“The Best Education You Can Give Your Children is to Know Yourself” – [Sound Reality Behind This Statement of Buddhist Thich Nhat Hanh and His Ilk Amongst Believers In The Kufr of Reincarnation]


In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

“The Best Education You Can Give Your Children is to Know Yourself” –

[Sound Reality Behind This Statement of Buddhist Thich Nhat Hanh and His Ilk Amongst Believers In The Kufr (Disbelief) of Reincarnation) as a Warning to Muslim RE and PSHE Teachers, SMSC Coordinators, Head teachers, School Governors, Trustees etc]

Buddhist Thich Nhat Hanh’s said to one of his admirers or clients, “The best education you can give your children is to know yourself”.

Response and Clarification: Indeed, any well informed RE Muslim teacher knows that there is no distinction between truth and falsehood in the national curriculum; rather the teacher is told to present all religious beliefs without making a distinction between the sound and unadulterated creed of the Messengers and the disbelief of the philosophers, false prophets and proponents of religious innovations. Allaah [The Exalted] said:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): “Laa ilaaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else).” [Surah al-Anbiyaa. Verse 25]

Allaah [The Exalted] said:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُ‌ۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [Surah An-Nahl. Verse 36]

Allaah [The Exalted] said:

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ‌ۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ‌ۗ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever. [Surah al-Baqarah. Verses 256-257]

Allaah [The Exalted] said:

ذَٲلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِىُّ ٱلۡڪَبِيرُ

That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood) And verily, Allah He is the Most High, the Most Great. [Surah Al-Hajj. Verse 62]

Therefore, it is very important that the Muslim who is given this responsibility to teach RE must be ready to make this distinction or refrains from entering into the subject matter if he or she is not able to make this distinction lest one corrupts the Aqeedah of Muslim children. The above statement of Buddhist Thich Nhat Hanh that “The best education you can give your children is to know yourself” is a statement of truth, but one of the paths by way of which his Buddhist principles of (Kufr – disbelief) are propagated. He does not intend by way of it Tawheed (the pure monotheism conveyed by Prophets Nooh, Ibraaheem, Musa, Isa and their leader Muhammad [peace and blessings of Allaah be upon them], rather he intends by way of it his Buddhist philosophy. Indeed, there is no path to truly knowing oneself except through the path revealed by Allaah to the seal of the Prophets Muhammad [peace and blessings of Allaah be upon him]. Question: “So, how can one know himself or herself?” Answer: Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: “The Creation [i.e. Humans and Jinns] find themselves within two types of neediness: The first type of neediness is inevitable– a type of neediness that applies to everyone, the righteous and the wicked. It neither necessitates praise nor dispraise, neither reward nor punishment; rather it is solely due to the fact that the creation are created beings [i.e. absolutely in need and completely dependent on their Creator in every way]. The second type of neediness is one based on choice from which emanates two noble aspects of knowledge. The first one is the servant’s knowledge and awareness of his Lord and the second is knowledge and awareness of oneself in reality. As soon as one acquires these two types of knowledge, it brings about a type of neediness that becomes a person’s distinguished and most precious source of wealth, the means to success and happiness in (this life and the next). The people’s different stations in this type of neediness depends on their different stations in these two affairs of knowledge. Whoever knows that his Lord is the only One Who is Self-Sufficient (absolutely free from all wants and to Whom everyone and everything depends, and cannot do without in the twinkling of an eye), then he will know that he is completely in need. Whoever knows that his Lord alone is the Possessor of Perfect Ability (possessor of All-encompassing Ability and able to do all things), he will know that he is completely unable (cannot do anything in the twinkling of an eye without the help of) his Lord. Whoever knows that his Lord is The All-Mighty, he will know that he is one completely in a state of (complete poverty, weakness and want unless his Lord provides for him etc). Whoever knows that his Lord is the possessor of All- Encompassing knowledge and Wisdom, he will know that he is ignorant. Allah brought the servant out of his mother’s womb whilst he knew nothing, not able to do anything and owned nothing; neither able to give nor take; neither able to harm nor benefit. This state of neediness until he reached a more perfect state is something witnessed and tangible for everyone (to see), and i is well known that this is the very essence of the human being and he remains upon that state. He does not move from this state and enters into a state of Lordship – a state in which he becomes absolutely self-sufficient and not need of anyone and anything; rather he does not cease being a slave, a needy one to his Rabb [Allaah the Creator, All-Provider and the Only One Who Controls and Sustains Everything] and His Faatir [Allaah, The Originator and Creator of Everything]. However, after the human being was granted blessings, shown mercy, granted the means to reach a more perfect state, and Allaah -out of His Perfect Kindness and Generosity- granted him apparent blessings [i.e. to recognize the Messengers who were sent with Islamic Monotheism, granted him the lawful pleasures of this world, including health, good looks, etc.] and the hidden blessings [i.e. granted him the innate disposition to recognize his Lord when the Messenger calls him to Eemaan, and granted him knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.], granted him hearing, sight and a heart, and taught him [i.e. gave him the means to knowledge], granted him ability, subjugated things to him, granted him [the desire and enthusiasm to pursue what is beneficial, and take action], enabled him to receive the service of those of his kind [i.e. gave him authority over other humans], subjugated to him horses and camels, gave him the ability to capture the animals in the sea, drop birds from the sky, subjugate wild animals, dig wells [irrigate water etc], plant trees, dig the earth, learn how to build, acquire the things that are of benefit to him, guard against and protect himself from that which is harmful to him; then the Miskeen [i.e. this absolutely poor, dependent human being] thinks that he has a share of authority and claims – for himself – a kingship [or authority] similar to that of Allaah [Glorified be Allaah and free is Allaah from all imperfections, partners, coequals, similarities etc], and begins to see himself in a manner other than what he was at first, forgets his [prior] state of non-existence, poverty and neediness, until he becomes as if he was not that poor and needy thing”. (1)

Allah knows But You Do Not Know

Alaah [The Most High] said:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare, because indeed if he knows that Al-Makrooh (what is hated) can bring forth Al-Mahboob (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. That is because he does not have (infinite or perfect) knowledge of the Awaaqib (i.e. the final outcomes), but Allaah knows that which he does not know. There is nothing more beneficial for him than fulfilling Allaah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Likewise, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it, because indeed all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits. However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. (2)

The servant should hand over his affair to the One (Allaah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allaah chooses and decrees for him because of the good end result he hopes for. Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge, because it maybe that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this. When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself. He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he left with the choice he made for himself. (3)

If Allaah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. (a) If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhaarah (b) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allaah by asking Him to make a good choice for him. (4)

[a] Gratefulness: Imaam As-Sadi [may Allaah have mercy upon him] said:

لِتَسۡتَوُ ۥاْ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذۡكُرُواْ نِعۡمَةَ رَبِّكُمۡ إِذَا ٱسۡتَوَيۡتُمۡ عَلَيۡهِ وَتَقُولُواْ سُبۡحَـٰنَ ٱلَّذِى سَخَّرَ لَنَا هَـٰذَا وَمَا ڪُنَّا لَهُ ۥ مُقۡرِنِينَ
وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return! [Surah Az-Zukhruf. Verses 13-14]

Mentioned in the verses are the three pillars of gratitude, and they are: acknowledge Allaah’s blessings, proclaim Allaah’s Blessings, speak about them; praise Allah for it, and (c) submit to Allah and utilise these blessings to carry out acts of worship for the sake of Allaah (alone). This is because the intent behind the statement: [verily, to Our Lord we indeed are to return] is acknowledgement of recompense and to make preparations for it. The objective behind these favours is that they are an aid by way of which the slave seeks to fulfil the commands of Allaah. And regarding the statement: [And then may remember the favour of your Lord when you mount thereon]; this is a specific mention of the favour in that instance (i.e. at the time in which the person enjoys those favours), because blessings intoxicates many amongst the creation, makes them heedless, evil and ungrateful. Therefore, this state in which Allah commanded (a person to remember Him for His Favours) is a medication for this destructive ailment. When the servant of Allaah recalls that he is completely surrounded by the blessings of Allah and that nothing is from him;, but rather blessings are (from Allah) -its means are facilitated and its obtainment made easy (by Allaah), he submits to Allah, humbles him, thanks and Praises Allaah. And by way of this, he is given continuous blessings. [An Excerpt from Fataawa Sa’diyyah page: 61. slightly paraphrased]

[b]: What is Al-Istikhaarah? It is widespread amongst some people that Istikhaarah and seeking the best outcome in an affair is that one goes to the astrologers and soothsayers. This is in opposition to what is found in the Islamic legislation; rather Istikhaarah and seeking the best outcome in an affair is that one performs two optional Rak’ats and then supplicate with the legislated supplication. Jaabir Bin Abdillaah [may Allaah be pleased with him and his father] said, ”Allaah’s Messenger [peace and blessings of Allaah be upon him] used to teach us the way of doing Istikhaarah (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak`ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allaah! I seek the counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet [peace and blessings of Allaah be upon him] added that then the person should mention his (or her) need [i.e. the affair or task]. [Bukhaari: 1162] [Al-Haqeeqatush Shar’iyyah Fee Tafseeril Qur’aanil Adheem Was-Sunnatin Nabawiyyah. Page 95]

After Istikhaarah, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basree [may Allaah have mercy upon him] said, “By Allaah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited [the statement of Allaah]: [ And (the Believers) who (conduct) their affairs by mutual consultation]. [Surah AshShurah. Verse 38]

Al-Allaamah Zayd Bin Haadi [may Allaah have mercy upon him] said: Allaah [The Mighty and Majestic] commanded His Messenger Muhammad [sallal-laahu-alayhiwasallam] to consult his companions in some affairs: [And consult them in the affairs. Then when you have taken a decision, put your trust in Allah]. [Surah Aal Imran. Verse 159]

He [i.e. the Prophet] is the example to be followed by the Ummah, therefore when it is the case that Allaah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults (others) does not regret (thereafter InShaaAllaah) and the one who performs Istikhaarah will not fail (to achieve what is good for him or her)”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285. slightly paraphrased]

The One Consulted Must Fear Allaah: Abu Hurairah [(radiyallaahu-anhu) who said that the Messenger (sallal-laahualayhi-wasallam) said: [ The consultee is in a position of trust]. [Saheeh Sunan Abee Dawud. Number 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. Vol 4. Hadeeth 5062. page 259]

This hadeeth is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [Awnul Ahadis Samadi, Sharhu Al-Adab AlMufrad. Vol 1. Hadeeth Number 256. page 283]

Acknowledgment That Allaah Conceals The Numerous Faults of a Person, So Humility Should Be an Abiding Characteristic When Dealing With Others

Imaam Al-Qahtaanee [may Allaah have mercy upon him] said:

And You (Allaah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs and tongue- is Yours…. [Refer to first lines of Al-Qahtaanee’s Nooniyyah]

Question to Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] about the statement: “May Allaah have mercy upon a person who knows his limitations”, does this statement have an (established) source and has it been transmitted in a hadeeth?

Answer: I do not know of an (established) source for it; however its meaning is correct. (That is) because when a person knows his (limitations and worth), he will be humble in the presence of his Lord. He will worship Allaah and will know that he is not free from being in need of Allaah in the twinkling of an eye. If he knows himself, he will know his status amongst the people and this knowledge will (prevent) him from being haughty towards them- because haughtiness is from the major sins and looking down on the people is from the forbidden affairs. That is why when the Prophet (sallal-laahu-alayhi-wasallam) warned against haughtiness (or pride), they (i.e. the people) said: “Everyone of us loves that his clothes and shoes are nice;’’ so he (sallal-laahu-alayhi-wasallam) said: “Indeed, Allaah is beautiful and He loves beauty; haughtiness (or pride) is to reject the truth and look down on the people.” So when a person knows his (limitations and worth), he will know his rank amongst the people. He will place himself in his (rightful) place; humble himself in the presence of his lord and in the presence of Allaah’s creation. And whoever humbles himself to Allaah, Allaah will raise him. (5)

There’s No Return to This World After Death –

A Brief Rebuttal Against The Kufr of Reincarnation and Ar-Raj’ah

Abu Hurairah [may Allaah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “Between the two blowings of the trumpet (there would be an interval of forty)”. They said, “Abu Hurairah, do you mean forty days?” He said, ” I cannot say anything”. They said, “Do you mean forty months?” He said, “I cannot say anything”. They said, “Do you mean forty years?” He said, “I cannot say anything”. Then Allah would cause the water to descend from the sky and they (people) will sprout like vegetable. The only thing in a man which would not decay would be one bone (the tailbone) from which the whole frame would be reconstituted on the Day of Resurrection”. Abu Hurairah [may Allaah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “The earth would consume all of the son of Adam (i.e. after death) except his tailbone”. (6)

So, there a return to this earth or life of this world after death – neither in the form of any animal nor in the image of a human or Jinn; rather everyone confirmed dead is waiting for the resurrection and the judgment on the day of Judgement. The above hadeeth is enough as a rebuttal against the proponents of the Kufr (creed of disbelief) of the proponents of reincarnation as well as a rebuttal against some factions amongst the Raafidah Shiites who believe in Ar-Raj’ah. Imaam Barbahaaree (may Allaah have mercy upon him] stated, “The return to this world of those who have died (Ar-Raj’ah) is an innovation and is disbelief in Allaah, the Sublime. Whoever professes to believe it, is a disbeliever in Allaah and in this there is no doubt. Whoever believes in ar-raj-ah and says that Ali Ibn Abee Taalib is alive and will return before the Day of resurrection and says the same concerning Muhammad Ibn Ali, Ja’far Ibn Muhammad and Moosaa Ibn Ja’far and talks about the station of the Imaams and that they know the unseen, beware of them! They are disbelievers in Allaah, the Sublime”.

Al-Allaamah Saaleh al Fawzaan commented on the above statement saying: And concerning the statement of Imaam Barbahaaree: “Whoever believes in Ar-raj’ah”- This is with regards to the Shee’ah, for they say that the dead Imaams from ahlul bayt will return at the end of time, and that they will speak with justice, and that they will bring out Umar, Aboo Bakr and the sahaabah from their graves and burn them.

And concerning the statement of Imaam Barbahaaree: “Whoever professes to believe it, is a disbeliever in Allaah and in this there is no doubt”: The one who speaks with the statement of Ar-raj’ah in this manner, then no doubt he is a disbeliever in Allaah [The Mighty and Majestic]. And concerning the statement of Imaam Barbahaaree: “And says that Ali Ibn Abee Taalib is alive”: The extremists amongst the (raafidah shiites) say that Ali did not die and that he is in the clouds, and they worship him. (7)

Disbelievers In The Hereafter Are Losers

Allaah [The Exalted] said:

قُلۡ هَلۡ نُنَبِّئُكُم بِٱلۡأَخۡسَرِينَ أَعۡمَـٰلاً
ٱلَّذِينَ ضَلَّ سَعۡيُہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ يَحۡسَبُونَ أَنَّہُمۡ يُحۡسِنُونَ صُنۡعًا
أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِ رَبِّهِمۡ وَلِقَآٮِٕهِۦ فَحَبِطَتۡ أَعۡمَـٰلُهُمۡ فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَزۡنً۬ا
ذَٲلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا كَفَرُواْ وَٱتَّخَذُوٓاْ ءَايَـٰتِى وَرُسُلِى هُزُوًا

Say (O Muhammad ): “Shall We tell you the greatest losers in respect of (their) deeds? “Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! “They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight. “That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery. [Surah Al-Kahf. Verses 103-106]

Reminder:https://salaficentre.com/2021/10/17/an-example-of-the-restlessness-that-grips-a-disbeliever-in-the-afterlife-and-terrified-by-inevitable-departure-from-this-worldly-life/?s=08

Beware O Muslim RE or PSHE teacher! Do not enter into these subject matters except when you are able to clarify and make a distinction through the clarifications of the upright scholars of Ahlus Sunnah and their well-known reliable students. May Allaah bless protect us and you Aameen.


[Ref 1: An Excerpt from Tareequl Hijratayn. pages 9-10. slightly paraphrased]
[Ref 2: An Excerpt from ‘Al-Fawaa’id’ pages 203-204. slightly paraphrased]
[Ref 3: Al-Fawaa’id. page 204. slightly paraphrased]
[Ref 4: Al-Fawaa’id 259. slightly paraphrased]
[Ref 5: Noor Alad-Darb: cassette: 250]
[Ref 6: Saheeh Muslim. Number 2955]

Salafi Centre Appeal 2020

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