Knowledge International University

Final Assignment

Course Name: Aqeedah II Course Code: AQD II Instructor: Shaykh Abu Salman Deya ud Deen Eberle

Student Details Name: Hassan Basarally Student ID: 1120020 Batch: Semester: 2 (Fall 2012/2013)

Assignment Question: Explain with 3 evidences, the strongest basis by which scholars resolved the apparent conflict between the Ahadeeth which state that people will be resurrected naked and those that state that they will be resurrected in the clothes in which they die. (Maximum 1200 words)

In the Ahadeeth that describe the state in which people will be resurrected on the Day of Judgement, there seems to be a contradiction in narrations that mention people being resurrected naked and people resurrected clothed. It is the belief of the Muslim that the Messenger, brought clear guidance that was devoid of contradictions. Therefore, there has to be an explanation for the supposed incompatibility of the Ahadeeth. This explanation is found by understanding a principle in Islam: The literal meaning should not be avoided (by considering the attribute metaphorical) except it there exists authentic evidence which prevents us accepting the literal meaning. This principle, when utilised, will reconcile the Ahadeeth to show that the strongest opinion is that people will be resurrected naked and the clothing mentioned in some narrations are not literal but refer to actions and belief.

The principle was outlined by Shaykh Uthaymeen before explaining the book The Radiance of Faith (Lumatul Itiqaad) by Ibn Qudaamah al Maqdisee. Though specifically in reference to Allahs, Names and Attributes, it can be applied whenever explaining the Quran and Sunnah. It means simply that when faced with an Ayah or Hadeeth, one is obliged to take the literal or linguistic meaning first. The only instance when one can move from the obvious meaning is when there is a need to do so because the literal meaning is inapplicable as it goes against clear evidences in the Shariah. For example, Allah says: And We are closer to him than [his] jugular vein (50:16) Literally, this verse would imply that Allah is rejected because it is inapplicable to Allahs, They fear their Lord above them (16:15) and is within a person. This literal interpretation Majesty and Allah, said:

And then He rose over the Throne (20:5) Therefore, the literal meaning is left for a metaphorical one because it contradicts clear evidences. The verse refers to Allahs, perfect knowledge of what a person does. The literal

meaning was assumed until there was an apparent contradiction that made it necessary to look outside the obvious meaning. It must be noted that the first step was to look at the literal meaning, when it became inapplicable; a non-literal meaning was looked at.

The first step in reconciling the Ahadeeth about resurrection naked or clothed is to compile them and look at the authenticity, in this case both Ahadeeth are authentic. There is the narration of Aisha, on people resurrected naked: The Messenger of Allaah, said: You will be gathered barefoot, naked and

uncircumcised. I said, O Messenger of Allaah, men and women will be looking at one another?! 1 He said, The situation will be so terrible that that will not concern them. There is also the narration of Abu Saeed al-Khudree, for new clothes and put them on, and then he said: I heard the Messenger of Allaah, clothes in which he died. 2 say, The deceased will be resurrected in the who when he was dying, he called

As both sets of Ahadeeth are authentic, the next step is to look at the literal meanings and try to reconcile both. The first opinion is that people will be resurrected clothed, but during resurrection their clothing will disintegrate. When they stand before Allah, they will be naked.

Another opinion is that people will be resurrected naked but the Prophets, the Truthful, the Righteous and all people will be clothed in the clothes in which they died. Those granted Paradise will be clothed with the garments of Paradise. A third position is that the clothing is specific to the Martyrs. They will be resurrected in the clothing they died in to distinguish them as they are buried
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(Narrated by al-Bukhaari, 6527) (Narrated by Abu Dawood, 3114; classed as Saheeh by al-Albaani in al-Silsilah al-Saheehah, 1671).

in the clothes in which they died i.e. not shrouded. Each of these positions is possible, but they are not the strongest opinions. The reason is that none of these positions have explicit evidence from the Shariah to justify them. If something appears in a Shariah text and there is no reason from the Shariah to accept it as what is appears, then one looks outside of the face value.

As none of the proposed explanations can be clearly substantiated in the Shariah and the Ahadeeth appear contradictory, the next step is to look at a non-literal meaning of clothes and garments in the Shariah and see if and how it is used metaphorically. There are several Shariah evidences that point to the clothing mentioned in the Hadeeth of Abu Saeed al-Khudree, evil deeds that one was doing at the time of death or during life. Allah, But the clothing of righteousness - that is best (7:26) In Tafsir Ibn Katheer, Abdur Rahman bin Zayd bin Aslam commented on the Ayah, And the clothing of Righteousness... saying that is meant "When one fears Allah, Allah covers his error. Therefore, clothing can refer to righteous conduct. A similar meaning for clothes is also found in another part of the Quran. Allah says: And your clothing purify (74:4) From Tafsir Ibn Katheer, one sees that though the verse is literal to clothing there is another meaning as well. Said bin Jucar said regarding And purify your garments!" This means purify your heart and your intentions.'' Muhammad bin Kab Al-Qurazi and Al-Hasan Al-Basri both said, "And beautify your character.'' In addition to these Ayaat that speak about clothing being righteous conduct, there are Ahadeeth that can also be used as evidence that the clothing mentioned is in fact deeds. This is indicated by the Hadeeth of Jabir, say: who said: I heard the Prophet, as being the good or says:

Every person will be resurrected in the manner that he died.

This shows that a person will be resurrected according to what he was doing when he died. If his final act was good, his resurrection will be good and if it was evil his resurrection will be bad. This is evident in a Hadeeth narrated by ibn Abbas, who said:

Whilst a man was at Arafat, he fell from his mount and broke his neck (or it broke his neck). The Prophet, , said, Wash him with water and lotus leaves, and shroud him in two

garments, but do not apply perfume or cover his head, for he will be raised on the Day of 4 Resurrection reciting the Talbiyah. The proof of one being resurrected with evidence of his actions is also seen in a Hadeeth narrated by Abu Hurairah, said: Every wound that the Muslim receives for the sake of Allaah will appear on the Day of Resurrection as it was at the time when it was inflicted; blood will be flowing from the wound 5 and its color will be that of blood but its smell will be the fragrance of musk. The strongest opinion on the apparent contradiction between the Hadeeth of people being resurrected clothed and naked is that clothing refers to actions. It is resolved through applying the principle that one takes the literal meaning unless there is evidence or a necessity to do otherwise. There are no explicit evidences for people being resurrected with clothes; therefore, one has to look at the clothing mentioned as meaning something else. When analysing how clothing is used in other Ayaat, it is clear that clothing in the Ahadeeth refer to action. This is further substantiated by Ahadeeth that mention people being resurrected doing the actions of their time of death. that the Prophet,

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(Narrated by Muslim, 2878) (Narrated by al-Bukhaari, 1265) (Narrated by al-Bukhaari, 237)