1b] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1b]
they are the angels who go around bringing mercy, blessing and prayers
for forgiveness. As for the recording angels, they enter every house
and they do not leave the sons of Adam under any circumstances,
because they have been commanded to count and record their deeds.
End quote from Sharh Muslim, 7/207
Thus it becomes clear thatthere is no confusion in the hadeeth, if we
understand it in accordance with what thescholars have stated in their
commentaries on it, that the hadeeth speaks of a kind of punishment
for the one who does that, in that the angels of mercy and blessing
avoid the places where he is.
All of this is based on the assumption that the hadeeth is proven and
saheeh. This is the view favoured by Shaykh al-Albaani (may Allah have
mercy on him) and itis on this that the answer mentioned on the site
previously is based.
But given that more than one of the scholars have ruled that the
hadeeth is da'eef (weak) in its chain of narration, because there is
an interruption between the Sahaabi, 'Ammaar ibn Yaasir (may Allah be
pleased with him), and the one who narrated it from him, Yahya ibn
Ya'mar, because he did not hear directly from him, then in that case
there is no reason for this confusion.
See: Musnad al-Imam Ahmad, ar-Risaalah edition, 31/182; an-Naafilah by
Shaykh Abu Ishaaq al-Huwayni, no. 149

And Allah knows best.

:-* key word:- Belief

1a] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1a]
In one of your Fatwas, you stated the following hadith:
"The Prophet (peace and blessings of Allaah be upon him) said: "There
are three things which theangels do not approach: the dead body of a
kaafir, a man who has perfumed himself with saffron (because this is
frivolous and foolish behaviour, and is an imitation of women – Qayd
al-Qadeer, 3/325), and a person who is junub, until he does ghusl."
(Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 3522"
(http://www.islam-qa.com/en/cat/68/ref/islamqa/6533) I shared your
fatwas with others to depict the importance of Ghusl, but someone
asked me back that "if theangels do not approach the dead body of a
kaafir, then how will he/she be questioned in graves by the angels???
And if a man/woman is in junub and its time for him/her to die, wont
the angel of death approach him/her???" Can you please clarify the
issue. I am sure there is a contextin which this hadith is to be taken
and there is an explanation for it.
Praise be to Allaah.
Abu Dawood (4180) narrated from 'Ammaar ibn Yaasir (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) said: "There are three whom the angels do not come
near: the dead body of a kaafir, a man who smears himself with khalooq
and a person who is junub, unless he does wudoo'."
Classed as hasan by al-Albaani in Saheeh Abi Dawood
What is meant in the hadeeth is that the angelsof mercy do not
approach these people to bring down a blessing or mercy to them,
because they arenot deserving of this bounty. What is intended is to
put people off their actions and the state theyare in, which is a
state that deserves the angels of mercy to keep away from them. This
is supported by al-Bayhaqi'sversion of this hadeeth in his Sunan
(9241), in whichit says: "There are three whom the angels do not
approach with anything good…"
It was also narrated by at-Tabaraani; in his version it says, "The
angels do not approach the bier of the kaafir with anything good, or
one who is junub until he does ghusl or does wudoo' as for prayer, or
one who has smeared himself with sufrah (a kind of perfume)."
Fath al-Baari by Ibn Rajab,1/360
It may be understood from the phrase "with anything good" in these two
reports that what is meant is the angels of mercy whose coming signals
good.
As for the angels of death and the recording angels, they are not
included in this hadeeth; neither are the angels of punishment and the
angels who question the person in hisgrave, and so on. They arenot
included in this hadeeth.
Al-Mannaawi (may Allah have mercy on him) said:
"There are three whom the angels do not come near" – this refers to
the angels who bring down blessing and mercy, and those who go around
among the people to visit and listen to dhikr, and the like, not the
recordingangels who do not leave those who are accountable for even an
instant in all their situations, good and bad. "Not a word does he (or
she) utter, but there is a watcher by him ready (to record it)" [Qaaf
50:18].
End quote from Fayd al-Qadeer, 3/428. see also Mirqaat al-Mafaateeh, 2/384
Al-Khattaabi (may Allah have mercy on him) said in his commentary on
the hadeeth, "The angels do not enter a house in which there is an
image or a dog or a person who is junub" – which is a da'eef hadeeth:
The words "The angels donot enter a house…" refers to the angels who
bring down blessing and mercy, not the angels who record people's
deeds, for they do not leave a person whether he is junub or
otherwise.
End quote from Ma'aalim as-Sunan, 1/75. al-Baghawi stated something
similar in Sharh as-Sunnah, 2/37
Al-Bukhaari (3322) and Muslim (2106) narrated from Abu Talhah that the
Prophet (blessings and peace of Allah be upon him) said: "The angels
do not enter a house in which there is a dog or animage."
An-Nawawi (may Allah have mercy on him) said:
The scholars said: The reason why they refuse toenter a house in which
there is an image is the fact that it is a grievous sin and is
competing with the creation of Allah, may He be exalted. And some
images represent that which is worshipped instead of Allah, may He be
exalted. The reason why they refuse to enter a house in which there is
a dog is that dogs frequently eat impure things. And the one who keeps
a dog is punished by being deprived of the angels entering his
house,praying in it, asking Allah for forgiveness for him, bringing
blessing to him and his household, and warding off the harm of the
Shaytaan from him. Asfor those angels who do not enter a house in
which there is a dog or animage, they are the angels who go around
bringing mercy, blessing and prayers for forgiveness.
:->
:-* key word:- Belief

We cannot be certain that the name of the Angel of Death is Azraa’eel

Is there any evidence to show that the name of the Angel of Death is Azraa'eel?.
Praise be to Allaah.
It is widely assumed that the name of the Angel of Death is Azraa'eel,
but there is nothing in the Qur'aan or saheeh Sunnahof the Prophet
(peace andblessings of Allaah be upon him) to indicate thatthis is his
name. Rather this is narrated in some reports which may be from among
the Israa'eeliyyaat (reports from Jewish sources).
Based on this, we cannot be certain whether this is his name or not.
So we cannot affirm that the name of the Angel of Death is Azraa'eel,
nor canwe deny it. Rather we should refer this matter toAllaah and
call him as Allaah calls him, the 'Angel of Death". Allaah says
(interpretation of themeaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
But the name of the Angelof Death is not given in the Qur'aan or in
the saheeh ahaadeeth. His name is mentioned in some reports as
Azraa'eel,but Allaah knows best.
Allaah says (interpretationof the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Al-Sindi said: There is no marfoo' hadeeth [one thatcan be traced back
to the Prophet (peace and blessings of Allaah be upon him)] which
mentions his name.
Al-Manaawi said in Fayd al-Qadeer (3/32), after stating that the Angel
of Death is known by the name 'Azraa'eel: I have never seen anyreport
giving his name as such.
Shaykh al-Albaani said in his comment on the words of al-Tahhaawi, "We
believe in the Angel of Death who is appointed to take the souls of
all creatures":
This ("the Angel of Death") is what he is called in the Qur'aan.
Withregard to the name 'Azraa'eel which is widely known among the
people,there is no basis for this, rather it comes from the
Israa'eeliyyaat.
Shaykh Ibn 'Uthaymeen said:
"The Angel of Death" is well known by the name 'Azraa'eel, but this is
not correct, rather this was narrated from Jewish sources. So we
should not believe in this name, and we should call the one who is
appointed over death "the Angel of Death," as Allaah called him in the
verse (interpretation of the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Fataawa Ibn 'Uthaymeen, 3/161
And Allaah knows best.
§
:-* key word:- Belief in the Angels

Look at a man who will enter paradise

One day the Prophet peace be upon him looked at a man and said:
Whoever likes to look at aman who will enter Paradise, let him look at
this man. Abdullah Ibn Abbas, who was present and heard this comment,
followed the man who was favoured with this promise. He asked his
permission to be his guestwhich the man accepted. After observing him
for three consecutive nights, without seeing anything extraordinary
about him, Abdullah Ibn Abbas said: I don't see anything about you
which qualifies you toenter Paradise more than the rest of us. Can you
remember one special thing you do of which I may not be aware. After
thinking for sometime theman said: Nothing is outstanding in my life
except one thing, may be, that I go to bed with a pure and sound heart
towards my friends (meaning to forgive others of their bad qualities
and to think good of everybody). Then Ibn Abbas exclaimed: This is
exactly what qualifies you to enter paradise. Source: from the
book"Luminaries of Islam" by Arafat K.El-Ashi
It is not easy to forgive others of their faults but let us try hard
to bring this quality in ourselves.
:-* key word:- Islamic Stories