This list is not exhaustive, and comes only from my own consulting of the Holy Scriptures…
- Recognizing and paying homage to any rival authority that interferes with the supreme authority and deity of God Almighty
- Falsely accusing a woman of adultery
- Engaging in occultism and magic
- Exacting interest and usury
- Slander and scandal mongering
- Fleeing in the midst of battle from cowardice
- Celebrating ignorance
- Indiscriminately copying the behavior of one’s forefathers or others
- Putting up with oppression and injustice
- Deception and lying
- Distorting or repudiating the truth
- Distorting God’s Holy Scriptures
- Repudiating or overriding God’s Holy Scriptures
- Placing a free human being in bondage unjustly
- Crookedness in measuring merchandise and services sold
- Backbiting and gossiping
- Causing harm or pain to others or oneself unnecessarily
- Supporting an oppressor
- Supporting an unjust cause or promoting injustice in even in a small way
- Neglecting personal or public hygiene
- Abandoning one’s parents in their old age
- Indifference in the face of injustice and oppression
- Indifference to the plight of the needy
- Casual and indiscriminate sex
- Fermenting discord between people
- Losing hope
- Artificially limiting access to any natural resource
- Hoarding and creating an artificial shortage of a commodity
- Using people’s indebtedness to you to exact favors from them
- Preying on the weak and the desperate
- Severing fraternal ties
- Consuming pork or carrion
- Destroying the natural environment
- Cruelty to other living creatures
- Failing to defend oneself when under attack
- Endangering the lives and property of oneself or others
- Excessive consumption in the fulfilling of one’s biological needs
- Failing to establish regular worship and veneration of God Almighty
- Failing to share a portion one’s wealth with the poor and needy
- Pursuing a purely nationalistic, chauvinistic or tribal cause
- Withholding the rights accruing to another
- Embezzling or mismanaging the property of an orphan
- Trading in harmful, worthless or non-beneficial merchandise including artificial paper currency
- Paying interest
This list is not exhaustive, and comes only from my own consulting of the Holy Scriptures…
- Recognition of God as the sole supreme Creator through regular worship and veneration
- Recognition of a supernatural realm beyond the natural world, where the will of God is executed by fully compliant and obedient sentient beings (angels)
- Recognition of the achievements and message of past champions of God on earth (prophets)
- Recognition and compliance with the authentically preserved scriptures left by past champions of God (Holy Texts)
- Respect for the sacredness of human life including one’s own
- Compassion in general to fellow human beings
- Sharing one’s good fortune through earnings and accomplishments with those in need
- Celebrating the ancient heroism of Hajar, Abraham and Ishmael through a pilgrimage to their historical place of living
- Developing self-restraint and moral fortitude through the fasting of the month of Ramadan.
- Respecting the property and rights of a defenseless orphan
- Respecting treaties and agreements made with anyone else, as long as they keep their end of the agreement
- Respecting through loving care one’s parents especially in their old age
- Maintaining and nurturing one’s fraternal relationships
- Conducting trade and business and other social practices with justice and fairness
- Maintaining personal cleanliness and good hygiene
- Maintaining a healthy balance in satisfying one’s own physiological needs
- Making peace between warring rivals, but joining forces with the oppressed should oppression persist
- Reflecting and pondering constructively on the beauty and magnificence of God’s creation
- Increasing knowledge and understanding for greater excellence
- Consuming only that which is healthy and wholesome
- Being firm to establish justice, even at a cost to oneself or those dear to one
- Speaking truth as a rule
- Expending mental and physical effort towards pursuing a livelihood
- Exerting every effort to defend oneself and the innocent from attack by an aggressor
- Intellectually engaging others with logic and sound reasoning in an effort to establish or refine truth
- Protecting the rights, persons and property of women
- Leaving a final will and testament that will ensure an equitable division of one’s wealth
- Reflecting on history and benefitting from the experience of nations of old
- Cementing one’s commitment to women by providing women with financial guarantees at the time of marriage through the dowry
- To announce truth when it is discovered and to expose error when it is known
- Maintaining kindness and solidarity with one’s fellow human beings and standing firm against those who transgress and abandon common good values and morals
- Maintaining good sexual ethics that adds dignity to oneself, one’s sexual partners and those potentially that may emanate from such unions
- Perseverance in the face of hardship
- Maintaining a positive outlook in life and maintaining good hope always
- Mutually co-operating with others in any affair that benefits humanity
- Maintaining and protecting natural resources for the benefit of posterity
- Kindness and mercy to other life forms
- Entrusting those with the greatest Godliness, knowledge, fairness and braveness with leadership
- Loyalty and support for those within whom legal authority has been vested, as long as they loyally and faithfully uphold the authority of God
- Conducting all business with complete honesty through accurate measuring of all traded commodities and services
- Recording agreements in writing with witnesses so as to ensure their fair implementation
- Pursuit of happiness in the physical world within the parameters of the common good of all
- Travelling throughout the world and learning from other nations
- Freeing those caught in the clutches of injustice and oppression
- Restraining criminals and safeguarding society through rendering criminals unable to continue to cause harm
- Managing and utilizing time effectively
- Providing loving care to all one’s children, and guiding them towards the good
- Forgiving the debt of one in financial hardship as a result of misfortune
- Taking into account evidence and proof in contemplating the guilt of an accused person
- Recognition of a coming final day of supreme reckoning by God almighty for each human being, which will follow the resurrection of all mankind
May God Almighty guide and forgive those who continue to cling to these fallacies, which in some cases constitute Shirk (partner ascribing to God). Indeed, if one should search the Holy Quran, you will confirm with absolute certainty that all of what I have listed below are utter myths and fallacies…
- The infallibility and 100% reliability of all the companions of the Prophet
- The Prophet instructed the performance of the prayers of ease (Taraaweeh), collectively in communion during the month of fasting
- Only people calling themselves Muslims can enter paradise
- The regular daily prayers, whilst enjoined as one of the highest acts of devotion in the holy Quran, was technically engineered and conveyed in detail by the Prophet, Mohammed
- A final savior, called the Mahdi is currently alive, and more than 1000 years old
- Islam and all its religious rituals such as the regular prayers and the prescribe charity, in its present form, were introduced to the world by the Prophet Mohammed, and not by all the prophets before him
- A believer is required to imitate a middleman blindly that serves as an intermediary between him and God
- The prophets, imams or saints are given powers beyond ordinary human capabilities, and are able to see beyond what ordinary men and women can see
- The Crescent Moon and star emblem is the symbol of Islam
- Minarets and domes were features of the mosques constructed by the Prophet
- Ritual ablution can be performed by using a running tap and wasting 90% of the water that is used for ablution
- Blind belief and worship is preferable to worship born out of contemplation and reflection
- God will not leave humanity without an Imam for one minute, justifying the existence of the guided one (Mahdi) in the occult
- The Prophet Mohammed was chosen above all other prophets
- All narrations contained in the authentic six books, especially the narrations compiled by Bukhari are to be implemented by the believer as if they were the very words of God
- The only way that the Quran can be understood is by listening and adopting the interpretation of the clergy, the imams and the sheikhs amongst whom the Quran interpreters are to be found.
- When an ordinary man or woman attempts to understand the Quran, he or she will be misguided
- A narration narrated by an ordinary person and described to the Prophet, can override an injunction from the holy Quran
- After the death of the Prophet, if two companions fought and killed each other, both of them will enter paradise. The one who was right will receive two rewards, while the one who was wrong will receive only one reward from God Almighty.
- Women are not to be allowed in the mosques
- Women are supposed to be unseen to men in the mosque, and need to occupy the top floor if the mosque has more than one level
- There needs to be a barrier erected between men and women in the mosque
- It is permissible to trade without possessing a commodity with intrinsic value, such as gold or silver coins
- The sharia law as devised by the holy scholars represents the exact will of God Almighty
- Killing or excommunication of a believer is permissible when such a believer does not follow the sharia laws devised by the “holy” scholars
- Regular ritual prayers should preferably be performed on a beautifully woven carpet
- Prostration during ritual players should be made on a clay tablet in obedience to the Prophet
- The old and new Testaments of the Bible contain some fabrications, and can therefore not be followed, but, although the narrations of the Prophet in all the books of hadith contain some fabrications, they should be followed as though they were the word of God
- The dead will be punished in the graves
- Muslims must obey the leader even if the leader disobeys God and the Prophet
- War is permitted against those who refused to embrace Islam, and they can be killed
- All actions of a man or a woman, including their evil actions, are the acts of God
- The holy Quran states that the punishment for the adulterer or adulterous is stoning to death
- The holy Quran states that the entire body of a female must be covered, and that she must be unseen to any other strange man
- Meat with the exception of pork, slaughtered by a Christian or a Jew is not permissible for consumption by a Muslim
- Certain foods from the sea are not permissible for consumption by a Muslim
- The wives and children of all the prophets are perfectly virtuous and in good favour with God Almighty
- The Prophet instructed his companions to write down his sayings
- The holy Quran needs the holy companions and the holy scholars to preserve it, and God alone is not capable of preserving it
- If a man commits foul act, but with a good intention, then it will be accepted by God from him as a good act
- The holy Prophet had foreknowledge of who all would enter paradise and hell
- The ideal Muslim society, is an autocracy where orders are given from above, and in the absence of participation of the members of society
- Logical and rational reasoning cannot override a majority opinion of the holy scholars
- Injuring or killing innocent people within a war context is permissible and such innocents will simply go to paradise
- One is permitted to lie and deceive if your cause is just
- One is permitted to break an oath or an agreement if these were made with a nonbeliever
- Cleanliness only pertains to those laws devised by the holy scholars in the sharia, and does not include other norms of cleanliness devised by non-Muslim authorities, such as public pollution, littering and public hygiene.
- Women hold a lower spiritual station than men
- Islam is silent on who should be qualified to lead the community, and the most competent, qualified and virtuous person does not necessarily have to lead the community
- A person who believes in one God and in the message of all the prophets, but would does not believe in the instructions of the companions and the holy scholars is not a Muslim
By Joseph Islam
Many Muslims, as is often the case with followers of other religions, follow the practices and rituals of their forefathers without critical examination. Many inherit the scriptures of their forefathers, along with their beliefs whether it be from Abrahamic faiths such as the Bible and the Quran or others such as the Gita or the Sri Guru Granth Sahib (etc).
Many follow their scriptures as ultimate truth, often with their ‘learned’ interpreting the scripture for them. In the end, the adoption of practices and rituals become a function simply of what household one is born in and what has been taught by their forefathers or preached by their community religious leaders.
The Quran dispenses with blind following. It admonishes humans for not using their mind, their intellect and reason. Such faculties are not granted without purpose. They have inherent intent which includes the use of reason to arrive at some sort of certainty of truth, even though, it may run against the grain of what one has been taught by their forefathers since childhood.
The Syrian president Bashar al-Assad said Wednesday clergymen and scholars have pivotal role in consolidating true concepts against wrong terms because the most dangerous attempts which target the region and Islamic world are the West attempt to strike ideology and faith in society through gradual change in terms.
President al-Assad, meeting a group of scholars, clergymen, mosque preachers, affirmed that stances of clergymen who have showed courage and high national responsibility in face of the big pressures to which they were subjected in order to change their stances or abandon the word of right are appreciated stances.
The President added that scholars’ steadfastness was a basic factor in the Syrian society struggle.
President al-Assad said an example on the west’s attempt to change the terms is to separate Arabism with its human and civilized concept, not ethnics from Islam, aiming at creating a state of destabilization on the social and political levels.
The President affirmed that the plague which hits the Islamic world is the plague of political Islam, adding that its collapse has returned Islam to its normal role, namely, Dawah (inviting for true Islam.)
President al-Assad said combating terrorism and extremism won’t be only through condemnation or refutation, but through consolidating principles of true Islam though innovating the religious mentality to keep up with society development through using brain, logic and dialogue which is open to the other, based on conviction, not intimidation.
The President pointed out the basic role of scholars and clergymen in Syria and Bilad al-Sham to achieve this goal in light of the fact that Islam in Bilad al-Sham was and still is the basis which protects the true Islam.
President al-Assad affirmed the need for institutionalizing the religious work away from individualism to create a broader vision and overcome mistakes, adding that the first step taken in this regard was establishing jurisprudence of the crisis in order to strengthen the common ideological bases as Muslims in the face of fatwas of sedition which try to divide our societies.
Firstly we need to examine the word cruel. What is cruelty? Is there cruelty in the world? Who created the cruelty if it exists?
Let us look at what constitutes cruelty first. Is childbirth an act of cruelty? Is a heart transplant an act of cruelty? Is refusing a child something he or she desires, knowing that it may harm the child, an act of cruelty? Is toil and labour for the sake of achieving one’s goal cruel? As you would have come to realise, none of the above depictions constitutes cruelty. The common thread through all of them is that they all include pain, fatigue or emotional distress. So cruelty cannot simply be defined as pain or emotional distress.
So what does constitute cruelty? Let’s look at some obvious examples: causing injury to somebody, for no reason except to inflict pain and suffering on the victim would definitely constitute one form of cruelty. Denying and child access to something that has no potential to harm the child, and that will in fact benefit the child, can also be seen as an act of cruelty. Putting a person through hard labour, without any reward, or without a fair reward, I think you will agree, also constitutes cruelty. What is the inference that we can make from the above? My humble suggestion is that cruelty is where there is pain and suffering, emotional distress or toil and labour without any justifiable moral cause, growth or justification.
Now somebody might argue that the serial killer can justify his acts of cruelty, through deriving psychological satisfaction, even at a psychopathic level. Again somebody might argue that slavery is regarded as cruel, although the slave driver derives a benefit from the labour of the slave. Also war can be cruel, but the victorious in war will derive the benefit associated with victory. I will concede this point, and use it to expand on my definition of what it means to be cruel: a cruel person inflicts unnecessary pain for no moral reason or for purely self-serving reasons. Okay, so I have included the word moral here a few times, without really explaining what we mean by it. Let us at this stage only accept the word moral as what is commonly accepted as being good and acceptable human behaviour.
We come to the second question then namely, if there is cruelty in the natural world. Is a lion hunting its prey being cruel? Is a tsunami that takes the lives of hundreds of thousands of people cruel? Is the staying away of the rains, which causes a severe drought and the loss of thousands and even millions of lives, cruel? Is contagious disease which takes millions of lives cruel? My humble opinion is that these natural phenomena only appear cruel in the eyes of one that does not understand the workings of nature. Tsunamis are often caused by underwater earthquakes. Earthquakes are the result of plate tectonics of the land masses of the Earth. If you investigate this carefully, you will find that earthquakes are integrally connected with the growth and the survival of our planet, and therefore the human species. Unfortunately the Earth, which gives life to billions and billions of people, has to exact a cost for its own long-term survival which is perceived as the destruction in the simple mind of man. Pretty much like a child growing up, and experiencing childhood sicknesses and ailments, which might seem debilitating at the time, but in fact prepares the child to be more resilient and resistant to all sorts of threats later on in life. If you look carefully at all the other examples above listed in nature, you are bound to find an element of transformative growth, or the maintenance of an equilibrium at root of what seems to be nature being cruel to us. My answer to the question of whether nature is cruel is that nature only appears cruel, but is in fact benevolent, and natural disasters always result in a greater good for the planet and for mankind.
From the above few paragraphs it becomes clear that, although pain is a natural phenomenon, cruelty really is a phenomenon to be found exclusively within human society. Some people have argued that a cat is cruel to play with its prey, as it does not benefit from inflicting this unnecessary additional pain. This is incorrect. I found the answer on a website [http://curiosity.discovery.com/question/why-cats-play-with-prey] which states:
“It turns out that, while cats may seem cruel, capricious or malicious as they toy with a catch, their behavior isn’t indicative of an evil mind lurking within the cute, furry exterior. Cats, rather, wear down prey to avoid sustaining injuries. They’re motivated by self-preservation, just like most other animals, and they know what could happen if they aren’t careful. Mice and rats, for example, can deliver nasty bites that can cause injury or spread disease. Birds, for their part, are able to scratch and peck. So, what’s a cat to do? Rather than playing with their prey for amusement, cats tire out their victims to the point where they’re too worn down to fight back.”
It is humans that are cruel, not nature. Nature always intends well when it acts in an apparently cruel way, the same of which cannot be said for human beings. When nature is apparently cruel, it is restoring the balance or supporting transformative growth. When human beings are cruel, it is to distort a balance and to stunt transformative growth. Let me put forward a few examples of the greatest forms of cruelty inflicted by human beings:
Example 1: Inflicting pain for no reason or for personal satisfaction. The Holocaust was cruel because it inflicted severe pain and suffering on many without just cause. The apartheid system was cruel, because it inflicted pain and suffering and denial to millions without a just cause. The Rwandan genocide was cruel because it to result the team severe pain and suffering without a valid cause. Serious killers or war criminals are cruel because they inflict cruelty for narrow self-benefit and to the detriment of the greater society or environment.
Example 2: Dangerous and unusually hard labour, without any reasonable reward is cruelty because it results in no growth or improvement in the condition of the sufferer. That means the miners that are working in a South African mines and are unable to feed and clothe the families on their salaries, while they face the risk of death every day at work, is in a cruel relationship with the mining bosses.
Example 3: Imposing a paper currency, and enforced banking on ordinary people, and then gradually reducing the purchasing power of that paper notes through printing more and more of it, is an act of cruelty. The result of this is slow creeping poverty over the individuals within that society, which is sometimes referred to as inflation. The effect of paper currency on society, is almost exactly the same as the effect of the strangulation of a Python. It slow, insidious and barely noticeable but over the years it leads to much suffering and loss. (The Book “Our Godly Struggle”, available for download on this site, goes deeper into explaining the cruelty of the present day monitory regime in the world.)
Example 4: creating desperation through removing the means by which people can subsist, and then creating derogatory and humiliating work situations for those in desperation. By replacing nature with concrete jungles in the form of cities, the means by which ordinary human beings can subsist through simple agriculture or husbandry, is taken away from them. Cities are a result of industrialisation, and industrialisation is the result of mass production and consumption, and mass production and mass consumption are the results of the need for economic growth, and economic growth is driven by greed. When you remove all the natural opportunities for ordinary people, it is an act of cruelty then to create only derogatory and humiliating opportunities such as prostitution or mercenary activity. Let me explain in somewhat more detail: prostitution comes in many forms, most common of which is the selling of one’s most intimate self to strangers for compensation. Mercenary activity refers to people engaging in murder and pillage for compensation. The present day prostitution industry, and the military industry engaged in an unjust wars are sad results of people being desperate to make a living.
I come back to the original question of this article namely is God cruel? People often refer to the scriptures to show how cruel God is. Some passages are taken from the Old Testament where the people of Israel conquered other nations and slayed the innocent in the process of doing that. They will also point to the holy Quran and cite passages that speak about fighting and slaying the enemy. Furthermore they will cite God’s depiction of hell as a cruel place, to show that God is indeed cruel. So is God cruel?
Is the pain and suffering which God inflicts devoid of any justification, transformative growth or the general improvement of the human condition? Let us take hell as an example: Hell is a cruel and unfathomably painful place, and is depicted as such within the Holy Scriptures. But is hell not also a deterrent? And is the purpose of a deterrent not to deter? And will the one that is deterring, not make the deterrent as effective as possible? It is obviously still left up to God whether He will or will not impose his punishment. And we must remember that hell as a deterrent is meant for those who have committed unspeakable initial acts of cruelty. Those who caused unnecessary pain and suffering to countless millions and millions of people on the earth, through preventing them from pursuing a livelihood; through making them toil and struggle for an insufficient reward; through barring millions and millions of people from transformative growth by keeping them in bondage; through taking possession of the natural resources of the world and denying them to the rest of mankind; through fermenting and prosecuting unjust wars of dispossession and plunder. Is the severe pain of hell described in the holy books not a fitting punishment for those who caused such immense pain and loss to so many millions and millions of people over so many thousands and thousands of years?
The religious people miss the point completely by identifying hell as an abode for those who committed petty offences. In fact the religious impostor priests, imams and rabbis have usurped the concept of hell, to impose their own narrow ideas on society. Hell is no place for a person who acts in desperation to secure himself or his loved ones. A person stealing a bread, cannot be seen as a future inhabitant of hell. It is the person that denies bread to millions, through artificially inflating the price of grain after taking control of all the grain stocks that is meant for hell. The young lady forced into prostitution is not intended for hell, but rather the evil ones that caused poverty through unfettered greed by the rich and predatory exploitation of the poor are meant for hell. The only way that the poor and powerless become culpable, is when they become complicit in their own oppression and exploitation or in the oppression of others. When they are able to kick out their enemies, and refuse to do so out of force of habit, or out of fear, they become partners in oppression. When they accept the pain inflicted by man as the natural state of things, they become partners in the act of cruelty and oppression perpetrated by man. In this case they do not even need to go to hell one-day, they will experience hell every day of their lives.
Okay so let us look beyond the concept of hell as we investigate the question of whether God is cruel. God also speaks about war and fighting against those who are evil. The holy Quran has quite a few such verses of fighting and neutralising the enemy. Once again I want to refer you back to the initial cruelty perpetrated by evil human beings in creating poverty, misery and dispossession. Nothing can explain this apparent cruelty prescribed by God than the following verse:
“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” Quran 22:39
So once again this so-called cruelty ascribed to God, is none other than a restorative process that is sanctioned by God for those who believe in justice and abhor pain and suffering, to end the reign of those who want to inflict cruelty and pain on society. We must therefore not conflate the act of cruelty with the act of stopping cruelty. Both instances may involve pain and suffering, but on the side of those who are stopping cruelty there is no personal interest but rather the greater good of mankind.
In summary, God has created pain and discomfort, for transformative and restorative reasons, but man has created cruelty, as unjustifiable pain, for selfish and oppressive reasons.
By As’ad AbuKhalil – Tue, 2014-04-22 15:00- Angry Corner
It has become trendy among the Western left to meet with the right over Syria. There is actually no debate on Syria in Western countries. In fact, debate is highly discouraged. Debate is seen as a political sin. Only one point of view is permitted on Syria; you may search American newspapers over a three-year period to find no trace whatsoever of any critique of the Syrian “revolution”.
Not only are those who support the Syrian regime forbidden from speaking (and supporters of the Syrian regime do exist despite the protests of Western correspondents in Beirut who rely on Free Syrian Army media—and Saudi and Qatari media—for their clues and information on the Syrian conflict), but those who are critical of both sides of the conflict are not allowed to speak either. Haytham Al-Manna` for example was not allowed to speak on Syria in Western media and his participation in Geneva was not permitted by Saudi Arabia and the US governments.
The fundamental belief within the Christian worldview is that the Almighty Creator of the universe become manifest in the form of Jesus Christ. For a brief moment the Almighty Creator, embodied in human form took on the burden of every human being from the beginning of creation to the end to demonstrate his divine solidarity with mankind. According to Christianity the essence of God is love, and God so loved the world that he was prepared to undergo the humiliation of crucifixion in order to take on the sins of the entire world. Christians do not see God as a cold and bureaucratic taskmaster, but rather as a forgiving and overlooking father figure. For Christians, love drives virtue. There is no further need for a set of divinely imposed laws on mankind, as long as mankind follows the one simple precept: “to desire and love for your brother what you desire for yourself”. The concept of the Trinity in Christianity is mystical, and there is no need or desire for Christians to, in a rigourous and rational way, explain the concept. The general meaning of the concept of the Trinity is that God the Father, i.e. the supreme timeless Creator of the universe exists co-eternally with the son, who became mortal man for a brief moment in history and the holy spirit, who, until the end of time is able to exercise an influence and guidance on those who confess faith in the holy Trinity.
I question whether Judaism really refers to a religion or should not rather be seen as a “nation in covenant with God”. The ancient name for followers of Judaism is the people of Israel or the children of Israel or the Israelites; Israel being the name of the biblical prophet Jacob. The core belief of the Israelites is belief in divine unity and the implementation of the divine law in society called the Mosaic law. All that is good and beneficial to mankind is vested with in the righteous nation, who holds the responsibility of dispensing goodness and virtue to the rest of humanity. God, as the creator of the entire universe is seen as a strict and clinical dispenser of justice. The elements of mercy, love and kindness are there, but are somehow eclipsed by the Justice of God. A long series of prophets was sent by God Almighty to guide the nation, and to ensure that the nation could serve as a model to other nations.
Islam is based on the absolute unity and uniqueness of God, the creator of the universe. The creator intervenes with in history by appointing inspired men and women as prophets. These inspired men and women are receivers of divine inspiration, which serves as guides to the recognition of God Almighty. The prophets also establish a code of conduct as enjoined by God Almighty that will ensure a sound existence on earth. The final of these prophets was the Prophet Mohammed, who left a timeless sermon from God in the form of the holy Quran to guide mankind until the end of time. The holy Quran is seen as possessing guidance for every possible major challenge that may face mankind until the end of time.
by Ahmed Mansour, ahl-alquran.com
في1994 صدر كتابي ” عذاب القبر والثعبان الأقرع” أنفي فيه عن الإسلام هذه الأكذوبة وأوضح جذورها الفرعونية والتراثية. وأحدث الكتاب صدمة هائلة كما هو المعتاد في كل كتاباتي التي تقض مضاجع شيوخ الثعبان الأقرع الذين يرهبون الناس بعذاب القبر ليفرضوا لأنفسهم جاها ما أنزل الله به من سلطان . إنهم الذين يتعيشون من استمرار الجهل واستقراره متمتعا بالخرافات التراثية التي اكتسبت قداسة زائفة لمجرد أن أحدا من قبل لم يغامر بمناقشتها في ضوء القرآن والمنهج العقلي الإسلامي. ردود الأفعال على ذلك الكتاب وصلت إلى حد استنطاق كل أنواع الشيوخ للرد على كتابي وشتمي, بدءاً من شيوخ الأزهر إلى شيوخ الترب والمقابروالأضرحة
Introduction to 1st print
In 1994, I published my book “Grave torture and the bald serpent”, refuting and debunking this lie attributed to Islam, clarifying its Pharoah(ic) and traditional roots. It caused a tremendous shock, as with all of my writings, among the Sheikhs of “The bald serpent”, who employ such stories to terrorize and manipulate the populace in order to create unjustified glory and prestige for themselves. Those ones make their livings by maintaining ignorance and entrenching it, enjoying folk-myths status, acquiring false sacredness simply because no one dared to challenge its authenticity in light of the Quran and the logical Islamic methodology. Reactions to my book (insulting and cursing) reached all levels of Sheikhs, from Al Azher Sheikhs to the Sheikhs of cemeteries and graveyards, (who make a living by reciting portions of the Quran, in the belief that it will do the dead some good)
وإذا كنت لم أستفد كثيراً من ردود الأزهريين لأنني أحفظها جيدً من كثرة تكرارها وسذاجتها وضحالتها وبؤسها فإنه ـ والحق يقال ـ قد استمتعت كثيراً بأقاويل شيوخ الترب والأضرحة الذين فاتهم أن ينسبوا إفتراءاتهم عن نعيم القبر وعذابه إلى النبي كما كان أسلافهم من أئمة الفقه وعلم الكلام وشيوخ القصص أو القصّاصون ـ أو الحكّاؤون ـ يفعلون في العصور الوسطى. إستمتعت بأكاذيب شيوخ الترب والأضرحة لأنها أضافت جديدا لم أكن أعرفه عن الخرافات المعاصرة والتي نالها بعض التجديد في عصر الصحوة السلفية المباركة
Although I did not benefit much from the Azherite Sheikhs rebuttals, since I memorized it all from repetition, shallowness, simplicity and misery. I did however, enjoy the contributions of the cemeteries and graveyard Sheikhs; who did not attribute their fabrications about the grave bliss or its agony to the prophet, as their predecessor; scholars of jurisprudence, scholastic theology, sheikhs of narratives, or narrators, or storytellers, have done in the Medieval Ages. I reveled in the fabrications of those sheikhs of cemeteries and graveyards, because it added something to my knowledge I was not aware of, besides the revamping it acquired in the era of this blessed Salafi revival.
في الوقت الذي يستعد فيه العالم لإرتياد القرن الحادي والعشرين بمزيد من التقدم في العلوم تقدماً يقترب من الخيال، يحصر المسلمون إهتماماتهم حول قضايا ترجع إلى خرافات تنتمي إلى القرن الحادي والعشرين قبل الميلاد. من نوع عذاب القبر والثعبان الأقرع التي إخترعها أجدادنا المصريون القدماء ثم عادت إلينا منسوبة زوراً إلى النبي ، ونحن مشغوفون بهذه الخرافة ونعتبرها من المعلوم من الدين بالضرورة من أنكرها يكون كافراً.
At the time the world is getting ready to enter the 21st century A.D with unprecedented proportions in science and technical advancement, Muslims confine their concerns to issues that date back to the 21st century B.C… like the (grave torture) and the ( bald serpent), which were invented by our ancient Egyptian ancestors ,and came back to us falsely and wrongly attributed to the prophet, and we preoccupy ourselves with these myths and superstitions, treating as a basic religious doctrine, whoever denies it is labeled as blasphemous.
وهكذا ينفصل المسلمون عن عصرهم بأكثر من أربع آلاف سنة مع أن الإسلام حين نزل في القرن السابع الميلادي وقف موقفاً حازماً من الأساطير والخرافات ووضع منهجاً علمياً تجريبياً في القرآن للبحث والإكتشاف.. لكن الأسلاف ركنوا إلى الخرافة وأهملوا ما جاء في القرآن الكريم من منهج علمي تجريبي.. وعندما بدأت الصحوة في العصر الحديث فوجئنا بخرافات العصور الوسطى التي يرفضها القرآن الكريم وقد عادت إلى الظهور والتأثير على عقول الشباب المتدينين ليزدادوا تخلفاً باسم الإسلام وهو دين العلم ودين التعقل والتبصر.
مرة أخرى.. ماذا يراد بنا ؟
This is how Muslims separate from their present, by four thousand years, although when Islam was revealed in the seventh century, it stood firmly against superstitions and fables, establishing an empirical scientific procedure in the Quran for research and exploration…..But the ancestors relied on superstitions and ignored the scientific methodology brought about by the Quran. When the new contemporary revival erupted, we were surprised with those medieval fables , rejected by the Noble Quran, resurfacing contaminating the minds of young believers setting them aback in the name of Islam ,a religion based on knowledge, on reason and on contemplation……Once more , I wonder what is being planned for us..
هل يراد بنا أن نكون رقيق القرن الحادي والعشرين نعيش في زوايا النسيان بينما يتقدم العالم من حولنا.. هل يراد بديننا الحنيف أن يكون عنواناً للإرهاب والعجز والتخلف والخرافة؟
إن هذه الدراسة الموجزة عن عذاب القبر وأساطيره محاولة متواضعة لتبرئة الإسلام وتنبيه المسلمين، وهو هدف نبيل يستحق أن نتحمل من أجله المزيد من أذى وتطاول الذين اتخذوا القرآن مهجوراً، وأن نصبر ونتسامح.. والله تعالى ولي الصابرين.
القاهرة فى 1994
د. أحمد صبحى منصور
.Are we meant to be the slaves of the twenty first century, living in the corners of forgetfulness, while the world around us is in constant advancement…? Is it meant for our true religion to be the epitome of terrorism, incompetence, backwardness and superstition? This brief study about the fables of grave torture and its myth is but a humble effort to dispel those lies and to proclaim the innocence of Islam and to warn and alert Muslims. It is a noble goal for us, to withstand the abuse and ridicule dumped on us by those who deserted the Quran, to persevere and to tolerate and forgive, all for the sake of God Almighty. Allah alone is the Protector and Supporter of those who persevere
CAIRO 1994 A.D.
1414 H. Dr. Ahmad S. Mansour
عذاب القبر والثعبان الأقرع
في ضوء القرآن والسنة
العقائد التي لا وجود لها في القرآن يحاول أصحابها إيجاد سند شرعي لها بتأويل الآيات وتأليف الأحاديث ونسبتها للرسول عليه الصلاة والسلام. ذلك ما ينطبق على موضوع عذاب القبر ونعيمه والثعبان الأقرع أو الشجاع الأقرع..
وإذا ما حاول باحث مخلص لدينه حريص على تبرئة النبي عليه الصلاة والسلام مما ينسب إليه من أكاذيب- إذا ما حاول الإحتكام إلى القرآن الكريم في توضيح تلك القضايا تناولته الإتهامات من كل جانب وأسهلها أنه منكر لسنة النبي عليه السلام.
The grave torture and the bald serpent….In light of Quran and Sunnah
Those beliefs that have no basis in the Quran, their proponents try to validate them by interpreting, construing or misconstruing verses, or fabricating Sayings (Ahadith) attributing them to the prophet (peace be upon him). This fits our topic about the grave torture, the bald serpent or the courageous serpent. If a genuine truth seeking researcher tried to disavow and clear the prophet of those lies attributed to him, by resorting to the Quran in clarifying those allegations, he is met with an onslaught of accusations, the least of which is, he is ( A rejecter of the prophet’s Sunnah).
علاقة السنة بالقرآن
والسؤال الذي يفرض نفسه هنا
ما المعنى المراد بسنة النبي التي يرفعون منها شعاراً يداري عجزهم عن الإجتهاد ورفضهم للحق القرآني؟
إن النبي عليه السلام كان متبعاً للقرآن ، ومن يحب النبي فعلاً هو ذلك الذي يؤمن بأن أقوال النبي وأفعاله كانت تأكيداً للقرآن ولم تكن أبداً مناقضة للقرآن، أي كانت طاعة لله تعالى وكتابه الكريم ولم تكن عصياناً لله تعالى وقرآنه.. وذلك الذي يؤمن بالنبي ويحبه يكون أحرص على تبرئة النبي من ذلك الزيف الذي نسبوه إليه والذي يجعله يقول ما يخالف القرآن ويضعه في موقع العصيان للرحمن
Connection between Sunnah and Quran
The question here is,what is meant by the Sunnah of the prophet that they raise as a slogan to avert their inability to produce jurisprudential verdicts and straying away from Quranic truth?
The prophet himself, peace be upon him, was a follower of the Quran. And whoever truly claims that they love the prophet, believes that the prophet’s words and deeds were in confirmation of the Quran and never contradictory to it, meaning obedience to Allah and His book, and not disobedience to Him and His Quran…and who truly loves and believes in the prophet and his message, is more careful not to attribute any fallacies to the prophet that portrays him as saying something contradictory to the Quran, placing him in a disobeying position with Allah.
أما الذي يحرص على نسبة ذلك الزيف للنبي بزعم أنها سنة النبي ويغلق عقله عن تدبر آيات القرآن الكريم فإنما يضع نفسه في قائمة أعداء النبي دون أن يدرى، لأن السنة الحقيقية للنبي تطابق القرآن، ولأن القرآن و المنهج الذي كان يحكم به النبي عيه الصلاة والسلام، ولأن الله تعالى جعل مقياس العداوة للنبي هو في إتباع الأحاديث الشيطانية التي ينسبها شياطين الأنس والجن لله ورسوله وهى تخالف الكتاب العزيز
As for the one who attributes such false narrations to the prophet, claiming that it is the prophet’s Sunnah, closes his mind to pondering and contemplating the Quran, he unknowingly places himself with the enemies of the prophet. Since true Sunnah coincides with the Quran. And the Quran and the methodology or the system; by which the prophet used to conduct the affairs of the Muslim community with, were the same, Allah decreed that the yardstick for measuring animosity to the prophet was by following those satanic Ahadiths (=attributed sayings), contrived and attributed falsely by those devilish people to Allah and His messenger, which contradicts the Quranic injunction..
يندم المجرم يوم القيامة يتمنى لو اتخذ مع الرسول عليه الصلاة والسلام سبيلاً وليته ما اتخذ فلاناً خليلاً، ذلك الذي أضله عن الذكر- أي القرآن- إذن فسبيل الله ورسوله هو القرآن وهو الذكر، يقول تعالى: ﴿صَ وَالْقُرْآنِ ذِي الذّكْرِ﴾ (ص 1)
ويندم على أنه أسلم قياده للشيطان فخذله الشيطان، ثم ينتقل القرآن إلى مشهد آخر يعلن فيه الرسول براءته ممن اتخذ القرآن مهجوراً، ولم يقل القرآن ، وقال الرسول يا رب إن قومى هجروا القرآن، وإنما قال “اتخذوا القرآن مهجورا” أي اتخذوه في صورة كان فيها موجوداً وكان أيضاً مهجوراً، فكيف كان موجوداً ومهجوراً في نفس الوقت؟ هذا هو ما يحدث الآن، فالقرآن معنا ولكننا نهجره إلى أقاويل أخرى تناقضه وتعارضه، وإمعاناً في الكيد لله ورسوله نصمم على نسبة تلك الأقاويل للنبي…!! ولذلك يقول رب العزة في التعليق ﴿وَكَذَلِكَ جَعَلْنَا لِكُلّ نَبِيّ عَدُوّاً مّنَ الْمُجْرِمِينَ وَكَفَىَ بِرَبّكَ هَادِياً وَنَصِيراً﴾ (الفرقان31)
Read from the Quran a description of some scenes to take place on Judgment Day..
.[ 25: 27 وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا
On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)]
[25: 28 يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
Alas for me! Ah, would that I had never taken such an one for friend ]
[25: 29 لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا
He verily led me astray from the Reminder after it had reached me. Satan was ever man´s deserter in the hour of need. ]
[25: 30 وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَٰذَا ٱلْقُرْءَانَ مَهْجُورًا
And the messenger saith: O my Lord! Lo! mine own folk make this Qur´an of no account. ]
Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper.]
On such a day, Day of Resurrection, the offender, the criminal, will regret that he did not follow the Prophet’s path, that he kept the company of the wrongdoers, who took him astray, away from the Remembrance, the Quran; hence, the path of Allah and his messenger is the Quran, the Remembrance. Allah says in:
[38: 1 صٓ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ>>> Saud. By the renowned Qur´an, ]
He will regret that he gave in to Satan to lead him, only to be abandoned and be let down by him later on. The Quran takes us then to another scene , where the prophet declares his innocence from those who took the Quran as a deserted object…Notice that the Quran did not say, the prophet would say, O lord, my people deserted the Quran.. rather, he would say “They took the Quran as abandoned”, meaning ,it was there with them , but it was abandoned by them…how can it be that they had it with them and yet it was taken as abandoned at the same time?…This is exactly what WE are doing with it nowadays, We have the Quran with us, yet we abandon it to other sayings that contradicts and denies it, and as if going too far in cunning against Allah and His messenger, we are determined to attribute those sayings to the prophet. Allah reminds us in the Quran :
[25: 31 Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper].
الأحاديث المزورة ليست سنة النبي
Fabricated Ahadiths are not the Sunnah of the prophet
إن هجر القرآن وعدم الإعتداد به هو عداء لله تعالى ورسوله، وهو خصومة للرسول تجعله يعلن براءته ممن يصمم على نسبة أقوال الزور إليه وهي تخالف القرآن الحكيم، علاوة على أنه عليه الصلاة والسلام لم يقلها ولم يعرفها، بل إنه- كما هو معروف- نهى عن تدوين غير القرآن، وأمر بمحو أي كلام له : “لا تكتبوا عني غير القرآن، ومن كتب غير القرآن فليمحه” . وعلى ذلك سار الصحابة، ما كان معهم كتاب غير القرآن وأول خطبة لعمر بن عبد العزيز قال فيها “أما بعد فإنه لا كتاب بعد القرآن وإني متبع ولست بمبتدع
Abandoning the Quran,not being concerned with it, is a form of enmity to Allah and His messenger, prompting him, the messenger, to declare his disassociation with those who insist upon falsely attributing those falsified narrations to him. It contradicts the Quran, moreover, he did not utter it or knew about it, matter of fact, as it has been reported, he forbade writing anything down , except the Quran, ordering that whoever wrote anything besides the Quran, to erase it. According to those instructions, the companions followed suit. In The first speech given by Omer Bin Abdul Aziz after assuming the Caliphate, he said:” There is no book after the Quran, I am but a follower and not an innovator”.
ثم حدثت الأهواء وانتشرت أحاديث منسوبة للنبي أتيح لها أن تكتب منذ القرن الثالث الهجري كتابة منظمة، وكل منهم يكتب من الأحاديث ما يتصور أنه سنة النبي، وكل منهم يكتب ما يخالف به الآخر، بل ويناقض نفسه أحياناً في الصفحة الواحدة، علاوة على ما فيها من أحاديث تتناقض صراحة مع الكتاب العزيز وما كان عليه خاتم النبيين عليه الصلاة والسلام.. ومع ذلك فقد اختلفوا فيما كانوا يكتبون، وعكفوا عليه قروناً من الزمان يختلفون في هذه الرواية وذلك السند وتلك السلسلة، إلى أن فاجأنا غزو نابليون بونابرت فهرع الشيوخ إلى كتب البخاري يلتمسون منه العون والمدد أمام مدافع الفرنسيين فلم يغن عنهم البخاري شيئاً، بل إقتحم الفرنسيون الأزهر بخيولهم.. ولا حول ولا قوة إلا بالله
After that, personal desires took hold, Ahadiths attributed to the prophet spread like wildfire, and by the third century Hijri, there was an organized effort to gather and record all those fabricated Ahadiths to fulfill political and other mundane objectives. Some jotted down what they thought to be the Sunnah of the prophet, others wrote down contradictory Ahadiths, still yet others, would contradict their own writings on the same page, in addition to being totally in contradiction to the Quran and what the prophet used to do. They all differed in what they were transcribing…they wasted centuries arguing about the chains of narrators, about the narration itself, about the text, until they were taken over by Napoleon Bonaparte’s invasion, so the Sheikhs hastened to Al-Bukhari`s books, seeking help and assistance facing the French cannons, to no avail…not from Al-Bukhari, nor from anyone else…They even entered Al Azher mounting their horses…. And at times like these and at all times …there is no strength or power except as decreed by Allah.
Two routes for revival
وأحدثت الحملة الفرنسية ـ وقبلها التدخلات البريطانية في الخليج العربى والدولة العثمانية ـ هزة عنيفة في المجتمعات الإسلامية التي بدأت في النهوض واتخاذ طريقين.. في صحراء نجد ظهرت الدعوة الوهابية تنشد العودة إلى الماضى وتعتبر التصوف وحده سبب التخلف وتزعم أن الأحاديث التي رواها السلف هي سبيل النجاة.. وفي مصر نهض محمد علي إلى إنشاء دولة عصرية على النسق الأوروبي، وسار مشروع الدولة الحديثة يتقدم حيناً ويكبوا أحياناً حسب النفوذ الأجنبي وشخصية الحاكم، بينما قامت الدولة الوهابية السعودية ثلاث مرات وسقطت مرتين.. إلى أن جاء عصر النفط وأتيح لثقافة الوهابيين أن تغزو عقول المصريين والمسلمين عبر قطار النفط السريع فأعيدت إلى المناقشات الفكرية قبيل القرن الحادي والعشرين قضايا كانت تعتبر في العصور الوسطى في قاع التراث مثل اللحية والجلباب والثعبان الأقرع وعذاب القبر وسائر الغيبيات الخرافية التي يرفضها القرآن الحكيم
The French expedition and before it, the British incursions in the Arabian Gulf and the affairs of the Ottoman Empire, caused a great convulsion within the Islamic Societies that started to rise, leading to two courses….In the Nejd desert, the Wahhabi movement calling for resorting to A-sselef, the forefathers methodology, considering Sufism as the sole factor and cause behind backwardness, claiming that Ahadiths narrated by the (Selef), the forefathers as the course for salvation. And in Egypt Mohammad Ali, rose to build a modern state along the European model, this course fluctuating between accomplishment and standing still, due to foreign intervention or the ruler’s personality, meanwhile, the Saudi Wahhabi state was established three times, falling twice…until the arrival of the petroleum age, giving credence to the Wahhabi culture allowing it to invade Egyptian and Muslims’ minds through the fast moving train of the petrodollars, thereby, bringing back to the forefront of the twenty first century intellectual debates, issues that were considered during the Middle Ages, the rock bottom of cultural thought, things like, the beard, the loose flowing garments, the bald serpent and the grave torture, in addition to all mythical fables rejected by the Quran.
عصر النفط والصحوة
وقبل عصر النفط كان في مصر حركة إجتهاد ديني بين جنبات الأزهر تزعمها الإمام محمد عبده ومدرسته المتفتحة، وظل عطاء هذه المدرسة قائماً ومتجدداً حتى الستينات من هذا القرن العشرين في شخص الشيخ محمود شلتوت، والذي ردد أقوال الإمام في كتبه (الإسلام عقيدة وشريعة)، (الفتاوى)، (من توجيهات الإسلام) وقدم لنا الوجه الحقيقى للإستنارة الإسلامية في موضوعات البنوك والفوائد، وفيما يخص أمور الغيبيات مثل علامات الساعة وأحوال اليوم الآخر أعلن أن مصدرها الوحيد هو القرآن الكريم لأن أغلبية الأحاديث أحاديث تفيد الظن ولا تفيد اليقين.. وبالتالى فإنه لم يعط مشروعية دينية أو أصولية للخرافات (المقدسة) التي تتحدث بالأحاديث عن عذاب القبر ونعيمه وغيرها من الغيبيات.
Petroleum Era and Revival
Before the petroleum age, there was an active theological endeavor within Al Azher in Egypt, led by Imam Mohammad Abdu and his progressive school, the intellectual output of which lasted until the sixties of the last century, through the works of Sheikh Mahmud Sheltout, who reverberated the sayings of the Imam in his books (Islam: a creed and a code),(Fatwa: religious legal opinion) and (Some Islamic directives). He presented us with some enlightened opinions regarding Banks and its operation… regarding the unseen and the metaphysical, like signs of Resurrection, and conditions of Last Day, saying that the Quran should be the only source of information about it, since most Ahadiths are speculative and not precise, consequently, he did not give any religious or fundamentalist credence to those (sacred) fables, like those Ahadiths that talk about the grave torture…or its bliss, or any other metaphysical concepts.
وتلك النهضة العقلية التي ظلت ترفع الإستنارة في الأزهر وتنتشر منه للعالم الإسلامي ما لبث أن أطاح بها عصر النفط الذي أعاد في عقول الشباب أسوأ عصور التراث في القرون الوسطى، بحيث أن ترديد أفكار الشيخ شلتوت التي كانت تقال منذ ثلاثين عاماً فقط تعتبر مخاطرة ودخولاً في دائرة المحظور، والأكثر مخاطرة والأكثر تهديداً لحياتك أن ترجع للقرآن الكريم وتحتكم إليه، فإنك بذلك تضع خصومك أمام موقف حرج لا يستطيعون التخلص منه إلا بكيل الإتهامات لك واضطهادك ما أمكن، وذلك موجز تاريخ كاتب السطور في العشرين سنة الماضية.
على أنه لا مفر لنا من الإحتكام للقرآن في هذه القضية في موضوع عذاب القبر نفسه وفي الأحاديث المنسوبة للنبي عليه الصلاة والسلام بشأنها، ونرجو الهداية لنا ولغيرنا ونتمسك بالتسامح والغفران لمن يترك الموضوع وينهال علينا بالسباب والتجريح.. عندما يعجزه الرد
That intellectual awakening that started to raise the banner of enlightenment at Al Azher and from it throughout the Muslim World, soon was dethroned by the petroleum era, returning the youths’ intellect and minds to the worst periods of the Middle Ages, where the mere mentioning of Sheikh Sheltout’s thoughts and ideas that circulated some thirty odd years ago, would be considered a dangerous attempt bordering on the prohibited, more dangerous and more life threatening is to resort to the Quran, as the arbitrator in every affair in your life, for by doing so, you are placing your adversaries in a very embarrassing situation they cannot escape, except by hauling accusations against you and oppressing you, which is a brief chronicle of the writer of these words, the past twenty years.
هل للنبيأحاديث في عذاب القبر؟
Does the Prophet have any Ahadiths about Grave torture?
عذاب القبر وما يحدث في اليوم الآخر وعلامات الساعة كلها تدخل في نطاق السمعيات أو الغيبيات.. وهناك قسم كبير من الأحاديث المنسوبة للنبي فى كتب التراث تتحدث عن هذه الغيبيات منها أحديث علامات الساعة وقيامها والمهدي المنتظر وأحوال الآخرة والشفاعة والخروج من النار والمبشرين بالجنة.. كل تلك الأحاديث تدخل فى إطار الغيبيات والسمعيات.. والسؤال الهام الآن: هل قال النبي فعلاً تلك الأحاديث؟
إن علماء الأصول يقولون أن أمور السمعيات أو الغيبيات لا تؤخذ إلا من القرآن الكريم والأحاديث المتواترة فقط
ونتساءل ما هي الأحاديث المتواترة التي يمكن أن نأخذ منها أمور الغيبيات مأخذ العلم اليقين والتسليم؟
إن الحديث المتواتر هو الذي يفيد اليقين وليس محلاً للشك أو الظن، وعند أكثرية المحققين مثل الحازمي والشاطبي وأبي حيان والبستي والنووي فإنه لا وجود للحديث المتواتر
The Grave torture, events of latter day and signs of Resurrection, all of which fall under the orally transmitted and the metaphysical tales. There are plenty of attributed Ahadiths that talk about those unseen events, about signs of Day of Resurrection, its occurrence, the awaited Mehdi, conditions of the Afterlife, intercession, exiting Hellfire after languishing in it , and the tales of those promised with Paradise. The important question here, did the Prophet really say all those Ahadiths?
Scholars of Fundamental Rules declare that, matters of the unseen and the metaphysical, are to be taken only from the Quran and from successively transmitted Ahadiths
We ask…what are those successively transmitted Ahadiths that we can rely on, to consider those tales of the unseen, as accurate and foolproof sources?
A successively transmitted Hadith is the one we can put our trust in as a credible, certain, absolute, undoubted source of information, not susceptible of doubt and conjecture. With some famous researchers and investigators, like Al-Hazemi, Ash-Shaatibi, Abi Hayyan, Al-Bessti and An-Nawawi, no such thing as successively transmitted Ahadiths exist.
وبعضهم أثبت وجود حديث واحد متواتر هو حديث “من كذب علي متعمداً فليتبوأ مقعده من النار” على اختلاف بينهم في وجود كلمة “متعمداً” أو حذفها
بعضهم إرتفع بالحديث المتواتر إلى ثلاثة أو خمسة.. ولكن ليس من بينها إطلاقاً حديث عن عذاب القبر أو نعيمه، وبالتالي فإن المرجع في موضوعنا هو القرآن فقط
وإذا نحيّنا الحديث المتواتر جانباً وجدنا أمامنا غير القرآن تلك الألوف المؤلفة من الأحاديث التي يقال عنها أحاديث آحاد والتي تفيد الظن ولا تفيد العلم واليقين، وبالتالي فليست محلاً للإعتماد عليها في أمور الغيبيات والسمعيات كما قال علماء الأصول
Some of them researchers documented there is but one successively transmitted Hadith, just one, which states “whosoever, purposely, tells a lie on my behalf, let him assume his seat in Hellfire”, even the word “purposely”, they could not agree whether it was included or not.
Others raised the number of successively transmitted Hadith to three or five, none of which had any reference to the torture of the grave or its bliss, consequently, our only resource is the Quran.
If we were to set aside the successively transmitted Hadith, we will find with us, beside the Quran, thousands of Ahadiths described as (singularly transmitted), all of which denote uncertainty, and not certainty , accuracy or assurance, hence not reliable to rely on , in matters of the unseen , the metaphysical, and oral tradition, as attested to by scholars of Fundamental Rules.
ونتساءل: إذن فلماذا نحتاج إلى وجود تلك الأحاديث التي تملأ كتب التراث وهي تتحدث بالظن والتخمين وليس بالعلم واليقين عن قضايا إعتقادية مثل الغيبيات والسمعيات
كان ذلك مأزقاً شديداً أمام علماء الأصول، وخرجوا منه بأن تلك القضايا الغيبية قضايا خلافية إجتهادية، وكل فريق عزّز مذهبه فيها بالأحاديث التي عنده، ولذلك إمتلأت كتب الفرق الإسلامية مثل كتاب “مقالات المسلمين” بالإختلافات المتشعبة مع أنهم جميعاً مسلمون
We wonder then, why do we need this huge sum of Ahadiths that fill heritage, tradition books, yet it deals with suppositions, assumptions, and speculations, and not with cognizance and certitude, about beliefs and convictions, as in issues of the unseen, the metaphysical and oral tradition?
That was a sever predicament facing those scholars of Fundamental Rules, They resolved the impasse by claiming that those metaphysical issues were differential in nature, and subject to individual judgment, each side backed his position with Ahadiths that he subscribed to, hence, the various Islamic sects’ books were filled with such many-sided arguments and differences, like the book “The Sayings of Muslims-Maqalaat Ai-Islamiyyeen”, though all of them were Muslims.
ونترك علماء الأصول وآراءهم واجتهاداتهم ونلتفت إلى القرآن الكريم نحاول الإجابة على نفس السؤال: هل تحدث النبي عن عذاب القبر، وبمعنى آخر: هل كان النبي يتحدث عن الغيبيات؟ وبمعنى آخر: هل كان النبي يعلم الغيب ويتحدث في الغيبيات من واقع علمه بالغيب؟.. إن الإجابة على هذه الأسئلة من القرآن الكريم تستلزم منا أن نضع عناوين للعديد من الآيات التي تؤكد نفس المعنى الذي يحتويه العنوان والتي لا يستطيع المسلم إلا أن يقول لكل آية عبارة واحدة هي “صدق الله العظيم
We will leave the scholars oh Fundamental Rules, Their opinions and their legal interpretations and focus on the Quran, trying to find an answer to the same question: Did the Prophet say anything about the grave torture? In other words, did the Prophet talk about the Unseen and the metaphysical? , still putting it in another form, did the Prophet know of the unseen? And did he speak of the unseen out of his knowledge of that unseen?. Answering this question from the Quran, requires us to label many verses that emphasize the same concept meant by each label, to which, any Muslim cannot say but one sentence: “Truly Allah spoke the truth”
الله وحده هو الذي يعلم الغيب
هذا المعنى تؤكده الآيات الكريمة الآتية ﴿وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاّ هُوَ﴾ (الأنعام 59). ﴿فَقُلْ إِنّمَا الْغَيْبُ للّهِ﴾ (يونس 20). ﴿وَللّهِ غَيْبُ السّمَاوَاتِ وَالأرْضِ وَإِلَيْهِ يُرْجَعُ الأمْرُ كُلّهُ﴾ (هود 123). ﴿وَلِلّهِ غَيْبُ السّمَاوَاتِ وَالأرْضِ﴾ (النحل 77). ﴿قُل لاّ يَعْلَمُ مَن فِي السّمَاواتِ والأرْضِ الْغَيْبَ إِلاّ اللّهُ﴾ (النمل 65).
وكل الآيات الكريمة تؤكد نفس المعنى بأسلوب القصر والحصر، أي لا يعلم الغيب إلا الله، مثل قولك لا إله إلا الله.. لأن العلم بالغيب صفة إلهية
Allah Alone is the One who knows the unseen
This concept is confirmed in this Ayat:
6: 59 And with Him are the keys of the Invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.
10: 20 And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muhammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you.
11: 123 And Allah´s is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.
16: 77 And unto Allah belongeth the Unseen of the heavens and the earth, and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Lo! Allah is Able to do all things.
27: 65 Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again).
All the above quoted Ayat emphasize the same concept, in a curt, concise and definite style, that no one knows the unseen except Allah, like when you say , there is no god except Allah, since knowing the unseen , is a divine attribute.
يقول تعالى: ﴿وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنّ اللّهَ يَجْتَبِي مِن رّسُلِهِ مَن يَشَآءُ﴾ (آل عمران 179).. ﴿عَالِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَىَ غَيْبِهِ أَحَداً. إِلاّ مَنِ ارْتَضَىَ مِن رّسُولٍ﴾ (الجن 26: 27).
وقد أعطى الله بعض أنبيائه مثل يوسف وعيسى بعض الغيوب مثل تفسير الأحلام كوسيلة من وسائل إثبات نبوتهم.
لكن أنبياء آخرين لم يعطهم الله العلم بشيء من الغيب وقد أعلنوا ذلك صراحة مثل نوح عليه السلام الذي كان يقول لقومه ﴿وَلاَ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلاَ أَعْلَمُ الْغَيْبَ﴾ (هود 31).
وقد أكد القرآن على أن خاتم النبيين لا يعلم الغيب في قوله تعالى: ﴿قُل لاّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلآ أَعْلَمُ الْغَيْبَ وَلآ أَقُولُ لَكُمْ إِنّي مَلَكٌ إِنْ أَتّبِعُ إِلاّ مَا يُوحَىَ إِلَيّ﴾ (الأنعام 50).
أي أن الله تعالى أمر خاتم النبيين بأن يعلن أنه لا يملك خزائن الله وأنه لا يعلم الغيب وأنه ليس ملكاً من الملائكة، ويزيد على ذلك بتأكيد أنه يتبع الوحي، وأنه لا يمكن أن يتكلم بما يخالف الوحي وأوامر به له ﴿إِنْ أَتّبِعُ إِلاّ مَا يُوحَىَ إِلَيّ
Prophets and the Unseen
3: 179 It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.
72: 26 (He is) the Knower of the Unseen, and He revealeth unto none His secret,
72: 27 Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him
Allah(GbH), gave some of his messengers, like Joseph and Issa (Jesus), some knowledge of the unseen, like the ability to interpret dreams, as indications of their prophet-hood. Yet some other Prophets were not given this capability or privilege, and they came forth with that fact, like Noah, who said to his people:
11: 31 I say not unto you I have the treasures of Allah; nor I have knowledge of the Unseen nor say I:Lo! I am an angel! Nor say I unto those whom your eyes scorn that Allah will not give them good – Allah knoweth best what is in their hearts – Lo! then indeed I should be of the wrong-doers.
The Quran stressed and emphasized that the seal of all prophets (Mohammad)was not privy to the unseen in Allah’s words
6: 50 Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?
Meaning that Allah (GbH) ordered the Prophet (pbuh) to declare that he does not have or control the treasures of Allah, does not know the unseen, that he is not one of the angels, he adds that he, but follows the revelation, and cannot say or utter any thing that contradicts it (I follow only that which is inspired in me)
والله تعالى يأمر خاتم النبيين بأن يعلن بأنه لا يعلم موعد الساعة أقريب هو أم بعيد، لأن الله لم يطلع على غيبه إلا من ارتضى من رسله وليس هو منهم ﴿قُلْ إِنْ أَدْرِيَ أَقَرِيبٌ مّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبّيَ أَمَداً. عَالِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَىَ غَيْبِهِ أَحَداً. إِلاّ مَنِ ارْتَضَىَ مِن رّسُولٍ﴾ (الجن 25: 27).
كانوا يسألون النبي عن الساعة وكان النبي يرفض الإجابة ونزل الوحي يقول: ﴿يَسْأَلُونَكَ عَنِ السّاعَةِ أَيّانَ مُرْسَاهَا. فِيمَ أَنتَ مِن ذِكْرَاهَا. إِلَىَ رَبّكَ مُنتَهَاهَآ. إِنّمَآ أَنتَ مُنذِرُ مَن يَخْشَاهَا﴾ وقوله تعالى للنبي ﴿فِيمَ أَنتَ مِن ذِكْرَاهَا﴾ تساؤل ينكر من البداية توجيه ذلك التساؤل إليه، لأن أمور الساعة من الغيبيات، والنبي لا شأن له بمعرفة الغيبيات
Allah(GbH) orders the Seal of all prophets to declare that he knows not of the timing of Resurrection Day, whether soon or far off in taking place, since Allah did not divulge any of the unseen except to those He chose to do so with, and that he was not one of them :
72: 25 Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it.
72: 26 (He is) the Knower of the Unseen, and He revealeth unto none His secret,
72: 27 Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him
They used to question the Prophet about Resurrection Day, and he would refuse to answer, until the revelation came down with:
79: 42 They ask thee of the Hour: when will it come to port?
79: 43 Why (ask they)? What hast thou to tell thereof?
79: 44 Unto thy Lord belongeth (knowledge of) the term thereof.
79: 45 Thou art but a warner unto him who feareth it.
Allah saying to the Prophet (79: 43 Why (ask they)? What hast thou to tell thereof?), as if He is wondering, why would they ask you that? Since the knowledge of Judgment Day is of the realm of the Unseen, and the Prophet knew nothing about the Unseen..
وتكرر السؤال للنبي وجاءت الإجابة بشكل أكثر تفصيلاً وأكثر تحديداً، يقول تعالى: ﴿يَسْأَلُونَكَ عَنِ السّاعَةِ أَيّانَ مُرْسَاهَا قُلْ إِنّمَا عِلْمُهَا عِنْدَ رَبّي لاَ يُجَلّيهَا لِوَقْتِهَآ إِلاّ هُوَ ثَقُلَتْ فِي السّمَاوَاتِ وَالأرْضِ لاَ تَأْتِيكُمْ إِلاّ بَغْتَةً يَسْأَلُونَكَ كَأَنّكَ حَفِيّ عَنْهَا قُلْ إِنّمَا عِلْمُهَا عِندَ اللّهِ وَلَـَكِنّ أَكْثَرَ النّاسِ لاَ يَعْلَمُونَ﴾ (الأعراف 187).
والآية بعد أن تؤكد علم الساعة هو من عند الله وحده، تؤكد على أن النبي لا يعلم شيئاً عنها، ويأتي ذلك بصورة إستنكارية ﴿يَسْأَلُونَكَ كَأَنّكَ حَفِيّ عَنْهَا﴾..
ثم تأتي الآية التالية تؤكد أن النبي لا يعلم الغيب ﴿قُل لاّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً إِلاّ مَا شَآءَ اللّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسّنِيَ السّوَءُ إِنْ أَنَاْ إِلاّ نَذِيرٌ وَبَشِيرٌ لّقَوْمٍ يُؤْمِنُونَ﴾ (الأعراف 188). أمره ربه أن يعلن أنه لايملك لنفسه- فضلاً عن غيره- نفعاً ولا ضرراً إلا ما شاء الله، وإنه لو كان يعلم الغيب لاستكثر من الخير وما أصابه السوء.. وفعلاً لو كان يعلم الغيب ما حدثت له الهزيمة في أحد ولاستكثر من النصر في بدر وغيرها
The question was repeated to the Prophet, and the revelation came back with more specific and precise answer:
7: 187 they ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind knows not.
This Ayah, after emphasizes that the knowledge of the timing of the “Hour” is with Allah only, it emphasizes that the Prophet does not know anything about its timing, asked in a repudiator’s form 🙁 . They question thee as if thou couldst be well informed thereof)
Then it is followed by an ayah that confirms that the Prophet does not know the Unseen:
7: 188 Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a Warner, and a bearer of good tidings unto folk who believe.
Indeed, if he knew the Unseen, he would not have been defeated at Uhud, or he would have increased his soils at Badr and other occasions.
ولو كان يعلم الغيب ما وقع ضحية لخداع المنافقين حين كانوا يكذبون عليه فيصدقهم، وفي إحدى المرات أقنعوه بأن اللص ليس لصاً بل بريئ وطلبوا منه أن يدافع عن ذلك اللص البريئ فدافع عنه النبي مخدوعاً بكلامهم، ونزل الوحى يعتب على النبي ويقول له: ﴿إِنّآ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقّ لِتَحْكُمَ بَيْنَ النّاسِ بِمَآ أَرَاكَ اللّهُ وَلاَ تَكُنْ لّلْخَآئِنِينَ خَصِيماً﴾ أي لا تكن محامياً عن الخائنين، ثم يأمره بالإستغفار ﴿وَاسْتَغْفِرِ اللّهِ إِنّ اللّهَ كَانَ غَفُوراً رّحِيماً﴾ ويأمره ربه بألا يدافع عن الخونة: ﴿وَلاَ تُجَادِلْ عَنِ الّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنّ اللّهَ لاَ يُحِبّ مَن كَانَ خَوّاناً أَثِيماً﴾ (النساء 105: 107).
Were he privy to the Unseen; he would not have fallen victim to the deception of the hypocrites when they would lie to him and he would believe them, and on one occasion, they convinced him that a thief was not as was accused of, rather completely innocent of the charge, asking the Prophet to defend that (innocent) thief, which he did being deceived by their sweet talk. The revelation came down rebuking the Prophet telling him:
4: 105 Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous;
4: 106 And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.
4: 107 And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.
The order was: don’t be an advocate of those treacherous.. Pray for forgiveness for them…do not defend those betrayers.
أولئك الذين يستخفون من الناس ولا يستخفون من الله، وكانوا يتآمرون على خداع النبي، وصدقهم النبي لأنه لا يعلم الغيب، ثم نزل الوحي يخبر بالحقيقة ولو كان النبي يعلم الغيب ما استطاعوا خداعه..
وكانوا يدخلون عليه يقدمون له فروض الطاعة ثم يخرجون من عنده يتآمرون عليه، وهو لا يعلم شيئاً عن ذلك الغيب إلى أن ينزل الوحي يخبره: ﴿وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيّتَ طَآئِفَةٌ مّنْهُمْ غَيْرَ الّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكّلْ عَلَى اللّهِ وَكَفَىَ بِاللّهِ وَكِيلاً﴾ (النساء81 )
Those were the type that hide, conceal their actions and fear people, yet they never hide, conceal or fear Allah, they used to conspire to deceive the Prophet, and he believed them, because he did not know the unseen, then revelation came down telling him the truth, if he knew the unseen beforehand, they would not have deceived him.
They would enter upon him, offering him all forms of obedience, then exit his presence, to connive and conspire against him, not knowing what they were planning until revelation comes down informing him:
4: 81 And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.
لم يكن يعلم الغيب وكان ذلك واضحاً في سيرته القرآنية أو غزواته التي حكاها المؤرخون. وبالتالي فقد كان يتصرف في غزواته وفق إمكاناته البشرية
وكانوا يسألونه عن الغيبيات مثل أمر الساعة فينزل القرآن يستنكر ذلك السؤال ويؤكد على أن النبي لا يعلم الغيب
وهناك آية جامعة محكمة فاصلة في الموضوع: ﴿قُلْ مَا كُنتُ بِدْعاً مّنَ الرّسُلِ وَمَآ أَدْرِي مَا يُفْعَلُ بِي وَلاَ بِكُمْ إِنْ أَتّبِعُ إِلاّ مَا يُوحَىَ إِلَيّ وَمَآ أَنَاْ إِلاّ نَذِيرٌ مّبِينٌ﴾ (الأحقاف 9)).
The Prophet did not know the Unseen, evident in his Quranic biography and his military engagements chronicled by historians, accordingly, he used to act and conduct himself pursuant to his human capabilities.
They would ask him about the Unseen, like the timing of the ” Hour”, Revelation would come down abhorring such a question, confirming that the Prophet did not know the Unseen.
There is an all encompassing Ayah, a firm, a decisive one related to this matter:
46: 9 Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain Warner.
أي أمره ربه بأن يعلن أنه ليس متميزاً عن الرسل ﴿قُلْ مَا كُنتُ بِدْعاً مّنَ الرّسُلِ﴾
وأمره أن يعلن أنه لا يدرى ولا يعلم ما سيحدث له أو ما سيحدث لغيره في المستقبل سواء في الدنيا أو عند الموت أو في البرزخ، أو عند قيام الساعة أو في الآخرة، وبالتالي فلا يمكن أن يتكلم في أشياء لا يعلمها فقد أمره ربه أن يعلن أنه يتبع ما يوحي إليه فقط أي يطيع أوامر ربه ﴿إِنْ أَتّبِعُ إِلاّ مَا يُوحَىَ﴾ ومعناه أن النبي لا يمكن أن يتكلم مثلاً عن عذاب القبر لأنه غيب.. والمعنى المستفاد مما سبق أن النبي لم يتكلم أبداً عن الغيبيات، ومن واجب المؤمن تبرئة النبي من ذلك الزيف المنسوب إليه والذي يخالف القرآن
لكن هل يستطيع السباب أن يحل المشكلة؟ ..لا أعتقد
His Lord Ordered him to declare: (Say: I am no new thing among the messengers (of Allah)….
He ordered him to declare that he does not know, neither is he aware of what is going to befalls him or others in the future, whether in this Life, at time of death, in the intermediate state or interim state, at time of the resurrectionor the Afterlife, hence, he could not lawfully, logically speak of events he knows nothing about, for his Lord ordered him to follow the Revelation only, (I do but follow that which is inspired in me), meaning that the Prophet could not possibly say anything about grave torture, since it is of the Unseen, what is concluded from all above is ,the Prophet never spoke of the Unseen, and it is our duty , us believers, to disavow the Prophet from saying any such things attributed to him which contradicts the Quran.
The previous Ayat which confirm that the Prophet does not know the Unseen, put those who subscribe to Ahadiths of the Unseen, the grave torture ,and intercession in an embarrassing critical position, for if they believe in those tales, they declare their disbelief in the Quran, and if the claim they believe in the Quran , they renounce those fables, a person cannot believe in something and its anecdote at the same time, they are compelled to declare verbally that they believe in the Quran, but in reality ,their dilemma is that they genuinely believe in those tales, and the exit for them is to forget the real issue and direct their insults and their revilements to this writer.
No big deal….But would hurling insults and vile words solve the issue?….I don’t think so
ونخلص مما سبق إلى تقرير الآتي:
يتخلو من أي حديث له عن عذاب القبر وغيره من الغيبيات.. ذلك هو ما نستخلصه من القرآن العزيز.
We conclude of what has been mentioned that:
1-True Sunnah is just following the Quran. The Quran confirms that the Prophet knows nothing about the Unseen, and does not talk about it; consequently, true Sunnah of the Prophet is void of any reference of or to the grave torture and any other metaphysical, that’s what we deduce from the Quran
إن علماء الأصول يقرون أن أمور الغيبيات لا تؤخذ إلا من القرآن والحديث المتواتر، وحيث أن الحديث المتواتر لا وجود له عند أغلب المحققين وحيث أن من أثبت وجود بعض الأحاديث المتواترة فليس منها شىء عن عذاب القبر، لذلك فالأحاديث الأخرى- أحاديث الآحاد ليست مصدراً معتمداً ٌلإثبات عذاب القبر أو نفيه، لأن القرآن وحده هو المرجع
2-Scholars of Fundamentals Rules determined that issues of the Unseen are to be taken only from the Quran and successive Hadith and since the successive Hadith does exist according to most researchers, and since those who accepted the very few successive Hadith did not find any reference in them concerning grave torture, therefore the other Ahadiths –singularly reported type- are not trustworthy source to authenticate or negate the grave torture, because the Quran is the only source.
إذا كان الله تعالى لم يعط النبي علم الغيب وإذا كان النبي لم يتحدث عن الغيبيات فإن غير النبي أولى بعدم معرفة الغيب، وبالتالي لا تؤخذ منه أقوال عن غيبيات القبر ولا يصح الإحتجاج به. ومع ذلك تحفل كتب الحديث بالأحاديث المنسوبة زوراً إلى النبي الكريم ومن بينها أحاديث تعرض للوسائل التي تنجى المؤمن من عذاب القبر مثل الموت يوم الجمعة أو ليلتها؟! أو الموت بداء البطن؟! فيزعمون أن الرسول قال: “ما من مسلم يموت يوم الجمعة إلا وقاه الله تعالى فتنة القبر” وقوله “من تقتله بطنه فلا يعذب في قبره؟!”.
3- If Allah(GbH) did not give the Prophet(pbuh)the knowledge of the Unseen, and if the Prophet(pbuh) did not speak about or of the Unseen, then it is more imperative upon all others not to talk or to discuss the Unseen, hence, all this talk about the unknown grave events is groundless and baseless, yet those books of Hadiths are rife with those fables falsely attributed to the Prophet, among which tales about how the believer can avoid such torture ,by dying on Fridays, or the night before, as if he is the one who determines that…or death due to stomach ailment.
حديث القرآن عن قضية الحساب يأتي ضمن منظومة كاملة تتحدث عن خلق النفس وموتها وحياتها والبرزخ والموت والنوم والبعث والنشور. وكي نفهم الموضوع لابد أن نبدأ البداية ونسير إلى النهاية وكل ذلك بالآيات القرآنية وبالترتيب
وبداية لابد أن نقرر أنه لم يرد في القرآن الكريم مطلقاً ذكر ما يسمى بعذاب القبر أو نعيمه أو الثعبان الأقرع، وحيث أن القرآن الكريم هو المصدر الوحيد المعتمد في القضية فالحكم هنا قاطع في نفي عذاب القبر ونعيمه وثعبانه
لكن البعض يخلط بين القبر وما ورد في القرآن حول البرزخ، ويرتبون على ذلك القول بعذاب القبر ونعيمه، وهذا يدعونا للبحث في ماهية النفس الإنسانية، وفي علاقتها بالجسد وفي ماهية الموت وفي مصر الجسد بعد الموت، لنصل إلى تحديد المقصود بالبرزخ ومصير النفس الإنسانية فيه حتى البعث يوم القيامة حيث يتم الحساب.
The Quranic discourse about the Day of Reckoning comes within a comprehensive system or perspective that addresses the creation of the soul, its life, its death, the intermediate or interim state, death in general, slumber, Resurrection. For us to understand the concept, we have to start from the beginning to the end, guided by verses from the Quran.
First of all, we have to admit that there was no mentioning whatsoever of a grave torture in the Quran, its bliss or a bald serpent, and since the Quran is the only and final arbitrator in this and all matters, then the grave torture, its bliss and its serpent are all nothing but conjectural imaginations attributed falsely to the Prophet (pbuh).
Yet, lots of people get mixed up between the state of being in the grave, and what has been mentioned in the Quran about the Intermediate or Interim state, and accordingly base those fabrications about the grave torture and its bliss upon that mix-up, which leads us to explore what the human spirit, human soul is, and its relationship with the material body, and to ponder over the nature of death, and what happens to the body after death, to arrive at the intended meaning of the intermediate or interim state, and how the human spirit reside in there awaiting Resurrection and the Day of Reckoning.
by Andrew Korybko, dissidentvoice.org
Portions of the UN’s forthcoming human rights report on Crimea, to be released Tuesday, have been leaked to Foreign Policy magazine, and its findings are far from objective. Indicating yet another instance of institutional bias against the Russian Federation and its interests, Ivan Simonovic, the UN’s Assistant Secretary General for Human Rights, has filled the so-called report with bias, misleading reporting, important omissions, one-sided analysis, and in some cases, outright false statements. Considering his history of “biased, prejudiced and nonobjective assessment”, this should not come as a surprise, but it is surprising that such opinions are institutionalized into a nominally neutral organization’s reporting. A brief overview of the leaked document will prove that certain UN “representatives” are more emblematic of NATO’s information objectives than they are of objectivity.
Foreign Policy’s exclusive report on the document begins by addressing supposed Russian “propaganda” activities in the run-up to the referendum. Through selective omission, it neglects to mention that Russia has the international right to broadcast its media to Ukraine, and when Crimea was part of that country, it was no exception. It may be that Simonovic has taken to the trend of calling any media coming from Russia “propaganda” because Russia’s “chief propagandist”, Dmitry Kiselyov, has been the first journalist to ever be sanctioned by the EU as punishment for exercising his right to free speech (which is supposedly also a “European value”). The report conveniently forgets to mention that Ukraine has banned select Russian media from broadcasting into the country, a move that set a precedent for Lithuania and Latvia’s later censorships.
Mark N. Katz*
Oakton, April 21, 2014 (Alochonaa): Various scholars have sought to identify what the objective criteria are for a state to become and remain a great power—especially a dominant great power or hyperpower. These include Paul Kennedy (The Rise and Fall of the Great Powers: Economic Change and Military Conflict from 1500 to 2000, New York: Vintage Books, 1987); Amy Chua (Day of Empire: How Hyperpowers Rise to Global Dominance—and Why They Fall, New York: Doubleday, 2007), and Richard Jackson and Neil Howe (The Graying of the Great Powers: Demography and Geopolitics in the 21st Century, Washington, DC: Center for Strategic and International Studies, 2008). What I will do here is discuss the model of how a great power rises and falls that each of these set forth, and then discuss what each of these models implies about what great powers are likely to rise and fall at present.
In his classic book, The Rise and Fall of the Great Powers, historian Paul Kennedy described how the rising economic strength of a state not fully engaged in international relations allowed it to gain politico-military strength vis-à-vis those that were more engaged and overextended, but then how its own subsequent politico-military overextension would in turn result in this state becoming weaker versus rising economic powers that were not (yet) overextended.
I well remember how when this book came out in 1987, it received tremendous publicity in the United States for forecasting the decline of the US as a great power. Kennedy, though, also forecast how it would be difficult for the Soviet Union, China, Japan, and Europe (then still in the form of the European Economic Community, which later became the European Union) to remain (or become) great powers.
In 1989-91, of course, it would be the Soviet Empire that would collapse. In 1989, Francis Fukuyama published his famous article, “The End of history?” in The National Interest, where he argued that this event would result in the inevitable triumph of democracy worldwide. Since Kennedy’s forecast of decline did not seem to apply to the US, Kennedy’s book was quickly forgotten back then.
Looking back at Kennedy’s forecasts now, what is interesting is that all but one of those countries or international groupings whose future potential as a great power that he discussed then still clearly has the potential to become or remain a great power now. These are China, Europe, Russia, and America. Japan is the one country that he forecast could not be a dominant great power that appears unambiguously accurate. Candidates for great power status that he missed back in 1987 include India (definitely) and Brazil (at least potentially).
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