PUNISHMENT of GRAVE FACT OR FICTION

   

HomeUnderstanding the Qur'aan

Punishment of the Grave - Fact or Fiction?

Mohammed UddinMarch 19, 2020

The concept of a punishment for the deceased within their graves (Arabic: Azhaab al-Qabr - عذاب القبر) is one that exists only within the secondary Hadith compilations (such as al-Jami' al-Sahih al-Bukhaari, Sunan al-Tirmidhi etc) and the Jewish Mishnaic literature (such as Talmud). Some traditionalist scholars have also argued that the Book of Allah lends support to this concept of theirs. However, the reality is that the Qur'aan which was sent down and revealed to the Prophet Muhammad does not contain any explicit or decisive proof to support the belief that the souls of the unrighteous will be punished or tormented in their graves before the Day of Resurrection and Judgement. On the contrary, a study of the Qur'aan in it's entirety provides overwhelming evidence  that the soul of the deceased will be confined to a place in between the life of this world and the hereafter within which the concept of time, as we know it, does not exist and wherein they are in a state of sleep up until the Day of Resurrection when they are awoken in order to gather for judgement.

MANKIND: FROM CREATION TO DEATH

The Messenger Muhammad conveyed through {Surah Abasa, 80:17-22}:

قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ

Perish the mankind, how disbelieving/rejecting is he.

مِنْ أَيِّ شَيْءٍ خَلَقَهُ

From what thing did He create him?

مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

From a sperm He created him, then determined/proportioned him according to a measure.

ثُمَّ السَّبِيلَ يَسَّرَهُ

Then the path, He eased for him.

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

Then He causes him to die, then assigns to him a grave.

ثُمَّ إِذَا شَاءَ أَنشَرَهُ

Then when He wills, (He) will resurrect him.

This cycle is also mentioned again in more detail through Surah 23:12-16

And in {Surah al-Jathiya, 45:26}:

قُلِ اللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Say: "Allah gives you life, then He gives you death, then He gathers you to the Day of Resurrection, no doubt in it, but most of the mankind do not know."

And in {Surah Aal-e-Imran, 3:185}:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

"Every soul shall taste the death, and only shall be fulfilled your reward on the Day of Resurrection; so whoever is distanced/drawn away from the Fire and is made to enter the Garden then indeed he has succeeded/won, and the life of the world is not except an enjoyment/provision of delusion/deception."

This message is also repeated in Surah 21:35 and 29:57.

EXTRACTION OF THE SOUL DURING DEATH

The Messenger Muhammad conveyed through {Surah al-Zumar, 39:42} that:

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

"Allah takes the souls at the time of its death, and the one who does not die in its sleep. Then He holds/restrains the one who He has decreed upon it the death and sends the other (back) to a term appointed/specified. Indeed, in this are signs for a people who reflect."

This knowledge about the taking and returning of souls in relation to the action of sleeping is repeated in {Surah al-An'aam, 6:60}.

Allah further explained that He has assigned Angels who come to the dying person during a stage shortly before their soul leaves its body. The death (of the body) is thus finalised after the Angels have extracted the soul:

قُلْ يَتَوَفَّاكُم مَّلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

Say: "Shall take you the Angel of death who has been entrusted with you. Then to your Lord you will be returned."

Reference: {Surah Al-Sajda, 32:11}

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ اللَّهُ وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ

And who is more unjust/oppressive than who fabricates upon Allah a lie, or said: "Was revealed to me." And was not revealed to him any thing? And who said: "I will descend similar to what Allah sent down". And if you could see when the Zhalimoon are in the agonies/floods of death, and the Angels extend/spread/stretch forth their hands (saying): "Bring out your souls this day. You shall be recompensed/repaid a punishment of humiliation for what you were saying upon Allah other than the truth and you were being arrogant towards His Verses."

Reference: {Surah al-An'aam, 6:93}

This knowledge concerning the Angel of death is also repeated through {Surah al-An'aam, verses 61 to 62}

ENTERING A BARZAKH AFTER DEATH

The soul of the deceased, after having left it's body, is then unable to return to the life of this world but instead it will become enclosed within a barrier until the Day of Resurrection:

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ

Until when the death comes to one of them, he says: My Lord, return me.

لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

That I may do righteous/good in what I have left. But no! It is only a word that he speaks; and from behind them is a barrier (Arabic: Barzakhun) until the day they are raised/revived/awoken.

Reference: {Surah al-Mumenoon, 23:99-100}:

PUNISHMENT PREPARED FOR THOSE WHO DIE AS DISBELIEVERS

One will find repeated throughout the Qur'aan that Allah has indeed prepared a punishment for the unrighteous and disbelievers, such as in {Surah al-Nisaa, 4:18}:

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

And the repentance is not for those who do the evil deeds, until when approaches/becomes present to one of them the death, he says: "Indeed, I repent now", And nor (for) those who die and they are disbelievers. Those - We have prepared for them a painful punishment.

DOES THIS PUNISHMENT BEGIN WITHIN THE GRAVE?

Through {Surah Ya Seen, 36:51-52} it becomes evident that the punishment prepared in the hereafter does not occur to the soulless body residing within it's grave because after death one will find themselves in a state of sleep, with their soul enclosed within a Barzakh until the Day of Resurrection:

وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ

And shall be blown into the trumpet, when behold! They from the graves shall hasten to their Lord.

قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ

They shall say: O woe to us! Who has raised/awoken us from our sleeping place? This is what the Beneficent promised and the Messengers told the truth.

JUDGEMENT ON THE DAY OF RESURRECTION

It was revealed by Allah through {Surah al-Anbiya, 21:47}:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَاسِبِينَ

"And We shall put in place the balances/scales of justice/equity for the Day of Resurrection, so no soul shall be wronged in anything. And if there be the weight of a grain of mustard seed, We will come with it, and sufficient with us is reckoning."

Further details about this day are provided through Surah 18:47-49 and Surah 23:101-104.

A COMMON MISCONCEPTION

In trying to establish support for the secondary traditions (Hadith) that endorse a punishment in the grave, the traditionalist scholars have cited verse 46 of Surah al-Ghaafir and interpreted it to imply that Firoun and his followers are presently being subjected to punishment in their graves. However, when one reconciles this verse with the narratives of the Qur'aan in full - in context of the verses directly surrounding it as well as with verses found in other chapters, then it becomes clear that the verse does not give justification for the concept of a punishment in the grave and that the interpretation of the traditionalists which was formed through isolation of a single verse, is but erroneous.

In {Surah Ghaafir, 40:45} Allah revealed in relation to the story of Prophet Musa:

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ

"So Allah guarded/preserved him (Musa) from what they plotted of evil, and a grievous punishment surrounded Firoun's people."

The punishment mentioned in the above verse is a reference to that which occurred in the life of THIS WORLD as is understood through other verses such as in {Surah al-Zukhruf, 43:55} and {Surah al-Baqarah, 2:50}:

وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

"And when We separated for you the sea, then We saved you and drowned Firoun's people and you were looking/watching."

Therefore, when {Surah Ghaafir, 40:46} commences with a mentioning of the Fire, it is clear that this is a separate reference to events within the Hereafter:

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

"The Fire - they shall be presented/shown to it morning and evening, and that day when shall be established the hour/time, Enter Firoun's people to the severest punishment."

However, the Fire (Arabic: al-Naar - النَّار) in the above verse is not a reference to any form of punishment for the deceased Firoun and his people within their graves because:

1️⃣ The unrighteous being presented to and literally shown the Fire of Hell before they are punished within it is a narrative of events that will occur on the Day of Resurrection - not before it - as was repeatedly revealed by Allah and conveyed by the Messenger Muhammad throughout the Qur'aan, such as in {Surah al-Ahqaf, 46:34}:

وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَلَيْسَ هَٰذَا بِالْحَقِّ قَالُوا بَلَىٰ وَرَبِّنَا قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

"And that day those who disbelieve shall be presented/shown to the Fire: Is not this the truth? They shall say: Yes, by our Lord. He will say: Then taste the punishment, with what you used to disbelieve."

And similarly in {Surah al-Kahf, 18:100}:

وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا

"And We shall present Jahannam, on that day to the disbelievers on view."

And also in {Surah al-Kahf, 18:53}:

وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا

"And the Criminals shall see the Fire, then they shall think that they are to fall into it, and not shall they find any (means of) turning away from it ."

And also further mentioned in {Surah al-Ahqaf, 46:20} and {Surah al-Fajr, 89:21-23}.

2️⃣ Considering that the soul of the deceased, after it has departed from the body, enters into a state of sleep without concept of time and without awakening before the Day of Resurrection, the Fire mentioned in {Surah Ghaafir, 40:46} may be a reference to the nightmares which the souls of Firoun's people will experience whilst they are asleep in the Barzakh. This interpretation is significantly better suited with the narratives of the Qur'aan than the concept of a punishment in the grave if يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا is not considered as being in the literal sense.

3️⃣  It is completely illogical to think that a lifeless body (buried within it's grave) would be exposed to punishment before it has been brought back to life or that a soul could literally look at and comprehend something whilst being asleep (within a Barzakh). Any doctrine attempting to argue otherwise is one that is not in accordance with the Book of Allah and thus it is a doctrine entailing falsehood and misguidance.

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Punishment of the Grave

16

Punishment of the grave: A Quranic perspective
By: A. Muhammad

The concept of the "punishment of the grave" finds its roots in hadith, but does not have any Quranic authorisation. All what the proponents of this concept rely on to add Quranic legality is an incorrect interpretation of one Quranic verse. This will be analysed together as well as the hadith which promotes this concept. According to a hadith narrated by Abu Huraira in Al-Tirmidhi, it is claimed that the messenger of God said:
After the dead person is buried, two angels come to him, one called al Munkar and the other called al Nakeer, and interogate him. If he says the correct answers his grave is widened for him to the extent of seventy cubits by seventy, then it is made light for him for his comfort, then he is told to sleep until Allah raises him. But if he found to be a hypocrite, it is said to the earth: 'Crush him', so he is crushed until his cross over and he remains in the state of torture until Allah raises him.

Other hadith about the same topic elaborate further and contain more details, however the hadith above is a good representation in promoting the concept of the "punishment of the grave".

Violations of the Quran, and other hadith absurdities:

1- It is stated in the Quran that God takes the 'nafs' (self) at time of death and also when people sleep:

God takes back the 'anfus' (selves) at the time of their death, and also of those who have not died during their sleep. Then He retains those for whom He has decreed death and sends the others back for a specified term. In that are signs for people who reflect. 39:42

As for the body, it decays and becomes dust. Nothing remains in the grave except dust and bones. How can anyone be tortured in the grave when his body no longer exists and his 'nafs' (self) is not in the grave but with God?

2- The Quran states that all humans will be judged fairly on the Day of Judgement.

How would it be an act of justice from God who is the "Best Judge" (10:109) to commit people to punishment (in the grave) before Judgement Day when their trial is meant to take place?

Punishment before conviction is injustice. Equally, conviction before trial is injustice. The punishment of the grave would eradicate the concept of justice and would render the Day of Judgement meaningless!

3- The Quran states categorically that it is God alone who will judge all humans, but as per the hadith we see that it was two angels who, not only judged the dead person in his grave, but also dished out the punishment/reward!

4- The Quran states that no one knows the 'ghayb' (the unseen and the future) except God:

No one in the heavens and the earth knows the ghayb (unseen) except God. 27:65

In another verse, prophet Muhammad was commanded by God to specifically declare to the people that he does not know the ghayb:

I (Muhammad) do not say to you that I have at my disposal the treasuries of God, or that I know the unseen (future, etc), nor do I say to you that I am an angel. I follow nothing other than what is revealed to me." Say, "Is the blind the same as the seer? Do you not reflect?" 6:50

And in yet a third verse, prophet Muhammad was commanded by God to declare to the people that he does not know what will happen to himself nor to anyone else:

Say (O Muhammad), "I am not a novelty among the messengers, nor do I know what will happen to me or to you. I follow nothing other than what is revealed to me. I am no more than a clear warner." 46:9

It follows that the hadith above, and other similar hadith, which go to great lengths in prophesying what will happen to people after they die, clearly violate the truth of all three Quranic verses above (27:65, 6:50 and 46:9).

5- Not everyone who dies is buried in a grave, some are cremated, some are frozen on the tips of mountains (e.g. unsuccessful climbs), some are blown to pieces in aviation accidents, some drown in the sea and others are eaten by wild animals. If the wicked were to receive a punishment in their grave, what about the wicked who were never placed in graves? Are they to be the lucky ones who escape the "punishment of the grave"?

6- We read in the above hadith that the dead believer was rewarded with a widening of his grave to the extent of seventy cubits by seventy, then he was sent to sleep! Considering that the physical body, which was merely a shell to house the soul for the duration of life on earth, decays and becomes dust, what benefit is the widening of the grave for what is no longer of the physical world? As for those who still cannot comprehend these matters, why don't they make sure that their dead are buried in spacious graves so as to save the angels the trouble? Needless to say, the rationale of such hadith is naive at best, and absolutely absurd for all who care to reflect!

7- The suggestion that the believer will sleep in his grave until God raises him from the grave violates the Quranic truth once again. The Quran tells us that the righteous believers are not sleeping in their graves but alive and being provided for in Heaven:

Do not think that those who are killed in the cause of God are dead. Rather, they are alive at their Lord, being provided for. 3:169

They are the ones whom the angels take back in a state of righteousness, saying, "Peace be upon you. Enter Paradise in return for what you used to do. 16:32

And do not say about those who are killed in the cause of God, "They are dead!" No, they are alive, but you do not perceive." 2:154

It was said, "Enter Paradise." He said, "I wish my people would know about what my Lord has forgiven for me, and that He made me among the honoured." 36:26-27

The words of God clearly say that the righteous believers are alive and being provided for in Paradise, they are not sleeping in "widened" graves!

8- The Quran consistently tells us that the concept of 'Time' is a dimension only of the physical universe we live in. Outside this physical universe, there is no such thing as 'Time' in the sense we know it. In an existence void of 'Time' there is no meaning to such terms as yesterday or tomorrow, nor do the words 'waiting' and 'delaying' have much meaning.

Various Quranic verses elude to this reality such as those that state that people in the Hereafter will realise that the seemingly long years they lived on earth, were in reality no more than a day or part of a day (23:113).

Other verses speak about events on Judgement Day, which for us is a future event, and are worded in the past tense. God does not make grammatical mistakes! These verses are deliberately worded in that manner to indicate to us that outside the bubble we live in (physical universe), there is no such thing as future and past.

Scientific theories have only caught up with this reality in the beginning of the 20th century when the theory of relativity was put forward. The subsequent theory of the Big Bang confirmed that at the initial moment of creation (Big Bang), space, matter and also 'Time' were all created. Before the Big Bang there was no space, no matter and no 'Time'.

Since 'Time' is a dimension only of the physical universe, it follows that outside the physical universe, there is no 'Time'. Once we die and we are detached from the physical universe, we would not be subject to such things as 'waiting' or 'passage of time'.

We have seen in point 7 above that those destined to Paradise are not in a waiting stage, nor are they sleeping in graves, but they have already been admitted into Paradise as soon as the angels put them to death.

Likewise, we have Quranic verses that tell us that the wicked disbelievers are not 'waiting' in their graves or anywhere but have already been admitted to the fire of Hell upon death. The following verse speaks of the wicked people of Noah who have already been admitted (past tense) to Hell:

Because of their sins, they were drowned and admitted into a Fire. They found for themselves no helpers besides God. 71:25

In Sura 16 we read how the angels, while putting the wicked ones to death, they tell them "enter the gates of Hell".

Those whom the angels take back in a state of wronging themselves will submit and say, "We did not do anything wrong!" Not so! God is Knowledgeable of what you used to do.

So enter the gates of Hell wherein you shall permanently remain. What a miserable home for the arrogant! 16:28-29

And in Sura 8, we read the same scenario: as the angels put the disbelievers to death, they tell them, "taste the punishment of the Fire":

If you could see when the angels take back those who disbelieved; beating their faces and their rear ends: "Taste the punishment of the Fire." 8:50

When we read verses from 68 to the end of Sura 39, we find that all the events of Judgement Day are worded in the past tense. These are not grammatical errors but very deliberate words from God to tell us that the whole event has happened already.

All the above verses refute the false concept of dead people existing in their graves in a 'waiting period', be they believers or disbelievers.

9- It remains to incorporate the concept of Judgement Day into this framework.

According to the above verses, people get to their destination, be it Heaven or Hell, upon dying. There is no waiting for the rest of humanity to join them. This immediately begs the following questions:

- How can those who died ahead of us be admitted to Heaven or Hell before Judgement Day?

- Does that mean they are admitted to Heaven or Hell before being judged?

- Since the Quran speaks of only one Judgement Day, do those who die not have to wait for all humans to die when Judgement Day takes place for everyone?

There seems to be a contradiction somewhere, but in fact there is none.
To ask such questions indicates that we are asking questions about the non-physical existence, but asking them with the mentaility of the physical world!

We must understand that the rules are different.
It is like person A asking person B a question, yet the 2 of them speak different languages! The result is that neither the question from A will make sense to B, nor will the answer from B makes sense to A.

If we are able to free our minds from the 'Time' mentality, and think of our life on earth as it is portrayed in the Quran, a mere illusion, encased in a 'timed bubble', we may have a better understanding of this seemingly paradoxical situation.
Let us look at the following words:

Every self tastes death and it is only on the Day of Resurrection that you will be paid your rewards in full. Whoever is nudged away from the Fire, and admitted into Paradise, has indeed won. The worldly life is no more than the enjoyment of delusion. 3:185 (also in 57:20)

The underlined words tell us that our life on earth, which seems very real to us, is no more than an illusion! How can that be? The nearest example would be to think of a dream we have in our sleep. While we are dreaming, the dream seems very real to us. We do not find out that it was an illusion until we wake up.

Could it be that we don't find out that this whole life on earth was an illusion, like the Quran tells us, until after we die?

Why else would God tell us that this life on earth is an illusion?

Why else would God tell us that the Hereafter is the 'real' life as opposed to the 'illusion' of the earthly life?

This worldly life is no more than fun and play, while the Abode of the Hereafter is the real life if they only knew. 29:64

Note how God ends the verse with the words "if they only knew"!

Recently, there has been a number of notable scientists who are in fact presenting a case not any different from the input of 3:185 and 57:20.

What their theory suggests is that our life on earth is no more than a simulation of an event that has already taken place.

Since we are delving in the realm of the 'ghayb' (unseen/unknown), there will always be more questions than answers. Our knowledge is limited, so we can only go by the Quranic knowledge we have at hand. The Quranic verses tell us that, not only are we living in a bubble bound by 'Time' but that the whole event may have already happened in a flash, and that we are living merely a re-run, or a playback of the event, and it is being played at an exaggerated slow speed.

Once the delusion (life on earth) is over, there is no waiting, there is no past, no future. Once we cross over, we will not find some people have died and some are still on earth, we will find that everything has already happened.

The outcome of all that is that, strange as it may sound, we are all already in Heaven or in Hell. What we are living on earth is a re-run of an event that already happened. No wonder God speaks of life on earth as an illusion in many verses:

The worldly life is no more than the enjoyment of delusion. 57:20

Verses 68 to 75 of Sura 39 are very significant in affirming this truth. These verses speak about the events on Judgement Day. Each one of these verses are worded in the past tense. Sadly, many translators of the Quran changed the tense of these verses from the past to the future tense! By doing so, they destroyed the significance of God's deliberate use of the past tense in telling us that it all already happened.

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