Belief in the Last Day
Question:
Did the Prophet (peace and blessings of Allaah be
upon him) know when the Hour would begin?.
Answer:
Praise be to Allaah.
Knowledge of the hour is a matter of the unseen
which belongs to Allaah and which He has kept to Himself.
He has not told any of His creation of that, including
the Prophets, Messengers and the angels who are close
to Him. Even the best of the Messengers, our
Prophet Muhammad (peace and blessings of Allaah be upon
him), did not know when the hour will begin.
The texts of the Qur'aan and Sunnah clearly indicate
that the knowledge of the Hour is something unseen
which no created being knows.
The evidence from the Qur'aan includes the following:
1 _ Allaah says (interpretation of the meaning):
"They ask you about the Hour (Day of
Resurrection): `When will be its appointed time?' Say: `The
knowledge thereof is with my Lord (Alone). None can reveal its
time but He. Heavy is its burden through the heavens and
the earth. It shall not come upon you except all of a
sudden.' They ask you as if you have a good knowledge of it.
Say: `The knowledge thereof is with Allaah (Alone), but
most of mankind know not.'"[al-`Araaf
7:187]
2 _ Allaah says (interpretation of the meaning):
"People ask you concerning the Hour, say:
`The knowledge of it is with Allaah only. What do you
know? It may be that the Hour is near!'"
[al-Ahzaab 33:63]
The people used to ask the Messenger (peace and blessings of Allaah be upon him) about the time that
the hour would begin, so Allaah commanded him to refer
the matter to Him: "The knowledge of it is with Allaah
only".
Ibn Katheer (3/527) said:
Allaah tells His Messenger (peace and blessings of
Allaah be upon him) that he has no knowledge of the Hour
and that when the people ask him about that, he should
refer the matter to Allaah.
Al-Shanqeeti said (6/604):
It is known that the word innama (translated here
as "only") has the effect of limiting or restricting
the meaning, so what the verse means is: No one knows
when the Hour will come except Allaah alone.
3 _ Allaah says (interpretation of the meaning):
"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"
[al-Naaz'iaat 79:42-45]
al-Sa'di said:
Because knowing the time of the Hour serves no
spiritual or worldly purpose for people, rather their interests lie
in it being concealed from them, the knowledge of that
has been kept from all of creation and Allaah has kept it
to Himself. "To your Lord belongs (the knowledge of)
the term thereof."
4 _ Allaah says (interpretation of the meaning):
"Verily, Allaah, with Him (Alone) is the knowledge of
the Hour, He sends down the rain, and knows that which
is in the wombs"
[Luqmaan 31:34]
It was narrated from `Abd-Allaah ibn `Umar (may
Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "The keys
of the unknown are five: Allaah has knowledge of the
Hour, and He sends down rain, and He knows what is in
the wombs, and no person knows what he will earn
tomorrow, and no person knows in what land he will die.
Verily, Allaah is AllKnower, AllAware (of things)." Narrated
by al-Bukhaari, 4627.
And it was narrated that Ibn `Abbaas (may Allaah
be pleased with him) said: These five things are known
to no one except Allaah; no angel who is close to
Allaah and no Messenger who was sent has any knowledge
of them. Whoever claims that he has any knowledge of
them has disbelieved in the Qur'aan, because he has
gone against it. Tafseer al-Qurtubi, 14/82. Ibn Katheer
said (3/462):
These are the keys of the unseen, knowledge of
which Allaah has kept to Himself. So no one knows them
until after Allaah has informed him of them. And no angel
who is close to Allaah and no Messenger who was sent
has any knowledge of the Hour."
The ahaadeeth which indicate that no one knows
when the Hour will begin except Allaah include the following:
1 _ The famous hadeeth of Jibreel, in which the
Prophet (peace and blessings of Allaah be upon him) said
to Jibreel, when he asked him when the Hour would
begin: "The one who is asked about it does not know more
than the one who is asking." Narrated by Muslim, 8.
2 _ It was narrated that Jaabir ibn `Abd-Allaah
(may Allaah be pleased with him) said: I heard the
Prophet (peace and blessings of Allaah be upon him) say,
one month before he died: "You ask me about the Hour,
but the knowledge thereof is only with Allaah. I swear
by Allaah that there is no soul on earth that will live for
more than one hundred years."
Narrated by Muslim, 2538.
What this hadeeth means is: every soul that was on
the face of the earth when the Prophet (peace and
blessings of Allaah be upon him) said these words would not
live for more than one hundred years. The hadeeth does
not means that the Resurrection would happen within
one hundred years.
And Muslim narrated (2537) that Ibn `Umar said:
What he meant was that that generation would come to an end.
This hadeeth shows that there is no possibility that
the Prophet (peace and blessings of Allaah be upon him)
could have come to know it after Jibreel asked about it,
because that was one month before he died.
Whoever claims after this that the Prophet (peace
and blessings of Allaah be upon him) knew when the
Hour would begin is ignorant, because the verses of the
Qur'aan and the ahaadeeth of the Prophet (peace and blessings
of Allaah be upon him) quoted above clearly refute that.
Ibn al-Qayyim said in al-Manaar
al-Muneef:
One of those in our own time who claim to have knowledge clearly told lies when he said that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) knew when the Hour would begin. It was
said to him that the Prophet (peace and blessings of Allaah
be upon him) said in the hadeeth of Jibreel: "The one who
is asked about it does not know more than the one who
is asking," but he misinterpreted that and said that it
means, you and I know it. This is one of the worst kinds
of ignorance and distortion. The Prophet (peace
and blessings of Allaah be upon him) could not have said
to one whom he thought was a Bedouin, you and I
know when the Hour will be. But this ignorant man may
say that he knew that this was Jibreel, and the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "By the One in Whose hand is my soul, he never came
to me in any form but I recognized him, except in this
case." Narrated by Ahmad, 374. Ahmad Shaakir said: Its
isnaad is saheeh. Rather the Prophet (peace and blessings
of Allaah be upon him) realized that this was Jibreel after
a while, as Umar said: A short while passed, then
the Prophet (peace and blessings of Allaah be upon him)
said: "O `Umar, do you know who that questioner
was?" Narrated by Muslim, 8. This liar says that he knew at
the time of questioning that this was Jibreel but he did
not tell his companions about that until a while
afterwards. Moreover the words "The one who is asked about it
does not know more than the one who is asking" are
general and include both the one who asked and the one who
was asked, regardless of who they may be, so every one
who asks and everyone who is asked about the Hour are
all the same.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question:
I heard that some scholars said that the Day of Resurrection would happen before the year 1500 AH,
and they quoted some ahaadeeth of the Prophet (peace
and blessings of Allaah be upon him) as evidence. Is this
view correct?.
Answer:
Praise be to Allaah.
The view referred to in the question was suggested by
al-Suyooti (may Allah have mercy on him) in his book
al-Haawi, 2/249-256, in which he said that this world
would last for seven thousand years and that the Prophet
(peace and blessings of Allaah be upon him) was sent at the
end of the sixth millennium.
The end of the sixth millennium means half way
through it. Based on that the lifespan of this ummah is more
than one thousand years and less than 1500 years.
He said: "The period cannot be fifteen hundred years
at all."
I.e., the period must be less than fifteen hundred years.
Then he mentioned the ahaadeeth and reports which
he quoted as evidence to support that, some of which
are Israa'eeliyyaat (reports from Jewish sources)
which cannot be taken as evidence, and some of the rest
are da'eef (weak), and the scholars ruled that they are
lies and fabrications (mawdoo').
The evidence that this view is false includes the following:
1 _ If this view were correct, then everyone would
know when the Hour is to begin. This goes against what
is mentioned in the verses of the Qur'aan and the
ahaadeeth of the Prophet (peace and blessings of Allaah be
upon him) which definitely state that the time of the Hour
is known to no one except Allaah. Allaah says
(interpretation of the meaning):
"People ask you concerning the Hour, say:
`The knowledge of it is with Allaah only. What do you
know? It may be that the Hour is near!'"
[al-Ahzaab 33:63]
Ibn Katheer said (6/527):
Here Allaah tells His Messenger (peace and blessings
of Allaah be upon him) that he has no knowledge of
the Hour and that if people ask him about that, he
should refer the matter to Allaah (i.e., say that only Allaah
knows that).
Al-Shanqeeti said (6/604):
It is known that innama (translated here as "only")
conveys the meaning of exclusivity, so what the verse means
is that the Hour is known only to Allaah alone.
And Allaah says (interpretation of the meaning):
"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" [al-Naazi'aat 79:42-45]
Ibn Katheer (4/736) said:
i.e., knowledge of that is not given to you or to
anyone else in creation, rather the matter is to be referred to
Allaah, for He is the One Who knows exactly when it will happen.
Al-Sa'di said: Because knowledge of the Hour serves
no religious or worldly purpose of people, rather
their interests lie in its being hidden from them, the
knowledge of that has been concealed from all of creation and
Allaah has kept that knowledge to Himself. He says (interpretation of the meaning):
"To your Lord belongs (the knowledge of) the
term thereof?"
[al-Naaz'iaat 79:44]
The ahaadeeth which indicate that the time of the Hour
is known only to Allaah include the famous hadeeth
of Jibreel in which it says that the Prophet (peace
and blessings of Allaah be upon him) said to Jibreel, when
he asked him about the Hour: "The one who is asked
about it does not know more than the one who is
asking." Narrated by Muslim, 8.
2 _ These reports which al-Suyooti (may Allaah
have mercy on him) quoted as evidence were classed as
da'eef (weak) by the scholars, and indeed they ruled that
they were lies.
Ibn al-Qayyim said in al-Manaar
al-Muneef (1/80), where he mentions the ways in which a hadeeth may be
known to be mawdoo':
"(one of these ways is): if the hadeeth goes against
the clear meaning of the Qur'aan, such as the hadeeth
which says that this world will last for seven thousand years
and that we are now in the seventh millenium. This is one
of the most obvious of lies. Because if it were correct
then everyone would know that there was only two
hundred and fifty-one years left until the Resurrection from
our time [i.e., the time of Ibn al-Qayyim]. But Allaah
says (interpretation of the meaning):
"They ask you about the Hour (Day of
Resurrection): "When will be its appointed time?" Say: "The
knowledge thereof is with my Lord (Alone). None can reveal its
time but He. Heavy is its burden through the heavens and
the earth. It shall not come upon you except all of a
sudden." They ask you as if you have a good knowledge of it.
Say: "The knowledge thereof is with Allaah (Alone)…"
[al-A'raaf 7:187]
Ibn Katheer said in al-Nihaayah fi'l-Fitan
wa'l-Malaahim (1/25):
There is no (sound) ahaadeeth in which the Prophet
(peace and blessings of Allaah be upon him) defined when
the Hour would be, rather he mentioned some of its
portents and signs.
He also said (2/28):
With regard to the statements in the books of
the Israa'eeliyyeen and the People of the Book which
suggest that this world will last for a certain number of
millennia, more than one of the scholars have stated that these
are mistaken, and it comes as no surprise that they
were mistaken. There is a hadeeth which says, "This world
is one of the weeks of the Hereafter" but its isnaad is
not saheeh either. The same applies to every hadeeth
which states a specific time for the Day of Resurrection _
none of their isnaads can be proven.
Al-Sakhaawi said in al-Maqaasid
al-Hasanah (p. 444):
Everything that has been narrated describing a
specific time for the Day of Resurrection either has no basis at
all or its isnaad cannot be proven.
3 _ What al-Suyooti himself said indicates that this
view is false.
He mentions that the Mahdi will appear after
twelve hundred years, but fourteen hundred years have
passed and the Mahdi has not appeared yet.
He says that people will remain for one hundred
and twenty years after the sun rises from the west, then
the Hour will begin. This means that the sun should
have been rising from the west for more than twenty years!
He says that the Dajjaal will appear after one
hundred years, and the Messiah `Eesa ibn Maryam will come
down and kill him, and he will remain after that for forty
years, but here we are in the last century _ according to what
he says, and the Dajjaal has not appeared and the
Messiah `Eesa ibn Maryam has not yet come down.
He says that several of the major signs such as the
Dajjaal, the descent of `Eesa and the rising of the sun from
the west will happen more than two hundred years before
the Hour begins.
All of these things indicate that this view is false,
and that knowledge of the Hour should be referred to
Allaah, and Allaah commands us (interpretation of the meaning):
"People ask you concerning the Hour, say:
`The knowledge of it is with Allaah only. What do you
know? It may be that the Hour is near!'"
[al-Ahzaab 33:63]
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question:
Is the torment of the grave one of the matters of the
unseen or of the seen world? What is the reason why it is
made one of the matters of the unseen?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:
The torment of the grave is one of the matters of
the unseen. How many people in these graves are
being tormented but we do not realize it, and how many of
their neighbours are being blessed with a door opened for
them to Paradise, but we do not realize it? What is beneath
the graves is known only to the Knower of the Unseen.
The torment of the grave is one of the matters of the
unseen, and were it not for the revelation that came to the
Prophet (peace and blessings of Allaah be upon him), we
would not know anything about it. Hence when the
Jewish woman entered upon `Aa'ishah and told her that the
dead are tormented in the grave, she was alarmed, until
the Prophet (peace and blessings of Allaah be upon him)
came and she told him, and he confirmed that. But Allaah
may cause whomsoever He wills of His slaves to see that,
as He caused His Prophet (peace and blessings of Allaah
be upon him) to see the two men who were being
punished, one for going about spreading malicious gossip, and
the other for not taking precautions to protect himself
from urine.
The reasons why this is one of the matters of the
unseen are as follows:
1 _ Allaah is the Most Merciful of those who show
mercy, for if we were to see the torment of the grave this
would make our lives a misery, because if a person were to
know that his father or brother or son or spouse or relative
is being punished in the grave and he is not able to
save him, then he would be distressed and unable to relax.
So this is a blessing from Allaah.
2 _ It would be a scandal for the deceased. If Allaah
had concealed him and we did not know his sins, which
were a matter between him and his Lord, then he died
and Allaah showed us his torment, that would be a
great scandal for him. So concealing him is a mercy from
Allaah towards the deceased.
3 _ It might become difficult to bury the dead, as it
was narrated that the Prophet (peace and blessings of
Allaah be upon him) said: "Were it not that you would not
bury one another, I would have asked Allaah to make you
hear the torment of the grave." Narrated by Muslim, 2868.
This indicates that burial might become too difficult
and people would not do it, even though if a person
deserves to be punished he will be punished even if he is lying
on the surface of the earth. But people might imagine
that the torment only takes place when the person is
buried, so they would not bury one another.
4 _ If it were visible, belief in it would serve no
purpose, because it would be visible and no one could deny
it. And this might force all people to believe, as Allaah
says (interpretation of the meaning):
"So when they saw Our punishment, they said: We
believe in Allaah Alone" [Ghaafir
40:84]
So if the people saw those who had been buried and
heard their screams, they would believe and none of them
would disbelieve, because he would be certain that the
torment is real and he would see it with his own eyes as if it
were happening to him.
But the wisdom of Allaah is great, and the true believer
is the one who believes with certainty what Allaah tells
him more than what he sees with his own eyes, because
what Allaah tells us cannot be subject to confusion or lies,
but what the eyes see may be imaginary. How many
people have sworn that they have seen the new crescent
moon, when it was in fact a star; how many people have
seen the new moon and it turned out to be a white hair on
his eyebrow; how many have seen a shadow and said that
it was a person coming towards him, but it turned out to
be the trunk of a palm tree; how many people have seen
a stationery object moving and a moving object
standing still. But what Allaah tells us cannot be subject
to confusion.
We ask Allaah to make us and you steadfast, for
what Allaah tells us about these matters is stronger that
what we can see, and concealment is in the best interests
of people. And Allaah knows best.
Majmoo' Fataawa al-Shaykh Ibn `Uthaymeen (may
Allaah have mercy on him), 2/32. (www.islam-qa.com)
Question:
How will the kaafir be brought to account on the Day
of Resurrection, when he is not required to adhere
to sharee'ah?.
Answer:
Praise be to Allaah. Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him) said:
This question is based on an incorrect
understanding, because the kaafir is subject to the same requirements
as the believer, but he is not obliged to follow them in
this world. The fact that this is required of him is indicated
by the verse in which Allaah says (interpretation of
the meaning):
"Except those on the Right (i.e. the pious true
believers of Islamic Monotheism).
In Gardens (Paradise) they will ask one another,
About AlMujrimoon (polytheists, 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 Salaah (prayers)
Nor we used to feed AlMiskeen (the poor);
And we used to talk falsehood (all that which
Allaah hated) with vain talkers.
And we used to belie the Day of
Recompense'" [al-Muddaththir
74:39]
If they would not be punished for not praying and
not feeding the poor, etc, the verse would not have
mentioned these things. This indicates that they will be
punished with regard to minor issues of Islam. As this is proven
in the texts, it is also indicated by rational thinking,
because if Allaah will punish His believing slave for
his shortcomings with regard to the obligations of his
religion, how can He not then punish the kaafir?
Moreover, the kaafir will be punished for all the
blessings that Allaah bestowed upon him of food, drink and
other things. Allaah says (interpretation of the meaning):
"Those who believe and do righteous good deeds,
there is no sin on them for what they ate (in the past), if
they fear Allaah (by keeping away from His forbidden
things), and believe and do righteous good deeds, and again
fear Allaah and believe, and once again fear Allaah and
do good deeds with Ihsaan (perfection). And Allaah
loves the gooddoers" [al-Maa'idah 5:93]
The wording of this verse states that the believers will
be spared any blame for what they ate, which implies
that the kaafirs will be subjected to blame for what they
ate. Similarly Allaah says (interpretation of the meaning):
"Say (O Muhammad): `Who has forbidden the
adornment with clothes given by Allaah, 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, (and) exclusively for
them (believers) on the Day of Resurrection (the
disbelievers will not share them)'"
[al-A'raaf 7:32]
The words "They are, in the life of this world, for
those who believe" in this verse indicate that non-believers
have no right to enjoy them in this world _ i.e., they have
no rights according to sharee'ah, but according to real life
as Allaah has decreed it to be, Allaah has created
these blessings and the kaafirs are benefitting from them,
and this is something that no one can deny. This
indicates that the kaafir will be brought to account for what he
ate of permissible things and what he wore. What is
implied by the text is also implied by reason, otherwise how
could this kaafir who disobeys Allaah and does not believe
in Him deserve to enjoy that which Allaah has created
and has bestowed upon His slaves? If this is clear to you
then the kaafir will also be brought to account on the Day
of Resurrection for his deeds, but the reckoning of the
kaafir on the Day of Resurrection will not be like the
reckoning of the believer, because the believer's reckoning will
be easy; his Lord will address him in secret and will tell
him of his sins until he confesses, then He will say to him,
"I concealed them for you in the world and I forgive you
for them this Day." But for the kaafir _ we seek refuge
with Allaah _ his reckoning will involve his being told of
his sins and being disgraced in front of the witnesses:
"and the witnesses will say, `These are the ones who
lied against their Lord!' No doubt! the Curse of Allaah is
on the Zaalimoon (polytheists, wrongdoers, oppressors)"
[Hood 11:18 _ interpretation of the
meaning]
Majmoo' Fataawa Ibn `Uthaymeen, 2/38.
(www.islam-qa.com)
Question:
I heard in a hadeeth that the Prophet (peace and
blessings of Allaah be upon him) placed two leaves on two
graves whose occupants were being tormented, so that
the punishment might be reduced, but I do not
understand the reason for that. Is it prescribed for us to do likewise?.
Answer:
Praise be to Allaah.
Firstly:
Yes, it is proven that the Prophet (peace and blessings
of Allaah be upon him) passed by two graves and said:
"They are being punished but they are not being punished
for something that was difficult to avoid [?}." Then he
said, "One of them used to go about spreading malicious
gossip, and the other used not to take precautions to avoid
being contaminated with urine." Then he took a fresh
branch, broke it in two and planted each piece on a grave.
Then he said: "May their punishment be reduced so long
as this does not dry out."
Narrated by al-Bukhaari, 1378; Muslim, 292.
This indicates that the punishment may be reduced,
but what is the relationship between these two branches
and the reduction of these punishments for these two persons?
1 _ It was said that the branches glorify Allaah (by
saying "Subhaan-Allaah" i.e., tasbeeh) so long as they do
not dry out, and tasbeeh reduces the punishment of
the deceased. Based on this they reached the conclusion
_ which far-fetched _ that it is Sunnah for a person to go
to the grave and recite tasbeeh so that the punishment of
the deceased might be reduced.
2 _ Some of the scholars said: This reason is da'eef
(weak) because the two branches would recite tasbeeh
whether they were fresh or dry, because Allaah says
(interpretation of the meaning):
"The seven heavens and the earth and all that is
therein, glorify Him and there is not a thing but glorifies
His Praise. But you understand not their
glorification" [al-Isra' 17:44]
Pebbles in the hands of the Messenger (peace
and blessings of Allaah be upon him) were heard to
recite tasbeeh even though pebbles are dry, so how are we
to understand the hadeeth?
We may understand it as meaning that the
Messenger (peace and blessings of Allaah be upon him) hoped
that Allaah would reduce their punishment so long as
these two branches remained fresh, so it was not a long
period. This was so as to warn against doing what they
did, because their actions were serious as it says in the
report that the Prophet (peace and blessings of Allaah be
upon him) said, "But it is serious."
One of them did not take precautions to avoid
being contaminated by urine, and if he was not free of
such contamination then he was praying without being pure.
The other used to walk about spreading malicious
gossip, causing mischief among the slaves of Allaah and
stirring up enmity and hatred among them. This is a serious matter.
This is the most likely understanding of the meaning
of the hadeeth, that it was a temporary intercession and
a warning to the ummah, not because the Messenger
(peace and blessings of Allaah be upon him) wanted to
offer ongoing intercession.
Secondly:
Some scholars _ may Allaah forgive them _ say that it
is Sunnah to place a fresh branch, etc on the grave so
that the punishment might be reduced. But this
understanding is very far-fetched, and it is not permissible for us to
do that for several reasons.
(i) We do not know that this man is being punished,
unlike the Prophet (peace and blessings of Allaah be upon
him) whom Allaah told by means of Revelation about
the situation of those two graves.
(ii) If we do that, we are mistreating the deceased,
because we are thinking badly of him and assuming that he is
being punished, but we do not know that. It may be that he
is being blessed, or it may be that this deceased person
is one of those whom Allaah blessed with forgiveness
before he died because of one of the many things that
bring forgiveness, so he died having been forgiven by the
Lord of all people, in which case he would not deserve to
be punished.
(iii) This understanding is contrary to the way of
the righteous salaf. This action was not part of their way
and they were the most knowledgeable of people about
the sharee'ah of Allaah.
(iv) Allaah has shown us something that is better
than that. When the Prophet (peace and blessings of Allaah
be upon him) finished burying someone he would stand
over the grave and say, "Pray for forgiveness for your
brother and ask that he be made steadfast, for even now is
he being questioned."
From Majmoo' Fataawa al-Shaykh Muhammad ibn
`Uthaymeen (may Allaah have mercy on him), 2/30.
Islam Q&A (www.islam-qa.com)
Question:
Why did the Prophets warn their people about the
Dajjaal when he will not emerge until the end of time? And
when will the Dajjaal emerge?.
Answer:
Praise be to Allaah.
Firstly:
The greatest fitnah (trial, tribulation) on the face of
the earth since the creation of Adam until the onset of
the Hour will be the fitnah of the Dajjaal, as the Prophet
(peace and blessings of Allaah be upon him) said. Hence there
is no Prophet, from Nooh to Muhammad (may the
blessings and peace of Allaah be upon them all), who did not
warn his people about him, as an indication of have serious
his fitnah will be. Although Allaah knows that he will
not emerge until the end of time, nevertheless He
commanded the Messengers to warn their people about him so
that they would understand how serious the matter is. It
was narrated that the Prophet (peace and blessings of
Allaah be upon him) said: "If he emerges whilst I am still
among you, then I will suffice you against him, otherwise
each man should take care of himself, d Allah will take care
of every Muslim on my behalf (and safeguard him
against his evil)." Muslim, 5228.
The Dajjaal is a serious matter, indeed he is the
greatest fitnah, as it says in the hadeeth, since the creation of
Adam and until the Hour begins. No wonder that he is the
only one of the trials of life from which refuge is sought
in prayer: "A'oodhu Billaah min `adhaab Jahannam wa
min `adhaab il qabri wa min fitnat il-mahyaa
wa'l-mamaat wa min fitnat il-maseeh il-dajjaal (I seek refuge
with Allaah from the torment of Hell, the torment of the
grave, the trials of life and death and the trial of the Dajjaal)."
The word Dajjaal comes from the word dajl, which
means misrepresentation or falsification, because he is a
falsifier, indeed the greatest falsifier and the worst liar of all people.
Secondly:
The appearance of the Dajjaal is one of the signs of
the Hour, but the time of his emergence is not clearly
defined, because no one knows when the Hour will be
except Allaah. Similarly with regard to the portents of the
Hour, all we know is what has already happened (but with
regard to those which have not yet happened, we do not
know when they will happen). The time of his appearance
is not known, but we do know that it is one of the
portents of the Hour.
Thirdly:
With regard to the direction from which he will
emerge, he will emerge from the east, from the direction
of tribulation and evil, as the Prophet (peace and
blessings of Allaah be upon him) said: "Fitnah is here," and
he pointed towards the east. (al-Bukhaari, 3279;
Muslim, 5167). So the east is the source of evil and
tribulation, and he will emerge from the east, from Khurasaan,
passing through Isfahan and entering the Arabian Peninsula
from a point between Syria and Iraq, with no goal
but Madeenah, because there lies the Bringer of glad
tidings and warnings (peace and blessings of Allaah be upon
him). He will want to destroy the people of Madeenah, but
it will be forbidden to him, as was narrated from the
Prophet (peace and blessings of Allaah be upon him): "At
every gate thereof will be angels guarding it." Narrated by
al-Bukhaari, 1880; Muslim, 2449. This man will
emerge between Syria and Iraq, and seventy thousand of the
Jews of Isfahan will follow him, because they are his
troops. (Narrated by Muslim, 5237). The Jews are among
the most evil of the slaves of Allaah, and he is the
most misguided of the slaves of Allaah. So they will
follow him and support him, and they will be his troops,
they and others who follow him. The Prophet (peace
and blessings of Allaah be upon him) said: "O slaves of
Allaah, stand firm; O slaves of Allaah, stand firm." Narrated
by Muslim, 5228. The Prophet (peace and blessings of
Allaah be upon him) urged us to stand firm, because the
matter is serious. And he (peace and blessings of Allaah be
upon him) said: "Whoever hears of the Dajjaal, let him
flee from him, for by Allaah, a man will come to him
thinking that he is a believer, then he will follow him because
of the specious arguments he puts forward." Narrated by
Abu Dawood, 3762; classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
A man will come to him and say, "He will never lead
me astray and I will never be affected by him," but he
will keep producing specious arguments until he follows
him _ we seek refuge with Allaah from that. We ask Allaah
to protect us with His protection. Praise be to Allaah
the Lord of the Worlds.
From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have mercy on him), 2/13. (www.islam-qa.com)
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, when if it were brought close
now, it would burn the earth?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:
The believer's responsibility with regard 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 out
`aqeedah must be built, 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 futher
questions about that is a kind of innovation (bid'ah). Hence
when Imam Maalik (may Allaah have mercy on him) was
asked how Allaah rose above the Throne, he said, "Asking
about this is bid'ah." Similarly it is bid'ah 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 its 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. From Majmoo' Fataawa Ibn `Uthaymeen,
2/35. (www.islam-qa.com)
Question:
Is the questioning of the deceased in the grave real,
and does he really sit up in the grave and speak?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:
The questioning of the deceased in the grave is undoubtedly real, and the person sits up in his
grave, speaks and is questioned.
If someone were to ask: the grave is narrow and
confined, so how can he sit up?
The answer is:
Firstly:
With regard to matters of the unseen, the believer
is required to accept them and believe, and not ask how
or why, because no one asks about how or why except
the one who has doubts. But the one who believes and
whose heart is content with what Allaah and His Messenger
say, will accept it and say, Allaah knows best about how
that happens.
Secondly:
The connection of the soul to the body in death is
different from its connection in life. The connection between
body and soul may vary in ways that man cannot
understand, and the body's connection to the body after death
cannot be compared to the connection in life. When a
person dreams, he sees himself coming and going,
travelling, speaking to people, meeting people both living and
dead; he may see himself having a beautiful garden, or a
dark and frightening house; he may see himself riding in
a comfortable car, or riding in an uncomfortable car. All
of that may happen, even though he is in his bed and
nothing has changed, and even the blanket covering him has
not changed, but nevertheless we feel that in a real
sense. But the connection of the soul to the body after death
is different to its connection when one is awake and
when one is asleep. It is different and we do not understand
it. So a person can sit up in his grave and be
questioned, even though the grave is narrow and confined.
Similarly this was narrated in a saheeh hadeeth from
the Prophet (peace and blessings of Allaah be upon him);
he conveys the message and we have to believe and
submit. Allaah says (interpretation of the meaning):
"But no, by your Lord, they can have no Faith, until
they make you (O Muhammad) judge in all disputes
between them, and find in themselves no resistance against
your decisions, and accept (them) with full submission"
[al-Nisa' 4:65]
Majmoo' Fataawa Ibn `Uthaymeen, 2/34.
(www.islam-qa.com)
Question:
Often in the newspapers and on the news, when a
person has died and been buried, they say that he has gone to
his final resting place. Is the grave the final resting place?.
Answer:
Praise be to Allaah. Shaykh Ibn `Uthaymeen said
in Tafseer Juz' `Amma (p. 117):
The grave is not the final abode, rather it is a stage on
the journey. A Bedouin heard a man reciting the
verse (interpretation of the meaning):
"The mutual rivalry (for piling up of worldly
things) diverts you,
Until you visit the graves (i.e. till you die)"
[al-Takaathur 102:1-2]
The Bedouin said, "By Allaah, the visitor does not
stay forever."
The Bedouin, by his innate common sense,
understood that after the grave comes something else that will be
the final abode, because as is well known, the visitor
visits and leaves. Hence we know that what we read in
the newspapers, "So and so has passed away and gone to
his final resting place" is a serious mistake, which
implies disbelief in Allaah and in the Last Day, because if
you regard the grave as the final resting place, this means
that there is nothing after that. The one who believes that
the grave is the final resting place and that there is no
abode after that is a kaafir, for the final abode or resting place
is either Paradise or Hell.
Ibn `Uthaymeen said in Tafseer Juz' `Amma (p.
117) (www.islam-qa.com)
Question:
This might sound very childish but I would like to
know if someone likes something on earth very much , like
an airplane for example , can he get one in heaven ? can
he get an airport as well ?.
Answer:
Praise be to Allaah.
This question is not childish, rather it is prescribed
for the intelligent person to ask questions, seek benefits
and look for that which will increase his longing for
Paradise and make him strive harder to reach it. Some of
the Companions of the Prophet (peace and blessings of
Allaah be upon him) asked him similar questions to this.
It was narrated from Sulaymaan ibn Buraydah from
his father that a man asked the Prophet (peace and
blessings of Allaah be upon him), "O Messenger of Allaah, are
there horses in Paradise?" He said, "If Allaah admits you
to Paradise, any time you wish to be carried on a horse
of red rubies that will fly with you wherever you want
in Paradise, you will do that." Another man asked him,
"O Messenger of Allaah, will there be camels in
Paradise?" and he did not say to him something like he said to
his companion. He said, "If Allaah admits you to
Paradise, you will have there whatever your heart desires."
Narrated by al-Tirmidhi, 2543; this hadeeth was
classed as hasan by Shaykh al-Albaani in Saheeh
al-Targheeb, 3/522.
With regard to the specific topic of your question,
about a person who loves flying and airplanes, there are
many saheeh ahaadeeth which speak of a similar joy.
It was proven that the souls of the martyrs are in the
crops of birds in Paradise, flying wherever they wish.
Narrated by Muslim, 2410.
It was proven that Ja'far ibn Abi Taalib (may Allaah
be pleased with him) flies in Paradise with two wings, as
an honour from Allaah and to replace his arms which
were cut off in the battle of Mu'tah.
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "I saw Ja'far flying in Paradise with the angels."
Narrated by al-Tirmidhi, 3763; classed as saheeh by
al-Albaani in Saheeh al-Jaami', 3465.
It was narrated from Ibn `Umar (may Allaah be
pleased with him) that he used to say salaam to Ibn Ja'far and
say, "Peace be upon you, O son of the one with two
wings." Narrated by al-Bukhaari, 3506.
It seems that for a person to fly by himself is more
exciting for most people than flying by means of something
else. There are many verses and ahaadeeth which say
that people in Paradise will have whatever their hearts
desire and more.
As it says in the verse (interpretation of the meaning):
"Trays of gold and cups will be passed round them;
(there will be) therein all that innerselves could desire, and
all that eyes could delight in and you will abide
therein forever"
[al-Zukhruf 43:71]
Al-Sa'di said in his commentary on this verse:
"… all that inner-selves could
desire…" _ this phrase is comprehensive and includes every kind of blessing,
joy, delight and pleasure, in the most perfect and best sense.
And Allaah says (interpretation of the meaning):
"`Adn (Eden) Paradise (Gardens of Eternity) which
they will enter, under which rivers flow, they will have
therein all that they wish. Thus Allaah rewards the
Muttaqoon (the pious)" [al-Nahl
16:31]
The Prophet (peace and blessings of Allaah be upon
him) said: "Allaah says: `I have prepared for My
righteous slaves that which no eye has seen, no ear has heard and
it has never crossed the mind of man.' Recite if you
wish: `No person knows what is kept hidden for them of joy
as a reward for what they used to do' [al-Sajdah 32:17
_ interpretation of the meaning]."
Narrated by al-Bukhaari, 3072; Muslim, 2824
A person should be certain of the absolute perfection
of Paradise and of its people's happiness.
With regard to being certain that there will be
airplanes and airports and other things for which no proof is
narrated in the texts, this is the matter of knowledge of the
Unseen, which needs evidence.
We say as the Messenger (peace and blessings of
Allaah be upon him) said: "If Allaah admits you to Paradise
you will have therein whatever your heart desires and
whatever will delight you."
We ask Allaah to help us and you to do that which
will lead us to everlasting delight in Paradise.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question:
How old will you be in heaven(both men and
women) for eternity?.
Answer:
Praise be to Allaah.
The people of Paradise will enter Paradise in the
most perfect and beautiful form, in the form of their
father Adam (peace be upon him), whom Allaah created
with His own hand and perfected his form and made his
shape beautiful. Everyone who enters Paradise will be in
the form of Adam. It was narrated that Abu Hurayrah
(may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Allaah created Adam in his form, sixty cubits tall…
and everyone who enters Paradise will be in the form of
Adam, sixty cubits tall…"
Narrated by al-Bukhaari, 5873; Muslim, 7092
With regard to their ages, they will all enter Paradise
at the age of strength and youth, thirty-three years old.
It was narrated from Mu'aadh ibn Jabal that the
Prophet (peace and blessings of Allaah be upon him) said:
"The people of Paradise will enter Paradise hairless,
beardless with their eyes anointed with kohl, aged thirty or
thirty-three years."
Narrated by al-Tirmidhi, 2545. Classed as saheeh by
al-Albaani in Saheeh al-Jaami', 7928
It was also narrated by Ahmad (8505) from Abu
Hurayrah (may Allaah be pleased with him), with the words
"thirty three years old", with no doubt.
Ahmad Shaakir said: its isnaad is hasan.
O Allaah, we ask You for Paradise and the words
and deeds that will bring us closer to it. Islam
Q&A (www.islam-qa.com)
Question:
Could u please tell us relating the `Day of judgement'
it's tortures,the questions that wud be asked.
Answer:
Praise be to Allaah.
It is proven in the Qur'aan and Sunnah that when a
person dies, he will be called to account for every major
and minor action he did in this world, whether it was good
or bad. He will be rewarded for his good deeds and
punished for his bad deeds. The first stage of that reckoning is
in the grave. In the grave the first thing a person will
be asked will be: Who was your Lord? What is your
religion? Who is this man who was sent amongst you? _ as
was narrated in the hadeeth of al-Baraa' ibn `Aazib
(may Allaah be pleased with him), which was narrated by
Abu Dawood in his Sunan (4753) and classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 2979.
Then on the Day of Resurrection he will be brought
to account for every major and minor action, even
though he has already been brought to account for that in
the grave. The first thing for which he will be brought
to account for then will be his prayer.
It was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allaah be upon him) said: "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."
(Narrated by Abu Dawood, 864; classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 770).
On the Day of Resurrection, people will be asked
about other matters, including the following:
It was narrated from Ibn Mas'ood (may Allaah be
pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: "The son of Adam will not
be dismissed from before his Lord 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 how he disposed of
it, and how he acted upon what he acquired of knowledge."
(Narrated by al-Tirmidhi, 2422; classed as hasan by
al-Albaani in Saheeh al-Tirmidhi, 1969)
And the nations will be asked on the Day of Resurrection:
"What answer gave you to the Messengers?"
[al-Qasas 28:65 _ interpretation of the
meaning]
These are some of the things about which people will
be asked on the Day of Resurrection. So the wise
person who is keen to save himself should prepare answers
to these questions. We ask Allaah to guide us to the
straight path.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
Question:
After death, until Yaum Al-Qiyama, are the human
beings reborn in any other form?.
Answer:
Praise be to Allaah.
When the son of Adam dies, his body disintegrates
and vanishes apart from the tailbone, which is a bone at
the base of the spine. When the Resurrection begins,
Allaah will cause the bodies to grow by means of rain from
the earth which will make these bones grow until
each person's body is restored to the way it was before he died.
It was narrated that Abu Hurayrah (may Allaah be
pleased with him) said: "The Messenger of Allaah (peace
and blessings of Allaah be upon him) said, `What is
between the two Trumpet-blasts will be forty.' Somebody
asked, `Forty days?' But I could not answer. Then he asked,
`Forty months?' But I could not answer. Then he asked,
`Forty years?' But I could not answer." Abu Hurayrah
added, "Then (after this period) Allah will send water from
the sky and then the dead bodies will grow like
vegetation grows. There is nothing of the human body that does
not decay except one bone; that is the little bone at the end
of the coccyx from which the human body will be
recreated on the Day of Resurrection." (Narrated by
al-Bukhaari, 4651; Muslim, 2955).
Al-Nawawi said:
"The Prophet (peace and blessings of Allaah be upon
him) said, `What is between the two Trumpet-blasts will
be forty.' Somebody asked, `Forty days?' But I could
not answer…" 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. Sharh Muslim, 18/92
When a person comes forth from his grave and is
gathered and brought to account, his body will remain the same
as it was before he died. Then when the people of
Paradise enter Paradise and the people of Hell enter Hell,
Allaah will change their forms.
Description of the people of Hell:
It was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allaah be upon him) said: "The
distance between the shoulders of the kaafir [in Hell] will be
that of three days' swift travelling." (Narrated by
al-Bukhaari, 6186; Muslim, 2852).
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "The molar of the kaafir _ or the eyetooth of
the kaafir _ will be like Uhud, and his skin will be as thick
as three days' travelling." (Narrated by Muslim, 2851).
Description of the people of Paradise:
It was narrated that Abu Hurayrah (may Allaah be
pleased with him) said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) 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 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."
(Narrated by al-Bukhaari, 3149; Muslim, 2834)
It was narrated from Mu'aadh ibn Jabal that the
Prophet (peace and blessings of Allaah be upon him) said:
"The people of Paradise will enter Paradise hairless
and beardless, with kohl-rimmed eyes, all thirty or
thirty-three years old." (Narrated by al-Tirmidhi, 2545).
This hadeeth was classed as saheeh by Shaykh
al-Albaani in Saheeh al-Jaami', 8072.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question:
How will the books of people's deeds be distributed
to the people on the Day of Resurrection? How will
their deeds be weighed?.
Answer:
Praise be to Allaah.
The distribution of the books of deeds:
When people have been brought to account for their
deeds, each person will be given the book that contains the
record of all his deeds. The believer will be given his book in
his right hand, as a sign of honour. He will be the one who
is saved and happy on the Day of Resurrection. Allaah
says (interpretation of the meaning):
"Then as for him who will be given his Record in
his right hand,
He surely, will receive an easy reckoning,
And will return to his family in joy!"
[al-Inshiqaaq 84:7-9]
"Then as for him who will be given his Record in
his right hand will say: `Here! 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!"
[al-Haaqqah 69:19-24]
But the kaafirs, hypocrites and followers of
misguidance will be given their books in their left hands, from
behind their backs. Allaah says (interpretation of the meaning):
"But whosoever is given his Record behind his back,
He will invoke (for his) destruction,
And he shall enter a blazing Fire"
[al-Inshiqaaq 84:10-12]
"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!
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!'" [al-Haaqqah
69:25-32]
When the people have been given their books, it will
be said to them:
"This Our Record speaks about you with truth.
Verily, We were recording what you used to do (i.e. Our
angels used to record your deeds)"
[al-Jaathiyah 45:29]
"Read your book. You yourself are sufficient as a
reckoner against you this Day" [al-Isra'
17:14]
With regard to the Balance:
The Balance will be set up to weigh people's deeds.
Al-Qurtubi said: "When the Reckoning is completed,
then people's deeds will be weighed, 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."
The texts indicate that the Balance is a real Balance,
with two pans, in which people's deeds will be weighed. It is
a huge Balance, the size of which is known only to
Allaah. 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 that the word
appears in plural form in some verses, for example
(interpretation of the meaning):
"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"
[al-Anbiya' 21:47]
Those who say that it will be one Balance quote
as evidence the words of the Prophet (peace and
blessings of Allaah be upon him): "The Balance will be set up
on the Day of Resurrection, and if the heavens and the
earth were to be weighed in it, it would be sufficient to
carry them. And the angels will say, `O Lord, who is this
for?' Allaah will say, `For whomsoever I will from among
My slaves.'" (al-Silsilat al-Saheehah, 941). They interpret
the verse in which the plural form is mentioned as
referring to the large number of things to be weighed,
namely words, deeds, records and people.
One of the things that indicate that words will also
be weighed is the hadeeth narrated by Abu
Hurayrah, according to which the Prophet (peace and blessings
of Allaah be upon him) said: "Two words which are
light on the tongue but will weigh heavily in the Balance
and are beloved to the Most Merciful: Subhaan Allaah
il-`Azeem, Subhaan Allaahi wa bi Hamdihi (Glory be
to Allaah the Almighty, Glory and praise be to Allaah)."
(Narrated by al-Bukhaari, 6406).
The fact that deeds will be weighed is indicated by
the saheeh hadeeth narrated from Abu'l-Darda' who said:
"I heard the Prophet (peace and blessings of Allaah be
upon him) say, `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-Tirmidhi, 1629)
Another thing that indicates that the books of deeds
will be weighed is the hadeeth of al-Bitaaqah from
`Abd-Allaah ibn `Amr ibn al-`Aas who said, the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Allaah 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.' Allaah 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 `Ashhadu an
laa ilaaha ill-Allaah wa ashhadu anna Muhammadan `abduhu wa
rasooluhu (I bear witness that there is no god but Allah, and I bear witness that Muhammad is
His slave and His Messenger).' Allaah 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 Allaah."
(Saheeh Sunan al-Tirmidhi, 2127)
One of the things that indicate that people will be
weighed is the hadeeth narrated from Abu Hurayrah (may
Allaah be pleased with him), according to which the
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "A huge fat man will be brought on the Day
of Resurrection, and he will not weigh more before
Allaah than the wing of a gnat. Recite: `and on the Day
of Resurrection, We shall assign no weight for them'
[al-Kahf 18:105 _ interpretation of the
meaning]." (Narrated by al-Bukhaari, 4729). It is also indicated by the fact
that Ibn Mas'ood 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 Allaah (peace and blessings of Allaah be upon
him) said, "What are you laughing at?" They said, "O
Prophet of Allaah, 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." Its isnaad
was classed as hasan by al-Albaani in Sharh
al-Tahhaawiyyah, no. 571, p. 418
We ask Allaah to make us weigh heavily in the Balance.
And Allaah knows best.
Islam Q&A
(www.islam-qa.com)
Question:
What can you tell us about how people will look
following the Resurrection? Will people will be wearing clothes
or not? Will the animals be resurrected after death or not?.
Answer:
Praise be to Allaah.
Allaah calls the Day of Resurrection the Day of
Gathering because Allaah will gather His slaves, mankind and
the jinn. Allaah says:
"Indeed in that (there) is a sure lesson for those who
fear the torment of the Hereafter. That is a Day
whereon mankind will be gathered together, and that is a Day
when all (the dwellers of the heavens and the earth) will
be present"
[Hood 11:103]
"Say (O Muhammad): (Yes) verily, those of old, and
those of later times.
All will surely be gathered together for appointed
Meeting of a known Day"
[al-Waaqiyah 56:49-50]
"There is none in the heavens and the earth but
comes unto the Most Gracious (Allaah) as a slave.
Verily, He knows each one of them, and has counted
them a full counting.
And everyone of them will come to Him alone on the
Day of Resurrection (without any helper, or protector
or defender)"
[Maryam 19:93-95]
"And (remember) the Day We shall cause the
mountains to pass away (like clouds of dust), and you will see
the earth as a levelled plain, and we shall gather them
all together so as to leave not one of them behind"
[al-Kahf 18:47]
Also included in this gathering are the animals.
Shaykh al-Islam (Ibn Taymiyah) said:
"As for the animals, they will all be gathered by
Allaah, as is indicated by the Qur'aan and Sunnah. Allaah
says (interpretation of the meaning):
`There is not a moving (living) creature on earth, nor
a bird that flies with its two wings, but are
communities like you. We have neglected nothing in the Book,
then unto their Lord they (all) shall be gathered'
[al-An'aam 6:38]
`And when the wild beasts are gathered together'
[al-Takweer 81:5]
`And among His Ayaat (proofs, evidences, lessons,
signs, etc.) is the creation of the heavens and the earth,
and whatever moving (living) creatures He has dispersed
in them both. And He is AllPotent over their assembling
(i.e. resurrecting them on the Day of Resurrection after
their death, and dispersion of their bodies) whenever He wills'
[al-Shoora 42:29]
The word idha (translated here as when or
whenever) refers to something that will inevitably come to pass.
And there are many well known ahaadeeth on this topic.
On the Day of Resurrection Allaah will gather the
animals, and the scores among them will be settled. Then it
will be said to them, "Be dust!" and they will become dust.
At that point the kaafir will say, "Would that I were
dust!" (al-Naba' 72:40 _ interpretation of the meaning).
Whoever says that they will not be brought back to life is making
a serious mistake, indeed he is misguided or is a
kaafir. And Allaah knows best.
Majmoo' al-Fataawa, 4/248
Ahmad (20534) narrated from Abu Dharr that the Messenger of Allaah (peace and blessings of Allaah
be upon him) was sitting, and two sheep locked horns,
and one of them butted the other and defeated it.
The Messenger of Allaah (peace and blessings of Allaah
be upon him) smiled, and it was said to him, "Why are
you smiling, O Messenger of Allaah?" He said, "Because
of the sheep. By the One in Whose hand is my soul, it
will settle its score with the other on the Day of Resurrection."
Ahmad Shaakir said, its isnaad is hasan and unbroken.
Muslim (2582) narrated from Abu Hurayrah that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "All rights will be restored on the Day
of Resurrection, until even the hornless sheep will settle
its score with the one that has horns."
Al-Nawawi said:
This clearly indicates that the animals will be
gathered on the Day of Resurrection, and that they will be
brought back to life like human beings who are accountable,
and like children and the insane and those who were
not reached by the call of Islam. This is what is indicated
by the Qur'aan and Sunnah. Allaah says (interpretation
of the meaning):
"And when the wild beasts are gathered together"
[al-Takweer 81:5]
If something is stated in a shar'i text, and there is
no rational or shar'i reason not to interpret it according
to what it appears to mean, then it must be taken at
face value. The scholars said that it is not a condition of
the gathering or the resurrection that there should be
reward or punishment. With regard to the hornless sheep
settling their scores with those that have horns, this is not
the retaliation that comes with accountability, because
they are not accountable. Rather it is simply settling the
scores. And Allaah knows best.
People will be gathered on the Day of
Resurrection barefoot, naked and uncircumcised. It was narrated
from Ibn `Abbaas (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him)
said: "You will be gathered barefoot, naked
and uncircumcised." Then he recited,
"As We began the first creation, We shall repeat it. (It is) a promise binding
upon Us. Truly, We shall do it" [al-Anbiya' 21:104
_ interpretation of the meaning]. Then he said: "The
first one to be clothed on the Day of Resurrection will
be Ibraaheem. Some people from among my followers
will be taken away towards the left and I will say,
`My followers, my followers!' He will say, `They kept
turning back on their heels after you left them.' And I will
say what the righteous slave said:
`And I was a witness over them while I dwelt
amongst them, but when You took me up, You were the
Watcher over them; and You are a Witness to all things. (This is
a great admonition and warning to the Christians of
the whole world).
If You punish them, they are Your slaves, and if You
forgive them, verily, You, only You, are the AllMighty, the AllWise'
[al-Maa'idah 5:117]."
(Narrated by al-Bukhaari, 3349)
It was narrated that `Aa'ishah (may Allaah be
pleased with her) said: "The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: `You will
be gathered barefoot, naked and uncircumcised.' I said,
`O Messenger of Allaah, men and women will be looking
at one another?!' He said, `The situation will be so
terrible that that will not concern them.'" (Narrated by
al-Bukhaari, 6527)
And it was narrated in the hadeeth that people will
be resurrected in the clothes in which they died. It
was narrated that when Abu Sa'eed al-Khudri was dying,
he called for new clothes and put them on, then he said,
"I heard the Messenger of Allaah (peace and blessings
of Allaah be upon him) say, `The deceased will be
resurrected in the clothes in which he died.'" (Narrated by
Abu Dawood, 3114; classed as saheeh by al-Albaani in
al-Silsilah al-Saheehah, 1671).
This hadeeth may seem to contradict the hadeeth
quoted above, which says that they will be resurrected
naked. The scholars reconciled between the two reports by
noting the following points:
1- That they will be raised in those garments but they
will wear out after the resurrection, and when they reach
the place of standing they will be naked.
2- They will be raised naked then when the Prophets
and Siddeeqs etc have been clothed, everyone else will
be clothed in the same kind of clothes as those in which
they died.
3- Some of the scholars interpreted this hadeeth
as referring to the martyrs (shuhada'), because they are
the ones whom the Prophet (peace and blessings of
Allaah be upon him) commanded should be buried in the
clothes in which they died, so they will be resurrected in
their clothes in order to distinguish them from others.
4- What is meant by clothes is righteous deeds, as in
the verses (interpretation of the meanings)
"and the raiment of righteousness, that is better"
[al-A'raaf 7:26]
"And purify your garments"
[al-Muddaththir 74:4]
What is meant by a person being resurrected
according to what he was doing when he died is that if his
final action was good, then it will be good (for him) and if
it was bad then it will be bad (for him). This is indicated
by the hadeeth of Jaabir who said: "I heard the Prophet
(peace and blessings of Allaah be upon him) say, `Every
person will be resurrected in the manner that he died.'"
(Narrated by Muslim, 2878)
And Ibn `Umar (may Allaah be pleased with him):
"The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: `When Allaah sends down
punishment upon a people, the punishment also befalls those who
were among them, then they will be resurrected according
to their deeds.'" (Narrated by al-Bukhaari, 7108).
This is also indicated by the hadeeth of Ibn `Abbaas
(may Allaah be pleased with him) who said: "Whilst a
man was at `Arafah, he fell from his mount and broke his
neck (or it broke his neck). The Prophet (peace and
blessings of Allaah be upon him) said, `Wash him with water
and lotus leaves, and shroud him in two garments, but do
not apply perfume or cover his head, for he will be raised
on the Day of Resurrection reciting the Talbiyah.'"
(Narrated by al-Bukhaari, 1265).
And it was narrated from Abu Hurayrah that the
Prophet (peace and blessings of Allaah be upon him) said:
"Every wound that the Muslim receives for the sake of
Allaah will appear on the Day of Resurrection as it was at
the time when it was inflicted; blood will be flowing
from the wound and its color will be that of blood but its
smell will be the fragrance of musk." (Narrated by
al-Bukhaari, 237).
Hence it is mustahabb to encourage one who is dying
to say Laa ilaaha ill-Allaah, so that these good words
will be his last words in this world and he will be raised
saying them on the Day of Resurrection.
See Fath al-Baari, 11/383
The people will be gathered on that Day on another
earth, one that is different from this earth, with specific
features that are explained in the Sunnah. It was narrated that
Sahl ibn Sa'd said: "I heard the Prophet (peace and
blessings of Allaah be upon him) say, `The people will be
gathered on the Day of Resurrection on reddish white land like
a pure loaf of bread (made from pure fine flour)." Sahl
or someone else said, "It will have no landmarks for
anyone (to make use of)." (Narrated by al-Bukhaari, 6521)
`Afra' (translated here as reddish) means white that has
a hint of redness; or it was said that it is intensely white;
or it was said that it means pure white. A pure loaf of
bread means a loaf that is made from pure flour that
is unadulterated.
Islam Q&A (www.islam-qa.com)
Question:
Can you please tell me what are the trials of the
grave that we ask allah (saw) to save us from.
Answer:
Praise be to Allaah.
Firstly:
When the son of Adam dies and his soul departs and he
is placed in his grave, then he is in the first stage of
the Hereafter, because the grave is the first of the stages
of the Hereafter.
It was narrated that Haani' the freed slave of
`Uthmaan ibn `Affaan said: when `Uthman ibn `Affaan stood by
a grave he would weep until his beard became wet. It
was said to him, "You remember Paradise and Hell and
you do not weep, but you weep because of this?" He
said, "The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: `The grave is the first of the stages
of the Hereafter; whoever is saved from it, whatever
comes afterwards will be easier for him, but if he is not
saved from it, what comes afterwards will be worse for
him.'" And the Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "I have never seen any
scene but the grave is more frightening than it." (Narrated
by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed as
hasan by al-Albaani in Saheeh al-Jaami', 1684).
Secondly:
The two angels who are charged with questioning
come to him and ask him what he used to believe in in
this world, who was his Lord, what was his religion and
who was his Prophet. If he gives a good answer, that is
good, but if he does not answer them they inflict a severe
and painful beating on him.
If he was one of the righteous, angels with white
faces come to him, but if he was one of the evildoers,
angels with dark faces come to him. This is the fitnah
or tribulation that he suffers.
It was narrated from `Aa'ishah that the Prophet
(peace and blessings of Allaah be upon him) used to
say, `Allaahumma inni a'oodhu bika min al-kasali
wa'l-haram wa'l-maghram wa'l-ma'tham. Allaahumma inni
a'oodhu bika min `adhaab al-naar wa fitnat il-naar, wa fitnat
il-qabri, wa `adhaab il-qabri, wa sharri fitnat il-ghina
wa sharri fitnat il-faqair wa min sharri fitnat il-maseeh
il-Dajjaal. Allaahumma ighsil khataayaaya bi ma'
al-thalji wa'l-baradi wa naqqi qalbi min al-khataaya
kama yunaqqa al-thawb al-abyad min al-danas, wa
baa'id bayni wa bayna khataayaaya kama baa'adta bayna
al-mashriqi wa'l-maghrib (O Allah! I seek refuge with
You from laziness and old age, and from debts and sins;
from the torment of the Fire and from the tribulation of
the Fire, and from the tribulation of the grave and the
torment of the grave, and from the evil of the tribulation of
wealth, and from the evil of the tribulation of poverty, and
from the evil of the tribulation of the Dajjaal (Antichrist).
O Allah! Wash away my sins with the water of snow
and hail, and cleanse my heart from sin as a white garment
is cleansed from filth, and put a great distance between
me and my sins, as great as the distance You have
made between the East and the West)."
(Narrated by al-Bukhaari, 6014).
Ibn Hajar said:
The phrase "from the tribulation of the grave" means
the questioning of the two angels.
Fath al-Baari, 11/177.
And al-Mubaarakfoori said:
"The tribulation of the grave" means confusion
when answering the two angels.
Tuhfat al-Ahwadhi, 9/328
Thirdly:
With regard to the questions that the angels will ask
in the grave, this is explained clearly in the
following hadeeth:
It was narrated that al-Bara' (may Allaah be pleased
with him) said: We went out with the Messenger of
Allaah (peace and blessings of Allaah be upon him) for the
funeral of a man from among the Ansaar. We came to the
grave and when (the deceased) was placed in the lahd,
the Messenger of Allaah (peace and blessings of Allaah
be upon him) sat down and we sat around him, as if
there were birds on our heads (i.e., quiet and still). In his
hand he had a stick with which he was scratching the
ground. Then he raised his head and said, "Seek refuge with
Allaah from the torment of the grave", two or three times.
Then he said, "When the believing slave is about to depart
this world and enter the Hereafter, there come down to
him from heaven angels with white faces like the sun,
and they sit around him as far as the eye can see. They
bring with them shrouds from Paradise and perfumes
from Paradise. Then the Angel of Death comes and sits by
his head, and he says, `O good soul, come forth to
forgiveness from Allaah and His pleasure.' Then it comes out
easily like a drop of water from the the mouth of a
waterskin. When he seizes it, they do not leave it in his hand for
an instant before they take it and put it in that shroud
with that perfume, and there comes from it a fragrance like
the finest musk on the face of the earth. Then they
ascend and they do not pass by any group of angels but they
say, `Who is this good soul?' and they say, `It is So and so
the son of So and so, calling him by the best names by
which he was known in this world, until they reach the
lowest heaven. They ask for it to be opened to them and it
is opened, and (the soul) is welcomed and accompanied
to the next heaven by those who are closest to Allaah,
until they reach the seventh heaven. Then Allaah says:
`Record the book of My slave in `Illiyoon in the seventh
heaven, and return him to the earth, for from it I created them,
to it I will return them and from it I will bring them
forth once again.' So his soul is returned to his body and
there come to him two angels who make him sit up and
they say to him, `Who is your Lord?' He says, `Allaah.'
They say, `What is your religion?' He says, `My religion
is Islam.' They say, `Who is this man who was sent
among you?' He says, `He is the Messenger of Allaah (peace
and blessings of Allaah be upon him).' They say, `What
did you do?' He says, `I read the Book of Allaah and I
believed in it.' Then a voice calls out from heaven, `My slave
has spoken the truth, so prepare for him a bed from
Paradise and clothe him from Paradise, and open for him a gate
to Paradise.' Then there comes to him some of its
fragrance, and his grave is made wide, as far as he can see.
Then there comes to him a man with a handsome face
and handsome clothes, and a good fragrance, who
says, `Receive the glad tidings that will bring you joy this
day.' He says, `Who are you? Your face is a face which
brings glad tidings.' He says, `I am your righteous deeds.'
He says, `O Lord, hasten the Hour so that I may return to
my family and my wealth.' But when the disbelieving
slave is about to depart this world and enter the Hereafter,
there come down to him from heaven angels with black
faces, bringing sackcloth, and they sit around him as far as
the eye can see. Then the Angel of Death comes and sits
by his head, and he says, `O evil soul, come forth to the
wrath of Allaah and His anger.' Then his soul disperses
inside his body, then comes out cutting the veins and
nerves, like a skewer passing through wet wool. When he
seizes it, they do not leave it in his hand for an instant
before they take it and put it in that sackcloth, and there
comes from it a stench like the foulest stench of a dead body
on the face of the earth. Then they ascend and they do
not pass by any group of angels but they say, `Who is
this evil soul?' and they say, `It is So and so the son of So
and so, calling him by the worst names by which he
was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is not
opened." Then the Messenger of Allaah (peace and blessings
of Allaah be upon him) recited (interpretation of
the meaning):
"for them the gates of heaven will not be opened,
and they will not enter Paradise until the camel goes
through the eye of the needle"
[al-A'raaf 7:40]
He said: "Then Allaah says, `Record the book of My
slave in Sijjeen in the lowest earth, and return him to the
earth, for from it I created them, to it I will return them
and from it I will bring them forth once again.' So his soul
is cast down." Then the Messenger of Allaah (peace
and blessings of Allaah be upon him) recited the
verse (interpretation of the meaning):
"and whoever assigns partners to Allaah, it is as if
he had fallen from the sky, and the birds had snatched
him, or the wind had thrown him to a far off
place"
[al-Hajj 22:31]
He said: "Then his soul is returned to his body, and
there come to him two angels who make him sit up and
they say to him, `Who is your Lord?' He says, `Oh, oh, I
don't know.' They say, `What is your religion?' He says,
`Oh, oh, I don't know.' Then a voice calls out from
heaven, `Prepare for him a bed from Hell and clothe him
from Hell, and open for him a gate to Hell.' Then there
comes to him some of its heat and hot winds, and his grave
is constricted and compresses him until his ribs
interlock. Then there comes to him a man with an ugly face
and ugly clothes, and a foul stench, who says, `Receive
the bad news, this is the day that you were promised.'
He says, `Who are you? Your face is a face which
forebodes evil.' He says, `I am your evil deeds.' He says, `O
Lord, do not let the Hour come, do not let the Hour come.'"
Narrated by Abu Dawood, 4753; Ahmad, 18063 _
this version was narrated by him. Classed as saheeh by
al-Albaani in Saheeh al-Jaami', 1676.
The correct view is that the two angels will only
question the deceased in his grave about matters of
Tawheed (monotheism) and `aqeedah (belief). This is quite clear.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
Question:
I have a member of my family who believes in reincarnation which is a view i strongly oppose ,what
(if there is ) is the muslim explanation behind this, as i
wish to correct them (they have fallen from the faith and
this may help)?
Answer:
Praise be to Allaah.
What is meant by reincarnation or the transmigration
of souls is that when the body dies, the soul moves to
another body, where it will be happy or miserable as the result
of its previous actions, and thus it moves from one body
to another. This is one of the falsest of false beliefs, and
one of the worst forms of kufr or disbelief in Allaah, His
Books and His Messengers. For belief in the Hereafter,
the Reckoning, Paradise and Hell are among the things
that are well-known in the teachings of the Messengers
and in the words of the Books which were revealed to
them. Belief in reincarnation is tantamount to disbelief in all
of that.
The Islamic understanding of the Resurrection is
stated clearly in the Book of Allaah and the Sunnah of
His Messenger (peace and blessings of Allaah be upon
him). For example, Allaah says (interpretation of the meaning]:
"Everyone shall taste death. Then unto Us you shall
be returned"
[al-`Ankaboot 29:57]
"To Him is the return of all of you. The Promise of
Allaah is true. It is He Who begins the creation and then
will repeat it, that He may reward with justice those
who believed and did deeds of righteousness. But those
who disbelieved will have a drink of boiling fluids and
painful torment because they used to
disbelieve"
[Yoonus 10:4]
"The Day We shall gather the Muttaqoon (the pious)
unto the Most Gracious (Allaah), like a delegation
(presented before a king for honour).
And We shall drive the Mujrimoon (polytheists,
sinners, criminals, disbelievers in the Oneness of Allaah) to
Hell, in a thirsty state (like a thirsty herd driven down to
water)" [Maryam 19:85-86]
"Verily, He knows each one of them, and has
counted them a full counting.
And everyone of them will come to Him alone on the
Day of Resurrection (without any helper, or protector
or defender)"
[Maryam 19:94-95]
"Allaah! Laa ilaaha illa Huwa (none has the right to
be worshipped but He). Surely, He will gather you
together on the Day of Resurrection about which there is no doubt"
[al-Nisa' 4:87]
"The disbelievers pretend that they will never
be resurrected (for the Account). Say (O Muhammad):
Yes! By my Lord, you will certainly be resurrected, then
you will be informed of (and recompensed for) what you
did; and that is easy for Allaah"
[al-Taghaabun 64:7]
And there are other clear and unambiguous verses.
There are innumerable references in the Sunnah
which mention and confirm the Resurrection, and give
details concerning it. For example, the Prophet (peace
and blessings of Allaah be upon him) said: "You will
be resurrected barefoot, naked and uncircumcised." Then
he recited (interpretation of the meaning): "As We began
the first creation, We shall repeat it. (It is) a promise
binding upon Us. Truly, We shall do it" [al-Anbiya'
21:104]. (Then he said:) "And the first one to be clothed on the Day
of Resurrection will be Ibraaheem…"
(Narrated by al-Bukhaari, 3100; Muslim, 5104).
And the Prophet (peace and blessings of Allaah be
upon him) said: "In man there is a bone which will not
be consumed by the earth, and from it he will be
regenerated on the Day of Resurrection." They asked, "What bone
is that, O Messenger of Allaah?" He said, "The tailbone."
(Narrated by Muslim, 5255).
And he said: "The sun will be brought close to
mankind on the Day of Resurrection until it will be as close
to them as a meel." Saleem ibn `Aamir [one of the
narrators of this hadeeth] said: "By Allaah, I do not know
whether by meel he meant a distance on land (a mile) or the
stick with which kohl is applied to the eyes. The Prophet
(peace and blessings of Allaah be upon him) said: "Then
the people will be submerged in sweat according to
their deeds; some with be in sweat up to their ankles, some
up to their knees, some up to their groin and some up to
their jaws." He said: and the Messenger of Allaah (peace
and blessings of Allaah be upon him) pointed to his mouth.
(Narrated by Muslim, 5108).
And he said: "I will come to the gate of Paradise on
the Day of Resurrection and ask for it to be opened.
The gatekeeper will ask, `Who are you?' I will
say: `Muhammad.' He will say, `I was commanded not to
open it for anyone before you.'" (Narrated by Muslim, 292).
And there are other similar ahaadeeth.
The idea of the transmigration of souls is a rejection
of these texts and a denial of the Resurrection.
The Islamic teachings concerning torment or blessing
in the grave and the questioning of the two angels
clearly prove that the soul of man does not move to another
body, rather it and the body experience torment or blessing,
until mankind will be gathered to their Lord.
Imaam Ibn Hazm (may Allaah have mercy on him)
said: "It is sufficient refutation of their idea to note that
there is consensus among all Muslims that they are kaafirs
and that those who believe in this idea are following
something other than Islam, and that the Prophet (peace and
blessings of Allaah be upon him) taught something other than this."
(al-Fasl fi'l-Milal wa'l-Ahwa'
wa'l-Nihal, 1/166).
The belief that the body will perish and will not be
restored to experience blessing or punishment is a means that
leads man to indulge in desires, wrongdoing and evil. This
is what the Shaytaan wants for those who follow this
corrupt belief, in addition to pushing them further in to kufr
when he makes them believe in this false idea.
What you must do is to advise this person and
remind him of the words of Allaah and the words of
His Messenger (peace and blessings of Allaah be upon
him), and call him to repent from this kufr. If he repents
and turns to Allaah, all well and good, otherwise keep
away from him and warn others against listening to him,
and tell people that you reject his beliefs, lest people
be deceived by him.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
Question:
What is meant by belief in the Last Day?
Answer:
Praise be to Allaah.
What is meant by belief in the Last Day is:
Firmly believing that everything that Allaah has told
us about in His Book and that His Messenger (peace
and blessings of Allaah be upon him) has told us about
what will happen after death, will indeed happen and come
to pass. That includes believing in the signs of the
Hour which will happen before the Last Day; in death and
things that accompany it when a person is on his deathbed;
what comes after death, namely the trial of the grave
and torment or blessing therein; the Trumpet-blast
and resurrection; the standing and terrors of the Day
of Resurrection; the details of the gathering and
reckoning; Paradise and its delights, the greatest of which will
be looking upon the Face of Allaah; Hell and its
torments, the most severe of which will be their being veiled
from seeing their Lord. And belief in the Last Day
includes acting in accordance with what is implied by these beliefs.
If this belief is firmly established in a person's heart,
it will bear great fruits, including the following:
1 _ The desire to do acts of obedience and worship,
and to strive hard in doing so, in the hope of attaining
the rewards of that Day.
2 _ Fear of committing sin or approving of it, for fear
of the punishment of that Day.
3 _ The believer will be consoled for whatever he
misses out on of worldly luxuries and delights, because of
his hope for the delights and rewards of the Hereafter.
We ask Almighty Allaah to bless us with sincere
belief and unshakeable certainty of faith… Ameen.
See A'laam al-Sunnah al-Manshoorah, 110; Sharh
al-Usool al-Thalaathah by Shaykh Ibn `Uthaymeen, 98-103.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question:
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 kaafir be, when he is not
required to observe the same duties as the believer?
Answer:
Praise be to Allaah.
This question is based on a misconception, for the
same requirements are demanded of the kaafir 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 aayah (interpretation of the
meaning):
"Except those on the Right (i.e. the pious true
believers of Islamic Monotheism).
In Gardens (Paradise) they will ask one another,
About Al Mujrimoon (polytheists, 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 Salaah (prayers),
Nor we used to feed AlMiskeen (the poor);
And we used to talk falsehood (all that which
Allaah hated) with vain talkers.
And we used to belie the Day of Recompense'"
[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 the matter of common sense, for
if Allaah 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 kaafir will be punished for everything that
Allaah has blessed him with in this world, his food, drink,
etc. Allaah says (interpretation of the meaning):
"Those who believe and do righteous good deeds,
there is no sin on them for what they ate (in the past), if
they fear Allaah (by keeping away from His forbidden
things), and believe and do righteous good deeds, and again
fear Allaah and believe, and once again fear Allaah and
do good deeds with Ihsaan (perfection). And Allaah
loves the gooddoers"
[al-Maa'idah 5:93]
The apparent meaning of the aayah is that the
believers are relieved of any blame for what they eat, and it may
be understood that the kaafirs are to blame for what
they eat. Similarly Allaah says (interpretation of the meaning):
"Say (O Muhammad): `Who has forbidden the
adornment with clothes given by Allaah, 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, (and) exclusively for
them (believers) on the Day of Resurrection (the
disbelievers will not share them)'"[al-A'raaf
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 Allaah has created these things and the kaafirs
are benefitting from them, and this is something that
cannot be denied. This indicates that the kaafir 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 the matter of common sense, for how can it make
sense that this kaafir who disobeys Allaah and does not
believe in Him should have the right to enjoy that which
Allaah has created and blessed His slaves with? If this is clear
to you, (then you will see that) the kaafir will be brought
to account on the Day of Resurrection for his deeds, but
the way in which the kaafir 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 kaafir _ we seek refuge with Allaah _
his reckoning will mean that he will confess to his sins
and be humiliated before all the people,
"and the witnesses will say, "These are the ones
who lied against their Lord!" No doubt! the Curse of
Allaah is on the Zaalimoon (polytheists,
wrongdoers, oppressors)"
From the fatwas of Shaykh Muhammad ibn Saalih
al-`Uthaymeen, in Kitaab Fataawa Islaamiyyah,
1/82. (www.islam-qa.com)
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