PUNISHMENT OF THE GRAVE (AZAB-E-QABR)
According to the Quran, there is no such concept as a ‘punishment in the
grave’. This is a concept completely alien and unsupported by the Quran.
This concept is found primarily (with all its details) in Islamic secondary sources.
From a Quran's perspective, the
evidence seems overwhelming that at the point of death, one will become aware
of the ‘truth’. Then one will enter ‘Barzakh’, a quintessential state of
‘sleep’ where all concept of time will be lost. When one finally awakes, they
will be confronting the Day of Judgment. The time lapse will feel as if one had
only slept for a small part of the
day when in truth, they would have tarried all the way to the Day of
Judgment.
Before we take a look at the
verses, an immediate question should arise:
What would be the
purpose of an appointed Day of Judgment if after death, one were to receive
their punishment in their graves before the trial had even taken place?
Conviction before trial is not a
concept of justice and God is the most Just. In effect, this would render the
Day of Judgment meaningless, a fundamental belief posited by the Quran
underscored by numerous Surahs and verses. God repeatedly informs His creation
that He will never be unjust to his slaves and not an atom's weight of
injustice will take place. All actions will be recorded in a clear record
(10:61; 34:3; 99:7-8; 4:40)
Furthermore, we note the
following from the Quran.
FROM THE MOMENT ONE DIES AND ARE SUBSEQUENTLY
RAISED, IT WILL FEEL LIKE A MOMENTARY TIME LAPSE
017:052
"It will
be on a Day when He will call you, and you will answer (His call) with (words
of) His praise, and you will think that
you tarried but a little while!"
030.055-56
“On the Day that
the Hour (of Reckoning) will be established, the transgressors will swear that
they tarried not but an hour: thus were they used to being deluded! But those endued with knowledge and faith
will say: "Indeed ye did
tarry, within God's Decree, to the Day of Resurrection, and this is the Day of Resurrection: but you - you were
not aware”
010:045
“One day He
will gather them together: (It will be) as if they had tarried but an hour of a day: they will recognise each other: assuredly those will be
lost who denied the meeting with God and refused to receive true guidance”
046:035
"Therefore
patiently persevere, as did (all) messengers of determination; and be in no
haste about the (Unbelievers). On the Day that they see what they were
promised, (it will be) as if they
had not tarried more than an hour in a single day. (Yours
is but) to proclaim the Message: but shall any be destroyed except those who
transgress?"
079:046
"On the day
that they see it, it will be as though they had not tarried but the
latter part of a day or the early part of it"
Similar wisdom is imparted in
other verses:
• The sleepers of the cave slept for many hundreds of years (God
knows best the exact period) but they felt they had only slept for a little
while (18:19)
• A man slept for a 100 years but he only felt like that he slept
for a part of a day (2:259)
THE DAY OF JUDGMENT IS ONLY A BLINKING OF AN EYE
AWAY
In the context of the above
verses, it becomes clear what is meant by the following verse which completely
resonates with the theme of the Quran. At the point of death (which can come
upon any of us at a stroke) and till the Day of raising, it is but a blink of an eye.
016:077
“And to God belongs
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. Indeed! God is Able to do all
things”
WHEN ONE DIES, THEY ENTER 'BARZAKH' - HUMAN
CONCEPT OF TIME IS LOST
023:100
"That I
may do right in that which I have left behind! But nay! It is but a word that
he speaks; and behind them is a barrier (Arabic: Barzakhun) until the day
when they are raised."
010:045
“And on the
day when He shall gather them together, (when it will seem) as though they had tarried but an hour of the day, recognising one another, those will verily have
perished who denied the meeting with God and were not guided”
AT THE POINT WHEN YOU DIE, THE ACTUAL TRUTH (OF
PURPOSE) WILL BE KNOWN ESPECIALLY FOR DISBELIEVERS
006.093
"And who
is more unjust than he who forges a lie against God, or says: It has been
revealed to me; while nothing has been revealed to him, and he who says: I can
reveal the like of what God has revealed? and if you had seen when the unjust
shall be in the agonies of death and the angels shall spread forth their hands:
Give up your souls; today you
shall be recompensed with an ignominious chastisement because you spoke against
God other than the truth and (because) you showed pride against His
communications"
A MISQUOTED VERSE
Regrettably, without reconciling
the Quranic narratives in full and due to beliefs stemming from popular traditions,
one often finds use being made of isolated Quranic verses to authenticate
doctrines not taught by the Quran.
With regards the example of
Pharaoh, the following verse is often cited to justify the concept of
‘punishment in the grave’.
040:046
“In front of
the Fire will they be brought, morning and evening: and (the sentence will be)
on the Day that Judgment will be established: "Cast ye the People of
Pharaoh into the severest Penalty”
If read in context,
it becomes absolutely clear that this is a reference to the Day of Judgment.
040:047
“And when they
shall contend one with another in the fire, then the weak shall say to those
who were proud: Surely we were your followers; will you then avert from us a
portion of the fire?”
For this reason given the
context, it is difficult to accept 40:46 as a reference to a ‘punishment in the
grave’. Mutual disputes between the people of Pharaoh in the fire clearly
indicate a state of communal punishment and not a punishment in separate graves.
The very next verse provides
further clarity:
040:048
“Those who
were proud shall say: Surely we are all in it: surely God has judged between the servants”
This judgment can only be one
made on the Day of Judgment.
Furthermore, given the
descriptive traditions which deal with punishments in the grave, one has to acknowledge that Pharaoh actually drowned
but was later preserved in body
(10:92) and has no grave in the sense one would commonly understand it. So the difficulty with traditional
understanding continues in so much as how one then reconciles Pharaoh's
punishment in the grave when his body was never buried. Clearly, the verses are
misquoted out of context.
The key to understanding any
Quranic theme is to remain consistent with all
the Quranic verses.
FINAL
THOUGHTS
In keeping with all the Quranic
verses and with a view to remain consistent, it is clear that the Quran informs
the reader that death can approach one at any point. At the point of death, one
will come to know the truth, the
possible reality of his actual
purpose on earth. One will then enter a state of ‘Barzakh’ where all human
concept of time will cease. Once awoken, one would be face to face with the Day
of judgment and it would have felt that one had tarried just a short while
(regardless of actual time).
This is when the final judgment would then begin, where not an atom's weight of injustice
would take place (99:7-8). God’s concept of time is completely different from
our own (22:47; 32:5; 70:4) SOME QUESTIONS:
• Is it possible that mankind, impatient as they are, have devised
stories to attribute punishment to disbelieving dead ones to cover the period
of existence of man? After all, why should one wait for the Day of Resurrection
when it is far more comforting to know that a disbeliever is being punished
incessantly till the Day of Resurrection? This is in stark contrast with the
consistent message from the Quran that mankind will only be raised on the Day
of Resurrection. There is no intermediate rising which will be a necessary
precursor in order to feel the punishment of the grave (after death and before
the Day of Judgment).
• If there was such an unjust concept of grave punishment, how
could one reconcile the period of the Azaab (punishment) of someone who died as
a disbeliever 5000 years ago and one that dies 2 minutes before the Day of
Resurrection? It seems awfully unjust that someone who dies 5000 years ago
should receive a greater period of punishment in the grave than someone who
died moments before the Day of Resurrection and who may actually be a greater
sinner. In parallel, it seems equally unfair to the individual born 5000 years
ago that due to his period of birth, his punishment would be prolonged.
• Not everyone is buried in a grave, some are cremated, some are
frozen on the tips of mountains (e.g. unsuccessful climbs), some die in
aviation accidents and of course in many others ways. For those who would wish
to reconcile this, a plausible explanation would be to introduce the concept of
punishment in ‘Barzakh’, a state not confined to graves. If this line of argument is to be followed,
then why is the Quran absolutely silent about punishment within this state of
Barzakh. Furthermore, why does most of the Ahadith corpus
dealing with this topic allude to a physical punishment in the grave? The Quran
clearly states that from the point of death to one's awakening, it will feel
like a mere part of a day.
Every night we are put to sleep
(which in Quranic terms is expressed as death 39:42) and every morning there is
a new rising. Every night, we are reminded of this ‘practice run’ akin to death
and the final awakening, yet sadly, many remain oblivious to God’s portents.
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