I have 3 questions:
Question 1:
Does the hadith:
عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم
“ ” مَا يَزَالُ الرَّجُلُ يَسْأَلُ النَّاسَ حَتَّى يَأْتِيَ يَوْمَ الْقِيَامَةِ لَيْسَ فِي وَجْهِهِ مُزْعَةُ لَحْمٍ
Narrated `Abdullah bin `Umar: The Prophet (ﷺ) said,
“A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face.”
[Sahih al-Bukhari 1474]
include the times when people from Masaajid keep asking for money?
Question 2:
Is Allah’s statement:
(وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ)
“And verily, for those who do wrong, there is another punishment (i.e. the torment in this world and in their graves) before this, but most of them know not.”
[52:47]
an evidence for the punishment of the grave? According to Dr Muhsin Khan it is, but I wanted to confirm since Tafsir at Tabari supposedly has some weak narrations.
Question 3:
Is Allah’s statement:
(لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ)
“There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic).”
[50:35]
referring to seeing Him? This is from Dr Muhsin Khan’s again, but I wanted to make sure.
Answer 1:
As found in the following publication here on page 2, Shaykh Ibn Uthaymeen, may Allah have mercy upon him, said:
“… however asking is of two types: asking privately and asking publicly; asking publicly is that which some people ask by, standing in the masaajid in front of the people or in public areas to speak (ask). The first one should not be labelled permissible except for a daroorah (necessity) due to the fact that he is disgracing himself in front of all the people (there)…”
[Sharhu Bulooghil Maraam (45/3), print: al-Islaamiyyah]
Also he, may Allah have mercy upon him, has a similar statement regarding the impermissibility of asking the people their money except for a daroorah, as found in his Sharh of Saheeh Muslim (590/3) print: al-Islaamiyyah, Sharh of Riyaadhis Saaliheen, page 27, print: Daarul Baseerah and his Tafseer of Suratul Baqarah, (371/3) print: Ibnul; Jawzee.
Answer 2:
The stronger opinion is that what is intended is the punishment found in this life of calamities and so forth, hence this meaning coincides with the verse :
وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
“And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return.”
[32:21]
And some translate it as:
“And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent”
[32:21]
However, there are about three to four opinions concerning the meaning of that verse and Ibn Jareer At-Tabari sees it includes all the meanings mentioned for it and that it should be left general. Allah knows best.
Answer 3:
Dr Muhsin Khan was correct since that meaning coincides with the verse :
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ …
“For those who have done good is the best and even more.”
[10:26]
Many of the earlier and later scholars explained this verse to mean they will be rewarded with jannah along with being rewarded to see their Lord.
Answered by
AbdulFattaah bin Uthman
Abu Fajr
