The Day of Resurrection
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Allah provides several proofs of His ability to resurrect mankind from the dead based on His creation of astonishing things in this world. He mentions making the earth stable, creating mountains as pegs to stabilize the earth, creating mankind in different pairs and categories from one essence, making sleep a means of rest, making night a cover and day a time of livelihood, building seven strong heavens and creating the sun as a shining lamp. Allah sends down abundant water from rain clouds to produce vegetation and crops. Through these signs, Allah demonstrates His power to resurrect mankind for judgment as He wills.
![while others commit the most heinous crimes against humanity and
go unpunished?
Such uncertainty in belief causes misery in life. Self-
indulgence overwhelms man and he races against time to achieve
physical pleasures - by hook or by crook - for fear that his time will
come to an end before he can enjoy life's pleasures. Destructive
behavior and immoral attitudes take the lead because disbelief in
resurrection makes following any moral principle worthless. Man
becomes inconsiderate of his fellow men. Consequently, the whole
society suffers from chaos, greed, transgressions and intolerance.
O believer in resurrection focuses on his
ultimate goal and does not let trivial pleasures of the world distract
him. He is always satisfied with little provision and his soul is free
from cravings and greed because he knows that what is in store for
him in the Hereafter is much more than this world can offer. The
Prophet said, "The world is a prison for the believer and a paradise
for the disbeliever." [Saheeh Muslim]
A believer's certainty of faith provides him with all the
answers he needs to live a serene life; he understands the purpose of
life and death, struggle and trial.
He is solicitous in his attitude and behavior with others and
refrains from any sort of transgression. It does not upset him if he
does not receive his due in this world or is treated unjustly because
he is well-aware that this world is not the final place for judgment,
rewards and punishments. He is certain that the time will come for
all matters to be settled justly and that time is the Day of
Judgement. Reckoning thus brings comfort and solace to the heart
of a believer, and peace and tranquility to society as a whole.
Soorah an-Naba was revealed in response to the Arab
pagan's denial of the Day of Resurrection. It thus contains proofs of
Allah's Ability to resurrect His creation, proofs that we witness in our
day to day lives! Soorah an-Naba describes how this great event will
take place and how the ambiance of the earth will quickly change
n the other hand, a
r
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![“What are they asking about?
About the great news.
About which they are in disagreement.
Nay, they will come to know!
Nay, again, they will come to know!”
[Soorah an-Naba (78): 1-5]
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![Allah’s Messenger was sent with the Qur’aan which calls
mankind to believe in the Oneness of Allah and informs about issues
of Ghayb (unseen). A significant event of the Ghayb is the Day of
Resurrection.
The disbelievers disputed about the truthfulness of the
Prophet and the Wahy (revelation) that was revealed unto him.
They disbelieved in the Qur’aan and the information it contained.
Some called it magic, while others called it poetry! Some even said,
“This (Muhammad) is naught but a man who wishes to hinder you
from that which your fathers used to worship.”
The disbelievers questioned the occurrence of the Day of
Resurrection. Allah, thus revealed,
Then He, Himself answered the question saying,
The great news of resurrection and recompense.
some believe in it
and some reject it, while some are doubtful and hesitant. “And they
say, “When we are bones and fragments (i.e., destroyed), should we
really be resurrected (to be) a new creation?” Say (O Muhammad),
“Be you stones or iron, Or some created thing that is yet greater (or
harder) in your breasts (even then you shall be resurrected).” Then,
they will say, “Who shall bring us back (to life)?” Say, “He Who
created you first!” Then, they will shake their heads at you and say,
“When will that be?” Say, “Perhaps it is near!”
Allah declares that those who
have belied this great news will eventually know it with certainty;
when they witness it themselves on the Day of Judgement.
Imam Ibn Katheer (rahimahullah) explained that the
repetitive saying,
is a threat from Allah to those who deny
resurrection. On the Day of Judgement, they will be in an awful state
r
r
[Soorah Saba (34): 43]
[Soorah al-Isra (17): 49-51]
“What are they asking about?”
“About the great
news.”
“About which they are in disagreement.”
“Nay, they will come to know!”
“Nay, they will come to know! Nay, again, they will
come to know!”
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![because, “they said, “There is no (other life) but our (present) life of
this world, and never shall we be resurrected.” If you could but see
when they will be held (and made to stand) in front of their Lord! He
(Allah) will say, “Is not this (Resurrection and the taking of the
accounts) the truth?” They will say, “Yes, by our Lord!” He will then
say, “So taste you the torment because you used not to believe.”
“They are those who will have iron chains
tying their hands to their necks. They will be dwellers of the Fire to
abide therein.”
[Soorah al-An'am (6): 29-30]
[Soorah ar-Ra’d (13): 5]
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![“Have We not made the earth as a bed,
And the mountains as pegs?
And We have created you in pairs.
And We have made your sleep a thing for rest.
And have made the night as a covering,
And have made the day for livelihood.
And We have built above you seven Shadaad,
And have made (therein) a shining lamp (sun).
And have sent down from clouds abundant
water. That We may produce corn &
vegetation. And gardens of thick growth.”
[Soorah an-Naba (78): 6-16]
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![In these verses, Allah declares His Great Ability and Power to create
amazing things. He speaks about their magnitude as a proof of His
Ability to do whatever He wishes concerning the Day of Judgement
so that people may realize that Allah, Who is Able to create these
things from ‘ ’ i.e., ‘nothing’ is surely Able to bring life to the
dead.
Allah begins by mentioning the blessing of a smooth, firm
and flat earth, which is subservient to the creation. He says,
The earth is not made hard which
people cannot plow or cultivate or walk on; nor is it made flabby and
soft upon which they cannot settle. Rather, the earth is smoothed
out in accordance with the requirements of the people. Moosa
said describing His Lord when Fir’awn asked him about Allah, “(it is
He,) Who has made earth for you like a bed; and has opened roads
for you therein…”
in order to provide
cohesiveness and stability to the earth like the pegs of a tent.
Geologists agree that mountains have strong roots in the ground like
that of pegs used to anchor a tent because of which it stands strong,
firm and unshaken by the wind.
i.e., different categories
of male and female, small and big, black and white, and various
other kinds. They are of different kinds according to what Allah
Willed and His Wisdom dictated so that people consider the Ability of
Allah to create mankind from one sole matter (dust) to be of so many
different categories. “And among His Signs is this, that He created
you (i.e., Adam) from dust, and then - behold you are human beings
scattered!”
The Messenger of Allah said, “Allah created Adam from a
handful taken from throughout the earth. Hence the sons of Adam
adam
“Have
We not made the earth as a bed.”
“And the mountains as pegs?”
“And We have created you in pairs.”
u
r
[Soorah Ta-Ha (20): 53]
[Soorah ar-Rum (30): 20]
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![vary as the earth varies, so they are white and red and
black and (colors) in between, evil and good, easy-
going or difficult or something in between.”
Imam Ibn Katheer (rahimahullah)
explained,
to mean male and female, both enjoying
each other physically and emotionally. “And among
His Signs is this, that He created for you wives from among
yourselves that you may find repose (rest) in them, and He has put
between you affection and mercy. Verily, in that are indeed signs for
a people who reflect.”
If Allah had made all of Adam’s progeny male, and created
the females from another kind, there would have never been
harmony between them, rather that would cause revulsion. Out of
His Perfect Mercy, Allah made their wives from their own kind, and
created love and kindness between them. Allah says, “It is He Who
has created you from a single person, and He has created from him
his wife (i.e., Hawwa from Adam’s short left rib), in order that he
might enjoy the pleasure of living with her.”
Sleep
rejuvenates the body and the soul. It reduces fatigue and tiredness
after the faculties and limbs have become tired. “And among His
Signs is the sleep that you take by night and by day...”
that produces a quiet
and tranquil environment to rest.
The day is radiant
and luminous that enables people to move about easily in order to
earn livelihood.
[Abu
Dawood]
[Soorah ar-Rum (30): 21]
[Soorah al-A’raf (7): 189] See,
Tafseer Ibn Katheer
[Soorah ar-Rum
(30): 23]
”And We have created you in
pairs.”
“And (We) have made your sleep as a thing for rest.”
“Andhavemadethenightasacovering,”
“And have made the day for livelihood.”
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![Allah reminds His Favor of altering day into night and night
into day - everyday - in Soorah al-Qasas, “Say (O Muhammad), “Tell
me! If Allah made night continuous for you until the Day of
Resurrection, who is an ilah (a god) besides Allah who could bring
you light? Will you not then hear?”
Say (O Muhammad), “Tell me! If Allah made day continuous
for you until the Day of Resurrection, who is an ilah (a god) besides
Allah who could bring you night wherein you rest? Will you not then
see?
It is out of His Mercy that He has put for you night and day,
that you may rest therein (during the night) and that you may seek
of His Bounty (during the day), and in order that you may be
grateful.”
meaning, the
seven heavens in their vastness, loftiness, perfection and precision,
“Have they not looked at the heaven above them, how We have made
it and adorned it, and there are no rifts in it?” [Soorah Qaf (50): 6]
There are many benefits of these , from which
is what Allah mentions next,
which illuminates the whole universe and
provides light as well as heat and energy for growth. ‘WaHHajah’
means, ‘fiery, blazing and glowing.’
After having mentioned that gives out
heat, Allah also mentioned its opposite - water that has moisture
and coolness,
The heat of the sun is thus complemented with the water
from the sky; so,
Earth is thus given life
through the same water and it produces different fruits, fragrances,
[Soorah al-Qasas (28): 71-3]
“And We have built above you seven Shadaad,”
sevenShadaad
“And have made (therein) a shining
Wahhajah(lamp,i.e.,sun),”
As-Siraj al-Wahhajah
“And have sent down from the rainy clouds abundant
water.”
“That We may produce therewith corn and
vegetation. And gardens of thick growth.”
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![tastes and smells, “And in the earth are neighboring tracts
(meaning, of various colors and types; some red, some white, yellow
or black, some are stony, or flat, or sandy, or thick, or thin, all made
to neighbor each other while preserving their own qualities) and
gardens of vines, and green crops, and date palms, growing out two
or three from a single stem root, or otherwise (one stem root for every
palm), ,
Verily, in these things, there are
Ayat (proofs, lessons, signs) for the people who understand.”
watered with the same water yet some of them We make
more excellent than others to eat.
[Soorah
ar-Rad (13): 4]
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![(therein)ashininglamp(sun).”
These verses speak about cosmology (a scientific study of
the origin and structure of the universe) and testify to the Ability of
Allah to recreate mankind as He says (in Soorah al-Ghafir (40):
57), “The creation of the heavens and the earth is indeed greater
than the creation of mankind; yet, most of the people do not
know... Verily, the Hour is surely coming, there is no doubt about
it, yet most men believe not.’
Imam Ibn Katheer writes in the Tafseer of the above-
mentioned verse (40): 57,
“Allah tells us that He will bring back His creation on the
Day of Resurrection. That is very easy for Him, because He
created the heavens and the earth...
Allah says, “Do they not see that Allah, Who created the
heavens and the earth, was not wearied (tired) by their
creation, is Able to give life to the dead. Yes, He surely is able
to do all things.”
…Many of the (pagan) Arabs affirmed
that Allah created the heavens and the
earth, but they denied and rejected the
idea of resurrection; they
acknowledged something which
was greater than that which
they denied.”
[Soorah an-Naba (78): 6-7 and 12-13]
[Soorah al-Ahqaf (46): 33]
[end quote] [end of
Additional note]
ADDITIONAL NOTE
He, Who is able to do
that (i.e., create heavens and earth), is able to do anything
that is less than that (for example, resurrect his creation).
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![EARTH VEGETATIONthrough
REVIVALREVIVALofthe
Concerning revival of the earth through vegetation, Allah says in
Soorah an-Naba, verses 14-16,
and His Saying, “And
among His Signs (is this), that you see the earth barren (and lifeless
with no growth), but when We send down water (rain) to it, it is
stirred to life and growth (of vegetation). Verily,
Indeed! He is Able to do all
things.”
In Soorah al-A’raf (7): 57, Allah explains that revival of the
earth by sending down rain is a Sign of Resurrection, He
says, “And it is He Who sends the winds as heralds of glad
tidings, going before His mercy (i.e., rain). Till when they
have carried a heavy-laden cloud, We drive it to a land that is
dead, then We cause water (rain) to descend thereon. Then
We produce every kind of fruit therewith. Similarly, We shall
raise up the dead, so that you may remember or take heed.”
meaning, just as We bring life to the dead land after rainfall,
We shall raise up the dead on the Day of Resurrection.
After Allah sends down rain from the sky, the corpses
will grow in their graves, just as the seeds grow in the ground
on receiving rain, Abu Hurayrah related from the Prophet
“And have sent down from the rainy
clouds abundant water. That We may produce therewith corn and
vegetation, And gardens of thick growth.”
He Who gives it life,
surely, (He) is Able to give life to the dead.
[Soorah Fussilat (41): 39]
ADDITIONAL NOTE
t
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![r, “…Allah will send down rain
from the sky and the dead
body will sprout just as a
green plant sprouts.
Every part of the last person
will deteriorate except for one bone,
and it is the coccyx bone (tailbone). From
it, the creation will be assembled on the
Day of Judgement.” [
Hence, Allah often mentions the similarity between
bringing life to dead land through the sprouting of green
plants/vegetation and the raising up of the dead on the Day
of Judgement. “Allah is He Who sends the winds, so they
raise clouds, and spreads them along the sky as He wills,
and then breaks them into fragments, until you see rain
drops come forth from their midst! Then when He has made
them fall on whom of His slaves as He wills, lo! they rejoice!
And verily before that (rain), just before it was sent down
upon them, they were in despair! Look then at the effects
(results) of Allah’s Mercy, how He revives the earth after its
death. Verily! That (Allah) Who revived the earth after its
death shall indeed raise the dead (on the Day of
Resurrection), and He is Able to do all things.”
Quoted from Tafseer Ibn Katheer]
[Soorah ar-Rum
(30): 48-50] [end of Additional note]
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![Regarding this Allah says in Soorah an-Naba,
i.e., in categories as Allah says in Soorah Ya-Sin, “Does not
man see that We have created him from Nutfah. Yet behold, he (stands
forth) as an open opponent. And he puts forth for Us a parable, and
forgets his own creation. He says, “Who will give life to these bones after
they are rotten and have become dust.” Say, “
! ”
“And We have created
youinpairs.”
He will give life to them
Who created them for the first time [Soorah Ya-Sin (36): 77-79]
[Soorah ar-Rum (30):27]
[Saheeh al-Bukharee] [end Additional note]
ADDITIONAL NOTE
REPEATING CREATION EASIERthe is even
“And He it is Who originates the creation, then He will repeat
it; and this is easier for Him.”
Mujahid said, “Repeating it is easier for Him than
originating it, and originating it is (also) easy for Him.”
The Prophet said, “Allah says, “The son of Aadam
denied Me, and he had no right to do so. And he reviled Me,
and he had no right to do so.
As for his denying Me, it is his saying, “He will not remake
me as He originated me” -
.
As for his reviling Me, it is his saying, “Allah has taken to
Himself a son,” while I am the One, the Self-Sufficient Master;
I beget not, nor was I begotten, and there is none comparable
to Me.”
r
while originating the creation is not
easier for Me than re-creating him
MANfrom‘adam’ non-existence( )
ORIGINATIONORIGINATIONof
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![in inthis lifeTRUTH WORLDLY
REVIVING DEADtheREVIVING DEAD
Concerning this Allah says,
(Subata comes from the word,)
Subath: (meaning) discontinuation/interruption of
activity/movement.
It is said that this (i.e., discontinuity of movement) is death,
so it (sleep) is a minor death, and Allah called it (sleep) death in His
Saying, “It is Allah Who Yatawaffa (lit. causes to die) the souls at the
time of their death, and those that die not during their sleep.”
And His Saying, “It is He, Who Yatawaffakum (lit; causes
you to die) by night (when you are asleep), and has knowledge of all
that you have done by day, then he raises you up again (i.e.; wakes
you up) (so) that a term appointed (your life period) be fulfilled…”
“And have made your sleep as (Subata) a
thing for rest.” [Soorah an-Naba (78): 9]
[Soorah
Az-Zumar (39): 42]
[Soorah al-An’aam (6): 60] [End quote from Adwaul-Bayaan]
OBSERVED
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Phenomenon](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-26-320.jpg)
![After mentioning the four proofs of resurrection,
Allah describes how Resurrection will commence;
the atmosphere of the earth
and condition of its people on the Day of Judgement.
“Verily, the Day of Decision is a fixed time.
The Day when the Sur will be blown and
you shall come forth in crowds (groups);”
[Soorah an-Naba (78): 17-18]
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![It is the Day of Judgment that Allah calls, It is
called such because on that day Allah will decide between the people
of truth and the people of falsehood, the disbelievers and the people
of Eeman, and He will decide between the people of Paradise and the
people of Hell-Fire.
Allah will also decide between His slaves who disagreed. He
will decide between the oppressors and the oppressed to the extent
that,
the Day of Decision.
“The animal who lost a horn will settle the score with the one
that has horns on the Day of Resurrection.”
If it is asked, how can scores be settled among the animals
that are not accountable? Then it will be said:
Firstly, Allah does as He wills, and He cannot be questioned as to
what He does.
Secondly, the purpose of settling the scores even amongst
the animals is to demonstrate that on the Day of Judgement
nobody’s rights will be neglected. The rights of the oppressed will be
settled, and the oppressor will be held accountable. This is the
Perfect Justice of Allah.
Imam an-Nawawi writes in Sharh Muslim, under the
hadeeth of Tarjumah, “This clearly indicates that the animals will be
gathered on the Day of Resurrection and that they will be
resurrected on the Day of Resurrection like humans who
are accountable. Children, the insane and those
whom the call did not reach will also be
resurrected. There is also evidence in the
Qur’aan and Sunnah to support that.
Allah says, “And when the wild beasts shall
be gathered together.”
If there is a phrase in a text of sharee'ah whose
apparent meaning is not impossible whether according
[Hadeeth quoted from Tafseer
Ibn Katheer]
[Soorah at-Takweer (81): 5]
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![we have come before Allah barefooted,
naked, uncircumcised and having
nothing with us.” He said, “By good
deeds and by evil deeds.””
Imam Ahmad recorded that Aa’'isha
said that one of the Companions of the
Messenger of Allah sat down before him and said,
“O Messenger of Allah, I have two slaves who lie to me, betray me and
disobey me, and I hit them and insult them. How do I stand with
regard to them?”
The Messenger of Allah said, “The extent to which they
betrayed you, disobeyed you and lied to you will be measured
against the punishment you meted out to them. If your punishment
was commensurate with their misconduct, then you will be equal
and you will not have anything counted for you or against you.
If your punishment of them was less than what they
deserved for their misconduct, then this will count in your favor.
If your punishment of them was more than what they
deserved for their misconduct, then Allah will take what is due to
them from you.” Then the man started to weep before the Messenger
of Allah, and he asked, “What is the matter with him. Has he not
read the words of Allah, ‘And We shall set up Balances of justice on
the Day of Resurrection, then none will be dealt with unjustly in
anything. And if there be the weight of a mustard seed, We will bring
it. And sufficient are We to take account.” The man said, “O
Messenger of Allah, I think there is nothing better than keeping
away from these people -- meaning his slaves -- I call upon you to
bear witness that they are all free.”
[Quoted from
Tafseer Ibn Katheer]
[Quoted from Ibn Katheer]
r
r
The exact time of the Hour is hidden from the creation including the
Prophets, Messengers and Angels. Even the best of the Messengers,
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![our Prophet Muhammad did not know when the Hour will begin.
“They ask you (O Muhammad) about the Hour — when will be its
appointed time? You have no knowledge to say anything about it. To
your Lord belongs (the knowledge of) the term thereof. You (O
Muhammad) are only a warner for those who fear it.”
Allah has not only concealed the time of the as-Saa'ah al-
Kubraa (the major Hour; i.e., the Day of Resurrection), but He has
r
[Soorah an-
Nazi’aat (79): 42-45]
HOURHOUR
KNOWLEDGEKNOWLEDGE
oftheonsetofthe
isamatterof
GHAYBGHAYB
the
( )unseen
dueto
WISDOMWISDOMGreat
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![also kept hidden the time of as-Saa'ah as-Sughra (the minor Hour
i.e., the time of death for each person) because the Prophet was
sent with glad tidings of Paradise in the afterlife for those who obey
Allah, and with warnings of Hell for those who disobey Him. The
purpose of this can only be achieved if the time of one’s death and
the time of the Hour is concealed, so that the people fear that they
might be caught unprepared.
Shaikh as-Sa’di writes, ‘(the exact time of the hour is
concealed) because knowing the time of the Hour serves no spiritual
or worldly purpose for the people. Rather their interest lies in it’s
being concealed from them, the knowledge of that has been kept
hidden from all of creation and Allah has kept it to Himself. “To your
Lord belongs (knowledge of) the term thereof.’’
Allamah al-Aloosi (rahimahullah) writes, “Allah has
concealed the knowledge of the Hour because Sharee’ah wisdom
and reason dictate that it should be so, because this is more effective
in calling people to obey Him and discouraging them from
disobeying Him. Similarly, he has also concealed the lifespan of each
person. The (Qur’anic) verses indicate that (even) the Prophet did
not know when the Hour would begin. Yes, he knew that it was close
in general terms, and he informed us of that.”
It is due to Allah’s Mercy towards His
creation that He has informed us about the
signs which indicate that the onset of the
Hour is approaching. Every time we see
one of its signs, our fear of the Hour
and its horrors will increase, as will our
r
r
r
[end quote]
[end quote]
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![certainty that it is at hand; and we
might prepare for it by doing more
righteous deeds. Allah says, “Do they
then await (anything) other than the
Hour that it should come upon them
suddenly? But some of its portents
(indications and signs) have already come.”
The Prophet said, “Hasten to perform good deeds before
six matters come to pass: the rising of the sun from the west, the
smoke, the Dajjal, the Beast, and that which will come to each one of
you alone (i.e., death), and that which will affect everyone (i.e.,
Resurrection).” This means: try to beat the six signs of
the Hour and hasten to perform righteous deeds before they come to
pass. Because good deeds that are performed after the six signs have
appeared will neither be accepted nor rewarded.
The Prophet warned us, “This world is nearly finished…
and there is nothing left of it but a little, like the little bit of water at
the bottom of a vessel, which will soon be drunk…”
[Soorah Muhammad (47): 18]
[Saheeh Muslim]
[Saheeh Muslim]
r
r
“What do you think of something which has a fixed time and
you see it passing by day after day until it reaches its end
and it reaches its last stage. The same is true for the world,
everyday it approaches closer to its end until it will reach its
final stage, and this is why Allah says, “And We delay it only
for a term (already) fixed.”[Soorah Hud (11): 104]
[See, Tafseer al-Qur’aan al-Adheem by Shaikh Salih al-Uthaimeen]
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![”The Day when the Sur will be blown,” When a Bedouin came to the
Messenger of Allah and asked about the Sur, he replied, “It is a
horn that will be blown into.”
It has also been related in a Hadeeth on the authority of Abu
Hurayrah that the Sur (horn/trumpet) has a circumference as
large as the heavens and the earth.
Numerous Ahadeeth relate that Israfeel is responsible for
blowing the Sur, and he is ever ready to blow it since the time Allah
appointed him with the Sur. The Prophet said, “Since the time
when the one who will blow the Sur was appointed, his eyes are ever
ready, looking towards the Throne, fearing lest the Command be
issued before he blinks, as if his eyes are two brilliant stars.”
The Sur will be blown twice; the first will cause all creatures
to fall unconscious and the second will bring about the resurrection;
these blasts are called Rajifah and Radifah respectively in Soorah
an-Nazi'aat (39): 6-7.
Allah describes these blasts in Soorah az-Zumar (39): 68,
“And the Sur will be blown (for the first time) and all who are in the
heavens and all who are on the earth will swoon away, except him
whom Allah wills.”
Allah’s Messenger described how quickly people will die
upon the blowing of the Sur; he said, “The Hour will certainly
come, whilst two men will be spreading out a
garment between them, but they will not be able
to sell it or fold it up.
The Hour will come when the man
will milk his she-camel and will take the
milk away, but he will not be able to
drink it.
[See, Silsilah al-Ahaadeeth as-Saheehah]
[See, Tafseer Ibn Katheer]
[Silsilah
al-Ahaadeeth as-Saheehah]
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![The Hour will come before a man who will repair his trough
(a long, narrow container, open on top, for feeding or watering
animals) and will not be able to bring his animals to drink it.
The Hour will come when a man will raise a morsel of food to
his mouth but he will not be able to eat it.”
The souls of all the creatures will be taken until the last one
to die will be the Angel of death. None will remain except the Ever-
Living, Eternal One, Who was there in the beginning and will be at
the end, forever. He will say thrice, “Whose is the kingdom this day”,
then He will answer Himself, “It is Allah’s, the One, the Irresistible!”
Then the first one to be brought back to life will be Israfeel,
and Allah will command him to blow the Sur again… Allah says
further in , “Then it will be blown another
time, and behold they will be standing, looking on.” meaning after
they have been bones and dust, they will come alive, looking at the
terrors of the Day of Resurrection.
Abu Hurayrah related that the Messenger of Allah said,
“That which is between the two blowing are forty.” Someone asked,
“Is it forty days, O Abu Hurayrah.” But he (Abu Hurayrah) refused to
reply, saying, “no comment.”
They then asked, “Is it forty months?” But he (Abu Hurayrah)
refused to reply, saying, “no comment.” They asked again, “Is it forty
years.” But he refused to reply, saying, “no comment.”
Abu Hurayrah added, “The Prophet said, “Then Allah will
send down rain from the sky and the dead body will sprout just as a
green plant sprouts. Every part of the last person will deteriorate
except for one bone, and it is the coccyx bone (tailbone). From it, the
creation will be assembled on the Day of Judgment.”
[Saheeh al-Bukharee]
[Soorah Ghafir (40): 16]
[See, Tafseer Ibn Katheer]
[Quoted from
Tafseer Ibn Katheer]
Soorah az-Zumar (39): 68
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![I m a m a n - N a w a w i
(rahimahullah) writes, “What is meant
is that he refused to specify whether it
would be forty days, or years, or
months. Rather what he was sure of was
that it would be just forty. It is explained in
another report narrated by someone other than
Muslim, which says that it will be forty years.
The phrase, ‘the little bone at the end of the coccyx,’ refers to
the small bone at the base of the spine, which is the end of the
coccyx. This is the first part of a person that is created, and it is what
will be left of him so that he will be created anew from it.”
Some scholars said that the trumpet will be blown three
times, (i) the blast which will terrify all people [mentioned in the verse
quoted below (27): 87], (ii) the blast which will cause all people to
faint [mentioned in the verse (39): 68)] and (iii) the blast upon which
all creatures will be resurrected. They base this on the verse in which
Allah says, “And (remember) the Day on which the Trumpet will be
blown, and all who are in the heavens and all who are on the earth,
will be terrified except him whom Allah will (exempt). And all shall
come to Him, humbled.”
Although swooning is mentioned in one verse and terror is
mentioned in another, it does not imply that there will be a third
blast. Rather, they will happen at the blowing of the Sur for the first
time, so when the Trumpet is blown, the people will be terrified, and
will swoon as a result and die as Ibn Hajr (rahimahullah) explained
in Fath al-Baree (11/36), “The fact that these are two concepts does
not mean that they cannot happen as a result of the first Trumpet
blast.”
[Sharh Muslim
(18/92)]
[Soorah Naml (27): 87]
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![A lengthy hadeeth which mentions that the Sur will be
blown thrice is also quoted as evidence. A
his is a da'eef (weak)
hadeeth in Fath al-Baree (11/369).
From what has preceded, it may be understood that when
Allah decrees that all living beings should die, He will command the
Angel to blow the Trumpet, which will terrify all creatures and as a
result of which they will faint and die. Then they will stay like that for
as long as Allah decrees and their bodies will decay within this
period until there is nothing left except the bone from the base of the
coccyx, which is a round bone at the base of the spine. Then Allah
will send rain, and when the water reaches this bone, the body will
grow from it like a plant grows and people will be recreated just as
Allah created them the first time.
Ibn Taymiyah (rahimahullah) says about the initial creation
and the re-creation on the Day of Judgment, “The two creations are
two things of the same category; they are similar in one way and
different in another.”
What this means is that although Allah will restore the souls
of His slaves, their bodies will posses additional abilities. For
example, they will not die no matter what ordeal befalls it, they will
be given the ability to see Angels and Jinn, etc.
However, it will not be a new creation as Shaikh
Muhammad ibn Salih al-Uthaimeen (rahimahullah) explains, “If it
were a new creation, it would mean that the body which performed
the sins in the world would be safe from any punishment. To be
resurrected in a new body and bear punishment in the new body is
against justice.”
So, after the Sur is blown for the second time, the souls will
return to their bodies and people will come forth from their graves
and hasten to the place of gathering. “They will say, “Woe to us! Who
l-Hafiz ibn Hajar al-
Asqalani (rahimahullah) explained that t
[Majmoo al-Fatawa]
[Ibn Uthaimeen, Majmoo (3/174)]
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![has raised us up from our place of sleep.” (It will be said to them),
“This is what the Most Beneficent (Allah) had promised, and the
Messengers spoke truth!” It will be but a single (shout, etc.),
so behold! They will all be brought up before Us!”
All creation will be brought together in one place, “That is a
Day whereon mankind will be gathered together, and that is a Day
when all will be present.” The angels will be
present, the Messengers will gather and all of creation will be
gathered mankind, Jinn, birds, wild beasts and domestic riding
animals.
It is recorded in the two Saheeh from Ibn Abbas , who
reported the Messenger saying concerning mankind, “You will be
gathered barefooted, naked and un-circumcised.” Aa’isha (radhi
allahu anha) remarked upon hearing this, “O Messenger of Allah,
men and women together, looking at one another!!?” He replied, “O
Aa'isha, it will be too distressing for them to be looking at one
another.”
It will be such because every man, that Day, will have
enough to make him careless of others. In fact, “That Day shall a
man flee from his brother, and from his mother and his father, and
from his wife and his children. Every man, that Day, will have
enough to make him careless of others.”
Qatadah said, “The most beloved and then the next
most beloved, and the closest of kin and then the
next closest of kin -- due to the terror of that
Day.” “And no friend will
ask a friend (about his condition), though
they shall be made to see one another.”
Saihah
[Soorah Ya-Sin (36): 51-
53]
[Soorah Hud (11): 103-4]
[Mishkat al-Masaabeh]
[Soorah Abasa (80): 34-37]
[See, Tafseer Ibn Katheer]
[Soorah Maarij (70): 10]
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![Abu Na’eem narrated from Shaddaad
ibn Aws that the Messenger of Allah
said, “Allah says, By My Glory and
Majesty, I will not give My slave two
securities and two fears. If he feels safe
from Me in the world, I will cause him to be
frightened on the Day when I gather My slaves
together, and if he fears Me in the world (by
refraining from evil deeds and sins and by performing righteous
deeds), I will make him feel safe on the Day when I gather my slaves
together.”
So, the more a person possesses Taqwa (fear) of Allah in the
world, the more secure he will feel on the Day of Resurrection. Allah
says, while speaking about his righteous slaves, “The greatest terror
(of the Day of Resurrection) will not grieve them, and the Angels will
meet them, (with the greeting), “This is your Day which you were
promised.” and, “(It will be said to the true
believers), My worshippers! No fear shall be on you this Day, nor
shall you grieve.”
r
[Sisilah al-Ahaadeeth as-Saheehhah (hasan)]
[Soorah al-Anbiya (21): 103]
[Soorah az-Zukhruf (43): 68-69]
TERRIFIEDTERRIFIED
Thepeoplewillbe
ontheDayof
JUDGEMENT,JUDGEMENT,
exceptthe
PIOUSPIOUS
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![In the next verses of Soorah an-Naba,
Allah mentions some horrors of the Day of Judgement;
the like of which humanity will have never seen before and
it will cause terror in the hearts of the people.
“And the heaven shall be opened,
and it will become as gates.
And the mountains shall be
moved away from their places
and they will be as if they were a mirage.”
[Soorah an-Naba (78): 19-20]
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![The horror of the Day of Resurrection will be so severe that mankind
will loose their minds. Whoever sees them in that state will think
that they are drunk. The nursing mother will forget her nursling; the
one who is dearest to her and to whom she shows the most
compassion! And every pregnant woman will drop her load before
the pregnancy has reached full term because of the intensity of the
horror as Allah says in the Qur’aan, “O mankind! Fear your Lord
and be dutiful to Him! Verily, the earthquake of the Hour (of
Judgement) is a terrible thing. The Day you shall see it, every
nursing mother will forget her nursling and every pregnant one will
drop her load, and you shall see mankind as in a drunken state, yet
they will not be drunk, but severe will be the Torment of Allah.”
for the descending of the Angels (as Imam Ibn Katheer explained) -
after it had been a well-protected roof.
In this is a proof of Allah’s Great Ability that He caused the
(i.e., the seven heavens, as described in the previous
verses of Soorah an-Naba) to vanish and become gates.
The Qur’aan gives more details about the condition of the
heavens on the Day of Judgement in numerous other verses such
as, “the heaven will split asunder (separate into pieces), for that Day
it will be frail (weak) and torn up...”
Then the Lord will cause the heavens to melt
and, “…the sky will be like the boiling filth of oil,
(or molten copper or silver or lead, etc.).”
and the sky will take on
different colors, “Then when the heaven
is rest asunder ,
and it becomes Wardah like Dihan
(i.e., rosy or red like red-oil, or red
[Soorah al-Hajj (22): 1-2]
[Soorah al-Haqqah (69): 16]
[Soorah
al-Marij (70): 8]
“Andtheheavenshallbeopened,anditwillbecomeasgates,”
seven Shadaad
(separate into pieces)
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![hide).” i.e, it will melt and will be colored, just
like the staining of the dye; sometimes red, sometimes yellow, blue
or green.
“And you will see the mountains and
think them solid, but they shall pass away as the passing away of
the clouds.” meaning, you will see them as if
they are fixed and as if they will remain as they are, but they will pass
away as the passing away of the clouds and they will move away
from their places. This is like the verse, “On the Day when the
heaven will shake with a dreadful shaking, And the mountains will
move away with a (horrible) movement.” “And
they ask you concerning the mountains, say, ‘My Lord will blast
them and scatter them as particles of dust.’”
[Soorah ar-Rahman (55): 37]
[Soorah an-Naml (27): 88]
[Soorah at-Tur (52):9-10]
[Soorah Ta-Ha (20): 105]
”And the mountains shall be moved away from their places
and they will be as if they were a mirage (an illusion which often
appears as a pool of water).”
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![a) The sea will be kindled with fire
b) The sun will be brought close to the people.
and become a raging fire that
surrounds the people in the gathering area, “and when the seas
become as blazing fire.”
Al-Miqdad ibn al-
Aswad related, “I heard the Messenger of Allah say, “On the
Day of Resurrection, the sun will be brought so close to the
people that it will be as close to them as one mile.”
Saleem ibn Aamir said, “By Allah, I do not know what was
meant by the word meel, (translated here as ‘mile’), whether it
refers to a measure of distance or to the stick that is used to
apply kohl to the eyelid.”
He added, “the people’s sweat will vary according to the
amount of their (evil) deeds. For some of them their sweat will
[Soorah at-Takwir (81): 6]
t
HORRORSHORRORS
ofthe
Other
DAYDAYGreat
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![reach their ankles, for others it will reach their knees or their
waists, and for some it will reach their mouths, like rain.” [See,
Saheeh Muslim] in another hadeeth of Bukharee, “The people
will sweat so profusely on the Day of Resurrection that their
sweat will sink seventy cubits deep into the earth, and it will rise
up till it reaches the people’s mouths and ears.”
On the Day of Judgement, when people will be suffering under the
harsh glare of the sun, seven fortunate people will be shaded by
Allah, the Sublime, under His Throne.
Abu Hurayrah related, “the Messenger of Allah said,
‘There are seven whom (Allah) will shade with His Shade on the Day
when there will be no shade except His; the just ruler, the young
man who grows up worshipping his Lord, the man whose heart is
attached to the mosque, two men who love one another for the sake
of Allah, meeting and parting for that reason; a man who is invited
(to a sin) by a woman of high status and beauty, but
he says, ‘I fear Allah,’ a man who gives in charity
so secretly that his left hand does not know
what his right hand gives; and a man who
remembers Allah when he is alone, and
his eyes fill with tears.’”
t r
[Agreed upon]
SHADEofAllah
undertheSEVENSEVEN
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![c) “the earth will be changed to another earth.”
d) Another horrifying indication of people’s misery on that Day
is the fact that it will be extremely long; fifty thousand years.
Imam Ibn Katheer writes, “meaning, …the earth will be
changed to an earth other than this earth that we know and
recognize.” It is recorded in the two Saheehs that Sahl ibn Sad said
that Prophet said, “On the Day of Resurrection, the people will be
gathered on a white (barren), flat earth just like the wheat bread, it
has no recognizable features for anyone.”
Ibn Abbas said in his commentary on the above verse,
“Some things will be added to it and some will be taken away, and its
hills, mountains, valleys and trees will disappear, and it will be
spread out like an Ukazi carpet.”
Jabir narrated a marfoo hadeeth that states, “the earth
will be spread out like a carpet, then the son of Adam will have
nothing of it except the place where his feet are standing.”
Because the Day will be so long, the people will think that
they only stayed in this world for a part of a day, “On the Day when
He shall gather (resurrect) them together, (it will be) as if they had
not stayed (in the life of this world and graves, etc.) but an hour of a
day.”
This also shows the shortness of the worldly life in
comparison with the Hereafter, “He (Allah) will say, ‘What number of
years did you stay on earth?’ They will say, ‘We stayed a day or part
of a day. Ask of those who keep account.’ He (Allah) will say, ‘You
stayed not but a little, if you had only known!’”
[Soorah Ibraheem
(14): 48]
[Fathul-Baree]
[Fathul-
Baree]
[Soorah Yunus (10): 45]
[Soorah al-Mu’minoon (23):
112-114]
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![ShaikhMuhammadibnSalihal-Uthaimeen(rahimahullah)replied,“The
believer’s responsibility with regards to reports of the unseen is to
accept and submit to them, and not to ask how or why. This is
the foundation on which our Aqeedah must be built on, because
this is a matter that is beyond your comprehension. So you have
to accept it and submit and say, ‘We believe.’
We believe that the sun will be brought close to mankind on
the Day of Resurrection until it is one mile away from them.
Asking any further questions about that is a kind of innovation
(bidah). Hence, when Imam Malik (rahimahullah) was asked how
Allah rose above the Throne, he said, ‘Asking about this is bidah.’
Similarly it is a bidah to ask about all other matters of the
unseen; man’s attitude towards them should be to accept and
submit.
The answer to the second part of the question, about the
sun being brought close to mankind on the Day of Resurrection:
We say that bodies will not be resurrected on the Day of
Resurrection in the form in which they were in this world, with
their shortcoming and inability to bear that; rather they will be
resurrected whole and complete. Hence, the people will stand on
the Day of Resurrection for a day which is equivalent to fifty
thousand years, neither eating nor drinking. This is something,
which would be impossible in this world. Then the sun will be
brought close to them and their bodies will be given the ability to
bear it’s being brought close, as we have mentioned above that
they will be able to stand for fifty thousand years without needing
food or drink. So their bodies on the Day of Resurrection will be
different from their bodies in this world.”
[Courtesy: islamqa.com]
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![“Truly, Jahannam is a place of ambush.
A dwelling place for the Taghoon.
They will abide therein for Ahqab,
nothing cool shall they taste therein,
nor any drink. Except Hamim (boiling water),
and Ghassaq (dirty wound discharges).
An exact recompense.”
[Soorah an-Naba (78): 21-26]
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![“Truly, Jahannam is a place of ambush, a dwelling place for the Taghoon.”
Taghoon
Crossing the bounds can be with regards to Allah’s Right and rights of His
slaves.
“They will abide therein for Ahqab.”
Jahannam is one of the names of Hell-Fire, and it is named as such
because it is Jahma; i.e., it has an atmosphere of hopelessness and it is
gloomy, dark and hollow. We seek Allah’s Refuge from it.
is the plural of, ‘Tagh’ and it refers to everyone who
crosses the boundary as Allah says, “Verily! When the water taga (rose
beyond its limits), We carried you (mankind) in the floating.”
Thus ‘taga’ means crossing one’s limits; and the bounds
of the sons of Adam is mentioned in the verse, “I did not create Jinn and
mankind except to worship Me (alone).”
a) Crossing the bounds with regards to the Rights of Allah is
negligence in performing the obligations or overstepping the
prohibitions.
b) Crossing the bounds with regards to the rights of Allah's slaves
can be in three matters; their wealth, their blood and their honor
as Allah’s Messenger stated in his last sermon.
So, Jahannam is a dwelling place for those who cross the boundaries of
Allah’s Right or that of His slaves.
Ahqab is the plural of
Huqb. Sa’id reported from Qatadah concerning this verse, “it (Ahqab) is
that which has no end to it. Whenever one era ends, a new era follows it.
It has been mentioned to us that a Huqb is eighty years.”
Ar-Rabi bin Anas said, “No one knows how much time this
Ahqab is, except for Allah, the Mighty and Sublime. It has been
mentioned to us that one Huqb is eighty years, and the year is three
hundred and sixty days, and each day is equivalent to one thousand
[Soorah al-
Haqqah (69): 11]
[Soorah adh-Dhariyat (51): 56]
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![years according to your reckoning (in this life).”
Shaikh Muhammad Ibn Salih al-Uthaimeen writes, “they (the
disbelievers) will stay therein (i.e., in Jahannam) for a long time and the
Qur’aan points out that this period has no end and it is eternal as is
known from three Qur’anic verses; in Soorah an-Nisa (168-9), “Verily,
those who disbelieve and did wrong, Allah will not forgive them, nor will
He guide them to any way except the way of Hell, to dwell therein
forever, and this is ever easy for Allah.”
And in Soorah Ahzab (33): 64-65, “Verily, Allah has cursed the
disbelievers, and has prepared for them a flaming Fire (Hell). Wherein
they will abide forever, and they will find neither a Wali (a protector) nor
a helper.” and in Soorah al-Jinn (72): 23, “...whosoever disobeys Allah
and His Messenger, then verily, for him is the Fire of Hell, he shall dwell
therein forever.”
So, Allah has made it clear that the people of Hell-Fire will
remain therein forever. This necessitates that the Hell-Fire will exist for
ever. This is the position of the Ahlus-Sunnah wal-Jamaah that
Paradise and Hell will exist forever and will never cease to exist. There is
no room for disagreement in this issue because the verses mentioned
above are Muhkam (clear) and need no Taweel (interpretation). There is
no possibility that these verses may be ‘Mansookh’ (abrogated) because
it is news/information - news from Allah - which cannot be abrogated.
Such is also true about the news that came upon the tongue of Allah’s
Messenger because abrogation of one news with another news
necessitates falseness of one of the two; either intentionally the reporter
conveyed the false news, or he was unaware of the situation. Both are
impossible with regards to the news from Allah and (also) the news that
has reached us from the Messenger which is based upon revelation.
Based upon the information received in the three verses, we
have to believe into two things:
[See, Tafseer Ibn Katheer]
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![HELLHELLare
and
PARADISEPARADISE
Existent
NOW
The proof of this in the
Qur’aan and the
Sunnah are numerous;
“And march forth in the way
(which leads to) forgiveness from
your Lord, and for Paradise as wide as
are the heavens and the earth, U'iddat (prepared) for Al-Muttaqoon
(the pious).”
U’iddat (prepared) is past tense, which signifies that the
preparation has already been completed. Similarly, Allah says, “And
fear the Fire, which is U’iddat (prepared) for the disbelievers.”
Preparation means the readiness of a thing. The
tense here (also) is past tense which necessitates occurrence and
this has been affirmed in the Sunnah when the Messenger of Allah
saw Jannah and Jahannam.
[Soorah aali-Imran (3): 133]
[Soorah
aali-Imran (3): 131]
r
forthosewhoenterit
ETERNALETERNAL
ParadiseandHellare
DWELLINGSDWELLINGS
It is an eternal dwelling for those who enter it and they will remain
therein forever and those who enter Paradise will not come out of it
as Allah says, “No sense of fatigue shall touch them, nor shall they
(ever) be asked to leave it.” [Soorah al-Hijr (15): 48]
- 45 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-55-320.jpg)
![***Mu'tazilah is the sect that gave precedence to intellect over the revealed texts of
the Qur’aan and the Sunnah. They claimed the Qur'aan to be a creation, whereas
the correct Aqeedah is that the Qur’aan is the Speech of Allah. At the time of Imam
Ahmad, the Mu’tazilah, with the help of the rulers patronage forced their views
upon the people and caused great suffering and caused great confusion. Their
deviations and false arguments in the Deen continue to nourish various misguided
sects until this day, and these include Aqlaniyah (rationalists), Modernists,
Hadeeth Rejecters, the Secularists and even some modern-day 'Islamist-thinkers'.
To learn more about this group, refer to our booklet, “A critical Analysis of
Modernists and Hadeeth-Rejecters" by Sajid A.Kayum
Concerning the believers who enter Hell-fire, they will
remain therein for as long as Allah Wills, and then their abode will be
Paradise as the authentic news has reached us from Allah’s
Messenger .’
Shaykh Imam Abu Jafar al-Warraq at-Tahawi
(rahimahullah) writes, “Paradise and Hell have already been
created. They will never come to an end or cease to exist. Allah, the
Exalted, created Paradise and Hell before the rest of the creation,
and He created inhabitants for each of them. Whosoever He wishes
will enter Paradise by His grace and mercy, and whoever He wishes
will enter Hell as a result of His justice…”
Muhammad ibn Abul-Izz al-Hanafee writes in Sharh
Tahawiyah, “With regards to his saying that Paradise and Hell have
already been created, Ahlus-Sunnah agree that Paradise and Hell
have been created and are in existence at the present moment.
Ahlus-Sunnah continue to hold this view.
Mu’tazilah*** and Qadariyah denied this. They said that
Allah will create them on the Day of Resurrection. They said this
because of their false argument by means of which they seek to
impose regulations on what Allah should do; they say it befits Allah
to do this, or it does not befit Allah to do that… They said, “It does not
make sense for Paradise to be created before the time of reward,
because it will not be used or inhabited for a long time.
r [end quote]
[Aqeedah at-Tahawiyah]
- 46 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-56-320.jpg)
![- 48 -
He sent Jibraeel to Paradise saying, ‘Go and look at it and the things
that I have prepared therein for its inhabitants.’ So he went and
looked at it and at what Allah had prepared therein for its
inhabitants.’ He then came back and said, ‘By Your Glory,
whosoever will hear of it will long to enter it.’ So He ordered that it be
surrounded by forms of hardship, and said to Jibraeel, ‘Go back and
look at what I have prepared for its inhabitants.’ So he went back
and found that it was surrounded by forms of hardship. Then he
came back and said, ‘By Your Glory, I fear that no one will enter it.’
Then He sent him to the Fire of Hell, saying, ‘Go and look at it
and at what I have prepared for its inhabitants.’ So he looked at it
and saw that it was in layers, one above the other. Then he came
back and said, ‘By Your Glory, whoever hears of it will never try to
enter it.’ So He ordered that it be surrounded by passions and
desires, and said, ‘Go and see what I have prepared therein for its
inhabitants.’ So he went and looked at it, then came back and said,
‘By Your Glory, I fear that no one will escape from entering it.’
Allah
has denied for the dwellers of Hell anything cold which would cool
their bodies, and He has denied drink, which would quench their
thirst or cool their bellies.
In reference to Hamim, it is known that it is the heat that has
reached its maximum temperature and boiling point. Ghassaq is
gathered from the pus, sweat, tears and wounds of the people of
Hellfire. It is unbearably cold with an intolerable stench.
So, the people of Hell-fire will be made to suffer both kinds of
punishments; extreme hot and extreme cold. And We seek Allah's
Protection from it.
”Nothing cool shall they taste therein, nor any drink.”
“ExceptHamim,andGhassaq.”
[See, Tafseer
Ibn Katheer]](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-58-320.jpg)
![“No food will there be for them but a bitter Daree, noxious thorny
plant, which will neither nourish nor satisfy hunger.”
Al-Bukharee related that Mujahid said, “Ad-Daree
is a plant that is called Ash-Shibriq. The people of Hijaz call it Ad-
Daree when it dries up, and it is poisonous.” Qatadah said, “This is
of the worst, most disgusting and loathsome of foods.”
“Plant, which will neither nourish nor satisfy hunger,”
means that the intent in eating it will not be achieved, and nothing
harmful will be repelled by it.
Another kind of food for the people of Hell will be az-
Zaqqoom, “Verily, the tree of Zaqqum will be the food of the sinners.
Like boiling oil, it will boil in the bellies. Like the boiling of scalding
water.” and, “it is a tree that springs out of
the bottom of Hell-Fire. The shoots of its fruit stalks are like the
heads of Shayateen. Truly, they will eat thereof and fill their bellies
therewith.”
ecause it is a well-established
idea in people’s minds that devils are ugly in appearance, although
they have never seen them! This is a
“Truly, they will eat thereof and fill their bellies therewith.”
They will eat of this extremely ugly tree even though its fruit tastes
and smells so bad. They will be forced to eat from it because they will
[Soorah al-
Ghaashiyah (88): 6-7]
[Soorah ad-Dukhan (44): 43-46]
[Soorah Saffat (37):63]
The shoots of the fruit stalks of the tree of Zaqqom are
likened to the heads of Shayateen b
n illustration of how ugly and
repulsive the tree of Zaqqoom is!!
ofthepeopleofHELL
FOODFOOD
DRINKDRINK
- 49 -
and](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-59-320.jpg)
![not find anything else to eat except this tree and similar things.
“Then on top of that they will be given boiling Hamim.”
Another kind of food for the people of Hell is mentioned in
the verse, “Nor any food except Ghislin. None will eat it except the
Khatioon (sinners, disbelievers, polytheist, etc.)”
Shabib bin Bishr reported from Ikrimah that Ibn Abbas said,
‘Ghislin will be the blood and fluid that will flow from their flesh.’ Ali
bin Abi Talhah reported from Ibn Abbas that he said, “Ghislin is the
pus of the people of the Hellfire.”
“Then thereafter, verily, their return is to the flaming fire of
Hell.” So, after that interval of eating the most
loathsome food, they will be sent back to the burning fire, searing
heat and scorching flames, and they will go back and forth between
the two for ever.
Whenever the dwellers of Hell-fire get thirsty and “…if they
ask for help (relief, water, etc.) They will be granted water like boiling
oil.”
Will this water benefit the person or will it grill the person’s
face when it is brought near him? Allah says further in the verse,
“…boiling oil that will scald their faces. Terrible the drink, and an evil
Murtafaqa (dwelling, resting place, etc.)!”
The person will hate to drink this water, but he will be forced
to sip it; he will refuse until the angel strikes him with an iron bar.
The person will hate to swallow it because of its awful taste, color
and unbearable heat or coldness. And because of this drink his
organs, limbs and entire body will suffer pain as Allah says in
Soorah Ibraheem (14): 16-17, “…he will be made to drink boiling,
festering water. He will sip it unwillingly, and he will find great
difficulty to swallow it down his throat, and death will come to him
from every side, yet he will not die.”
[Soorah as-Saffat
(37): 67]
[Soorah as-Saffat (37): 68]
[Soorah al-Haqqah (69):
37]
[Soorah al-Kahf (18): 29]
- 50 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-60-320.jpg)
![ofthepeopleofHELL
PHYSICALPHYSICAL
BODIES
“The distance between the shoulders of the disbeliever [in Hell] will
be that of three days swift traveling.”
Zaid ibn Arqam said, “The man who is destined for the Hell
will become huge in preparation for it; one of his molars will be as big
as Mount Uhud.” [Musnad Ahmad] and it is narrated in Saheeh
Muslim, “…and his skin will be as thick as three days traveling.”
Imam an-Nawawi comments, “All of this is in order to
intensify the suffering, and all of this is possible for Allah. We must
believe in it because the truthful (Prophet ) has told us about it.”
[Agreed upon]
[Sharh an-Nawawi ala-Muslim (17/186)]
r
t rAbu Hurayrah reported that the Prophet said, “Hameem
will be poured on their heads and it will dissolve through until it
reaches their sides and all their innards will drop out, until it comes
out of their feet, and everything is melted, then they will be restored
as they were.” [Tirmidhee said that this is a saheeh ghareb hasan hadeeth]
ofthepeopleofHELL
DRESS
- 51 -
The Dress of the people of Hell-Fire will be made for them out of Fire,
“then as for those who disbelieve, garments of fire will be cut out for
them…” [Soorah al-Hajj (22): 19]](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-61-320.jpg)
![ofHELL
INTENSEINTENSE
FIRE
Allah has described the fire of Hell in Soorah al-Qari’ah
(101): 4 as, ‘A fire Hamiyah.’ meaning, extreme heat that is
accompanied by a strong flame and fire.
It is narrated from Abu Hurayrah that the Prophet said,
“The fire of the children of Adam that you all kindle is one part of the
seventy parts of the fire of Hell.” They (the Sahabah) said, “O
Messenger of Allah! Isn’t it sufficient?” He replied, “It is more than it
by sixty-nine times.”
Just a short dip in this Fire of Hell will make the person
forget the pleasures and good times he had enjoyed in the world.
Anas Ibn Malik reported from Allah’s Messenger , “One of the
people of Hell who found the most pleasure in the life of this world
will be brought forth on the Day of Resurrection, and will be dipped
into the Fire of Hell. Then he will be asked, “O son of Adam, have you
ever seen anything good? Have you ever enjoyed any pleasure?” He
will say, “No, by Allah, O Lord.”
The Fire of Hell will surround its habitants from all sides, as
Allah says, “Verily, We have prepared for the Dhalimoon (polytheist
and wrong-doers, etc.), a Fire whose walls will be surrounding
them.” and, “They shall have coverings of Fire,
above them and covering (of Fire) beneath them.”
The Fire will burn the skin of the people of Hell and “When
their skins are burned, they will be given another skin in
t r
t r
[Agreed upon]
[Mishkaat al-Masaabeeh (3/102)]
[Soorah al-Kahf (18): 29]
[Soorah az-Zumar (39):
16]
- 52 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-62-320.jpg)
![replacement, and this skin will be as
white as paper.” As explained by Ibn
Umar in explanation of the verse,
“Surely, those who disbelieved in Our
Ayat, We shall burn them in Fire. As often
as their skins are roasted through, We shall
change them for other (fresh) skins (so) that they
may taste the punishment. Truly, Allah is Ever
Most Powerful, All-Wise.”
This Fire will then penetrate the bodies of the people of Hell
as Allah says, “And what will make you know what al-Hutamah is.
(It is) the fire of Allah, Al-Muqadah, which leaps up over the hearts.”
Thabit Al-Bunani said, “It will burn them all the way to their hearts
while they are still alive.”
meaning, the punishment of the
people of the Hell is in accordance with their evil deeds, which they
committed in this worldly life. “Truly! Allah wrongs not mankind in
aught; but mankind wrong themselves.”
Narrated Abu Dharr that the Prophet related, “Allah, the
Exalted and High, said, “O My servant! I have prohibited oppression
for Myself and made it prohibited for you, so do not oppress one
another...” until He said at the end of the Hadeeth, “O My servants! It
is but your deeds that I reckon for you and then recompense you for.
So let him who finds good (in the Hereafter) praise Allah. And let him
who finds other than that blame no one but himself.”
The people of Hell will be given different levels of punishment
in accordance with their evil deeds; “there are some whom the Fire
will take up to their ankles, other up to their knees, others up to their
waists, and yet others to their collarbones (or their necks).”
[Soorah an-Nisa (4): 56]
[See, Tafseer Ibn Katheer]
[Soorah Yunus (10): 44]
[Quoted from
Tafseer Ibn Katheer]
[Saheeh
Muslim]
“An exact recompense.”
- 53 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-63-320.jpg)
![“The person who will have the least punishment among the
people of Hell on the Day of Resurrection is a man who will be given
shoes and laces of fire, because of which his brains will boil like
water in a vessel. He will not think that anyone could be more
severely punished than himself, yet he will be the one with the
lightest punishment.”
Ibn Rajab writes in at-Takhweef min an-Naar, p.142-143,
“Know that the different levels of punishments suffered by the
people of Hell will be according to the levels of their deeds for which
they entered Hell… (he quotes Ibn Abbas saying), “the
punishment of those who were extreme in their disbelief and spread
corruption on earth calling others to Kufr (apostasy), will not be like
the punishment of those who did not do such things.”
Similarly, the punishment of the monotheists in Hell will be
of different levels, according to their deeds. The punishment of those
who were guilty of major sins will not be like that of those who were
guilty of minor sins. The punishment may be reduced for some of
them because of other good deeds, or for whatever reason Allah
wills…”
[Saheeh Muslim]
[End quote]
t
- 54-](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-64-320.jpg)
![After describing Jahannam, Allah mentions the deviation in
Aqeedah of the people of Jahannam which will result in their
suffering and punishment,
“For verily, they used not to look
for a reckoning.
But they belied Our Ayat completely.
And all things We have recorded in a Book.
So taste you (the results of your evil actions);
no increase shall We give you,
except in torment.”
[Soorah an-Naba (78): 27-30]
- 55 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-65-320.jpg)
![“For verily, they used not to look for a reckoning. But they belied Our
Ayat.”
“AndallthingsWehaverecordedinaBook.”
“all things”
meaning, they did not believe that they would be held
accountable and they denied the revealed evidences.
includes what the slaves do in terms of statements and
actions; major and minor.
“(Remember!) that the two receivers (recording angels)
receive (each human being after he or she has attained the age of
puberty), one sitting on the right and one on the left (to note his or
her actions). Not a word does he (or she) utter, but there is a Rakeeb
(watcher) Ateed (present).”
The two angels receive and record the deeds of mankind;
every word that is spoken is recorded by the scribes, according to the
explanation of al-Hasan and Qatadah.
It has been related that the angels also record a person’s
intentions. This is why a person is rewarded for having a good
intention, and sometimes for not executing one’s bad intentions.
Imam Muslim narrated from Abu Hurayrah , who said, “The
Messenger of Allah said, ‘Allah says, ‘When My slave intends to do
an evil action, do not record it. If he does it, then write it down as one
say’ah (evil deed).
If he intends to do a good deed and does not do it, then write
down as one hasanah (good deed), and if he does it, then write it
down as ten.’” And in another
hadeeth of al-Bukharee and Muslim, “The angels
say, ‘O Lord, Your slave wants to do
something bad,’ although He (Allah)
Knows best about him. So, Allah says,
‘Watch him. If he does it then write it
down as it is. If he does not do it, then
[Soorah Qaf (50): 18]
[Saheeh Muslim]
t
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- 57 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-67-320.jpg)
![write it down as one hasanah for him, for he is abstaining from it
because of Me.’”
Narrated Abu Bakrah ath-Thaqafi , “Allah’s Messenger
said, ‘When two Muslims are engaged in a combat against each
other with swords, and one is killed; both are doomed to Hell.’ I said,
‘O Messenger of Allah! It is clear concerning the one who kills, but
why the other one?’ He replied, ‘He was eager to kill his opponent.’”
We conclude from this Hadeeth that one would be punished
due to such sinful intentions for which he has made a firm
determination and adopted necessary measures - even if he does not
succeed in committing it because of certain obstruction. Thus,
determination is different from a suggestion (waswaas) from the
Shaytan.*** The latter is excusable while one is accountable for his
determination.
Allah describes in Soorah Fatir (35): 37, how the people of Hell-fire
will plead to go back to the worldly life so that they can act different
from their previous evil deeds, “Therein they will cry, “Our Lord!
Bring us out, we shall do righteous good deeds, not (the evil deeds)
that we used to do.”
But Allah knows that if He sent them back to this world,
they would go back to what they had been forbidden. So He will not
respond to their plea and he will retort at them, “Did We not give you
t r
[Agreed upon]
[See, Riyadh as-Saliheen]
“Sotasteyou(theresultsofyourevilactions);”
*** How does Shaytan lure mankind into sinful actions through waswaas (evil-whisperings and
suggestions)? How does he enter the human soul, flow through the blood ofAdam and drive it
towardssinsandtransgression?Howdoeshecorruptpeople’sheartsandsouls?
To find the answers to these baffling questions, read our booklet, “Explaining the
Tricks, Deceit and Means used by Shaytan in misguiding the children of Adam and Ways of
Protectingone’sselfandourHomesfromtheAccursed.’
- 58 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-68-320.jpg)
![lives long enough, so that whosoever would receive
admonition could receive it. And the warner
came to you.” meaning,
did you not live long enough in the
world that if you were to be among
those who would benefit from the truth, you
would have benefitted from it during your
lifetimes?
Qatadah said concerning the Words of Allah,
“And the warner came to you.” “Proof will be established against
them by the fact that they lived long enough and that Messengers
came to them.” “Messengers as bearers of good news and warning in
order that mankind should have no plea against Allah after the
Messengers. And Allah is Ever All-Powerful, All-Wise.”
Imam Ahmad recorded that Abu Hurayrah said that the
Prophet said, “Allah has left no excuse for the person who lives to
be sixty or seventy years old; Allah has left no excuse for him; Allah
has left no excuse for him.” And this is the usual age of people in this
Ummah, as was reported in the Hadeeth of Abu Hurayrah who
said, “The Messenger of Allah said, “The usual life span in my
Ummah is between sixty and seventy years, and only a few pass this
age.” [at-Tirmidhee and Ibn Majah] Therefore, “Every time a group is
cast therein (in Hell), its keepers will ask, “Did no warner come to
you?” They will say, “Yes, indeed a warner did come to us, but we
denied him and said, “Allah never sent down anything; you are only
in great error.’”
Allah reminds us of His Justice in dealing with His creatures
and that He does not punish anyone until the proof has been
established against them. He declared in Soorah al-Isra (17): 15,
“And We never punish until We have sent a Messenger.” and in
[Soorah Fatir (35): 37]
[Soorah an-Nisa
(4): 165]
[Soorah al-Mulk (67): 8-9]
t
r
t
r
- 59 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-69-320.jpg)
![Soorah az-Zukhruf (43): 78, “Indeed,
We have brought the truth to you, but
most of you have a hatred for the
truth.” meaning We showed you the
truth clearly through the Messengers but
you rejected it and opposed it.
The people of fire will thus, have no
recourse but to blame themselves and they will feel
remorseful; but sorrow and guilt will be of no benefit then! “And they
will say, “Had we but listened or used our intelligence, we would not
have been among the dwellers of the blazing Fire!” Then they will
confess their sin. So, away with the dwellers of the blazing Fire.”
Imam Ahmad recorded that the Messenger of
Allah said, “The people will not be destroyed until they themselves
confess their guilt.” and it will be said to
them, “whether you are patient of it (the torment) or impatient of it, it
is all the same.” meaning whether you endure
the torment and afflictions or not, you will never avert it or be saved
from it. So, “The people of Hell-Fire will weep so much that if ships
were placed in their tears they would float, and they will weep blood
instead of tears.” and it is mentioned in another
Hadeeth, “…they will weep blood until they have as it were channels
in their faces...”
“those in the
Fire will say to the keepers (angels) of Hell, “Call upon your Lord to
lighten for us the torment for a day! They (the angels) will say, “Did
there not come to you, your Messengers with (clear) evidences and
[Soorah al-Mulk (67): 10-11]
[Quoted from Tafseer Ibn Katheer]
[Soorah at-Tur (52): 16]
[Mustadrak al-Hakim]
[See, Silsilah al-Ahadeeth as-Saheehah]
r
This is a
humiliation and reprimand for the people of Hell that Allah will
neither lift the torment from them nor decrease it. So,
“no increase shall We give you, except in torment.”
- 60 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-70-320.jpg)
![signs? They will say, ‘Yes.’ They will reply, ‘Then call (as you like)!
And the invocation of the disbelievers is nothing but in vain!’”
a) The people of fire will not ask Allah but they will request the
keepers (angels) of Hell to call upon Allah because they will
know that Allah will not answer them and will not listen to
their call, because He said to them, “Remain you in it with
ignominy! And speak you not to Me!”
so they will ask the keepers of Hell, who are like jailers
watching over the people of Hell, to pray to Allah to lessen the
Fire for them if only for one day. But the keepers of Hell will
refuse.
b) The people of fire will not ask for the torment be lifted from them,
rather they say, “Call upon your Lord to lighten for us the
torment…” because they have lost hope ( ); they
have lost hope that the torment will be lifted from them.
[Soorah
Ghafir (40): 49-50]
[Soorah al-Muminun (23): 108]
Na’odhu billah
The people will then grow so desolate that they will think
that if only they could die, it would bring them some relief
from the predicament but that will never
happen. “They will cry, ‘O Malik (Keeper of
Hell)! Let your Lord make an end of us.’
He will say, ‘Verily you shall abide
forever.’”
Ibn Abbas commented, “All
types of torments that Allah will
punish him with on the Day of
[Soorah az-Zukhruf (43): 77]
t
Shaikh Ibn Uthaimeen (rahimahullah) explains two noteworthy
points concerning the plea of the dwellers of Hell-Fire;
- 61 -](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-71-320.jpg)
![Resurrection in the fire of Jahannam will come to him
carrying death, if he were to die. However, he will not die
because Allah, the Exalted, said, “Neither will it have a
complete killing effect on them so that they die nor shall its
torment be lightened for them.”
It is reported in Saheeh Muslim that the Messenger of Allah
said, “As for the people of Hell who will dwell therein, they
will neither live nor die there.” Such will be the case because
after the people of Paradise and people of Hell have entered
their respective abodes, Allah will slaughter death. Imam
Muslim reports from Abu Sa‘eed that the Messenger of Allah
said, “Death will be brought like horned ram, and will be made
to stand between Paradise and Hell.” It will be said, “O people
of Paradise, do you know what this is?” They will raise their
heads and look, and will say, “Yes, this is death.” It will be
said, “O people of Hell, do you know what this is?” They will
raise their heads and look, and will say, “Yes, this is death.”
Then the command will be given for death to be slaughtered.
Then it will be said, “O people of Paradise, it is eternal, there is
no death. O people of Hell, it is eternal, there is no death….”
[Soorah Fatir (35): 36]
r
r
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![ofthe
NUMBERNUMBER
GUARDIAN
Allahhasfixedthe
ANGELSANGELS
19asa
TRIALforthedisbelievers
Nineteen Angels are entrusted with the affairs of the Hellfire; they
guard it, preserve it and kindle it. Allah says, “And what will make
you know exactly what Hell-fire is? It spares not (any sinner), nor
does it leave (anything unburnt)! Burning the skins! Over it are
nineteen (guardians and keepers). And We have set none but
angels as guardians of the Fire, and We have fixed their number
only as a trial for the disbelievers… and that those in whose hearts
is a disease (of hypocrisy) and the disbelievers may say, ‘What does
Allah intend by this example?’ Thus, Allah leads astray whom He
Wills and guides whom He Wills. And none can know the hosts of
your Lord but He. And this (Hell) is nothing else than a (warning)
reminder to mankind.”
This verse was a reprimand to a disbeliever, who upon
hearing the number of the guardian angels of Hellfire said
mockingly that if he was to enter Hell-fire, he would fight them,
[Soorah al-Mudhaththir (74): 27-31]
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![over power them and escape from the Hell-fire. Imam Ibn Katheer
describes the incident in his Tafseer, “It is said that Abu al-
Ashaddayn and his name was Khaladah ibn Usayd ibn Khalaf,
said, ‘O people of Quraysh! You defend me against two of them and
I will defend you against seventeen of them.’ He said this thinking
himself to be very great. For they claimed that he achieved such
strength that if he stood on a cow hide and ten people tried to pull
it from under his feet; the skin would be torn to pieces but still not
be removed from under him.”
Shaikh Salih al-Fawzan writes, “And We have set none but
angels as guardians of the Hellfire.” This means they will not be
from among the humans. So, if this person claims that he is strong
and that he is able to fight against a number of humans, he will not
be able to fight against even one angel. Allah says, ‘And We have
set none but angels as guardians of the Hellfire.’ This means, ‘We
did not make them humans or jinn.’ So they lie and seek to belittle
this number. How can this great Hellfire, which contains all of
these creatures, only be maintained by nineteen? Allah says, ‘And
We have not made their number (i.e. 19) except as a trial for those
who disbelieve.’ No one knows the greatness of the angels and no
one knows what Allah has with Him from armies in the heavens
and the earth except for Allah. Neither these disbelievers nor
anyone else knows.”
Ibn Rajab writes, “What is known and well-established
among the earlier and later generations is that the trial came
about when the number of angels was mentioned and the kuffar
thought that it was possible to kill them. They thought that they
would be able to fight and resist them. They did not know that
humankind in its entirety would not be able to resist even one of
them.”
[Quoted from Tafseer Ibn Katheer]
[al-Eeman bil-Malaaikah]
[at-Takhweef min an-Naar]
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![MONEY
Unlawfullyearned
JUDGEMENT
Unjust
Allah prohibits His believing slaves from illegally acquiring each
other’s property using various dishonest methods such as Riba.
Allah says, “Verily, those who unjustly eat up the property of
orphans, they eat up only a fire into their bellies, and they will be
burnt in the blazing Fire!”
Ali bin Abi Talhah reported that Ibn Abbas said, “When
Allah sent down, ‘O you who believe! Eat not up your property
among yourselves unjustly.’ Some Muslims said, ‘Allah has
forbidden us from eating up each other’s property unjustly, and food
is our best property. Therefore, none among us is allowed to eat from
anyone else’s food.’”
[Soorah an-Nisa (4): 10]
[Quoted from Tafseer Ibn Katheer]
The Messenger of Allah said, “There are three types of judges; one
will enter Paradise, and the other two will enter Hell. The one who
will be in Paradise is the one who knows the truth and judges
accordingly to it. As for the one who knows the truth but is unjust in
his judgement, he will be in Hell, as will be the one who judges
between people without understanding or knowledge.”
r
[Abu Dawood]
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![LYINGabouttheMessenger
The Messenger of Allah said, “Lying about me is not like (lying
about) anybody else. Whoever lies about me, let him take place in
Hell.”
r
[Jamee al-Usool (10/211)]
IMAGES
Making
Aa‘isha (radhi allahu anha) reported that the Messenger of Allah
said concerning a pillow that had pictures on it, “The makers of
these images will be punished on the Day of Resurrection. It will be
said to them, ‘Give life to that which you have created.’”
r
[Agreed upon]
oflivingcreatures
NAKED
Womenwhoareclothedbutappear
Allah’s Messenger said, “There are two types of people of Hell that I
have never seen; people with whips like the tails of cattle, with which
they strike the people, and women who are dressed but appear
naked, walking with an enticing gait, with their heads looking like
the humps of camels leaning to one side. They will never enter
Paradise, nor even smell its fragrance, although its fragrance can be
discerned from such and such a distance.”
r
[Saheeh Muslim]
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![VESSELS
Drinkingfrom
Umm Salamah (radhi allahu anha) reported from the Messenger of
Allah , “The one who drinks from a vessel of gold and silver is
pouring the Fire of Hell into his stomach.”
r
[Saheeh al-Bukharee]
ofgold silver&
INSINCERITYinseekingreligiousknowledge
Jabir related that the Prophet said, “Do not seek knowledge in
order to win arguments with the ignorant, or to show off in
gatherings. Whoever does any of that will be in Hell.”
t r
[Ibn Majah]
CUTTINGdownshadetrees
It is reported from Aa‘isha (radhi allahu anha) that the Messenger of
Allah said, “Those who cut down shade trees will be thrown in Hell
on their heads.”
r
[Saheeh al-Jamee. Authenticated by Shaikh al-Albanee]
KILLINGwithoutalegitimatereason
Abu Bakrah related that the Messenger of Allah said, “If twor
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![Muslims face one another with swords, both the slayer and the slain
will be in Hell.” I asked, or it was asked, “O Messenger of Allah , (it is
clear about) the slayer, but why the slain?” He said, “He was trying
hard to kill his counterpart.” Ibn Umar said, “One of
the situations from which there is no escape for the one who falls
into it is the shedding of blood for no legitimate reason.”
r
[Saheeh Muslim]
[Saheeh al-
Bukharee]
TORTURINGanylivingcreature,evenacat
Jabir related that the Messenger of Allah said, “I was shown Hell,
and I saw a women of Banu Isra’eel who was being punished
because of a cat that she had owned. She tied it up and did not feed
it, or let it eat of the vermin of the earth, until it died of hunger.”
t r
[Mishkat al-Masabeeh (3/688)]
SUICIDE
Committing
The Prophet said, “Whoever kills himself with iron (a sharp
instrument), then his iron will be in his hand, and he will go on
stabbing himself in the stomach with it forever in the Fire of Hell.
Whoever kills himself with poison, he will go on drinking that poison
forever in the Fire of Hell. Whoever throws himself from a mountain
and kills himself, he will be throwing himself down forever in the Fire
of Hell.”
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[At-Takhweef min an-Naar]
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![“No one asks Allah for Paradise three times,
but Paradise will say, ‘O Allah, admit him to Paradise.’
And no Muslim man asks Allah for protection from Hell three times,
but Hell will say, ‘O Allah, save him from me.’”
[Mishkaat al-Masabeeh]
We seek refuge with Allah from the Fire in the revealed words of the Qur'aan,
“Our Lord! You have not created (all) this without purpose,
Glory to You! Give us salvation from torment of the Fire.
Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him,
and never will the Dhalimoon (polytheist and wrong-doers) find any helpers.
Our Lord! Verily, we have heard the call of one (Muhammad ) calling to Faith:
‘Believe in your Lord,’ and we have believed.
Our Lord! Forgive us our sins and remit from us our evil deeds, and make us
die in the state of righteousness along with Al-Abrar (obedient to Allah).
Our Lord! Grant us what You promised unto us through Your Messengers and
disgrace us not on the Day of Resurrection,
for You never break (Your) Promise.”
[Soorah aal-Imran (3):191-194]
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![“Verily, for the Muttaqoon,
there will be a Mafazah,
Gardens and grape yards;
And Kawaib Atraba; And a full cup.
No Laghw shall they hear therein, nor lying;
A reward from your Lord, Ataa-an Hisaba.”
[Soorah an-Naba (78): 31-36]
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![After having described the evil abode of the disbelievers and their
severe punishments; Allah talks about the rewards and blessing that
the Muttaqoon will receive. This is because the Qur’aan is ‘ ’
as explained by Shaikh al-Uthaimeen, i.e., if the Qur’aan mentions
punishment, it also mentions the rewards; if it mentions rewards, it
also mentions punishment. If it mentions the people of Khayr (good),
it also mentions the people of Batil (falsehood). This is the eloquence
and manner of the Qur’aan with regards to all issues;
Imam Ahmed Ibn Hanbal said, “It is required that the slave
worships Allah while he is between hope and fear. If one of these
prevails, the slave will be destroyed.”
So, fear and hope should be present in our hearts in equal
proportions. Anas reported that the Prophet entered upon a young
boy who was dying. The Prophet asked, “How are you?” The boy
replied, “O Messenger of Allah, I am in between hoping in Allah and
fearing for my sins.” The Prophet said, “The like of these two
qualities do not unite in the heart of a servant except that Allah gives
him what he hopes for and protects him from what he feared.”
Therefore, whenever one performs a good
action, he should hope that it has been
accepted by Allah, but at the same time he
should also be concerned and fearful that
maybe it isn’t enough or that the good
deed has not been worthy of
acceptance.
Masaani
to the extent
that it encourages people to have a proper balance of fear and
hope in Allah; because if hope prevails, the person feels secure
from the punishment of Allah; and if fear prevails, the person will
fall into hopelessness in Allah’s Mercy; both of which are major
sins.
r
r
r
[Authenticated by Shaikh al-Albanee in Ahkam al-Janaa'iz (no.2)]
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![Although grapes are also from the
gardens, Allah mentioned them
independently to honor them.
meaning,
wide-eyed maidens with fully developed
upper bodies.
Ibn Abbas said, ‘( means)
continuously filled.’ Mujahid, Al-Hasan, Qatadah,
and Ibn Zayd all said, ‘(Dihaq) means completely filled.’
The cup here signifies a cup of wine, and it may be for other
drinks as well, because there are in Jannah, “…rivers of water, the
taste and fragrance of which are not changed; rivers of milk
of which never changes; rivers of wine delicious to those who drink;
and rivers of clarified honey (clear and pure)…”
The wine is prohibited for the believers in this world because
of its evil effects. But
‘And Kawaib Atraba;’
‘And a cup Dihaq.’ dihaq
the taste
Allah has refined the wine of Paradise; it is good
in its appearance, taste, smell and effect. Allah describes the wine of
Paradise in Soorah Saffat (37): 46-47, “White (wine) delicious to the
drinkers. Neither will they have Ghoul from that, nor will they suffer
intoxication therefrom.”
So the wine of Paradise is shining white in color, unlike the
wine of this earth that is ugly and has repulsive colors of red, black,
yellow and turbid shades which are repugnant to anyone of a sound
nature. It will be a wine from a flowing stream which the dwellers of
Paradise will not fear that it will ever be ever cut off or ceased.
“delicious to the drinkers.” means, its taste will be as good as
its color, and a good taste indicates that it has a good fragrance,
unlike the wine of this world.
“Neither will they have Ghoul from that.” means, unlike the
wine of this world, it will not have any evil side-effects such as
[Muhammad (47): 15]
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![causing headaches, vomiting and stomach aches.
“nor will they suffer intoxication therefrom.” Mujahid said, “It
will not cause them to lose their minds.” Ad-Dahhak reported that
Ibn Abbas said, “Wine causes four things: intoxication, headache,
vomiting and urine.” So, when Allah mentions the wine of Paradise,
He states that it is free of these characteristics.” [See, Tafseer Ibn Katheer]
“NoLaghwshalltheyheartherein,norlying.” There will be no vain and
false talk and there will be no liars because they will be in delight and
Allah will remove all rancor and malice from their hearts.
It is also mentioned in Soorah al-Waqiah (56): 25-26, “No
Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful
speech (like backbiting, etc.). But only the saying of: Salam!, Salam!
(greetings with peace)!” meaning, they will greet each other with
Salam, just as Allah said in another verse, “Their greeting therein will
be, ‘Salaman (peace!).’’’
Allah says in yet another verse, “Till when they reach it (i.e.,
the Paradise), and its gates will be opened and its keepers will say,
‘ (peace be upon you!).’” “And
angels shall enter unto them from every gate (saying), ‘
(peace be upon you!).’”
“Their way of request therein will be Subhanaka Allahumma
(glory to you, O Allah), and Salam (peace!) will be their greetings
therein (Paradise)! And the close of their request will
be, Al-Hamdu Lillahi Rabbil-Alamin (all praise to
Allah the Lord of that exist).” [Soorah Yunus
(10): 10]
I m a m I b n K a t h e e r
(rahimahullah) writes, “There is an
indication that Allah Almighty is the
Praised One always, the Worshipped at
[Soorah Ibraheem (14): 23]
[Soorah az-Zumar (39): 73]
[Soorah ar-Rad (13): 23-24]
SalamunAlaykum
Salamun
Alaykum
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![all times. This is why He praised Himself at the
beginning and the duration of His creation. He
also praised Himself in the beginning of His
Book and the beginning of its revelation.
Allah said, “All the praises and thanks
be to Allah, Who has sent down to His
servant the Book (the Qur’aan).”
“All praise is due to Allah, Who (alone) created
the heavens and the earth,” and
many other citations with this meaning. The verse (10: 10) also
indicates that Allah is the Praised One in this world and in the
Hereafter and in all situations.
In a Hadeeth recorded by Muslim, “The people of Paradise
will be inspired to glorify Allah and praise Him as they instinctively
breath.” This will be their nature because of the increasing bounties
of Allah upon them. These bounties are repeated and brought back
again and increased with no limit or termination. So praise be to
Allah for there is no God but He and no Lord save He.”
[Soorah al-Kahf
(18): 1]
[Soorah al-An’aam (6):1]
[end quote]
Abu Hurayrah narrated that the Messenger of Allah said, “The
first group to enter Paradise will look like the moon when it is full;
then those who follow them will look like the brightest star in the sky.
They will not urinate or defecate, spit or blow their noses. Their
t r
PARADISE
PEOPLEPEOPLE
Description of
the
of
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![- 78 -
combs will be of gold, their sweat will be musk, their incense burners
will be of aloes-wood. Their wives will be al-hoor al-’iyn and they will
all look alike, like their father Adam, sixty cubits tall.”[Agreed upon]
Muadh ibn Jabal narrated that the Prophet said, “The
people of Paradise will enter Paradise hairless and beardless, with
kohl-rimmed eyes, all thirty or thirty-three years old.”
t r
[Reported by
Tirmidhee. Authenticated by Shaikh al-Albanee in Saheeh al-Jamee (8072)]
“A reward from your Lord, A gift Hisaba.”
Hisaba
“An exact recompense (according to their
evil crimes).”
“A reward from your Lord, a sufficient (Hisaba)
gift.”
meaning they earn this
reward (i.e., Paradise) from their Lord due to their good actions of the
world and their Taqwa of the 'Maharim' of Allah. They will be granted
these gifts due to His Favor. It will be kindness, mercy, gift, and a
recompense from Him. means it will be sufficient, suitable
and abundant.
Imam Shanqitee (rahimahullah) mentions an interesting
point in Adwaul-Bayan that when Allah mentioned the people of Hell-
fire and their punishment in the Hereafter (in the previous verses of
Soorah an-Naba), He said,
meaning their punishment is exact and Allah is not
unjust to anyone. Whereas after citing the rewards of the people of
Jannah, Allah says,
Because this blessing (of entrance into Paradise) is a gift from
Allah and His Favor upon them. Narrated Abu Hurayrah , “Allah’s
Messenger said, “The deeds of anyone of you will not save you (from
the Hell-Fire).” They said, “Even you (will not be saved by your deeds),
O Allah’s Messenger?” He said, “No, even I (will not be saved) unless
and until Allah bestows His Mercy on me (and in the Hadeeth of
Aa’isha), “until Allah bestows His Forgiveness and Mercy on me.”
Therefore, do good deeds properly, sincerely and moderately, and
worship Allah in the forenoon and in the afternoon and during a part
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![of the night, and always adopt a middle, moderate, regular course
whereby you will reach your target (Paradise).”
He is also reported to have said, “… know that your deeds
will not make you enter Paradise, and that the most beloved deed to
Allah is the most regular and constant even though it were little.”
The slave cannot enter Paradise without the Mercy of Allah
because as Imam Ibnul-Qayyim explained in 'Miftah Darus-
Su'adah,' actions alone even if they were complete do not necessitate
entrance into Paradise, nor can they be an equivalent to it (i.e.,
Paradise) because even if the actions were performed in a way
pleasing to Allah it cannot be equivalent to the Favors of Allah. Rather
all actions collectively cannot be equivalent to even one Favor of
Allah, and the rest of the Blessings of Allah still remain to be thanked
for. Moreover, Allah cannot be thanked as He deserves to be. If one
were to be punished in this state, it would not be injustice and if one
were to be shown mercy in this state, it would be (an act of) kindness
as it occurs in the Hadeeth.
Allah’s Saying, i.e., ‘sufficient’ points to the difference
of ranks among the people of Jannah according to their deeds. The
reward of Allah for each of them will be sufficient until each one of
them will say, “Hasbi, Hasbi” i.e., “(this is) sufficient for me.”
[Saheeh al-Bukharee
(76/470)]
[Saheeh al-Bukharee (76/471)]
[See, Fathul-Baree by Ibn Hajr]
[See,
Adwaul-Bayan]
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Hisaba
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![“The Lord of the heavens and the earth,
and whatsoever is in between them,
the Most Beneficent.
None can dare to speak with Him.
The Day that Ar-Ruh and the angels
will stand forth in rows,
they will not speak except him
whom Ar-Rahman allows,
and he will speak what is right.”
[Soorah an-Naba (78): 37-38]
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![Allah informs us of His Magnificence
and His Majesty in these verses that
He is the Lord of the heavens and the
earth, and whatever is in them and
between them; things we know of and
things we are unaware of. He explains that He
is the Most Gracious, Whose mercy covers all
things.
Neither humans nor
anything else can speak except with the Permission of Allah. This is
as Allah says, “Who is he that can intercede with Him except with
His permission.” [Soorah al-Baqarah (2): 255] It is also similar to His
statement, “On the Day when it comes, no person shall speak except
by His leave.” [Soorah Hud (11): 105] “And all the voices will be
humbled for the Most Gracious (Allah). And nothing shall you hear
except Hamsa (the low voice of their footsteps).” [Soorah Ta-Ha (20):
108]
These verses assert Allah’s Greatness, Pride and Grace, and
that no one dares to intercede with Him on behalf of anyone else,
except by His Permission. In the Hadeeth of intercession, which is
recorded in the two Saheehs, the Messenger of Allah said, “No one
will speak on that day except the Messengers, and the call of the
Messengers will be, ‘O Allah, save us, save us.’ And he said about
himself, “I will stand under the Throne and fall in prostration, and
Allah will allow me to remain in that position as long as He wills. I will
thereafter be told, “Raise your head, speak and you will be heard,
intercede and your intercession will be accepted.” The Prophet then
said, “He will allow me a proportion (of people) whom I will enter into
Paradise.”” [Quoted from Tafseer Ibn Katheer]
The above illustrates that on the Day of Resurrection there
will be no dominion for anyone and no rulers, no one will even own a
“none can dare to speak with Him.”
r
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![word, except with the Permission of Allah, as Allah says, “The Day
when they will (all) come out, nothing of them will be hidden from
Allah. Whose is the kingdom this Day? (Allah Himself will reply to
His Question): It is Allah’s the One, the Irresistible!” [Soorah Ghafir
(40): 16]
Abu Hurayrah said, “I heard the Messenger of Allah say,
‘Allah will grasp the earth and roll up the heavens in His Right Hand,
then He will say, ‘I am the King, where are the kings of the earth.’”
[Saheeh Muslim]
Muqatil bin Hayyan said, “The Ruh is the noblest of the angels, the
closest of them to the Lord, and the one who delivers the revelation.”
meaning Jibraeel . [See, Tafseer Ibn Katheer]
Allah said further,
meaning, what is
correct and in accordance with the Will of Allah, i.e., No one will
intercede unless Allah permits the person to make intercession.
t r
u
“The Day that Ar-Ruh and the angels will stand forth in rows.”
“they will not speak, except him whom Ar-
Rahman allows, and he will speak what is right.”
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![a) The first intercession will be when the first and the last of humankind
will approach the Messenger to intercede with Allah so that the
people may find relief from the terrors of the gathering. The Prophet
said, “The believers will be kept (waiting) on the Day of
Resurrection so long that they will become worried and say, ‘Let us
request someone to intercede for us with our Lord so that He may
relieve us from this place of ours.’ ‘Then they will go to Adam (and
other Prophets, but no one will dare to speak before Allah and then
finally) …They will come to me and I will ask my Lord’s permission.
When I see Him, I will fall down in prostration to Him, and He will
leave me in that state for as long as He Wills. Then I will be
addressed. ‘Raise your head! Ask, and your request will be granted.
Say, and your saying will be heard. Intercede, and your intercession
will be accepted...” This intercession is special for Prophet
Muhammad .
[Bukharee]
[See, Saheeh al-Bukharee (6/236)]
r
r
r
of
TYPESTYPES
INTERCESSION
The
2
ontheDayof
RESURRECTIONRESURRECTION
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![b) The second type of intercession are the numerous other intercessions
for the among the believers that have been
mentioned in the Ahadeeth of Allah’s Messenger ; the intercession
of the Angels, the intercession of the Qur'aan, the intercession of
children who die before the age of puberty on behalf of their parents,
Prophet’s intercession for those who have faith equal to a mustard
seed and those who possess the least amount of faith, and others.
Narrated Anas , “I heard the Prophet saying, ‘On the Day of
Resurrection, I will intercede and say, ‘O my Lord! Admit into
Paradise (even) those who have faith equal to a mustard seed in their
hearts.’ Such people will enter Paradise, and then I will say, ‘O (Allah)
admit into Paradise (even) those who have the least amount of faith
in their hearts.’
This is the intercession, which Allah's Messenger has kept
postponed for the Day of Resurrection. Narrated Anas that the
Prophet said, “For every prophet there is an invocation that surely
will be responded by Allah.” (or he said), “For every prophet there was
an invocation with which he appealed to Allah, and his invocation
was accepted (in his lifetime), but I kept my (this special) invocation
to intercede for my followers on the Day of Resurrection.”
This postponed intercession however, is only for those who
have faith; those who believe and enact the true meaning of ‘La ilaha
illa Allah.’ Narrated Abu Hurayrah , “I said, ‘O Messenger of Allah !
Who will be the luckiest person who will gain your intercession on
the Day of Resurrection?’ The Prophet said, ‘O Abu Hurayrah! I
have thought that none will ask me about this Hadeeth before you,
as I know your longing for the (learning of) Ahadeeth. The luckiest
person to have my intercession on the Day of Resurrection will be the
one who said, ‘None has the right to be worshipped but Allah,’
sincerely from the bottom of his heart.’
forgiveness of the sinners
[Saheeh al-Bukharee (9/600)]
[Saheeh al-
Bukharee (8/317B)]
[Saheeh Al-Bukharee (8/574)]
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![“That is without doubt the True Day.
So, whosoever wills,
let him seek a place with His Lord!
Verily, We have warned you
of a near torment.
the Day when man will see
that which his hands have sent forth.
and the disbeliever will say,
Woe to me! Would that I were dust.”
[Soorah an-Naba (78): 39-40]
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![“That is without doubt the True Day.”
“
So, whosoever wills, let him seek a place with His
Lord!”
“Verily, We have warned you of a near torment,”
“Verily, We have warned
youofaneartorment,”
meaning,
what we have informed you about is the day of
truth, it will come to pass and there is no
avoiding it. The truth will overcome
the falsehood on that Day, and
justice will prevail and on that Day no
wealth nor children will benefit anyone.
meaning the path of return to Allah.
i.e., the
Day of Judgement is close. Even if the world continues for
millions of years, the Day of Judgement is near because as
Allah says, “The Day they see it, (it will be) as if they had not
tarried (in this world) except an afternoon or a morning.”
[Soorah an-Nazi'at (79): 46] meaning, when the people will be
made to come out of their graves to go to the place of Gathering,
they will feel that their time in the world was very short. It will
seem to them that it was only an afternoon of a day. Allah says
in Soorah Ta-Ha (20): 102-4, “The Day when the Trumpet will
be blown (the second blowing): that Day, We shall gather the
Mujrimoon (criminals, polytheist, sinners, disbelievers, etc.)
Zurqa (blue or blind eyed with black faces). In whispers will
they speak to each other (saying), ‘You stayed not longer than
ten (days).’ We know very well what they will say, when the best
among them in knowledge and wisdom will say, ‘You stayed no
longer than a day!’
Another way of understanding,
is that the torment with which Allah has
threatened is very close. There is nothing between the torment
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![and man except his death and man does not know when he will
die. He may not see the evening; and if he were to see the
evening, he may not see the morning. For this reason we are
required to cease the opportunity to perform good deeds before
(as Allah says in the next verse of Soorah an-Naba), “the Day
whenmanwillseethatwhichhishandshavesentforth.”
Allah will leave His creation with no excuse on the Day
of Judgement by showing them what they sent forth of deeds,
“We have fastened every man's deeds to his neck, and on the
Day of Resurrection, We shall bring out for him a book which
he will find wide open. (It will be said to him), ‘Read your book.
You yourself are sufficient as a reckoner against you this Day.’
[Soorah al-Isra (17): 13-14] meaning, you have not been treated
unjustly and nothing has been recorded against you except
what you have done, because you remember everything that
you have done, and no one will forget anything that he did!
Everyone will be able to read his Book, whether he is
literate or illiterate. Ibn Abbas, Mujahid and others said. It
includes both good deeds and bad deeds, he will be forced to
acknowledge them and will be rewarded or punished
accordingly. [See, Tafseer Ibn Katheer]
Allah says about this book of deeds in Soorah al-Kahf,
“And the Book (of one’s Record) will be placed (in the hand of
each person) and you will see the Mujrimoon (criminals,
polytheist, sinners, etc.), fearful of that which is (recorded)
therein. They will say, “Woe to us! What sort of Book is this that
leaves neither a small thing nor a big thing, but has recorded it
with numbers!’ And they will find all that they did, placed
before them, and your Lord treats no one with injustice.”
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![[Soorah al-Kahf (18): 49]
Qatadah said, “He (who is given his
record in his left hand) will hope for death
even though in the worldly life it was
the most hated thing to him.” [See,
Tafseer Ibn Katheer]
Each person will be given his book of deeds; the believer
will be given his book in his right hand, from his front, and the
disbeliever will be given his book in his left hand, from behind.
Imam Qurtubi writes, “As for those, who will be given their
books from behind their backs, their left shoulders will be
dislocated and their arms will be placed behind them, and they
will read their books in that state.” [end quote]
As for him who will be given his Record in his right hand
will say, ‘Take, read my Record! Surely, I did believe that I shall
meet my account!’ So he shall be in a life, well-pleasing. In a
lofty Paradise. The fruits in bunches whereof will be low and
near at hand. Eat and drink at ease for that which you have
sent on before you in days past!
But as for him who will be given his Record in his left
hand, will say, ‘I wish that I had not been given my Record! And
that I had never known, how my Account is. I wish, would that
it had been my end (death)! My wealth has not availed me, My
power and arguments (to defend myself) have gone from me! (It
will be said), ‘Seize him and fetter him, Then throw him in the
blazing Fire. Then fasten him with a chain whereof the length is
seventy cubits! Verily, He used not to believe in Allah, the Most
Great.’ [Soorah al-Haqqah (69): 19-33]
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![know that if you had fed him, you would have found that with Me?”
“O son of Adam, I asked you to give Me to drink, and you did
not give Me to drink.” He will say, “O Lord, how could I have given you
to drink when You are the Lord of the worlds?” Allah will say, “Did
you not know that My slave so-and-so asked you to give him to drink,
and you did not give him to drink? If you had given him to drink, you
would have found that with Me.” [Mishkat al-Masaabeeh (1/486, #
1528)]
For some believers, reckoning will be easy, they are those
mentioned in the following verse, “Then, as for him who will be given
his Record in his right hand, He surely will receive an easy
reckoning.” [Soorah al-Inshiqaq (84): 7-8] Imam Ibn Katheer writes,
“This means that he will not be investigated for all the minute details
of his deeds. For verily, whoever is reckoned like that, he will certainly
be destroyed.”
‘Easy reckoning’ means his deeds will be shown to him
without discussion. It is narrated from Aa’isha (radhi allahu anha)
that the Messenger of Allah said, “No one will be called to account
on the Day of Resurrection but he will be doomed.” I said, “O
Messenger of Allah, does not Allah say, “…(and she recited the above
verse (84): 7-8).” The Messenger of Allah said, “That is only the
presentation of the account, but no one will have his account
questioned (in detail) on the Day of Resurrection but he will be
doomed.” [Agreed upon]
Ibn Hajar narrated from Qurtubee in Fathul-Baree, “The
account mentioned in the verse is when the deeds of the believer are
shown to him, so that he will recognize how Allah blessed him by
concealing those sins in this world, and by forgiving him for them in
the Hereafter.”
It is narrated that Abdullah ibn Umar said, “I heard the
Prophet say, “Allah will bring the believer close to Him and shelter
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![him and screen him, then He will say, “Do you admit such and such a
sin, do you admit such and such a sin?” He will say, “Yes, O Lord,”
until he will have admitted all his sins, and he will think to himself
that he is doomed. Then Allah will say, “I concealed it for you in the
world, and I forgive you for it this Day.” Then he will be given the book
of his good deeds. But as for the disbelievers and hypocrites, the
witnesses will say, “These are the ones who lied against their Lord!”
No doubt! the curse of Allah is on the Dhalimoon (polytheist, wrong-
doers, oppressors, etc.).” [Soorah Hud (11): 18] [Agreed upon]
Question:
Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah) replied,
The believer will face his reckoning on the Day of
Resurrection, whether his deeds are good or bad. But how will the
reckoning of the disbeliever be, when he is not required to observe
the same duties as the believer?
“This question is based on a misconception, because
the same requirements are demanded of the
disbelievers as of the believer, but he is not
obliged to do them in this world. The
indication that he is subject to the same
requirements is to be found in the
verse, “In Gardens (i.e., Paradise) they
will ask one another, About Al-
RECKONING
DISBELIEVER
ofthe
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![Mujrimoon (polytheist, criminals, disbelievers) (and
they will say to them), “What has caused you to
enter Hell?” They will say, “We were not of
those who used to offer the prayers, Nor
did we used to feed the poor; And we
used to talk falsehood (all that which Allah
hated) with vain talkers. And we used to belie
the Day of Recompense.” [Soorah al-Muddaththir
(74): 39-46]
If their suffering were not due to the fact that they did not
pray or feed the poor, they would not mention these things. This
indicates that they will be punished concerning (neglect of) the
minor issues of Islam. This is based on the texts but it is also a
matter of common sense, because if Allah will punish His believing
slave for what he failed to do with regard to religious obligations, how
can He not punish His disbelieving slave? Rather, I could add that
the disbeliever will be punished for everything that Allah has blessed
him with in this world, his food, drink, etc. Allah says, “Those who
believe and do righteous good deeds, there is no sin on them for what
they ate (in the past), if they fear Allah (by keeping away from His
forbidden things), and believe and do righteous good deeds, and
again fear Allah and believe, and once again fear Allah and do good
deeds with Ihsan (perfection). And Allah loves the good-doers.”
[Soorah al-Maidah (5): 93]
The apparent meaning of the verse is that the believers are
relieved of any blame for what they eat, and it may be understood
that the disbelievers are to be blame for what they eat. Similarly,
Allah says, “Say (O Muhammad), “Who has forbidden the
adornment with clothes given by Allah, which He has produced for
His slaves, and at-Tayyibaat [all kinds of Halaal (lawful) things] of
food?” Say, “They are, in the life of this world, for those who believe,
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![(and) exclusively for them (believers) on the Day of Resurrection (the
disbelievers will not share them).” [Soorah al-A'raf (7): 32]
The phrase, “They are, in the life of this world, for those who
believe” indicates that people other than the believers do not have
any right to enjoy them. I say that they do not have any shar'i right to
them, but the reality of this life is that Allah has created these things
and the disbelievers are benefiting from them, and this is something
that cannot be denied. This indicates that the disbeliever will be
brought to account even for the permissible things that he ate and
for what he wore. This is based on the texts but it is also a matter of
common sense, for how can it make sense that this disbeliever who
disobeys Allah and does not believe in Him should have the right to
enjoy that which Allah has created and blessed His slaves with?
If this is clear to you, (then you will see that) the disbeliever
will be brought to account on the Day of Resurrection for his deeds,
but the way in which the disbeliever will be brought to account will
not be like the way in which the believer is brought to account,
because the reckoning of the believer will be easy, and his Lord will
speak to him alone, and will make him admit to his sins, then He will
say to him, “I concealed your sins in the world and I forgive you for
them today.” But as for the disbeliever, we seek refuge with Allah, his
reckoning will mean that he will confess to his sins and be
humiliated before all the people.”[Kitab Fatawa Islamiyah (1/82)]
Courtesy: islam-qa.com
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![“And We shall set up balances of justice on the Day of Resurrection,
then none will be dealt with unjustly in anything. And if there be the
weight of a mustard seed, We will bring it. And sufficient are We to
take account.” [Soorah al-Ambiya (21): 47] “So whosoever does good
equal to the weight of a speck of dust shall see it. And whosoever
does evil equal to the weight of speck of dust shall see it.” [Soorah al-
Zalzalah (99): 7-8]
Allah assures his believing slaves that He will recompense
every person for each and every minute action on the Day of
Judgement and that not even the smallest action will be neglected.
The word used in Arabic is ‘dharrah’ translated here as, ‘a speck of
dust.’ It is the tiny particle, which can be seen in a ray of sunlight
when it enters a tiny crack.
RECOMPENSE
The
forevery
MINUTEMINUTE
DEED
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![narrated from the Prophet, “Do not belittle any good act, even if it is
offering drinking water from your bucket to one who is seeking a
drink, or meeting your brother with a cheerful face.” [Saheeh al-
Bukharee]
It has been reported from Aa’isha that she gave a single
grape in charity and then she said, “To how much dust is it
equivalent?”
Similarly, no sin should be underestimated, Aa’isha is
reported to have said that the Prophet used to say, “O Aa’isha!
Beware of the sins that are belittled, for indeed they will be taken
account of by Allah.” [An-Nisaee and Ibn Majah]
Imam Ahmad also recorded from Abdullah bin Mas'ood that
the Messenger of Allah said, “Beware of the sins that are belittled.
For verily, they are gathered in a man until they destroy him.” And
indeed the Messenger of Allah explained the gravity of taking sins
lightly when he gave the example of a people who settle in a barren
land. Then their leader comes and orders the men to go out one at a
time and each brings back a stick until they have gathered a large
number of sticks. Then they kindled a fire and burned everything
that they threw into it. Similarly, when sins are allowed to
accumulate, can destroy a person!!
r
r
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r
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![ACCOUNTABLE
MAJORMAJOR
OntheDayofJudgement,
peoplewillbeHELD
forEVERY
MINORMINOR
DEED
performedinthisWORLD.
&
Foremost deeds that people will be accounted for, are the following:
“The first thing among their deeds for which the people will be
brought to account on the Day of Resurrection will be prayer. Our
Lord will say to His angels, although He knows best, “Look at My
slave’s prayer, is it complete or lacking?” If it is complete, it will be
recorded as complete, but if it is lacking, He will say, “Look and see
whether my slave did any voluntary (naafil) prayers.” If he had done
voluntary prayers, He will say, “Complete the obligatory prayers of
My slave from his voluntary prayers.” Then the rest of his deeds will
be examined in a similar manner.”
PRAYER
[Classed as saheeh by al-Albaneei n
Saheeh Abu Dawood ( 770)]
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![FIVE THINGS
BLESSINGS ALLAH
In Sunan at-Tirmidhee, it is narrated from Abdullah ibn Mas’ood
that the Messenger of Allah said, “The son of Adam will not be
released from his Lord’s presence on the Day of Resurrection
until he has been questioned about five things: his life and how
he spent it, his youth and how he used it, his wealth and how he
earned it, and spent it, and what he did with the knowledge he
gained.”
“...on that Day, you shall be asked about the delight (you indulged
in, in this world)!” The questioning will
be whether the slave was grateful towards Allah for His favors
bestowed upon him, such as health, food, drink, sleep,
sustenance, dwelling spouse, children, etc. “…if you count the
Blessings of Allah, never will you be able to count them.” [
Imam Ibn Katheer writes, “You will be asked whether you
returned His favors by being thankful to Him and worshipping
Him.” It is narrated on the authority of Anas that the
Messenger of Allah said, “Allah will be pleased with His slave
if, when he eats some food he praises Him for
it, and when he drinks something, he praises
Him for it.”
r
t
r
[Saheeh al-Jamee (6/148, no.7177)]
[Soorah at-Takaathur (108): 8]
Soorah
Ibraheem (14): 34]
[Mishkaat al-Masaabeeh, (2/446, no.
4200)]
of
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![PROMISES COVENANTS
HEARING,SIGHT HEART
and
andthe
“And fulfill (every) covenant. Verily! the covenant, will be questioned
about.”
“And follow not (O man i.e., say not, or do not or witness not, etc.)
that of which you have no knowledge. Verily! The hearing, and
the sight, and the heart of each of you will be questioned (by
Allah).” Qatadah said, “Do not say, ‘I have
seen’, when you did not see anything, or ‘I have heard’, when
you did not hear anything, or ‘I know’, when you do not know,
for Allah will ask you about all of that.’
[Soorah al-Isra (17): 34]
[Soorah al-Isra (17): 36]
[See, Tafseer Ibn Katheer]
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![UNFORGIVABLE
SHIRKSHIRK
the
sin
DEFINITION
Shirk is ascribing partners to Allah in His Rububiyah (Lordship)
and Uluhiyah (worship). The most common type of Shirk is Shirk
in Uluhiyah; such as calling upon others with Allah, or devoting
some forms of worship like sacrifice and vows, fear, hope and love
to other than Allah. [Quoted from Aqeedah at-Tawheed by Shaikh
Salih ibn Fawzan al-Fawzan]
Imam an-Nawawi writes in his commentary on Saheeh Muslim
(17/208), “…shortcomings are common among people, and whoever
is examined thoroughly and is not forgiven, will be doomed and will
enter Hell, but Allah will forgive and overlook sins less than Shirk for
whomever He wills.”
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![GRAVEST
SHIRKSHIRKisthe
sin
due to the following REASONS:
Shaikh Salih al-Fawzan (hafidhahullah) explains the reason
behind Shirk being the unforgiven sin in his book, ‘Aqeedah at-
Tawheed.’ We quote him hereunder to understand the severity
of this major sin:
1. It is resembling the creatures with the Creator in terms of the
attributes of Divinity, for he who ascribes a partner to Allah; he
in effect resembles him with Him (Allah). This is the gravest
injustice. Allah says: "Verily, Shirk is gross injustice."
Injustice signifies putting a thing in a wrong place. Thus, he
who worships other than Allah, he places the worship in a place
other than its own, and dedicates it to one who does not deserve
it; hence, it is gross injustice.
2. Allah has stated that He does not forgive the one who does not
disavow Shirk. He says: "Surely, Allah will not forgive (the sins
of) ascribing partners to Him, but He will forgive whatever is
short of that to whoever He wishes."
3. Allah has stated that a Mushrik (one who commits Shirk) shall be
banned from Jannah (Paradise) and that he shall live in Hell-
fire forever. Allah, the Exalted, says, "Surely, whoever ascribes
[Soorah
Luqman (31): 13]
[Soorah an-Nisa (4): 48]
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![a partner to Allah, Allah shall bar him from
Jannah and Hell-fire shall be his abode, and
the wrongdoers shall have no helpers."
4. Shirk nullifies all good deeds. Allah, the
Exalted, says: "Were they to commit Shirk,
then the good deeds, which they accomplish,
would have been nullified."
And Allah says: "It has been revealed to you and to those before
you, if you commit Shirk your good deeds shall be nullified and
you shall certainly be of the losers."
6. The Shirk is the gravest of all major sins. The Messenger of Allah
said, ‘Shall I inform you about the gravest of all major sins?” We
(Sahabah) said, “Certainly, O Messenger of Allah.” He said,
“Ascribing partners to Allah, and disobeying parents.”
` Ibn al-Qayyim said, “Allah has asserted that the purpose of
the creation and the commands is that He should be recognized
by His Names and Attributes and be worshipped alone, with no
partners ascribed to Him, and that people should maintain
justice through which the heavens and the earths were
established. Allah, the Exalted, says: "Verily, We sent Our
Messengers with clear proofs, and sent down with them the
Book and the Balance (justice) that people may establish
justice.”
Allah informed us that He sent the Messengers and revealed
the Books for people to establish justice. The greatest form of
justice is Tawheed, which is its spearhead and backbone, and
Shirk is injustice. Allah says, “Surely, Shirk is the greatest
Zulm (wrong) indeed.”
[Soorah al-Maidah (5): 72]
[Soorah al-Anam (6): 88]
[Soorah az-Zumar (39): 65]
[Soorah al-Hadid (57): 25]
[Soorah Luqman (31): 13]
r
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![[end quote]
Shirk is the gravest form of injustice, and Tawheed is the
best form of justice. Hence, whatever opposes this purpose
most is considered as the gravest of all major sins. Ibn al-
Qayyim went on to say: "And since Shirk in particular opposes
that purpose, it is absolutely the gravest of all major sins,…
Allah, Glory be to Him, neither accepts a good deed performed
by a Mushrik, nor an intercession made in his favor. He does
not respond to his supplication, or accepts his hope for having
it fulfilled. The Mushrik is the most ignorant of Allah for setting
a rival from creatures to the One Who created them, which is
the worst type of ignorance and the worst type of injustice on
the part of the Mushrik. Even though the Mushrik does not
wrong his Rabb (Lord) by his Shirk, but in reality he wrongs his
own self.”...
7. Shirk is defaming and derogatory from which Allah declared
Himself far removed. He who ascribes a partner to Allah, he in
effect asserts to Allah what Allah declares Himself free from,
and this is the worst form of opposition and defiance to Allah,
the Exalted.”
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![SHIRKSHIRK
What we have read about the gravity of Shirk necessitates that we
learn more about it in order to protect ourselves from the terrors of
the Day of Judgement and the everlasting punishment of the
sweltering Hell-Fire. Hereunder is another excerpt from the same
book, ‘Aqeedah at-Tawheed,’ comprehensively explaining the
types of Shirk.
“Shirk is of two types:
which constitutes apostasy, and
condemns the person who practices it to Hell-Fire, and to live
therein eternally if he does not relinquish it before death. Shirk is
devoting an act of worship to other than Allah, such as;
supplication, vows, offerings that are made to jinn, graves or
Shaytaan. Fear of the dead, jinn and Shaytaan that they may harm
or sicken him and hope for things from others that only Allah can
provide such as fulfilling needs and granting relief as practiced
nowadays around tombs that are built on graves of pious people.
Allah says: "and they worship, instead of Allah that which can
neither harm nor profit them, and they say, 'These are our
intercessors with Allah.'" [Soorah Yunus (10): 18]
GREATER SHIRK,
of
TYPESTYPES
The
2
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![LESSER SHIRK,which does not constitute apostasy, but
damage Tawheed, and is conducive to greater Shirk. It is of two
kinds:
which constitutes of;
such as swearing by other than Allah and
such as wearing a ring or a thread for the purpose of
warding-off evil, or wearing a talisman or other items for fear
of evil-eye, or otherwise.
If the person who wears them believes that such things are
the means of warding-off evil or bringing relief. In that case,
wearing them is considered as lesser Shirk, because Allah
does not make things as means of protection.
But if he believes that these things themselves ward-off evil,
then such belief constitutes a major Shirk because he
depends on other than Allah.
pertains to intentions
and wills; such as doing something which usually is done as a
means for seeking nearness to Allah, but one does it only so that
people commend him for it; such as performing Salat or giving
charity to be praised, or raising one’s voice with the Dhikr
(remembrance of Allah) or reciting Qur'aan for people to hear him
and praise him. When an act of worship is done in Riya (doing an
act of worship in order to make people see it or hear it), it is
nullified. Allah, the Exalted, says: "So let him who hopes to meet
his Rabb do good deeds without ascribing a partner to Allah in
worshipping his Rabb." [Soorah al-Kahf (18): 110]
1)Thefirstkind:ObviousShirk
The second kind: Hidden Shirk
Utterances
Actions
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![RESPOSIBLERESPOSIBLE
Noonewillbe
forthe
SIN
ANOTHERANOTHER
of
- 109 -
“…No person earns any (sin) except against himself (only), and no
bearer of burdens shall bear the burden of another. Then unto your
Lord is your return…” [Soorah al-An’aam (6): 164]
Imam Ibn Katheer writes, “thus emphasizing Allah's
reckoning, decision and justice that will occur on the Day of
Resurrection. The souls will only be recompensed for their deeds,
good for good and evil for evil. No person shall carry the burden of
another person, a fact that indicates Allah’s Perfect Justice….
Scholars of Tafseer commented, “No person will be wronged by
carrying the evil deeds of another person, nor will his own good
deeds be curtailed or decreased.” [Tafseer Ibn Katheer]
However, the Qur’aan also mentions that, “They will bear
their own burdens in full on the Day of Resurrection, and also of the
burdens of those whom they misled without knowledge. Evil indeed](https://image.slidesharecdn.com/04resurrection-140405072922-phpapp01/85/The-Day-of-Resurrection-119-320.jpg)
![is that which they shall bear!” [Soorah an-Nahl (16):
25] i.e., they will be held guilty not only for going
astray themselves, but also for tempting
others and having them follow their
lead.
So, he who misguides others, will
bear the burden of sins that he himself commits,
as well as the sins of those whom he misguided just
like those who call people to guidance will be rewarded for
their own good deeds and those who follow them in good.
Mujahid said, “They will bear the burden of their own sins,
and they will bear the sins of those who obeyed them, but that will
not lessen the punishment of those who obeyed them at all.”
Will the sins of the Muslims be placed on the disbelievers of the People
oftheBook?
Question:
Shaikh Sa’d al-Humayd replied,
Please explain for us the Hadeeth Qudsi which mentions
that Allah will take the sins of the Muslims from them and put the
sins of Muslims over the Jews and Christians?
“This Hadeeth is to be found in
Saheeh Muslim (2767), narrated from Abu Moosa from the
Prophet who said, “On the Day of Resurrection, some of the
Muslims will come with sins like mountains, but Allah will forgive
them and will put them (the sins) onto the Jews and Christians.” So
this hadeeth is saheeh.
With regard to its meaning, an-Nawawi said in his
commentary, “The meaning of this hadeeth is the same as the
hadeeth narrated by Abu Hurayrah, “For each person there is a
place in Paradise and a place in Hell.” When the believer enters
t
r
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![Paradise, his place in Hell is taken over by the disbeliever because he
deserves that because of his kufr. The meaning of the phrase, “your
ransom from the Fire,” is that you could have entered Hell, but this
is your ransom because Allah has decreed a certain number to fill it;
when the disbelievers enter Hell because of their kufr and sins, this
is like a ransom for the Muslims.
With regard to the report, “On the Day of Resurrection, some
of the Muslims will come with sins...” Allah will forgive the Muslims
these sins and will absolve them of them, and He will put the like of
those sins onto the Jews and Christians because of their kufr and
sins. So they will enter Hell because of their own actions, not
because of the sins of the Muslims. This report has to be interpreted
in this manner, because Allah says, “And no bearer of burdens shall
bear another’s burden.” [Soorah Fatir (35): 18]
It may be that the meaning is; sins which the disbelievers
innovated and initiated, because whoever starts a bad thing will
bear a burden of sin like that of each person who does that thing.”
[courtesy: islam-qa.com]
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![BALANCEBALANCE
THE
“After the Reckoning is complete, the people's deeds will be weighed
(in the Balance), because the weighing has to do with reward and
punishment. So it is apt that it should come after the Reckoning.
The Reckoning is to evaluate the deeds, and the weighing is to
determine the amount of reward or punishment.” [Al-Qurtubi]
the
BALANCE
isREAL
The Balance is real with two pansand it is huge in size, and it will be
very accurate in its evaluation. Ibn Taymiyah (rahimahullah) writes,
“…deeds will be weighed on scales to show whether the good deeds
outweigh the bad deeds or vice versa. This is what justice means, and
this is how justice may be established, as is the case with scales of
this world. As for how this weighing will be carried out is like asking
how any of the matters of the unseen will come to pass (i.e., it is
known only to Allah).”
The scholars differed as to whether it is one Balance in which
people’s deeds will be weighed, or whether there are numerous
Balances, so that each person will have his own Balance. Those who
said that there will be numerous balances quote as evidence the fact
[Majmoo al-Fatawa (4/302)]
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![that the word appears in plural form in some verses, for example,
“And We shall set up balances of justice on the Day of Resurrection,
then none will be dealt with unjustly in anything. And if there be the
weight of a mustard seed, We will bring it. And Sufficient are We as
Reckoners.”
Those who say that it will be one Balance quote as evidence
the words of the Prophet , “The Balance will be set up on the Day of
Resurrection and even if the heavens and the earth were to be
weighed in it, they would fit. The Angels will say, “O Lord, who will be
weighed in this?” Allah will say, “Whoever I will among My creation.”
Then Angels will say, “Glory be to You, we did not worship You as You
deserved to be worshipped.”
Hafidh Ibn Katheer writes in the Tafseer of the verse 21: 47,
“The majority of scholars state that it is one Balance, and the plural
form is used here to reflect the large number of deeds which will be
weighed therein.”
[Soorah al-Anbiya (21): 47]
[Silsilah al-Ahaadeeth as-Saheehah, (2/656,
hadeeth no. 941)]
[See, Tafseer Ibn Katheer]
r
will be weighedWORDS
in the BALANCE
Words will be weighed in the balance as indicated in Hadeeth
narrated by Abu Hurayrah that the Prophet said,
“Two words that are light on the tongue will weigh
heavily in the Balance and are beloved to the
Most Merciful, Subhaan Allah il-’Azeem,
Subhaan Allahi wa bi Hamdihi (Glory be
to Allah the Almighty, Glory and Praise
be to Allah).” [Saheeh al-Bukharee (6406)]
r
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![will be weighedDEEDS
in the BALANCE
The Prophet said, “There is nothing that will be placed in the
Balance that will weigh more heavily than a good attitude. The one
who has a good attitude will attain thereby the status of one who
fasts and prays (a great deal).”[Saheeh Sunan al-Tirmidhee (1629)]
r
BOOKS of deeds will be weighed
in the BALANCE
The books of deeds will be weighed as is indicated in the hadeeth of
that the Messenger of Allah said, “Allah will separate a
man belonging to my Ummah in the presence of all creatures and
will spread ninety-nine scrolls for him, each scroll extending as far
as the eye can see. Then He will say, “Do you object to anything in
this? Have my scribes who keep note wronged you?” He will say, “No,
my Lord.” He will ask him, “Do you have any excuse?” He will say,
“No my Lord.” Allah will say, “On the contrary, you have with Us a
good deed, and you will not be wronged this Day.” A slip of paper will
then be brought out, on which are the words, ‘I bear witness that
there is no god but Allah, and I bear witness that Muhammad is His
slave and His Messenger.” Allah will say, “Bring your weight (i.e., the
scrolls).” The man will say, “O Lord, what is this slip of paper in
comparison to these scrolls?” And He will reply, “You will not be
wronged.” The scrolls will then be put in one side of the Balance and
the slip of paper in the other, and the scrolls will become light and
the slip of paper heavy, for nothing could compare in weight to the
name of Allah.”
al-Bitaaqah
[Saheeh Sunan at-Tirmidhee (2127)]
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![will be weighedPEOPLE
in the BALANCE
Abu Hurayrah narrated that the Messenger of Allah
said, “A huge fat man will be brought on the
Day of Resurrection, and he will not weigh
more before Allah than the wing of a
gnat. Recite, “and on the Day of
Resurrection, We shall assign no weight for
them.”
People will be weighed in the balance is also
known from the story of Ibn Mas’ood, who was trying to break a
siwaak branch from an araak tree and he had thin legs and the wind
started to buffet him, so the people laughed at him. The Messenger
of Allah said, “What are you laughing at?” They said, “O Prophet of
Allah, because his legs are so thin.” He said, “By the One in Whose
Hand is my soul, they will weigh more heavily in the Balance than
Mount Uhud.”
[Soorah al-Kahf (18): 105] [Saheeh al-Bukharee]
[Classed as hasan by al-Albanee in Sharh at-Tahawiyah]
r
r
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![“thedisbelieverwillsay,Woetome!WouldthatIweredust.”
“the disbeliever will say, ‘Woe to me!
Would that I were dust!”
On that Day, when people will be confronted with their evil
works, every person will wish that he could disown his evil deeds
and that a long distance would separate them from him. Allah says
in Soorah aali-Imran, “On the Day when every person will be
confronted with all the good he has done, and all the evil he has
done, he will wish that there were a great distance between him and
his evil. And Allah warns you against Himself (His Punishment) and
Allah is full of Kindness to the (His) slaves.”
Due to the gravity of what he sees of terror, fright and
punishment in store for him,
meaning, he will wish that he had only been
dust in the worldly life. He will wish that he had not been created and
that he had never come into existence. This will be when he sees the
torment of Allah and he looks at his wicked deeds that will be written
down against him by the noble righteous scribes among angels.
[Soorah aali-Imran (3): 30]
It has been said that he will only wish for that when Allah
passes judgement between all of the animals that were in the worldly
life. Allah will rectify matters between them with His Just Wisdom
that does not wrong anyone. Even the hornless sheep will be allowed
to avenge itself against the sheep with horns. Then, when the
judgement between them is finished, He (Allah) will say to them (the
animals), “Be dust.” So they will all become dust. Upon witnessing
this, the disbeliever will say, “Would that I were
dust!” meaning, “I wish I was an animal so that I
would be returned to dust.” [See, Tafseer Ibn
Katheer]
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The Day of Resurrection
- 1. the Day of Resurrectioncompiled by Shawana A. Aziz in light of soorah an-naba www.qsep.com Published by Quran Sunnah Educational Programs
- 3. CONTENTSCONTENTS About the Books....................................................................I ..................................................................01 “What are they asking about? About the great news. About which they are in disagreement. Nay, they will come to know! Nay, again, they will come to know!” ................................................................05 “Have We not made the earth as a bed, And the mountains as pegs? And We have created you in pairs. And We have made your sleep as a thing for rest. And have made the night as a covering, And have made the day for livelihood. And We have built above you seven strong (heavens), And have made (therein) a shining lamp (sun). And have sent down from the rainy clouds abundant water. That We may produce therewith corn and vegetation, And gardens of thick growth.” Four Proofs of Resurrection............................................11 Tafseer verses 1-5 Tafseer verses 6-16
- 4. Tafseer verses 17-18 Tafseer verses 19-20 Tafseer verses 21-26 Tafseer verses 27-30 Tafseer verses 31-36 ..............................................................17 ..............................................................31 ..............................................................41 ..............................................................55 ..............................................................71 “Verily, the Day of Decision is a fixed time. The Day when the Sur will be blown and you shall come forth in crowds (groups);” The knowledge of the onset of the Hour is a matter of Ghayb (unseen) due to great Wisdom.............................22 “And the heaven shall be opened, and it will become as gates. And the mountains shall be moved away from their places and they will be as if they were a mirage.” Other Horrors of the Great Day........................................35 The believer's responsibility with regards to reports of the unseen is to accept and submit to them without questioning....................................................................38 “Truly, Jahannam is a place of ambush. A dwelling place for the Taghoon. They will abide therein for Ahqab, nothing cool shall they taste therein, nor any drink. Except Hamim (boiling water), and Ghassaq (dirty wound discharges). An exact recompense.” Food and drink of the people of Hell.............................49 Physical bodies of the people of Hell-Fire....................51 Intense Fire of Hell....................................................52 “For verily, they used not to look for a reckoning. But they belied Our Ayat completely. And all things We have recorded in a Book. So taste you (the results of your evil actions); no increase shall We give you, except in torment.” Allah has fixed the number of the Guardian Angels 19 as a trial for the disbelievers............................................63 Sins that will lead the believers to Hell-Fire.......................65 “Verily, for the Muttaqoon, there will be a Mafazah, Gardens and grape yards; And Kawaib Atraba; And a full cup. No Laghw shall they hear therein, nor lying; A reward from your Lord, Ataa-an Hisaba.” Description of the people of Paradise................................77
- 5. Tafseer verses 37-38 Tafseerverses39-40 ..............................................................81 ..............................................................87 “The Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent. None can dare to speak with Him. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar- Rahman allows, and he will speak what is right.” The Two Types of Intercessions........................................85 “That is without doubt the True Day. So, whosoever wills, let him seek a place with His Lord! Verily, We have warned you of a near torment. the Day when man will see that which his hands have sent forth. And the disbeliever will say, Woe to me! Would that I were dust.” People will have different kinds of reckoning according to their books of deeds........................................................92 Reckoning of the disbelievers..........................................94 The Recompense for every minute deed............................97 On the Day of Judgment, people will be held accountable for every major and minor deed performed in this world, foremost of them are:...................................................100 The Unforgivable Sin: Shirk ..........................................103 No one will be responsible for the sin of another..............109 Will the sins of the Muslims be placed on the disbelievers of the People of the Book?.............................................110 The Balance.................................................................112
- 7. BOOKBOOK Aboutthe Those who reject the idea of being brought back to life are unable to understand the reality of this life and are ever confused about what lies beyond death. In their bewilderment, they concoct mysterious stories about what, if anything, happens to the soul after death. Those who reject resurrection also cannot explain why certain things happen like, birth and death, why some people suffer Belief in the Day of Resurrection gives meaning and purpose to our brief stay in this transient world. It is the believer's goal to win the Pleasure of His Lord by worshiping Him alone, fulfilling His Commands and refraining from His Prohibition during his worldly life-span. On the Day of Judgment, his fate will be decided in accordance with his record of deeds; he who fulfills his obligations will be rewarded with eternal bliss in Paradise, and he, who fails to be a believer will be doomed to eternal Hell-Fire. - i -
- 8. while others commit the most heinous crimes against humanity and go unpunished? Such uncertainty in belief causes misery in life. Self- indulgence overwhelms man and he races against time to achieve physical pleasures - by hook or by crook - for fear that his time will come to an end before he can enjoy life's pleasures. Destructive behavior and immoral attitudes take the lead because disbelief in resurrection makes following any moral principle worthless. Man becomes inconsiderate of his fellow men. Consequently, the whole society suffers from chaos, greed, transgressions and intolerance. O believer in resurrection focuses on his ultimate goal and does not let trivial pleasures of the world distract him. He is always satisfied with little provision and his soul is free from cravings and greed because he knows that what is in store for him in the Hereafter is much more than this world can offer. The Prophet said, "The world is a prison for the believer and a paradise for the disbeliever." [Saheeh Muslim] A believer's certainty of faith provides him with all the answers he needs to live a serene life; he understands the purpose of life and death, struggle and trial. He is solicitous in his attitude and behavior with others and refrains from any sort of transgression. It does not upset him if he does not receive his due in this world or is treated unjustly because he is well-aware that this world is not the final place for judgment, rewards and punishments. He is certain that the time will come for all matters to be settled justly and that time is the Day of Judgement. Reckoning thus brings comfort and solace to the heart of a believer, and peace and tranquility to society as a whole. Soorah an-Naba was revealed in response to the Arab pagan's denial of the Day of Resurrection. It thus contains proofs of Allah's Ability to resurrect His creation, proofs that we witness in our day to day lives! Soorah an-Naba describes how this great event will take place and how the ambiance of the earth will quickly change n the other hand, a r - ii -
- 9. into an atmosphere that will cause terror in the hearts of the people. The Soorah depicts the evil abode of the disbelievers and their crimes. It also illustrates the rewards and blessings the believers will receive from their Lord on the Day of Judgement. It further describes the great events of that Day; the intercessions, reckoning and weighing of the deeds in the balance. The Soorah contains admonitions and glad tidings for those who take heed. With the intent of making the Tafseer of this Soorah comprehensively beneficial for the reader, various famous Arabic (pl. of ) and original Arabic books about the subject were referred to. From amongst them are; m of Shaikh Salih al-Uthaimeen, of Imam Shanqitee, of Hafidh Ibn Katheer, , and by an-Nawawi, of Shaikh Salih al-Uthaimeen, and by Shaikh Salih ibn Fawzan al-Fawzan and others. May Allah accept all sincere efforts and all success lies with Him Alone. Tafaseer Tafseer Tafseer al-Qur’aan al- Adhee Adwaul-Bayan Tafseer Ibn Katheer Fathul-Baree Jamee al-Uloom wal-Hikam Sharh Muslim Sharah Usool al-Imaan Al-Eeman bil- Malaaikah wa-Athruhu fi-Hayatil-Ummah Aqeedah at-Tawheed - iii - Shawana A. Aziz
- 11. “What are they asking about? About the great news. About which they are in disagreement. Nay, they will come to know! Nay, again, they will come to know!” [Soorah an-Naba (78): 1-5] - 01 -
- 12. - 02 -
- 13. Allah’s Messenger was sent with the Qur’aan which calls mankind to believe in the Oneness of Allah and informs about issues of Ghayb (unseen). A significant event of the Ghayb is the Day of Resurrection. The disbelievers disputed about the truthfulness of the Prophet and the Wahy (revelation) that was revealed unto him. They disbelieved in the Qur’aan and the information it contained. Some called it magic, while others called it poetry! Some even said, “This (Muhammad) is naught but a man who wishes to hinder you from that which your fathers used to worship.” The disbelievers questioned the occurrence of the Day of Resurrection. Allah, thus revealed, Then He, Himself answered the question saying, The great news of resurrection and recompense. some believe in it and some reject it, while some are doubtful and hesitant. “And they say, “When we are bones and fragments (i.e., destroyed), should we really be resurrected (to be) a new creation?” Say (O Muhammad), “Be you stones or iron, Or some created thing that is yet greater (or harder) in your breasts (even then you shall be resurrected).” Then, they will say, “Who shall bring us back (to life)?” Say, “He Who created you first!” Then, they will shake their heads at you and say, “When will that be?” Say, “Perhaps it is near!” Allah declares that those who have belied this great news will eventually know it with certainty; when they witness it themselves on the Day of Judgement. Imam Ibn Katheer (rahimahullah) explained that the repetitive saying, is a threat from Allah to those who deny resurrection. On the Day of Judgement, they will be in an awful state r r [Soorah Saba (34): 43] [Soorah al-Isra (17): 49-51] “What are they asking about?” “About the great news.” “About which they are in disagreement.” “Nay, they will come to know!” “Nay, they will come to know! Nay, again, they will come to know!” - 03 -
- 14. because, “they said, “There is no (other life) but our (present) life of this world, and never shall we be resurrected.” If you could but see when they will be held (and made to stand) in front of their Lord! He (Allah) will say, “Is not this (Resurrection and the taking of the accounts) the truth?” They will say, “Yes, by our Lord!” He will then say, “So taste you the torment because you used not to believe.” “They are those who will have iron chains tying their hands to their necks. They will be dwellers of the Fire to abide therein.” [Soorah al-An'am (6): 29-30] [Soorah ar-Ra’d (13): 5] - 04 -
- 15. “Have We not made the earth as a bed, And the mountains as pegs? And We have created you in pairs. And We have made your sleep a thing for rest. And have made the night as a covering, And have made the day for livelihood. And We have built above you seven Shadaad, And have made (therein) a shining lamp (sun). And have sent down from clouds abundant water. That We may produce corn & vegetation. And gardens of thick growth.” [Soorah an-Naba (78): 6-16] - 05 -
- 16. - 06 -
- 17. In these verses, Allah declares His Great Ability and Power to create amazing things. He speaks about their magnitude as a proof of His Ability to do whatever He wishes concerning the Day of Judgement so that people may realize that Allah, Who is Able to create these things from ‘ ’ i.e., ‘nothing’ is surely Able to bring life to the dead. Allah begins by mentioning the blessing of a smooth, firm and flat earth, which is subservient to the creation. He says, The earth is not made hard which people cannot plow or cultivate or walk on; nor is it made flabby and soft upon which they cannot settle. Rather, the earth is smoothed out in accordance with the requirements of the people. Moosa said describing His Lord when Fir’awn asked him about Allah, “(it is He,) Who has made earth for you like a bed; and has opened roads for you therein…” in order to provide cohesiveness and stability to the earth like the pegs of a tent. Geologists agree that mountains have strong roots in the ground like that of pegs used to anchor a tent because of which it stands strong, firm and unshaken by the wind. i.e., different categories of male and female, small and big, black and white, and various other kinds. They are of different kinds according to what Allah Willed and His Wisdom dictated so that people consider the Ability of Allah to create mankind from one sole matter (dust) to be of so many different categories. “And among His Signs is this, that He created you (i.e., Adam) from dust, and then - behold you are human beings scattered!” The Messenger of Allah said, “Allah created Adam from a handful taken from throughout the earth. Hence the sons of Adam adam “Have We not made the earth as a bed.” “And the mountains as pegs?” “And We have created you in pairs.” u r [Soorah Ta-Ha (20): 53] [Soorah ar-Rum (30): 20] - 07 -
- 18. vary as the earth varies, so they are white and red and black and (colors) in between, evil and good, easy- going or difficult or something in between.” Imam Ibn Katheer (rahimahullah) explained, to mean male and female, both enjoying each other physically and emotionally. “And among His Signs is this, that He created for you wives from among yourselves that you may find repose (rest) in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” If Allah had made all of Adam’s progeny male, and created the females from another kind, there would have never been harmony between them, rather that would cause revulsion. Out of His Perfect Mercy, Allah made their wives from their own kind, and created love and kindness between them. Allah says, “It is He Who has created you from a single person, and He has created from him his wife (i.e., Hawwa from Adam’s short left rib), in order that he might enjoy the pleasure of living with her.” Sleep rejuvenates the body and the soul. It reduces fatigue and tiredness after the faculties and limbs have become tired. “And among His Signs is the sleep that you take by night and by day...” that produces a quiet and tranquil environment to rest. The day is radiant and luminous that enables people to move about easily in order to earn livelihood. [Abu Dawood] [Soorah ar-Rum (30): 21] [Soorah al-A’raf (7): 189] See, Tafseer Ibn Katheer [Soorah ar-Rum (30): 23] ”And We have created you in pairs.” “And (We) have made your sleep as a thing for rest.” “Andhavemadethenightasacovering,” “And have made the day for livelihood.” - 08 -
- 19. Allah reminds His Favor of altering day into night and night into day - everyday - in Soorah al-Qasas, “Say (O Muhammad), “Tell me! If Allah made night continuous for you until the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad), “Tell me! If Allah made day continuous for you until the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see? It is out of His Mercy that He has put for you night and day, that you may rest therein (during the night) and that you may seek of His Bounty (during the day), and in order that you may be grateful.” meaning, the seven heavens in their vastness, loftiness, perfection and precision, “Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it?” [Soorah Qaf (50): 6] There are many benefits of these , from which is what Allah mentions next, which illuminates the whole universe and provides light as well as heat and energy for growth. ‘WaHHajah’ means, ‘fiery, blazing and glowing.’ After having mentioned that gives out heat, Allah also mentioned its opposite - water that has moisture and coolness, The heat of the sun is thus complemented with the water from the sky; so, Earth is thus given life through the same water and it produces different fruits, fragrances, [Soorah al-Qasas (28): 71-3] “And We have built above you seven Shadaad,” sevenShadaad “And have made (therein) a shining Wahhajah(lamp,i.e.,sun),” As-Siraj al-Wahhajah “And have sent down from the rainy clouds abundant water.” “That We may produce therewith corn and vegetation. And gardens of thick growth.” - 09 -
- 20. tastes and smells, “And in the earth are neighboring tracts (meaning, of various colors and types; some red, some white, yellow or black, some are stony, or flat, or sandy, or thick, or thin, all made to neighbor each other while preserving their own qualities) and gardens of vines, and green crops, and date palms, growing out two or three from a single stem root, or otherwise (one stem root for every palm), , Verily, in these things, there are Ayat (proofs, lessons, signs) for the people who understand.” watered with the same water yet some of them We make more excellent than others to eat. [Soorah ar-Rad (13): 4] - 10 -
- 21. RESURRECTIONRESURRECTION PROOFSPROOFS of4 In the initial verses of Soorah an-Naba, Allah cited four proofs we witness in this worldly life that testify to the Great Power and Ability of Allah to resurrect. Imam Shanqitee (rahimahullah) enumerates these four proofs in his famous Tafseer, ‘Adwaul-Bayan,’ he writes, ‘It is known that the proofs of resurrection are four… EARTH HEAVENSand the CREATIONCREATIONofthe Allah informed us about them in the following verses of Soorah an- Naba, and His Saying,“Have We not made the earth as a bed,” “And We have built above you seven strong (heavens), And have made - 11 -
- 22. (therein)ashininglamp(sun).” These verses speak about cosmology (a scientific study of the origin and structure of the universe) and testify to the Ability of Allah to recreate mankind as He says (in Soorah al-Ghafir (40): 57), “The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of the people do not know... Verily, the Hour is surely coming, there is no doubt about it, yet most men believe not.’ Imam Ibn Katheer writes in the Tafseer of the above- mentioned verse (40): 57, “Allah tells us that He will bring back His creation on the Day of Resurrection. That is very easy for Him, because He created the heavens and the earth... Allah says, “Do they not see that Allah, Who created the heavens and the earth, was not wearied (tired) by their creation, is Able to give life to the dead. Yes, He surely is able to do all things.” …Many of the (pagan) Arabs affirmed that Allah created the heavens and the earth, but they denied and rejected the idea of resurrection; they acknowledged something which was greater than that which they denied.” [Soorah an-Naba (78): 6-7 and 12-13] [Soorah al-Ahqaf (46): 33] [end quote] [end of Additional note] ADDITIONAL NOTE He, Who is able to do that (i.e., create heavens and earth), is able to do anything that is less than that (for example, resurrect his creation). - 12 -
- 23. EARTH VEGETATIONthrough REVIVALREVIVALofthe Concerning revival of the earth through vegetation, Allah says in Soorah an-Naba, verses 14-16, and His Saying, “And among His Signs (is this), that you see the earth barren (and lifeless with no growth), but when We send down water (rain) to it, it is stirred to life and growth (of vegetation). Verily, Indeed! He is Able to do all things.” In Soorah al-A’raf (7): 57, Allah explains that revival of the earth by sending down rain is a Sign of Resurrection, He says, “And it is He Who sends the winds as heralds of glad tidings, going before His mercy (i.e., rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.” meaning, just as We bring life to the dead land after rainfall, We shall raise up the dead on the Day of Resurrection. After Allah sends down rain from the sky, the corpses will grow in their graves, just as the seeds grow in the ground on receiving rain, Abu Hurayrah related from the Prophet “And have sent down from the rainy clouds abundant water. That We may produce therewith corn and vegetation, And gardens of thick growth.” He Who gives it life, surely, (He) is Able to give life to the dead. [Soorah Fussilat (41): 39] ADDITIONAL NOTE t - 13 -
- 24. r, “…Allah will send down rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it, the creation will be assembled on the Day of Judgement.” [ Hence, Allah often mentions the similarity between bringing life to dead land through the sprouting of green plants/vegetation and the raising up of the dead on the Day of Judgement. “Allah is He Who sends the winds, so they raise clouds, and spreads them along the sky as He wills, and then breaks them into fragments, until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He wills, lo! they rejoice! And verily before that (rain), just before it was sent down upon them, they were in despair! Look then at the effects (results) of Allah’s Mercy, how He revives the earth after its death. Verily! That (Allah) Who revived the earth after its death shall indeed raise the dead (on the Day of Resurrection), and He is Able to do all things.” Quoted from Tafseer Ibn Katheer] [Soorah ar-Rum (30): 48-50] [end of Additional note] - 14 -
- 25. Regarding this Allah says in Soorah an-Naba, i.e., in categories as Allah says in Soorah Ya-Sin, “Does not man see that We have created him from Nutfah. Yet behold, he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says, “Who will give life to these bones after they are rotten and have become dust.” Say, “ ! ” “And We have created youinpairs.” He will give life to them Who created them for the first time [Soorah Ya-Sin (36): 77-79] [Soorah ar-Rum (30):27] [Saheeh al-Bukharee] [end Additional note] ADDITIONAL NOTE REPEATING CREATION EASIERthe is even “And He it is Who originates the creation, then He will repeat it; and this is easier for Him.” Mujahid said, “Repeating it is easier for Him than originating it, and originating it is (also) easy for Him.” The Prophet said, “Allah says, “The son of Aadam denied Me, and he had no right to do so. And he reviled Me, and he had no right to do so. As for his denying Me, it is his saying, “He will not remake me as He originated me” - . As for his reviling Me, it is his saying, “Allah has taken to Himself a son,” while I am the One, the Self-Sufficient Master; I beget not, nor was I begotten, and there is none comparable to Me.” r while originating the creation is not easier for Me than re-creating him MANfrom‘adam’ non-existence( ) ORIGINATIONORIGINATIONof - 15 -
- 26. in inthis lifeTRUTH WORLDLY REVIVING DEADtheREVIVING DEAD Concerning this Allah says, (Subata comes from the word,) Subath: (meaning) discontinuation/interruption of activity/movement. It is said that this (i.e., discontinuity of movement) is death, so it (sleep) is a minor death, and Allah called it (sleep) death in His Saying, “It is Allah Who Yatawaffa (lit. causes to die) the souls at the time of their death, and those that die not during their sleep.” And His Saying, “It is He, Who Yatawaffakum (lit; causes you to die) by night (when you are asleep), and has knowledge of all that you have done by day, then he raises you up again (i.e.; wakes you up) (so) that a term appointed (your life period) be fulfilled…” “And have made your sleep as (Subata) a thing for rest.” [Soorah an-Naba (78): 9] [Soorah Az-Zumar (39): 42] [Soorah al-An’aam (6): 60] [End quote from Adwaul-Bayaan] OBSERVED - 16 - Phenomenon
- 27. After mentioning the four proofs of resurrection, Allah describes how Resurrection will commence; the atmosphere of the earth and condition of its people on the Day of Judgement. “Verily, the Day of Decision is a fixed time. The Day when the Sur will be blown and you shall come forth in crowds (groups);” [Soorah an-Naba (78): 17-18] - 17 -
- 28. - 18 -
- 29. It is the Day of Judgment that Allah calls, It is called such because on that day Allah will decide between the people of truth and the people of falsehood, the disbelievers and the people of Eeman, and He will decide between the people of Paradise and the people of Hell-Fire. Allah will also decide between His slaves who disagreed. He will decide between the oppressors and the oppressed to the extent that, the Day of Decision. “The animal who lost a horn will settle the score with the one that has horns on the Day of Resurrection.” If it is asked, how can scores be settled among the animals that are not accountable? Then it will be said: Firstly, Allah does as He wills, and He cannot be questioned as to what He does. Secondly, the purpose of settling the scores even amongst the animals is to demonstrate that on the Day of Judgement nobody’s rights will be neglected. The rights of the oppressed will be settled, and the oppressor will be held accountable. This is the Perfect Justice of Allah. Imam an-Nawawi writes in Sharh Muslim, under the hadeeth of Tarjumah, “This clearly indicates that the animals will be gathered on the Day of Resurrection and that they will be resurrected on the Day of Resurrection like humans who are accountable. Children, the insane and those whom the call did not reach will also be resurrected. There is also evidence in the Qur’aan and Sunnah to support that. Allah says, “And when the wild beasts shall be gathered together.” If there is a phrase in a text of sharee'ah whose apparent meaning is not impossible whether according [Hadeeth quoted from Tafseer Ibn Katheer] [Soorah at-Takweer (81): 5] - 19 -
- 30. to sharee’ah or reason, then it must be interpreted according to its apparent meaning. The scholars said that reward and punishment are not essential features of the gathering and the resurrection. The settling of scores between the hornless and horned animals is not based on accountability, because they are not held accountable, rather it is retaliation in kind for the sake of justice. And Allah knows best.” If this is the situation with regard to animals who are not accountable, then how about us who are accountable for our actions and also have the ability to reason and logic? Imam Ahmad recorded that Abdullah Ibn Muhammad Ibn Aqil heard Jabir Ibn Abdullah say, “I was told about a Hadeeth which a man heard from the Prophet, so I bought a camel and put my saddle on it, then I traveled on it for a month until I came to Sham, where Abdullah Ibn Unays was. I said to the doorkeeper, “Tell him that Jabir is at the door.” He said, “Jabir bin Abdullah?” I said, “Yes.” So he came out, still putting his garment on, and embraced me, and I embraced him, and said, “I heard a Hadeeth narrated by you, that you heard from the Messenger of Allah about reciprocal punishments. I was afraid that you or I would die before I could hear it.” He said, “I heard the Messenger of Allah say, “Allah will gather the people -- or His servants -- on the Day of Resurrection, naked, uncircumcised and Buhman.” I asked, “What is Buhman?” He said, “They will have nothing with them. Then a voice will call out to them that will be heard by those far away just as easily as it will be heard by those near, ‘I am the Sovereign, I am the Judge. None of the people of Hell should enter Hell if he is owed something by one of the people of Paradise, until I have settled the matter, and none of the people of Paradise should enter Paradise if he is owed something by one of the people of Hell, until I settle the matter -- even if it is only the case of a slap.’ We said, “How will that be, when - 20 -
- 31. we have come before Allah barefooted, naked, uncircumcised and having nothing with us.” He said, “By good deeds and by evil deeds.”” Imam Ahmad recorded that Aa’'isha said that one of the Companions of the Messenger of Allah sat down before him and said, “O Messenger of Allah, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them?” The Messenger of Allah said, “The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you. If your punishment of them was less than what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allah will take what is due to them from you.” Then the man started to weep before the Messenger of Allah, and he asked, “What is the matter with him. Has he not read the words of Allah, ‘And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.” The man said, “O Messenger of Allah, I think there is nothing better than keeping away from these people -- meaning his slaves -- I call upon you to bear witness that they are all free.” [Quoted from Tafseer Ibn Katheer] [Quoted from Ibn Katheer] r r The exact time of the Hour is hidden from the creation including the Prophets, Messengers and Angels. Even the best of the Messengers, - 21 -
- 32. our Prophet Muhammad did not know when the Hour will begin. “They ask you (O Muhammad) about the Hour — when will be its appointed time? You have no knowledge to say anything about it. To your Lord belongs (the knowledge of) the term thereof. You (O Muhammad) are only a warner for those who fear it.” Allah has not only concealed the time of the as-Saa'ah al- Kubraa (the major Hour; i.e., the Day of Resurrection), but He has r [Soorah an- Nazi’aat (79): 42-45] HOURHOUR KNOWLEDGEKNOWLEDGE oftheonsetofthe isamatterof GHAYBGHAYB the ( )unseen dueto WISDOMWISDOMGreat - 22 -
- 33. also kept hidden the time of as-Saa'ah as-Sughra (the minor Hour i.e., the time of death for each person) because the Prophet was sent with glad tidings of Paradise in the afterlife for those who obey Allah, and with warnings of Hell for those who disobey Him. The purpose of this can only be achieved if the time of one’s death and the time of the Hour is concealed, so that the people fear that they might be caught unprepared. Shaikh as-Sa’di writes, ‘(the exact time of the hour is concealed) because knowing the time of the Hour serves no spiritual or worldly purpose for the people. Rather their interest lies in it’s being concealed from them, the knowledge of that has been kept hidden from all of creation and Allah has kept it to Himself. “To your Lord belongs (knowledge of) the term thereof.’’ Allamah al-Aloosi (rahimahullah) writes, “Allah has concealed the knowledge of the Hour because Sharee’ah wisdom and reason dictate that it should be so, because this is more effective in calling people to obey Him and discouraging them from disobeying Him. Similarly, he has also concealed the lifespan of each person. The (Qur’anic) verses indicate that (even) the Prophet did not know when the Hour would begin. Yes, he knew that it was close in general terms, and he informed us of that.” It is due to Allah’s Mercy towards His creation that He has informed us about the signs which indicate that the onset of the Hour is approaching. Every time we see one of its signs, our fear of the Hour and its horrors will increase, as will our r r r [end quote] [end quote] - 23 -
- 34. certainty that it is at hand; and we might prepare for it by doing more righteous deeds. Allah says, “Do they then await (anything) other than the Hour that it should come upon them suddenly? But some of its portents (indications and signs) have already come.” The Prophet said, “Hasten to perform good deeds before six matters come to pass: the rising of the sun from the west, the smoke, the Dajjal, the Beast, and that which will come to each one of you alone (i.e., death), and that which will affect everyone (i.e., Resurrection).” This means: try to beat the six signs of the Hour and hasten to perform righteous deeds before they come to pass. Because good deeds that are performed after the six signs have appeared will neither be accepted nor rewarded. The Prophet warned us, “This world is nearly finished… and there is nothing left of it but a little, like the little bit of water at the bottom of a vessel, which will soon be drunk…” [Soorah Muhammad (47): 18] [Saheeh Muslim] [Saheeh Muslim] r r “What do you think of something which has a fixed time and you see it passing by day after day until it reaches its end and it reaches its last stage. The same is true for the world, everyday it approaches closer to its end until it will reach its final stage, and this is why Allah says, “And We delay it only for a term (already) fixed.”[Soorah Hud (11): 104] [See, Tafseer al-Qur’aan al-Adheem by Shaikh Salih al-Uthaimeen] - 24 -
- 35. ”The Day when the Sur will be blown,” When a Bedouin came to the Messenger of Allah and asked about the Sur, he replied, “It is a horn that will be blown into.” It has also been related in a Hadeeth on the authority of Abu Hurayrah that the Sur (horn/trumpet) has a circumference as large as the heavens and the earth. Numerous Ahadeeth relate that Israfeel is responsible for blowing the Sur, and he is ever ready to blow it since the time Allah appointed him with the Sur. The Prophet said, “Since the time when the one who will blow the Sur was appointed, his eyes are ever ready, looking towards the Throne, fearing lest the Command be issued before he blinks, as if his eyes are two brilliant stars.” The Sur will be blown twice; the first will cause all creatures to fall unconscious and the second will bring about the resurrection; these blasts are called Rajifah and Radifah respectively in Soorah an-Nazi'aat (39): 6-7. Allah describes these blasts in Soorah az-Zumar (39): 68, “And the Sur will be blown (for the first time) and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills.” Allah’s Messenger described how quickly people will die upon the blowing of the Sur; he said, “The Hour will certainly come, whilst two men will be spreading out a garment between them, but they will not be able to sell it or fold it up. The Hour will come when the man will milk his she-camel and will take the milk away, but he will not be able to drink it. [See, Silsilah al-Ahaadeeth as-Saheehah] [See, Tafseer Ibn Katheer] [Silsilah al-Ahaadeeth as-Saheehah] r t r r r - 25 -
- 36. The Hour will come before a man who will repair his trough (a long, narrow container, open on top, for feeding or watering animals) and will not be able to bring his animals to drink it. The Hour will come when a man will raise a morsel of food to his mouth but he will not be able to eat it.” The souls of all the creatures will be taken until the last one to die will be the Angel of death. None will remain except the Ever- Living, Eternal One, Who was there in the beginning and will be at the end, forever. He will say thrice, “Whose is the kingdom this day”, then He will answer Himself, “It is Allah’s, the One, the Irresistible!” Then the first one to be brought back to life will be Israfeel, and Allah will command him to blow the Sur again… Allah says further in , “Then it will be blown another time, and behold they will be standing, looking on.” meaning after they have been bones and dust, they will come alive, looking at the terrors of the Day of Resurrection. Abu Hurayrah related that the Messenger of Allah said, “That which is between the two blowing are forty.” Someone asked, “Is it forty days, O Abu Hurayrah.” But he (Abu Hurayrah) refused to reply, saying, “no comment.” They then asked, “Is it forty months?” But he (Abu Hurayrah) refused to reply, saying, “no comment.” They asked again, “Is it forty years.” But he refused to reply, saying, “no comment.” Abu Hurayrah added, “The Prophet said, “Then Allah will send down rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it, the creation will be assembled on the Day of Judgment.” [Saheeh al-Bukharee] [Soorah Ghafir (40): 16] [See, Tafseer Ibn Katheer] [Quoted from Tafseer Ibn Katheer] Soorah az-Zumar (39): 68 t r r - 26 -
- 37. I m a m a n - N a w a w i (rahimahullah) writes, “What is meant is that he refused to specify whether it would be forty days, or years, or months. Rather what he was sure of was that it would be just forty. It is explained in another report narrated by someone other than Muslim, which says that it will be forty years. The phrase, ‘the little bone at the end of the coccyx,’ refers to the small bone at the base of the spine, which is the end of the coccyx. This is the first part of a person that is created, and it is what will be left of him so that he will be created anew from it.” Some scholars said that the trumpet will be blown three times, (i) the blast which will terrify all people [mentioned in the verse quoted below (27): 87], (ii) the blast which will cause all people to faint [mentioned in the verse (39): 68)] and (iii) the blast upon which all creatures will be resurrected. They base this on the verse in which Allah says, “And (remember) the Day on which the Trumpet will be blown, and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him, humbled.” Although swooning is mentioned in one verse and terror is mentioned in another, it does not imply that there will be a third blast. Rather, they will happen at the blowing of the Sur for the first time, so when the Trumpet is blown, the people will be terrified, and will swoon as a result and die as Ibn Hajr (rahimahullah) explained in Fath al-Baree (11/36), “The fact that these are two concepts does not mean that they cannot happen as a result of the first Trumpet blast.” [Sharh Muslim (18/92)] [Soorah Naml (27): 87] - 27 -
- 38. A lengthy hadeeth which mentions that the Sur will be blown thrice is also quoted as evidence. A his is a da'eef (weak) hadeeth in Fath al-Baree (11/369). From what has preceded, it may be understood that when Allah decrees that all living beings should die, He will command the Angel to blow the Trumpet, which will terrify all creatures and as a result of which they will faint and die. Then they will stay like that for as long as Allah decrees and their bodies will decay within this period until there is nothing left except the bone from the base of the coccyx, which is a round bone at the base of the spine. Then Allah will send rain, and when the water reaches this bone, the body will grow from it like a plant grows and people will be recreated just as Allah created them the first time. Ibn Taymiyah (rahimahullah) says about the initial creation and the re-creation on the Day of Judgment, “The two creations are two things of the same category; they are similar in one way and different in another.” What this means is that although Allah will restore the souls of His slaves, their bodies will posses additional abilities. For example, they will not die no matter what ordeal befalls it, they will be given the ability to see Angels and Jinn, etc. However, it will not be a new creation as Shaikh Muhammad ibn Salih al-Uthaimeen (rahimahullah) explains, “If it were a new creation, it would mean that the body which performed the sins in the world would be safe from any punishment. To be resurrected in a new body and bear punishment in the new body is against justice.” So, after the Sur is blown for the second time, the souls will return to their bodies and people will come forth from their graves and hasten to the place of gathering. “They will say, “Woe to us! Who l-Hafiz ibn Hajar al- Asqalani (rahimahullah) explained that t [Majmoo al-Fatawa] [Ibn Uthaimeen, Majmoo (3/174)] - 28 -
- 39. has raised us up from our place of sleep.” (It will be said to them), “This is what the Most Beneficent (Allah) had promised, and the Messengers spoke truth!” It will be but a single (shout, etc.), so behold! They will all be brought up before Us!” All creation will be brought together in one place, “That is a Day whereon mankind will be gathered together, and that is a Day when all will be present.” The angels will be present, the Messengers will gather and all of creation will be gathered mankind, Jinn, birds, wild beasts and domestic riding animals. It is recorded in the two Saheeh from Ibn Abbas , who reported the Messenger saying concerning mankind, “You will be gathered barefooted, naked and un-circumcised.” Aa’isha (radhi allahu anha) remarked upon hearing this, “O Messenger of Allah, men and women together, looking at one another!!?” He replied, “O Aa'isha, it will be too distressing for them to be looking at one another.” It will be such because every man, that Day, will have enough to make him careless of others. In fact, “That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children. Every man, that Day, will have enough to make him careless of others.” Qatadah said, “The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin -- due to the terror of that Day.” “And no friend will ask a friend (about his condition), though they shall be made to see one another.” Saihah [Soorah Ya-Sin (36): 51- 53] [Soorah Hud (11): 103-4] [Mishkat al-Masaabeh] [Soorah Abasa (80): 34-37] [See, Tafseer Ibn Katheer] [Soorah Maarij (70): 10] t r - 29 -
- 40. Abu Na’eem narrated from Shaddaad ibn Aws that the Messenger of Allah said, “Allah says, By My Glory and Majesty, I will not give My slave two securities and two fears. If he feels safe from Me in the world, I will cause him to be frightened on the Day when I gather My slaves together, and if he fears Me in the world (by refraining from evil deeds and sins and by performing righteous deeds), I will make him feel safe on the Day when I gather my slaves together.” So, the more a person possesses Taqwa (fear) of Allah in the world, the more secure he will feel on the Day of Resurrection. Allah says, while speaking about his righteous slaves, “The greatest terror (of the Day of Resurrection) will not grieve them, and the Angels will meet them, (with the greeting), “This is your Day which you were promised.” and, “(It will be said to the true believers), My worshippers! No fear shall be on you this Day, nor shall you grieve.” r [Sisilah al-Ahaadeeth as-Saheehhah (hasan)] [Soorah al-Anbiya (21): 103] [Soorah az-Zukhruf (43): 68-69] TERRIFIEDTERRIFIED Thepeoplewillbe ontheDayof JUDGEMENT,JUDGEMENT, exceptthe PIOUSPIOUS - 30 -
- 41. In the next verses of Soorah an-Naba, Allah mentions some horrors of the Day of Judgement; the like of which humanity will have never seen before and it will cause terror in the hearts of the people. “And the heaven shall be opened, and it will become as gates. And the mountains shall be moved away from their places and they will be as if they were a mirage.” [Soorah an-Naba (78): 19-20] - 31 -
- 42. - 32 -
- 43. The horror of the Day of Resurrection will be so severe that mankind will loose their minds. Whoever sees them in that state will think that they are drunk. The nursing mother will forget her nursling; the one who is dearest to her and to whom she shows the most compassion! And every pregnant woman will drop her load before the pregnancy has reached full term because of the intensity of the horror as Allah says in the Qur’aan, “O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunk, but severe will be the Torment of Allah.” for the descending of the Angels (as Imam Ibn Katheer explained) - after it had been a well-protected roof. In this is a proof of Allah’s Great Ability that He caused the (i.e., the seven heavens, as described in the previous verses of Soorah an-Naba) to vanish and become gates. The Qur’aan gives more details about the condition of the heavens on the Day of Judgement in numerous other verses such as, “the heaven will split asunder (separate into pieces), for that Day it will be frail (weak) and torn up...” Then the Lord will cause the heavens to melt and, “…the sky will be like the boiling filth of oil, (or molten copper or silver or lead, etc.).” and the sky will take on different colors, “Then when the heaven is rest asunder , and it becomes Wardah like Dihan (i.e., rosy or red like red-oil, or red [Soorah al-Hajj (22): 1-2] [Soorah al-Haqqah (69): 16] [Soorah al-Marij (70): 8] “Andtheheavenshallbeopened,anditwillbecomeasgates,” seven Shadaad (separate into pieces) - 33 -
- 44. hide).” i.e, it will melt and will be colored, just like the staining of the dye; sometimes red, sometimes yellow, blue or green. “And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.” meaning, you will see them as if they are fixed and as if they will remain as they are, but they will pass away as the passing away of the clouds and they will move away from their places. This is like the verse, “On the Day when the heaven will shake with a dreadful shaking, And the mountains will move away with a (horrible) movement.” “And they ask you concerning the mountains, say, ‘My Lord will blast them and scatter them as particles of dust.’” [Soorah ar-Rahman (55): 37] [Soorah an-Naml (27): 88] [Soorah at-Tur (52):9-10] [Soorah Ta-Ha (20): 105] ”And the mountains shall be moved away from their places and they will be as if they were a mirage (an illusion which often appears as a pool of water).” - 34 -
- 45. a) The sea will be kindled with fire b) The sun will be brought close to the people. and become a raging fire that surrounds the people in the gathering area, “and when the seas become as blazing fire.” Al-Miqdad ibn al- Aswad related, “I heard the Messenger of Allah say, “On the Day of Resurrection, the sun will be brought so close to the people that it will be as close to them as one mile.” Saleem ibn Aamir said, “By Allah, I do not know what was meant by the word meel, (translated here as ‘mile’), whether it refers to a measure of distance or to the stick that is used to apply kohl to the eyelid.” He added, “the people’s sweat will vary according to the amount of their (evil) deeds. For some of them their sweat will [Soorah at-Takwir (81): 6] t HORRORSHORRORS ofthe Other DAYDAYGreat - 35 -
- 46. reach their ankles, for others it will reach their knees or their waists, and for some it will reach their mouths, like rain.” [See, Saheeh Muslim] in another hadeeth of Bukharee, “The people will sweat so profusely on the Day of Resurrection that their sweat will sink seventy cubits deep into the earth, and it will rise up till it reaches the people’s mouths and ears.” On the Day of Judgement, when people will be suffering under the harsh glare of the sun, seven fortunate people will be shaded by Allah, the Sublime, under His Throne. Abu Hurayrah related, “the Messenger of Allah said, ‘There are seven whom (Allah) will shade with His Shade on the Day when there will be no shade except His; the just ruler, the young man who grows up worshipping his Lord, the man whose heart is attached to the mosque, two men who love one another for the sake of Allah, meeting and parting for that reason; a man who is invited (to a sin) by a woman of high status and beauty, but he says, ‘I fear Allah,’ a man who gives in charity so secretly that his left hand does not know what his right hand gives; and a man who remembers Allah when he is alone, and his eyes fill with tears.’” t r [Agreed upon] SHADEofAllah undertheSEVENSEVEN - 36 -
- 47. c) “the earth will be changed to another earth.” d) Another horrifying indication of people’s misery on that Day is the fact that it will be extremely long; fifty thousand years. Imam Ibn Katheer writes, “meaning, …the earth will be changed to an earth other than this earth that we know and recognize.” It is recorded in the two Saheehs that Sahl ibn Sad said that Prophet said, “On the Day of Resurrection, the people will be gathered on a white (barren), flat earth just like the wheat bread, it has no recognizable features for anyone.” Ibn Abbas said in his commentary on the above verse, “Some things will be added to it and some will be taken away, and its hills, mountains, valleys and trees will disappear, and it will be spread out like an Ukazi carpet.” Jabir narrated a marfoo hadeeth that states, “the earth will be spread out like a carpet, then the son of Adam will have nothing of it except the place where his feet are standing.” Because the Day will be so long, the people will think that they only stayed in this world for a part of a day, “On the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day.” This also shows the shortness of the worldly life in comparison with the Hereafter, “He (Allah) will say, ‘What number of years did you stay on earth?’ They will say, ‘We stayed a day or part of a day. Ask of those who keep account.’ He (Allah) will say, ‘You stayed not but a little, if you had only known!’” [Soorah Ibraheem (14): 48] [Fathul-Baree] [Fathul- Baree] [Soorah Yunus (10): 45] [Soorah al-Mu’minoon (23): 112-114] t r t t - 37 -
- 48. RESPONSIBILITYRESPONSIBILITY withregardstoreportsofthe GHAYBGHAYB thebelievers’ ( )unseen isto QUESTIONINGQUESTIONING without ACCEPTACCEPT SUBMITSUBMITand tothem Question: How will the sun be brought close to mankind until it is one mile away from them on the Day of Resurrection without burning them, whereas if it were brought close now, it would burn the earth? - 38 -
- 49. ShaikhMuhammadibnSalihal-Uthaimeen(rahimahullah)replied,“The believer’s responsibility with regards to reports of the unseen is to accept and submit to them, and not to ask how or why. This is the foundation on which our Aqeedah must be built on, because this is a matter that is beyond your comprehension. So you have to accept it and submit and say, ‘We believe.’ We believe that the sun will be brought close to mankind on the Day of Resurrection until it is one mile away from them. Asking any further questions about that is a kind of innovation (bidah). Hence, when Imam Malik (rahimahullah) was asked how Allah rose above the Throne, he said, ‘Asking about this is bidah.’ Similarly it is a bidah to ask about all other matters of the unseen; man’s attitude towards them should be to accept and submit. The answer to the second part of the question, about the sun being brought close to mankind on the Day of Resurrection: We say that bodies will not be resurrected on the Day of Resurrection in the form in which they were in this world, with their shortcoming and inability to bear that; rather they will be resurrected whole and complete. Hence, the people will stand on the Day of Resurrection for a day which is equivalent to fifty thousand years, neither eating nor drinking. This is something, which would be impossible in this world. Then the sun will be brought close to them and their bodies will be given the ability to bear it’s being brought close, as we have mentioned above that they will be able to stand for fifty thousand years without needing food or drink. So their bodies on the Day of Resurrection will be different from their bodies in this world.” [Courtesy: islamqa.com] - 39 -
- 50. - 40 -
- 51. “Truly, Jahannam is a place of ambush. A dwelling place for the Taghoon. They will abide therein for Ahqab, nothing cool shall they taste therein, nor any drink. Except Hamim (boiling water), and Ghassaq (dirty wound discharges). An exact recompense.” [Soorah an-Naba (78): 21-26] - 41 -
- 52. - 42 -
- 53. “Truly, Jahannam is a place of ambush, a dwelling place for the Taghoon.” Taghoon Crossing the bounds can be with regards to Allah’s Right and rights of His slaves. “They will abide therein for Ahqab.” Jahannam is one of the names of Hell-Fire, and it is named as such because it is Jahma; i.e., it has an atmosphere of hopelessness and it is gloomy, dark and hollow. We seek Allah’s Refuge from it. is the plural of, ‘Tagh’ and it refers to everyone who crosses the boundary as Allah says, “Verily! When the water taga (rose beyond its limits), We carried you (mankind) in the floating.” Thus ‘taga’ means crossing one’s limits; and the bounds of the sons of Adam is mentioned in the verse, “I did not create Jinn and mankind except to worship Me (alone).” a) Crossing the bounds with regards to the Rights of Allah is negligence in performing the obligations or overstepping the prohibitions. b) Crossing the bounds with regards to the rights of Allah's slaves can be in three matters; their wealth, their blood and their honor as Allah’s Messenger stated in his last sermon. So, Jahannam is a dwelling place for those who cross the boundaries of Allah’s Right or that of His slaves. Ahqab is the plural of Huqb. Sa’id reported from Qatadah concerning this verse, “it (Ahqab) is that which has no end to it. Whenever one era ends, a new era follows it. It has been mentioned to us that a Huqb is eighty years.” Ar-Rabi bin Anas said, “No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand [Soorah al- Haqqah (69): 11] [Soorah adh-Dhariyat (51): 56] r - 43 -
- 54. years according to your reckoning (in this life).” Shaikh Muhammad Ibn Salih al-Uthaimeen writes, “they (the disbelievers) will stay therein (i.e., in Jahannam) for a long time and the Qur’aan points out that this period has no end and it is eternal as is known from three Qur’anic verses; in Soorah an-Nisa (168-9), “Verily, those who disbelieve and did wrong, Allah will not forgive them, nor will He guide them to any way except the way of Hell, to dwell therein forever, and this is ever easy for Allah.” And in Soorah Ahzab (33): 64-65, “Verily, Allah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide forever, and they will find neither a Wali (a protector) nor a helper.” and in Soorah al-Jinn (72): 23, “...whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.” So, Allah has made it clear that the people of Hell-Fire will remain therein forever. This necessitates that the Hell-Fire will exist for ever. This is the position of the Ahlus-Sunnah wal-Jamaah that Paradise and Hell will exist forever and will never cease to exist. There is no room for disagreement in this issue because the verses mentioned above are Muhkam (clear) and need no Taweel (interpretation). There is no possibility that these verses may be ‘Mansookh’ (abrogated) because it is news/information - news from Allah - which cannot be abrogated. Such is also true about the news that came upon the tongue of Allah’s Messenger because abrogation of one news with another news necessitates falseness of one of the two; either intentionally the reporter conveyed the false news, or he was unaware of the situation. Both are impossible with regards to the news from Allah and (also) the news that has reached us from the Messenger which is based upon revelation. Based upon the information received in the three verses, we have to believe into two things: [See, Tafseer Ibn Katheer] r - 44 -
- 55. HELLHELLare and PARADISEPARADISE Existent NOW The proof of this in the Qur’aan and the Sunnah are numerous; “And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, U'iddat (prepared) for Al-Muttaqoon (the pious).” U’iddat (prepared) is past tense, which signifies that the preparation has already been completed. Similarly, Allah says, “And fear the Fire, which is U’iddat (prepared) for the disbelievers.” Preparation means the readiness of a thing. The tense here (also) is past tense which necessitates occurrence and this has been affirmed in the Sunnah when the Messenger of Allah saw Jannah and Jahannam. [Soorah aali-Imran (3): 133] [Soorah aali-Imran (3): 131] r forthosewhoenterit ETERNALETERNAL ParadiseandHellare DWELLINGSDWELLINGS It is an eternal dwelling for those who enter it and they will remain therein forever and those who enter Paradise will not come out of it as Allah says, “No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it.” [Soorah al-Hijr (15): 48] - 45 -
- 56. ***Mu'tazilah is the sect that gave precedence to intellect over the revealed texts of the Qur’aan and the Sunnah. They claimed the Qur'aan to be a creation, whereas the correct Aqeedah is that the Qur’aan is the Speech of Allah. At the time of Imam Ahmad, the Mu’tazilah, with the help of the rulers patronage forced their views upon the people and caused great suffering and caused great confusion. Their deviations and false arguments in the Deen continue to nourish various misguided sects until this day, and these include Aqlaniyah (rationalists), Modernists, Hadeeth Rejecters, the Secularists and even some modern-day 'Islamist-thinkers'. To learn more about this group, refer to our booklet, “A critical Analysis of Modernists and Hadeeth-Rejecters" by Sajid A.Kayum Concerning the believers who enter Hell-fire, they will remain therein for as long as Allah Wills, and then their abode will be Paradise as the authentic news has reached us from Allah’s Messenger .’ Shaykh Imam Abu Jafar al-Warraq at-Tahawi (rahimahullah) writes, “Paradise and Hell have already been created. They will never come to an end or cease to exist. Allah, the Exalted, created Paradise and Hell before the rest of the creation, and He created inhabitants for each of them. Whosoever He wishes will enter Paradise by His grace and mercy, and whoever He wishes will enter Hell as a result of His justice…” Muhammad ibn Abul-Izz al-Hanafee writes in Sharh Tahawiyah, “With regards to his saying that Paradise and Hell have already been created, Ahlus-Sunnah agree that Paradise and Hell have been created and are in existence at the present moment. Ahlus-Sunnah continue to hold this view. Mu’tazilah*** and Qadariyah denied this. They said that Allah will create them on the Day of Resurrection. They said this because of their false argument by means of which they seek to impose regulations on what Allah should do; they say it befits Allah to do this, or it does not befit Allah to do that… They said, “It does not make sense for Paradise to be created before the time of reward, because it will not be used or inhabited for a long time. r [end quote] [Aqeedah at-Tahawiyah] - 46 -
- 57. They rejected the basic text that contradicted their false notion which they seek to project onto Allah. They misinterpreted the texts and accused those who disagreed with them of going astray and concocting innovations.” Then he mentioned proofs from the Qur’aan and the Sunnah in support of the fact that Paradise and Hell are existent now, a couple of which are mentioned below though there are numerous ahadeeth in this regard. Imam al-Bukharee devoted a chapter of his saheeh to this subject and titled it, ‘The reports of the description of Paradise and the fact that it is already created.’ Bukharee and Muslim reported from Abdullah ibn Abbas , “The sun eclipsed during the time of the Messenger of Allah … They said, ‘O Messenger of Allah, we saw you picking something, then we saw you recoiling.’ He said, ‘I saw Paradise, and I tried to take a bunch of its fruit. If I had managed to do so, you would have eaten from it until the end of the world. And I saw the Fire of Hell, I never saw anything so horrific and terrifying. I saw that the majority of its inhabitants are women.’ They said, ‘Why, O Messenger of Allah?’ He said, ‘Because of their ingratitude (Kufr).’ He was asked, ‘Do they show ingratitude towards Allah.’ He said, ‘They show ingratitude for friendship and good treatment; if you were to treat one of them well for a lifetime, then she saw one fault on your part, she would say, ‘I have never seen anything good from you.’” Muslim, Abu Dawood and Imam Ahmad reported from Abu Hurayrah that the Messenger of Allah said, “When Allah created Paradise and Hell, t r r t r - 47 -
- 58. - 48 - He sent Jibraeel to Paradise saying, ‘Go and look at it and the things that I have prepared therein for its inhabitants.’ So he went and looked at it and at what Allah had prepared therein for its inhabitants.’ He then came back and said, ‘By Your Glory, whosoever will hear of it will long to enter it.’ So He ordered that it be surrounded by forms of hardship, and said to Jibraeel, ‘Go back and look at what I have prepared for its inhabitants.’ So he went back and found that it was surrounded by forms of hardship. Then he came back and said, ‘By Your Glory, I fear that no one will enter it.’ Then He sent him to the Fire of Hell, saying, ‘Go and look at it and at what I have prepared for its inhabitants.’ So he looked at it and saw that it was in layers, one above the other. Then he came back and said, ‘By Your Glory, whoever hears of it will never try to enter it.’ So He ordered that it be surrounded by passions and desires, and said, ‘Go and see what I have prepared therein for its inhabitants.’ So he went and looked at it, then came back and said, ‘By Your Glory, I fear that no one will escape from entering it.’ Allah has denied for the dwellers of Hell anything cold which would cool their bodies, and He has denied drink, which would quench their thirst or cool their bellies. In reference to Hamim, it is known that it is the heat that has reached its maximum temperature and boiling point. Ghassaq is gathered from the pus, sweat, tears and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. So, the people of Hell-fire will be made to suffer both kinds of punishments; extreme hot and extreme cold. And We seek Allah's Protection from it. ”Nothing cool shall they taste therein, nor any drink.” “ExceptHamim,andGhassaq.” [See, Tafseer Ibn Katheer]
- 59. “No food will there be for them but a bitter Daree, noxious thorny plant, which will neither nourish nor satisfy hunger.” Al-Bukharee related that Mujahid said, “Ad-Daree is a plant that is called Ash-Shibriq. The people of Hijaz call it Ad- Daree when it dries up, and it is poisonous.” Qatadah said, “This is of the worst, most disgusting and loathsome of foods.” “Plant, which will neither nourish nor satisfy hunger,” means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it. Another kind of food for the people of Hell will be az- Zaqqoom, “Verily, the tree of Zaqqum will be the food of the sinners. Like boiling oil, it will boil in the bellies. Like the boiling of scalding water.” and, “it is a tree that springs out of the bottom of Hell-Fire. The shoots of its fruit stalks are like the heads of Shayateen. Truly, they will eat thereof and fill their bellies therewith.” ecause it is a well-established idea in people’s minds that devils are ugly in appearance, although they have never seen them! This is a “Truly, they will eat thereof and fill their bellies therewith.” They will eat of this extremely ugly tree even though its fruit tastes and smells so bad. They will be forced to eat from it because they will [Soorah al- Ghaashiyah (88): 6-7] [Soorah ad-Dukhan (44): 43-46] [Soorah Saffat (37):63] The shoots of the fruit stalks of the tree of Zaqqom are likened to the heads of Shayateen b n illustration of how ugly and repulsive the tree of Zaqqoom is!! ofthepeopleofHELL FOODFOOD DRINKDRINK - 49 - and
- 60. not find anything else to eat except this tree and similar things. “Then on top of that they will be given boiling Hamim.” Another kind of food for the people of Hell is mentioned in the verse, “Nor any food except Ghislin. None will eat it except the Khatioon (sinners, disbelievers, polytheist, etc.)” Shabib bin Bishr reported from Ikrimah that Ibn Abbas said, ‘Ghislin will be the blood and fluid that will flow from their flesh.’ Ali bin Abi Talhah reported from Ibn Abbas that he said, “Ghislin is the pus of the people of the Hellfire.” “Then thereafter, verily, their return is to the flaming fire of Hell.” So, after that interval of eating the most loathsome food, they will be sent back to the burning fire, searing heat and scorching flames, and they will go back and forth between the two for ever. Whenever the dwellers of Hell-fire get thirsty and “…if they ask for help (relief, water, etc.) They will be granted water like boiling oil.” Will this water benefit the person or will it grill the person’s face when it is brought near him? Allah says further in the verse, “…boiling oil that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!” The person will hate to drink this water, but he will be forced to sip it; he will refuse until the angel strikes him with an iron bar. The person will hate to swallow it because of its awful taste, color and unbearable heat or coldness. And because of this drink his organs, limbs and entire body will suffer pain as Allah says in Soorah Ibraheem (14): 16-17, “…he will be made to drink boiling, festering water. He will sip it unwillingly, and he will find great difficulty to swallow it down his throat, and death will come to him from every side, yet he will not die.” [Soorah as-Saffat (37): 67] [Soorah as-Saffat (37): 68] [Soorah al-Haqqah (69): 37] [Soorah al-Kahf (18): 29] - 50 -
- 61. ofthepeopleofHELL PHYSICALPHYSICAL BODIES “The distance between the shoulders of the disbeliever [in Hell] will be that of three days swift traveling.” Zaid ibn Arqam said, “The man who is destined for the Hell will become huge in preparation for it; one of his molars will be as big as Mount Uhud.” [Musnad Ahmad] and it is narrated in Saheeh Muslim, “…and his skin will be as thick as three days traveling.” Imam an-Nawawi comments, “All of this is in order to intensify the suffering, and all of this is possible for Allah. We must believe in it because the truthful (Prophet ) has told us about it.” [Agreed upon] [Sharh an-Nawawi ala-Muslim (17/186)] r t rAbu Hurayrah reported that the Prophet said, “Hameem will be poured on their heads and it will dissolve through until it reaches their sides and all their innards will drop out, until it comes out of their feet, and everything is melted, then they will be restored as they were.” [Tirmidhee said that this is a saheeh ghareb hasan hadeeth] ofthepeopleofHELL DRESS - 51 - The Dress of the people of Hell-Fire will be made for them out of Fire, “then as for those who disbelieve, garments of fire will be cut out for them…” [Soorah al-Hajj (22): 19]
- 62. ofHELL INTENSEINTENSE FIRE Allah has described the fire of Hell in Soorah al-Qari’ah (101): 4 as, ‘A fire Hamiyah.’ meaning, extreme heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said, “The fire of the children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.” They (the Sahabah) said, “O Messenger of Allah! Isn’t it sufficient?” He replied, “It is more than it by sixty-nine times.” Just a short dip in this Fire of Hell will make the person forget the pleasures and good times he had enjoyed in the world. Anas Ibn Malik reported from Allah’s Messenger , “One of the people of Hell who found the most pleasure in the life of this world will be brought forth on the Day of Resurrection, and will be dipped into the Fire of Hell. Then he will be asked, “O son of Adam, have you ever seen anything good? Have you ever enjoyed any pleasure?” He will say, “No, by Allah, O Lord.” The Fire of Hell will surround its habitants from all sides, as Allah says, “Verily, We have prepared for the Dhalimoon (polytheist and wrong-doers, etc.), a Fire whose walls will be surrounding them.” and, “They shall have coverings of Fire, above them and covering (of Fire) beneath them.” The Fire will burn the skin of the people of Hell and “When their skins are burned, they will be given another skin in t r t r [Agreed upon] [Mishkaat al-Masaabeeh (3/102)] [Soorah al-Kahf (18): 29] [Soorah az-Zumar (39): 16] - 52 -
- 63. replacement, and this skin will be as white as paper.” As explained by Ibn Umar in explanation of the verse, “Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other (fresh) skins (so) that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise.” This Fire will then penetrate the bodies of the people of Hell as Allah says, “And what will make you know what al-Hutamah is. (It is) the fire of Allah, Al-Muqadah, which leaps up over the hearts.” Thabit Al-Bunani said, “It will burn them all the way to their hearts while they are still alive.” meaning, the punishment of the people of the Hell is in accordance with their evil deeds, which they committed in this worldly life. “Truly! Allah wrongs not mankind in aught; but mankind wrong themselves.” Narrated Abu Dharr that the Prophet related, “Allah, the Exalted and High, said, “O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another...” until He said at the end of the Hadeeth, “O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.” The people of Hell will be given different levels of punishment in accordance with their evil deeds; “there are some whom the Fire will take up to their ankles, other up to their knees, others up to their waists, and yet others to their collarbones (or their necks).” [Soorah an-Nisa (4): 56] [See, Tafseer Ibn Katheer] [Soorah Yunus (10): 44] [Quoted from Tafseer Ibn Katheer] [Saheeh Muslim] “An exact recompense.” - 53 -
- 64. “The person who will have the least punishment among the people of Hell on the Day of Resurrection is a man who will be given shoes and laces of fire, because of which his brains will boil like water in a vessel. He will not think that anyone could be more severely punished than himself, yet he will be the one with the lightest punishment.” Ibn Rajab writes in at-Takhweef min an-Naar, p.142-143, “Know that the different levels of punishments suffered by the people of Hell will be according to the levels of their deeds for which they entered Hell… (he quotes Ibn Abbas saying), “the punishment of those who were extreme in their disbelief and spread corruption on earth calling others to Kufr (apostasy), will not be like the punishment of those who did not do such things.” Similarly, the punishment of the monotheists in Hell will be of different levels, according to their deeds. The punishment of those who were guilty of major sins will not be like that of those who were guilty of minor sins. The punishment may be reduced for some of them because of other good deeds, or for whatever reason Allah wills…” [Saheeh Muslim] [End quote] t - 54-
- 65. After describing Jahannam, Allah mentions the deviation in Aqeedah of the people of Jahannam which will result in their suffering and punishment, “For verily, they used not to look for a reckoning. But they belied Our Ayat completely. And all things We have recorded in a Book. So taste you (the results of your evil actions); no increase shall We give you, except in torment.” [Soorah an-Naba (78): 27-30] - 55 -
- 66. - 56 -
- 67. “For verily, they used not to look for a reckoning. But they belied Our Ayat.” “AndallthingsWehaverecordedinaBook.” “all things” meaning, they did not believe that they would be held accountable and they denied the revealed evidences. includes what the slaves do in terms of statements and actions; major and minor. “(Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a Rakeeb (watcher) Ateed (present).” The two angels receive and record the deeds of mankind; every word that is spoken is recorded by the scribes, according to the explanation of al-Hasan and Qatadah. It has been related that the angels also record a person’s intentions. This is why a person is rewarded for having a good intention, and sometimes for not executing one’s bad intentions. Imam Muslim narrated from Abu Hurayrah , who said, “The Messenger of Allah said, ‘Allah says, ‘When My slave intends to do an evil action, do not record it. If he does it, then write it down as one say’ah (evil deed). If he intends to do a good deed and does not do it, then write down as one hasanah (good deed), and if he does it, then write it down as ten.’” And in another hadeeth of al-Bukharee and Muslim, “The angels say, ‘O Lord, Your slave wants to do something bad,’ although He (Allah) Knows best about him. So, Allah says, ‘Watch him. If he does it then write it down as it is. If he does not do it, then [Soorah Qaf (50): 18] [Saheeh Muslim] t r - 57 -
- 68. write it down as one hasanah for him, for he is abstaining from it because of Me.’” Narrated Abu Bakrah ath-Thaqafi , “Allah’s Messenger said, ‘When two Muslims are engaged in a combat against each other with swords, and one is killed; both are doomed to Hell.’ I said, ‘O Messenger of Allah! It is clear concerning the one who kills, but why the other one?’ He replied, ‘He was eager to kill his opponent.’” We conclude from this Hadeeth that one would be punished due to such sinful intentions for which he has made a firm determination and adopted necessary measures - even if he does not succeed in committing it because of certain obstruction. Thus, determination is different from a suggestion (waswaas) from the Shaytan.*** The latter is excusable while one is accountable for his determination. Allah describes in Soorah Fatir (35): 37, how the people of Hell-fire will plead to go back to the worldly life so that they can act different from their previous evil deeds, “Therein they will cry, “Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.” But Allah knows that if He sent them back to this world, they would go back to what they had been forbidden. So He will not respond to their plea and he will retort at them, “Did We not give you t r [Agreed upon] [See, Riyadh as-Saliheen] “Sotasteyou(theresultsofyourevilactions);” *** How does Shaytan lure mankind into sinful actions through waswaas (evil-whisperings and suggestions)? How does he enter the human soul, flow through the blood ofAdam and drive it towardssinsandtransgression?Howdoeshecorruptpeople’sheartsandsouls? To find the answers to these baffling questions, read our booklet, “Explaining the Tricks, Deceit and Means used by Shaytan in misguiding the children of Adam and Ways of Protectingone’sselfandourHomesfromtheAccursed.’ - 58 -
- 69. lives long enough, so that whosoever would receive admonition could receive it. And the warner came to you.” meaning, did you not live long enough in the world that if you were to be among those who would benefit from the truth, you would have benefitted from it during your lifetimes? Qatadah said concerning the Words of Allah, “And the warner came to you.” “Proof will be established against them by the fact that they lived long enough and that Messengers came to them.” “Messengers as bearers of good news and warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.” Imam Ahmad recorded that Abu Hurayrah said that the Prophet said, “Allah has left no excuse for the person who lives to be sixty or seventy years old; Allah has left no excuse for him; Allah has left no excuse for him.” And this is the usual age of people in this Ummah, as was reported in the Hadeeth of Abu Hurayrah who said, “The Messenger of Allah said, “The usual life span in my Ummah is between sixty and seventy years, and only a few pass this age.” [at-Tirmidhee and Ibn Majah] Therefore, “Every time a group is cast therein (in Hell), its keepers will ask, “Did no warner come to you?” They will say, “Yes, indeed a warner did come to us, but we denied him and said, “Allah never sent down anything; you are only in great error.’” Allah reminds us of His Justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them. He declared in Soorah al-Isra (17): 15, “And We never punish until We have sent a Messenger.” and in [Soorah Fatir (35): 37] [Soorah an-Nisa (4): 165] [Soorah al-Mulk (67): 8-9] t r t r - 59 -
- 70. Soorah az-Zukhruf (43): 78, “Indeed, We have brought the truth to you, but most of you have a hatred for the truth.” meaning We showed you the truth clearly through the Messengers but you rejected it and opposed it. The people of fire will thus, have no recourse but to blame themselves and they will feel remorseful; but sorrow and guilt will be of no benefit then! “And they will say, “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!” Then they will confess their sin. So, away with the dwellers of the blazing Fire.” Imam Ahmad recorded that the Messenger of Allah said, “The people will not be destroyed until they themselves confess their guilt.” and it will be said to them, “whether you are patient of it (the torment) or impatient of it, it is all the same.” meaning whether you endure the torment and afflictions or not, you will never avert it or be saved from it. So, “The people of Hell-Fire will weep so much that if ships were placed in their tears they would float, and they will weep blood instead of tears.” and it is mentioned in another Hadeeth, “…they will weep blood until they have as it were channels in their faces...” “those in the Fire will say to the keepers (angels) of Hell, “Call upon your Lord to lighten for us the torment for a day! They (the angels) will say, “Did there not come to you, your Messengers with (clear) evidences and [Soorah al-Mulk (67): 10-11] [Quoted from Tafseer Ibn Katheer] [Soorah at-Tur (52): 16] [Mustadrak al-Hakim] [See, Silsilah al-Ahadeeth as-Saheehah] r This is a humiliation and reprimand for the people of Hell that Allah will neither lift the torment from them nor decrease it. So, “no increase shall We give you, except in torment.” - 60 -
- 71. signs? They will say, ‘Yes.’ They will reply, ‘Then call (as you like)! And the invocation of the disbelievers is nothing but in vain!’” a) The people of fire will not ask Allah but they will request the keepers (angels) of Hell to call upon Allah because they will know that Allah will not answer them and will not listen to their call, because He said to them, “Remain you in it with ignominy! And speak you not to Me!” so they will ask the keepers of Hell, who are like jailers watching over the people of Hell, to pray to Allah to lessen the Fire for them if only for one day. But the keepers of Hell will refuse. b) The people of fire will not ask for the torment be lifted from them, rather they say, “Call upon your Lord to lighten for us the torment…” because they have lost hope ( ); they have lost hope that the torment will be lifted from them. [Soorah Ghafir (40): 49-50] [Soorah al-Muminun (23): 108] Na’odhu billah The people will then grow so desolate that they will think that if only they could die, it would bring them some relief from the predicament but that will never happen. “They will cry, ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.’ He will say, ‘Verily you shall abide forever.’” Ibn Abbas commented, “All types of torments that Allah will punish him with on the Day of [Soorah az-Zukhruf (43): 77] t Shaikh Ibn Uthaimeen (rahimahullah) explains two noteworthy points concerning the plea of the dwellers of Hell-Fire; - 61 -
- 72. Resurrection in the fire of Jahannam will come to him carrying death, if he were to die. However, he will not die because Allah, the Exalted, said, “Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them.” It is reported in Saheeh Muslim that the Messenger of Allah said, “As for the people of Hell who will dwell therein, they will neither live nor die there.” Such will be the case because after the people of Paradise and people of Hell have entered their respective abodes, Allah will slaughter death. Imam Muslim reports from Abu Sa‘eed that the Messenger of Allah said, “Death will be brought like horned ram, and will be made to stand between Paradise and Hell.” It will be said, “O people of Paradise, do you know what this is?” They will raise their heads and look, and will say, “Yes, this is death.” It will be said, “O people of Hell, do you know what this is?” They will raise their heads and look, and will say, “Yes, this is death.” Then the command will be given for death to be slaughtered. Then it will be said, “O people of Paradise, it is eternal, there is no death. O people of Hell, it is eternal, there is no death….” [Soorah Fatir (35): 36] r r - 62 -
- 73. ofthe NUMBERNUMBER GUARDIAN Allahhasfixedthe ANGELSANGELS 19asa TRIALforthedisbelievers Nineteen Angels are entrusted with the affairs of the Hellfire; they guard it, preserve it and kindle it. Allah says, “And what will make you know exactly what Hell-fire is? It spares not (any sinner), nor does it leave (anything unburnt)! Burning the skins! Over it are nineteen (guardians and keepers). And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers… and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say, ‘What does Allah intend by this example?’ Thus, Allah leads astray whom He Wills and guides whom He Wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.” This verse was a reprimand to a disbeliever, who upon hearing the number of the guardian angels of Hellfire said mockingly that if he was to enter Hell-fire, he would fight them, [Soorah al-Mudhaththir (74): 27-31] - 63 -
- 74. over power them and escape from the Hell-fire. Imam Ibn Katheer describes the incident in his Tafseer, “It is said that Abu al- Ashaddayn and his name was Khaladah ibn Usayd ibn Khalaf, said, ‘O people of Quraysh! You defend me against two of them and I will defend you against seventeen of them.’ He said this thinking himself to be very great. For they claimed that he achieved such strength that if he stood on a cow hide and ten people tried to pull it from under his feet; the skin would be torn to pieces but still not be removed from under him.” Shaikh Salih al-Fawzan writes, “And We have set none but angels as guardians of the Hellfire.” This means they will not be from among the humans. So, if this person claims that he is strong and that he is able to fight against a number of humans, he will not be able to fight against even one angel. Allah says, ‘And We have set none but angels as guardians of the Hellfire.’ This means, ‘We did not make them humans or jinn.’ So they lie and seek to belittle this number. How can this great Hellfire, which contains all of these creatures, only be maintained by nineteen? Allah says, ‘And We have not made their number (i.e. 19) except as a trial for those who disbelieve.’ No one knows the greatness of the angels and no one knows what Allah has with Him from armies in the heavens and the earth except for Allah. Neither these disbelievers nor anyone else knows.” Ibn Rajab writes, “What is known and well-established among the earlier and later generations is that the trial came about when the number of angels was mentioned and the kuffar thought that it was possible to kill them. They thought that they would be able to fight and resist them. They did not know that humankind in its entirety would not be able to resist even one of them.” [Quoted from Tafseer Ibn Katheer] [al-Eeman bil-Malaaikah] [at-Takhweef min an-Naar] - 64 -
- 75. LEAD SINSthatwill the BELIEVERSBELIEVERS toHELL-FIREHELL-FIRE The believers, who enter Hell-fire, will remain therein for as long as Allah Wills and then their abode will be Paradise as previously explained by Shaikh Muhammad Ibn Salih al-Uthaimeen. Some of those sins that will lead the believers to Hell-Fire as known from the Sunnah are mentioned on the following pages. - 65 -
- 76. MONEY Unlawfullyearned JUDGEMENT Unjust Allah prohibits His believing slaves from illegally acquiring each other’s property using various dishonest methods such as Riba. Allah says, “Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!” Ali bin Abi Talhah reported that Ibn Abbas said, “When Allah sent down, ‘O you who believe! Eat not up your property among yourselves unjustly.’ Some Muslims said, ‘Allah has forbidden us from eating up each other’s property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else’s food.’” [Soorah an-Nisa (4): 10] [Quoted from Tafseer Ibn Katheer] The Messenger of Allah said, “There are three types of judges; one will enter Paradise, and the other two will enter Hell. The one who will be in Paradise is the one who knows the truth and judges accordingly to it. As for the one who knows the truth but is unjust in his judgement, he will be in Hell, as will be the one who judges between people without understanding or knowledge.” r [Abu Dawood] - 66 -
- 77. LYINGabouttheMessenger The Messenger of Allah said, “Lying about me is not like (lying about) anybody else. Whoever lies about me, let him take place in Hell.” r [Jamee al-Usool (10/211)] IMAGES Making Aa‘isha (radhi allahu anha) reported that the Messenger of Allah said concerning a pillow that had pictures on it, “The makers of these images will be punished on the Day of Resurrection. It will be said to them, ‘Give life to that which you have created.’” r [Agreed upon] oflivingcreatures NAKED Womenwhoareclothedbutappear Allah’s Messenger said, “There are two types of people of Hell that I have never seen; people with whips like the tails of cattle, with which they strike the people, and women who are dressed but appear naked, walking with an enticing gait, with their heads looking like the humps of camels leaning to one side. They will never enter Paradise, nor even smell its fragrance, although its fragrance can be discerned from such and such a distance.” r [Saheeh Muslim] - 67 -
- 78. VESSELS Drinkingfrom Umm Salamah (radhi allahu anha) reported from the Messenger of Allah , “The one who drinks from a vessel of gold and silver is pouring the Fire of Hell into his stomach.” r [Saheeh al-Bukharee] ofgold silver& INSINCERITYinseekingreligiousknowledge Jabir related that the Prophet said, “Do not seek knowledge in order to win arguments with the ignorant, or to show off in gatherings. Whoever does any of that will be in Hell.” t r [Ibn Majah] CUTTINGdownshadetrees It is reported from Aa‘isha (radhi allahu anha) that the Messenger of Allah said, “Those who cut down shade trees will be thrown in Hell on their heads.” r [Saheeh al-Jamee. Authenticated by Shaikh al-Albanee] KILLINGwithoutalegitimatereason Abu Bakrah related that the Messenger of Allah said, “If twor - 68 -
- 79. Muslims face one another with swords, both the slayer and the slain will be in Hell.” I asked, or it was asked, “O Messenger of Allah , (it is clear about) the slayer, but why the slain?” He said, “He was trying hard to kill his counterpart.” Ibn Umar said, “One of the situations from which there is no escape for the one who falls into it is the shedding of blood for no legitimate reason.” r [Saheeh Muslim] [Saheeh al- Bukharee] TORTURINGanylivingcreature,evenacat Jabir related that the Messenger of Allah said, “I was shown Hell, and I saw a women of Banu Isra’eel who was being punished because of a cat that she had owned. She tied it up and did not feed it, or let it eat of the vermin of the earth, until it died of hunger.” t r [Mishkat al-Masabeeh (3/688)] SUICIDE Committing The Prophet said, “Whoever kills himself with iron (a sharp instrument), then his iron will be in his hand, and he will go on stabbing himself in the stomach with it forever in the Fire of Hell. Whoever kills himself with poison, he will go on drinking that poison forever in the Fire of Hell. Whoever throws himself from a mountain and kills himself, he will be throwing himself down forever in the Fire of Hell.” r [At-Takhweef min an-Naar] - 69 -
- 80. “No one asks Allah for Paradise three times, but Paradise will say, ‘O Allah, admit him to Paradise.’ And no Muslim man asks Allah for protection from Hell three times, but Hell will say, ‘O Allah, save him from me.’” [Mishkaat al-Masabeeh] We seek refuge with Allah from the Fire in the revealed words of the Qur'aan, “Our Lord! You have not created (all) this without purpose, Glory to You! Give us salvation from torment of the Fire. Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and never will the Dhalimoon (polytheist and wrong-doers) find any helpers. Our Lord! Verily, we have heard the call of one (Muhammad ) calling to Faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (obedient to Allah). Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise.” [Soorah aal-Imran (3):191-194] r - 70 -
- 81. “Verily, for the Muttaqoon, there will be a Mafazah, Gardens and grape yards; And Kawaib Atraba; And a full cup. No Laghw shall they hear therein, nor lying; A reward from your Lord, Ataa-an Hisaba.” [Soorah an-Naba (78): 31-36] - 71 -
- 82. - 72 -
- 83. After having described the evil abode of the disbelievers and their severe punishments; Allah talks about the rewards and blessing that the Muttaqoon will receive. This is because the Qur’aan is ‘ ’ as explained by Shaikh al-Uthaimeen, i.e., if the Qur’aan mentions punishment, it also mentions the rewards; if it mentions rewards, it also mentions punishment. If it mentions the people of Khayr (good), it also mentions the people of Batil (falsehood). This is the eloquence and manner of the Qur’aan with regards to all issues; Imam Ahmed Ibn Hanbal said, “It is required that the slave worships Allah while he is between hope and fear. If one of these prevails, the slave will be destroyed.” So, fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet entered upon a young boy who was dying. The Prophet asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet said, “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.” Therefore, whenever one performs a good action, he should hope that it has been accepted by Allah, but at the same time he should also be concerned and fearful that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Masaani to the extent that it encourages people to have a proper balance of fear and hope in Allah; because if hope prevails, the person feels secure from the punishment of Allah; and if fear prevails, the person will fall into hopelessness in Allah’s Mercy; both of which are major sins. r r r [Authenticated by Shaikh al-Albanee in Ahkam al-Janaa'iz (no.2)] - 73 -
- 84. Likewise, when we sin, we should have hope that Allah will accept our repentance and forgive us, but we should also fear that we may be held accountable for it. “Verily,fortheMuttaqoon,therewillbeaMafazah,” Mutaaqoon Mafazah Mafaz ‘Gardens and grape yards;’ ‘Gardens’ ‘and grape yards.’ are those who posses Taqwa (fear). As Shaikh Salih al-Uthaimeen (rahimahullah) explained, Allah sometimes commands His slaves to fear Him, sometimes the day of Judgement and sometimes the Fire. He says in “…fear Allah that you may be successful. And fear the Fire, which is prepared for the disbelievers.” In this verse, He has combined the order to have Taqwa of Him and Taqwa of the fire, and He commands His slaves to fear the Day of Judgement in Soorah al- Baqarah (2): 281, “Be afraid of the Day when you shall be brought back to Allah.” All of this means that man should possess Taqwa with regard to the Maharim (i.e., the commandments and prohibitions) of His Lord and follow His orders and refrain from sinning, because the essence of Taqwa is to make a shield (which guards) against Allah’s anger and punishment. That shield is to obey His commandments and abstain from His prohibitions as explained by Ibn Rajab (rahimahullah) in Jamee al-Uloom wal-Hikam. So, the Muttaqoon are those who implement the Orders of Allah and refrain from His prohibitions, these are the ones for whom is . is the place of success and also the time of success, so the Muttaqoon are successful in their places and they are successful in their days. and this is a kind of success, with huge trees of different kinds, Soorah aal- Imran (3): 131, - 74 -
- 85. Although grapes are also from the gardens, Allah mentioned them independently to honor them. meaning, wide-eyed maidens with fully developed upper bodies. Ibn Abbas said, ‘( means) continuously filled.’ Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, ‘(Dihaq) means completely filled.’ The cup here signifies a cup of wine, and it may be for other drinks as well, because there are in Jannah, “…rivers of water, the taste and fragrance of which are not changed; rivers of milk of which never changes; rivers of wine delicious to those who drink; and rivers of clarified honey (clear and pure)…” The wine is prohibited for the believers in this world because of its evil effects. But ‘And Kawaib Atraba;’ ‘And a cup Dihaq.’ dihaq the taste Allah has refined the wine of Paradise; it is good in its appearance, taste, smell and effect. Allah describes the wine of Paradise in Soorah Saffat (37): 46-47, “White (wine) delicious to the drinkers. Neither will they have Ghoul from that, nor will they suffer intoxication therefrom.” So the wine of Paradise is shining white in color, unlike the wine of this earth that is ugly and has repulsive colors of red, black, yellow and turbid shades which are repugnant to anyone of a sound nature. It will be a wine from a flowing stream which the dwellers of Paradise will not fear that it will ever be ever cut off or ceased. “delicious to the drinkers.” means, its taste will be as good as its color, and a good taste indicates that it has a good fragrance, unlike the wine of this world. “Neither will they have Ghoul from that.” means, unlike the wine of this world, it will not have any evil side-effects such as [Muhammad (47): 15] - 75 -
- 86. causing headaches, vomiting and stomach aches. “nor will they suffer intoxication therefrom.” Mujahid said, “It will not cause them to lose their minds.” Ad-Dahhak reported that Ibn Abbas said, “Wine causes four things: intoxication, headache, vomiting and urine.” So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics.” [See, Tafseer Ibn Katheer] “NoLaghwshalltheyheartherein,norlying.” There will be no vain and false talk and there will be no liars because they will be in delight and Allah will remove all rancor and malice from their hearts. It is also mentioned in Soorah al-Waqiah (56): 25-26, “No Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful speech (like backbiting, etc.). But only the saying of: Salam!, Salam! (greetings with peace)!” meaning, they will greet each other with Salam, just as Allah said in another verse, “Their greeting therein will be, ‘Salaman (peace!).’’’ Allah says in yet another verse, “Till when they reach it (i.e., the Paradise), and its gates will be opened and its keepers will say, ‘ (peace be upon you!).’” “And angels shall enter unto them from every gate (saying), ‘ (peace be upon you!).’” “Their way of request therein will be Subhanaka Allahumma (glory to you, O Allah), and Salam (peace!) will be their greetings therein (Paradise)! And the close of their request will be, Al-Hamdu Lillahi Rabbil-Alamin (all praise to Allah the Lord of that exist).” [Soorah Yunus (10): 10] I m a m I b n K a t h e e r (rahimahullah) writes, “There is an indication that Allah Almighty is the Praised One always, the Worshipped at [Soorah Ibraheem (14): 23] [Soorah az-Zumar (39): 73] [Soorah ar-Rad (13): 23-24] SalamunAlaykum Salamun Alaykum t - 76 -
- 87. all times. This is why He praised Himself at the beginning and the duration of His creation. He also praised Himself in the beginning of His Book and the beginning of its revelation. Allah said, “All the praises and thanks be to Allah, Who has sent down to His servant the Book (the Qur’aan).” “All praise is due to Allah, Who (alone) created the heavens and the earth,” and many other citations with this meaning. The verse (10: 10) also indicates that Allah is the Praised One in this world and in the Hereafter and in all situations. In a Hadeeth recorded by Muslim, “The people of Paradise will be inspired to glorify Allah and praise Him as they instinctively breath.” This will be their nature because of the increasing bounties of Allah upon them. These bounties are repeated and brought back again and increased with no limit or termination. So praise be to Allah for there is no God but He and no Lord save He.” [Soorah al-Kahf (18): 1] [Soorah al-An’aam (6):1] [end quote] Abu Hurayrah narrated that the Messenger of Allah said, “The first group to enter Paradise will look like the moon when it is full; then those who follow them will look like the brightest star in the sky. They will not urinate or defecate, spit or blow their noses. Their t r PARADISE PEOPLEPEOPLE Description of the of - 77 -
- 88. - 78 - combs will be of gold, their sweat will be musk, their incense burners will be of aloes-wood. Their wives will be al-hoor al-’iyn and they will all look alike, like their father Adam, sixty cubits tall.”[Agreed upon] Muadh ibn Jabal narrated that the Prophet said, “The people of Paradise will enter Paradise hairless and beardless, with kohl-rimmed eyes, all thirty or thirty-three years old.” t r [Reported by Tirmidhee. Authenticated by Shaikh al-Albanee in Saheeh al-Jamee (8072)] “A reward from your Lord, A gift Hisaba.” Hisaba “An exact recompense (according to their evil crimes).” “A reward from your Lord, a sufficient (Hisaba) gift.” meaning they earn this reward (i.e., Paradise) from their Lord due to their good actions of the world and their Taqwa of the 'Maharim' of Allah. They will be granted these gifts due to His Favor. It will be kindness, mercy, gift, and a recompense from Him. means it will be sufficient, suitable and abundant. Imam Shanqitee (rahimahullah) mentions an interesting point in Adwaul-Bayan that when Allah mentioned the people of Hell- fire and their punishment in the Hereafter (in the previous verses of Soorah an-Naba), He said, meaning their punishment is exact and Allah is not unjust to anyone. Whereas after citing the rewards of the people of Jannah, Allah says, Because this blessing (of entrance into Paradise) is a gift from Allah and His Favor upon them. Narrated Abu Hurayrah , “Allah’s Messenger said, “The deeds of anyone of you will not save you (from the Hell-Fire).” They said, “Even you (will not be saved by your deeds), O Allah’s Messenger?” He said, “No, even I (will not be saved) unless and until Allah bestows His Mercy on me (and in the Hadeeth of Aa’isha), “until Allah bestows His Forgiveness and Mercy on me.” Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part t r
- 89. of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise).” He is also reported to have said, “… know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah is the most regular and constant even though it were little.” The slave cannot enter Paradise without the Mercy of Allah because as Imam Ibnul-Qayyim explained in 'Miftah Darus- Su'adah,' actions alone even if they were complete do not necessitate entrance into Paradise, nor can they be an equivalent to it (i.e., Paradise) because even if the actions were performed in a way pleasing to Allah it cannot be equivalent to the Favors of Allah. Rather all actions collectively cannot be equivalent to even one Favor of Allah, and the rest of the Blessings of Allah still remain to be thanked for. Moreover, Allah cannot be thanked as He deserves to be. If one were to be punished in this state, it would not be injustice and if one were to be shown mercy in this state, it would be (an act of) kindness as it occurs in the Hadeeth. Allah’s Saying, i.e., ‘sufficient’ points to the difference of ranks among the people of Jannah according to their deeds. The reward of Allah for each of them will be sufficient until each one of them will say, “Hasbi, Hasbi” i.e., “(this is) sufficient for me.” [Saheeh al-Bukharee (76/470)] [Saheeh al-Bukharee (76/471)] [See, Fathul-Baree by Ibn Hajr] [See, Adwaul-Bayan] r Hisaba - 79 -
- 90. - 80 -
- 91. “The Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent. None can dare to speak with Him. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.” [Soorah an-Naba (78): 37-38] - 81 -
- 92. - 82 -
- 93. Allah informs us of His Magnificence and His Majesty in these verses that He is the Lord of the heavens and the earth, and whatever is in them and between them; things we know of and things we are unaware of. He explains that He is the Most Gracious, Whose mercy covers all things. Neither humans nor anything else can speak except with the Permission of Allah. This is as Allah says, “Who is he that can intercede with Him except with His permission.” [Soorah al-Baqarah (2): 255] It is also similar to His statement, “On the Day when it comes, no person shall speak except by His leave.” [Soorah Hud (11): 105] “And all the voices will be humbled for the Most Gracious (Allah). And nothing shall you hear except Hamsa (the low voice of their footsteps).” [Soorah Ta-Ha (20): 108] These verses assert Allah’s Greatness, Pride and Grace, and that no one dares to intercede with Him on behalf of anyone else, except by His Permission. In the Hadeeth of intercession, which is recorded in the two Saheehs, the Messenger of Allah said, “No one will speak on that day except the Messengers, and the call of the Messengers will be, ‘O Allah, save us, save us.’ And he said about himself, “I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as long as He wills. I will thereafter be told, “Raise your head, speak and you will be heard, intercede and your intercession will be accepted.” The Prophet then said, “He will allow me a proportion (of people) whom I will enter into Paradise.”” [Quoted from Tafseer Ibn Katheer] The above illustrates that on the Day of Resurrection there will be no dominion for anyone and no rulers, no one will even own a “none can dare to speak with Him.” r r - 83 -
- 94. word, except with the Permission of Allah, as Allah says, “The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allah’s the One, the Irresistible!” [Soorah Ghafir (40): 16] Abu Hurayrah said, “I heard the Messenger of Allah say, ‘Allah will grasp the earth and roll up the heavens in His Right Hand, then He will say, ‘I am the King, where are the kings of the earth.’” [Saheeh Muslim] Muqatil bin Hayyan said, “The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation.” meaning Jibraeel . [See, Tafseer Ibn Katheer] Allah said further, meaning, what is correct and in accordance with the Will of Allah, i.e., No one will intercede unless Allah permits the person to make intercession. t r u “The Day that Ar-Ruh and the angels will stand forth in rows.” “they will not speak, except him whom Ar- Rahman allows, and he will speak what is right.” - 84 -
- 95. a) The first intercession will be when the first and the last of humankind will approach the Messenger to intercede with Allah so that the people may find relief from the terrors of the gathering. The Prophet said, “The believers will be kept (waiting) on the Day of Resurrection so long that they will become worried and say, ‘Let us request someone to intercede for us with our Lord so that He may relieve us from this place of ours.’ ‘Then they will go to Adam (and other Prophets, but no one will dare to speak before Allah and then finally) …They will come to me and I will ask my Lord’s permission. When I see Him, I will fall down in prostration to Him, and He will leave me in that state for as long as He Wills. Then I will be addressed. ‘Raise your head! Ask, and your request will be granted. Say, and your saying will be heard. Intercede, and your intercession will be accepted...” This intercession is special for Prophet Muhammad . [Bukharee] [See, Saheeh al-Bukharee (6/236)] r r r of TYPESTYPES INTERCESSION The 2 ontheDayof RESURRECTIONRESURRECTION - 85 -
- 96. b) The second type of intercession are the numerous other intercessions for the among the believers that have been mentioned in the Ahadeeth of Allah’s Messenger ; the intercession of the Angels, the intercession of the Qur'aan, the intercession of children who die before the age of puberty on behalf of their parents, Prophet’s intercession for those who have faith equal to a mustard seed and those who possess the least amount of faith, and others. Narrated Anas , “I heard the Prophet saying, ‘On the Day of Resurrection, I will intercede and say, ‘O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts.’ Such people will enter Paradise, and then I will say, ‘O (Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.’ This is the intercession, which Allah's Messenger has kept postponed for the Day of Resurrection. Narrated Anas that the Prophet said, “For every prophet there is an invocation that surely will be responded by Allah.” (or he said), “For every prophet there was an invocation with which he appealed to Allah, and his invocation was accepted (in his lifetime), but I kept my (this special) invocation to intercede for my followers on the Day of Resurrection.” This postponed intercession however, is only for those who have faith; those who believe and enact the true meaning of ‘La ilaha illa Allah.’ Narrated Abu Hurayrah , “I said, ‘O Messenger of Allah ! Who will be the luckiest person who will gain your intercession on the Day of Resurrection?’ The Prophet said, ‘O Abu Hurayrah! I have thought that none will ask me about this Hadeeth before you, as I know your longing for the (learning of) Ahadeeth. The luckiest person to have my intercession on the Day of Resurrection will be the one who said, ‘None has the right to be worshipped but Allah,’ sincerely from the bottom of his heart.’ forgiveness of the sinners [Saheeh al-Bukharee (9/600)] [Saheeh al- Bukharee (8/317B)] [Saheeh Al-Bukharee (8/574)] r t r r t r r r r - 86 -
- 97. “That is without doubt the True Day. So, whosoever wills, let him seek a place with His Lord! Verily, We have warned you of a near torment. the Day when man will see that which his hands have sent forth. and the disbeliever will say, Woe to me! Would that I were dust.” [Soorah an-Naba (78): 39-40] - 87 -
- 98. - 88 -
- 99. “That is without doubt the True Day.” “ So, whosoever wills, let him seek a place with His Lord!” “Verily, We have warned you of a near torment,” “Verily, We have warned youofaneartorment,” meaning, what we have informed you about is the day of truth, it will come to pass and there is no avoiding it. The truth will overcome the falsehood on that Day, and justice will prevail and on that Day no wealth nor children will benefit anyone. meaning the path of return to Allah. i.e., the Day of Judgement is close. Even if the world continues for millions of years, the Day of Judgement is near because as Allah says, “The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.” [Soorah an-Nazi'at (79): 46] meaning, when the people will be made to come out of their graves to go to the place of Gathering, they will feel that their time in the world was very short. It will seem to them that it was only an afternoon of a day. Allah says in Soorah Ta-Ha (20): 102-4, “The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimoon (criminals, polytheist, sinners, disbelievers, etc.) Zurqa (blue or blind eyed with black faces). In whispers will they speak to each other (saying), ‘You stayed not longer than ten (days).’ We know very well what they will say, when the best among them in knowledge and wisdom will say, ‘You stayed no longer than a day!’ Another way of understanding, is that the torment with which Allah has threatened is very close. There is nothing between the torment - 89 -
- 100. and man except his death and man does not know when he will die. He may not see the evening; and if he were to see the evening, he may not see the morning. For this reason we are required to cease the opportunity to perform good deeds before (as Allah says in the next verse of Soorah an-Naba), “the Day whenmanwillseethatwhichhishandshavesentforth.” Allah will leave His creation with no excuse on the Day of Judgement by showing them what they sent forth of deeds, “We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open. (It will be said to him), ‘Read your book. You yourself are sufficient as a reckoner against you this Day.’ [Soorah al-Isra (17): 13-14] meaning, you have not been treated unjustly and nothing has been recorded against you except what you have done, because you remember everything that you have done, and no one will forget anything that he did! Everyone will be able to read his Book, whether he is literate or illiterate. Ibn Abbas, Mujahid and others said. It includes both good deeds and bad deeds, he will be forced to acknowledge them and will be rewarded or punished accordingly. [See, Tafseer Ibn Katheer] Allah says about this book of deeds in Soorah al-Kahf, “And the Book (of one’s Record) will be placed (in the hand of each person) and you will see the Mujrimoon (criminals, polytheist, sinners, etc.), fearful of that which is (recorded) therein. They will say, “Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!’ And they will find all that they did, placed before them, and your Lord treats no one with injustice.” - 90 -
- 101. [Soorah al-Kahf (18): 49] Qatadah said, “He (who is given his record in his left hand) will hope for death even though in the worldly life it was the most hated thing to him.” [See, Tafseer Ibn Katheer] Each person will be given his book of deeds; the believer will be given his book in his right hand, from his front, and the disbeliever will be given his book in his left hand, from behind. Imam Qurtubi writes, “As for those, who will be given their books from behind their backs, their left shoulders will be dislocated and their arms will be placed behind them, and they will read their books in that state.” [end quote] As for him who will be given his Record in his right hand will say, ‘Take, read my Record! Surely, I did believe that I shall meet my account!’ So he shall be in a life, well-pleasing. In a lofty Paradise. The fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past! But as for him who will be given his Record in his left hand, will say, ‘I wish that I had not been given my Record! And that I had never known, how my Account is. I wish, would that it had been my end (death)! My wealth has not availed me, My power and arguments (to defend myself) have gone from me! (It will be said), ‘Seize him and fetter him, Then throw him in the blazing Fire. Then fasten him with a chain whereof the length is seventy cubits! Verily, He used not to believe in Allah, the Most Great.’ [Soorah al-Haqqah (69): 19-33] - 91 -
- 102. of KINDSKINDS RECKONING Peoplewillhave ACCORDING DEEDS DIFFERENT BOOKS of totheir Those whose reckoning will be difficult are the disbelievers. Some believers will also face a lengthy and difficult reckoning due to the magnitude of their sins. Allah’s Messenger narrated an incident of how Allah will rebuke the slave for his evil deeds. It is narrated from Abu Hurayrah that the Messenger of Allah said, “Allah will say on the Day of Resurrection, “O son of Adam, I fell sick and you did not visit Me.” He will say, “O Lord, how could I visit You when You are the Lord of the worlds?” Allah will say, “Did you not know that My slave, so-and-so was sick, and you did not visit him? Did you not know that if you had visited him, you would have found Me with him?” “O son of Adam, I asked you for food and you did not feed Me.” He will say, “O Lord, how could I feed You when You are the Lord of the worlds?” Allah will say, “Did you not know that My slave so- and-so asked you for food, and you did not feed him? Did you not r t r - 92 -
- 103. know that if you had fed him, you would have found that with Me?” “O son of Adam, I asked you to give Me to drink, and you did not give Me to drink.” He will say, “O Lord, how could I have given you to drink when You are the Lord of the worlds?” Allah will say, “Did you not know that My slave so-and-so asked you to give him to drink, and you did not give him to drink? If you had given him to drink, you would have found that with Me.” [Mishkat al-Masaabeeh (1/486, # 1528)] For some believers, reckoning will be easy, they are those mentioned in the following verse, “Then, as for him who will be given his Record in his right hand, He surely will receive an easy reckoning.” [Soorah al-Inshiqaq (84): 7-8] Imam Ibn Katheer writes, “This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed.” ‘Easy reckoning’ means his deeds will be shown to him without discussion. It is narrated from Aa’isha (radhi allahu anha) that the Messenger of Allah said, “No one will be called to account on the Day of Resurrection but he will be doomed.” I said, “O Messenger of Allah, does not Allah say, “…(and she recited the above verse (84): 7-8).” The Messenger of Allah said, “That is only the presentation of the account, but no one will have his account questioned (in detail) on the Day of Resurrection but he will be doomed.” [Agreed upon] Ibn Hajar narrated from Qurtubee in Fathul-Baree, “The account mentioned in the verse is when the deeds of the believer are shown to him, so that he will recognize how Allah blessed him by concealing those sins in this world, and by forgiving him for them in the Hereafter.” It is narrated that Abdullah ibn Umar said, “I heard the Prophet say, “Allah will bring the believer close to Him and shelter r r t - 93 -
- 104. him and screen him, then He will say, “Do you admit such and such a sin, do you admit such and such a sin?” He will say, “Yes, O Lord,” until he will have admitted all his sins, and he will think to himself that he is doomed. Then Allah will say, “I concealed it for you in the world, and I forgive you for it this Day.” Then he will be given the book of his good deeds. But as for the disbelievers and hypocrites, the witnesses will say, “These are the ones who lied against their Lord!” No doubt! the curse of Allah is on the Dhalimoon (polytheist, wrong- doers, oppressors, etc.).” [Soorah Hud (11): 18] [Agreed upon] Question: Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah) replied, The believer will face his reckoning on the Day of Resurrection, whether his deeds are good or bad. But how will the reckoning of the disbeliever be, when he is not required to observe the same duties as the believer? “This question is based on a misconception, because the same requirements are demanded of the disbelievers as of the believer, but he is not obliged to do them in this world. The indication that he is subject to the same requirements is to be found in the verse, “In Gardens (i.e., Paradise) they will ask one another, About Al- RECKONING DISBELIEVER ofthe - 94 -
- 105. Mujrimoon (polytheist, criminals, disbelievers) (and they will say to them), “What has caused you to enter Hell?” They will say, “We were not of those who used to offer the prayers, Nor did we used to feed the poor; And we used to talk falsehood (all that which Allah hated) with vain talkers. And we used to belie the Day of Recompense.” [Soorah al-Muddaththir (74): 39-46] If their suffering were not due to the fact that they did not pray or feed the poor, they would not mention these things. This indicates that they will be punished concerning (neglect of) the minor issues of Islam. This is based on the texts but it is also a matter of common sense, because if Allah will punish His believing slave for what he failed to do with regard to religious obligations, how can He not punish His disbelieving slave? Rather, I could add that the disbeliever will be punished for everything that Allah has blessed him with in this world, his food, drink, etc. Allah says, “Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allah and believe, and once again fear Allah and do good deeds with Ihsan (perfection). And Allah loves the good-doers.” [Soorah al-Maidah (5): 93] The apparent meaning of the verse is that the believers are relieved of any blame for what they eat, and it may be understood that the disbelievers are to be blame for what they eat. Similarly, Allah says, “Say (O Muhammad), “Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and at-Tayyibaat [all kinds of Halaal (lawful) things] of food?” Say, “They are, in the life of this world, for those who believe, - 95 -
- 106. (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).” [Soorah al-A'raf (7): 32] The phrase, “They are, in the life of this world, for those who believe” indicates that people other than the believers do not have any right to enjoy them. I say that they do not have any shar'i right to them, but the reality of this life is that Allah has created these things and the disbelievers are benefiting from them, and this is something that cannot be denied. This indicates that the disbeliever will be brought to account even for the permissible things that he ate and for what he wore. This is based on the texts but it is also a matter of common sense, for how can it make sense that this disbeliever who disobeys Allah and does not believe in Him should have the right to enjoy that which Allah has created and blessed His slaves with? If this is clear to you, (then you will see that) the disbeliever will be brought to account on the Day of Resurrection for his deeds, but the way in which the disbeliever will be brought to account will not be like the way in which the believer is brought to account, because the reckoning of the believer will be easy, and his Lord will speak to him alone, and will make him admit to his sins, then He will say to him, “I concealed your sins in the world and I forgive you for them today.” But as for the disbeliever, we seek refuge with Allah, his reckoning will mean that he will confess to his sins and be humiliated before all the people.”[Kitab Fatawa Islamiyah (1/82)] Courtesy: islam-qa.com - 96 -
- 107. “And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.” [Soorah al-Ambiya (21): 47] “So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.” [Soorah al- Zalzalah (99): 7-8] Allah assures his believing slaves that He will recompense every person for each and every minute action on the Day of Judgement and that not even the smallest action will be neglected. The word used in Arabic is ‘dharrah’ translated here as, ‘a speck of dust.’ It is the tiny particle, which can be seen in a ray of sunlight when it enters a tiny crack. RECOMPENSE The forevery MINUTEMINUTE DEED - 97 -
- 108. Imam Bukharee recorded from Abu Hurayrah that the Messenger of Allah said, “The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the Way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble struggle or two, their hoof prints and their dung are counted as good deeds for him. When they pass through a stream from which they drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds. Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakat), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).” So the Messenger of Allah was then asked about the donkeys and he said, “Allah has not revealed anything concerning them except this single, comprehensive Ayah, “So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.” In Saheeh al-Bukharee, it is recorded from Adi that the Prophet said, “Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.” Adi also t r t r t - 98 -
- 109. narrated from the Prophet, “Do not belittle any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.” [Saheeh al- Bukharee] It has been reported from Aa’isha that she gave a single grape in charity and then she said, “To how much dust is it equivalent?” Similarly, no sin should be underestimated, Aa’isha is reported to have said that the Prophet used to say, “O Aa’isha! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.” [An-Nisaee and Ibn Majah] Imam Ahmad also recorded from Abdullah bin Mas'ood that the Messenger of Allah said, “Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.” And indeed the Messenger of Allah explained the gravity of taking sins lightly when he gave the example of a people who settle in a barren land. Then their leader comes and orders the men to go out one at a time and each brings back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. Similarly, when sins are allowed to accumulate, can destroy a person!! r r r r - 99 -
- 110. ACCOUNTABLE MAJORMAJOR OntheDayofJudgement, peoplewillbeHELD forEVERY MINORMINOR DEED performedinthisWORLD. & Foremost deeds that people will be accounted for, are the following: “The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer. Our Lord will say to His angels, although He knows best, “Look at My slave’s prayer, is it complete or lacking?” If it is complete, it will be recorded as complete, but if it is lacking, He will say, “Look and see whether my slave did any voluntary (naafil) prayers.” If he had done voluntary prayers, He will say, “Complete the obligatory prayers of My slave from his voluntary prayers.” Then the rest of his deeds will be examined in a similar manner.” PRAYER [Classed as saheeh by al-Albaneei n Saheeh Abu Dawood ( 770)] - 100 -
- 111. FIVE THINGS BLESSINGS ALLAH In Sunan at-Tirmidhee, it is narrated from Abdullah ibn Mas’ood that the Messenger of Allah said, “The son of Adam will not be released from his Lord’s presence on the Day of Resurrection until he has been questioned about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it, and spent it, and what he did with the knowledge he gained.” “...on that Day, you shall be asked about the delight (you indulged in, in this world)!” The questioning will be whether the slave was grateful towards Allah for His favors bestowed upon him, such as health, food, drink, sleep, sustenance, dwelling spouse, children, etc. “…if you count the Blessings of Allah, never will you be able to count them.” [ Imam Ibn Katheer writes, “You will be asked whether you returned His favors by being thankful to Him and worshipping Him.” It is narrated on the authority of Anas that the Messenger of Allah said, “Allah will be pleased with His slave if, when he eats some food he praises Him for it, and when he drinks something, he praises Him for it.” r t r [Saheeh al-Jamee (6/148, no.7177)] [Soorah at-Takaathur (108): 8] Soorah Ibraheem (14): 34] [Mishkaat al-Masaabeeh, (2/446, no. 4200)] of - 101 -
- 112. PROMISES COVENANTS HEARING,SIGHT HEART and andthe “And fulfill (every) covenant. Verily! the covenant, will be questioned about.” “And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart of each of you will be questioned (by Allah).” Qatadah said, “Do not say, ‘I have seen’, when you did not see anything, or ‘I have heard’, when you did not hear anything, or ‘I know’, when you do not know, for Allah will ask you about all of that.’ [Soorah al-Isra (17): 34] [Soorah al-Isra (17): 36] [See, Tafseer Ibn Katheer] - 102 -
- 113. UNFORGIVABLE SHIRKSHIRK the sin DEFINITION Shirk is ascribing partners to Allah in His Rububiyah (Lordship) and Uluhiyah (worship). The most common type of Shirk is Shirk in Uluhiyah; such as calling upon others with Allah, or devoting some forms of worship like sacrifice and vows, fear, hope and love to other than Allah. [Quoted from Aqeedah at-Tawheed by Shaikh Salih ibn Fawzan al-Fawzan] Imam an-Nawawi writes in his commentary on Saheeh Muslim (17/208), “…shortcomings are common among people, and whoever is examined thoroughly and is not forgiven, will be doomed and will enter Hell, but Allah will forgive and overlook sins less than Shirk for whomever He wills.” - 103 -
- 114. GRAVEST SHIRKSHIRKisthe sin due to the following REASONS: Shaikh Salih al-Fawzan (hafidhahullah) explains the reason behind Shirk being the unforgiven sin in his book, ‘Aqeedah at- Tawheed.’ We quote him hereunder to understand the severity of this major sin: 1. It is resembling the creatures with the Creator in terms of the attributes of Divinity, for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. Allah says: "Verily, Shirk is gross injustice." Injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is gross injustice. 2. Allah has stated that He does not forgive the one who does not disavow Shirk. He says: "Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." 3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell- fire forever. Allah, the Exalted, says, "Surely, whoever ascribes [Soorah Luqman (31): 13] [Soorah an-Nisa (4): 48] - 104 -
- 115. a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." 4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." 6. The Shirk is the gravest of all major sins. The Messenger of Allah said, ‘Shall I inform you about the gravest of all major sins?” We (Sahabah) said, “Certainly, O Messenger of Allah.” He said, “Ascribing partners to Allah, and disobeying parents.” ` Ibn al-Qayyim said, “Allah has asserted that the purpose of the creation and the commands is that He should be recognized by His Names and Attributes and be worshipped alone, with no partners ascribed to Him, and that people should maintain justice through which the heavens and the earths were established. Allah, the Exalted, says: "Verily, We sent Our Messengers with clear proofs, and sent down with them the Book and the Balance (justice) that people may establish justice.” Allah informed us that He sent the Messengers and revealed the Books for people to establish justice. The greatest form of justice is Tawheed, which is its spearhead and backbone, and Shirk is injustice. Allah says, “Surely, Shirk is the greatest Zulm (wrong) indeed.” [Soorah al-Maidah (5): 72] [Soorah al-Anam (6): 88] [Soorah az-Zumar (39): 65] [Soorah al-Hadid (57): 25] [Soorah Luqman (31): 13] r - 105 -
- 116. [end quote] Shirk is the gravest form of injustice, and Tawheed is the best form of justice. Hence, whatever opposes this purpose most is considered as the gravest of all major sins. Ibn al- Qayyim went on to say: "And since Shirk in particular opposes that purpose, it is absolutely the gravest of all major sins,… Allah, Glory be to Him, neither accepts a good deed performed by a Mushrik, nor an intercession made in his favor. He does not respond to his supplication, or accepts his hope for having it fulfilled. The Mushrik is the most ignorant of Allah for setting a rival from creatures to the One Who created them, which is the worst type of ignorance and the worst type of injustice on the part of the Mushrik. Even though the Mushrik does not wrong his Rabb (Lord) by his Shirk, but in reality he wrongs his own self.”... 7. Shirk is defaming and derogatory from which Allah declared Himself far removed. He who ascribes a partner to Allah, he in effect asserts to Allah what Allah declares Himself free from, and this is the worst form of opposition and defiance to Allah, the Exalted.” - 106 -
- 117. SHIRKSHIRK What we have read about the gravity of Shirk necessitates that we learn more about it in order to protect ourselves from the terrors of the Day of Judgement and the everlasting punishment of the sweltering Hell-Fire. Hereunder is another excerpt from the same book, ‘Aqeedah at-Tawheed,’ comprehensively explaining the types of Shirk. “Shirk is of two types: which constitutes apostasy, and condemns the person who practices it to Hell-Fire, and to live therein eternally if he does not relinquish it before death. Shirk is devoting an act of worship to other than Allah, such as; supplication, vows, offerings that are made to jinn, graves or Shaytaan. Fear of the dead, jinn and Shaytaan that they may harm or sicken him and hope for things from others that only Allah can provide such as fulfilling needs and granting relief as practiced nowadays around tombs that are built on graves of pious people. Allah says: "and they worship, instead of Allah that which can neither harm nor profit them, and they say, 'These are our intercessors with Allah.'" [Soorah Yunus (10): 18] GREATER SHIRK, of TYPESTYPES The 2 - 107 -
- 118. LESSER SHIRK,which does not constitute apostasy, but damage Tawheed, and is conducive to greater Shirk. It is of two kinds: which constitutes of; such as swearing by other than Allah and such as wearing a ring or a thread for the purpose of warding-off evil, or wearing a talisman or other items for fear of evil-eye, or otherwise. If the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah. pertains to intentions and wills; such as doing something which usually is done as a means for seeking nearness to Allah, but one does it only so that people commend him for it; such as performing Salat or giving charity to be praised, or raising one’s voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it is nullified. Allah, the Exalted, says: "So let him who hopes to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110] 1)Thefirstkind:ObviousShirk The second kind: Hidden Shirk Utterances Actions - 108 -
- 119. RESPOSIBLERESPOSIBLE Noonewillbe forthe SIN ANOTHERANOTHER of - 109 - “…No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return…” [Soorah al-An’aam (6): 164] Imam Ibn Katheer writes, “thus emphasizing Allah's reckoning, decision and justice that will occur on the Day of Resurrection. The souls will only be recompensed for their deeds, good for good and evil for evil. No person shall carry the burden of another person, a fact that indicates Allah’s Perfect Justice…. Scholars of Tafseer commented, “No person will be wronged by carrying the evil deeds of another person, nor will his own good deeds be curtailed or decreased.” [Tafseer Ibn Katheer] However, the Qur’aan also mentions that, “They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed
- 120. is that which they shall bear!” [Soorah an-Nahl (16): 25] i.e., they will be held guilty not only for going astray themselves, but also for tempting others and having them follow their lead. So, he who misguides others, will bear the burden of sins that he himself commits, as well as the sins of those whom he misguided just like those who call people to guidance will be rewarded for their own good deeds and those who follow them in good. Mujahid said, “They will bear the burden of their own sins, and they will bear the sins of those who obeyed them, but that will not lessen the punishment of those who obeyed them at all.” Will the sins of the Muslims be placed on the disbelievers of the People oftheBook? Question: Shaikh Sa’d al-Humayd replied, Please explain for us the Hadeeth Qudsi which mentions that Allah will take the sins of the Muslims from them and put the sins of Muslims over the Jews and Christians? “This Hadeeth is to be found in Saheeh Muslim (2767), narrated from Abu Moosa from the Prophet who said, “On the Day of Resurrection, some of the Muslims will come with sins like mountains, but Allah will forgive them and will put them (the sins) onto the Jews and Christians.” So this hadeeth is saheeh. With regard to its meaning, an-Nawawi said in his commentary, “The meaning of this hadeeth is the same as the hadeeth narrated by Abu Hurayrah, “For each person there is a place in Paradise and a place in Hell.” When the believer enters t r - 110 -
- 121. Paradise, his place in Hell is taken over by the disbeliever because he deserves that because of his kufr. The meaning of the phrase, “your ransom from the Fire,” is that you could have entered Hell, but this is your ransom because Allah has decreed a certain number to fill it; when the disbelievers enter Hell because of their kufr and sins, this is like a ransom for the Muslims. With regard to the report, “On the Day of Resurrection, some of the Muslims will come with sins...” Allah will forgive the Muslims these sins and will absolve them of them, and He will put the like of those sins onto the Jews and Christians because of their kufr and sins. So they will enter Hell because of their own actions, not because of the sins of the Muslims. This report has to be interpreted in this manner, because Allah says, “And no bearer of burdens shall bear another’s burden.” [Soorah Fatir (35): 18] It may be that the meaning is; sins which the disbelievers innovated and initiated, because whoever starts a bad thing will bear a burden of sin like that of each person who does that thing.” [courtesy: islam-qa.com] - 111 -
- 122. BALANCEBALANCE THE “After the Reckoning is complete, the people's deeds will be weighed (in the Balance), because the weighing has to do with reward and punishment. So it is apt that it should come after the Reckoning. The Reckoning is to evaluate the deeds, and the weighing is to determine the amount of reward or punishment.” [Al-Qurtubi] the BALANCE isREAL The Balance is real with two pansand it is huge in size, and it will be very accurate in its evaluation. Ibn Taymiyah (rahimahullah) writes, “…deeds will be weighed on scales to show whether the good deeds outweigh the bad deeds or vice versa. This is what justice means, and this is how justice may be established, as is the case with scales of this world. As for how this weighing will be carried out is like asking how any of the matters of the unseen will come to pass (i.e., it is known only to Allah).” The scholars differed as to whether it is one Balance in which people’s deeds will be weighed, or whether there are numerous Balances, so that each person will have his own Balance. Those who said that there will be numerous balances quote as evidence the fact [Majmoo al-Fatawa (4/302)] - 112 -
- 123. that the word appears in plural form in some verses, for example, “And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.” Those who say that it will be one Balance quote as evidence the words of the Prophet , “The Balance will be set up on the Day of Resurrection and even if the heavens and the earth were to be weighed in it, they would fit. The Angels will say, “O Lord, who will be weighed in this?” Allah will say, “Whoever I will among My creation.” Then Angels will say, “Glory be to You, we did not worship You as You deserved to be worshipped.” Hafidh Ibn Katheer writes in the Tafseer of the verse 21: 47, “The majority of scholars state that it is one Balance, and the plural form is used here to reflect the large number of deeds which will be weighed therein.” [Soorah al-Anbiya (21): 47] [Silsilah al-Ahaadeeth as-Saheehah, (2/656, hadeeth no. 941)] [See, Tafseer Ibn Katheer] r will be weighedWORDS in the BALANCE Words will be weighed in the balance as indicated in Hadeeth narrated by Abu Hurayrah that the Prophet said, “Two words that are light on the tongue will weigh heavily in the Balance and are beloved to the Most Merciful, Subhaan Allah il-’Azeem, Subhaan Allahi wa bi Hamdihi (Glory be to Allah the Almighty, Glory and Praise be to Allah).” [Saheeh al-Bukharee (6406)] r - 113 -
- 124. will be weighedDEEDS in the BALANCE The Prophet said, “There is nothing that will be placed in the Balance that will weigh more heavily than a good attitude. The one who has a good attitude will attain thereby the status of one who fasts and prays (a great deal).”[Saheeh Sunan al-Tirmidhee (1629)] r BOOKS of deeds will be weighed in the BALANCE The books of deeds will be weighed as is indicated in the hadeeth of that the Messenger of Allah said, “Allah will separate a man belonging to my Ummah in the presence of all creatures and will spread ninety-nine scrolls for him, each scroll extending as far as the eye can see. Then He will say, “Do you object to anything in this? Have my scribes who keep note wronged you?” He will say, “No, my Lord.” He will ask him, “Do you have any excuse?” He will say, “No my Lord.” Allah will say, “On the contrary, you have with Us a good deed, and you will not be wronged this Day.” A slip of paper will then be brought out, on which are the words, ‘I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger.” Allah will say, “Bring your weight (i.e., the scrolls).” The man will say, “O Lord, what is this slip of paper in comparison to these scrolls?” And He will reply, “You will not be wronged.” The scrolls will then be put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and the slip of paper heavy, for nothing could compare in weight to the name of Allah.” al-Bitaaqah [Saheeh Sunan at-Tirmidhee (2127)] - 114 -
- 125. will be weighedPEOPLE in the BALANCE Abu Hurayrah narrated that the Messenger of Allah said, “A huge fat man will be brought on the Day of Resurrection, and he will not weigh more before Allah than the wing of a gnat. Recite, “and on the Day of Resurrection, We shall assign no weight for them.” People will be weighed in the balance is also known from the story of Ibn Mas’ood, who was trying to break a siwaak branch from an araak tree and he had thin legs and the wind started to buffet him, so the people laughed at him. The Messenger of Allah said, “What are you laughing at?” They said, “O Prophet of Allah, because his legs are so thin.” He said, “By the One in Whose Hand is my soul, they will weigh more heavily in the Balance than Mount Uhud.” [Soorah al-Kahf (18): 105] [Saheeh al-Bukharee] [Classed as hasan by al-Albanee in Sharh at-Tahawiyah] r r - 115 -
- 126. “thedisbelieverwillsay,Woetome!WouldthatIweredust.” “the disbeliever will say, ‘Woe to me! Would that I were dust!” On that Day, when people will be confronted with their evil works, every person will wish that he could disown his evil deeds and that a long distance would separate them from him. Allah says in Soorah aali-Imran, “On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His Punishment) and Allah is full of Kindness to the (His) slaves.” Due to the gravity of what he sees of terror, fright and punishment in store for him, meaning, he will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. [Soorah aali-Imran (3): 30] It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. Allah will rectify matters between them with His Just Wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), “Be dust.” So they will all become dust. Upon witnessing this, the disbeliever will say, “Would that I were dust!” meaning, “I wish I was an animal so that I would be returned to dust.” [See, Tafseer Ibn Katheer] - 116 -
- 127. - 117 -
- 128. This is the end of the Tafseer of Soorah an-Naba and it contains severe warnings, and encouragement to perform good deeds, and to seek success on the Day of Judgement. We ask Allah to make it an admonition for our hearts and Cure our hearts from its sicknesses. And all praise and thanks are due to Allah. He is the Giver of success and protection from error. - 118 -