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

 

 

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

الخلق- الموت- البرزخ- البعث

Creation-Death-Intermediate State-Resurrection

إن الله تعالى خلق كل الأنفس البشرية في وقت واحد، يقول تعالى: ﴿يَأَيّهَا النّاسُ اتّقُواْ رَبّكُمُ الّذِي خَلَقَكُمْ مّن نّفْسٍ وَاحِدَةٍ﴾ (النساء 1). ومن النفس الأولى إنبثقت الأنفس الأخرى. وكل نفس تحمل في داخلها مستقراً للسابقين والمستودع للاحقين ﴿وَهُوَ الّذِيَ أَنشَأَكُم مّن نّفْسٍ وَاحِدَةٍ فَمُسْتَقَرّ وَمُسْتَوْدَعٌ﴾ (الأنعام 98)).

Allah (GBH) created all human souls at the same time, He says:

4: 1  O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you.

Also

6: 98  And He it is Who hath produced you from a single being, and (hath given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.

وكل نفس تكون ميتة في عالم البرزخ إلى أن يأتي الوقت الذي ترتدي فيه الجسد البشري، وحينئذ ينتفض الجنين في بطن أمه، وتدخل فيه تلك القوة المجهولة التي نسميها النفس، ذلك الكائن العاقل المسؤول الذي يعطي للجسد ماهيته وكينونته، وتظل النفس حية بذلك الجسد طيلة العمرالمقدر لها أن تعيشه في ذلك الكوكب الأرضي المادي، إلى أن ينتهي الأجل ويحل موعد الوفاة أو الموت، وحينئذ تفارق النفس الجسد وتغوص في البرزخ الذي أتت منه وتعود إلى نفس الموات الذي كانت فيه في البرزخ

Each individual soul (Nefs),is residing dead in the intermediate state, until the time when it wears the human body, at that time, the fetus starts to shake in its mother’s womb, and that (unknown force)that we refer o as soul, enters it, that reasoning, responsible being that gives the body its identity and its essence. The soul remains alive within that body, the length of its predestined age that it is supposed to live on this material planet called Earth, until its due time , then it parts way with the body and sinks back into that intermediate state where it came from.

وهكذا.. فكل الأنفس البشرية مخلوقة معاً، ولكن تدخل كل نفس جسدها وترتديه في الوقت المحدد لها حين ينتفض الجنين، ثم بعد أن تقضى عمرها في الحياة الدنيا تعود إلى العدم أو البرزخ.. وبعد أن تدخل كل نفس تجربتها أو حياتها الدنيا تموت، تكون القيامة.. ويكون البعث، بعث الموتى جميعاً من البرزخ.. وتكون الحياة الأبدية في الآخرة في الجنة أو في النار

Thus, all human souls were created at the same time, but each and every one of them (enters) and wears the human body designated for it at the prescribed time, when the fetus jerks, then after spending its life span, returns to that intermediate state, having went through its experience of life’s turmoil’s and its ups and downs, then it expires, then Resurrection, then the rebirth of all the dead from the intermediate state, then the everlasting abode ,either in Paradise or in Hellfire  

ومعنى ذلك أننا كنا موتى أولاً في البرزخ ، ثم ندخل الحياة الدنيا الأولى، ثم سنموت راجعين الى البرزخ في أوقات مختلفة عندما يفارق الواحد منا هذه الحياة ، ثم البعث للجميع حيث سنحيا في الآخرة الحياة الأبدية.. يقول تعالى: ﴿كَيْفَ تَكْفُرُونَ بِاللّهِ وَكُنْتُمْ أَمْوَاتاً فَأَحْيَاكُمْ ثُمّ يُمِيتُكُمْ ثُمّ يُحْيِيكُمْ﴾ (البقرة 28).. ويوم القيامة يدرك أصحاب النار هذه الحقيقة فيقولون ﴿قَالُواْ رَبّنَآ أَمَتّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىَ خُرُوجٍ مّن سَبِيلٍ﴾ (غافر 11). إذن هو موت في البداية، ثم الحياة الدنيا التي نحياها الآن، ثم الموت ، ثم الحياة في الآخرة.. موتتان وحياتان

Which means, we all have been dead in the intermediate state, then we enter the first living stage, then we die going back to that intermediate state we came from, at different times when we depart from this world, then Resurrection for us all when we would live our eternal lives .Allah (GBH):

2: 28  How disbelieve ye in Allah when ye were dead and He gave life to you! Then He will give you death, then life again, and then unto Him ye will return.

On Resurrection Day, Those destined to Hellfire, because of their deeds, will realize this factand say:

40: 11  They say: Our Lord! Twice hast Thou made us die, and twice hast Thou made us live. Now we confess our sins. Is there any way to go out?

Then , It’s  death to start with, then the life we live, then death at end of our life and lastly another everlasting life….two deaths and two lives.  

والموت بالنسبة للنفس أن تكون بلا جسد.. وأنا قبل ميلادي كانت نفسي ميتة في البرزخ.. وعندما ينتهي أجلي وأموت ستفارق نفسي جسدي وتغوص في البرزخ الذي أتت منه.. وبالنسبة لي فى البرزخ توجد أنفس أجدادي الذين عاشوا قبلي هذه الحياة الدنيا، كما توجد في البرزخ أنفس أحفادي الذين لم يأت بعد وقت دخولهم في الحياة الدنيا.. ففي البرزخ أنفس السابقين والذين لم يأتوا للدنيا بعد

For the soul, death means to be without a body, and I, before my birth, my soul was dead in the intermediate state, and when my time is up and die on this Earth, my soul will part away from my body, and returns back to the intermediate state where it came from, where the souls of all my ancestors are residing, as well as the souls of all my offspring that did not come into physical being yet, for , dwelling in that place, the intermediate state, the interim stage, the (Berzekh), reside all the souls of the ancestors and the future generations.  

ومن المستحيل أن يتعرف أبي الميت في البرزخ على حفيدي الذي لم يأت الحياة بعد، لأن البرزخ موات لا إحساس فيه ولا حياة للجميع من الموتى.. والله تعالى يقول عن إنعدام الحياة والإحساس في الموتى ﴿وَمَآ أَنتَ بِمُسْمِعٍ مّن فِي الْقُبُورِ﴾ (فاطر 22). ويقول عن عبادة الأولياء الموتى فى الأضرحة قال تعالى: ﴿إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ﴾... ﴿أَمْواتٌ غَيْرُ أَحْيَآءٍ وَمَا يَشْعُرُونَ أَيّانَ يُبْعَثُونَ﴾ (النحل 21)

إذن فالموتى من الأولياء والآخرين مجرد تراب لا إحساس فيه.. ولو كان هناك إحساس لالتقى الأجداد بالأحفاد كما نتخيل في أضغاث الأحلام

It is impossible for my dead father in the intermediate state,  to recognize my grandchild who did not come into being yet, because existence in that state has no awareness, no feelings of what is around you, no “lif” to a;; those dead….Allah (GbH) says :

35: 22  Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.

And He says about worshipping those saints buried in their mausoleums:

35: 14  If ye pray unto them they hear not your prayer, and if they heard they could not grant it you. On the Day of Resurrection they will disown association with you. None can inform you like Him Who is Aware.

16: 21  (They are) dead, not living. And they know not when they will be raised.

So... the dead of those saints and all others are mere dust with no awareness, and if there was any, then the forefathers would have met with the grandchildren as we imagine in our confused dreams   

الموت والنوم والبرزخ

إن النفس البشرية وهي في الحياة الدنيا لا تتحمل البقاء في السجن المادي المسمي بالجسد، لذلك تعود في الليل إلى البرزخ الذي أتت منه، ولكن تظل مرتبطة بذلك الجسد بحبل أثيري وتعود إليه بعد النوم.. فالنوم موت مؤقت، يقول تعالى: ﴿اللّهُ يَتَوَفّى الأنفُسَ حِينَ مِوْتِـهَا وَالّتِي لَمْ تَمُتْ فِي مَنَامِـهَا فَيُمْسِكُ الّتِي قَضَىَ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الاُخْرَىَ إِلَىَ أَجَلٍ مّسَمّى﴾ (الزمر 42). ومعنى يمسك الله النفس التي قضى عليها الموت أنه لم يعد لها شأن بالقبر أو بأسطورة عذاب القبر. فالميت المدفون في القبر ليس مدفونا منه إلا جسده الفاني فقط، أما ذاته الحقيقية ـ كينونته ـ أي نفسه فقد أمسكها الله تعالى عنده،أي أنها أصبحت حبيسة البرزخ، وهو مستوى في الوجود بين الدنيا والآخرة تغوص فيه الأنفس عند الوفاة

Death, Sleep and Intermediate state.

The human soul, while still in this earthy life, cannot withstand being enshrouded in this material prison called, the body. That is why it returns to this intermediate stage every night where it came from, yet it stays connect to the body with an ethereal rope, going back to it after sleep. Sleep is but a temporary death, Allah (GbH) says:

39: 42  Allah receiveth (men´s) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought.

The meaning of keeping, holding on, the soul that has been decreed to die, is that it has nothing to do with the grave or the myth of the grave torture, for the dead who is buried, nothing is buried except his body, the withering, the mortal, the transient body, but his soul, his essence, his being, it is with Allah (GbH), in that intermediate state, a level in existence where souls abide in.

فالوفاة هنا نوعان، موت ونوم، والنوم موت مؤقت، يتميز عن الموت المعروف بأنه عارض وقتي ومتكرر، وبأن النفس لا تقطع صلتها فيه مطلقاً بالجسد بسبب ذلك الحبل السري بينهما، والذي يعطي نوعاً ما من الإحساس تخلله الأحلام.. ويجمع بين الموت والنوم أن النفس تغوص فيهما في البرزخ الذي يعني الموت أو إنعدام الإحساس بالزمن، ولأن الزمن هو الضلع الرابع للمادة فإن النفس عندما تتحرر من الجسد المادي تتحرر أيضاً من الزمن وعندما تعود النفس إلى الجسد يتهيأ للإنسان أنه نام أو مات منذ يوم أو بعض يوم فقط.. لأن فترة البرزخ سواء كانت نوماً أو موتاً لا إحساس فيها بالزمن.. وأعرف صديقاً دخل في عملية جراحية عصر يوم الجمعة قبيل مبارة الأهلي والزمالك وكان مشغولاً بها، وأفاق يوم الثلاثاء، فسأل عن نتيجة المباراة وهو يظن أنه يوم الجمعة.. أي أنه لم يحس في نومه أو إغمائه بمرور الأيام

Fulfillment, completion, receivership, of the soul is of two types, sleep and permanent death. Sleep is temporary, a continuously occurring phenomenon, the soul does not sever its connection with the body totally, because of that secret “rope”, it retains that form of feeling interjected with dreams. What is common between sleep and death, is that during both, the soul sinks into that intermediate state, where it loses consciousness of time, and since time is the fourth dimension of the material, when the soul is freed of its body, it is also freed of Time, and when the soul returns to the body a human thinks that he slept or died for a day or part of a day only….since the time spent in the intermediate state  whether , asleep or dead, is not felt by him. I know of a friend, who went through a surgical operation on a Friday afternoon, just before a soccer game that he was so enchanted with, when he came around on Tuesday, first thing he asked about was the outcome of the game, thinking that it was still Friday afternoon, meaning that he was not aware of the passage of time while under anesthesia.        

والقرآن يعطينا الأمثلة على انعدام الإحساس بالزمن أوانعدام الشعور بالحياة في البرزخ في الموت أو النوم.. كالرجل الذي مر على قرية خربة وتعجب كيف ستعود لها الحياة يقول تعالى: ﴿أَوْ كَالّذِي مَرّ عَلَىَ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىَ عُرُوشِهَا قَالَ أَنّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْماً أَوْ بَعْضَ يَوْمٍ قَالَ بَل لّبِثْتَ مِئَةَ عَامٍ﴾ (البقرة 259). فالرجل نام مائة عام وعندما إستيقظ ظن أنه نام يوماً أو بعض يوم، والقرآن يجعل النوم موتاً، لأن النوم موت مؤقت وأهل الكهف حين استيقظوا بعد (309) سنة قالوا: ﴿لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ﴾ (الكهف 19). وتذكروا مطاردة قومهم لهم على أنها حدثت بالأمس القريب ﴿إِنّهُمْ إِن يَظْهَرُواْ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلّتِهِمْ﴾ (الكهف 20). ولم يعرفوا أن قومهم قد انقرضوا منذ ثلاثة قرون...!! ونفس الحال في البعث حين يستيقظ البشر جميعاً يظن المجرمون أنهم ماتوا بالأمس القريب ﴿كَأَنّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوَاْ إِلاّ عَشِيّةً أَوْ ضُحَاهَا﴾ (النازعات 46). أي يظنون أنهم لم يلبثوا في البرزخ إلا يوماً أو بعض يوم.. ويحكي القرآن تساؤلهم عن الحشر ﴿يَتَخَافَتُونَ بَيْنَهُمْ إِن لّبِثْتُمْ إِلاّ عَشْراً. نّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لّبِثْتُمْ إِلاّ يَوْماً﴾ (طه 103، 104

The Quran gives us examples about the lack of awareness of time, or lack of feeling being alive, in that intermediate state, in sleep or in death, like the man who went by a desolate, deserted, abandoned destroyed and ruined village, wondering how life could come back to it, Allah says:

2: 259  Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things. The man was dead for a hundred years, when Allah (GbH) resurrected him; he thought he was asleep for a day and part of a day. The Quran considers sleep as a form of death, a temporary death. The people of the cave, waking up after 309 years, said:

18: 19  And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.

They remembered their own people’s pursuit of them as if it happened just a few days before:

18: 20  For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper….

They did not realize that their people became extinct since three centuries ago. The same feeling and experience the people will undergo when resurrected, the criminals will think that they perished but for few days

79: 46  On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof

The Quran mentions their wondering and bewilderment:

20: 103  Murmuring among themselves: Ye have tarried but ten (days).

20: 104  We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day. 

ولو كان هناك عذاب في القبر لأحسوا به، خصوصاً وهم عصاة مجرمون، ولكنهم ماتوا وفقدوا الإحساس وحين إستيقظوا ظنوا أنهم ماتوا بالأمس القريب، بل إنهم يقسمون بأغلظ الأيمان أنهم ما لبثوا في البرزخ إلا ساعة، والساعة هنا تعني يوماً أو بعض يوم، وليس (60) دقيقة، يقول تعالى: ﴿وَيَوْمَ تَقُومُ السّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ كَذَلِكَ كَانُواْ يُؤْفَكُونَ. وَقَالَ الّذِينَ أُوتُواْ الْعِلْمَ وَالإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللّهِ إِلَىَ يَوْمِ الْبَعْثِ فَهَـَذَا يَوْمُ الْبَعْثِ وَلَـَكِنّكُمْ كُنتمْ لاَ تَعْلَمُونَ﴾ (الروم 55، 56

If there was a torture of some sort, they would have felt it, especially since they were disobedient, wrongdoers, criminals, but when they died, they lost all kinds of feelings or awareness, and when they were resurrected, awakened, they thought they were dead since a short period of time, they even swear with the most solemn oaths, that they did not last in the intermediate stage but for a short hour, and the hour here means a day or part of a day, and not a 60 minute :

30: 55  And on the day when the Hour riseth the guilty will vow that they did tarry but an hour - thus were they ever deceived.

30: 56  But those to whom knowledge and faith are given will say: The truth is, ye have tarried, by Allah´s decree, until the Day of Resurrection. This is the Day of Resurrection, but ye used not to know.

هم المجرمون الذين يدّعي أصحاب الخرافة القائلة بعذاب القبر أنهم يعذبون في القبر- هؤلاء المجرمون يحكي القرآن أنهم يقسمون عند قيام الساعة إنهم ما لبثوا غير ساعة.. ومن الطبيعي أنهم لو كانوا يعذبون في القبر وكانوا يحسون بذلك العذاب لأحسوا بمرور الوقت ألاف من السنين يزيدها العذاب بطئاً وقسوة.. ولكن لأنه لا وجود لعذاب القبر ولأنه مجرد موت في البرزخ بلا إحساس فإن المجرمين أنفسهم يقسمون أنهم ما لبثوا غير ساعة.. ويقول لهم المؤمنون العلماء إنهم لبثوا في البرزخ إلى يوم البعث ولكنهم لم يعلموا لأنهم كانوا نياماً ففقدوا الإحساس بالزمن

Those offenders whom the fable’s believers assume they would be tortured in the grave, those offenders, the Quran says of them, that they would swear at the time of resurrection that they did not last but a day or so, but the knowledgeable believers would inform them, that they resided at the intermediate state, until the day of resurrection, but they knew not until because they were”asleep” with no awareness of their surroundings

بين البرزخ ولحظة الإحتضار

ولأن البرزخ منطقة إنعدام للزمن والإحساس والشعور والحياة فإن القرآن يتخطاه أحياناً ويربط بين آخر شعور للإنسان عند الإحتضار والموت وأول شعور له وإحساس له عند البعث والقيامة. يقول تعالى: ﴿وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ. وَنُفِخَ فِي الصّورِ ذَلِكَ يَوْمَ الْوَعِيدِ﴾ (ق 19، 20). فآخر إحساس هو سكرة الموت ثم ينعدم الإحساس في البرزخ ويبدأ الإحساس بنفخ الصورعند البعث

Between the Moment of Death and the Intermediate Stage

And since this intermediate stage is where no sense of time, no sense of being alive, The Quran skims over it, and connects between the last sense of Awareness experienced by the human being upon death, and the first sense of Awareness experienced at time of awakening and Resurrection, Allah (GbH) says:

50: 19  And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun.

50: 20  And the trumpet is blown. This is the threatened Day.

So the last sense, is the sense of the soul exiting the body, then no senses at all while in the intermediate stage, then regaining of senses when the trumpet is blown announcing Resurrection. 

وعند سكرة الموت يرى الميت ملائكة الموت، فإن كان خاسراً يصرخ طالباً فرصة ثانية ﴿حَتّىَ إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبّ ارْجِعُونِ. لَعَلّيَ أَعْمَلُ صَالِحاً فِيمَا تَرَكْتُ كَلاّ إِنّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِمْ بَرْزَخٌ إِلَىَ يَوْمِ يُبْعَثُونَ﴾ (المؤمنون 99،100) فالخاسر عند الموت يطلب فرصة أخرى ليعمل صالحاً

At the moment of the soul departing the body, the deceased sees the angels of death, If he was a loser ,he shouts asking for another chance:

23: 99  Until, when death cometh unto one of them, he saith: My Lord! Send me back,

23: 100  That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier(the intermediate stage) until the day when they are raised. The loser asks for another chance to do good

وقد يكون الميت خاسراً جداً حتى إن ملائكة الموت تضربه ﴿فَكَيْفَ إِذَا تَوَفّتْهُمُ الْمَلاَئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ﴾ (محمد 27). ﴿وَلَوْ تَرَىَ إِذْ يَتَوَفّى الّذِينَ كَفَرُواْ الْمَلآئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُواْ عَذَابَ الْحَرِيقِ﴾ (الأنفال50)

إن ملائكة الموت تنذر العصاة بالعذاب الذي ينتظرهم، كما تبشر المتقين عند الموت وبعدها يدخل الميت البرزخ أو الموت ويستيقظ في البعث وكأنه نام أو مات منذ يوم أو بعض يوم

If the deceased is such a loser, an offender, an evil doer, the angels of death might beat him:

47: 27  Then how (will it be with them) when the angels gather them, smiting their faces and their backs!

8: 50  If thou couldst see how the angels receive those who disbelieve, smiting faces and their backs and (saying): Taste the punishment of burning!

The angels of death warn the disobedient of the awaited punishment, as they bring glad tidings to the pious, God-fearing ones upon entering that stage, the interim stage, then on Resurrection day, all will wakeup feeling that they slept for a day or part of a day.

إن لحظات الإحتضار تشهد حواراً بين ملائكة الموت والميت، تبشره إن كان تقياً وتؤنبه وتؤذنه بالنار إن كان خاسراً، ومن أكثر الخاسرين أولئك الذين يكذبون على الله ورسوله، ولأنهم أعظم الظالمين يفترون على الله أكاذيب ما أنزل بها من سلطان كالشفاعات وغيرها فإنه يقال لهم نفس التأنيب عند الموت وعند البعث، ويقول تعالى يصف لحظاتهم الأخيرة في الدنيا ولحظاتهم الأولى في الآخرة ﴿وَمَنْ أَظْلَمُ مِمّنِ افْتَرَىَ عَلَى اللّهِ كَذِباً أَوْ قَالَ أُوْحِيَ إِلَيّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنَزلَ اللّهُ وَلَوْ تَرَىَ إِذِ الظّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلآئِكَةُ بَاسِطُوَاْ أَيْدِيهِمْ أَخْرِجُوَاْ أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللّهِ غَيْرَ الْحَقّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ. وَلَقَدْ جِئْتُمُونَا فُرَادَىَ كَمَا خَلَقْنَاكُمْ أَوّلَ مَرّةٍ وَتَرَكْتُمْ مّا خَوّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَىَ مَعَكُمْ شُفَعَآءَكُمُ الّذِينَ زَعَمْتُمْ أَنّهُمْ فِيكُمْ شُرَكَآءُ لَقَد تّقَطّعَ بَيْنَكُمْ وَضَلّ عَنكُم مّا كُنتُمْ تَزْعُمُونَ﴾ (الأنعام 93،94))

At moment of death, you would witness a dialogue (as described in the Quran), between the angels of death and the deceased, bringing glad tidings to the God-fearing, and warnings and rebuke to the loser, among the worst of which, are those who fabricate lies attributing them to Allah, things that He never ordained or prescribed, like intercession and such, the same rebuke and reproach, at time of death and at time of Resurrection, Allah says describing their last moments in this life and the first moments on Resurrection Day:

6: 93  Who is guilty of more wrong than he who forgeth a lie against Allah, or saith: I am inspired, when he is not inspired in aught; and who saith: I will reveal the like of that which Allah hath revealed? If thou couldst see, when the wrong-doers reach the pangs of death and the angels stretch their hands out (saying): Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and used to scorn His portents.

6: 94  Now have ye come unto Us solitary as We did create you at the first, and ye have left behind you all that We bestowed upon you, and We behold not with you those your intercessors, of whom ye claimed that they possessed a share in you. Now is the bond between you severed, and that which ye presumed hath failed you.   

عند الموت تقول لهم الملائكة: ﴿أَخْرِجُوَاْ أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللّهِ غَيْرَ الْحَقّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ﴾

وعند لقاء الله يوم القيامة يقال لهم ﴿الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللّهِ غَيْرَ الْحَقّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ. وَلَقَدْ جِئْتُمُونَا فُرَادَىَ كَمَا خَلَقْنَاكُمْ أَوّلَ مَرّةٍ وَتَرَكْتُمْ مّا خَوّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَىَ مَعَكُمْ شُفَعَآءَكُمُ الّذِينَ زَعَمْتُمْ أَنّهُمْ فِيكُمْ شُرَكَآءُ لَقَد تّقَطّعَ بَيْنَكُمْ وَضَلّ عَنكُم مّا كُنتُمْ تَزْعُمُونَ﴾.

وما بين الموت ولقاء الله تعالى برزخ لا إحساس فيه ولا حياة ﴿لَعَلّيَ أَعْمَلُ صَالِحاً فِيمَا تَرَكْتُ كَلاّ إِنّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِمْ بَرْزَخٌ إِلَىَ يَوْمِ يُبْعَثُونَ﴾ (المؤمنون 100). وحين البعث يقسمون أنهم ما لبثوا غير ساعة ﴿وَيَوْمَ تَقُومُ السّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ﴾ (الروم 55).

ولأن البرزخ منطقة إنعدام للإحساس فالقرآن تجاوزه أحياناً مكتفياً بالتأكيد على أفظع إحساس للإنسان (عند الموت) في آخر حياته، وعند البعث.. وما بينهما يمر كأنه يوم أو بعض يوم..وذلك في حد ذاته أكبر دليل على أنه لا وجود لما يعرف بعذاب القبر أو نعيمه أو حسابه.. أو الثعبان الأقرع

At the moment of death, the angels would address them saying:

6: 93  Who is guilty of more wrong than he who forgeth a lie against Allah, or saith: I am inspired, when he is not inspired in aught; and who saith: I will reveal the like of that which Allah hath revealed? If thou couldst see, when the wrong-doers reach the pangs of death and the angels stretch their hands out (saying): Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and used to scorn His portents.

And when they are in the Presence of God Almighty on Judgment Day, they will be told:

6: 94  Now have ye come unto Us solitary as We did create you at the first, and ye have left behind you all that We bestowed upon you, and We behold not with you those your intercessors, of whom ye claimed that they possessed a share in you. Now is the bond between you severed, and that which ye presumed hath failed you

And between the moment of Death and the moment of Resurrection, an intermediate state, of no feelings, no awareness:

23: 100 That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.

30: 55  And on the day when the Hour riseth the guilty will vow that they did tarry but an hour - thus were they ever deceived

And since this state, the intermediate state, is where there is no senses, no awareness, the Quran glides over it, stressing more on the more important moments of death and resurrection, and what’s in between , padded on as if a day or part of a day. This in itself is the best proof and indicator that there is no grave torturing, no bliss, no reckoning, no accountability or …no bald serpent

  وهذه هى القاعدة..

ولكن لها إستثناءات محددة.. ذكرها القرآن، وهي القتلى في سبيل الله وآل فرعون وقوم نوح

This is the Rule…but it has specific exceptions mentioned in the Quran…like those who perish in the cause of Allah, then Pharaoh’s   and Noah’s people.

القتلى في سبيل الله

الشهداء في الآخرة- حسب مفهوم القرآن- هم الذين يشهدون على أقوامهم بتبليغ الحق ﴿وَمَنْ أَظْلَمُ مِمّنِ افْتَرَىَ عَلَى اللّهِ كَذِباً أُوْلَـَئِكَ يُعْرَضُونَ عَلَىَ رَبّهِمْ وَيَقُولُ الأشْهَادُ هَـَؤُلآءِ الّذِينَ كَذَبُواْ عَلَىَ رَبّهِمْ أَلاَ لَعْنَةُ اللّهِ عَلَى الظّالِمِينَ﴾ (هود 18). ﴿وَيَوْمَ نَبْعَثُ فِي كُلّ أُمّةٍ شَهِيداً عَلَيْهِمْ مّنْ أَنْفُسِهِمْ وَجِئْنَا بِكَ شَهِيداً عَلَىَ هَـَؤُلاَءِ وَنَزّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لّكُلّ شَيْءٍ﴾ (النحل 89). ويقول تعالى عن أولئك الشهداء يوم القيامة ﴿وَأَشْرَقَتِ الأرْضُ بِنُورِ رَبّهَا وَوُضِعَ الْكِتَابُ وَجِـيءَ بِالنّبِيّيْنَ وَالشّهَدَآءِ﴾ (الزمر 69). أولئك هم الشهداء الذين يشهدون على قومهم

Casualties in The Cause Of Allah

According to Quranic terminology, on Latter Day, Witnesses are those who bear witness upon their people, that they have delivered to them the word of truth:

11: 18  Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers

16: 89  And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muhammad) as a witness against these. And We reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah).

39: 69  And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged. Those are the witnesses who bear witness, who testify for or against their people

أما الذين يموتون قتلاً في سبيل الله فقد يكون منهم دعاة يشهدون على قومهم يوم القيامة وقد لا يكون. ولكن يذكر القرآن أنهم أحياء عند ربهم يرزقون، ولأنهم إستثناء في موضوع البرزخ فالله تعالى ينهانا أن نقول عنهم أنهم موتى ﴿وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاّ تَشْعُرُونَ﴾ (البقرة 154). هم أحياء لأنهم وهبوا حياتهم الدنيا لله تعالى فمنحهم الله تعالى حياة خالدة بعد الحياة الدنيا التي فقدوها إبتغاء مرضاة الله، ولأنها حياة في مستوى آخر من الوجود لا نعرفه فالله تعالى يقول ﴿بَلْ أَحْيَاءٌ وَلَكِن لاّ تَشْعُرُونَ﴾ وإن كنا لا نشعر بهم في حياتنا المادية البشرية فهم يشعرون بنا، ونعلم ذلك من قوله تعالى- وهو عالم الغيب والشهادة ﴿وَلاَ تَحْسَبَنّ الّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتاً بَلْ أَحْيَاءٌ عِندَ رَبّهِمْ يُرْزَقُونَ. فَرِحِينَ بِمَآ آتَاهُمُ اللّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالّذِينَ لَمْ يَلْحَقُواْ بِهِم مّنْ خَلْفِهِمْ أَلاّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ﴾ (آل عمران، 169/170 ))

As for those who are slain in the cause of Allah, some might be, and some might not be, propagators to the way of Allah, witnessing for or against their people, but the Quran tells that they are alive with their blessings, and since they are an exception in the matter of the intermediate stage, Allah Almighty forbids us to describe them as dead:

2: 154  And call not those who are slain in the way of Allah; dead, Nay, they are living, only ye perceive not.

They are alive because they sacrificed their lowly earthly lives for the sake of Allah, so Allah granted them everlasting life to compensate the one they lost, and since it is a different level of existence we do not know ,he says ( they are living, only ye perceive not), and though we are not aware of them in our human materialistic life, yet they are aware of us, we deduce that from Allah’s saying:

3: 169  Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.

3: 170  Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.

فالله تعالى يؤكد على النهي بألا نحسبنهم أمواتاً بل أحياء عنده تعالى وهم يتمنون نفس النعيم لرفاقهم في الحياة الدنيا، أي يشعرون بهم، ونظير ذلك ما حكاه القرآن الكريم عن الرجل المؤمن في قصة القرية المذكورة في سورة (يس): ﴿قِيلَ ادْخُلِ الْجَنّةَ قَالَ يَلَيْتَ قَوْمِي يَعْلَمُونَ. بِمَا غَفَرَ لِي رَبّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ﴾ (يس26،27)).

وربما تكون تلك الجنة هي الجنة التي كان فيها آدم وزوجه.. وربما تكون جنة المأوى المذكورة سورة النجم.. الله تعالى أعلم.

ولكن المهم أنه لا صلة بين ذلك وموضوع القبر من النعيم والعذاب.. فأولئك (أحياء) وليسوا موتى، وهم (عند ربهم) وليسوا من سكان القبور، ولا يصح لعاقل أن يستشهد بذلك الإستثناء على إثبات خرافة ما أنزل الله بها من سلطان.

Allah (GbH) stresses the prohibition of regarding them as dead; rather they are alive with their Lord, desiring the same bliss for those who were their comrades and close friends in this earthly life, meaning they are aware of them, since they are desiring the same bliss for them. Likewise, what the Quran have told about that believing man in the story of that village mentioned in Surat Yaseen :

36: 26  It was said (unto him): Enter paradise. He said: Would that my people knew

36: 27  With what (munificence) my Lord hath pardoned me and made me of the honoured ones!

May be this Paradise is the same Paradise that Adam and his mate resided in,or may be the Paradise of the eternal Abode, mentioned in Chapter 53, Allah only knows.

What’s important here is that there is no connection between this and the subject of grave and its torture or bliss. Those people are (alive) and not dead, they are (with their Lord), and not grave dwellers, and it is not befitting for a sensible man to quote this exception to prove a myth, Allah did not decree.

آل فرعون وقوم نوح

الذي يفقد حياته قتلاً مضحياً بها في سبيل الله تعالى يهبه الله حياة أبدية وقت البرزخ وفي الآخرة يعيش في نعيم دائم.. وفي المقابل فهناك من عاش حياته الدنيا بأكملها يحارب الله تعالى ويضطهد النبي المرسل إليه حتى يفقد حياته في سبيل الشيطان وذلك ما ينطبق على آل فرعون وقوم نوح فقط، ونقول فقط مع كثرة المكذبين الذين حاربوا الله ورسله لأن القرآن ذكرهم في هذا الخصوص بالتحديد وذكر أيضاً أن المجرمين حين تقوم الساعة يُقسمون ما لبثوا غير ساعة، إذن القاعدة العامة أن المجرمين يستيقظون عند البعث وقد مرّت عليهم فترة البرزخ بدون إحساس أو شعور أو عذاب.. والإستثناء هو حالة آل فرعون وقوم نوح

Family of Pharaoh and People of Noah

The one who loses his life, sacrificing it for the sake of Allah, will be rewarded an eternal life, in the intermediate stage, and in the Hereafter, he will live in a permanent bliss .On the other hand, there is the one who spent all his life fighting Allah (GbH)  and persecuting the prophet who was sent to him for guidance, until he loses this life  in the cause of Satan, which holds true of the family Pharaoh and the people of Noah only, we say only , although there were plenty of deniers who fought Allah and his messengers, since the Quran mentioned them precisely by name, as it mentioned also that the wrongdoers, upon resurrection will swear that that they did not last but an hour ,meaning a day or so. So the general rule is that the criminals will be reawakened on Resurrection Day, with the intermediate stage having passed by without them being aware of or feeling any torture, the only exception being the family of Pharaoh and the people of Noah. 

يقول تعالى عن قوم نوح ﴿مّمّا خَطِيَئَاتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مّن دُونِ اللّهِ أَنصَاراً﴾ (نوح 25). أي بسبب خطاياهم أغرقهم الله فأدخلهم النار مباشرة بعد الغرق. أي في البرزخ

وقد إستمرت خطاياهم عصياناً مدته ألف سنة إلا خمسين عاماً رفضوا فيها دعوة نوح حتى قال نوح في النهاية يائساً من هدايتهم ﴿وَقَالَ نُوحٌ رّبّ لاَ تَذَرْ عَلَى الأرْضِ مِنَ الْكَافِرِينَ دَيّاراً. إِنّكَ إِن تَذَرْهُمْ يُضِلّواْ عِبَادَكَ وَلاَ يَلِدُوَاْ إِلاّ فَاجِراً كَفّاراً﴾ (نوح 26، 27).وأوحى الله تعالى الى نوح بمصير قومه المشركين ومجيىء الطوفان الذي لن يبقى منهم أحدا. وأخذ نوح في صنع السفينة وكبار المشركين يمرون به يسخرون منه ويرد عليهم نوح بما يدل على أن الله تعالى أوحى إليه بمصيرهم في الموت بالطوفان والعذاب بعده في البرزخ. يقول تعالى:( وَأُوحِىَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ ءَامَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَفْعَلُونَ وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ إِنَّهُم مُّغْرَقُونَ** وَيَصْنَعُ ٱلْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِۦ سَخِرُوا۟ مِنْهُ قَالَ إِن تَسْخَرُوا۟ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ** فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ."هود36-39." أي أن نوح سيرد على سخرية المشركين به حين يأتيهم عذاب الخزي في البرزخ وبعده العذاب المقيم المستمر في يوم القيامة. نوعان من العذاب قال نوح لقومه إنهم سيعلمون بأمرهما، أول نوع من العذاب هو في البرزخ بعد الموت غرقا بالطوفان، وعنده سيرد نوح على سخريتهم بسخرية مماثلة تشعرهم بالخجل من أنفسهم. أما العذاب الاخر فهو مؤجل ليوم القيامة

Their sins and disobediences lasted for 950 years, all along refusing Noah’s admonishing and his summoning to God’s way,until he said, after despairing of their guidance :

71: 26  And Noah said: My Lord! Leave not one of the disbelievers in the land.

71: 27  If Thou shouldst leave them, they will mislead Thy slaves and will beget none save lewd ingrates.

Almighty Allah revealed to Noah, his disbelieving people’s destiny, the upcoming flood that will spare none of them, except those who already have believed. Noah started to build the ark, with the elite of the disbelievers, mocking and making fun of him every time they pass him by, with Noah replying with hints that Allah had revealed to him their final fate which is death by drowning, then suffering in the intermediate stage, Allah says:

11: 36  And it was inspired in Noah, (saying): No-one of thy folk will believe save him who hath believed already. Be not distressed because of what they do.

11: 37  Build the ship under Our eyes and by Our inspiration, and speak not unto Me on behalf of those who do wrong. Lo! they will be drowned

11: 38  And he was building the ship, and every time that chieftains of his people passed him, they made mock of him. He said: Though ye make mock of Us, yet We mock at you even as ye mock;

11: 39  And ye shall know to whom a punishment that will confound him cometh, and upon whom a lasting doom will fall.

This means that Noah will return their mockery and insults when they suffer the humiliating punishment in the intermediate stage, then the permanent continuous punishment on Judgment Day. Two types of punishment, Noah told his people they will find out about, first of which is the one they will endure in the intermediate stage, right after the flood , and the other on Judgment Day.     

وأصبح كفار قوم نوح أئمة للكفار في كل الأمم اللاحقة، ويأتي كل نبي يخوّف قومه بمصيرهم.. وقصة الطوفان تحتل مكانتها في كل تراث قديم للشعوب المنقرضة

وكما كان قوم نوح أول الأمم التي أهلكها الله بالطوفان كان آل فرعون هم آخر من أهلكه الله بطوفان البحر الأحمر.. وقد سار فرعون وآله على نفس الطريق الذي سار عليه قوم نوح. رفضوا بإصرار كل الآيات التي جاء بها موسى وأخوه هارون، ووصل فساد فرعون إلى إدعاء الألوهية العظمى والربوبية العظمى ولم يسمح لموسى أن يهرب بقومه من إستبداده، وقضى فرعون آخر أيامه في مطاردة الفارين من ظلمه وإستبداده، ووهب حياته حتى آخر لحظة للشيطان

The Disbelievers among Noah’s people became the leaders, the prototype for all disbelievers of the following generations from all of humanity, each prophet comes to warn his own people of the outcome of their intransigence, with the story of the great flood taking its place among all extinct civilizations’ culture.

And as the people of Noah were the first to be wiped out by the great flood, so was the family of the Pharaoh, who were destroyed by drowning in the Red Sea. Pharaoh and his family followed in the same footsteps of Noah’s people, they were adamant in refusing and denying all the signs brought about by Moses and his brother Aaron, to the extent of the Pharaoh claiming divinity, preventing Moses and his people from escaping his oppression, wasting the last days of his life in pursuit of those fleeing his wrath, his injustice and his tyranny…dedicating his life to Satan until the last moment.        

لذلك جعله الله وآله أئمة للكافرين الآتين بعده ﴿وَجَعَلْنَاهُمْ أَئِمّةً يَدْعُونَ إِلَى النّارِ﴾ (القصص 41). تماماً مثلما كان قوم نوح.. وقال تعالى أن المشركين اللاحقين ﴿كَدَأْبِ آلِ فِرْعَوْنَ وَالّذِينَ مِن قَبْلِهِمْ كَذّبُواْ بِآيَاتِنَا﴾ (آل عمران 11)، ﴿كَدَأْبِ آلِ فِرْعَوْنَ وَالّذِينَ مِن قَبْلِهِمْ كَذّبُواْ بآيَاتِ رَبّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَغْرَقْنَآ آلَ فِرْعَونَ وَكُلّ كَانُواْ ظَالِمِينَ﴾ (الأنفال 54). أي يشبه بفرعون كل مشرك أتى بعده

For this reason, Allah the Almighty made him and his family the symbols, the leaders, the chiefs of disbelievers to come along after them:

28: 41  And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped.

Exactly like the people of Noah used to be. Allah described those disbelievers yet to come:

3: 11  Like Pharaoh’s folk and those who were before them, they disbelieved Our revelations and so Allah seized them for their sins. And Allah is severe in punishment.

8: 54  (Their way is) as the way of Pharaoh’s folk and those before them; they denied the revelations of their Lord, so We destroyed them in their sins. And We drowned the folk of Pharaoh. All were evil-doers.

Making every disbeliever that comes after him, to his likeness in behavior.

واختص الله فرعون وآله بعذاب في البرزخ يكون مقدمة العذاب الأسوأ في الآخرة ﴿فَوقَاهُ اللّهُ سَيّئَاتِ مَا مَكَـرُواْ وَحَاقَ بِآلِ فِرْعَوْنَ سُوَءُ الْعَذَابِ. النّارُ يُعْرَضُونَ عَلَيْهَا غُدُوّاً وَعَشِيّاً وَيَوْمَ تَقُومُ السّاعَةُ أَدْخِلُوَاْ آلَ فِرْعَوْنَ أَشَدّ الْعَذَابِ﴾ (غافر 45،46). إذن هنا أيضا نوعان من العذاب.الأول هنا وصفه الله تعالى بأنه"سوء العذاب" والآخر هناك موصوف بأنه "أشد العذاب

Allah Almighty, distinguished Pharaoh and his people with punishment in the intermediate stage, as a prelude to a harsher punishment on latter Day:

40: 45  So Allah warded off from him the evils which they plotted, while a dreadful doom encompassed Pharaoh´s folk,

40: 46  The Fire; they are exposed to it morning and evening; and on the day when the Hour upriseth (it is said): Cause Pharaoh´s folk to enter the most awful doom.

Therefore, we have two types of punishment….one is dreadful doom, and the other is most awful doom

فالقرآن في قوله تعالى" فوقاه الله سيئات ما مكروا وحاق بآل فرعون سوء العذاب" يتحدث عن كيف أنجى الله تعالى مؤمن آل فرعون من مكر فرعون وآله، وتم ذلك بإغراقهم في البحر ودخولهم سوء العذاب في البرزخ وليس عن القبر , والآية القرآنية تشير إلى عذاب فرعون في البرزخ إلى قيام الساعة حيث سيدخل بعدها إلى نوع آخر من العذاب هو " أشد العذاب ", ولنا أن نتخيله في البرزخ وهو يعاني فيه العذاب بينما يرى ما أنعم الله تعالى به على المستضعفين من بني إسرائيل ، وهكذا معنى قوله تعالى في قصة موسى وفرعون " إن فرعون علا في الأرض وجعل أهلها شيعاً يستضعف طائفة منهم .. " إلى أن يقول الله تعالى عن بنى إسرائيل " ونمكن لهم في الأرض ، ونرى فرعون وهامان وجنودهما منهم ما كانوا يحذرون " القصص 4 :6

So when the Quran says

40: 45  So Allah warded off from him the evils which they plotted, while a dreadful doom encompassed Pharaoh´s folk…..It is speaking of how Almighty Allah saved the believing member of the Pharaoh’s family from the cunning of the Pharaoh and his family, by drowning them at sea , then having them endure the dreadful doom while at the intermediate stage and not in the grave. The Quranic verse points to the Pharaoh’s punishment in the intermediate stage until Resurrection Day, when they will endure another type of punishment, the most awful doom, and we can imagine him in the intermediate stage suffering the punishment, while eyeing the bliss Allah bestowed on those deemed weak of the Children of Israel, and that is how we understand Allah’s words in the story of Moses and the Pharaoh,

28: 4  Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption.

28: 5  And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors

28: 6  And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.

فقد كان فرعون في طغيانه يضطهد بنى إسرائيل خشية منهم ، وحدث ما كان يحذر منه وتم تمكين الله تعالى لبنى إسرائيل بعد غرق فرعون مصداقاً لقوله تعالى " فانتقمنا منهم فأغرقناهم في اليم " إلى أن يقول تعالى عن بني إسرائيل " وأورثنا القوم الذين كانوا يستضعفون مشارق الأرض ومغاربها التي باركنا فيها، وتمت كلمة ربك الحسنى على بنى إسرائيل بما صبروا ، ودمرنا ما كان يصنع فرعون وقومه وما كانوا يعرشون " الأعراف 136 : 137 إذن فالتدمير لما كان يصنع فرعون والتمكين لبني إسرائيل حدث بعد غرق فرعون .. إذن فكيف يرى فرعون ذلك بعد غرقه ..؟ لأن فرعون وآله كانوا ولا يزالون في البرزخ يعيشون في عذاب إلى أن تقوم الساعة . ثم سيأتي أشد العذاب يوم القيامة بعد سوء العذاب في البرزخ ، مصداقاً لقوله تعالى عنهم " النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة ادخلوا آل فرعون أشد العذاب " غافر 46

For the Pharaoh used, in his tyranny, persecute the Children of Israel, fearing them, and what he feared of them did take place, Allah Almighty gave the children of Israel the authority in the land, after pharaoh’s drowning, corroborating and confirming what He had said:

7: 136  Therefore We took retribution from them; therefore We drowned them in the sea: because they denied Our revelations and were heedless of them.

7: 137  And We caused the folk who were despised to inherit the eastern parts of the land and the western parts thereof which We had blessed. And the fair word of thy Lord was fulfilled for the Children of Israel because of their endurance; and We annihilated (all) that Pharaoh and his folk had done and that they had contrived.

So, Annihilation of what Pharaoh amassed, and empowerment of the Children of Israel, all happened after the Pharaoh’s drowning…so how did the Pharaoh see that after his drowning?...answer is, because Pharaoh and his people were still in the intermediate stage, alive and aware of the punishment inflicted upon them, until Resurrection Hour, then the most awful punishment on Resurrection Day , after the dreadful punishment while in the intermediate stage, confirming His words:

40: 46  The Fire; they are exposed to it morning and evening; and on the day when the Hour upriseth (it is said): Cause Pharaoh´s folk to enter the most awful doom.

إن عذاب فرعون ليس في القبر ولكنه عذاب في البرزخ لأن الخصوصية التالية لفرعون أن الله أنجى جسده وقال له عند الموت ﴿فَالْيَوْمَ نُنَجّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً ﴾ (يونس 92). ولو كان هناك عذاب قبر كما يقول أشياع الثعبان لظل جسد فرعون في القبر ينهشه الثعبان.. ولكن أمر الله بأن يظل جسد فرعون سليماً ليكون عبرة لمن بعده... والخصوصية الأخيرة لفرعون أنه يأتى إماماً لقومه يدخل النار بهم ﴿يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ. وَأُتْبِعُواْ فِي هَـَذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرّفْدُ الْمَرْفُودُ﴾ (هود 98،99

The torture, the punishment of the Pharaoh is not within the Grave, rather in the intermediate stage; because of this specialty He earmarked the Pharaoh with, that He spared his physical body, telling him at his moment of death:

10: 92  But this day We save thee in thy body that thou mayst be a portent for those after thee. Lo! most of mankind are heedless of Our portents.

If there was a grave punishment as those the bald serpent perpetrators claim, Pharoah’s body would have remained in the grave being snapped at by that serpent….but Allah decreed that Pharaoh’s body remain intact to stay as an example and a lesson to those to follow…the last specialty accorded Pharaoh was, that he will be the leader for his people leasing the way into Hellfire:

11: 98  He will go before his people on the Day of Resurrection and will lead them to the Fire for watering-place. Ah, hapless is the watering-place (whither they are) led.

11: 99  A curse is made to follow them in the world and on the Day of Resurrection. Hapless is the gift (that will be) given (them). 

لقد كان فرعون وقومه أئمة الضلال.. لذلك كانت له خصوصيات في العذاب ومنها عذاب البرزخ، يظل يعيش فيه معذباً إلى يوم القيامة، بمثل ما كانت خصوصيات قوم نوح تمنحهم دخول النار.. وفي المقابل فإن الذي يهب حياته الدنيا لرب العزة يهبه الله تعالى نعيماً أبدياً في البرزخ و الآخرة

The Pharaoh and his people were the high leaders of perversity and going astray, that is why they earned this specialty in punishment unlike others, the punishment in the intermediate stage being one of them, in which they will remain enduring the punishment until Resurrection Day, as the specialties given to Noah’s people by admitting them to Fire right away …in contrast, he who dedicates his life to please and comply with Allah’s commands, Allah will grant him eternal bliss in the intermediate stage and in the Hereafter. 

وفي النهاية هي إستثناء للنعيم والعذاب في البرزخ حيث لا نشعر وحيث لا نعلم إلا مما ذكره علام الغيوب في القرآن الكريم، ولأنها قضية غيب فالمؤمن يقتصر فيها على التسليم والتدبر للآيات دون أن يدخل في الأساطير، وإذا فعل ذلك فقد وفّر طاقته للبحث في الكون المادي مطيعاً قوله تعالى ﴿أَوَلَمْ يَرَوْاْ كَيْفَ يُبْدِيءُ اللّهُ الْخَلْقَ ثُمّ يُعِيدُهُ إِنّ ذَلِكَ عَلَى اللّهِ يَسِيرٌ. قُلْ سِيرُواْ فِي الأرْضِ فَانظُرُواْ كَيْفَ بَدَأَ الْخَلْقَ ثُمّ اللّهُ يُنشِىءُ النّشْأَةَ الآَخِرَةَ إِنّ اللّهَ عَلَىَ كُلّ شَيْءٍ قَدِيرٌ﴾ (العنكبوت 19،20

In the end, it is an exception to the bliss and the punishment where we feel none and know none about, except what the Knower of the Unseen told us in the Glorious Quran. And since it is a matter of the Unseen, the believer is limited to submission and to contemplating and pondering over the Quran, without delving into myths and fables, by doing so , the believer saves his energy to explore the material universe, complying with Allah’s commandment :

29: 19  See they not how Allah produceth creation, then reproduceth it? Lo! for Allah that is easy.

29: 20  Say (O Muhammad): Travel in the land and see how He originated creation, then Allah bringeth forth the later growth. Lo! Allah is Able to do all things.

ولكن بعضنا يحشو عقله بالخرافات وينشرها في الأرض معرضاً عن النظر العلمي في الكون الذي خلقه رب العزة ﴿وَكَأَيّن مّن آيَةٍ فِي السّمَاوَاتِ وَالأرْضِ يَمُرّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ﴾ (يوسف 105).

ولو اتبع المسلمون المنهج العلمي التجريبي في القرآن لأصبحت حضارة الغرب من نصيبهم ولكنهم تركوا منهج القرآن العلمي والعقلي واتبعوا منهج الثعبان الأقرع

وتلك قضية أخرى

But some of us fill our minds with superstitions, spreading it throughout the land, turning away from scientific observation in this universe that He created:

12: 105  How many a portent is there in the heavens and the earth which they pass by with face averted!

Were the Muslims to follow the scientific empirical methodology of the Quran, the West’s civilization would have been theirs, but they deserted the Quranic rational scientific methodology and opted for the methodology of the bald serpent.

But that is another story 


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