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

 

 

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

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Chapter Three

A human being starts his infancy by asking the greatest and most important questions, about the essence of existence, reasons behind and purpose of this universe, life and death, and other questions that baffled philosophers and they still do.

Whereas the philosopher remains steadfast in mental pursuit trying to find answers for that elusive question “why”, the rest of humanity rapidly forgets about those problematic enigmas which persisted when the soul was still young and pure. Reason for this forgetfulness is being the body preoccupied the soul with its youthfulness, its desires, its instincts, instead of tying this soul with issues of higher philosophy, the body gradually preoccupies it with material goals, of temptations and aspirations, to fulfill pleasurable and sensory delights. By the time the body is weakened, the bones become brittle, the hair turns gray, the soul by then, would have become acclimated with material pleasures, and instead of returning to its original pure state of natural disposition and innocence, its weak feeble body  prompts it to weep over wasted youth, stolen memories and deteriorating health never to return again. Until when man lies on his dying bed, with all eyes focused on him, I mean focused on his body, as if it is the same person, rarely remembering that the body is the outer garment for this soul and it is, its due time to part away from it, returning to where it came from.          

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Rarely does the one think of a dying person apart from the body, rather they think of the body, even in its feeble and weak state, as the whole human being. The Quran calls the corpse, while alive or dead, ”private parts”. We see in this “private parts” nothing but this human being, the rational thinking being. We imagine the material body as the thinking being that died and his life has been extinguished out of him, and because of this lifelong interaction with him, at the material physical level, we never see in him except this fleshy, physical essence, substance, a view that might make us happy to see, or resent meeting him. All our experience with this being is restricted to the body. We forget that in reality, it is the soul that controlled and commandeered this body, and when it takes a break from this body, during sleep, the body becomes unsuitable to interact with it, the body is still there, but no interaction. We forget that the soul, which peers at us through the eyes, is more like the driver of a car, and the body is the car. The car stays stationary, immobilized, a mere metallic structure, dead, unresponsive…when the driver takes hold of it, it becomes alive, its eyes beaming, its sound roaring, its breathing (engine) revving, and then it starts moving around like any other thinking being capable of slowing down or hoing faster, pays attention to traffic lights and vocal instructions, turns left and right , maneuvers, stops to pick up  someone in need, or speeds up to collide with a pedestrian.  Does the car do all of the above on its own? Or is it the driver inside who directs and controls it?          

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This is the case of the soul, in regard to the physical body. The physical body is the car, and the soul is the driver and the leader.

 However, we forget about the driver, the leader, and we concentrate on the car’s chassis, I mean we forget about the soul and concern ourselves with the body, regarding it as the real essence of the human being.

One might say , but the body is the part that feels the pain, the torment, senses pleasure and delight…this is wrong, the physical body is the medium by which the soul feels pain and pleasure, or the medium that transfers to the soul the senses and feelings of pain or pleasure. The brain is the physical seat for the soul, which controls and dominates the physical body.

In a surgical operation, we exert influence on the brain, external influence like anesthesia, or the central control room, by which this creation called soul, dominates and controls the physical body, at that time, the human being loses its senses, wholly or topical. 

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The same case with pleasure

During sexual ecstasy, it is imparative to prepare the soul, the psyche. The motive should be selfdriven by it. When the physical body is engaged in a sexual encounter, in reality it is not a physical encounter, rather a union of two souls through the physical medium of both.Paying attention to that psychological, emotional aspect is what generates and propels the sexual ecstasy to reach its zeineth. Ignoring this aspect causes frigidity, alienation, and disaffection from one partner towards the other.

The soul, the psyche, is the primary factor in sensing pain or pleasure, the physical body is the materialistic medium in which the soul interacts with, or rather experience pleasure and pain.

However, as usual, we forget about the soul, and concentrates on the body.    

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After this prolonged introduction, what is the connection with the Grave torture or punishment?

Paying  too much attention to the physical body, and ignoring the soul or the psyche, tends to make us misunderstand  death, and sways us to believe in those myths about it and about the grave torture.

Those observing the one on his dying bed,who are more concerned with his physical body wasting away, their sense of death’s horrifying effect is magnified by watching the dying person twitching and facial contractions, enterpreting such physical transformations as sever pain and tremendous suffering, all fearing the same outcome for themselves. 

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Although death, as the Quran emphasizes, is like sleep, a stupor, a state of unconsciousness, and at any rate, no way for feeling pain; in spite of all that, what has precipitated in people’s minds, through their heritage and history ,is that death is unpleasant, abhorrent, harsh, ugly and painful, especially since it is a new experience for every one , to have his soul parts way  with his body,not to return to tell the still living about the true feeling of being dead. Due to this, every one of us fearfully waits for his turn, dealing with death from the viewpoint of myths and fables, and not through the truths oif the Quran, even the truths of medicine, do not differ from what the Quran had alluded to

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Yet illusion, delusion and fanciful impressions, remain more effective, since it is more connected to feelings. In addition, if they only realize that the soul parts away with its body every time a person goes to sleep, and in this instance, meaning death it is eternal, if they only realize that, they would feel better and get rid of plenty of nightmares. The same applies to the tales and myths of grave torture, and because of the emphasis on the physical, considering it the person, the ghost of nights dance in their unconscious psyche. For that person was entombed, a hole in the ground, dark and gloomy, sleeps in it by himself, surrounded by bones and like-wise dead, with no friend, no companion and no loved one.  

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When they put the corpse in that hole, they do not realize that they are laying down a worn out garment, where the soul resided then departed. They do not realize that the true person, the genuine essence of that person has left that body or that “private part”, and its destination is returning to earth, and the perfect form to that return, is for it to become part of earth,by burying it…they do not know that, and the thought of that escapes them. 

They see the corpse as the same person, with its feelings, its sensations and its essence. They imagine what that dear person to them, imprisoned in that pit, might be going through inside that tight solitary confinement that suffocates breathing.    

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Out of this imagination; stories, myths and fables originated. That is why you see books of tradition, rife with mythical fables about grave punishment, the disbeliever in his tomb meets up with 99 dragons, each one has seven heads, stinging and biting him until Judgment Day, the disbeliever gets beaten with iron gravels, with sledge hammers enough to render a mountain into dust, women hanging from their breasts, lips being nibbled at with iron tools..etc..etc..This is the horrible picture of the grave torture, and since it is stories about the unknown, people receive it with strong enthusiasm, curiosity and acceptance, because it satisfies those desires in knowing that mystery that awaits them, and since it is a matter of the Unseen attributed to Allah and His messenger, then it must be accepted with complete surrender, and it must become part of the faith itself.  

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And as long as it became a religion, it requires its followers and its saints, who turn those myths and fables into a fertile material for inviting (to do good things), and for intimidating and frightening (to avoid doing bad things). The tomb transfers to become a garden in Paradise or a pit in Hellfire, and gradually that manufactured religion transforms into a form of trade, moneymaking venture and political exploitation.   

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Since the Umayyad era, they were the first to originate the position of “The Narrator” in mosques, or the storyteller, his job was to sit in the mosque after finishing each and every congregational prayer to defend the Umayyad rule and justify its atrocities, but indirectly and under the guise of admonition and sermonizing. That is why the storyteller style was to attract the audience’s minds through myths, fables, and extraordinary tales; the more he delves into those lies, the more his popularity and his influence, increases. The Umayyad era was the period of oral narratives, that were later on recorded during the Abbasid era, attributed falsely to the Prophet, with all sorts of distortion, perversion, corruption and falsification were attached to it, recorded by numerous collectors, most famous amongst them was Ibn Berzaweih, the Magi leaning, the Magian by origin, better know amongst us as Al-Bukhari who passed in the year 256 H.       

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The fables of (frightening) and grave torture were the preferred material for the narrators during the Umayyad era. Then the Jurist,” Al Awzaa’i” who was a contemporary of both, the Umayyad and the Abbasid Caliphates, and served both of them well, came on the scene , was one of the best narrators in both states, and was the one who invented the apostate Hadith, and was the primary source for the nonsense of the grave torture. Most of his tales  were converted to Ahadiths, having deep rooted  Pharaohic origins that stuck in the psyche of people since thousands year before. 

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Some types of “goats” think that the Devil resigned his position after Islam was revealed, and after the Prophet has passed away. They also think that the conquered people embraced Islam in droves, all at ones, and all with profound deep unshakable faith, and that even now, the faith of their Muslim great grandchildren’s is the literal genuine sincere heartfelt application of Islam, the one the seal of prophets, may peace be upon them all has followed. For that reason, those goats disapprove of any attempt to reform Muslims, they attack any and all who attempts reform, because in their opinion, those who need reform and guidance, are the ones whom the message of Islam did not reach, somewhere in the jungles of Africa, in the prairies of tropical forests and polar deserts. Other types of wolves see that the highest goal is for Muslims to submit to their rule, voluntarily or involuntarily, to establish a Caliphate that restores the glory of the ancestors and continues Jihad against the abode of Crusades until Resurrection Day.      

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Those “goats” and those “wolves” require from people to conceal and cover their thinking caps, where it would be easier to rob and steal from them, afterwards, it would be easier to mount the victims, or the (mounted animals), no distinction. In order to steal their awareness, their consciousness, their reasoning faculties; they terrorize them with Ahadiths of the grave torture. They attribute those tales to the Prophet, thereby cutting off in advance, any possible hint at questioning or objecting, because the justification is already at hand, “there is no theological thinking in the presence of text”, if there was persistence, mental terrorism takes over, that the doubter rejects the Sunnah. With that predetermined terrorism, Foreheads will bow down to the sheikhs of the bald serpent, as they terrorize people with such fearful tales. The net results for such mental terroristic assault, is that the audience will hold those who indoctrinated them with such horrific tales, they will hold them in high esteem, since everything is traced  back to the Prophet, and if those sheikhs introduced another subject, like changing or altering what they think it to be abomination, objectionable, they would follow suit, moving from one serious goal to a more riskier objective, and if there was any wavering , the bald serpent is waiting in the grave with its mouth wide open. 

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 From this point we understand why the Salafis stress in their writings on the grave punishment and never on the other half of the lie, the grave bliss, because the object is the mental and moral terrorism which exceeds in its effects, the bloody physical terrorism. Since the moral mental, kills the faculty of reasoning, human dignity and self-respect within the individual, whom God Almighty appointed as vicegerent on earth and subjugated everything in this universe at his disposal. With this mental terrorism, they assassinated a whole generation of simple minded and hearted people, causing them to waste this life and the hereafter. With that, Satan was happy to fool them into thinking that he tendered his resignation, left them the land and the creation, and went looking for another contract with another bald serpent on Mars.      

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Chapter Four

Egyptian civilization is one of the oldest, and its influence on the neighboring people is one of the known undeniable truths of history. The accountability of the grave, its torture and its bliss are all part of the Pharoahic religious creed . Mr. Saleem Hasan in his research about the old Egyptian religious life, indicated that, everything in the religious ritual pointed in the direction of interest and attention they accorded the physical body at time of death, more so than his spirit or soul, and that the indulgence or the passion of paying attention to the body intensified after the widespread acceptance of the creed of Ezis and Uzuris, where the dead ‘s hope was for his body to reclaim normal life as it happened with Uziris legend who retuned to life after death.  

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Concerning the funeral processions beliefs, there are three different tales about the fate of the deceased after its burial and its accountability before Uzuris, who was the god of death and dead, and the great god for the world of dead and their ultimate judge in their graves.(Erman) claims in his book “Ancient Egypt’s Religion”, the dead wakes up in his grave not as an imaginary ghost like manner, but as a bodily physical fleshly resurrection, meaning he wakes up in his physical body, which is the same idea repeated by “rural scholars” upon sermonizing the dead, a concept the Egyptians still believe in. In the 125th chapter of (The Book of Dead”, we read a scene of judging the dead in his grave, where Uzuris sits on his throne, in front of him the symbol of Anubis, the children of Huris, and the dead Devourer, a ferocious horrifying animal consisting of a crocodile, a lion and a hippopotamus. In the court of Uzuris, sit the rest of the judges, with horrifying shapes and frightful titles, numbered 42 of them, the same as ancient Egyptian districts .The accountability starts by weighing the deceased’s heart, then Tuhut, the Scribe of the gods records it and tells Uzuris with the results.       

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The deceased approaches Uziris with all sorts of glorifications and adorations, defending his self and denying all the misdeeds he committed. Those who pass the test, enter Uzuris’s Kingdom and his Garden, and as for those who failed the test, they remain in their graves hungry and thirsty, even the judges carry with them tools to torture the dead disobedient , and that horrifying animal standing next to Uzuris  named Babai, devouring the dead and consuming its organs.

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In another tale, the dead in his grave is one of 3 categories, one with their bad deeds outnumber their good deeds, his destiny is that veracious animal which devours him, here the scene is modified, where that mythical vicious animal is transferred into a wild savage brutal merciless bitch, and no more the Babai mentioned earlier…or his good deeds might surpass his bad deeds , in that case , he will will join the god’s paradise…and it the deeds were even, then he would be assigned to serve the gods.    

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In a third tale, that mythical animal which punishes the disobedient dead, turns into a huge monstrous horrifying serpent, if the deceased passes his accountability with UZuris, that monstrous serpent is told: O( Af’oon), do not consume him. This last myth reached us in a different form, after a few alterations. Uzuris became (‘zraaeel) in folkloric tales, and (Af’oon)became that monstrous bald serpent, and those carrying out the accountability for Uzuris, were known as Naaker and Nakeer…with this we venture into historical details   

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Pharaohic Influences in the Land of Shaam(Nowadays Syria, Jordan, Palestine and Lebanon) related to grave torture and its bliss.

Adolf Erman, in his book “Ancient Egypt’s Religion” pointed out to the transition of the creed of Izees and Uzuris to Europe and its continuation until the Middle Ages, with its influence being profound in the Shaam, especially in Judaism and Christianity, this idea was reiterated by other researchers like “Wills” in his book (Brief history of the world” and Charles Jeanier in his book about Christendom history.

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Before all of them, the Quran hinted at the influence of Pharaohic rituals on Children of Israel, despite of what God Almighty had bestowed on them of miracles, when they crossed the Red Sea to the Sinai desert,  and saw a Pharoahic temple, the wanted Moses to assign them, make them an Idol :

7: 138  And We brought the Children of Israel across the sea, and they came unto a people who were given up to idols which they had. They said: O Moses! Make for us a god even as they have gods. He said: Lo! ye are a folk who know not.

When Moses left them, they worshipped the golden calf, competing with  Pharoahic( Abees) calf :

7: 148  And the folk of Moses, after (he left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.

Then:

20: 86  Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?

20: 87  They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed.

20: 88  Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.

20: 89  See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?

20: 90  And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.

20: 91  They said: We shall by no means cease to be its votaries till Moses return unto us.

20: 92  He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,

20: 93  That thou followedst me not? Hast thou then disobeyed my order

20: 94  He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.

20: 95  (Moses) said: And what hast thou to say, O Samiri?

20: 96  He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.

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As for our subject about the grave and its accountability and its punishment, the Quran mentions that the Jews worshipped (Ezra)claiming that he is the son of God, and by doing so, they are following the footsteps of earlier disbelievers:

9: 30  And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!

The Jews in the Quranic terminology are not all those who believed in and followed Moses, and not all those who adhere to the Torah, but those extremists among Moses’ followers and who followed their example.  

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Uzuris, his name in the ancient Egyptian language was Ezra…The letter (Ain-) exists in the ancient Egyptian language, but does not exist in the old Greek language, so when the Europeans pronounced (Ezra-Ezeir) using the old Greek, they said (Uzuris) which is (‘zir-‘zeir) with an (s) added to it.

The Jews added another aberration to (‘zeir) by which it was transformed from the god of the dead , in the ancient Egyptian culture, to the angel of death, and his name became (‘zraa’eel), and from them we inherited the belief that (’zraa’eel) is the angel of death. The Quran mentioned the names of few angels like Gabriel, Michael and Malek, the custodian of Hellfire; it also talked about “The Spirit” and the angel of death, but did not mention a name for him, and since the Quran is the only source we draw from any knowledge about the Unseen, in retrospect this (‘zraa’eel) being the angel of death, has no basis in Islam.

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We traced its origin to the Israelites, which was taken from (Uzeir)or(‘zeir)or(Uzuris), which in turn points to the Pharoahic influences that remained alive in Egypt, Shaam, Iraq after the appearance of the Israelites prophets until post appearance of the Seal of prophets, peace be upon them all.

All such beliefs connected to death, grave torture, its bliss and its accountability, all were derived from Pharoahic origins, but undergone alterations that we have pointed out, to be revived(those ancient religious beliefs) by the storytellers during the Umayyad era and what followed. 

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The storytellers, encouragement and intimidation

Storytellers are a group of people who took up preaching as a profession at mosques and other places, following each prescribed prayer. It started as a volunteer endeavor, performed by some of the Prophet’s companions, to preach and admonish, the first to do so was Al Aswad Ibn Saree’ , a companion who participated with the Prophet in 4 expeditions.

In time, storytelling became an official politico-religious job during the Umayyad era. For Mu’aaeya needed a propaganda apparatus to convince the natives of Shaam(Syria and Palestine),in his more worthiness in revolting against (Ali Bin Abi Talib), hence the postion of a storyteller rivaled that of the judge’s, sometimes, one man would join both positions, it has been related that Suleiman Bin Itr Et- Tujeibi was the first to hold both positions, and used to conduct his work at the old mosque in Al-Fustaat.

The storyteller used to sit in the mosque surrounded by possessed people, with his stories, tales and fables, blending his sermons with political exhortations in favor of those in power, against (Abu Turab), the nivkname of (Ali Bin Abi Talib)

There was a psychological aspect, the storytellers noticed and took advantage of, which was by stressing the tales of the grave torture and the Latter Day punishment, by frightening, intimidating and terrorizing those people, they could easily influence and brainwash them with politically slanted speeches

Even today, the extremists bombard their listeners with tales of grave torture, the bald serpent and the afterlife punishment, in order to circulate and spread religious terrorism in the minds of people, to master their control over them, and when it is done through religious indoctrination, it becomes easier to control them in matters of this world.

Returning to the Umayyad era, which brought back ancient Pharaohic ideas about the grave torture and which utilized the storytelling and the storyteller as a tool for political propaganda.

We say the source from which the storytellers draw their mythical substance about the grave torture and such, is represented by three former Jews, and through them, all ”Judaica” concepts entered Islamic thought and creed, they were; Wahab Bin Munebbeh, Ka’bul Ahbaar and Abdullah Bin Salaam.

It is well known that Abu Huraira was a close friend of Ka’bul Ahbaar, and he quoted him profusely, as he also did with Abdullah Bin Salaam, and that is how the narrations were included in Ahadiths.

For those who are interested in further explorations of this subject, they can refer to Sheikh Mahmoud Abu Reyya’s two books, (Shedding lights over the Sunnah) and (The Mudheera Sheikh)..Also (The dawn of Islam) by Ahmad Ameen

Mr. Ahmad Ameen pointed out that those storytellers were the ones responsible for introducing much of those ”Judaicas” and myths into Hadiths, explications, interpretations and history, before him Ibn Tayymeiha critiqued the tales of the storytellers in his book “Tales of the storytellers”. Regrettably some of those mythical fables wore the garment of prophetic Ahadiths, which in reality it established ancient Egyptian mythology .More deplorable was, those investigators in the science of (validating and invalidating) the Ahadiths, who were lenient with some of those Ahadiths that did not have consequential effects on what is lawful and what is prohibited. In other words, the jurists’ gravest most crucial matters in investigating Ahadiths were to authenticate those Ahadiths dealing in the lawful and the unlawful, each according to his denominational, sectarian leaning. However, as for the Ahadith of exhortations and admonitions, including Hadith of the grave, they were lenient in allowing it, not realizing its dangerous effects on the minds and its formation, and such was the reason for the spread of Al-Oza’ee and his ilk’s narrations.

Those Ahadiths spread and circulated, with the vast majority of religious minded conforming to it, since it was ours to start with, from the ancient Egyptians times, and since it talked about death and the grave. Our instinctive fear of the grave darkness and its myths swelled; and because this controlling religious trend wants and needs to mount our backs in the name of Islam, it must erect a barrier around our minds, instill terror in our hearts, so we may bow down and submit; all the meantime, forgetting to resort back to the Glorious Quran to be our arbitrator.

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Epilogue

Imam Abul Hasan Al Ash’ri, (d. 330 H) wrote his famous book “Muslims’ Arguments and Worshipers’ differences”, exhibited all Islamic denominations and sects during his time, their intellectual, doctrinal and philosophical diversities.

About the grave torture, he said, “They differed on the issue of the grave torture, some denied it altogether, like Al-Mu’tezila and the Dissenters, others confirmed it and those were the majority of Muslims, and still others claimed that God Almighty causes souls to enjoy or to suffer, but the physical bodies in their graves, are not affected.

Meaning that the grave torture was a controversial issue, the predecessors did not agree on. Al Ash’ri himself was a part of this discord, for he was a Mu’tezli first, then he split with them joining the Sunnah, which is why after referring to the Mu’tezileh and the Dissenters in refuting the grave torture, he reiterates the Sunni position… ”And others confirmed it and those were the majority of Muslims “

In spite of all, Al-Ash’ri considers all denominations regardless of their differences, to be part of Islam. Even the title of his book “Muslims’ Arguments and Worshipers’ differences” ,means that those differences ,including the one over the grave torture, do not slander or libel anyone’s Islam and has nothing to do with anyone’s faith…for all are believing Muslims as long as they believe and profess that there is No God Except Allah, and they believe in all His messengers and divine books.

It is clear from Al-Ash’ri’s words that those of the Rational Trend were the ones who denied the grave torture, for Al-Mu’tazila rely on rational as authoritative reference, where the Dissenters stop at the extent of Quranic text., and since there was no explicit reference to the grave torture in the Glorious Quran, hence they do not believe in it. Then there are those who took the middle ground, denying the grave torture, yet acknowledging the punishment or the reward in the intermediate stage for the souls only and not for the physical bodies.

Between the two groups, stands the Sunni, led by Abul Hasan Al-Ash’ri after his split with Al-Mu’tazela…They rely on text, whether from the Quran or from Hadith attributed to the Prophet, or on traditional interpretation, hence their acceptance of narrations about the grave torture.

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All these are of course different points of views, rational or transmitted or somewhere in between, in a controversial denominational diligence all of its proponents are Muslims.

However, those different points of view remained restricted within a confined scope that does not extend beyond some old yellow paged books, or Al Azher curriculum, until the petroleum era which brought about new changes, turning the yellow paged books, newer, ( white-ier), more wide spread and more influential. It was given the opportunity to brainwash the youth’s minds hindering it from charging forward to accompany modern age, instead retreating with it to Middle Ages era. 

The petroleum age did not cause a tremendous transformation for traditional thought; rather this transformation was the destiny of that mythical, strict, rigorous, stringent portion of that traditional thought, which permeated as genuine Islam. The thought of what was known as the Sunnah sect, in matters like the grave torture for example, that dominated and prevailed as true Islam, ignoring all other opinions, even ignoring that it was a controversial issue among scholars all of whom were Muslims.     

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Meaning, that the age of petroleum caused the concept of an issue to be the only accepted opinion, in spite of being the most backward, most shallow, most contradicting with the Glorious Quran, which should be the sole reference we refer to in case of conflict.

The age of petroleum was not content with relying and accepting one opinion and refuting all others, it went to extremes by considering that single opinion to be the sole representative of Islam, and accused any other with blasphemy and infidelity.

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Thus, it became evident what is meant for us to return to, not the logical rational part of our heritage, rather to the most strict, closed in, backward, reactionary type, to face the twenty first century with it as representative of Islam. The outcome of such confrontation, the world jumps into the age of exchanging technical knowledge every second of the way, while we backtrack to the myths of the Middle Ages and the bald serpent …….That is what is intended for us.


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