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18-08-2025, 09:54 AM
Imam Nasser Muhammad Al-Yamani
21st Muharram 1432 AH
27th December 2010 CE
2:18 AM
(According to the official time of Mekka; Mother of towns)
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The Awaited Mahdi gives a Ruling from the Clear Reminder (the Qur’an): The Torment for Disbelievers after Death is in the Fire, and he denies the Torment of the grave, declaring it a Fabrication of Human Devils…
In the name of Allah, the Most Gracious, the Most Merciful:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (56)
— The Almighty has spoken the truth [Surah Al-Ahzab, 33:56]
– A hypothetical question posed by a questioner:
"What is your position, O Nasser Muhammad Al-Yamani?"
And the answer:
Indeed, I am the Caliph of Allah over the Muslims and all humankind. Allah has chosen me above you and granted me greater knowledge of the true interpretation of the Qur’an, surpassing that of the scholars among Muslims, Christians, and Jews. None can debate me using the Qur’an without my establishing the proof against them—clear and decisive knowledge drawn from the firm verses of the Great Qur’an. This is a binding condition upon me, not a false claim: that the evidence I present must come from the clear and definitive verses of the Book, accessible to both your scholars and your laypeople. I have been tasked to judge between the scholars of Islam in truth by the decree of Allah concerning that in which they differ, and to unite their ranks after they have divided their religion into sects and factions—each group rejoicing in what they have of knowledge. Yet most of their religious knowledge is speculative and of no real value in establishing the truth. This is because they have followed conjectural knowledge that may be right but may also be wrong. And then you hear one of them say: “If I am right, it is from Allah; if I am wrong, it is from myself and Satan!” But speculative knowledge is forbidden in the religion of Allah—He has prohibited the scholars of the Ummah from speaking to their people about Allah without having certain knowledge that it is the truth from their Lord. Indeed, it is Satan who commands them to speak about Allah without knowledge of whether it is truly from their Lord.
And Allah the almighty said:
إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (169)
[Surah Al-Baqarah, 2:169]
And the command of Satan is always in opposition to the command of the Most Merciful, in direct contradiction to what is stated in the Clear Book.
And Allah the Exalted said:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (33)
[Surah Al-A‘raf, 7:33]
Q2 – But O Nasser Muhammad Al-Yamani, what the scholars of the Ummah are doing is merely ijtihād (independent reasoning). You will not find just a single scholar swearing by Almighty Allah that he speaks nothing but the truth; rather, you will find many scholars, after completing their fatwa to the people, saying: "And Allah knows best"—because they do not have certain knowledge that their verdict is indeed the truth. They only strive to search for supporting evidence in the narrations and hadiths found in the inherited Prophetic Sunnah, and based on that, they issue their religious verdicts.So the question that presents itself is this: Is this, in fact, the definition of ijtihād?
A2 – Know, O seekers of truth, that ijtihād (independent reasoning) does not mean to speak about Allah that which you do not know with certainty to be the truth from the Lord of the worlds. This is because Allah has commanded the seeker of knowledge not to follow speculative knowledge, which is of no value in establishing the truth, as it lacks the true authority of knowledge from the Most Merciful—knowledge in which there is no doubt.Indeed, they will find the definitive authority of knowledge from the Most Merciful in the clear verses of His Great Book, the Qur’an, concerning the matters over which they differ—if they are truly following the Book of Allah and the true Sunnah of His Messenger.But those who rejoice in the knowledge they possess from narrations and hadiths and turn away from the clear and decisive verses of the Book—which are clear to both the learned and the layperson—no one shall protect them from the torment of Allah.
This is in accordance with the saying of Allah the Almighty:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An‘am, 6:93]
And whoever recognizes the truth in the clear and decisive verses of Allah, yet then chooses to follow what contradicts them in hadiths and narrations, has acted arrogantly toward the truth. Such a person is like those who disbelieve in the Great Qur’an. Indeed, the misstep of a single scholar can lead to the misguidance of an entire generation. Those who speak about Allah without certain knowledge that what they say is the truth from their Lord have not only misled themselves but have led their followers astray as well.This is because the gravest matter in religion is to speak about Allah without knowing for certain that it is the truth from the Lord of the worlds—without any doubt—because speculation can never substitute for truth.A scholar who follows conjectural knowledge—knowledge that may be correct or may be wrong—risks causing the misguidance of a whole nation if he is wrong.
And Allah the Almighty said:
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (144)
[Surah Al-An‘am, 6:144].
This is because true authority from the Most Merciful must be clear and evident to all.
And Allah the Exalted said:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15].
And perhaps one of the scholars of the Ummah might be tempted to say: "What’s the matter with you, O Nasser? You interpret the verse in support of your own mission! But this verse was revealed concerning those who worship idols. Their Lord’s messengers said to them:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15]
Meaning: Why do they not bring clear authority from the Most Merciful to justify worshipping idols besides Him—evidence that their Lord has permitted such worship?" Then Imam Nasser Muhammad Al-Yamani responds and says: I am well aware of that. But what we seek to extract from this verse is the principle that true authority in knowledge must be clear and evident to all.
That is why the messengers said:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15]
Yet the nations of the prophets refused to follow Allah’s messengers, who were establishing the proof against them with the clear verses of the Book from their Lord.Their people turned away from following what Allah had revealed and obstinately insisted on blindly following their forefathers without reflection—without asking whether what they found their forefathers upon was acceptable to sound reason and logic.
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ (170)
[Surah Al-Baqarah, 2:170]
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ (104)
[Surah Al-Ma’idah, 5:104]
And Allah the most high said:
وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (28)
[Surah Al-A‘raf, 7:28]
And their only argument was:
قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ (74)
[Surah Ash-Shu‘ara, 26:74]
They claim their forefathers were wiser and more knowledgeable than they are—thus, they believe their forefathers must have had profound wisdom in what they practiced, and so they blindly followed them without using their own reason or intellect in the least.
And they said:
إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِينَ (137)
[Surah Ash-Shu‘ara, 26:137]
They said to the messengers of their Lord: “We will not follow you—we shall follow our forefathers instead. So do not tire yourself,” as in the verse:
سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ (136)
[Surah Ash-Shu‘ara, 26:136]
So Allah responded to them in truth, saying:
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (6)
[Surah Al-Baqarah, 2:6]
Because they are obstinately committed to following those who came before them with blind
imitation, without pondering or reflecting upon the path their forefathers followed.
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ (21)
[Surah Luqman, 31:21]
They refused to follow the clear verses of the Book from their Lord.
And Allah said:
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ
[Surah Saba’, 34:43]
Their misguidance stems from the fact that they found their forefathers astray, so they followed their misguidance without using their own intellect.
And Allah the Exalted said:
إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ (69)
[Surah As-Saffat, 37:69]
And Allah the Exalted said:
بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ (22)
[Surah Az-Zukhruf, 43:22]
Thus it has become clear to you that the cause of misguidance among all nations has been the blind pursuance of those who came before them.The prophets of Allah called them to use reason and sound intellect—to reflect upon what they had inherited from their forefathers and to ask themselves: What does our intellect judge about the ways of our ancestors? But the misguided nations—those who followed blindly—refused to use their minds to question the path of their forefathers, insisting that their forefathers were more knowledgeable and wiser than they are. Therefore, blind imitation and the abandonment of rational thought became the very reason for the nations’ deviation from the truth.
And Allah the Exalted said:
وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ (23)
[Surah Az-Zukhruf, 43:23]
Likewise, those who divided their religion into sects among the Muslims blindly follow their scholars who preceded them, without giving themselves a chance to use their own reasoning in the matter. And if the clear argument is established against them—especially in a matter that contradicts logic and reason, as found in the decisive verses of the Great Qur’an—they say: “Are you more knowledgeable than Muhammad, the Messenger of Allah, and his Companions, peace and blessings be upon them all? Verily, Muhammad the Messenger of Allah, peace and blessings of Allah be upon him and his family, explained the Qur’an to his Companions, and thus the true interpretation of the Qur’an was passed down to us—since none knows its interpretation except Allah. But He taught it to His Messenger peace and blessings of Allah be upon him and his family, who in turn taught it to his Companions. So we follow what we found our forefathers upon: those who followed the narrations and hadiths of the Prophet, whether transmitted through the Imams of Ahl al-Bayt as the Shia follow, or through the Companions in general as the Sunnis follow.” Then, we establish the proof against both the Shia and Sunni scholars, and I say:
O scholars of Shia and Sunnah! Verily, all of you are Sunnis in the sense that you only follow the narrations and hadiths of the Sunnah, and your main concern is whether the narration was reported by trustworthy individuals. Even if the narration contradicts the decisive verses of the Book of Allah, you will not follow the verses of the Book as long as—according to your assumption—the hadith or narration was transmitted by trustworthy people! In that case, you are neither upon the Book of Allah nor upon the true Sunnah of His Messenger, O Shia and Sunnis, if you follow what contradicts the clear verses of Allah’s Book through hadiths and narrations of the Sunnah. That’s because any hadith that contradicts the decisive verses of the Qur’an is not from Allah or His Messenger, if you would only reason. Do you not realize that Imam Nasser Muhammad Al-Yamani believes in the Sunnah of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him and his family, that it is from Allah just as the Qur’an is from Him? And for that reason, if I were to reject an authentic hadith, I would certainly be rejecting a verse of the Qur’an—since the Qur’an would give the exact same verdict as that authentic hadith.
Let me give you an example of this, with Allah’s verdict to the Muslim scholars who differ in religion: Allah commanded them to appoint Him alone as the judge among them in what they differ.
Allah the Exalted said:
وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (10)
[Surah Ash-Shura, 42:10]
This is because the ruling of Allah will be found awaiting them in the decisive Book of Allah, which He has sent down with knowledge from Him, concerning what they dispute about—as the details of the Book are spread throughout its verses.
Allah the Exalted said:
أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا
[Surah Al-An'am, 6:114]
And perhaps one of the scholars of the Ummah would interrupt me and say:
“O Nasser Muhammad Al-Yamani, you have argued with us extensively—so why don’t you present your conclusive proof against us and clearly show us the specific belief in which we merely followed our forefathers without using our reasoning?”
Then Imam Nasser Muhammad Al-Yamani would respond and establish the argument upon them with the truth—presenting the definitive proof from the very sources they claim to uphold. I establish the case with evidence from the authentic Prophetic Sunnah and the clear verses of the Book of Remembrance (the Qur’an). And I say:
I bear witness before Allah, the One, the All-Compelling, that I am the Awaited Mahdi, and I give the following religious ruling: I affirm the torment after death in Hellfire, and I deny the concept of intermediate torment in the grave. Indeed, the so-called torment in the grave is a fabrication by the devils among mankind, those who outwardly profess faith while inwardly concealing disbelief. Their goal is to turn people away from believing in the torment that occurs after death. These devils among humans know full well that disbelievers from among mankind will find nothing of what Muslims believe concerning grave torment:
They will not find that the grave constricted the body of the disbeliever until it crushed his ribs. They will not find that fire ignited in his grave and burned him. They will not find that the disbeliever’s body shifted or moved in the grave at all. Rather, he is found just as his companions placed him in the grave—he does not move an inch. For if the soul had returned to the body for reckoning and torment, then the body would have moved from the position it was left in—whether to the left or the right, or face-down, or on the back—even if the soul returned for a minute. That is what logic and reason would dictate. And so, they (disbelievers) used logic and reason to establish evidence against Muslims, concluding that none of what Muslims claim concerning grave torment is borne out in actual fact. And thus, many people turned away from entering the religion of Islam due to these beliefs—which reality did not confirm. As a result, the devils among humans, who outwardly pretend to be believers while hiding their disbelief, succeeded in spreading the fabrication of grave torment—a belief for which Allah revealed no authority in His clear Book. Was not the Qur’an revealed to mankind to warn them of the torment of Allah, the One, the All-Compelling? Yet Allah (Glorified is He) emphasized to mankind the reality of torment immediately after death, inflicted on the soul, not the body. Allah casts their souls into Hellfire on the very day He destroys the wrongdoers.
Allah the Exalted said:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An'am, 6:93]
And this is a clear proof from the decisive verses of the Glorious Qur’an that the torment after death befalls the soul and not the body. The soul is cast into the Fire of Hell after it separates from the body, for the body becomes lifeless once the soul departs, as the secret of life lies within the soul. Thus, the wretched soul is thrown into Hellfire after its departure from the body. The angels of the Most Merciful strike the bodies of the criminals—strikes so intense and severe without causing bleeding. And they say to the disbelievers: “Bring out your souls! “Meaning: Separate yourselves from your bodies, for today you will be recompensed with the humiliating torment, since the torment at the moment of death is upon the soul and not the body.
So, the angels of the Most Merciful will say to the people of the Fire:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
Now, the question arises: How do the angels of the Most Merciful who are tasked with striking them know that they used to utter falsehood about Allah, and that they were arrogant toward His signs? The answer is found in the decisive Book of Allah:
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ (61)
[Surah Al-An’am, 6:61]
Thus, the true interpretation of the angels’ words becomes clear:
أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
This is because the angels of death are none other than the same guardian angels who have accompanied you throughout your life, fully aware of all that you did—they were never absent from you. These are the angels of death: Raqeeb and ‘Ateed, messengers of the Lord of the worlds, assigned to each human from the very beginning. When the decreed time recorded in the the written book arrives, they seize the soul by Allah’s command without any shortcoming, Even after death, they remain appointed over the soul. If the deceased is among the people of Hellfire, then once they extract the soul from the body, they carry it away while it screams, though you do not hear the soul’s screams after it has departed. It cries out, “Woe to me! Where are you taking me?”—because it has already been struck severely, and it knows that after this torment, it will be cast into Hellfire. They know this from the words of the angels of the Most Merciful, who told them what would happen after their souls are separated from their bodies: they will be hurled into the blazing Fire. That is precisely what the angels mean when they say at the moment of death:
أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
And I say to you, O scholars of the Islamic Ummah—will you not give me a fatwa: Did Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him and his family, not pass by the inhabitants of the Fire on the night of al-Isrāʾ wal-Miʿrāj and see them being punished in the Fire of Jahannam, in confirmation of the saying of Allah the Exalted:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[Surah al-Muʾminūn; 23:95]
For indeed, Allah showed His Messenger, peace and blessings of Allah be upon him and his family, during the night journey (Isrāʾ wal-Miʿrāj) some of the great signs of His Lord, among them the Great Fire (al-Nār al-Kubrā), the Garden of Abode (Jannat al-Maʾwā) near the Tree of the farthest point (Sidrat al-Muntahā), and the Great Throne (al-ʿArsh al-ʿAẓīm). In confirmation of Allah’s words:
مَا كَذَبَ الْفُؤَادُ مَا رَأَى (11) أَفَتُمَارُونَهُ عَلَى مَا يَرَى (12) وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (13) عِنْدَ سِدْرَةِ الْمُنْتَهَى (14) عِنْدَهَا جَنَّةُ الْمَأْوَى (15) إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (16) مَا زَاغَ الْبَصَرُ وَمَا طَغَى (17) لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (18)
[Surah al-Najm, 53:11–18]
Among these great signs that Muhammad, the Messenger of Allah (ṣallallāhu ʿalayhi wa ʾālihi wa sallam), witnessed was the Hellfire which Allah had promised for the disbelievers, and the Garden which He had promised to the righteous. This was in fulfillment of Allah’s true promise in His Book:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[Surah al-Muʾminūn; 23:95]
So then, O scholars of the Muslims, why did you follow the fabrications of the devils—those who outwardly display faith but inwardly harbor disbelief? For they are the ones who issued the fatwa to you that the torment of the Barzakh after death takes place in the grave, in the “pit of loins” Yet behind this lie lies a malicious and cunning scheme. Al-Bukhārī, Muslim, and those like them did not doubt these ḥadīths, because on the surface they seemed frightening to the disbelievers and a source of deterrence. Thus, they assumed them to be from the Prophet (ṣallallāhu ʿalayhi wa ʾālihi wa sallam), when in fact they were from the forgeries of the human devils who pretend to be believers while plotting against Allah, His Messenger, and the believers. For indeed, these devils among mankind know that the rope of lies is short—meaning that lies are soon exposed. So what happens is that disbelievers eventually dig up the graves of their dead, searching for the torment that Muslims claim exists therein. And when they find nothing of what the Muslims have claimed, they turn away from following the Book of Allah—the Glorious Qur’an—believing that the fatwa about torment in the grave must be in the Qur’an itself. But in truth, the scholars of Islam know full well that Allah did not say the torment after death occurs in a hole in the grave—far exalted is Allah above what they claim! Rather, Allah issued a clear fatwa in His decisive Book that He causes the disbelievers who deny the Messengers to enter immediately into the Fire of Jahannam after He destroys them. Just as He did with the people of Nūḥ and those after them:
مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا (25)
[Surah Nūḥ, 71:25]
This torment in the Fire is a separate torment before the torment of the Day of Judgment, in confirmation of the saying of Allah the Exalted:
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58)
[Surah Ṣād, 38:55–58]
So come, let us follow the events of the torment that the disbelievers face in the Barzakh (intermediate realm) after Allah destroys them and admits them directly into His Fire upon their death, in confirmation of the saying of Allah the Exalted:
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58)
[Surah Nuh, 71:25]
That is the torment of Barzakh in the Fire, where they remain from the time of their destruction until the Day of their resurrection, as confirmed in His saying:
فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (106) خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ (107)
[Surah Hud, 11:106–107]
But O my beloved ones whom I love for the sake of Allah, come, let us follow together the unfolding of events in this torment in the Fire that is distinct from the torment of the Day of Reckoning. Allah the Exalted said:
هَذَا وَإِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ (55) جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58) هَذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ لَا مَرْحَبًا بِهِمْ إِنَّهُمْ صَالُو النَّارِ (59) قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا فَبِئْسَ الْقَرَارُ (60)
[Surah Sad, 38:55–60]
Notice how the angels of the Most Merciful, the keepers of Hell, speak to the new arrivals—those who had denied the messengers of their Lord and were thus destroyed. The keepers of Hell say to their forefathers: “Rejoice in your offspring who followed you in blind imitation and rejected the messengers of their Lord! For here they are, brought down to you by the angels of death from the earth—so welcome them!” Then the dwellers of the Fire respond:
لَا مَرْحَبًا بِهِمْ إِنَّهُمْ صَالُو النَّارِ (59)
[Surah Sad, 38:59]
And the newly arrived guests reply to them:
قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا فَبِئْسَ الْقَرَارُ (60)
[Surah Sad, 38:60]
This is because they followed their ancestors in blind imitation, failing to use the faculty of intellectual sight that Allah had given to humankind—distinguishing them from animals. Then the new arrivals in the Fire look around—left and right—hoping to find those they had killed in the worldly life, believing them to be evil for abandoning their ancestral deities and following the messengers of their Lord. But they do not find them among the disbelievers in the Fire. So they say:
وَقَالُوا مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ (62) أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ (63) إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (64) قُلْ إِنَّمَا أَنَا مُنْذِرٌ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ (65) رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ (66) قُلْ هُوَ نَبَأٌ عَظِيمٌ (67) أَنْتُمْ عَنْهُ مُعْرِضُونَ (68) مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:62–69]
So, O people of understanding, consider the statement of Allah:
إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (64)
[Surah Sad, 38:64]
You have now seen their quarrelling. Then reflect on the statement of Allah:
مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:69]
This is because the Fire is located in the cosmic realm beneath the earth, not within the heavens. Thus, Allah said:
قُلْ هُوَ نَبَأٌ عَظِيمٌ (67) أَنْتُمْ عَنْهُ مُعْرِضُونَ (68) مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:67–69]
Therefore, the torment of Barzakh before the Day of Judgment is in the Fire, not in a grave to cover as-saw'ah (loins). So why did you mislead yourselves and your communities by failing to reflect on the verses of the Book, and by abandoning it—claiming that no one knows its interpretation except Allah? That is a fabrication against Allah! Nowhere in the definitive verses of the Book does Allah say that none knows the interpretation of the Qur'an except Him. Rather, it is known to you that what is referred to are the mutashabihat (ambiguous verses), whose full interpretation is known only to Allah—not the muhkamat (clear and decisive verses), which are evident to both the learned and the layperson among you. As Allah says:
وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ (99)
[Surah Al-Baqarah, 2:99]
Then how can you claim that none knows the interpretation of the Qur'an except Allah, as you allege? If that were true, then why does Allah command you to ponder over the decisive verses of the Book? As Allah states:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)
[Surah Sad, 38:29]
By Allah, O my people, you will never be able to overcome al-Imam al-Mahdi Nasser Muhammad Al-Yamani with the Qur’an, even if you were to support one another. And do you know why? It is because al-Imam al-Mahdi is among those of sound understanding—those about whom Allah said:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)
[Surah Sad, 38:29]
I have not turned away from the Book of Allah as you have, abandoning it in favor of narrations and traditions—accepting the good and the evil of them alike, making no distinction between truth and falsehood. What an astonishing thing! How can light and darkness coexist in your hearts? You believe in the story of the Night Journey and Ascension (Isrā’ wa al-Mi‘rāj), and you believe that Muhammad, the Messenger of Allah—peace and blessings be upon him and his family—witnessed the disbelievers being tormented in the Fire, and was asking: "O my brother Jibril, who are these?" And he replied: "These are the ones who used to do such-and-such." That is in confirmation of the saying of Allah:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[surah Al-Mu’minun, 23:95]
Yet strangely, you believe in both truth and fabricated falsehood together! You believe that the disbelievers are being punished in the Fire during the Barzakh (interim) phase after death—thus affirming the story of the Prophet's Night Journey, while also believing the falsehood that they are being tormented in their graves! Indeed, this is a strange matter, O people of understanding! How can you believe in both the truth and in invented falsehood at the same time? How can light and darkness be gathered together? Will you not then use your reason? And yet, you know that the Fire is a visible, tangible reality. If the graves truly burned with fire, then the stones that you place as a ceiling over your dead before covering them with soil would have melted, because the Fire that Allah promised—the Fire whose fuel is men and stones—is of immense heat. But the human devils, who outwardly appear to be believers while inwardly hiding disbelief, have invented the myth of grave torment to give the disbelievers a rational argument against you. One of them may say: “O Muslims, come! Let us exhume the grave of the most staunch enemy of Islam and Muslims. Let us see—has it truly turned into a blazing fire?”
Then, Muslims and atheists and deniers of life after death gather to witness it, and they find none of what the Muslims had claimed. Thus the disbelievers gain an upper hand using the argument of reason and logic. Will you not then reflect? And indeed, We have already taught you that some fabricated ḥadīths are such that only the utterly foolish would not doubt them—like the forged narration falsely attributed to the Prophet ﷺ and his noble Companions, in which it is said:
"I have been commanded to fight the people until they testify that there is no deity but Allah, and that Muḥammad is the Messenger of Allah, and establish ṣalāh, and pay zakāh. If they do so, then they have protected from me their blood and their wealth, except by the right of Islām, and their reckoning is with Allah."
— End of quote.
As for those fools who do not reflect at all, they would not doubt such a ḥadīth for a moment. And so they go astray because of it, and lead others astray—killing the disbelievers under the pretext of their disbelief, as though Allah had permitted them to shed their blood and seize their wealth. Then the Awaited al-Imām al-Mahdī says to the cattle—those preachers upon pulpits who do not think: What do you have to say about the command of Allah to His Messenger in the clear verses of the Qur’ān? For you will certainly find that Allah's command contradicts this oppressive claim. Rather, the human devils want disbelievers to become hostile towards your religion in every place—as if they do not show hostility towards you, you will attack them, spilling their blood, plundering their wealth, and taking their women as captives under the pretext that they are disbelievers. May Allah fight you! You who follow the command of Shayṭān—he and his allies want to make people hate the religion of Islām and the Muslims, so that they end up waging war against Islām and the people of Islām. So fear Allah! You who abandon the command of the Most Merciful to His Prophet, as He says:
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ (99)
[Sūrah Yūnus, 10:99]
لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ (256)
[Sūrah al-Baqarah, 2:256]
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا (29)
[Sūrah al-Kahf, 18:29]
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ
[Sūrah al-Kahf, 18:29]
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (27) لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (28)
[Sūrah at-Takwīr, 81:27–28]
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (40)
[Sūrah ar-Ra‘d, 13:40]
So how could Muhammad, the Messenger of Allah—peace and blessings be upon him and his family—go against the command of his Lord in His decisive Book and say:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muhammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh.”
— End of quote
Do you not see, O people, the reality of applying the Divine Law (al-nāmūs) to expose fabricated hadith, exactly as Allāh taught you? That you will indeed find much contradiction between such ḥadīths and the decisive verses of the Noble Qur’ān. As Allāh the Exalted says:
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا (81) أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا (82)
[Sūrat al-Nisāʾ, 4:81–82]
So how is it that Allāh says to His Prophet in His decisive Book:
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (40)
[Sūrah ar-Ra‘d, 13:40]
Then how can the Prophet contradict the command of his Lord to him in His decisive Book and say:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muḥammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh”?
— End of quote
Perhaps one of the bovine-minded, who do not reflect, from among the pulpit-preachers—those who have misguided themselves and misled their Ummah by teaching Muslims that which contradicts the decisive Book of Allāh while thinking they are rightly guided—will interrupt me and say: “Hold on, hold on, O Nasser Muḥammad al-Yamānī the deluded one! I shall refute you using evidence from the Book of Allāh and the Sunnah of His Prophet, and I shall silence you with the truth, O Nasser Muḥammad al-Yamānī. Here is the following:
1. Ṣaḥīḥ al-Bukhārī, Book of Faith, Chapter: ‘But if they repent and establish the prayer and give the zakāh, then let them go their way,’ Hadīth No. 24.
Reported by ʿAbdullāh ibn Muḥammad al-Musnadī, who said: ʿAbū Rawḥ al-Ḥaramī ibn ʿUmārah reported to us, from Shuʿbah, from Wāqid ibn Muḥammad, who said: I heard my father report from Ibn ʿUmar that the Messenger of Allāh said:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muḥammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh.”
2. Ṣaḥīḥ Muslim, Book of Faith, Chapter: ‘Command to fight the people until they say: Lā ilāha illā Allāh, Muḥammad is the Messenger of Allāh,’ Hadīth No. 30.
Narrated by Abū al-Ṭāhir, Ḥarmalah ibn Yaḥyā, and Aḥmad ibn ʿĪsā. Aḥmad reported to us, and the others said: Ibn Wahb informed us, from Yūnus, from Ibn Shihāb, who said: Saʿīd ibn al-Musayyab reported to me that Abū Hurayrah told him that the Messenger of Allāh said:
“I have been commanded to fight the people until they say: ‘There is no deity but Allāh.’ Whoever says it, his wealth and his life are protected from me—except by its due right—and his reckoning is with Allāh.”
— End of quote
Then al-Imām al-Mahdī Nasser Muḥammad al-Yamānī responds to him and says:
But you are debating with the Awaited Mahdī who does not believe in part of the Book and reject part of it like you do. And I shall bring you the true explanation for the saying of Allāh the Exalted:
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5)
[Sūrat al-Tawbah, 9:5]
Indeed, you know with certainty that what is meant is that whoever among the People of the Book or the polytheists of Makkah accepted Islam after the declaration of disassociation (barā’ah), established the prayer, and gave the zakāh — then leave his way in Makkah, for he now has a right to the Sacred Mosque just as the Muslims do. This is because he has embraced Islam, established the prayer, and paid the zakāh — thus, he has become one of them. And indeed, Allah prohibited Makkah for the disbelievers and polytheists so that none may approach the Sacred House of Allah except the Muslims, making it exclusively for them and not for the disbelievers — in confirmation of the Word of Allah the Almighty:
أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِنْ فَضْلِهِ إِنْ شَاءَ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ (28)
[Surah at-Tawbah, 9:28]
For Allah disassociated Himself from them, forbidding them from coming near His sanctified House after the year of the Farewell Pilgrimage. And Allah, Exalted is He, said:
وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ (3) إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ (4) فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5) وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ (6)
[Surah at-Tawbah, 9:3–6]
But glory be to my Lord — how Merciful He is! For despite the fact that the one who refused to leave Makkah after the sacred months had passed — and thus became a legitimate target for the Muslims as commanded by Allah, even if he were clinging to the curtains of the Ka‘bah — still, Allah commanded the believers that if any of these mushrikīn (idolaters) who remained in Makkah sought your protection and pleaded with you not to kill him, and expressed willingness to leave Makkah, then Allah has commanded you to grant him protection. You are to remind him of what Allah has said in the decisive verses of His Book. And if he refuses to follow the Word of Allah in His clear Book, then Allah has not commanded you to kill him. Rather, He has commanded you to escort him safely to a place of security, to accompany him under protection until he has left Makkah and reached his safe haven.
This is in accordance with the words of Allah the Exalted:
فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5) وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ (6)
[Surah al-Tawbah, 9:5–6]
So how Merciful You are, O Allah (God) of the heavens, and how Great is Your Wisdom! For that man — the one among the mushrikīn (idolaters) who sought protection from the believers, pleading that they not kill him and promising to depart from Makkah — when he witnesses their gracious conduct, and they convey to him the Words of Allah, if he still turns away and refuses to take heed, they nevertheless treat him with kindness and accompany him on his way out of Makkah until they safely deliver him to a place of security, far from Makkah. Then that same mushrik man — the one who sought protection —looks upon these people who gave him refuge: they did not kill him, even though he had not embraced their dīn (religion); they recited to him from the Speech of Allah; and yet, when he rejected it, they did not attack him under the pretext that he had refused the Word of Allah. Instead, they escorted him during his departure, taking upon themselves the role of his protectors, ensuring no one harmed him due to his having remained behind in Makkah. And when they had delivered him safely to his secure destination outside of Makkah, they said their farewells and left him. Then that man — the mushrik — gazes upon them and says:
“Ashhadu an lā ilāha illā Allāh, wa ashhadu anna Muḥammadan Rasūlullāh, ṣallallāhu ʿalayhi wa ālihi wa sallam.
I bear witness that there is no deity but Allah, and I bear witness that Muḥammad is the Messenger of Allah — may Allah’s blessings and peace be upon him and his purified progeny. I have believed in your dīn and followed the truth from your Lord, the One who commanded you never to break your promises, even with your enemies — and commanded you to grant refuge to the mushrikīn if they seek your protection, and to recite to them the Words of Allah. And if they turn away, He commanded you to deliver them to their place of safety, for you have already given them your word.
He never commanded you to go back on your promise on the basis that the mushrik rejected the Word of Allah!
How Merciful is the One who revealed this Qur’an — a mercy for all the worlds. Truly, Allah is the Most Merciful of those who show mercy!”
And peace be upon the Messengers, and all praise is due to Allah, Lord of the worlds.
Your brother,
Al-Imām al-Mahdī Nasser Muḥammad al-Yamānī.
https://nasser-alyamani.org/showthread.php?t=2764
21st Muharram 1432 AH
27th December 2010 CE
2:18 AM
(According to the official time of Mekka; Mother of towns)
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The Awaited Mahdi gives a Ruling from the Clear Reminder (the Qur’an): The Torment for Disbelievers after Death is in the Fire, and he denies the Torment of the grave, declaring it a Fabrication of Human Devils…
In the name of Allah, the Most Gracious, the Most Merciful:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (56)
— The Almighty has spoken the truth [Surah Al-Ahzab, 33:56]
– A hypothetical question posed by a questioner:
"What is your position, O Nasser Muhammad Al-Yamani?"
And the answer:
Indeed, I am the Caliph of Allah over the Muslims and all humankind. Allah has chosen me above you and granted me greater knowledge of the true interpretation of the Qur’an, surpassing that of the scholars among Muslims, Christians, and Jews. None can debate me using the Qur’an without my establishing the proof against them—clear and decisive knowledge drawn from the firm verses of the Great Qur’an. This is a binding condition upon me, not a false claim: that the evidence I present must come from the clear and definitive verses of the Book, accessible to both your scholars and your laypeople. I have been tasked to judge between the scholars of Islam in truth by the decree of Allah concerning that in which they differ, and to unite their ranks after they have divided their religion into sects and factions—each group rejoicing in what they have of knowledge. Yet most of their religious knowledge is speculative and of no real value in establishing the truth. This is because they have followed conjectural knowledge that may be right but may also be wrong. And then you hear one of them say: “If I am right, it is from Allah; if I am wrong, it is from myself and Satan!” But speculative knowledge is forbidden in the religion of Allah—He has prohibited the scholars of the Ummah from speaking to their people about Allah without having certain knowledge that it is the truth from their Lord. Indeed, it is Satan who commands them to speak about Allah without knowledge of whether it is truly from their Lord.
And Allah the almighty said:
إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (169)
[Surah Al-Baqarah, 2:169]
And the command of Satan is always in opposition to the command of the Most Merciful, in direct contradiction to what is stated in the Clear Book.
And Allah the Exalted said:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (33)
[Surah Al-A‘raf, 7:33]
Q2 – But O Nasser Muhammad Al-Yamani, what the scholars of the Ummah are doing is merely ijtihād (independent reasoning). You will not find just a single scholar swearing by Almighty Allah that he speaks nothing but the truth; rather, you will find many scholars, after completing their fatwa to the people, saying: "And Allah knows best"—because they do not have certain knowledge that their verdict is indeed the truth. They only strive to search for supporting evidence in the narrations and hadiths found in the inherited Prophetic Sunnah, and based on that, they issue their religious verdicts.So the question that presents itself is this: Is this, in fact, the definition of ijtihād?
A2 – Know, O seekers of truth, that ijtihād (independent reasoning) does not mean to speak about Allah that which you do not know with certainty to be the truth from the Lord of the worlds. This is because Allah has commanded the seeker of knowledge not to follow speculative knowledge, which is of no value in establishing the truth, as it lacks the true authority of knowledge from the Most Merciful—knowledge in which there is no doubt.Indeed, they will find the definitive authority of knowledge from the Most Merciful in the clear verses of His Great Book, the Qur’an, concerning the matters over which they differ—if they are truly following the Book of Allah and the true Sunnah of His Messenger.But those who rejoice in the knowledge they possess from narrations and hadiths and turn away from the clear and decisive verses of the Book—which are clear to both the learned and the layperson—no one shall protect them from the torment of Allah.
This is in accordance with the saying of Allah the Almighty:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An‘am, 6:93]
And whoever recognizes the truth in the clear and decisive verses of Allah, yet then chooses to follow what contradicts them in hadiths and narrations, has acted arrogantly toward the truth. Such a person is like those who disbelieve in the Great Qur’an. Indeed, the misstep of a single scholar can lead to the misguidance of an entire generation. Those who speak about Allah without certain knowledge that what they say is the truth from their Lord have not only misled themselves but have led their followers astray as well.This is because the gravest matter in religion is to speak about Allah without knowing for certain that it is the truth from the Lord of the worlds—without any doubt—because speculation can never substitute for truth.A scholar who follows conjectural knowledge—knowledge that may be correct or may be wrong—risks causing the misguidance of a whole nation if he is wrong.
And Allah the Almighty said:
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (144)
[Surah Al-An‘am, 6:144].
This is because true authority from the Most Merciful must be clear and evident to all.
And Allah the Exalted said:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15].
And perhaps one of the scholars of the Ummah might be tempted to say: "What’s the matter with you, O Nasser? You interpret the verse in support of your own mission! But this verse was revealed concerning those who worship idols. Their Lord’s messengers said to them:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15]
Meaning: Why do they not bring clear authority from the Most Merciful to justify worshipping idols besides Him—evidence that their Lord has permitted such worship?" Then Imam Nasser Muhammad Al-Yamani responds and says: I am well aware of that. But what we seek to extract from this verse is the principle that true authority in knowledge must be clear and evident to all.
That is why the messengers said:
لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا (15)
[Surah Al-Kahf, 18:15]
Yet the nations of the prophets refused to follow Allah’s messengers, who were establishing the proof against them with the clear verses of the Book from their Lord.Their people turned away from following what Allah had revealed and obstinately insisted on blindly following their forefathers without reflection—without asking whether what they found their forefathers upon was acceptable to sound reason and logic.
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ (170)
[Surah Al-Baqarah, 2:170]
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ (104)
[Surah Al-Ma’idah, 5:104]
And Allah the most high said:
وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (28)
[Surah Al-A‘raf, 7:28]
And their only argument was:
قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ (74)
[Surah Ash-Shu‘ara, 26:74]
They claim their forefathers were wiser and more knowledgeable than they are—thus, they believe their forefathers must have had profound wisdom in what they practiced, and so they blindly followed them without using their own reason or intellect in the least.
And they said:
إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِينَ (137)
[Surah Ash-Shu‘ara, 26:137]
They said to the messengers of their Lord: “We will not follow you—we shall follow our forefathers instead. So do not tire yourself,” as in the verse:
سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ (136)
[Surah Ash-Shu‘ara, 26:136]
So Allah responded to them in truth, saying:
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (6)
[Surah Al-Baqarah, 2:6]
Because they are obstinately committed to following those who came before them with blind
imitation, without pondering or reflecting upon the path their forefathers followed.
And Allah the Exalted said:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ (21)
[Surah Luqman, 31:21]
They refused to follow the clear verses of the Book from their Lord.
And Allah said:
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ
[Surah Saba’, 34:43]
Their misguidance stems from the fact that they found their forefathers astray, so they followed their misguidance without using their own intellect.
And Allah the Exalted said:
إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ (69)
[Surah As-Saffat, 37:69]
And Allah the Exalted said:
بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ (22)
[Surah Az-Zukhruf, 43:22]
Thus it has become clear to you that the cause of misguidance among all nations has been the blind pursuance of those who came before them.The prophets of Allah called them to use reason and sound intellect—to reflect upon what they had inherited from their forefathers and to ask themselves: What does our intellect judge about the ways of our ancestors? But the misguided nations—those who followed blindly—refused to use their minds to question the path of their forefathers, insisting that their forefathers were more knowledgeable and wiser than they are. Therefore, blind imitation and the abandonment of rational thought became the very reason for the nations’ deviation from the truth.
And Allah the Exalted said:
وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ (23)
[Surah Az-Zukhruf, 43:23]
Likewise, those who divided their religion into sects among the Muslims blindly follow their scholars who preceded them, without giving themselves a chance to use their own reasoning in the matter. And if the clear argument is established against them—especially in a matter that contradicts logic and reason, as found in the decisive verses of the Great Qur’an—they say: “Are you more knowledgeable than Muhammad, the Messenger of Allah, and his Companions, peace and blessings be upon them all? Verily, Muhammad the Messenger of Allah, peace and blessings of Allah be upon him and his family, explained the Qur’an to his Companions, and thus the true interpretation of the Qur’an was passed down to us—since none knows its interpretation except Allah. But He taught it to His Messenger peace and blessings of Allah be upon him and his family, who in turn taught it to his Companions. So we follow what we found our forefathers upon: those who followed the narrations and hadiths of the Prophet, whether transmitted through the Imams of Ahl al-Bayt as the Shia follow, or through the Companions in general as the Sunnis follow.” Then, we establish the proof against both the Shia and Sunni scholars, and I say:
O scholars of Shia and Sunnah! Verily, all of you are Sunnis in the sense that you only follow the narrations and hadiths of the Sunnah, and your main concern is whether the narration was reported by trustworthy individuals. Even if the narration contradicts the decisive verses of the Book of Allah, you will not follow the verses of the Book as long as—according to your assumption—the hadith or narration was transmitted by trustworthy people! In that case, you are neither upon the Book of Allah nor upon the true Sunnah of His Messenger, O Shia and Sunnis, if you follow what contradicts the clear verses of Allah’s Book through hadiths and narrations of the Sunnah. That’s because any hadith that contradicts the decisive verses of the Qur’an is not from Allah or His Messenger, if you would only reason. Do you not realize that Imam Nasser Muhammad Al-Yamani believes in the Sunnah of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him and his family, that it is from Allah just as the Qur’an is from Him? And for that reason, if I were to reject an authentic hadith, I would certainly be rejecting a verse of the Qur’an—since the Qur’an would give the exact same verdict as that authentic hadith.
Let me give you an example of this, with Allah’s verdict to the Muslim scholars who differ in religion: Allah commanded them to appoint Him alone as the judge among them in what they differ.
Allah the Exalted said:
وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (10)
[Surah Ash-Shura, 42:10]
This is because the ruling of Allah will be found awaiting them in the decisive Book of Allah, which He has sent down with knowledge from Him, concerning what they dispute about—as the details of the Book are spread throughout its verses.
Allah the Exalted said:
أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا
[Surah Al-An'am, 6:114]
And perhaps one of the scholars of the Ummah would interrupt me and say:
“O Nasser Muhammad Al-Yamani, you have argued with us extensively—so why don’t you present your conclusive proof against us and clearly show us the specific belief in which we merely followed our forefathers without using our reasoning?”
Then Imam Nasser Muhammad Al-Yamani would respond and establish the argument upon them with the truth—presenting the definitive proof from the very sources they claim to uphold. I establish the case with evidence from the authentic Prophetic Sunnah and the clear verses of the Book of Remembrance (the Qur’an). And I say:
I bear witness before Allah, the One, the All-Compelling, that I am the Awaited Mahdi, and I give the following religious ruling: I affirm the torment after death in Hellfire, and I deny the concept of intermediate torment in the grave. Indeed, the so-called torment in the grave is a fabrication by the devils among mankind, those who outwardly profess faith while inwardly concealing disbelief. Their goal is to turn people away from believing in the torment that occurs after death. These devils among humans know full well that disbelievers from among mankind will find nothing of what Muslims believe concerning grave torment:
They will not find that the grave constricted the body of the disbeliever until it crushed his ribs. They will not find that fire ignited in his grave and burned him. They will not find that the disbeliever’s body shifted or moved in the grave at all. Rather, he is found just as his companions placed him in the grave—he does not move an inch. For if the soul had returned to the body for reckoning and torment, then the body would have moved from the position it was left in—whether to the left or the right, or face-down, or on the back—even if the soul returned for a minute. That is what logic and reason would dictate. And so, they (disbelievers) used logic and reason to establish evidence against Muslims, concluding that none of what Muslims claim concerning grave torment is borne out in actual fact. And thus, many people turned away from entering the religion of Islam due to these beliefs—which reality did not confirm. As a result, the devils among humans, who outwardly pretend to be believers while hiding their disbelief, succeeded in spreading the fabrication of grave torment—a belief for which Allah revealed no authority in His clear Book. Was not the Qur’an revealed to mankind to warn them of the torment of Allah, the One, the All-Compelling? Yet Allah (Glorified is He) emphasized to mankind the reality of torment immediately after death, inflicted on the soul, not the body. Allah casts their souls into Hellfire on the very day He destroys the wrongdoers.
Allah the Exalted said:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An'am, 6:93]
And this is a clear proof from the decisive verses of the Glorious Qur’an that the torment after death befalls the soul and not the body. The soul is cast into the Fire of Hell after it separates from the body, for the body becomes lifeless once the soul departs, as the secret of life lies within the soul. Thus, the wretched soul is thrown into Hellfire after its departure from the body. The angels of the Most Merciful strike the bodies of the criminals—strikes so intense and severe without causing bleeding. And they say to the disbelievers: “Bring out your souls! “Meaning: Separate yourselves from your bodies, for today you will be recompensed with the humiliating torment, since the torment at the moment of death is upon the soul and not the body.
So, the angels of the Most Merciful will say to the people of the Fire:
وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
Now, the question arises: How do the angels of the Most Merciful who are tasked with striking them know that they used to utter falsehood about Allah, and that they were arrogant toward His signs? The answer is found in the decisive Book of Allah:
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ (61)
[Surah Al-An’am, 6:61]
Thus, the true interpretation of the angels’ words becomes clear:
أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
This is because the angels of death are none other than the same guardian angels who have accompanied you throughout your life, fully aware of all that you did—they were never absent from you. These are the angels of death: Raqeeb and ‘Ateed, messengers of the Lord of the worlds, assigned to each human from the very beginning. When the decreed time recorded in the the written book arrives, they seize the soul by Allah’s command without any shortcoming, Even after death, they remain appointed over the soul. If the deceased is among the people of Hellfire, then once they extract the soul from the body, they carry it away while it screams, though you do not hear the soul’s screams after it has departed. It cries out, “Woe to me! Where are you taking me?”—because it has already been struck severely, and it knows that after this torment, it will be cast into Hellfire. They know this from the words of the angels of the Most Merciful, who told them what would happen after their souls are separated from their bodies: they will be hurled into the blazing Fire. That is precisely what the angels mean when they say at the moment of death:
أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ (93)
[Surah Al-An’am, 6:93]
And I say to you, O scholars of the Islamic Ummah—will you not give me a fatwa: Did Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him and his family, not pass by the inhabitants of the Fire on the night of al-Isrāʾ wal-Miʿrāj and see them being punished in the Fire of Jahannam, in confirmation of the saying of Allah the Exalted:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[Surah al-Muʾminūn; 23:95]
For indeed, Allah showed His Messenger, peace and blessings of Allah be upon him and his family, during the night journey (Isrāʾ wal-Miʿrāj) some of the great signs of His Lord, among them the Great Fire (al-Nār al-Kubrā), the Garden of Abode (Jannat al-Maʾwā) near the Tree of the farthest point (Sidrat al-Muntahā), and the Great Throne (al-ʿArsh al-ʿAẓīm). In confirmation of Allah’s words:
مَا كَذَبَ الْفُؤَادُ مَا رَأَى (11) أَفَتُمَارُونَهُ عَلَى مَا يَرَى (12) وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (13) عِنْدَ سِدْرَةِ الْمُنْتَهَى (14) عِنْدَهَا جَنَّةُ الْمَأْوَى (15) إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (16) مَا زَاغَ الْبَصَرُ وَمَا طَغَى (17) لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (18)
[Surah al-Najm, 53:11–18]
Among these great signs that Muhammad, the Messenger of Allah (ṣallallāhu ʿalayhi wa ʾālihi wa sallam), witnessed was the Hellfire which Allah had promised for the disbelievers, and the Garden which He had promised to the righteous. This was in fulfillment of Allah’s true promise in His Book:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[Surah al-Muʾminūn; 23:95]
So then, O scholars of the Muslims, why did you follow the fabrications of the devils—those who outwardly display faith but inwardly harbor disbelief? For they are the ones who issued the fatwa to you that the torment of the Barzakh after death takes place in the grave, in the “pit of loins” Yet behind this lie lies a malicious and cunning scheme. Al-Bukhārī, Muslim, and those like them did not doubt these ḥadīths, because on the surface they seemed frightening to the disbelievers and a source of deterrence. Thus, they assumed them to be from the Prophet (ṣallallāhu ʿalayhi wa ʾālihi wa sallam), when in fact they were from the forgeries of the human devils who pretend to be believers while plotting against Allah, His Messenger, and the believers. For indeed, these devils among mankind know that the rope of lies is short—meaning that lies are soon exposed. So what happens is that disbelievers eventually dig up the graves of their dead, searching for the torment that Muslims claim exists therein. And when they find nothing of what the Muslims have claimed, they turn away from following the Book of Allah—the Glorious Qur’an—believing that the fatwa about torment in the grave must be in the Qur’an itself. But in truth, the scholars of Islam know full well that Allah did not say the torment after death occurs in a hole in the grave—far exalted is Allah above what they claim! Rather, Allah issued a clear fatwa in His decisive Book that He causes the disbelievers who deny the Messengers to enter immediately into the Fire of Jahannam after He destroys them. Just as He did with the people of Nūḥ and those after them:
مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا (25)
[Surah Nūḥ, 71:25]
This torment in the Fire is a separate torment before the torment of the Day of Judgment, in confirmation of the saying of Allah the Exalted:
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58)
[Surah Ṣād, 38:55–58]
So come, let us follow the events of the torment that the disbelievers face in the Barzakh (intermediate realm) after Allah destroys them and admits them directly into His Fire upon their death, in confirmation of the saying of Allah the Exalted:
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58)
[Surah Nuh, 71:25]
That is the torment of Barzakh in the Fire, where they remain from the time of their destruction until the Day of their resurrection, as confirmed in His saying:
فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (106) خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ (107)
[Surah Hud, 11:106–107]
But O my beloved ones whom I love for the sake of Allah, come, let us follow together the unfolding of events in this torment in the Fire that is distinct from the torment of the Day of Reckoning. Allah the Exalted said:
هَذَا وَإِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ (55) جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56) هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57) وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58) هَذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ لَا مَرْحَبًا بِهِمْ إِنَّهُمْ صَالُو النَّارِ (59) قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا فَبِئْسَ الْقَرَارُ (60)
[Surah Sad, 38:55–60]
Notice how the angels of the Most Merciful, the keepers of Hell, speak to the new arrivals—those who had denied the messengers of their Lord and were thus destroyed. The keepers of Hell say to their forefathers: “Rejoice in your offspring who followed you in blind imitation and rejected the messengers of their Lord! For here they are, brought down to you by the angels of death from the earth—so welcome them!” Then the dwellers of the Fire respond:
لَا مَرْحَبًا بِهِمْ إِنَّهُمْ صَالُو النَّارِ (59)
[Surah Sad, 38:59]
And the newly arrived guests reply to them:
قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا فَبِئْسَ الْقَرَارُ (60)
[Surah Sad, 38:60]
This is because they followed their ancestors in blind imitation, failing to use the faculty of intellectual sight that Allah had given to humankind—distinguishing them from animals. Then the new arrivals in the Fire look around—left and right—hoping to find those they had killed in the worldly life, believing them to be evil for abandoning their ancestral deities and following the messengers of their Lord. But they do not find them among the disbelievers in the Fire. So they say:
وَقَالُوا مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ (62) أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ (63) إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (64) قُلْ إِنَّمَا أَنَا مُنْذِرٌ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ (65) رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ (66) قُلْ هُوَ نَبَأٌ عَظِيمٌ (67) أَنْتُمْ عَنْهُ مُعْرِضُونَ (68) مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:62–69]
So, O people of understanding, consider the statement of Allah:
إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (64)
[Surah Sad, 38:64]
You have now seen their quarrelling. Then reflect on the statement of Allah:
مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:69]
This is because the Fire is located in the cosmic realm beneath the earth, not within the heavens. Thus, Allah said:
قُلْ هُوَ نَبَأٌ عَظِيمٌ (67) أَنْتُمْ عَنْهُ مُعْرِضُونَ (68) مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ (69)
[Surah Sad, 38:67–69]
Therefore, the torment of Barzakh before the Day of Judgment is in the Fire, not in a grave to cover as-saw'ah (loins). So why did you mislead yourselves and your communities by failing to reflect on the verses of the Book, and by abandoning it—claiming that no one knows its interpretation except Allah? That is a fabrication against Allah! Nowhere in the definitive verses of the Book does Allah say that none knows the interpretation of the Qur'an except Him. Rather, it is known to you that what is referred to are the mutashabihat (ambiguous verses), whose full interpretation is known only to Allah—not the muhkamat (clear and decisive verses), which are evident to both the learned and the layperson among you. As Allah says:
وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ (99)
[Surah Al-Baqarah, 2:99]
Then how can you claim that none knows the interpretation of the Qur'an except Allah, as you allege? If that were true, then why does Allah command you to ponder over the decisive verses of the Book? As Allah states:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)
[Surah Sad, 38:29]
By Allah, O my people, you will never be able to overcome al-Imam al-Mahdi Nasser Muhammad Al-Yamani with the Qur’an, even if you were to support one another. And do you know why? It is because al-Imam al-Mahdi is among those of sound understanding—those about whom Allah said:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)
[Surah Sad, 38:29]
I have not turned away from the Book of Allah as you have, abandoning it in favor of narrations and traditions—accepting the good and the evil of them alike, making no distinction between truth and falsehood. What an astonishing thing! How can light and darkness coexist in your hearts? You believe in the story of the Night Journey and Ascension (Isrā’ wa al-Mi‘rāj), and you believe that Muhammad, the Messenger of Allah—peace and blessings be upon him and his family—witnessed the disbelievers being tormented in the Fire, and was asking: "O my brother Jibril, who are these?" And he replied: "These are the ones who used to do such-and-such." That is in confirmation of the saying of Allah:
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)
[surah Al-Mu’minun, 23:95]
Yet strangely, you believe in both truth and fabricated falsehood together! You believe that the disbelievers are being punished in the Fire during the Barzakh (interim) phase after death—thus affirming the story of the Prophet's Night Journey, while also believing the falsehood that they are being tormented in their graves! Indeed, this is a strange matter, O people of understanding! How can you believe in both the truth and in invented falsehood at the same time? How can light and darkness be gathered together? Will you not then use your reason? And yet, you know that the Fire is a visible, tangible reality. If the graves truly burned with fire, then the stones that you place as a ceiling over your dead before covering them with soil would have melted, because the Fire that Allah promised—the Fire whose fuel is men and stones—is of immense heat. But the human devils, who outwardly appear to be believers while inwardly hiding disbelief, have invented the myth of grave torment to give the disbelievers a rational argument against you. One of them may say: “O Muslims, come! Let us exhume the grave of the most staunch enemy of Islam and Muslims. Let us see—has it truly turned into a blazing fire?”
Then, Muslims and atheists and deniers of life after death gather to witness it, and they find none of what the Muslims had claimed. Thus the disbelievers gain an upper hand using the argument of reason and logic. Will you not then reflect? And indeed, We have already taught you that some fabricated ḥadīths are such that only the utterly foolish would not doubt them—like the forged narration falsely attributed to the Prophet ﷺ and his noble Companions, in which it is said:
"I have been commanded to fight the people until they testify that there is no deity but Allah, and that Muḥammad is the Messenger of Allah, and establish ṣalāh, and pay zakāh. If they do so, then they have protected from me their blood and their wealth, except by the right of Islām, and their reckoning is with Allah."
— End of quote.
As for those fools who do not reflect at all, they would not doubt such a ḥadīth for a moment. And so they go astray because of it, and lead others astray—killing the disbelievers under the pretext of their disbelief, as though Allah had permitted them to shed their blood and seize their wealth. Then the Awaited al-Imām al-Mahdī says to the cattle—those preachers upon pulpits who do not think: What do you have to say about the command of Allah to His Messenger in the clear verses of the Qur’ān? For you will certainly find that Allah's command contradicts this oppressive claim. Rather, the human devils want disbelievers to become hostile towards your religion in every place—as if they do not show hostility towards you, you will attack them, spilling their blood, plundering their wealth, and taking their women as captives under the pretext that they are disbelievers. May Allah fight you! You who follow the command of Shayṭān—he and his allies want to make people hate the religion of Islām and the Muslims, so that they end up waging war against Islām and the people of Islām. So fear Allah! You who abandon the command of the Most Merciful to His Prophet, as He says:
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ (99)
[Sūrah Yūnus, 10:99]
لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ (256)
[Sūrah al-Baqarah, 2:256]
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا (29)
[Sūrah al-Kahf, 18:29]
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ
[Sūrah al-Kahf, 18:29]
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (27) لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (28)
[Sūrah at-Takwīr, 81:27–28]
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (40)
[Sūrah ar-Ra‘d, 13:40]
So how could Muhammad, the Messenger of Allah—peace and blessings be upon him and his family—go against the command of his Lord in His decisive Book and say:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muhammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh.”
— End of quote
Do you not see, O people, the reality of applying the Divine Law (al-nāmūs) to expose fabricated hadith, exactly as Allāh taught you? That you will indeed find much contradiction between such ḥadīths and the decisive verses of the Noble Qur’ān. As Allāh the Exalted says:
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا (81) أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا (82)
[Sūrat al-Nisāʾ, 4:81–82]
So how is it that Allāh says to His Prophet in His decisive Book:
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (40)
[Sūrah ar-Ra‘d, 13:40]
Then how can the Prophet contradict the command of his Lord to him in His decisive Book and say:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muḥammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh”?
— End of quote
Perhaps one of the bovine-minded, who do not reflect, from among the pulpit-preachers—those who have misguided themselves and misled their Ummah by teaching Muslims that which contradicts the decisive Book of Allāh while thinking they are rightly guided—will interrupt me and say: “Hold on, hold on, O Nasser Muḥammad al-Yamānī the deluded one! I shall refute you using evidence from the Book of Allāh and the Sunnah of His Prophet, and I shall silence you with the truth, O Nasser Muḥammad al-Yamānī. Here is the following:
1. Ṣaḥīḥ al-Bukhārī, Book of Faith, Chapter: ‘But if they repent and establish the prayer and give the zakāh, then let them go their way,’ Hadīth No. 24.
Reported by ʿAbdullāh ibn Muḥammad al-Musnadī, who said: ʿAbū Rawḥ al-Ḥaramī ibn ʿUmārah reported to us, from Shuʿbah, from Wāqid ibn Muḥammad, who said: I heard my father report from Ibn ʿUmar that the Messenger of Allāh said:
“I have been commanded to fight the people until they testify that there is no deity but Allāh, and that Muḥammad is the Messenger of Allāh, establish the prayer, and give the zakāh. If they do that, they have protected from me their blood and wealth, except by the right of Islām, and their reckoning is with Allāh.”
2. Ṣaḥīḥ Muslim, Book of Faith, Chapter: ‘Command to fight the people until they say: Lā ilāha illā Allāh, Muḥammad is the Messenger of Allāh,’ Hadīth No. 30.
Narrated by Abū al-Ṭāhir, Ḥarmalah ibn Yaḥyā, and Aḥmad ibn ʿĪsā. Aḥmad reported to us, and the others said: Ibn Wahb informed us, from Yūnus, from Ibn Shihāb, who said: Saʿīd ibn al-Musayyab reported to me that Abū Hurayrah told him that the Messenger of Allāh said:
“I have been commanded to fight the people until they say: ‘There is no deity but Allāh.’ Whoever says it, his wealth and his life are protected from me—except by its due right—and his reckoning is with Allāh.”
— End of quote
Then al-Imām al-Mahdī Nasser Muḥammad al-Yamānī responds to him and says:
But you are debating with the Awaited Mahdī who does not believe in part of the Book and reject part of it like you do. And I shall bring you the true explanation for the saying of Allāh the Exalted:
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5)
[Sūrat al-Tawbah, 9:5]
Indeed, you know with certainty that what is meant is that whoever among the People of the Book or the polytheists of Makkah accepted Islam after the declaration of disassociation (barā’ah), established the prayer, and gave the zakāh — then leave his way in Makkah, for he now has a right to the Sacred Mosque just as the Muslims do. This is because he has embraced Islam, established the prayer, and paid the zakāh — thus, he has become one of them. And indeed, Allah prohibited Makkah for the disbelievers and polytheists so that none may approach the Sacred House of Allah except the Muslims, making it exclusively for them and not for the disbelievers — in confirmation of the Word of Allah the Almighty:
أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِنْ فَضْلِهِ إِنْ شَاءَ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ (28)
[Surah at-Tawbah, 9:28]
For Allah disassociated Himself from them, forbidding them from coming near His sanctified House after the year of the Farewell Pilgrimage. And Allah, Exalted is He, said:
وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ (3) إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ (4) فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5) وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ (6)
[Surah at-Tawbah, 9:3–6]
But glory be to my Lord — how Merciful He is! For despite the fact that the one who refused to leave Makkah after the sacred months had passed — and thus became a legitimate target for the Muslims as commanded by Allah, even if he were clinging to the curtains of the Ka‘bah — still, Allah commanded the believers that if any of these mushrikīn (idolaters) who remained in Makkah sought your protection and pleaded with you not to kill him, and expressed willingness to leave Makkah, then Allah has commanded you to grant him protection. You are to remind him of what Allah has said in the decisive verses of His Book. And if he refuses to follow the Word of Allah in His clear Book, then Allah has not commanded you to kill him. Rather, He has commanded you to escort him safely to a place of security, to accompany him under protection until he has left Makkah and reached his safe haven.
This is in accordance with the words of Allah the Exalted:
فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (5) وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ (6)
[Surah al-Tawbah, 9:5–6]
So how Merciful You are, O Allah (God) of the heavens, and how Great is Your Wisdom! For that man — the one among the mushrikīn (idolaters) who sought protection from the believers, pleading that they not kill him and promising to depart from Makkah — when he witnesses their gracious conduct, and they convey to him the Words of Allah, if he still turns away and refuses to take heed, they nevertheless treat him with kindness and accompany him on his way out of Makkah until they safely deliver him to a place of security, far from Makkah. Then that same mushrik man — the one who sought protection —looks upon these people who gave him refuge: they did not kill him, even though he had not embraced their dīn (religion); they recited to him from the Speech of Allah; and yet, when he rejected it, they did not attack him under the pretext that he had refused the Word of Allah. Instead, they escorted him during his departure, taking upon themselves the role of his protectors, ensuring no one harmed him due to his having remained behind in Makkah. And when they had delivered him safely to his secure destination outside of Makkah, they said their farewells and left him. Then that man — the mushrik — gazes upon them and says:
“Ashhadu an lā ilāha illā Allāh, wa ashhadu anna Muḥammadan Rasūlullāh, ṣallallāhu ʿalayhi wa ālihi wa sallam.
I bear witness that there is no deity but Allah, and I bear witness that Muḥammad is the Messenger of Allah — may Allah’s blessings and peace be upon him and his purified progeny. I have believed in your dīn and followed the truth from your Lord, the One who commanded you never to break your promises, even with your enemies — and commanded you to grant refuge to the mushrikīn if they seek your protection, and to recite to them the Words of Allah. And if they turn away, He commanded you to deliver them to their place of safety, for you have already given them your word.
He never commanded you to go back on your promise on the basis that the mushrik rejected the Word of Allah!
How Merciful is the One who revealed this Qur’an — a mercy for all the worlds. Truly, Allah is the Most Merciful of those who show mercy!”
And peace be upon the Messengers, and all praise is due to Allah, Lord of the worlds.
Your brother,
Al-Imām al-Mahdī Nasser Muḥammad al-Yamānī.
https://nasser-alyamani.org/showthread.php?t=2764