Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/178)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

As for the consensus of the Muslims: all Muslims say in their prayers, “I seek refuge in Allah from the punishment of Hell and from the punishment of the grave”—even the laypeople, who are neither scholars nor among those qualified to establish consensus.

As for the apparent meaning of the Quran, consider Allah Most High’s statement concerning the people of Pharaoh:

“The Fire—they are exposed to it morning and evening. And on the Day the Hour is established, admit the people of Pharaoh into the severest punishment.” [Surah Ghafir]

He says, “The Fire—they are exposed to it morning and evening,” then says, “And on the Day the Hour is established, admit the people of Pharaoh into the severest punishment.” There is no doubt that their exposure to the Fire is so that its punishment may afflict them. Allah Most High also says:

“If only you could see when the wrongdoers are in the agonies of death, while the angels stretch forth their hands, saying, ‘Release your souls! Today you will be recompensed with the punishment of humiliation for having said about Allah other than the truth and for having arrogantly turned away from His verses.’” [Surah al-An'am: 93]

They cling tightly to their souls, unwilling for them to depart: “Today you will be recompensed with the punishment of humiliation for having said about Allah other than the truth and for having arrogantly turned away from His verses.” [Surah al-An'am: 93]

Thus, He says, “Today.” The definite article here denotes something present and immediate—that is, the present day on which they die: “Today you will be recompensed with the punishment of humiliation for having said about Allah other than the truth and for having arrogantly turned away from His verses.” [Surah al-An'am: 93]

This apparent indication of the Quran is almost explicit, for the two verses we have mentioned are nearly explicit on this matter.

The second aspect: Does it affect the body, the soul, or both?

The answer: The basic principle is that it affects the soul, for after death the ruling pertains to the soul, while the body is an inert corpse. This is why the body requires no sustenance to remain; it neither eats nor drinks, but is consumed by insects. But Shaykh

وأمَّا إجماع المسلمين: فلأن جميع المسلمين يقولون في صلاتهم: «أعوذُ بالله من عذاب جهنَّم، ومِن عذاب القبر»، حتى العامَّة الذين ليسوا من أهل الإجماع، ولا من العلماء. وأما ظاهر القرآن: فمثل قوله تعالى في آل فرعون: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ *﴾ [غافر] قال: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ ثم قال: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ ولا شَكَّ أن عَرْضهم على النَّارِ مِن أجل أن يصيبهم مِن عذابها، وقال تعالى: ﴿وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمْ﴾ [الأنعام: ٩٣] فهم يَشِحُّون بأنفسهم لا يريدون أن تخرج ﴿الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ﴾ [الأنعام: ٩٣]. فقال: ﴿الْيَوْمَ﴾ «أل» هنا للعهد الحضوري، يعني: اليوم الحاضر الذي هو يوم وفاتهم ﴿تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ﴾ [الأنعام: ٩٣] وهذا الظَّاهر من القرآن يكاد يكون كالصَّريح؛ لأن الآيتين اللتين ذكرناهما كالصَّريح في ذلك. الوجه الثاني: هل هو على البدن، أو على الرُّوح، أو عليهما؟ الجواب: الأصلُ أنَّه على الرُّوح؛ لأن الحُكْمَ بعد الموت للرُّوح، والبدن جُثَّة هامدة، ولهذا لا يحتاج البدن إلى إمداد لبقائه، فلا يأكل ولا يشرب، بل تأكله الهوام، لكن قال شيخ