Allah ﷻ says:
﴿کَیۡفَ تَکۡفُرُوۡنَ بِاللّٰہِ وَ کُنۡتُمۡ اَمۡوَاتًا فَاَحۡیَاکُمۡ ۚ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ ﴿۲۸﴾﴾
“How can you disbelieve in Allah when you were dead and He gave you life? Then He will cause you to die, then He will bring you to life (again), and then to Him you will return.”
In another place, He says:
﴿ثُمَّ اِنَّکُمۡ بَعۡدَ ذٰلِکَ لَمَیِّتُوۡنَ ﴿ؕ۱۵﴾
“Then indeed, after that, you will surely die, and on the Day of Resurrection, you will be resurrected.”
On the Day of Resurrection, the disbelievers will say:
﴿قَالُوۡا رَبَّنَاۤ اَمَتَّنَا اثۡنَتَیۡنِ وَ اَحۡیَیۡتَنَا اثۡنَتَیۡنِ فَاعۡتَرَفۡنَا بِذُنُوۡبِنَا فَہَلۡ اِلٰی خُرُوۡجٍ مِّنۡ سَبِیۡلٍ ﴿۱۱﴾ ﴾
(O disbelievers will say) O our Lord! You have indeed caused us to die twice and given us life twice; now we acknowledge our sins. Is there any way to get out of this place? (Al-Mu’min: 11)
It is established that every human being has been granted two lives and two deaths. Dr. Usmani (Karachi) has also mentioned this and has strongly refuted those who, according to him, believe in a third life after two lives and have even issued declarations of disbelief against them. However, it is extremely surprising that despite acknowledging this reality, “he” himself believes in the third life and holds the view that if a third life with a Barzakh (intermediate) body after death is accepted, then this is absolutely correct and precisely in accordance with the Quran and Hadith.
﴿ ثُمَّ اِنَّکُمۡ یَوۡمَ الۡقِیٰمَۃِ تُبۡعَثُوۡنَ ﴿۱۶﴾﴾
Was Dr. Usmani a believer in the Third Life?
Dr. Sahib has declared those who believe in the torment of the grave as deniers of two lives and two deaths, but you will be surprised that he himself was actually a denier of two lives and two deaths and a believer in three lives and three deaths. Accordingly, he writes:
“From the command of Allah, it is known that every deceased person is given a grave, whether his body is burned to ashes or his corpse becomes food for beasts and fish. This is the real grave where the soul is placed into another (intermediary) body and this continues until the Day of Resurrection. And the entire period of comfort or torment will pass upon it. And this matter is not exclusive to the believers only, but the same will happen to disbelievers, polytheists, sinners, wicked people, and hypocrites alike. This is the decision of the Quran and Hadith… From the Quranic statement, it is known that Pharaoh’s body is preserved in this world as a lesson, and the bodies of his companions are also in this world, but they are presented to the fire morning and evening. It is proven that they have been given another body that will endure torment until the Resurrection. It is certainly not the physical body…
Many things have emerged from this Hadith of Bukhari.
① Souls are given a (barzakh) body, and the period of comfort and torment passes upon the combination of the soul and this body.
② This combination will remain until the Day of Resurrection, and all the conditions will pass upon it until the Resurrection.
③ This is such a body that if it is harmed, it is then recreated.
④ In this world, the graves of adulterers are in different countries and places, but in the barzakh, they are gathered naked in one oven and given the torment of fire, and this will continue until the Resurrection.
⑤ The righteous deceased men, women, and children also receive a body.
⑥ Martyrs are also given a body, and according to Muslim’s Hadith, their bodies are green and flying. According to Muslim’s Hadith, their bodies…
All these authentic Hadiths have revealed that the truth is that whoever dies is given a barzakh body according to his status, into which his soul is placed, and all the conditions of questioning, torment, and reward pass upon this combination of body and soul, and this becomes his real grave according to the Quran and authentic Hadith.”
From the explanation of the author, it is understood that after death every human is given a new body which he calls the barzakh body, and the soul is placed into this body, and then this complete human is subjected to stages of comfort or torment until the Day of Resurrection. As a result of torment, this body may be shattered into pieces and then when this body is restored, the soul is placed into it again. This means that the soul is repeatedly reinserted and this cycle of reward and punishment continues until the Resurrection. It is noteworthy that whether the body is new or old, barzakh or physical, if the soul is placed in it, it becomes a living human and the deceased obtains a complete and perfect life, and when the Resurrection comes, the new body will die and the old body will be revived again. From the author’s explanation, it is also proven that he is not a believer in the torment of the dead (corpse) but rather in the torment of the living, and according to him, after death the soul is given life with a new body.
The author further writes:
“From this verse, it is known that every deceased will be raised on the Day of Resurrection, then how does the one who dies before the Resurrection become alive inside the grave, and after becoming alive in the grave, when does he die again? And what is the proof for these three lives? Silence prevails. Like the Quran, Bukhari’s Hadith also states that the worldly body is consumed by the earth and only on the Day of Resurrection will this body be recreated as a physical body and presented in the field of resurrection for judgment…
After all, when the soul does not return before the Resurrection and the earth destroys the body, then how can there be questioning of the dead in this worldly grave and how can the dead without a soul feel comfort or cry out?”
The author questions those who believe in the torment of the grave that if torment in the grave is accepted, then according to him this would be the third life, so what is the proof for these three lives? But what proof does he have for the real life he believes in? He has not presented any evidence. Then the author writes that without the soul, the feeling of torment and comfort is meaningless. In other words, he wants to say that the torment of the grave should be for the living, not the dead, and he himself believes in the torment of the living. In other words, the author seems to say that the dead cannot be tormented; rather, this torment should be for the living because torment and comfort without the soul are meaningless. Very well!
From this explanation, it becomes as clear as daylight that the author believes in the third life and the repetition of the soul. When the soul was first placed in the new body, it became a living human. Now, as a result of torment, when this body was shattered, it was recreated, and then the soul was repeatedly reinserted into the new body, and this cycle will continue until the Resurrection. The belief in placing the soul into a new body also supports the Hindu belief of reincarnation. Thus, the author was also a believer in the Hindu doctrine of reincarnation.
In a Qudsi Hadith it is stated that “Whoever shows enmity to one of My friends, I declare war against him from My side.”
Dr. Usmani was a severe enemy of the great Muhaddithin and it was his daily routine to declare them disbelievers. Since the soul is the essence and when it enters any body, that body gains life. This is why the author believed in the third life, the repetition of the soul, and the Hindu belief of reincarnation and thus departed from this world towards the barzakh.
It is proven that the author:
① Believed in the third life.
② Believed in the repeated insertion of the soul.
③ Believed in the Hindu doctrine of reincarnation.
④ Contrary to the torment of the dead, he believed in the torment of the living and according to this principle, he denied the torment of the grave. He believed in the torment of the barzakh grave, whereas the belief in the barzakh grave is that of the Shias. Details will follow.
⑤ The author belonged to the Takfiri sect, i.e., he declared Muslims as disbelievers. For details about the Takfiri Khariji sect, please see our book Al-Din Al-Khalis, new edition.
Among the Hadiths cited by the author as proof of the barzakh body, none contain the word “body,” nor is it proven that the soul is placed in a barzakh body. Rather, the author forcibly tried to extract the concept of a barzakh body from these Hadiths. These are scenes of the torment of souls in Hell which Allah showed to the Prophet ﷺ on various occasions and nothing more. But the clear and blatant lie that the author fabricated about the Prophet ﷺ regarding the barzakh body is equivalent to making a place for oneself in Hell.
Three Lives or Countless Lives???
The repeated belief of the author in the revival of the soul also proves that he believed not only in three lives but in countless lives, because the disintegration of the Barzakh body into pieces, then the reformation of this body, and then the re-entry of the soul! In this way, countless lives can be formed in a single day. فاعتبروا یا أولی الأبصار
Those who issue declarations of disbelief against Imam Ahmad bin Hanbal (may Allah be pleased with him) should consider how many declarations of disbelief can be issued against their own misguided leaders? Now it remains to be seen when their followers will begin to issue declarations of disbelief against them???
The author says to those who use miracles as proof: “To make the miracle of the Prophet a routine and present it as evidence for one’s belief is a great trickery”
But the author himself began to derive the Barzakh body from these ahadith and did not even consider that miracles can never be used as proof? The presence of something in the realm of the unseen and a miracle only revealing it—for example, if a deceased person is being punished and you (peace be upon him) reveal through revelation that he is being punished, this is not a miracle but a form of revelation. The splitting of the moon into two parts is also a miracle, but no general proof can be derived from it nor can it be used as evidence. Then the wonder is that the elemental body commits crimes and the punishment is given to the new Barzakh body!!! What a strange absurdity and what ignorance is this??
The doctor has issued declarations of disbelief against those who believe in the punishment of the grave, stating that “If the punishment of the grave is accepted, then this is equivalent to affirming life in the worldly grave and is the essence and foundation of grave-worship and polytheism”
It is true that making graves places of prostration, offering sheets, goats, sweets, etc. at graves, worshipping graves, asking for prayers from elders, and calling upon them for help are acts of polytheism. But speaking about the matters inside the grave, speculating about the conditions of the Hereafter based on this world, and instead of believing in the punishment and comfort of the grave, issuing fatwas against it is the height of ignorance and denial of authentic, mutawatir ahadith. There are so many narrations about the punishment of the grave that they are countless, and issuing fatwas against those who believe in these ahadith is certainly a grave misguidance, and such a person is certainly misguided and misguiding others as well.
The wonder is that the author himself believes in a complete life after death and before the Day of Judgment, a belief that no one else in the Muslim Ummah holds, and he has declared the believer in the punishment of the worldly grave as the main culprit of life in the grave and grave-worship polytheism. But what declarations of disbelief can be attached to a person who believes in a perfect and third life after death? It would be better if his followers themselves determine these declarations. The decision is in your hands.
Similarity between the beliefs of Mirza Ghulam Ahmad Qadiani and Dr. Usmani
The doctor has taken the belief of the soul entering a new body from Mirza Ghulam Ahmad Qadiani. Therefore, consider the statement of Mirza Qadiani:
“Thus, all these arguments prove that for the perfect actions of the soul to be issued, according to Islamic principles, the companionship of the body with the soul is eternal. Although after death this perishable body separates from the soul, in the world of Barzakh (intermediate realm), every soul is temporarily given a body to some extent to experience the consequences of its deeds. That body is not of the same kind as this physical body but is prepared from a light or darkness, depending on the nature of the deeds. It is as if in this realm, the practical states of a person serve as the body. This has been mentioned repeatedly in the Word of God. Some bodies are described as luminous and some as dark, which are prepared from the light or darkness of deeds. Although this secret is very subtle, it is not unreasonable. A perfect human being can possess a luminous existence in this life besides this physical body, and there are many examples of this in the realm of spiritual visions. Although it is difficult to explain this to someone who is limited to mere coarse intellect, those who have some share in the realm of spiritual visions will not view such a body, which is prepared from deeds, with surprise or rejection but will enjoy this subject.
In short, this body, which corresponds to the state of deeds, is the cause of the reward or punishment of good and evil in the world of Barzakh. I have experience in this; through spiritual insight in a state of full wakefulness, I have repeatedly met some dead persons. I have seen the bodies of some sinners and those who adopted misguidance as so dark as if made of smoke. In short, I have personal acquaintance with this path, and I strongly assert that as God Almighty has said, after death everyone certainly receives a body, whether luminous or dark. It would be a mistake for a person to try to prove these very subtle mysteries solely by reason. Rather, it should be known that just as the eye cannot convey the taste of something sweet, nor can the tongue see anything, similarly, the knowledge of the Hereafter, which can be obtained through pure spiritual visions, cannot be unraveled solely by reason. God Almighty has provided separate means in this world to know the unknown. So seek every matter through its appropriate means, then you will attain it.”
The State of the Punishment of the Grave
At the time of death, the Angel of Death seizes the soul.
The separation of the body and soul occurs, and this separation remains until the Day of Judgment. After the questioning in the grave, the soul is admitted into Paradise or Hell, while the deceased remains in the grave. The torment experienced by the soul is called the torment of Hell, and the torment experienced by the deceased (body) in the grave is called the torment of the grave. The Prophet ﷺ mentioned these two torments separately, that is, the torment of Hell and the torment of the grave, and commanded the Ummah to seek refuge from four things at the end of the prayer.
And he ﷺ himself always sought refuge from them at the end of the prayer.
The torment of the grave will continue until the Day of Judgment, but Dr. Usmani made a serious mistake in understanding the torment of the grave by citing the hadiths about the torment of Hell and declaring them as the torment of the grave, thereby outright denying the actual torment of the grave and labeling Paradise and Hell as intermediary graves. So take heed, O possessors of insight (for details, please study our book “The Reality of the Torment of the Grave”).
The Doctor’s White Lie
Dr. Usmani “Sahib” writes:
“Other gentlemen insist that no, the soul of every deceased person is returned to the same worldly body, and this body then becomes alive again in the grave and remains alive continuously. If it is said that the dead body disintegrates into pieces or fire burns it to ashes, then the disbeliever who was burned has escaped punishment. How will the thunderbolt strike between his two ears, and how will the period of punishment pass upon him? So, they rely on Allah’s power and the verse إِنَّ اللّٰهَ عَلٰی كُلِّ شَيْءٍ قَدِيرٌ (Indeed, Allah is over all things competent). SubhanAllah. Who can deny His power? But along with power, Allah also has an unchanging Sunnah (way). It is not good to ignore that.
Contrary to the decision of the Quran and the Ahadith of Bukhari and Muslim, it is now being said that after the soul departs, it is returned to the same worldly dead body in the grave, and this dead body becomes alive. It begins to see and hear, and the entire period of punishment and comfort in this grave will pass upon this living dead until the Day of Judgment.”
He has told an outright lie because the Quran and Bukhari and Muslim mention the punishment of the deceased. The deceased feels comfort and ease or punishment. The deceased also screams and cries out from punishment
And during the questioning in the grave, the soul is also returned
because these are extremely important questions on which the future of the deceased is decided. Therefore, at this important moment, the soul is also brought. But despite the return of the soul, the deceased remains dead because two lives, i.e., the worldly life, have ended, and the life of the Day of Judgment has not yet begun, and the person is in the state of death, i.e., deceased. The return of the soul does not prove life just as in the world, when a person sleeps, death occurs daily, his soul is taken, and upon waking, the soul returns.
and the person wakes up, but this does not prove multiple lives. Despite the daily return of the soul in worldly life, multiple deaths are not proven; rather, it is called one life. After death, the soul is returned for questioning, but this does not prove life; the deceased remains deceased.
What has been stated in the Quran and Hadith about the punishment of the grave and the deceased is Allah’s unchanging Sunnah, but the gentleman thinks that his self-made and fabricated theories are Allah’s unchanging Sunnah. ویا للعجب !
Meaning of Death
From the study of the Quran and Hadith, it is understood that at the time of a person’s death, angels seize the soul, meaning they take the soul out of the body. In other words, the separation of the soul and body is death. Maulana Abdul Rahman Kilani (may Allah have mercy on him) states:
“مَاتَ: موت (antonym of life) means the soul or time being removed from a living being. (M.L) The separation of the soul from the body.”
From this explanation, it is clear that due to death, the soul and body separate, and this state continues until the Day of Resurrection. On the Day of Resurrection, all humans will be resurrected and will sprout from the earth like plants, and souls will be returned to their bodies. Before the Day of Resurrection, the soul is not returned to the body except at the time of burial, when the soul is returned to the body in the grave for questioning and answering, as mentioned in authentic Hadiths, and this is an exceptional case. However, even though the soul is returned, the deceased remains deceased because every human has two lives and two deaths. The worldly life of the deceased has ended, and the second life will be granted on the Day of Resurrection. The state in which the deceased is now is the state of death, as Allah ﷻ says:
“Then indeed, after that, you will surely die (i.e., become dead), and then on the Day of Resurrection, you will be resurrected.”
It should be noted that the return of the soul to the grave does not prove life because in this world, when a person experiences temporary death due to sleep and the soul returns upon waking, as mentioned in Surah Az-Zumar and Surah Al-An’am, this return of the soul happens daily. Yet, no one considers this as multiple lives but rather as one life. Therefore, one should try to understand this issue so that this reality is firmly established in the mind. فافھم
Where did the concept of the intermediate grave come from?
It is proven from the evidence of the Quran and Hadith that the grave is in the earth, which is called the earthly grave, and there is no mention or trace of any imaginary (intermediary) grave in the Quran and Hadith anywhere. However, the mentioned person insists that the grave is in the Barzakh (intermediary realm). Upon investigation in this regard, one evidence was found, and it was discovered that the concept of the grave in Barzakh is found among the Shia. Please observe:
“محمد بن یحیی، عن أحمد بن محمد بن عیسی، عن أحمد بن محمد، عن عبدالرحمن بن حماد، عن عمرو بن یزید قال: قلت لأبي عبداللہ علیہ السلام: إني سمعتک و أنت تقول: کلُّ شیعتنا فی الجنّۃ علیٰ ماکان فیھم؟ قال: صدقتک کلّھم واللہ فی الجنۃ، قال: قلت: جعلت فداک إن الذّنوب کثیرۃ کبار؟ فقال: أمّا فی القیامۃ فکلکم فی الجنۃ بشفاعۃ النبي المطاع أو وصي النبي و لکني واللہ أتخوف علیکم فی البرزخ۔ قلت: وما البرزخ؟ قال: القبر منذحین موتہ إلی یوم القیامۃ.”
Amr ibn Yazid narrates that he asked Imam Ja’far al-Sadiq that you say all our Shia are in Paradise. In short, the Imam said that all Shia will enter Paradise due to the intercession of the Messenger of Allah ﷺ or the successor of the Messenger ﷺ, but by Allah, I fear for your condition in Barzakh. It was asked: What is Barzakh? He replied: “It is the grave that lasts from the time of death until the Day of Resurrection.”
It is understood that the concept of the grave in Barzakh is found among the Ja’fari sect, which the mentioned doctor has smuggled from there and tried to spread among the general Muslims, and he declared those who do not accept the Barzakh grave as disbelievers. Consider how many hands are working for Shiism? So take heed, O possessors of insight.
It should be noted that the terms worldly grave, worldly body, Barzakh grave, and Barzakh body are inventions of the mentioned person, and where these terms clearly contradict the Quran and Hadith, they also fall under the category of innovations, which we can call Ottoman innovations, and all these are examples of ((کل بدعۃ ضلالۃ وکل ضلالۃ فی النار)).
What is Barzakh?
Barzakh is a barrier between the deceased and the living, and nothing more; Barzakh is not the name of a place or location. Allah ﷻ says
﴿وَ مِنۡ وَّرَآئِہِمۡ بَرۡزَخٌ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ﴾
“And behind them is a barrier until the Day they are resurrected.”
This barrier (Barzakh) will remain until the Day of Resurrection. On the Day of Resurrection, this barrier or veil will be lifted, and humans will witness everything there. (Q:22) because the unseen will then become visible.
Among the Muslim Ummah, from the pious predecessors to the present time, no one was familiar with the term “Barzakhi grave.” It is only this person who, like Mirza Ghulam Ahmad Qadiani (accursed), revealed this term for the first time!!!! فافھم
What is Reincarnation?
Warith Sarhandi writes: “Reincarnation: The soul moving from one body to another. (According to the belief of the Hindus) repeatedly taking birth, changing bodies, changing garments, transmigration.”
Also see: Rabia Urdu Lughat Jadeed (p. 260)
Syed Qasim Mahmood Sahib, explaining the meaning of reincarnation, writes: “Transmigration! Changing bodies, according to Maulana Ashraf Ali Thanvi, the transfer of the rational soul from one body to another.”
The belief is common among the people in Hindustan. According to Al-Biruni, “Just as martyrdom by the Kalima-e-Ikhlas is the emblem of Muslim faith, the Trinity is the symbol of Christianity, and observing Sabbath is the symbol of Judaism, similarly reincarnation is a prominent symbol of the Hindu religion.” He further writes: “The belief in reincarnation, meaning the soul transferring from one person to another, is also found in several Shia sects.” He concludes: “The belief in reincarnation is found not only among Hindus and Muslims but also among Buddhists, ancient Greeks, and other religions and peoples of the world. The true teachings of Islam oppose this belief and explicitly refute it.”
Like the intermediate state of the grave, the belief in reincarnation is also found among Hindus as well as some Sufis or certain Muslim sects such as Shias, and from there the doctor has also readily accepted this belief.
فاعتبرو ا یا أولی الأبصار
Fatwa of Hafiz Ibn Hazm Zahiri Nadlisiؒ on the Believers of the Doctrine of Reincarnation
Hafiz Ibn Hazm (may Allah have mercy on him) issued a fatwa declaring the followers of reincarnation as disbelievers and clarified that holding such a belief is considered disbelief by all Muslims. He discussed this issue under the topic of the belief in Tawhid (Oneness of Allah). He states:
’’۴۳۔ مسألۃ: و أن الأنفس حیث رآھا رسول اللہ ﷺ لیلۃ أسریٰ بہ أرواح أھل السعادۃ عن یمین آدم علیہ السلام، و أرواح أھل الشقاء عن شمالہ عند سماء الدنیاء لا تفني ولا تنتقل إلیٰ أجسام أخر، لکنھا باقیۃ حیۃ حساسۃ عاقلۃ في نعیم أونکد إلیٰ یوم القیامۃ فترد إلیٰ أجسادھا للحساب و للجزاء بالجنۃ أو النار؟ حاشی أرواح الأنبیاء علیھم السلام و أرواح الشھداء فإنھا الآن ترزق و تنعم۔ ومن قال بإنتقال الأنفس إلی أجسام أخر بعد مفارقتھا ھٰذہ الأجساد فقد کفر. برھان ھٰذا ما حدثناہ عبداللہ بن یوسف: ثنا أحمد بن فتح: ثنا عبدالوھاب بن… کان من أھل النار فالنار؛ ثم یقال لہ: ھذا مقعدک الذي تبعث إلیہ یوم القیامۃ. ففي ھذا الحدیث إن الأرواح حساسۃ عالمۃ ممیزۃ بعد فراقھا الأجساد. وأما من زعم أن الأرواح تنقل إلی أجساد أخر فھو قول أصحاب التناسخ: وھو کفر عند جمیع أھل الإسلام. وباللہ تعالی التوفیق‘‘
Souls neither perish nor transfer to other (intermediate) bodies; they remain, they live, they are sensitive and conscious in enduring comfort and hardship, and this continues until the Day of Judgment. Then, for the recompense of good deeds and Paradise or Hell, they are returned to their bodies, except for the souls of the Prophets (peace be upon them) and the noble martyrs, who are still enjoying provision and blessings. Whoever holds the belief that souls, after separating from their bodies, transfer to other bodies (or in other words, that these souls are given intermediate bodies), then certainly this is disbelief, and this is the proof for it.
After this, he narrated the famous Hadith of Sayyiduna Anas (may Allah be pleased with him) regarding the Mi’raj, which he narrated from Abu Dharr al-Ghifari (may Allah be pleased with him), and at the end, by mentioning another Hadith, he states:
“This Hadith is proof that souls, after separation from their bodies, are sensitive, aware, and recognize. Whoever claims that souls transfer to other bodies, this is the statement of the followers of reincarnation, and in the view of all Muslims, holding such a belief is disbelief.” (ibid)
The Wrath of the Merciful on the Ottoman Sect
A strong argument for the falsehood of the Barzakh sect is that Allah ﷻ has caused severe disagreements among them, and they have split into many takfiri groups and sects. Despite sharing the same belief, they issue fatwas declaring each other apostates, neither greeting each other with salam nor praying behind one another. In fact, the sect that rebelled initially appointed Badr al-Zaman Siddiqi as their leader, but when he once prayed in the mosque of their opponents, he was dismissed from leadership. This is the height of bigotry. The reality is that the takfiri sects are victims of extreme prejudice, and these sects have also engaged in pamphleteering against each other. Previously, this sect has given birth to many factions from whose wombs the deniers of Hadith have emerged, and they are spreading this filthy belief among people. This is certainly a punishment from Allah ﷻ upon these Barzakhis. If only these people would understand this reality, and on this evidence Allah ﷻ says:
“Say, He (Allah) is able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one another. Look how We diversify the signs that perhaps they will understand.”
Now, after this punishment, are the Barzakhis waiting for the torment from above or below? Or will they repent from this ignorance and intend to return to the Quran and Hadith?
Brief Summary
① The doctor denied Surah Al-A’raf, verse number 40, which states: “The gates of the heavens are not opened for the soul of a disbeliever,” and he has also made a strong attempt to distort the meaning of this verse. He has also mocked this verse. See
② He has committed severe disrespect towards the Prophet Muhammad ﷺ and has insulted him greatly. That is, he has accused the Prophet ﷺ of being in a “state of distress.” See
③ He has declared (1) Sayyiduna Amr ibn al-As رضي الله عنه among the companions of the Prophet ﷺ as one who died in disbelief while in a state of confusion, and (2) he has subtly issued decrees of disbelief against Buraidah Aslami رضي الله عنه and these two companions. (نعوذ باللہ من ذالک).
④ He has openly and clearly issued decrees of disbelief against the vast majority of this Ummah, that is, all the noble Muhaddithin and the entire Muslim Ummah.
And these decrees will have turned back and stuck to him. إن شاء اللہ تعالیٰ
⑤ To defend his theory, he also resorts to cutting and editing hadiths, and he completely omits the important words of any hadith that contradicts his theory. See
In short, the more you ponder, the more you will find his personality to be a machine gun of disbelief adorned with deception, fraud, and lies, and a foreign conspiracy. فاعتبروا یا أولی الأبصار
A Request to the Readers
After reading this article, please arrange to share it with other brothers because the fitnah (trial) is becoming widespread and people are becoming deniers of Hadith. Therefore, preventing this fitnah is obligatory upon every Muslim. Publish it in thousands of copies and deliver it to those affected. Those who do not have the means to publish should photocopy it and spread it, and also publish and distribute the book “The Reality of Punishment in the Grave” to people.
Be sure to study our book on the topic of punishment in the grave, “The Reality of Punishment in the Grave,” and other literature. ھٰذا ما عندي واللہ أعلم بالصواب
