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part one
The Lie ofThe Grave torture and the bald serpent( part one )



The Lie of”The Grave torture and the bald serpent”( part one )

1994 " " . . . ,

Introduction to 1st print

In 1994, I published my book “Grave torture and the bald serpent”, refuting and debunking this lie attributed to Islam, clarifying its Pharoah(ic) and traditional roots. It caused a tremendous shock, as with all of my writings, among the Sheikhs of “The bald serpent”, who employ such stories to terrorize and manipulate the populace in order to create unjustified glory and prestige for themselves. Those ones make their livings by maintaining ignorance and entrenching it, enjoying folk-myths status, acquiring false sacredness simply because no one dared to challenge its authenticity in light of the Quran and the logical Islamic methodology. Reactions to my book (insulting and cursing) reached all levels of Sheikhs, from Al Azher Sheikhs to the Sheikhs of cemeteries and graveyards, (who make a living by reciting portions of the Quran, in the belief that it will do the dead some good)


Although I did not benefit much from the Azherite Sheikhs rebuttals, since I memorized it all from repetition, shallowness, simplicity and misery. I did however, enjoy the contributions of the cemeteries and graveyard Sheikhs; who did not attribute their fabrications about the grave bliss or its agony to the prophet, as their predecessor; scholars of jurisprudence, scholastic theology, sheikhs of narratives, or narrators, or storytellers, have done in the Medieval Ages. I reveled in the fabrications of those sheikhs of cemeteries and graveyards, because it added something to my knowledge I was not aware of, besides the revamping it acquired in the era of this blessed Salafi revival.

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At the time the world is getting ready to enter the 21st century A.D with unprecedented proportions in science and technical advancement, Muslims confine their concerns to issues that date back to the 21st century B.C... like the (grave torture) and the ( bald serpent), which were invented by our ancient Egyptian ancestors ,and came back to us falsely and wrongly attributed to the prophet, and we preoccupy ourselves with these myths and superstitions, treating as a basic religious doctrine, whoever denies it is labeled as blasphemous.

.. .. .


This is how Muslims separate from their present, by four thousand years, although when Islam was revealed in the seventh century, it stood firmly against superstitions and fables, establishing an empirical scientific procedure in the Quran for research and exploration…..But the ancestors relied on superstitions and ignored the scientific methodology brought about by the Quran. When the new contemporary revival erupted, we were surprised with those medieval fables , rejected by the Noble Quran, resurfacing contaminating the minds of young believers setting them aback in the name of Islam ,a religion based on knowledge, on reason and on contemplation......Once more , I wonder what is being planned for us..

.. ɿ

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1414// 1994


.Are we meant to be the slaves of the twenty first century, living in the corners of forgetfulness, while the world around us is in constant advancement...? Is it meant for our true religion to be the epitome of terrorism, incompetence, backwardness and superstition? This brief study about the fables of grave torture and its myth is but a humble effort to dispel those lies and to proclaim the innocence of Islam and to warn and alert Muslims. It is a noble goal for us, to withstand the abuse and ridicule dumped on us by those who deserted the Quran, to persevere and to tolerate and forgive, all for the sake of God Almighty. Allah alone is the Protector and Supporter of those who persevere

CAIRO 1994 A.D.

1414 H. Dr. Ahmad S. Mansour


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Chapter One

The grave torture and the bald serpent….In light of Quran and Sunnah

Those beliefs that have no basis in the Quran, their proponents try to validate them by interpreting, construing or misconstruing verses, or fabricating Sayings (Ahadith) attributing them to the prophet (peace be upon him). This fits our topic about the grave torture, the bald serpent or the courageous serpent. If a genuine truth seeking researcher tried to disavow and clear the prophet of those lies attributed to him, by resorting to the Quran in clarifying those allegations, he is met with an onslaught of accusations, the least of which is, he is ( A rejecter of the prophet's Sunnah).



Connection between Sunnah and Quran

The question here is,what is meant by the Sunnah of the prophet that they raise as a slogan to avert their inability to produce jurisprudential verdicts and straying away from Quranic truth?

The prophet himself, peace be upon him, was a follower of the Quran. And whoever truly claims that they love the prophet, believes that the prophet's words and deeds were in confirmation of the Quran and never contradictory to it, meaning obedience to Allah and His book, and not disobedience to Him and His Quran...and who truly loves and believes in the prophet and his message, is more careful not to attribute any fallacies to the prophet that portrays him as saying something contradictory to the Quran, placing him in a disobeying position with Allah.

As for the one who attributes such false narrations to the prophet, claiming that it is the prophet's Sunnah, closes his mind to pondering and contemplating the Quran, he unknowingly places himself with the enemies of the prophet. Since true Sunnah coincides with the Quran. And the Quran and the methodology or the system; by which the prophet used to conduct the affairs of the Muslim community with, were the same, Allah decreed that the yardstick for measuring animosity to the prophet was by following those satanic Ahadiths (=attributed sayings), contrived and attributed falsely by those devilish people to Allah and His messenger, which contradicts the Quranic injunction..

﴿ . . . . ﴾( 27/28/29/30/31).

- - ѡ : ﴿ ﴾ ( 1)

" " ʿ ...!! ﴿ ﴾ (31)

Read from the Quran a description of some scenes to take place on Judgment Day..

.[ 25: 27   ٱ ٰ ٰ ٱ ٱ

 On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)]

[25: 28  ٰٰ

 Alas for me! Ah, would that I had never taken such an one for friend ]

[25: 29  ٱ ٱٰ ٰ

 He verily led me astray from the Reminder after it had reached me. Satan was ever man´s deserter in the hour of need.  ]

[25: 30 ٱ ٰ ٱ۟ ٰ ٱ

 And the messenger saith: O my Lord! Lo! mine own folk make this Qur´an of no account. ]

[25: 31 ٰ ٱ ٰ

  Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper.]

On such a day, Day of Resurrection, the offender, the criminal, will regret that he did not follow the Prophet's path, that he kept the company of the wrongdoers, who took him astray, away from the Remembrance, the Quran; hence, the path of Allah and his messenger is the Quran, the Remembrance. Allah says in:

[38: 1  ٓ ٱ ٱ>>> Saud. By the renowned Qur´an,  ]

He will regret that he gave in to Satan to lead him, only to be abandoned and be let down by him later on.  The Quran takes us then to another scene , where the prophet declares his innocence from those who took the Quran as a deserted object...Notice that the Quran did not say, the prophet would say, O lord, my people deserted the Quran.. rather, he would say "They took the Quran as abandoned", meaning ,it was there with them , but it was abandoned by can it be that they had it with them and yet it was taken as abandoned at the same time?...This is exactly what WE are doing with it nowadays, We have the Quran with us, yet we abandon it to other sayings that contradicts and denies it, and as if going too far in cunning against Allah and His messenger, we are determined to attribute those sayings to the prophet. Allah reminds us in the Quran :

[25: 31  ٰ ٱ ٰ   Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper].

Fabricated Ahadiths are not the Sunnah of the prophet

ǡ - - : " " . ɡ "

Abandoning the Quran,not being concerned with it, is a form of enmity to Allah and His messenger, prompting him, the messenger, to declare his disassociation with those who insist upon falsely attributing those falsified narrations to him. It contradicts the Quran, moreover, he did not utter it or knew about it, matter of fact, as it has been reported, he forbade writing anything down , except the Quran, ordering that whoever wrote anything besides the Quran, to erase it. According to those instructions, the companions followed suit. In The first speech given by Omer Bin Abdul Aziz after assuming the Caliphate, he said:" There is no book after the Quran,   I am but a follower and not an innovator".

ɡ ѡ ɡ .. ɡ ..

 After that, personal desires took hold, Ahadiths attributed to the prophet spread like wildfire, and by the third century Hijri, there was an organized effort to gather and record all those fabricated Ahadiths to fulfill political and other mundane objectives. Some jotted down what they thought to be the Sunnah of the prophet, others wrote down contradictory Ahadiths, still yet others, would contradict their own writings on the same page, in addition to being totally in contradiction to the Quran and what the prophet used to do. They all differed in what they were transcribing...they wasted centuries arguing about the chains of narrators, about the narration itself, about the text, until they were taken over by Napoleon Bonaparte's invasion, so the Sheikhs hastened to Al-Bukhari`s books, seeking help and assistance facing the French cannons, to no avail...not from Al-Bukhari, nor from anyone else...They even entered Al Azher mounting their horses.... And at times like these and at all times ...there is no strength or power except as decreed by Allah.


Two routes for revival

.. .. ..

The French expedition and before it, the British incursions in the Arabian Gulf and the affairs of the Ottoman Empire, caused a great convulsion within the Islamic Societies that started to rise, leading to two courses….In the Nejd desert, the Wahhabi movement calling for resorting to A-sselef, the forefathers methodology, considering Sufism as the sole factor and cause behind backwardness, claiming that Ahadiths narrated by the (Selef), the forefathers as the course for salvation. And in Egypt Mohammad Ali, rose to build a modern state along the European model, this course fluctuating between accomplishment and standing still, due to foreign intervention or the ruler’s personality, meanwhile, the Saudi Wahhabi state was established three times, falling twice…until the arrival of the petroleum age, giving credence to the Wahhabi culture allowing it to invade Egyptian and Muslims’ minds through the fast moving train of the petrodollars, thereby, bringing back to the forefront of the twenty first century intellectual debates, issues that were considered during the Middle Ages, the rock bottom of cultural thought, things like, the beard, the loose flowing garments, the bald serpent and the grave torture, in addition to all mythical fables rejected by the Quran.    

ɡ ʡ ( ) () ( ) ϡ .. () .

Petroleum Era and Revival

Before the petroleum age, there was an active theological endeavor within Al Azher in Egypt, led by Imam Mohammad Abdu and his progressive school, the intellectual output of which lasted until the sixties of the last century, through the works of Sheikh Mahmud Sheltout, who reverberated the sayings of the Imam in his books (Islam: a creed and a code),(Fatwa: religious legal opinion) and (Some Islamic directives). He presented us with some enlightened opinions regarding Banks and its operation… regarding the unseen and the metaphysical, like signs of Resurrection, and conditions of Last Day, saying that the Quran should be the only source of information about it, since most Ahadiths are speculative and not precise, consequently, he did not give any religious or fundamentalist  credence to those (sacred) fables, like those Ahadiths that talk about the grave torture…or its bliss, or any other metaphysical concepts.          

ѡ .

ǡ ..

That intellectual awakening that started to raise the banner of enlightenment at Al Azher and from it throughout the Muslim World, soon was dethroned by the petroleum era, returning the youths’ intellect and minds to the worst periods of the Middle Ages, where the mere mentioning of Sheikh Sheltout’s thoughts and ideas that circulated some thirty odd years ago, would be considered a dangerous attempt bordering on the prohibited, more dangerous and more life threatening is to resort to the Quran, as the arbitrator in every affair in your life, for by doing so, you are placing your adversaries in a very embarrassing situation they cannot escape, except by hauling accusations against you and oppressing you, which  is a brief chronicle of the writer of these words, the past twenty years.     


Does the Prophet have any Ahadiths about Grave torture?

.. .. .. : ˿

 The Grave torture, events of latter day and signs of Resurrection, all of which fall under the orally transmitted and the metaphysical tales. There are plenty of attributed Ahadiths that talk about those unseen events, about signs of Day of Resurrection, its occurrence, the awaited Mehdi, conditions of the Afterlife, intercession, exiting Hellfire after languishing in it , and the tales of those promised with Paradise. The important question here, did the Prophet really say all those Ahadiths?

Scholars of Fundamental Rules declare that, matters of the unseen and the metaphysical,  are to be taken only from the Quran and from successively transmitted Ahadiths

We ask…what are those successively transmitted Ahadiths that we can rely on, to consider those tales of the unseen, as accurate and foolproof sources?

A successively transmitted Hadith is the one we can put our trust in as a credible, certain, absolute, undoubted source of information, not susceptible of doubt and conjecture. With some famous researchers and investigators, like Al-Hazemi, Ash-Shaatibi, Abi Hayyan, Al-Bessti and An-Nawawi, no such thing as successively transmitted Ahadiths exist.   

" " ""


Some of them researchers documented there is but one successively transmitted Hadith, just one, which states “whosoever, purposely, tells a lie on my behalf, let him assume his seat in Hellfire”, even the word “purposely”, they could not agree whether it was included or not.

Others raised the number of successively transmitted Hadith to three or five, none of which had any reference to the torture of the grave or its bliss, consequently, our only resource is the Quran.

If we were to set aside the successively transmitted Hadith, we will find with us, beside the Quran, thousands of Ahadiths described as (singularly transmitted), all of which denote uncertainty, and  not certainty , accuracy or assurance, hence not reliable to rely on , in matters of the unseen , the metaphysical, and oral tradition, as attested to by scholars of Fundamental Rules. 


ɡ " "

We wonder then, why do we need this huge sum of Ahadiths that fill heritage, tradition books, yet it deals with suppositions, assumptions, and speculations, and not with cognizance and certitude, about beliefs and convictions, as in issues of the unseen, the metaphysical and oral tradition?

That was a sever predicament facing those scholars of Fundamental Rules, They resolved the impasse by claiming that those metaphysical issues were differential in nature, and subject to individual judgment, each side backed his position with Ahadiths that he subscribed to, hence, the various Islamic sects’ books were filled with such many-sided arguments and differences, like the book “The Sayings of Muslims-Maqalaat Ai-Islamiyyeen”, though all of them were Muslims.

: ѡ : ʿ : ȿ.. "

We will leave the scholars oh Fundamental Rules, Their opinions and their legal interpretations and focus on the Quran, trying to find an answer to the same question: Did the Prophet say anything about the grave torture? In other words, did the Prophet talk about the Unseen and the metaphysical? , still putting it in another form, did the Prophet know of the unseen? And did he speak of the unseen out of his knowledge of that unseen?. Answering this question from the Quran, requires us to label many verses that emphasize the same concept meant by each label, to which, any Muslim cannot say but one sentence: “Truly Allah spoke the truth” 

﴿ ﴾ ( 59). ﴿ ﴾ ( 20). ﴿ ﴾ ( 123). ﴿ ﴾ ( 77). ﴿ ﴾ ( 65).

ѡ ..

Allah Alone is the One who knows the unseen

This concept is confirmed in this Ayat:

6: 59  And with Him are the keys of the Invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.

10: 20  And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muhammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you.

11: 123  And Allah´s is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.

16: 77  And unto Allah belongeth the Unseen of the heavens and the earth, and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Lo! Allah is Able to do all things.

27: 65  Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again).

All the above quoted Ayat emphasize the same concept, in a curt, concise and definite style, that no one knows the unseen except Allah, like when you say , there is no god except Allah, since knowing the unseen , is a divine attribute. 

: ﴿ ﴾ ( 179).. ﴿ . ﴾ ( 26: 27).


﴿ ﴾ ( 31).

: ﴿ ﴾ ( 50).

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Prophets and the Unseen

Allah says:

3: 179  It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.

72: 26  (He is) the Knower of the Unseen, and He revealeth unto none His secret,

72: 27  Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him

Allah(GbH), gave some of his messengers, like Joseph and Issa (Jesus), some knowledge of the unseen, like the ability to interpret dreams, as indications of their prophet-hood. Yet some other Prophets were not given this capability or privilege, and they came forth with that fact, like Noah, who said to his people:

11: 31  I say not unto you I have the treasures of Allah; nor I have knowledge of the Unseen nor say I:Lo! I am an angel! Nor say I unto those whom your eyes scorn that Allah will not give them good - Allah knoweth best what is in their hearts - Lo! then indeed I should be of the wrong-doers.

The Quran stressed and emphasized that the seal of  all prophets (Mohammad)was not privy to the unseen in Allah’s words

6: 50  Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?

Meaning that Allah (GbH) ordered the Prophet (pbuh) to declare that he does not have or control the treasures of Allah, does not know the unseen, that he is not one of the angels, he adds that he, but follows the revelation, and cannot say or utter any thing that contradicts it (I follow only that which is inspired in me) 

ϡ ﴿ . . ﴾ ( 25: 27).

: ﴿ . . . ﴾ ﴿ ﴾ ʡ

Allah(GbH) orders the Seal of all prophets to declare that he knows not of the timing of Resurrection Day, whether soon or far off in taking place, since Allah did not divulge any of the unseen except to those He chose to do so with, and that he was not one of them :

72: 25  Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it.

72: 26  (He is) the Knower of the Unseen, and He revealeth unto none His secret,

72: 27  Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him

They used to question the Prophet about Resurrection Day, and he would refuse to answer, until the revelation came down with:

79: 42  They ask thee of the Hour: when will it come to port?

79: 43  Why (ask they)? What hast thou to tell thereof?

79: 44  Unto thy Lord belongeth (knowledge of) the term thereof.

79: 45  Thou art but a warner unto him who feareth it.

Allah saying to the Prophet (79: 43  Why (ask they)? What hast thou to tell thereof?), as if He is wondering, why would they ask you that? Since the knowledge of Judgment Day is of the realm of the Unseen, and the Prophet knew nothing about the Unseen..

: ﴿ ﴾ ( 187).

ǡ ﴿ ﴾..

﴿ ﴾ ( 188). - - ..

The question was repeated to the Prophet, and the revelation came back with more specific and precise answer:

7: 187 they ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind knows not.

This Ayah, after emphasizes that the knowledge of the timing of the “Hour” is with Allah only, it emphasizes that the Prophet does not know anything about its timing, asked in a repudiator’s form :( . They question thee as if thou couldst be well informed thereof)

Then it is followed by an ayah that confirms that the Prophet does not know the Unseen:

7: 188  Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a Warner, and a bearer of good tidings unto folk who believe.

Indeed, if he knew the Unseen, he would not have been defeated at Uhud, or he would have increased his soils at Badr and other occasions.

: ﴿ ﴾ ﴿ ﴾ : ﴿ ﴾ ( 105: 107).

Were he privy to the Unseen; he would not have fallen victim to the deception of the hypocrites when they would lie to him and he would believe them, and on one occasion, they convinced him that a thief was not as was accused of, rather completely innocent of the charge, asking the Prophet to defend that (innocent) thief, which he did being deceived by their sweet talk. The revelation came down rebuking the Prophet telling him:

4: 105  Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous;

4: 106  And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.

4: 107 And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.

The order was: don’t be an advocate of those treacherous.. Pray for forgiveness for them…do not defend those betrayers.

ȡ ..

: ﴿ ﴾ (81 )

Those were the type that hide, conceal their actions and fear people, yet they never hide, conceal or fear Allah, they used to conspire to deceive the Prophet, and he believed them, because he did not know the unseen, then revelation came down telling him the truth, if he knew the unseen beforehand, they would not have deceived him.

They would enter upon him, offering him all forms of obedience, then exit his presence, to connive and conspire against him, not knowing what they were planning until revelation comes down informing him:

4: 81  And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee. 


: ﴿ ﴾ ( 9)).

The Prophet did not know the Unseen, evident in his Quranic biography and his military engagements chronicled by historians, accordingly, he used to act and conduct himself pursuant to his human capabilities.

They would ask him about the Unseen, like the timing of the ” Hour”, Revelation would come down abhorring such a question, confirming that the Prophet did not know the Unseen.

There is an all encompassing Ayah, a firm, a decisive one related to this matter:

46: 9  Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain Warner.

﴿ ﴾

Ρ ɡ ﴿ ﴾ .. ʡ

.. .. ..


  ɿ ..

His Lord Ordered him to declare: (Say: I am no new thing among the messengers (of Allah)….

He ordered him to declare that he does not know, neither is he aware of what is going to befalls him or others in the future, whether in this Life, at time of death, in the intermediate state or interim state, at time of the resurrectionor the Afterlife, hence, he could not lawfully, logically speak of events he knows nothing about, for his Lord ordered him to follow the Revelation only, (I do but follow that which is inspired in me), meaning that the Prophet could not possibly say anything about grave torture, since it is of the Unseen, what is concluded from all above is ,the Prophet never spoke of the Unseen, and it is our duty , us believers, to disavow the Prophet from saying any such things attributed to him which contradicts the Quran.

The previous Ayat which confirm that the Prophet does not know the Unseen, put those who subscribe to Ahadiths of the Unseen, the grave torture ,and intercession in an embarrassing  critical position, for if they believe in those tales, they declare their disbelief in the Quran, and if the claim they believe in the Quran , they renounce those fables, a person cannot believe in something and its anecdote at the same time, they are compelled to declare verbally that they believe in the Quran, but in reality ,their dilemma is that they genuinely believe in those tales, and the exit for them is to forget the real issue and direct their insults and their revilements to this writer.

No big deal….But would hurling insults and vile words solve the issue?....I don’t think so



ʡ .. .

We conclude of what has been mentioned that:

1-True Sunnah is just following the Quran. The Quran confirms that the Prophet knows nothing about the Unseen, and does not talk about it; consequently, true Sunnah of the Prophet is void of any reference of or to the grave torture and any other metaphysical, that’s what we deduce from the Quran  


ѡ ѡ -

2-Scholars of Fundamentals Rules determined that issues of the Unseen are to be taken only from the Quran and successive Hadith and since the successive Hadith does exist according to most researchers, and since those who accepted the very few successive Hadith did not find any reference in them concerning grave torture, therefore the other Ahadiths –singularly reported type- are not trustworthy source to authenticate or negate the grave torture, because the Quran is the only source.  


ȡ . ǿ! ! : " " " !".

3- If Allah(GbH) did not give the Prophet(pbuh)the knowledge of the Unseen, and if the Prophet(pbuh) did not speak about or of the Unseen, then it is more imperative upon all others not to talk or to discuss the Unseen, hence, all this talk about the unknown  grave events is groundless and baseless, yet those books of Hadiths are rife with those fables falsely attributed to the Prophet, among which tales about how the believer can avoid such torture ,by dying on Fridays, or the night before, as if he is the one who determines that…or death due to stomach ailment.   



Ρ ɡ ʡ .

The Quranic discourse about the Day of Reckoning comes within a comprehensive system or perspective that addresses the creation of the soul, its life, its death, the intermediate or interim state, death in general, slumber, Resurrection. For us to understand the concept, we have to start from the beginning to the end, guided by verses from the Quran.

First of all, we have to admit that there was no mentioning whatsoever of a grave torture in the Quran, its bliss or a bald serpent, and since the Quran is the only and final arbitrator in this and all matters, then the grave torture, its bliss and its serpent are all nothing but conjectural imaginations attributed falsely to the Prophet (pbuh).

Yet, lots of people get mixed up between the state of being in the grave, and what has been mentioned in the Quran about the Intermediate or Interim state, and accordingly base those fabrications about the grave torture and its bliss upon that mix-up, which leads us to explore what the human spirit, human soul is, and its relationship with the material body, and to ponder over the nature of death, and what happens to the body after death, to arrive at the intended meaning of the intermediate or interim state, and how the human spirit reside in there awaiting Resurrection and the Day of Reckoning.    

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