Masjid Tulay in Frame, Jolo Sulu Southern Philippines
Alhamdulillahi Wahdah, Wassalatu Wassalamu 'ala Man Laa Nabiyya Ba'dah
All Praise is due to Allah alone, Salutations and Peace (of Allah) be upon whom no Prophet would come after.
What follows is an assignment in Aqeedah 102 concerning the issue of whether we will be resurrected naked or with clothes in Yaumil Qiyaamah. There are two apparently contradicting hadeeth cited in this issue.
First Hadeeth is the hadeeth of Aisha in Bukhari: "People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.”
Second Hadeeth is from Abu Sa'eed al Khudri in Abu Dawood: "Indeed the dead will be resurrected in the clothes in which they die"
Please note that both hadeeth are Saheeh (Authentic) but the hadeeth in Bukhari is stronger than in Abu Dawood. In hadeeth terminology, if two saheeh hadeeth seems to contradict each other, the weaker one is called Shaadh or Odd. This is normally rejected. However in this case, there is no need to reject this hadeeth (the second one) because its meaning can be supported figuratively. The 'clothes' here figuratively means 'the state of Emaan when one dies' or our state of Taqwa.
Read on pls.
1. Why do we interpret clothes as deed in the hadeeth about resurrection while we interpret the Balance (Al Meezan) literally not as a symbol of justice?
This is because it is obligatory to keep the implications of the obvious meanings of the texts without any changes.
In the hadeeth of ‘clothes’, there are sufficient evidence for us to interpret it in other than its literal and obvious meaning.
The hadeeth of Abu Sa’eed al Khudree mentions the saying of the Prophet صل الله عليه وسلم ‘Indeed the dead will be resurrected in the clothes in which they die’, the understanding of this hadeeth has to be understood in its metaphorical sense because:
First: There are ahaadeeth that mention people being resurrected naked like the hadeeth of Aisha in which she reported hearing from the Prophet صل الله عليه وسلم “People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.” Also the hadeeth of Ibn Abbas that mentions “the first person who will be clothed on the Day of Resurrection will be Abraham”. These ahadeeth are apparently contradicting the hadeeth of Abu Sa’eed above. Technically these two ahaadeeth are stronger being reported by Bukhari and Muslim while that of Abu Sa’eed is from Abu Dawood. But as long as the meaning of the hadeeth can be harmonized then there is no need to reject the latter.
Second are the ahaadeeth that people will be resurrected according to their state of faith or actions. Example of which is the hadeeth of Jaabir who related from the Messenger of Allaah صل الله عليه وسلم “Every slave will be resurrected doing whatever deed he died doing” and hadeeth of Ibn Abbaas concerning a man who died during hajj upon whom the Prophet صل الله عليه وسلم remarked “…he will be resurrected on the Day of Resurrection reciting the Talbiyyah” Other hadeeths concerning the Shaheeds being resurrected according to how they die as martyrs are also included.
Third Metaphorically the word clothing has been associated in the Qur’an to Taqwa “…And the clothing of piety is better” (7:26). Thus the word “clothing” in the hadeeth of Abu Sa’eed can be taken to mean “taqwa” a state of faith or deed.
Therefore in the light of the above narrations it is clear that we cannot understand the hadeeth of Abu Sa’eed in its literal sense since its obvious meaning would then contradict stronger narrations. Yet we cannot reject it entirely since its other meaning is in harmony with other authentic narrations such as it being understood as a state of faith (i.e. taqwa).
On the other hand, the narrations concerning the Balance has no other narrations that could qualify it in anyway. Thus we should understand it according to its literal and obvious meaning.
Wallahu Alam
All Praise is due to Allah alone, Salutations and Peace (of Allah) be upon whom no Prophet would come after.
What follows is an assignment in Aqeedah 102 concerning the issue of whether we will be resurrected naked or with clothes in Yaumil Qiyaamah. There are two apparently contradicting hadeeth cited in this issue.
First Hadeeth is the hadeeth of Aisha in Bukhari: "People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.”
Second Hadeeth is from Abu Sa'eed al Khudri in Abu Dawood: "Indeed the dead will be resurrected in the clothes in which they die"
Please note that both hadeeth are Saheeh (Authentic) but the hadeeth in Bukhari is stronger than in Abu Dawood. In hadeeth terminology, if two saheeh hadeeth seems to contradict each other, the weaker one is called Shaadh or Odd. This is normally rejected. However in this case, there is no need to reject this hadeeth (the second one) because its meaning can be supported figuratively. The 'clothes' here figuratively means 'the state of Emaan when one dies' or our state of Taqwa.
Read on pls.
1. Why do we interpret clothes as deed in the hadeeth about resurrection while we interpret the Balance (Al Meezan) literally not as a symbol of justice?
This is because it is obligatory to keep the implications of the obvious meanings of the texts without any changes.
In the hadeeth of ‘clothes’, there are sufficient evidence for us to interpret it in other than its literal and obvious meaning.
The hadeeth of Abu Sa’eed al Khudree mentions the saying of the Prophet صل الله عليه وسلم ‘Indeed the dead will be resurrected in the clothes in which they die’, the understanding of this hadeeth has to be understood in its metaphorical sense because:
First: There are ahaadeeth that mention people being resurrected naked like the hadeeth of Aisha in which she reported hearing from the Prophet صل الله عليه وسلم “People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.” Also the hadeeth of Ibn Abbas that mentions “the first person who will be clothed on the Day of Resurrection will be Abraham”. These ahadeeth are apparently contradicting the hadeeth of Abu Sa’eed above. Technically these two ahaadeeth are stronger being reported by Bukhari and Muslim while that of Abu Sa’eed is from Abu Dawood. But as long as the meaning of the hadeeth can be harmonized then there is no need to reject the latter.
Second are the ahaadeeth that people will be resurrected according to their state of faith or actions. Example of which is the hadeeth of Jaabir who related from the Messenger of Allaah صل الله عليه وسلم “Every slave will be resurrected doing whatever deed he died doing” and hadeeth of Ibn Abbaas concerning a man who died during hajj upon whom the Prophet صل الله عليه وسلم remarked “…he will be resurrected on the Day of Resurrection reciting the Talbiyyah” Other hadeeths concerning the Shaheeds being resurrected according to how they die as martyrs are also included.
Third Metaphorically the word clothing has been associated in the Qur’an to Taqwa “…And the clothing of piety is better” (7:26). Thus the word “clothing” in the hadeeth of Abu Sa’eed can be taken to mean “taqwa” a state of faith or deed.
Therefore in the light of the above narrations it is clear that we cannot understand the hadeeth of Abu Sa’eed in its literal sense since its obvious meaning would then contradict stronger narrations. Yet we cannot reject it entirely since its other meaning is in harmony with other authentic narrations such as it being understood as a state of faith (i.e. taqwa).
On the other hand, the narrations concerning the Balance has no other narrations that could qualify it in anyway. Thus we should understand it according to its literal and obvious meaning.
Wallahu Alam
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