5. Its connection to the body during the Day on which bodies will be: 2) Torment and Pleasure in the Grave

resurrected It is the most inclusive connection between the body and the soul, and it cannot be compared to the aforementioned kinds of connection, for it is a kind of connection with which the body cannot be dead, asleep or decayed. The opinion of the Salaf (early Muslim scholars) and scholars of the Muslim nation is that when someone dies, he is either in torment or pleasure which is experienced by both his body and his soul. They agree that the soul of the deceased feels pleasure or suffers torment after being separated from the body. The soul is sometimes joined to the body and feels the pleasure or suffers the torment. The Adherents of the Sunnah and Muslim Community agree that the soul feels pleasure or suffers torment while it is separated from the body and also feels pleasure or suffers torment while it is joined with the body.

Thus, the soul and the body may feel the pleasure or the torment together; and the soul may feel either of them while it is separated from the body. However, can the body feel the pleasure or suffer the torment without being joined with the soul? There are two different opinions, concerning this issue, adopted by the people of Hadith and Sunnah, and the people of Scholastic Theology. Proofs of Torment and Pleasure in the Grave from Quran: 1Allah, Exalted be He, says: ~~nd if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], ~Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant.' " (Quran: Al-An'am: 93) The people addressed in the verse cited above are the unjust people on their deathbed.

In the same verse, the angels, who are truthful, tell us that those unjust people are to suffer the punishment of extreme humiliation and were this torment delayed until the end of this world, then it would not be said to them ~ •• Today you wiD be awarded..." (Quran: Al-An'am: 93). Thus, the torment referred to in the verse is the torment in the grave. 2Allah, Exalted be He, says: "So leave them until they meet their Day on which they will be struck insensible - the Day their plan will not avail them at all, nor will they be helped. And indeed, for those who have wronged is a punishment before that, but most ofthem do not know." (Quran: At-Itlr: 45-47) The cited verses above may refer to the punishment that afflicts the unjust people in this worldly life by being killed or any other punishment. Meanwhile, they may refer to the torment that afflicts them in the grave, which is more likely. This is because many of those unjust people die without being punished in this world.

A further opinion, which is more preponderant, says that whosoever dies among them will be tormented in the grave; and whosoever remains alive will be punished in this world by being killed or any other punishment; this is a threat for them to be punished in this world and in the Barzakh. 3Allah, Exalted be He, also says: "So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst ofpunishment - the Fire, they are exposed to it morning and evening. And the Day the Hour appears [it will be said], 'Make the people of Pharaoh enter the severest punishment: .. (Quran: Ghatir: 45-46) In this verse, Allah, Exalted be He, mentions the torment in the grave and in the Hereafter explicitly, which does not leave room for any other meanings. Thus, these verses prove the torment in the grave. 4In addition, Allah, Exalted be He, says: "Then why, when it [i.e., the soul at death] reaches the throat and you are at that time looking on and We [i.e., Our angels] are nearer to him than you, but you do not see. Then why do you not, ifyou are not to be recompensed, bring it back, ifyou should be truthful?

And ifhe [i.e., the deceased] was ofthose brought near [to Allah], then [for him is] rest and bounty and a garden ofpleasure. And if he was of the companions of the right, then [the angels will say], 'Peace for you; [you are] from the companions of the right: But if he was of the deniers [who were] astray, then [for him is] accommodation ofscalding water and burning in Hellfire:' (Quran: Al-Waqi'ah: 83-94) In these verses, Allah, Exalted be He, mentions three cases under which peoples' souls fall at the time of death. In the beginning of this surah, Allah mentions the cases of souls on the Day of Resurrection. Allah mentions the kinds of people on the Day of Resurrection fIrst as the situation there is more important than that at the time ofdeath. Moreover, as Allah, Exalted be He, divides people into three kinds at the time of death, He also divides them into three kinds on the Day of Resurrection.

Proofs of Torment and Pleasure in the Grave from Sunnah When one contemplates the Prophetic b.adfths which mainly tackle the punishment and pleasure in the grave, one will fInd that they paraphrase and explain in detail what is mentioned generally in the Quean in this regard. The b.adiths narrated about the Prophet (PBUH) talking about the punishment in the grave are considerable and recurrent. Among these b.adtths are the following: 1It is related in the Two s.ab.ib.s on the authority of Ibn 'Abbc1s that the Prophet (PBUH) passed by two graves and said: "These two persons are being tortured notfor a major sin (to avoid). One ofthem never saved himselffrom being soiled with his urine, while the other used to go about with malicious gossip (to make enmity between people)." The Prophet (PBUH) then took a green leaf of a date-palm tree, split it into two pieces and fixed one on each grave and said, "I hope that their torment might be lessened until these (the pieces of the leaf) become dry." 2It is related in S.ab.ib. Muslim (Muslim's Authentic Book ofHadith) on the authority ofZayd Ibn Thc1bit who narrated: 11.s Allah's Messenger (PBUH) was going along with us in a garden belonging to Banun-Najjar, riding upon his mule, it shied and he was about to fall.

He found four, five or six graves there. He said, 'Who amongst you knows about those lying in these graves?' A man said, 'I do: Thereupon, he (PBUH) said, 'When did these people die?' The man said, 'They died in the pre-Islamic period: He said, 'This nation is passing through the ordeal in the graves. Were it not for the reason that you would stop burying (your dead), I would invoke Allah to make you hear the torment in the grave, which I am hearing.' " 3It is also related in Sal:!il:!Muslim and the Books of Sunan (books recording the Prophetic Tradition) that Abu Hurayrah narrated, "The Prophet (PBUH) said: "When anyone ofyou completes the Final Tashahhud 18, he should seek refuge with Allah from four (things): from the torment of the Hell, from the torment ofgrave, from the trial oflife and death, and from the trial of AI-Masil:!ud-DajjiU (the Antichrist)." 4Moreover, it is related in the 1Wo Sal:!il:!s (two authentic books of AI­ Bukhari and Muslim) that Abu Ayyftb (may Allah be pleased with him) narrated: "Once, the Prophet (PBUH) went out after sunset and heard a (dreadful) voice, so he said, 'The Jews are being punished in their graves: " 5In addition, it is related in the Two Sal:!il:!s that 'Rishah (may Allah be .pleased with her) narrated: 'J1n old woman from among the Jews entered upon me and said, 'The dead suffer torment in theirgraves: but I belied her and did not believe her at the beginning. When she went away and Allah's Messenger (PBUH) entered upon me, I said, '0 Messenger ofAllah! An old woman from among the Jews ofMedina came to me and told me that the dead suffer torment in theirgraves: He said, 'She has told the truth; the dead are really punished, to the extent that all the animals hear (the sound resulting from) their torment: Since then I always saw him seeking refuge with Allah from the torment of the grave in his prayers." N.B.

The punishment and the pleasure in the grave and the questioning by the two angels are to happen to every deceased person even if he is not buried. The punishment in the grave entails the interval called 'Barzakh between this world and the Hereafter and what happens in it either of torment or pleasure. Allah, Exalted be He, says: '~ ••And behind them is a Barzakh [a barrier] until the Day they are resurrected" (Quran: AI-Mu'minftn: 100) Thus, if anyone dies by crucifying, burning, sinking, or being devoured by wild animals or birds of prey, he is to receive the punishment or the pleasure he deserves, according to his deeds and in the way that may differ from one case to another. r - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -. . . . - ­ One of the people in ancient times thought that if his body was burnt and became mere ash to be blown after that in a windy day, some in the sea and some on the earth, he would be saved from the punishment in grave. So, he commanded his sons to do that with his body after death and they did. Allah commanded the sea to collect the ashes scattered on it and He commanded the land to collect ashes contained in it.

Allah, then, ordered him to rise, so he rose before Allah (in his original form). Allah asked him why he had done so. He replied, "My Lord, it is out of Your fear that I have done it and You are well aware of it." Thereupon, Allah forgave him." Thus, those molecules of that man's body which were blown in the air were not saved from the punishment or the pleasure of the grave. If a sinful person is hung after death on the top of a tree and left to be exposed to the wind, his body will suffer the torment of the Barzakh he deserves. On the contrary, if a pious person is buried in a fire, his body and his soul will experience the pleasure of the Barzakh he deserves.

Thus, Allah, Exalted be He, will make the fire a source of coolness and safety for the latter and He will make the air a source of blaze and severe heat for the former. This is because the materials of this world are submissive and obedient to their Lord Who created and originated them, so He directs them wherever He wishes and nothing of them can resist His will. Rather, they are all at the Command of Allah and submissive to His Might. With that in mind, it is not impossible for the soul of the one who died by crucifying, sinking or burning to be returned to the body even if we do not notice that. This is because the soul is to be returned to the body in a way other than what we are familiar with.

That is, the fainted, the drunkard and the unconscious are still alive though we do not notice their souls. Likewise, the one whose body parts are dispersed; that is, it will not be difficult for the One Who is able to do all things, to make these parts of the body rejoin with the soul; whether these parts are away or near from each other. Moreover, it will not be difficult for Allah, Exalted be He, to make these parts suffer pain or feel pleasure. Allah, Exalted be He, created feelings in inanimate beings, and through these feelings, these beings glorify their Lord. That is, stones fall out of fear of Allah; mountains and trees fall in prostration to Him; and pebbles, water and plants glorify Him.

With regard to this, Allah, Exalted be He, says: ~ ••And there is nota thing except that itexalts [Allah] by His praise, butyou do not understand their [way of] exalting•.." (Quran: Al-Isra': 44) Since these inanimate beings have feeling and sense, then the animate beings are more entitled to experience such feelings. Moreover, Allah, Exalted be He, made His servants witness in this life how He returned life to a body after the soul had departed it After that, this person led a natural life in which he could speak, walk. eat, drink. marry and have offspring. Allah, Exalted be He, says: "Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, 'Die'; then He restored In addition, Allah says: "Or [consider such an example] as the one who passed by a township which hadfallen into ruin. He said, 'How will Allah bring this to life after its death?' So Allah caused him to die for a hundred years; then He revived him.

He said, 'How long have you remained?' He [the man] said, '1 have remained a day or part of a day.' " (Quran: Al-Baqarah: 259) Another example is that of the people of Musa (Moses), who said to him, '~ .. We will never believe you until we see Allah outright•• ." (Quran: Al-Baqarah: 55) After Allah had taken their lives, He returned them to life again. There are many other examples for this such as that of the People of the Cave 19 and the story of the four birds of Ibrahim (Abraham) (PBUH) 20. Thus, as Allah, Exalted be He, returned life to these bodies after they had died, then how could it be difficult for His absolute Might to return them to a temporary life in which these bodies will be subjected to what Allah ordained?! Therefore, they will either suffer torment or feel pleasure, according to their deeds.

Thus, denying this life in the grave is only out of stubbornness and denying the truth. Refuting Claims of Deniers of Grave Torment and Pleasure Atheists and unbelievers deny the torment and the pleasure in grave saying, "When we open a grave, we do not fmd therein either angels tormenting the dead, snakes, or a blazing fire. We are wondering how the grave can extend to the range of vision or be constricted around the dead given that we find it in the same way as we have dug it, without any expansion or constriction. In addition, how does the grave become a garden from Paradise or a hole of the Hellfire?" To these, we may cite the following: First: What happens in the grave is from amongst the unseen things which the Prophets have informed us about and since what they have told us cannot be false, then what they say must be believed. Second: The fire and the gardens of the grave are not those of this life, so no wonder that the one who is used to the fire and the gardens of this worldly life cannot see or feel them.

However, the fire of the Hereafter is much severer than that of this life; people cannot feel it even if they touch the dust and the stones under the dead person. That is, Allah heats the dust and the stones under the deceased person until they become hotter than the fire of this world and none can feel this except the dead one. This is because Allah is able to do what people deemed to be far-fetched and cannot be done. Nonetheless, if Allah wants to make anyone aware of the torment in the grave, He may do so and make it unseen to other people. Had Allah made it possible for all people to see the torment in the grave, the wisdom behind the divine obligations and believing in what is unseen would have been useless.

Moreover, this may make people stop burying the dead amongst them. In this regard, it is related in the Two Sahihs that Allah's Messenger (PBUH) said: "Were it not for the reason that you would stop burying (your dead), I would invoke Allah to make you hear the torment in the grave, which I am hearing." As this is not the case with regard to animals, for they are not charged with duties like human beings, they can hear what results from the torment in the grave. This happened when the mule of Allah's Messenger (PBUH) deviated from the way and was about to drop him when he passed by a grave where a deceased person was being tormented. In effect, seeing the fire in the grave is like seeing the angels and the jinn; Allah makes it possible for whomsoever He likes. Here and at this point, it seems pertinent to air a question that how could the one who really knows Allah, Exalted be He, and confesses His great Might, deny Allah's Might to do things which He conceals from the sights of some people?

Allah does so out of His great Wisdom and Mercy, for people cannot bear seeing or hearing the torment in the grave. Besides, the human being is too weak, either with regard to his sight or his hearing, to see the torment in grave. The wisdom behind this is that what happens in the grave regarding expansion, constriction, light, greenness or fire, are unlike what is known in this world Allah, Exalted be He, has made people witness in this life what belongs to it; but as for what belongs to the Hereafter, Allah has concealed it from people. Thus, when people confess and believe in this unseen world, this will lead them to being pleased (in the Hereafter), and if this is revealed, it will be seen and witnessed by them. Moreover, if the deceased person was to be placed among people, it would not be difficult for the Two Angels to come to him and ask him without those present around him noticing it.

Moreover, the deceased person would answer them without those around him being able to hear him; besides, the Angels would punish him without the people present being able to see him being tormented In addition, one may sleep near another who is awake and the former may be tormented and beaten, and may suffer pain in one's dream, without the one who is awake noticing anything of that. With regard to this, Shaykhul-Isllm Ibn Taymiyah (may Allah have mercy on him) said: "The hadiths narrated concerning the torment in the grave and Munkar and Nakir 21 are numerous and recurrently narrated from the Prophet (PBUH). One of them is the hadith related in the Two S.ahihs on the authority ofIbn 'Abbds (may Allah be pleased with him). Ibn 'Abbas narrated, The Prophet (PBUH) passed by two graves and said, 'These two persons are being tortured not for a major sin (to avoid). One of them used to go about with malicious gossip (to make enmity between people), while the other never saved himself from being soiled with his urine.' The Prophet (PBUH) then took a green leaf of a date-palm tree, split it into two pieces and fixed one on each grave.

They said, '0 Messenger of Allah! Why have you done so?' He replied, 'I hope that their torment might be lessened until these (the pieces of the leaf) become dry.' Moreover, it is related in S.ahih Muslim and the Sunan, on the authority ofAbu Hurayrah, that the Prophet (PBUH) said, 'When anyone ofyou completes the Final Tashahhud, he should seek refuge with Allah from four (things): from the torment of the Hell, from the torment ofgrave, from the trial oflife and death, and from the trial of AI-Masihud-Dajjal (Antichrist).''' After that, Shaykh Ibn Taymiyah mentioned many hadtths about this matter and then added: "There are recurrent hadiths reported from the Prophet (PBUH) stating the torment and pleasure in the grave to whoever deserves either ofthem, and also proving the questioning by the Two Angels, so the Muslim must believe in that. However, one is not to indulge in talking about the manner; how these matters happen, as the human mind does not know how this happens since one is not acquainted with the life in the grave. Furthermore, the Shari 'ah (Islamic Law) does not come with what minds can always perceive but it may come with what minds cannot comprehend completely. When the soul is returned to ones body in the grave, it is not returned in the way known in this world but it is returned in a way differentfrom what is known in our life." Then, Ibn Taymiyah said: "One should know that the punishment in the grave refers to the torment in the Barzakh between this life and the Hereafter.

Thus, whoever dies while deserving to be punished in the grave, will receive what he deserves, whether he is buried or not. Such a person will receive his punishment even ifhe is eaten by wild animals, burnt until he becomes mere dust thrown in the wind, crucified, or drowned. Whatever the case ofsuch a person is, both his body and his soul will suffer the torment of the grave just as the buried ones suffer. As for what is narrated from the Prophet (PBUH) concerning the sitting of the deceased person by the angels and causing his ribs to be compressed and the like ofwhat happens to the one punished in the grave, it must be understood without exaggeration or omission. In other words, what the Prophet (PBUH) said must not be misunderstood and what he meant with regard to guidance should be understood as he intended so.

This is because misunderstanding what the Prophet (PBUH) meant or deviating from it has led those doing so to stray from the right path in a way that no one but Allah knows." After that, Ibn Taymiyah continues saying: "One passes through three stages: this world, the Barzakh and the Hereafter. Allah, Exalted be He, has ordained certain rulings concerning each of them. He created man from a body and a soul. Moreover, He decreed that the rulings of this world are to be applied to the body and subsequently the soul; however, He decreed that the rulings of the Barzakh are to be applied to the soul and subsequently the body. In the Hereafter, when people are resurrected from the graves the torment and the pleasure are to be executed on both the bodies and souls of the people, according to their deeds.

When one contemplates these meanings carefully, one will find that the grave really can be a garden of Paradise or a hole of the Hellfire; this is an indisputable fact that comes in conformity with reason. Thus, believers can be distinguished from non-believers. Moreover, it must be known that the fire and the pleasure of the grave are not the same as those ofthis world. Allah, Exalted be He, heats the dust and the stone which are under and over the deceased person until they become intensely hot; yet, if the people of this world touch such dust or stones, they will not feel that heat. What is more stranger is that two persons may be buried beside each other and one of them could be in a hole of the Hellfire and the other could be in a garden ofParadise, and neither does the latterfeel thefire the former suffers nor does theformer feels the pleasure the latter enjoys.

The Might ofAllah is much more greater and astonishing than that; yet, some people deeply persist in denying that about which they have no knowledge. Allah, Exalted be He, has shown us in this life, from amongst the Signs of His Might, what is much more incredible than this. In addition, ifAllah wills, He may reveal to some ofHis servants some ofHis Signs while concealing them from others. Yet, if Allah reveals His Signs to all His servants, then there will be no wisdom behind obligations and belief in the Unseen; rather, the people would stop burying whoever dies amongst them. This is stated in Sabll!

Muslim (Muslim's Authentic Book ofHadith) that Allah's Messenger (PB UH) said, 'Were it not for the reason that you would stop burying (your dead), I would invoke Allah to make you hear the punishment in the grave, which I am hearing.'." 3) Causes ofTorment in Grave: The great scholar, As-Safarlni, said: «The causes due to which some people are tormented in the grave are of two kinds: General causes and detailed ones. As for the general causes, people may be punished for their ignorance ofAllah, disobeying Him, and committing sins. This is because Allah, Exalted be He, does not punish any soul that has known Him, loved Him, obeyed Him and refrained from committing sins, nor does He torment a body which was oncejoined with such a soul. This is because the punishment in the grave or in the Hereafter is the consequence of the anger and wrath ofAllah upon His disobeying servant. Thus, whoever causes the anger and wrath of Allah in this world through committing prohibited acts and does not repent before death, is to receive a punishment in the grave equal to the wrath of Allah upon him.

People are of different categories, in this concern, according to their deeds. As for the detailed causes, Allah's Messenger (PBUH) said concerning the two persons tormented in their graves that one of them used to go about with malicious gossip to make enmity between people, while the other never saved himself from being soiled with his urine. Then, the Prophet (PBUH) mentioned the person tormented in the grave because he performed prayer without purifying himself with ablution, the one who passed by someone being wronged and he did not help him, and the one who recited the Quran by night but did not act according to its teachings by day. The Prophet (PBUH) also mentioned the punishment in the grave that befalls the adulterers, the adulteresses, those who deal in usury, and those who show sluggishness in performing Fajr (Dawn) Prayer. In addition, the Prophet (PBUH) mentioned the punishment of those who refuse giving the Zakah, those who stir up discord among people, the arrogant ones, hypocrites, slanderers and backbiters. ,.....------------'---------------_ ....... _­ The atheists and the unbelievers do not believe in punishment orpleasure in the grave.

They depend on their minds and senses because they do not see anythingfrom what the deceased one feels or sees in the grave." The reply to what they claim is that the punishment in the grave belongs to the Unseen which is derived from the authentic religious texts, and the human mind has nothing to do with such an unseen world. This is because the life in the Hereafter is not to be compared with the life in this world. Moreover, being unaware of something does not necessarily mean that such a thing does not exist. And Allah, Exalted be He, knows best. The Resurrection The resurrection from graves is proved via the Noble Quran, the Sunnah (Prophetic Tradition), human mind, and also by natural disposition.

Allah, Exalted be He, stated the occurrence of the Resurrection in many contexts in His Noble Book (the Quran), and refuted the claims ofthose denying it in many verses in the Glorious Quran as well. In addition, all the Prophets (peace be upon them all) informed their nations about the Resurrection and asked those denying it to believe in it. AB our Prophet Muhammad (PBUH) is the Seal of all the Prophets and as he was sent as near to the Day ofResurrection as the forefmger is to the middle finger, he explained the affairs of the Hereafter in detail as it was not explained as such in any of the Books of the Prophets before him. The Day of Resurrection is explained clearly by all Prophets beginning from Adam until Niih (Noah), Ibrahim (Abraham), Mfts~ (Moses), '1sd (Jesus), and other Prophets (peace be upon them all). Allah, Exalted and Glorified be He, has informed us about the Day of Resurrection, since the descent ofAdam, as He says: ".••And We said, 'Go down, [all ofyou}, as enemies to one another, and you will have upon the earth a place ofsettlement and provision for a time: " (Quran: AIBaqarah: 36) And He also says: "He said, 'Therein you will live, and therein you will die, and from ityou will be brought forth:" (Quran: AI-A \ r3f: 25) Moreover, Allah has mentioned it when Satan (may Allah curse him) said what is stated in the verse which provides: "Hesaid, 'My Lord, then reprieve meumil the Day they are resurrected: [Allah} said, 'So indeed, you are ofthose reprieved until the Day of the time well-known:" (Quran: AI-Hijr: 36-38) According to what is mentioned in the Ever-Glorious Qur'hl, Ntih (PBUH) said to his people: '~nd Allah has caused you to grow from the earth a [progressive] growth.

Then He will return you into it and extract you [another] extraction." (Qur'hl: Ntih: 17-18) And Ibrahim (PBUH) said: ~nd Who I aspire that He will forgive me my sin on the Day of Recompense:' (Quran: Ash-Shu'ara: 82) Moreover, Allah said to Mftsa (PBUH): "Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives. So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish." (Quran: Ia-Ha: 15-16) Mftsa invoked Allah saying: '~nd decree for us in this world [that which is] good and [also] in (Quran: Al-A' rar: 156) Allah, Exalted be He, states that when the disbelievers are doomed to the Hellfire, they confess that their Messengers have warned them of the Day of Resurrection. This is stated in the verse: ":. •• 'Did there not come to you messengersfrom yourselves, reciting to you the verses ofyour Lord and warning you of the meeting of this Day ofyours" They will say, 'Yes, but the word [i.e., decree] of punishment has come into effect upon the disbelievers: " (Quran: Az-Zumar: 71) Thus, all the Messengers of Allah (peace be upon them all), as well as the Seal of the Prophets Muhammad (PBUH), warned their nations of the Day of Resurrection. Allah, Exalted be He, told us that the dead people will be resurrected from the graves when the third blow is blown. Allah, Exalted be He, says: (~ .• Then it will be blown again, and at once they will be standing, looking on." (Quran: Az-Zumar: 68) And He also says: '~nd the Horn will be blown; and at once from the graves to their Lord they will hasten." (Quran: Yasin: 51) As-Safarlni said: "Interpreting the surah of Az-Zumar 22 in his exegesis of the Quran, Ath­ Tha 'laM relates on the authority ofAbu Hurayrah (may Allah be pleased with him) a marfU' (traceable) b.adith.

In this hadith, AbU Hurayrah narrated that the Messenger ofAUah (PBUH) said, ~llah, Exalted be He, will send rain on earth which will continue falling for forty days until it becomes twelve cubits height. At that time, Allah, Exalted be He, commands the bodies to rise as the vegetation grow. When their bodies are done as they originally were, Allah will command the Angels bearing the Throne to return to life, then He commands fibril (Gabriel), Milani (Michael), Israfll (Israfil), 'Izrail (Azrael), to return to life. After that, Allah commands Israfll to hold the Horn, put it on his mouth and call the souls. The souls will then come: The souls of the believers will be shining with light while the souls of the disbelievers come in darkness.

Israfll will grasp them all and throw them in the Horn. Then, Allah will order him to blow the blowing ofResurrection; thereupon, aU the souls will come out like bees filling the space between the heaven and the earth. Whereupon, Allah, Exalted be He, will say, ~y My Honor and Majesty, every soul will return to its bodY: Thus, the souls will enter into bodies through noses then spread (in bodies) the same as poison spreads in the body of a stungperson. Then, the earth will break awayfrom them and they will emerge rapidly. I will be the first one to emergefrom the earth, and you will come outfrom it to your Lord in haste.' " Also, Al-Bukhari and Muslim related on the authority of Abu Hurayrah that Allah's Messenger (PBUH) said: "Water will fall from the sky and then the dead bodies will grow like vegetation grows.

There is nothing of the human body that does not decay except one little bone; that is the bone at the end of the coccyxfrom which the human body will be recreated on the Day ofResurrection." In other narrations of the hadith related by Imam Muslim the Prophet (PBUH) said: "There is abone in the human body thatwill neverbe decayed by earth;from it (this bone) the human body will be recreated on the Day ofResurrection." The Companions asked, 'Which bone is that, 0 Messenger ofAllah?' He replied, 1t is the bone at the end of the coccyx.' " Scholars said that the coccyx is the hard bone at the base of the spinal cord. The Prophet (PBUH) said in a b.adUh that this bone is as small as the mustard seed, and from which the body will be recreated. The polytheists regard as unlikely that people be recreated to live another life after death, as they deny the Resurrection. Thereuponl, Allah. Exalted be He. ordered His Prophet (PBUH) to swear that it will certainly happen.

Allah, Exalted be He, says: "But those who disbelieve say, 'The Hour will not come to us: Say, 'Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the Unseen.'.••" (Quran: Saba: 3) Allah, Exalted be He, also says: '!4nd they ask information of you, [0 Muh.ammad], <'is it true?' Say, 'Yes, by my Lord. Indeed, it is the truth; and you will not cause failure [to Allah]:" (Quran: YUnus: 53) Moreover, Allah says: "Those who disbelieve have claimed that they will never be resurrected. Say, 'Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, iseasy:" (Quran: At-Taghabun: 7) In addition to this, Allah, Exalted be He, says that the Day ofResurrection has drawn near as He says: "The Hour has come near, and the moon has split [in two]," (Quran: Al-Qamar: 1) And He also says: "[The time of] their account has approached for the people, while they are in heedlessness turning away." (Quran: Al-Anbiya': 1) Furthermore, Allah, Exalted be He. has dispraised those who deny the Resurrection saying: '~ •• Those will have lost who denied the meeting with Allah and were not guided." (Quran: YUnus: 45) And also saying: ~ •• Unquestionably. those who dispute concerning the Hour are in extreme error." (Quran: Ash-Shilla: 18) Allah, further, says: '~ •• And We will gather them on the Day ofResurrection (fallen] on theirfaces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazingfire.

That is their recompense because they disbelieved in Our verses and said, 'When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creationf'Do they not see that Allah, Who created the heavens and earth, is [the One] Able to create the likes ofthemf And He has appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelier. (Quran: AI-Isra': 97-99) And He says: ~ they sa~ 'When we are bones and crumbled particles, will we [truly] be resurrected as a new creationf'" (Quran: AI-Isd.': 49) Thereupon, Allah, Exalted be He, replied to them saying: "Say, 'Be you stones or iron or [any] creation ofthat which is great within your breasts! And they will say, 'Who will restore usf' Say, 'He Who brought you forth the first time! Then they will nod their heads toward you and say, 'When is thatf' Say, 'Perhaps it will be soon - on the Day He will call you and you will respond with praise ofHim and think that you had not remained [in the world] except for a little! ..

(Quran: AI-Isd.': 50-52) Commenting on the aforementioned noble verses, the commentator on At­ Tab.awiyyah said: "One should contemplate the answer to every question. Firstly, they said, 'When we are bones and crumbled particles, will we [truly] be resurrected as a new creationf' (Quran: AI-Isra': 49) The answer to this question was: < Ifyou claim that there is no God Who createdyou or there is no Lord, then can you be creations that cannot be exterminated by death, such as stones and iron and what is greater within your breasts than this?' Ifyou say, < We were created in this nature which is mortal,' then what forbids your Creator Who originated you from recreating you? The argument can be paraphrased in another way as: Ifyou were stones or iron or a creation which is greater than them, Allah is able to exterminate you and turn your state into another one. Thus, how can the One Who is able to change and exterminate such strong and hard materials find things that are inferior to them difficult for Him? Then, Allah, Exalted be He, tells us that they asked another question which is 'Who will restore us?' (Quran: AI-Isd.': 51) meaning when they die?

The answer to this was 'Say, 'He Who brought you forth the first time: (Quran: AI-Isra: 51) So, when they were utterly defeated by the strong argument, they shifted to another question holdingfast to it like a gasping person; they said 'When is that?' (Quran: AI-Isra: 51) and the reply was 'Sa~ 'Perhaps it will be soon' (Quran: AI-Isra: 51)." Believing in What Happens on Day of Resurrection Imam As-Safbini said: "One should know that the Day ofResurrection involves great terrifying things and grave troubles which cause suffering to people's bodies, make every nursing mother to forget her nursling, and make the children grey­ haired. The Day of Resurrection is a true fact confirmed by the Noble Quran, the Sunnab (Prophetic Tradition) and the consensus ofMuslim scholars. Scholars disagree with regard to calling that day 'the Day of Resurrection: It is said that it is called so because on that Day people are resurrectedfrom their graves. Allah, Exalted be He, says, 'The Day they also said that it is called so because during that Day many things happen such as the Resurrection, standingfor account and the like. Moreover, it is said that it is called so because ofstanding before the Lord of the worlds.

Imtlm Muslim related in his S.ab.th on the authority ofIbn 'Umar (may Allah be pleased with him) that the Prophet (PBUH) said, '(Concerning the verse 'The Day when mankind will stand before the Lord of the worlds?' (Quran: AI-Mulaffitln: 6), people will stand in their sweat until it reaches the middle oftheir ears.. .' " Then, Imam As-Safarlni added that AbO. Sa'id Al-Khudrl (may Allah be pleased with him) narrated, "Allah's Messenger (PBUH) said (referring to the Day ofResurrection), 11 Day the extent ofwhich is fifty thousand years.' It was said to him, 'How long that Day is! The Prophet (PBUH) said, 'By Him in Whose Hand my soul is, it will be made light for the believer so that it will be for him lighter than (the time of) an obligatory prayer." (Related by Imam Ahmad, AbO. Ya'l~, and Ibn Hibbm related it in his S.ahih). Moreover, it is said that it is called so because the angels and the Spirit (Gabriel) stand in rows as mentioned in the noble verse, "The Day that the Spirit [i.e., Gabriel] After that, Im!m.

As-Saftrini added: ~l-Bukhdri and Muslim related as a marfU' badfth on the authority of AbCi Hurayrah that the Messenger of Allah (PBUH) said, 'People will sweat so profusely ott the Day ofResurrection that their sweat will sink seventy cubits deep into the earth, and it will rise up until it reaches the people's ears: The b.adith is related in the Authentic Books ofHadfth with a different wording as :..seventy years...' Also, Imdm Muslim related on the authority ofAl-Miqddd (may Allah be pleased with him) who said, '1 heard Allah's Messenger (PBUH) saying. 'On the Day of Resurrection, the sun will be caused to draw near the people until it will be one or two miles distance. Therefore, the sun will melt them down until they will be submerged in sweat according to their deeds, some up to their heels, some up to the waist and some will be bridled with sweat (i.e., submerged in sweat to the mouth):» During the Day of Resurrection, people face hard times and situations such as the accountability, giving records of deeds, weighing deeds and passing over the Sirdt (a path laid down over the Hellfire):