Siddeeq (may Allaah be pleased with them) , and he said: by
Allaah, I have never attempted to compete with Aboo Bakr
without being preceded by him.
Jealousy is a despicable trait produced by a lowly and
incapable soul which envies those who have achieved what it has
not. This soul wishes that those whom it envies would be equally
incapable, and the most high has said: {many people of the book
wish that you would disbelieve as they have so that you may both
become equal }[An Nisaa/89).
LS; :. '1L J'I• i·-'t.;5~\
_,..... -~
•. .,I'' .Y .
I·.. ~. ·1~)1..
- v- ~,..
~ .ii" ,,. ,,,. ....

[64:01JAC- Ji]~ ~j
Consequently, one who is jealous wishes that the one whom
he envies will suffer a loss so that they will both become equal.

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 328 ls The Nafs One Or Three?
However, envy has been used to refer to praiseworthy
competiton, and this has been narrated from the prophet (may
Allaah send salutations upon him) in the authentic collection
where he said: (only two may be envied: a man whom Allaah has
granted the Qur' aan who stands in prayer day and night, and a
man whom Allaah has granted wealth which he spends
appropriately) .
The Difference Between The Love Of Leadership And The
Love Of Leading
The difference between these two conditions is that the
former entails self-aggrandizement while the latter entails the
glorifcation of Allaah and his dictate. One who leads and one
who follows are collectively obedient, and the basis of this
leadership is certainty and patience. This leadership is practically
the highest rank that a servant can achieve in this religion, and
the reward of this position is a special place in paradise. As for
leadership, it is sought to achieve personal goals and to
manipulate the masses. The adverse effects of this leadership are
countless, though leaders are blind. Once they regain sight, they
will realize that what they were involved in was unethical,
especially on the day of assembly when they will be trampled
like ants. This is the recompense of their indifference toward the
dictate of Allaah and his servants.
Loving For The Pleasure Of Allaah And Loving Other Than
Allaah
Everyone must differentiate between these two types of love.
Loving for the pleasure of Allaah is the completion of faith.
Loving other than Allaah is polytheism.
The entire religion revolves around four principles: love and
hate, and action and the lack thereof. The latter is produced by
the former. Whoever performs these four actions for Allaah has
complete faith. Conversely, loving other than Allaah can either
be polytheism, or it can infringe upon the completeness of
sincerity and the love of Allaah. However, the latter does not
expel one from Islaam.
Loving other than Allaah is similar to the love which the
polytheists had for their idols and deities. The most high has said:
{there are some who have chosen deities beside Allaah. They

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 ls The Nafs One Or Three? 329
love them as he is loved}. This is polytheism which Allaah does
not pardon, and faith is incomplete unless war is waged against
these deities. Allaah has sent all of his messengers and has
revealed all of his books for this purpose. He has also created the
fire for these polytheists, and he has created paradise for those
who combat them.
There is also the love of what Allaah has made appealing to
the soul, such as women and wealth etc. This type of love is
similar to the love that a hungry man has for food. However, if
one were to love what is desired seeking the pleasure of Allaah,
he would be rewarded. In fact, women and fragrance were made
beloved to the most complete of all creation, and this love helped
him to love Allaah, to maintain his dictate, and to convey his
message. However, he did not prefer this more than the pleasure
of Allaah.
The Difference Between Reliance And Inability
Reliance is the servitude of a heart which depends upon
Allaah.
As for inability, it is either to neglect cause claiming to be
reliant, or it is to depend upon it while being heedless of the
source. Consequently, reliance is like hope, and inability is like a
wish.
The inable one says: sustenance reaches the receipient just as
his demise does, and what has been predestined for me will
arrive, even if I am weak. Although, I will not attain what has not
been predestined for me even if I am strong. If I were to flee
from my sustenance as I flee from death, it would still reach me.
It is said to him: yes, this is entirely true. You know that
sustenance is predestined, though how do you know if it is
achieved by your effort or the effort of another? If it is achieved
by your effort, then what is the cause? If you are not aware, then
how did you discover that it was predestined that your sustenance
would arrive without effort? How many times have you pursued
what was predestined for someone else, and how many times has
someone else pursued what was predestined for you? If you have
witnessed this, then how did you discover that your sustenance is
attained completely by the effort of another?
The prophets were mindful of the cause as well as the source.

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 330 Is The Nafs One Or Three?
Zakariyyaa was a carpenter and Allaah commanded Nooh to
build the ship. The companions did not neglect cause in favor of
reliance. Do you not realize that they expended great effort in
fighting the enemies of this religion emulating the master of the
reliant (may Allaah send salutations upon him) ?
The Difference Between Cautiousness And Whispering
Cautiousness is to go to great lengths to follow the prophetic
tradition without being extreme.

As for whispering, it is to introduce what has not been

performed by the messenger of Allaah (may Allaah send
salutations upon him) or any of his companions claiming that a
legal objective may be achieved by this action. In this case, one
may exceed three washings during ablution, he may utter his
intention to pray once or several times, or he may avoid prayer
while wearing sandals as a precaution. However, cautiousness is
to follow the prophetic tradition, even if it is opposed by most or
even all on earth.
The Difference Between Angelic And Satanic Inspiration
Whatever is intended for Allaah in accordance with the
prophetic tradition is angelic. Although, whatever is intended for
another in opposition to the prophetic tradition is Satanic.
In addition, whatever yields the remembrance of Allaah, an
illuminated and expanded heart, and tranquility is also angelic.
Though whatever produces the opposite is Satanic.
The Difference Between Moderation
And Reduction
Moderation lies between deficiency and excessiveness. The
most high has said: {those who are not wasteful nor miserly
when the spend, but are moderate }[Al Furqaan/67).
[67:0u.)111~ i~ (Jj i)~;J iJia·.fi1J ~~lj~
The entire religion lies between these two extremes, and they
can only be avoided by one who follows the messenger of Allaah
(may Allaah send salutations upon him) and avoids the opinions
of others, though not the reverse. Both of these extremes can
unite within one person, thus he can be deficient in certain
aspects of his religion while being excessive in others.

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 Is The Nafs One Or Three? 331
The Difference Between Counsel
And Condemnation
Counsel is being merciful toward the one whom you advise
while seeking the pleasure of Allaah. The advisor is patient if
mistreated by the one whom he advises. He is similar to a
physician who tolerates the ill behavior of his patient and
persuades him to take his medicine.
As for condemnation, it is castigation in the guise of counsel.
An advisor will not resent you if you reject his counsel. In
fact, he will supplicate for you in your absence, and he will
not mention your shortcomings. One who condems is the
opposite.
The Difference Between Promptness And Haste
Promptness is to seize an opportunity, and haste is to seek
something prematurely. In fact, it is produced by Shaytaan,
because it prevents forbearance and proper decision making.
Consequently, haste accompanies regret as laziness accompanies
loss.
The Difference Between Informing Someone Of A Matter
And Complaining To Him About It
One who informs someone about a matter may intend to
apologize, to warn, or to encourage patience. This
encouragement may resemble a complaint, though the intention
is the distinguishing factor.
As for complaining, it is void of a sound objective. Although,
if it is directed toward the glorified and most high, it is the
seeking of mercy as Ayyoob has said: {when he called upon his
lord saying: harm has befallen me and you are the most
compassionate} [Al Anbiyaa/83].
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~J '-' J<l..IJ r.:s~ ~] ......-'Y..'Jr

[83:~~'11 ]~ ~ ~jll
Complaining to Allaah the glorified does not negate patience,
because Allaah has said about Ayyoob: {we found him to be
patient, he was devout and was the finest servant}[Saad/44].
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t. • "

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 332 ls The Nafs One Or Three?
Some have said that the statement of Ayoob was induced so
that he would be an example for the weak of this nation, and this
has been said by one who holds that complaining negates
patience. However, this is a terrible mistake, because it is the
complaint which does so, but not complaining to Allaah. In fact,
he tries his servant to induce this, and he dislikes fortitude in this
regard. Rather, he loves for a servant to display weakness before
him, and his mercy is closer to this heart than a hand is to the
mouth.
A Refutation Of Those Who Hold The The Creator And
Creation Are One
This group has united what is separate and have concluded
that what he has loved what he has predestined . They have
united trade and usury saying: {rather, trade is similar to
usury}[Al Baqara/275].
.i..

[275:o.fa.11 ]~ ~ ~J~ ~ ~ ~81 ~i ~

They have united what has been slaughtered with what has
died asking: how can we eat what we have killed and not eat
what Allaah has killed? They have consolidated everything and
have said: this is Allaah who is the only deity worthy of worship.
A Brief Indication Of Various Differences
The monotheism of the messengers is the detailed affirmation
of the perfection of Allaah, and the complete worship of him
alone.
As for the monotheism of those who deny the attributes of
Allaah, it is the negation of his names and attributes through
omission or distortion. They refer to this as monotheism, though
in fact it is the denial of the names and attributes of the most high
and their reality.
The messengers have raised the glorified above flaws and
deficiencies as he himself has. They negate his perfection and the
greatness of his lordship. Rather, all of his names and attributes
are perfect and beautiful, and all of his actions are good, wise,
and beneficial.
As for those who deny the attributes of Allaah, they have
denied:
his speech

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 Is The Nafs One Or Three? 333
that hands may be raised toward him
that the fine statement may ascend to him
that anything may descend from him
that an angel or soul can ascend to him
that he is above all creation
that he will seize the heavens with one hand and earth with
the other
that he will clench the heavens, the earth, the mountains, and
the trees with different fingers
that he has a face
that the believers will behold him in paradise
that he will greet and speak to the believers and laugh
that he descends to the lowest heaven every night
that he acts for a particular reason
that what he has willed will always transpire and that it is the
source of all events
that he loves and is loved
that he is merciful
that he is angry
that he hears
that he sees
that he knows
that he is present
The Difference Between The Reality Of The Names And
Attributes And Physical Comparison
lmaam Ahmad and others have said that physical comparison
is to say: a hand like mine, hearing like mine, vision like mine,
etc.
The messengers have agreed that Allaah must be described as
he and his messenger have described him without any denial,
distortion, or physical comparison. If one compares Allaah to his
creation or denies the reality of his description, he has
disbelieved. However, if one affirms the reality of his names and
attributes and denies that something created could resemble him,
then he has been guided to the straight path.
The Difference Between Reserving The Right Of Allaah And
Mistreating The Distinguished
To reserve this right is withhold from creation anything
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 334 Is The Nafs One Or Three?
which belongs solely to Allaah.
If the unique characteristics of lordship were withheld such
that one were reduced to the level of a powerless servant, he
would not be degraded. The master of the progeny of Aadam has
said: (0 humanity, I do not wish that you exalt me) . He said to
his daughter Faatima, his uncle Al 'Abbaas, and his aunt Safiyya:
(I cannot intervene between you and Allaah) . However, the
polytheists claimed the opposite for their deities and leaders, thus
they also claimed that whoever removed them from their position
had degraded them. The following verse applies to them: {when
Allaah is mentioned alone, the hearts of those who disbelieve in
the hereafter resist. Though when others are mentioned they
rejoice} [Az Zumar/45].
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~ ~ VJ.J"~ !• • ~ (.-A _,, ...;:iJ_, ~ ~~ J., _,

The Difference Between Reserving The Right Of The

Messenger (May Allaah Send Salutations Upon Him) And
Avoiding The Views Of Scholars
To reserve the right of the messenger (may Allaah send
salutations upon him) is to place no opinion before his tradition.
If a prophetic tradition is authentic, you should study the
meaning of it, and once it becomes apparent, you must not divert
from it.
There is a distinct difference between following a scholar
whose evidence you are unaware of, and being aided by his
understanding. As for the latter, he relies upon a scholar to reach
his ultimate guide, and once he does, he needs no other.
Similarly, one who depends upon a star to find the direction of
prayer will no longer need it once he finds it.
Ash Shaafi 'ee has said: it has been unanimously agreed upon
that if the tradition of the messenger of Allaah (may Allaah send
salutations upon him) becomes clear, it may not be rejected due
to any opinion.
The Difference Between The Beloved Of The Compassionate
And The Beloved Of Shaytaan
The beloved of the compassionate are not afflicted by fear
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 ls The Na/s One Or Three? 335
nor sorrow. They are reverent believers who are mentioned in the
beginning of Al Baqara until the following verse: {they are the
successful}. They have also been mentioned in the middle of it:
{though righteousness is one who believes in Allaah and the last
day }and until the following verse: {they are those who are
truthful, and they are the reverent} .
The beloved of the compassionate are sincere and oppose
others in favor of the tradition of the messenger of Allaah (may
Allaah send salutations upon him) . They do not innovate nor do
they advocate innovation. They are partial only to Allaah, his
messenger, and his companions. They are serious about their
religion and they do not prefer Satanic music instead of the
Qur' aan, nor do they desire bad company more than the pleasure
of the compassionate.
The beloved of Shaytaan are immersed in what is pleasing to
him, and they combat those who forbid them. If you are confused
as to who is who, then judge according to monotheism and
adherence to the prophetic tradition, but do not judge according
to spiritual states or unusual achievements, even if you see one
who can walk on water or fly through the air.
The Difference Between A Faith Induced State And A
Satanic State
A faith induced condition is the fruit of adherence to the
messenger, sincere action, and monotheism. This condition is
correct if accompanied by perpetual adherence to the prophetic
tradition and the divine dictate.
A Satanic condition is linked to polytheism and iniquity and
arises as a result of Satanic contact and resemblance.
This applies to many people such as witches and warlocks
and others who claim to be Muslim. However, a man could be a
sincere and devout worshipper, though his condition could be
Satanic due to his ignorance of Angelic and Satanic beings, as
well as the reality of faith.
People have been tried due to their inability to differentiate
between truth and falsehood. This ability is a light which Allaah
places in the heart. It allows one to see reality, though it is
inevitable that one who lacks this ability will misled by
Shaytaan, and it is Allaah who is sought for aid.

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 336 Is The Nafs One Or Three?
The Difference Between A Revealed Ruling Which Must Be
Follwed And An Interpreted Ruling Which May Be
Followed At Best
Allaah has judged between his servants and has revealed
these rulings to his messenger, and only he could do so.
Conversely, there are scholarly views whose acceptance is
not obligatory, and one who opposes them is not declared a
sinner or a disbeliever. In fact, Aboo Haneefa has said in this
regard: this is my view, so if anyone comes to us with one which
is better, we will accept it. When Ar Rasheed sought to impose
The Muwatta upon the nation, he consulted Maalik who said: the
companions of the messenger of Allaah (may Allaah send
salutations upon him) have become divided across the land, and
every nation has unique knowledge.
As for the substitute ruling which is other than what Allaah
has revealed, it may not be enacted or implemented. The one
who issues this verdict lies between disbelief, sin, and
oppression.
The objective has been to illustrate various conditions of the
tranquil, reprimanding, and commanding souls, as well as what
unifies and separates them. The soul is one and is commanding,
reprimanding, and tranquil at various times. The souls of most
people are usually commanding. As for the tranquil soul, it is the
least widespread, but the greatest to Allaah who has said: {return
to your lord pleasing and satisfied. Join my servants and enter my
paradise} [Al Fajr/28-30].
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~.)lj ~ c.SA-f J ~,)lj ~~.;. ~lj~j Jl ~jl:r
[30-28:~1]~ '° ~

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 Index
Souls Are Aware Of Those Who Visit And Greet Them .................. 3
Chapter: The Deceased Are Aware Of Those Who Visit Them ......... 4
What Is Uttered By The Birds During Jumu'a ........................................ 5
The deceased are even aware of the actions of their relatives ................ 6
Many statements of the companions have appeared in his regard .......... 7
A Vision Of The Believers Equals A Narration ..................................... 9
The Deceased Welcomes Mourners ....................................................... 9
Recitation During Burial ........................................................................ 10
Al Khallaal has said in Al Jaami': The Book Of Recitation At The
Grave ..................................................................................................... 10
Recitation At The Grave Shortly After Burial ........................................ 11
Chapter: The Deceased Ask About The Living, And They Are Aware Of
Their Statements And Actions .............................................................. 13
Chapter: Seeking Evidence That The Deceased Hears The Utterance
In The Grave ......................................................................................... 14
The Deceased Are Aware Of Family Affairs ......................................... 16
The Story Of The Bequest Of Thaabit Bin Qays After His Death ......... 17
Can kinship be verified by resemblance despite the fact that physical
traits often do not surface and are also shared by others? ........................ 20
Chapter: Do The Souls Of The Deceased Visit And Consult Each
Other Or Not? ...................................................................................... 21
Knowledge Which Is Discussed By The Souls And The Position Of
The Tranquil Soul ................................................................................. 22
Prophetic traditions Which Indicate That Souls Know And Visit One
Another ................................................................................................. 24
Chapter: Do The Souls Of The Living And Dead Meet Or Not? ..... 26
The Story Of The Death Of Maalik Bin Deenaar ................................... 29
The Story Of The Vision Of Rajaa Bin Haywa ......., .............................. 29
The Story Of The Vision Of Raabi'a ...................................................... 30
The Vision Of Some Of The Relatives Of 'Aasim Al Juhdaree ............. 31
The Story Of Murra Al Hamzaanee ....................................................... 31
The Story Of The Vision OfUways Al Qamee...................................... 32
Good And Bad Deeds Are Presented To The Souls ............................... 32
The Vision Of 'Umar Bin 'Abdi! 'Azeez (may Allaah have mercy upon him)
Where He Beheld The Prophet (may Allaah send salutations upon him) And
Four Of His Companions ........................................................................ 33
The Vision Of Mu'aadh Bin Jabl (may Allaah Be Pleased With Him) And
The Joy Which He Experienced ............................................................ 35
The Position Ofhnaam Ahmad Bin Hanbal (may Allaah the most high
have mercy upon him) In The Next Life ............................................... 36
The Vision Of Bishr Al Haafee (may Allaah the most high have mercy

337
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 338 Index
upon him) After His Death ................................................................... 37
Adhering To Traditions And Keeping The Company Of The Righteous
Is Salvation From The Fire And Nearness To Allaah .......................... 38
Intellectual Evidence Which Supports The Meeting Of Souls ............... 38
A Vision Is Of Three Types ................................................................... 39
The Soul Of One Who Is Asleep Is Raised To The Throne Where It Is
Permitted To Prostrate If It Is Legally Pure .......................................... .42
How Does The Soul Of One Who Is Asleep Meet The Soul Of One
Who Is Awake? ..................................................................................... 42
Allaah The Most High Grants Wisdom And Benefit With A Vision .............. 43
The Amazing Visions Of Aboo Muhammad At Ta'aayushee ............... 44
Chapter: Does The Soul Die, Or Is Death Confined To The Body? ......... 46
Research Surrounding The Death Of Souls ........................................... 47
The Blowing Of The Hom And The Subsequent Collapse, And Those
Who Are Excluded ................................................................................ 47
A Clarification Of The Prophetic Tradition: People Will Collapse
On The Day Of Resurrection, Though I Will Be The First To The
First To Regain Consciousness ............................................................ .48
Research Surrounding The Meaning Of Death ...................................... 49
How Are Souls Capable Of Recognizing One Another After
Separating From The Body? ............................................................. 53
The Soul Is A Self Subsisting Being According To The Principles
Of The People Of Prophetic Tradition .................................................. 53
Chapter: Is The Soul Returned To The Deceased During
Interrogation Or Not? ........................................................................ 57
The Messenger (may Allaah send salutations upon him) Saw The
Prophets During The Night Journey ..................................................... 62
Causing The Deceased To Hear ............................................................. 64
The Removal Of The Souls Of The Believer And Disbeliever, And A
Detailed Illustration Of Their Lives In The Grave ................................ 65
Does The Torture Of The Grave Affect The Body And The Soul, Or
Just One Of Them? ............................................................................... 72
The View Of The Early Muslims Is That The Deceased Experiences
Joy Or Misery In Body And Soul.. ........................................................ 74
The Cattle Hear The Torture Of The Grave ........................................... 75
An Amazing Story About A Riding Animal That Heard The Torture Of
The Grave And Was Witnessed ............................................................ 76
Deeds Protect Those Who Are Buried ................................................... 77
The Sun Appears In The Grave As If It Is Setting .................................. 78
Prophetic Traditions Concerning The Compression Of The Grave ....... 81
The Torture Of The Grave Has Been Established By The Unanimous
Agreement Of The People Of The Prophetic Tradition ............................. 82
The Torture Of The Grave Reaches Those Who Deserve It, Whether
They Are Buried Or Not, Even If They Have Been Devoured By
Predatory Animals ................................................................................. 83

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 Index 339
The Torture Of The Grave For Those Who Lie ...................................... 83
A Story About The Night Journey .......................................................... 85
The Torture Of Those Who Neglect Prayer ............................................ 85
The Torture Of Those Who Do Not Give Obligatory Charity .................. 86
A Response To The Athiests And Heretics Who Deny The Joy And
Misery Of The Grave .......................................................................... 90
A Response To The Athiests And Heretics ............................................ 90
A Rule For Understanding The Speech Of Allaah And His Messenger. 92
A Subtle Affinnation Of The Torture Of The Grave ............................. 93
The Angels Greet The Dying And He Responds .................................... 94
The Story Of Khayr An Nassaaj ............................................................. 94
The Death Of 'Umar Bin 'Abdil 'Azeez .................................................. 94
The Joy And Misery Of The Grave Is Not Of A Wordly Type .............. 96
The Wisdom Of Concealing The Torture Of The Grave From Man
Though Not Livestock .......................................................................... 97
The Torture Of The Grave Will Sometimes Appear If Allaah Has
Willed ................................................................................................... 97
The Torture Of Delaying Prayer And Offering It While Legally
lmpure ................................................................................................... 98
The Torture Of One Who Walks Arrogantly .......................................... 99
The Torture Of Bad Etiqutte Toward The Companions ......................... 102
Allaah Conceals A Great Deal Of What Occurs On Earth From His
Creation ................................................................................................. 103
The Concealment Of The Grave Is A Mercy For The Servants ................... 104
The Soul Is Returned To The Deceased Even If The Causes Of Death
Differ .................................................................................................... 104
An Explanation Of The Verse {there is nothing that does not glorify and
praise him} ............................................................................................ 105
If Trees And Rocks Have Senses, Then So Should Bodies Containing
Souls ..................................................................................................... 106
The Torture OfThe Grave Is The Torture OfThe Intennediate Stage............. 107
Death Is A Destination And A First Resurrection .................................. 108
The Major And Minor Resurrection ....................................................... 108
The Intermediate Stage Is The First Abode Of Recompense .................. 108
The Wisdom or The Torture Or The Grave Not Being Mentioned In
The Qur'aan Despite The Importance or It ..................................... 110
What Causes People To Be Tortured In The Grave? ....................... 115
Salvation From The Torture or The Grave ....................................... 119
Taking Account Of The Soul Before Sleep ............................................ 119
The Distinguishing Characteristics Of Martyrs ..................................., .. 120
The Advantage Of Al Mulk ................................................................... 120
A Detailed Illustration Of How Good Deeds Repel Punishment ........... 123
The Vision Of The Prophets Is Revelation ............................................. 124
Does The Interrogation or The Grave Include Muslims, Disbelievers,
And Hypocrites? Or Is It Limited To Muslims And Hypocrites? ... 125

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 340 Index
Is The Interrogation Of Munkar And Nakeer Confined To This
Nation Or Not? .................................................................................... 130
Are Children Tried Within Their Graves? ........................................ 133
Is The Torture Of The Grave Perpetual Or Not? ............................. 135
Where Do Souls Settle Between Death And The Day Of
Resurrection? ...................................................................................... 138
Souls Are At The Graves For Seven Days ............................................. 141
A Clarification Of The View Of Those Who State That Souls Are In
Paradise ................................................................................................. 142
A Clarification Of The Statement Of Mujaahid That Souls Are Not In
Paradise ................................................................................................. 150
The Statement That Souls Are Before The Graves ................................ 152
The Soul Of One Who Is Asleep Ascends And Prostrates Before The
Throne ................................................................................................... 153
The Affair Of The Soul Differs According To Condition ...................... 155
The Statement Of One Who Has Said That The Souls Of Believers Are
With Allaah The Most High ................................................................. 157
An Illustration Of The Ultimate Lotus Tree, The Uppermost Heaven,
And Sijjeen ........................................................................................... 158
The Seizure Of The Soul Of Idrees In The Fourth Heaven .................... 158
The Title "Sidratul Muntaha" ................................................................. 159
The Statement That The Souls Of The Believers Are At The Basin ...... 159
The Statement That Souls Congregate Upon The Land Which The
Righteous Will Inherit From Allaah ...................................................... 161
The Statement That The Souls Of The Believers Are In 'Illiyyeen ........ 162
A Refutation Of The Statement That Souls Are In The Well Of Zamzam
.............................................................................................................. 162
The Statement That Souls Are In An Intermediate Stage ....................... 163
The Statement That The Souls Of The Believers Are Upon The Right
Side Of Aadam...................................................................................... 163
A Discussion Of The Abode Of Souls After Death, And The Position Of
lbn Hazm ............................................................................................... 164
The Statement That The Abode Of Souls Is Non-existence ................... 166
The Statement That The Abode Of Souls After Death Is Within Other
Bodies ................................................................................................... 168
The Most Accurate View Concerning The Abode Of Souls .................. 172
Proving That The Deceased Benefits From Actions Performed While
Alive ...................................................................................................... 175
Proving That The Deceased Benefits From What He Has Not Done ..... 176
Confirming That The Reward Of Charity Reaches The Deceased ......... 178
The Reward Of Fasting And Pilgrimage Reaches The Deceased ........... 179
The Reward Of Pilgrimage Reaches The Deceased ............................... 181
The Deceased Is Rewarded For Seven Actions ...................................... 183
The Evidence Of Those Who Hold That A Reward Can Only Reach
The Deceased As A Result Of An Action Which May Be Performed

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 Index 341
By A Substitute ..................................................................................... 185
Negating That A Servant May Be Punished For The Offense Of
Another ................................................................................................. 191
The Prophetic Tradition (When A Servant Dies ... ) Is An Invalid Proofl91
A Reply To Those Who Hold That Bestowal Is A Transfer ................... 192
A Reply To Those Who Hold That It Is Disliked To Prefer Another For
The Cause Of A Reward ....................................................................... 192
As for the following statement of yours: if benevolence were permissible
for the deceased, it would also be for the living, the response is as
follows ....................................................................................................... 193
A Response To Those Who Hold That If Benevolence Were Permissible
For The Deceased, His Reward Would Be Secondary .......................... 195
A Response To Those Who Hold That If Benevolence Were Permitted For
The Deceased, The Reward Of Obligatory Actions Could Be Granted .... 197
A Response To Those Who Hold That Legal Responsibility Is A Test
Which Cannot Be Taken By Another ................................................... 197
Creation Is Dependent Upon Allaah, And The Most Beloved To Him Are
Those Who Are Most Beneficial To Others ............................................ 198
A Response To Those Who Hold That If The Deceased Could Benefit
From Another, Then He Would Benefit From Islaam And Repentence On
His Behalf ............................................................................................. 198
A Response To Those Who Hold That Worship Is Of Two Types ........ 199
A Response To Those Who Hold That lbn 'Abbaas Has Narrated The
Prophetic Tradition Concerning Fasting On Behalf Of The Deceased . 201
A Response To Those Who Hold That There Is A Disagreement
Concerning The Chain Of Narration Of This Prophetic Tradition ........ 202
A Response To Those Who Accuse The Narrator Of The Following
Prophetic Tradition Of Error: IfUmm Sa'd Made A Vow, A Fast Is
Due........................................................................................................ 204
Statements Of The Scholars Concerning Fasting On Behalf Of The
Deceased ............................................................................................... 206
A Response To Those Who Differentiate Between The Reward Of
Spending And The Reward Of Pilgrimage ........................................... 206
Is It Required That Benevolence Be Intended Verbally So That The
Reward May Reach The Deceased Or Not? .......................................... 207
Must The Acceptence Of An Action Be Stipulated When Granting A
Reward Or Not? .................................................................................... 208
The Reward Of The Recitation Of The Qur' aan And Related Matters .. 209
Is The Soul Ancient Or Recent? .......................................................... 211
Different Views Concerning The Soul... ................................................ 211
Does The Soul Die Or Not? ................................................................... 212
Proof That Souls Are Created ............................................................... 215
The Disagreement Of The Early Muslims And Those Who Have Followed
Them Concerning The Meaning Of The Soul In The Qur' aan ............. 221
Differing Narrations Of The Explanation Of Ibo 'Abbaas Concerning The

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 342 Index
Verse: {They Ask You About The Soul} .............................................. 223
Various Definitions Of The Soul In The Qur' aan .................................. 225
Characteristics Attributed To Allaah The Most High ............................. 225
Did The Soul Exist Before The Body Or Not? ................................... 228
The Evidence Of Those Who Hold That The Soul Was Created Before
The Body............................................................................................... 228
Proving That The Soul Was Created After The Body And A Response To
Those Who Hold The Opposite ............................................................ 234
The soul experiences joy and misery which the body does not, and the
effect remains as one awakes ................................................................ 238
Al Hatee'a has testified upon meeting his lord that the newborn child is
more deserving of an excuse ................................................................. 245
Proving That The Soul Was Created After The Body ............................ 248
What Is The Reality Of The Nafs? ..................................................... 253
The Accurate View Concerning The Reality Of The Soul ..................... 256
The messenger of Allaah{may Allaah send salutations upon him) has said:
(once the soul is seized, vision follows}. This proves that the removal of
the soul is seen ...................................................................................... 25 8
The One Whose Face Became Black After Cursing 'Alee ..................... 267
The One Whose Face Was Blackened For Cursing Aboo Bakr And '
Umar ...................................................................................................... 269
The Slaughter Of One Who Cursed Aboo Bakr And 'Umar .................. 270
The One Whose Face Was Blackened For Disobeying The Prophet (may
Allaah send salutations upon him) And Delaying The Breaking Of The
Fast ........................................................................................................ 270
A Supplication That Vision May Be Restored ....................................... 271
Curing Hip Pain ..................................................................................... 272
Treating The Stomach According To The Wise Man Jaaleenoos ......... 272
Incidents like this are too numerous to mention ..................................... 272
The soul is active within the body, and everyone knows that it his his soul
which moves while the body is moved by it. However, the movement of
the body is witnessed while the movement of the soul is known .......... 273
The Evidence Of Those Who Argue That The Soul Is An Isolated Mass,
And A Comprehensive Refutation ........................................................ 276
Refuting The First Misconception Of The Opposition ........................... 280
Refuting A Second Misconception ........................................................ 281
Refuting A Third Misconception ........................................................... 284
A Refutation Of A Fourth Misconception .............................................. 285
Refuting A Fifth Misconception ............................................................ 286
Refuting A Sixth Misconception ............................................................ 287
Refuting A Seventh Misconception ....................................................... 287
Refuting An Eighth Misconception ....................................................... 288
Refuting A Ninth Misconception ........................................................... 289
Refuting A Tenth Misconception ........................................................... 290
Refuting An Eleventh Misconception .................................................... 290

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 Index 343
Refuting A Twelfth Misconception ........................................................ 290
Refuting A Thirteenth Misconception .................................................... 291
Refuting A Fourteenth Misconception ................................................... 291
Refuting A Fifteenth Misconception ...................................................... 291
Refuting A Sixteenth Misconception ..................................................... 292
Refuting A Seventeenth Misconception ................................................. 292
Refuting An Eighteenth Misconception ................................................. 293
Refuting A Nineteenth Misconception ................................................... 295
Refuting A Twentieth Misconception .................................................... 295
Refuting A Twenty First Misconception ................................................ 295
Declaring Those Who Deny The Angels And Jinn Disbelievers .................... 295
Refuting A Twenty Second Misconception ........................................... 296
The Entrance Of The Jinn Into The Human Body .................................. 296
The Nafs And The Rooh ...................................................................... 297
The Difference Between The Rooh And The Nafs ................................ 299
The Rooh Is Not The Nafs ..................................................................... 299
Is The Nafs One Or Three? ................................................................. 301
Tranquility In Terms Of The Names And Attributes Of The Most High
Lord Is Of Two Types ........................................................................... 302
Allaah The Glorified Has Perfected The Body ...................................... 303
Tranquility And The Soul ...................................................................... 304
Taking Account Of The Nafs And Monitoring It.. ................................. 305
Conditions Of The Reprimanding Soul... ............................................... 306
Conditions Of The Commanding Soul ................................................... 307
How The Commanding Soul Opposes The Tranquil Soul ..................... 309
How The Commanding Soul Makes Sincerity Appear Undesireable .......... 310
The Difference Between Faith Based Reverence And Hypocritical
Reverence.............................................................................................. 311
The Difference Between The Dignity Of The Soul And Arrogance ...... 311
The Difference Between Restraint And Harshness ................................ 311
The Difference Between Humility And Degradation ............................. 311
Humility is of two types ......................................................................... 312
The Difference Between Supremacy And The Defense Of The Divine
Command And The Soul ...................................................................... 312
The Difference Between Generosity And Wasteful Spending .................. 313
The Difference Between Dignity And Arrogance .................................. 313
The Difference Between Protectiveness And Arrogance ....................... 314
The Difference Between Bravery And Boldness ................................... 314
The Difference Between Conservation And Miserliness ....................... 314
The Difference Between Caution And Suspicion .................................. 315
The Difference Between Intuition And Assumption .............................. 315
The Difference Between Advice And Backbiting .................................. 318
The Difference Between A Gift And Bribary, And Commiting Bribary To
Ease Oppression .................................................................................... 319
The Difference Between Patience And Harshness ................................. 319

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 344 Index
Different Types Of Hearts ...................................................................... 319
The Difference Between Leniency And Degradation ............................. 320
The Glorification Of The Carriers Of The Throne ................................. 320
The Difference Between Seeking Victory And Retribution ................... 321
The Difference Between A Sound Heart And Heedlessness .................. 322
The Difference Between Confidence And Delusion .............................. 322
The Difference Between Hope And A Wish .......................................... 323
The Difference Between Discussing The Grace Of Allaah And Bragging
About It ................................................................................................. 324
An Illustration Of The Greatest Joy ....................................................... 325
The Difference Between A Soft Heart And Anxiety .............................. 326
The Difference Between Resentment And Hatred ................................. 326
The Difference Between Competition And Jealousy .................................. 327
The Difference Between The Love Of Leadership And The Love Of
Leading ................................................................................................. 328
The Difference Between Reliance And Inability.................................... 329
The Difference Between Cautiousness And Whispering ....................... 330
The Difference Between Angelic And Satanic Inspiration .................... 330
The Difference Between Moderation And Reduction ............................ 330
The Difference Between Counsel And Condemnation .......................... 331
The Difference Between Promptness And Haste ................................... 331
A Refutation Of Those Who Hold The The Creator And Creation Are
One ........................................................................................................ 332
A Brief Indication Of Various Differences ............................................ 332
The Difference Between The Reality Of The Names And Attributes And
Physical Comparison ............................................................................ 333
The Difference Between Reserving The Right Of Allaah And Mistreating
The Distinguished ................................................................................. 333
The Difference Between Reserving The Right Of The Messenger (May
Allaah Send Salutations Upon Him) And A voiding The Views Of
Scholars ................................................................................................. 334
The Difference Between The Beloved Of The Compassionate And The
Beloved Of Shaytaan ............................................................................ 334
The Difference Between A Faith Induced State And A Satanic State .......... 3 35
The Difference Between A Revealed Ruling Which Must Be Follwed And
An Interpreted Ruling Which May Be Followed At Best ..................... 336

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