The Grave Mistake

Past History

From those early sects which denied îmân (firm faith) in the Punishment of the Grave were the Khawârij and a group from the Mu’tazilah. [1] The Mu’tazilah said: “Our scholars deny the Punishment of the Grave and its rewards.” [2] This is because they innovated a rule that only the mutawâtir ahâdîth amount to knowledge, whereas the authentic âhâd ahâdîth do not. And this saying of theirs, that the âhâd ahâdîth does not amount to knowledge means that such ahâdîth - in their false opinion - are not free from the possibility of falsehood nor error.

Due to this innovated principle they denied those ahâdîth affirming that Punishment in the Grave is indeed a true fact and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah - may Allâh protect us from it - since these ahâdîth were to them of the âhâd category. So this false principle caused them to deny îmân in the Punishment of the Grave - not holding it as a part of ’aqîdah (belief) which is in total opposition to that of the Salafus-Sâlih (Pious Predecessors) and Ahlus-Sunnah wal-Jamâ’ah who followed them.

Present-Day Tragedy

During the last few years, some of the young and innocent du’ât (callers to Islâm) have stumbled across the same innovated principle - that the authentic âhâd ahadîth does not amount to knowledge and therefore cannot be taken as proof for matters of ’aqîdah - causing a number of them to doubt [and to reject] that Punishment of the Grave is indeed a true fact; and that it was part of the ’aqîdah held fast to by our Salaf: The result is that discord - and its vile fruits - has raised its ugly head again amongst some of the precious youth of this Ummah, encircling them, just

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as-Sam’ânî [5] - rahimahullâh - from

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back to Allâh’s Messenger sallallâhu ’alayhi wa sallam, and it is accepted by the Scholars, then it necessitates knowledge, where it leads to knowledge. This is the saying of the great majority of the People of Hadîth and those who are precise and work to preserve the Sunnah. But this saying of theirs, that âhâd narration does not amount to knowledge and that it must be reported in mutawâtir form in order to result in knowledge, then this is something innovated by the Qadariyyah and the Mu’tazilah. There intention behind it was to reject the narrations. It (the principle) was seized from them, without understanding, by some Scholars of Fiqh - those who did not have a firm footing in knowledge, nor realise what the intent of this saying was.” [6]

The Desired Hope

So this article will attempt to clarify - by Allâh’s permission - that having îmân in the Punishment in the Grave is an obligation upon all Muslims and that it was indeed part of the ’aqîdah of our Salafus-Sâlih, previously being denied only by a group from amongst the Innovators. It is hoped that those who have erred from the way of the Salafus-Sâlih - the way of Ahlus-Sunnah wal-Jamâ’ah - would re-assess their stance in light of the evidences to be presented, hoping that they will return to the truth. “For indeed the truth is cherished by the Believer and in returning to it is nobility. Whereas remaining upon falsehood is a defect and is despicable.” [7] Remembering that: “The select and correct way is that which the Salafus-Sâlih were upon - that being the truth.” [8]

Evidences from the Pure Sunnah

We shall - for the sake of brevity - consider the evidences from the pure Sunnah and then look at the sayings of our Salafus-Sâlih - and the Scholars of Ahlus-Sunnah wal-Jamâ’ah who followed them - omitting the evidences from Qur‘ân and its explanations from the Sahâbah and Tâbi’ûn.

[i] ’Âishah - radiallâhu ’anhâ - said:
A Jewess came to her and mentioned the Punishment of the Grave, saying to her: May Allâh protect you from the Punishment in the Grave. So she asked the Messenger of Allâh sallallâhu ’alayhi wa sallam about it and he said: “Yes! There is Punishment in the Grave.” ’Âishah - radiallâhu ’anhâ - said: After that, I never saw the Messenger of Allâh sallallâhu ’alayhi wa sallam except that he sought refuge in the Punishment in the Grave in every prayer that he prayed. [9]

[ii] Ibn ’Abbâs - radiallâhu ’anhumâ - said:
The Prophet sallallâhu ’alayhi wa sallam once passed by two graves and said: “They are being punished, not for something great.” Then he said: “Rather, one of them used to spread gossip and carry tales, whilst the other never protected himself from being soiled by his urine.” Ibn ‘Abbâs said: He then took a green leaf and split it into two pieces and placed each piece upon each grave, and then said: “May their punishment be lightened until these two pieces become dry.” [10]

[iii] Ibn Mas’ûd - radiallâhu ’anhu - said:
The Prophet sallallâhu ’alayhi wa sallam said: “Indeed the dead are punished in their graves and the animals hear them.” [11]

[iv] Hânî, the freed slave of ’Uthmân, related:
Whenever ’Uthmân radiallâhu ’anhu stood at a grave he would weep until his beard would become soaked in tears. It was said to him: Paradise and Hell are mentioned to you, and you do not weep, but you weep over this. So he said: Indeed the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Indeed the grave is the first stopping place for the Hereafter. So if he is saved therein, then what comes after is easier than that. If he is not saved there from, then that which comes after is harder.” [12]

[v] From Abû Hurayrah - radiallâhu ’anhu: The Prophet sallallâhu ’alayhi wa sallam said: “When one of you finishes the last tashahhud, he should seek refuge in Allâh from four things: From the punishment of Hell, from the punishment of the Grave, from the trials of life and death and from the evil trials of Masîhud-Dajjâl.” [13]

[vi] Umm Khâlid bint Khâlid - radiallâhu ’anhâ - said:
The Prophet sallallâhu ’alayhi wa sallam said: “Seek Allâh’s protection from the Punishment of the Grave, since Punishment of the Grave is haqq (a true fact).” [14]

The Sayings of the Salaf of this Ummah

Now consider - O honourable reader - the sayings of our Salaf of this Ummah with respect to having ’aqîdah in the Punishment in the Grave.

[1] Sufyân ibn ’Uyainah (d.197H) - rahimahullâh - said:
“The Sunnah is ten. Whosoever accepts them has completed the Sunnah and whosoever abandons anything from them, has abandoned the Sunnah: affirming al-Qadr (pre-destination), giving precedence to Abû Bakr and ’Umar, the Pond in Paradise, Shafâ’a (Intercession), the Scales, the Bridge over HellFire, Îmân is statement and action, the Qur‘ân is the Speech of Allâh, Punishment in the Grave, being raised-up on the Day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell.” [15]

[2] Imâm ash-Shâfi’î (d.204H) rahimahullâh - said:
“Indeed al-Qadr (pre-destination); both the good and evil consequences are from Allâh - the Mighty and Majestic. Indeed Punishment of the Grave is a true fact, the questioning of those in the graves is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and HellFire are true facts. Whatever else is related in the Sunnah and so mentioned by the Scholars and their followers throughout the lands of the Muslims is also true.” [16]

[3] Imâm Ahmad (d.241H) - rahimahullâh - said:
“From the essential Sunnah, which if a person leaves anyone of its points - not accepting it and not having îmân in it - then he will not be from its people are: (he then mentions) îmân in the Punishment of the Grave.” [17] He also said: “Punishment of the Grave is a true fact. The servant will be questioned about his Religion and his Lord. Munkir and Nakîr and Paradise and HellFire are also true facts.” [18]

[4] Abû Dâwûd (d.275H) - rahimahullâh - said:
“Îmân in the Punishment of the grave and Munkir and Nakîr.” [19]

[5] Ibn Qutaybah (d.278H) rahimahullâh - said:
“Ashâbul-Hadîth are united upon the fact that whatever Allâh wills happens and whatever He does not will does not happen; that He is the creator of good and evil; that the Qur‘ân is the Speech of Allâh, untreated, that Allâh will be seen on the Day of Judgement, giving precedence to Abû Bakr and ’Umar, upon îmân in the Punishment of the Grave. They do not differ in these fundamentals. Whosoever opposes them in any of these matters then they reject, hate and declare such a one an innovator and cut themselves off from him.” [20]

[6] Imâm at-Tahâwî (d.321H) - rahimahullâh - said:
“This is an explanation of the ’aqîdah of Ahlus-Sunnah wal-Jamâ’ah upon the way of the Scholars of this Religion; Abû Hanîfah an-Nu’mân ibn Thâbit al-Kûfî, Abû Yûsuf Ya’qûb ibn Ibrâhîm al-Ansârî and Abû ’Abdullâh Muhammad ibn al-Hasan ash-Shaybânî - may Allâh be pleased with them all - and the beliefs they held concerning the fundamentals of the Dîn and their ’aqîdah in the Lord of the worlds.” Up until when he said: “We have îmân in the Angel of Death who is charged with taking the souls of all the worlds; and in the Punishment of the Grave for those who deserve it.” [21]

[7] Abûl-Hasan al-Ash’arî (d.324H) - rahimahullâh - said:
“The Mu’tazilah denied Punishment in the Grave. It has been related from the Prophet sallallâhu ’alayhi wa sallam by many ways and by his Companions radiallâhu ’anhum. Nothing has been related from a single one of them denying or negating this, to the point where there is ’ijmâ (consensus) from the Companions of the Prophet sallallâhu ’alayhi wa sallam.” [22] He also said: “There is consensus that the Punishment of the Grave is a true fact, and that people will be tested and questioned in their graves. So may Allâh establish us with what He loves.” [23]

[8] Imâm al-Âjurrî (d.360H) - rahimahullâh - said:
“Chapter: tasdîq (affirmation) and îmân in the Punishment of the Grave.” In which he brings many of the ahâdîth related by al-Bukhârî and Muslim and ends the chapter by saying: “So what is the condition of those who deny these ahâdîth except that they have deviated very far and are in a huge loss.” [24]

[9] Ibn Abî Hâtim (d.327H) - rahimahullâh - said:
“Our chosen way is to follow the Messenger of Allâh sallallâhu ’alayhi wa sallam, the Sabâbah, the Tâbi’în and all those who followed them in goodness; along with abandoning looking into the innovated matters, to hold fast to the way of the Ahlul-Athar (People of Narrations,) such as Abû ’Abdullâh Ahmad bin Hanbal, Ishâq ibn Ibrâhîm, Abû ’Ubayd al-Qâsim ibn Salâm and ash-Shâfi’î, to hold fast to the Book, the Sunnah and the way of the Imâms who follow the narrations of the Salaf adopting what was adopted by Ahlus-Sunnah from the various cities.” Up until his saying: “Faith increases and decreases and we have îmân in the Punishment of the Grave.” [25]

[10] Imâm al-Barbahârî (d.329H) - rahimahullâh - said: “Chapter: Questioning in the Grave and the Punishment of the grace and Munkir and Nakîr.” [26]

[11] Al-Ismâ’îlî (d.371H) - rahimahullâh - said:
“Know - may Allâh have mercy upon us and you - that the way of Ahlul-Hadîth, Ahlus-Sunnah wal-Jamâ’ah is to affirm belief in Allâh, His Angels, His Books, His Messengers and to accept whatever is recorded in the Book of Allâh - the Most High - and what is authentically related from the Messenger of Allâh sallallâhu ’alayhi wa sallam” until he said: “Punishment in the Grave is a true fact.” [27]

[12] Text to be inserted ...
Under the chapter: “What is related in the Sunnah about the ’aqîdah of the heart from the obligatory matters of the Dîn. From this is: îmân in the heart and pronouncing with the tongue that Allâh is the only deity worthy of worship, none has the right to be worshipped except Him.” Up until his saying: “And Punishment in the Grave is a true fact and the Believers will be tested in their graves.” [28]

[13] Ibn Abî Zamnîn (d.399H) - rahimahullâh - said:
“Ahlus-Sunnah have îmân in the Punishment of the Grave, may Allâh protect us and you from this.” [29]

[14] Imâm al-Lâlikâ‘î (d.418H) - rahimahullâh - said:

Text to be inserted ...

[15] Imâm al-Bayhaqî (d.458H) - rahimahullâh - said:
“Chapter: îmân in the Punishment of the Grave.” [31]

The Meaning of Îmân

QUOTE REMOVED

Thus, the Salaf agreed that îmân is: ’aqîdah, statement and action. So, whosoever denies ’aqîdah in the Punishment of the Grave, has likewise denied îmân in it. Since ’aqîdah in the heart is the foundation of îmân - about which there is agreement from the Scholars of Ahlus-Sunnah wal-Jamâ’ah.

Imâm al-Baghawî (d.535H) - rahimahullâh - said:
“The Sahâbah and the Tâbi’în and those who came after them from the Scholars of Sunnah are agreed that actions are a part of îmân ... and they say: Indeed îmân is saying, action and ’aqîdah. It increases with obedience and decreases with disobedience.” [33]

Having understood this, the falsehood of those who claim to have îmân in the Punishment of the Grave, whilst denying ’aqîdah in it, will become very clear. Since our Salafus-Sâlih held that the root of îmân in the Punishment in the Grave is to have ’aqîdah in it - so if there is no ’aqîdah in the Punishment of the Grave, then there is - by default - no îmân it it as well!

The Grave Mistake

It is thus clear, that the Salaf and those who followed them were agreed that Punishment in the Grave will definitely occur [for the disbelievers and some of the sinful ones from amongst the Muslims] and that it is obligatory to have îmân in it and to consider it as part of the Islâmic ’aqîdah - and no one whose saying is taken account of opposes them in that.

However, the founder of the modernist party Hizbut-Tahrir, like the Mu’tazilah before, also denied ’aqîdah in the Punishment of the Grave explaining his position by saying:

“Indeed, from them (the âhâd ahâdîth) are those which require and action, so it is acted upon. So from Abû Hurayrah who said: The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “When any of you finishes the last tashahhud, he should seek refuge with Allâh from the four things: from the punishment of the HellFire, from the punishment of the Grave, from the trials of life and death and from the evil trials of the Dajâl.” And from ’Âishah: from the Prophet sallallâhu ’alayhi wa sallam, that he used to make supplication in the Prayer: “O Allâh! I seek refuge in You from the Punishment of the Grave, I seek refuge in You from the trials of the Masîhud-Dajjâl, I seek refuge in You from the trials of life and death. O Allâh! I seek refuge in You from debt and sin.” So these two ahâdîth are âhâd narrations and they contain the requirement of an action, i.e. to carry out this supplication after finishing the tashahhud. So it is recommended to make this supplication after finishing tashahhud and it is permissible to make tasdîq (attest) what is contained in them. However, what is harâm (forbidden) is to hold it with certainty - meaning: to have it as part of ones ’aqîdah - as long as it only been reported in the âhâd hadîth, a dhannî (non-mutawâtir) proof. However, if it occurs in mutawâtir form, then it is obligatory to make it part of one ’aqîdah.” [34]

This saying contains a number of shortcomings:-

[i] Differentiating between the âhâd and mutawâtir ahâdîth in matters of ’aqîdah is an innovation of the Qadariyyah and the Mu’tazilah - as has already been explained.

[ii] Making tasdîq of the Punishment in the Grave, whilst forbidding a person to have ’aqîdah (belief) in it, is a contradiction in terms. Since - as has preceded in the words of al-Hâfidh Ibn Hajr - tasdîq is attesting the truth of something in the heart, which is the same as ’aqîdah and which thereby necessitates îmân. However, differentiating between tasdîq and ’aqîdah is innovated speech; opposing the way of our Salaf. Unfortunately, the likes of this innovation has been clearly stated by the present leader of Hizbut-Tahrir in Britain, when he said: “We trust it; and I encourage all of you ‘an tasaddiqû bi’adbhâbil-Qabr (to have tasdîq in the Punishment of the Grave). I encourage all of you ‘an tasaddiqû bi awdâtil-Mahdî (to have tasdîq in the coming of the Mahdî). I encourage you for that. But whoever believes in that, he is sinful.” [35]

[iii] How is it possible to affirm the Punishment of the Grave with the tongue, whilst forbid ’aqîdah (belief) of it in the heart - is this not but nifâq (hypocrisy)?! Rather, îmân in the Punishment of the Grave necessitates - as a foundation - ’aqîdah in the heart!! May Allâh have mercy upon Imâm Ahmad when he said: “You should beware of speaking about an issue in which you are not preceded by a Scholar.” [36]

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

Imâm al-Awza’î (d. 157H) - rahimahullâh - said:
“Hold fast to the narrations of the Salaf; even if people were to abandon you. Beware of the opinions of people, no matter how much they beautify it with their speech.” [38]

Abû Hanîfah (d.150H) - rahimahullâh - said:
“Stick to the athar (narration) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.” [39]

So denying ’aqîdah in the Punishment of the Grave, declaring this to be something sinful and forbidden, declaring also that it is not a matter which will definitely occur, but it is a matter which may possibly occur - is speech in opposition to that of the Salafus-Sâlih - the like of which was previously uttered by only the Khawârij and a group from the Mu’tazilah; and there is no doubt in its being a deviation from the Straight Path.

Likewise, outwardly affirming tasdîq and [apparently] affirming îmân in the Punishment of the Grave, whilst denying ’aqîdah in it, is a contradiction in terms - since tasdîq, îmân and ’aqîdah in the opinion of the Salaf; all imply certainty and being definite - even if the modernists dislike this!

Imâm Ahmad (d.241H) - rahimahullâh - said:
“Punishment of the Grave is a true fact; and no one denies it except one who is misguided and misguiding others.” [40]

An-Nâsirî (d.652H) said in An-Nûrul-Lâmi’ (no.110):
“We have îmân in the Punishment in the Grave and its bliss ... this is the madbhab of Ahlus-Sunnah wal-Jamâ’ah. So it is obligatory to have ’aqîdah in this.”

An-Nawawî (d.676H) said in Sharh Sahîh Muslim (5/85):
“This chapter shows the excellence of seeking refuge - between the tashahhud and the taslîm - from these (four) matters; and in it is an affirmation of the Punishment of the Grave, and it is the position of the people of Truth - as opposed to the Mu’tazilah.”

Imâm al-Qurtubî (d.671H) - rahimahullâh - said:
“To have îmân in the Punishment in the Grave and its trials is obligatory, due to what the most truthful (the Prophet sallallâhu ’alayhi wa sallam) has mentioned. This is the belief of Ahlus-Sunnah wal-Jamâ’ah.” [41]

Need for Verification

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

Ibn Sîrîn (d.110H) - rahimahullâh - said:
“This knowledge is Dîn. So be careful from whom you take your Dîn.” [43]

Qâdî Sharîk (d. 177H) - rahimahallâh:
‘Ibâd ibn al-Awâm said: Sharîk ibn ’Abdullâh came to us more than fifty years ago, so we said to him: O Abû ’Abdullâh! There are a group of Mu’tazilah who deny the ahâdîth about Allâh descending to the lowest heaven and that the people of Paradise see their Lord. So Sharîk quoted about ten ahâdîth like that, and then said: “As for us, we have taken our Dîn from the sons of the Tâbi’în, from the Sahâbah. From whom did they take theirs?” [44]

So there is in what has preceded - if Allâh wills - a clear explanation for those whose hearts has been enlightened by Allâh with the light of the Revelation, and whose hearts have found peace and delight in the narrations of the Salafus-Sâlih. Indeed, it is this which brings about a firmness of understanding and is a remedy against the darkness of hizbiyyah (bigoted party-spirit). This in turn produces the purity and quality, even if numbers are small. Indeed, mere numbers in opposition to the manhaj (way) of the Salaf - the manhaj of Ahlus-Snnnah wal-Jamâ’ah - leads to nothing but deception, destruction and extreme disappointment!

References

1. As quoted by Abûl-Hasan al-Ash’arî in al-Maqalâtul-Islâmiyyîn (p.430).
2. Fiqhul-Usûlil-Khamsiyyah (p.733) and Fadlul-I’tizâl (p.202) of Qadî ’Abdul- Jabbâr, the Mu’tazilî. What they denied was having certain faith or ’aqîdah in what the narrations entailed, not that they denied the existence of the ahâdîth concerning Punishment in the Grave - as some have mistakenly said!
3. Shaykh Mahmûd at-Tahhân said in Taysîr Mustalabil-Hadîth (pp.20-21) about the definition of mutawâtir: “Technically: That which is related by such a large number of people, that it impossible that they have invented a lie. Its Conditions: (i) That it be narrated by a large number of people, Scholars differ about the actual number required, (ii) that this number is found in every level of the chain, (iii) that it is impossible that they could have gathered together upon a he.” Refer to Nuzbatun-Nadhr fî Tawdîhi Nukhbatil-Fikr (p.57) of al-Hâfidh Ibn Hajar and Tadrîbur-Râwî (2/177) of as-Suyûtî.
4. Al-Hâfidh Ibn Hajar says in Nuzbatun-Nadhr (p.71) about the definition of the âhâd hadîth: “It is that which does not fulfil the conditions of the mutawâtir.” And the âhâd narrations constitute the majority of narrations, whether in the collections of al-Bukhârî and Muslim, or in the collections of other than them.
5. He is Abûl-Mudhaffar as-Sam’ânî, the Scholar of Hadîth and
Usûl. He died in the year 489H - may AIlâh have mercy upon him.
6. Sawnul-Mantaq wal-Kalâm (p.160) of as-Suyûtî, quoting Al-Intisâr Ahlul-Hadîth of as-Sam’ânî.
7. Iqâmatul-Burhân (p.23) of Shaykh Humûd at-Tuwayjrî.
8. Al-Adhkâr (p.32) of Imâm an-Nawawî.
9. Related by al-Bukhârî (no.1372).
10. Related by al-Bukhârî (no.1378)
11. Sahîh: Related by at-Tabarânî (3/78/2) and was authenticated by al-Albânî in as-Sahîhah (no. 1377).
12. Hasan: Related by at-Tirmidhî (no.2424) and Ibn Mâjah (no.4267) and it has been authenticated by Shaykh al-Albânî in Takhrîjul-Mishkât (no.132).
13. Related by Muslim (2/93), Abû Dâwûd (no.983) and others from Abû Hurayrah radiallâhu ’anhu.
14. Sahîh: Related by at-Tabarânî in al-Kabîr from Umm Khâlid bint Khâlid ibn Sa’îd ibn al-’Âs radiallâhu ’anhâ. It was authenticated by al-AIbânî in as-Sahîhah (no. 1444).
15. Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (no.312) of al-Lâlikâ‘î.
16. Manâqibush-Shâfi’î (l/415) of al-Bayhaqî.
17. Usûlus-Sunnah (no.8) of Imâm Ahmad
18. Risâlatus-Sunnah (p.72) of Imâm Ahmad.
19. Kitâbus-Sunnah (p.900) part of Sunan Abî Dâwûd.
20. Ta’wîl Mukhtaliful-Hadîth (p.18).
21. ’Aqîdatut-Tahâwiyyah (nos. 79-80).
22. Al-Ibânah ‘an Usûlid-Diyânah (p.201).
23. Risâlah ilâ Ahlith-Taghr (p.279) of Abûl-Hasan al-Ash’arî.
24. Ash-Sharî’ah (pp.358-364) of al-Âjurrî.
25. Ahlus-Sunnah wa I’tiqâdud-Dîn (no.14).
26. Sharhus-Sunnah (no.18).
27. I’tiqâd A’immatul-Hadîth (no.22).
28. Related by Ibn al-Qayyim in Ijtimâ’ul-Juyûshil-Islâmiyyah (p.l52).
29. Usûlus-Sunnah (Q.7).
30. Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (6/1127) of al-Lâlikâ‘î.
31. Al-I’tiqâd (p.107) of al-Bayhaqî.
32. Abbreviated from Fathul-Bârî (l/60-61).
33. Sharhus-Sunnah (l/38-39) of Imâm al-Baghawî.
34. Ad-Dawsivah (p.6) of Taqîud-Dîn an-Nabahânî - the founder of Hizbut-Tahrir - may Allâh forgive him.
35. From an available taped lecture entitled: Punishment of the Grave [Regents Park Mosque, 2nd May 1992CE] by Omar Bakri Muhammad.
36. Quoted by Ibn al-Qayyimin A’lâmul-Muqi’în (4/266).
37. As-Sârimul-Munkî (p.427) of al-Hâfidh Ibn ’Abdul-Hâdî.
38. Related by al-Khatîb al-Baghdâdî in his excellent book Sharafu Asbâbul-Hadîth (p.7).
39. Related by as-Suyûtî in Sawnul-Mantaq wal-Kalâm (p.32).
40. Tabaqâtul-Hanâbilah (l/174) of Ibn Abî Ya’lâ.
41. At-Tadhkirahbi-âlil-Mawtîwa ad-Dâlil-Âkhirah (p.137) of Imâm al-Qurtubî (d.671H).
42. Kitâb Sharhus-Sunnah (no.5).
43. Related by Muslim in his Sahîh (114) and also Abû Nu’aym in Hiliyatul-Awliyâ (2/278).
44. Related by Ibn Mandah in at-Tawhîd (Q.1/97).