[Zahid-bhatti]

The Path to Resurgence and Glory

---

Modern history is a chronicle of a struggle by every qaum (nation) for glory and eminence. What are the values and qualities that take nations to greatness? From the study of the Glorious Qur'an, I have drawn the conclusion that there are four values on which the evolution and progress of a nation depends. These are:

1. Iman (Faith)

2. Taqwa (Fear of Allah)

3. Sabr (Perseverance)

4. Astaghfaar (Seeking Forgiveness)

When we talk about Iman (faith) and Taqwa (God fearing) we think about benefits in the hereafter. However the Glorious Quran links these values with the benefits in this lifetime also in the form of Allah's blessings and bounties.

The Glorious Qur'an says:

"If the villagers adapted the way of Iman and Taqwa, then I would shower them with blessings and bounties from the sky and the ground."

Similarly the Qur'an says:

"If you have Sabr (perseverance) and Taqwa (God fearfulness) then any trick, attempt and attack of your enemy will not harm you."

1. Iman (Faith)

Iman is not the mere utterance of words. The Qur'an mentions some groups who expressed their belief in words but faith had not entered in their hearts. True Iman is a conviction that reigns supreme upon the heart and mind, and shapes the course of one's actions. The meaning of Iman is trust, faith and belief, but the first part of Iman is love. In fact, the lack of love of one's belief is the basic cause for most of the flaws in national character. When the love of wealth, of family, of tribe, predominates one's love for Allah and the hereafter, the qaum (nation) begins to decline.

However, when a qaum loves its beliefs over all other loves, its beliefs become the guiding principle of all their individual and collective actions. That is why they Qur'an describes those who believe as those who are the strongest in their love of Allah.

Iman also eliminates any traces of gloom and hopelessness because faith and despair cannot coexist at the same place. Losing faith in the mercy of Allah is a sign of weak Iman.

2. Taqwa (Fear of Allah)

The meaning of Taqwa is to save oneself. However there are many hidden meanings in this. We save and protect ourselves from harm. This means that it is necessary for Taqwa to be able to distinguish between right and wrong, between the beneficial and the harmful. Taqwa is the name of the ability by which we can refrain us from that which is wrong, accept only that which is right and therefore beneficial. Thus taqwa lies in a person's heart.

3. Sabr (Perseverance)

The third attribute is Sabr (perseverance). This is a necessary part of all the attributes. Sabr does not mean helplessness, and it does not mean being powerless and insignificant before others. Actually, it means having the power which allows a person to face all challenges and obstacles steadfastly, and to strive for the cause and belief in which he has Iman, which is the purpose, which is desired of him. One of the literal meanings of Sabr is to "tie oneself up". Thus, it means to be firm in the face of trials and tribulations.

It is through sabr that nations achieve cohesion amongst themselves, and protects them from division and internal conflict.

4. Astaghfar (Seeking Forgiveness)

The fourth attribute needed for achieving greatness for a Muslim nation is the act of Astaghfar, seeking forgiveness from Allah. And this is the main part of the call from all the messengers of Allah (subhanahu wa Ta'ala). Allah (subhanahu wa Ta'ala) mentions in the Qur'an:

"Allah calls you and invites you to his heavens and forgiveness."

"Compete to obtain the forgiveness from your Lord and Jannah (heaven)".

If you ponder over the nature of Astaghfar, you will realize that it involves accepting the fact that a mistake has been made, and trying to undo the wrong. It also means working against the bad consequences of a wrong action. The lives of individuals and nations move towards greatness, only if they have the courage to go through a process of self correction.

Thus, the four values outlined above play a crucial role in the destiny of individuals and nations. A nation needs to have the right belief and a devoted love for this belief. There can be no cause and no belief greater than submitting our will to the Will of Allah (subhanahu wa Ta'ala).

The qaum (nation) needs to develop the ability and strength to follow its beliefs collectively. Lip service, even to the greatest beliefs, does no good to anybody.

Moreover, the people must collectively endure the hardships and tribulations that will arise as a result of following the Truth. Lastly, the process of self-correction must always be active if a nation is to learn from its mistakes.

Al-Qur'an is absolutely right in ascribing the rise of nations based on these principles.

We have Iman, to a certain extent we have Taqwa, we practice Sabr and we constantly seek the forgiveness of Allah. The question then arises, "Why are we still dominated by non-believers?"

The simple answer to this question is that the duality in belief has no weight in nature. One who passionately believes in a wrong cause will be more powerful than someone who mixes his belief with duality and disbelief (Nifaq). Nifaq makes a person as well as the entire qaum weak. Nifaq incurs the displeasure of Allah.

The nations that dominate the world scene today, have a firm belief in their ideals, however devoid of guidance they may be. Their beliefs are translated into action. America, for instance has toiled hard, and used all means to bring the country to its present condition. Europe too gained supremacy in the world, because much of its early conquests were based on the assumption that Europe had a duty to teach the rest of the world, what they perceived as a more civilized way of life.

Islamic history is also a testament to the power of conviction in one's beliefs. Early Muslims had little arms and technology. Yet, it was their passion for conveying the message of Allah to all humanity, that enabled them to overcome seemingly insurmountable problems. In a hundred years they set the basis of a great civilization which is still alive and was dominant over the world for a thousand years.

This is not to give a material explanation for the need for faith, Taqwa, Sabr and Astaghfar. All I am saying is that a lack of these qualities results in failure even if the cause is just. Muslims have an additional law of having entered into a contract with Allah (subhanahu wa Ta'ala). It is the fulfilling the terms of this contract that can bring us to our goal in this life and in the hereafter. If we think we can achieve our goal by aping the European nations and chasing material gains, we are wrong.

We must believe in our Islamic values and strive utmost to put them into practice, at the individual and the collective level. We must turn back to Allah and his Message. Only then can the Muslim Ummah rise up to be among the great nations of the world.

[Fatalhusain]

It's "Istighfaar", not "Astaghfaar"!!!

[Zahid-bhatti]

QUOTEOriginally posted by: Fatal Husain It's "Istighfaar", not "Astaghfaar"!!!

*************************************************************
Aslam Alieykum:I am very greatful for your effort to correct me?could you kindly read Quranic Aayaat in red,now tell me where i went wrong?tel me,would you say!اسْتَغْفِرُاللّهَ Astaghfir_Ullaaha or Istighfaar Ullahاسْتَغْفِرُاللّهَ


Fifth Kalimah - The words of Seeking Forgiveness (Astaghfar)
اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ اَذْنَبْتُه عَمَدًا اَوْ خَطَاً سِرًّا اَوْ عَلَانِيَةً وَاَتُوْبُ اِلَيْهِ مِنْ الذَّنْبِ الَّذِىْ اَعْلَمُ وَ مِنْ الذَّنْبِ الَّذِىْ لا اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الغُيُبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لا حَوْلَ وَلا قُوَّةَ اِلَّا بِاللّهِ الْعَلِىِّ العَظِيْم

Astaghfir_Ullaaha Raabbii min kulli zanmbin aznabtuhuu amadan aow khata-an sirran aow alaaniyatan wa-atuubu ilayhi mina z-zanmb-illaziia’lamu wa minaz-zanmb- illazii laa a lamu. Inna ka anta Allaam-ul-ghuyuubi wa Sattaar-ul-ayuubi wa Ghaffaar-uz-zunuub. Walaa howla walaa quwwata illaa billaah-il-aliyy-il-Azeem.

I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great.
 **************************************************************************
 

[Zahid-bhatti]

Da'wah with Friends

---

How could a Muslim convert a friend to Islam? Is there a way to help a friend convert or at least get them to listen about Islam through the internet?

First, let me point out: Muslims do not convert anybody. Allah decides who becomes or who does not become a Muslim. All what we can do is to give information and call to Islam.

The Qur’an clarifies this in Surah 28, verse 56:

"It is true you will not be able to guide every one, whom you love; but God guides those whom He will and He knows best those who receive guidance."

As for terms of giving information on Islam, first we need to build up a relationship with the person. It seems you already have that. So, he/she knows what type of person you are; whether you speak the truth, if you are a sincere friend or not etc. Only when you have established a friendship can you start to talk about a person’s problems.

One way is to see if your friend has any problems and whether you can help. You can simply find solutions in the Qur’an and sunnah (example of the prophet).

Another way is to find out: what your friend thinks is the purpose of life? The Qur’an tells us explicitly that Man has been created to worship Allah, the Creator of existence. You can read this in Surah 51, verse 56:

"I have only created jinn and mankind that they may worship Me."

Or, how does your friend think mankind originated? Is there a Creator or not? How does one know there is a God? We cannot see God, but we can see His creation all around us. The Qur’an refers to His creation as signs of His existence and ability. So, we see Allah by His signs.

Again, what does your friend think happens after death?

The major anchor of any belief system is the object of worship. In Islam, Tawheed (the Oneness of God), is the key factor. It is usually better to start with the Oneness of God, when you talk about Islam. If a person believes in One God, then this is half of al-shahadah (the testimony of faith in Islam).

If they believe in that, then you can continue with the pillars of Islam. These are, in fact, the outward manifestation of our faith. Then, there are the six pillars of Islam; among which is our faith in the unseen, for example. However, things are unlikely to progress so fast. Then you have to explain to them the prophethood and life of Prophet Muhammad (salAllahu alayhi wasalam). You need here to approach their rational and convince them of his prophethood and that the Qur’an is the divine word, from Allah, not anyone else.

Generally, the person begins to raise various issues. If they are from a Christian background, they will raise their concept of God and of Jesus. It is better to give the Islamic concept of God, followed by the Islamic concept of prophethood before talking about Jesus in Islam.

Then, rather than listen to what they say about Jesus, ask them to read, or read to them, Surah 19 from the Qur’an. Ask them whether the Qur’anic account appeals to them more than the Biblical account? You may need to discuss the concept of original sin and that there is no inherited sin in Islam. On the contrary, Islam clearly holds to the idea of original innocence.

Personally, I do not recommend Muslims to get involved with comparative religion. This is unless they are really experienced in talking to non-Muslims. Islam stands on its own. The Qur’an and sunnah are consistent. By adhering to them, we do not get confused nor do we confuse others. Let others argue against the Qur’an and sunnah and let us see how their argument would stands up!

You can always draw their attention on some aspect of Islam through many points, among which are the following:

• Mentioning a book you have recently read on Islam and a specific point from it.
  
• A passage from the Qur’an, inviting their comments.
  
• Something which has happened recently in the world and the Islamic perspective of it.
  
• Some comments on another religion, comparing it with Islam, without offending the ‘other’.
  
• Family values.
  
• Moral values.
  
• Surah al-Asr (103) and the value of time.
  
• Surah al-Ikhlas (112) and Who is Allah (God)?
  
• How prayer (salat) is a dialogue with the Creator, relating that to Surah al-Fatiha (1), the opening chapter of the Qur’an, along with hadith Qudsi (divine hadith), which did state such idea clearly.

Now, most important: do not criticize, do not try to score points. The whole idea is to adopt the role of a doctor talking to a patient. Understand the patient, get the patient to trust you, get the patient to tell you their problems, then diagnose and give the solutions from the Qur’an and sunnah.

Be patient… Plant a seed of love for Allah. Then, create the fertile ground for the seed to grow. You need to know that it could take years…

Send one or two articles - at the most - on Islam to your friend. These can be downloaded from Islamic Internet websites.

Use the best possible and most decent language. Speak with wisdom, not with fanatic love. Make sure you answer their questions truthfully and honestly. If you do not know the answer, say so, find out and then get back to them. Make sure never to be overbearing or pushy. They need to take the decision on their own. Always remember: “It is their decision.”

Your intention has to be sincere. You are calling to Allah. You are not calling for what you think or for yourself. It is not your brand of Islam. You are following the practice of Muhammad (pbuh) and that means you are letting Allah - through the Qur’an - do the talking for you. This is as well as Prophet Muhammad, through his sunnah.

Always know that if you tell them something, which is not right, they will be able to find out. When they do, they will not trust you. Then, you will never be able to get them to believe you. Also, it does not give a positive impression when you yourself say one thing and do something differently.

Your life has to match what you are calling to. That means you have to live Islam. Here, you have to be careful who your friends are. It is obvious if you have good friends you will be seen differently than if you have bad friends.

May Allah bless your efforts in His way and help you increase your knowledge and practice of Islam. May this make you successful in this life and in the life of the Hereafter.

Ameen.{Amin}

[Fatalhusain]

Assalamu Alaykum!

I don't mean to argue with you but brother, it's "Istighfaar", the masdar. It means "to seek forgiveness".

The word "Astaghfir" is a verb, for the present tense. It means "I am seeking forgiveness".

You see, you have to learn Arabic to understand this. No use you arguing with me when you don't know Arabic. Maybe a good idea is that you ask someone that knows Arabic, they'll tell you. Make sure you ask someone you will believe, otherwise it'll be no use.

Wa Alaykumus Salaam!

[Zahid-bhatti]

QUOTE Originally posted by: Fatal Husain Assalamu Alaykum!I don't mean to argue with you but brother, it's "Istighfaar", the masdar. It means "to seek forgiveness".The word "Astaghfir" is a verb, for the present tense. It means "I am seeking forgiveness".You see, you have to learn Arabic to understand this. No use you arguing with me when you don't know Arabic. Maybe a good idea is that you ask someone that knows Arabic, they'll tell you. Make sure you ask someone you will believe, otherwise it'll be no use.Wa Alaykumus Salaam!

*****************************************************************
Looking at your's originaly post in red area,it is exactly you stated in your reply?"Astaghfir" is a verb, for the present tense. It means "I am seeking forgiveness".now if you kindly look at the post Qaut below in blue area?it clearly lead us to sences,i am not arguing ???i humbly simply ask you could you kindly read Quranic Aayaat in red,now tell me where i went wrong?tel me? is that sound like arguing?if your answer is  {yes} please exept my appology.



Astaghfar (Seeking Forgiveness) it is excetly what you stated in your own word?my original post was base on that issue Astaghfar (Seeking Forgiveness).

The fourth attribute needed for achieving greatness for a Muslim nation is the act of Astaghfar, seeking forgiveness from Allah. And this is the main part of the call from all the messengers of Allah (subhanahu wa Ta'ala). Allah (subhanahu wa Ta'ala) mentions in the Qur'an:

"Allah calls you and invites you to his heavens and forgiveness."

"Compete to obtain the forgiveness from your Lord and Jannah (heaven)".

If you ponder over the nature of Astaghfar, you will realize that it involves accepting the fact that a mistake has been made, and trying to undo the wrong. It also means working against the bad consequences of a wrong action. The lives of individuals and nations move towards greatness, only if they have the courage to go through a process of self correction
**************************************************************************

QUOTE Originally posted by: Fatal Husain It's "Istighfaar", not "Astaghfaar"!!!

*************************************************************
Aslam Alieykum:I am very greatful for your effort to correct me?could you kindly read Quranic Aayaat in red,now tell me where i went wrong?tel me,would you say!اسْتَغْفِرُاللّهَ Astaghfir_Ullaaha or Istighfaar Ullahاسْتَغْفِرُاللّهَ

Fifth Kalimah - The words of Seeking Forgiveness (Astaghfar)

اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ اَذْنَبْتُه عَمَدًا اَوْ خَطَاً سِرًّا اَوْ عَلَانِيَةً وَاَتُوْبُ اِلَيْهِ مِنْ الذَّنْبِ الَّذِىْ اَعْلَمُ وَ مِنْ الذَّنْبِ الَّذِىْ لا اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الغُيُبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لا حَوْلَ وَلا قُوَّةَ اِلَّا بِاللّهِ الْعَلِىِّ العَظِيْم

Astaghfir_Ullaaha Raabbii min kulli zanmbin aznabtuhuu amadan aow khata-an sirran aow alaaniyatan wa-atuubu ilayhi mina z-zanmb-illaziia’lamu wa minaz-zanmb- illazii laa a lamu. Inna ka anta Allaam-ul-ghuyuubi wa Sattaar-ul-ayuubi wa Ghaffaar-uz-zunuub. Walaa howla walaa quwwata illaa billaah-il-aliyy-il-Azeem.

I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great.

Ohh?just search your i.d,you are the same person who once ask me change my name?since then,why you ever ask me this?strange very strange indeed. 

Fatal Husain Member Posts: 34 Joined: 06/16/2005

change your name! ------------------------- No need to cherish luxury, Cuz everythin come and go, Even the life that you have is borrowed, Cuz you ain't promised tomorrow!

Zahid Hussain Senior Member Posts: 1589 Joined: 06/12/2005

Asalam Alieykum:Vert strange advice brother Fatal Husain ?please tell me why do i have to do that,any mistake borther,all i did transfar bother Sayed Muhammad Rehan Al-Qadri Member Posts: 89 Joined: 08/01/2005.in this forum where it spouse to be sent.  Allah Haffiz

[Zahid-bhatti]

The Necessary Qualities of a Da'i

---

1.The intention of the da'i should be to please Allah Ta'ala and not for any other reason e.g. riya (showing off).


2. The da 'i should have as broad a base of knowledge as possible. (S)he should read the Qur'an and the Hadith with commentary, also the Ihya 'Uloom ad-Din by Imam Hamid Muhammad Al-Ghazali (D 505 A.H). (S)he should understand not only why we should believe in Allah but also why Allah has sent prophets down. Comparative religion books are also of great benefit. These are just some pointers.


3. When the da'i begins da'wah(S), he should be constant in it. Results often take place only after some time, and so one should be aware of the stamina and efforts that are required.


4. The da'i should be aware that da'wah will test them with many situations that will demand patience, politeness and kindness.


5. When the da'i contacts the mad'u, (One who is invited), (S)he should keep up the contact. The power of supplication (du'a) should also never be underestimated. The da'i should persist in du'a, that Allah keeps the mad'u upon the Sirat al-Mustaqim and gives the mad'u strength to face all challenges during this period. The Muslims in general should always pray to Allah that non-believers will embrace Islam. The da'i should also be able to recognise the abilities and qualities of the mad'u. Praise of their abilities and qualities will soften the mad'u's heart and make them readier to listen.


6. The da'i needs to use wisdom and tact, for example, when informing someone not to continue in a prohibited act. This is not as easy as it seems, particularly today, when many people have come to regard some of the disliked or prohibited actions as simply ordinary so cannot understand any objection to them. Hikmah (wisdom) is required to make people see the error of their ways. It also takes hikma to recognise who will want to or be able to stop immediately and who will need a more gradual approach.


7. When the da'i approaches the mad'u, (S)he should find out what their interests are and make conversation with them around that point. The conversation can be supported by the provision of appropriate pamphlets, books and videos.

Many people are very interested in sport - Islam can easily be introduced into the conversation since many sports personalities have embraced Islam, (such as Muhammad 'Ali, Mike Tyson), although few actually know that their sports heroes are Muslims! If the da'i recognises that the person who they are talking to has a scientific mind, the da'i could refer to the writings of Maurice Bucaille and Harun Yahya who have done much service to Islam in this area.

If the da'i is speaking to people belonging to the Afro-Caribbean community, he can link his conversation to Islam by talking about Malcolm X.

If the mad'u is a woman, the da'i should provide them with the booklet 'Why British women are turning to Islam?'.

If one reflects, there are many ways to begin a conversation before easing Islam into the discussion. The above are just a few examples for consideration not a fully comprehensive list.


8. The da'i should provide literature to the mad'u according to their interests:

- A doctor could be given Maurice Bucaille's 'The Bible, the Qur'an and Science; - A lawyer could be given books on Islamic Law; - An interest in comparative religion could be met with the videos of Ahmed Deedat, Jamal Badawi, and Hamza Yusuf; - A spiritually minded ma'du could be given 'The Way of Muhammad' of Shaikh 'Abdal Qadir al-Sufi and the literature of Shaikh Nuh-Ha Mim Keller and their videos. A number of organisations provide free literature on a wide variety of subjects, including those mentioned above. Search around your local and distant community for such organisations.


9. A da'i approaching a mad'u should have the intention to convey the message of Islam not the intention to debate/embarrass/insult the mad'u. It is not a matter of winning or losing since if it were, the mad'u would spend more time concentrating upon defending himself rather than listening to the message that is being conveyed. Sometimes a da'i can win the debate but lose the mad'u.

One day, Imam Abu Hanifah came across his son Hammad debating with someone. After he had finished, Imam Abu Hanifah approached his son and informed him that it was not permissible to debate. Hammad was very surprised and asked his father:

"I see you every day debating with non-Muslims. If it is not allowed why do you do it?" His father replied: "There is a difference between the way I debate and the way you do. The way I debate is permissible because my intention is to please Allah and convey the true message, not to please myself. When I saw you debating, you were not delivering the message but were trying to win the argument. You were pleasing yourself and not Allah Ta'la. When I am debating, I do not make eye contact with the person, since if the person is struggling to provide answers to my questions, I do not want them to feel any shame as this might be a barrier to them taking in the message."
(Preface of The Hidaya, by Mulla Ali Qari)



10. When the da'i approaches the mad'u, he should correct misconceptions. For example: when talking to a Christian, he could mention how the Qur'an makes numerous references to Mary and Jesus. Indeed there is a whole chapter on Mary in the Qur'an, the only woman who is mentioned with such a high status. This would make them curious and want to read the Qur'an to see for themselves what Allah has revealed concerning it. If necessary, he could talk about the points where there are disagreements between Islam and Christianity - such as the Bible being the word of God, the trinity, the crucifixion of Jesus, atonement etc. He should then provide literature that contains answers to these areas, such as the Izhar al-Haq of Maulana Rahmatullah Kairanvi (may Allah be pleased with him) or the videos or pamphlets of Sheikh Ahmad Deedat.


11. The da'i should be generous and hospitable, not miserly and reclusive. Hospitality is a very effective way of performing da'wah. If you have been very hospitable but the mad'u has not yet accepted Islam, the da'i should not become angry or disheartened because it is only Allah Ta'ala who has the power to change the hearts of people. It was the custom of Prophet Ibrahim to eat with a guest. One day, while sitting with a guest, he began talking about the oneness of Allah to which the guest remarked that he did not believe in this. This made Ibrahim so upset, he asked him to leave - before they had eaten the meal. Soon after, the angel Jibreel came to him with a message from Allah Ta'ala: "Ibrahim, why did you become upset, and prevent your guest from eating the food? I have been providing his food for 60 years and he has not listened to me but I am not upset." At this Ibrahim went out to find the guest and reinvited him for a meal. The guest questioned his motives and Ibrahim recounted the visit of Jibreel. The guest returned for the meal and was so impressed that he embraced Islam.(Qasas al-Anbiya', chapter on Prophet Ibrahim)


12. The da'i should talk to the mad'u according to his intellect and understanding, without overloading the ma'du with information but at the same time making steady progress.


13. The da'i should be friendly and easily approachable so that the mad'u feels at ease around him/her and not afraid to ask questions. The mad'u should never feel under personal attack.


14. The da'i should not be afraid to say, 'I don't know, but I will find out for you.' No-one is expected to know everything.


15.If the mad'u becomes a Muslim, it is the responsibility of the da'i to teach him/her the basic teachings of Islam and to bring them into contact with other Muslims. In this way Allah Ta 'ala ensures they are protected, in good company and guided on Islamic matters. If the da'i approaches a mad'u who accepts the invitation of Islam, there is a great reward from Allah Ta'ala. The Prophet, may Allah bless him and grant him peace, told 'Ali, may Allah be pleased with him, that if a non-believer becomes Muslim as a result of one person's da'wah, the reward for that da'i is so great that it is better than the world and all it contains. (Sirat al-Nabi, chapter on Khaybar, by Hafidh Ibn Kathir)

[Fatalhusain]

Very funny! Insha Allah, you'll realise when Allah allows it, Wassalam!

[Zahid-bhatti]

QUOTEOriginally posted by: Fatal Husain Very funny! Insha Allah, you'll realise when Allah allows it, Wassalam!

Contributed by: Meetha Madina Group
Additions by: Maulana Ghulam Subhani

In this night (27th of Ramadan), the Holy Quran was sent down from LOH-E-MEHFOOZ (the Preserved Tablet) to the earth. Messenger of ALLAH (Blessings of Allah and peace be on him) told us to search for Shab-e-Qadr in the odd numbered nights, in the last ten days of Ramzan. So, the 21st, 23rd, 25th, 27th or 29th night of Ramadan could be Shab-e-Qadr.

Hazrat Aisha Radiallah Anha stated that Rasool Allah peace be upon him said, "Look for Lailat-Ul-Qadr in the odd nights of the last ten days of Ramadhan." (Bukhari)

Hazrat Aisha Radiallah Anha stated that as much Rasool Allah peace be upon him tried (Ibadat) in the last Ashra (ten days) of Ramadhan, did not try in any of the Ashra." (Muslim)

Hazrat Aisha Radiallah Anha stated that I asked Rasool Allah peace be upon him, "If I find Lailatul Qadar then what should I do? HE peace be upon him said, recite this Dua."ALLAH HUMMA INNAKA A’FUVUN TOHIB BUL AFVA FA’AFU ANNI" (Tirmidhi)

Dear visitors, please take advantage of this night, from sunset till sunrise. Offer nawafil (prayers), recite QUR'AAN, do repent (Istaghfar), and Pray for pardon, recite many many Salawat (Darood Sharif & Salaam) and make benediction (Dua'as).

Special DU’AA of Lailatul QADR:
"ALLAH HUMMA INNAKA A’FUVUN TOHIB BUL AFVA FA’AFU ANNI" (Tirmidhi)
"O Allah! You are the Forgiver and You like forgiving so forgive me”

21st Night of Ramadhan-Ul-Mubarak - 1st night of Laitlat-Ul-Qadr

1) Pray 4 cycles of ritual prayer (raka’t) (2 cycles of 2 raka' each).
In each raka', after Surah FATIHA recite Surah QADR (Inna anzalna .. )once and Surah IKHLAS (Qul-hu-wal-lah..) once. After completion recite SALAAT-O-SALAAM (Durood Sharif) seventy (70) times. Click here for Durood page.
Benefit: Insha Allah, Angels will pray for forgivenss for that person.

2) Offer 2 cycles of ritual prayer (raka’t)
In each raka', after Surah FATIHA, recite Surah QADR once and Surah IKHLAS three times. After completion of this salah, recite any Astaghfar seventy times.
Astaghfar: "Allah Hummagh Fir Li Wa Tub A'laiyya Inna Ka Innta Tawwabur Raheem" OR "Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu ilaiyh"
Benefit: Effective for forgivness of sins.

3) In this night (21st), recite Surah QADR 21 times.

23rd Night of Ramadhan-Ul-Mubarak - 2nd night of Laitlat-Ul-Qadr

1) Offer 4 cycles of ritual prayer (raka’t) (2 sets of 2 raka’ each)
In each raka', after Surah FATIHA, recite Surah QADR once and Surah IKHLAS three times.
Benefit: Effective for forgivness of sins.

2) Offer 8 cycles of ritual prayer (raka’) (4 sets of 2 raka’ each)
In each raka', after Surah FATIHA, recite Surah QADR and Surah IKHLAS once. After completion of this salah (namaaz) recite the third kalima (Kalima Tamjeed) 70 times. After that, plead to Allah Almighty for forgiveness of sins.
Kalima Tamjeed: "Subhan Allahi Wal Hamdu Lillahi Wa La ilaaha illal laho Walla Hu Akbar.Wala Haowla Wala Quwwata illa Billa Hil Aliyil Azeem". Click here for Arabic text of Kalima Tamjeed.
Benefit: Allah Willing (Insha’Allah), Allah will forgive whoever performs this prayer

3) In the 23rd night recite Surah YAASEEN once and Surah RAHMAAN once.

25th Night of Ramadhan-Ul-Mubarak - 3rd night of Laitlat-Ul-Qadr

1) In this night offer 4 cycles of ritual prayer (raka’t) (2 sets of 2 raka’ each)
After Surah FATIHA, recite Surah QADR one time and Surah IKHLAS five times in each raka’. After completion of this salat recite the first Kalima Tayyab 100 times.
Kalima Tayyab: "Laa ilaaha illal Laho Mohammadur Rasoolullah". Click here for Arabic text of Kalima Tayyab.
Benifit: Insha Allah, Allah Tala will give him/her unlimited Sawab (good Deeds)

2) Offer 4 cycles of ritual prayer (raka’) (2 sets of 2 raka’ each)
In each raka’, after Surah FATIHA, recite Surah QADR three times and Surah IKHLAS three times. After completion of this salah, recite any Astaghfar 70 times.
Astaghfar: "Allah Hummagh Fir Li Wa Tub A'laiyya Inna Ka Innta Tawwabur Raheem" OR "Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu ilaiyh"
Benefit: This salat is good for the pardoning of sins.

3.Offer two cycles of ritual prayer (raka’).
In each raka', after Surah FATIHA, recite Surah QADR once and Surah IKHLAS fifteen times. After Salat, recite the second Kalima (Kalima-e-Shahaadat) 70 times.
Kalima Shaadat: "Ashadu Anlaa ilaaha illal Lahu Wa Ash Hadu Anna Mohammadan Abduhu Wa Rasoolohu". Click here for Arabic text of Kalima Shaadat.
Benefit: The reward of this namaaz is freedom from the punishment of the grave.

4) Recite Surah Dukhan. Allah Willing (Insha’Allah) they will be granted freedom from the punishment of grave.

5) Recite Surah Fath seven times. Beneficial for the fulfillment of desires and wishes.

27th Night of Ramadhan-Ul-Mubarak - 4th night of Laitlat-Ul-Qadr

1) In the 27th night, pray 12 cycles of ritual prayer (raka’) (3 set of 4 raka’ each)
In each raka’, after Surah FATIHA, recite Surah QADR once and Surah IIKHLAS fifteen times. After salah recite any Astaghfar 70 times.
Astaghfar: "Allah Hummagh Fir Li Wa Tub A'laiyya Inna Ka Innta Tawwabur Raheem" OR "Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu ilaiyh"
Benefit: Inhsa Allah, Allah tala will give sawab equal to Ibadah of Ambiya Karam's (Messengers of Allah) Ibadah.

2) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surah FATIHA recite Surah QADR 3 times and Surah IKHLAS 27 times, and plead to Allah for the forgiveness of sins.
Benefit: Allah Willing (Insha’Allah), the Allah Almighty will forgive all their previous sins.

3) Pray four cycles of ritual prayer (raka’). (2 sets of 2 raka’ each).
In each raka’, after Surah FATIHA, recite Surah TAKAASUR once and Surah IKHLAS three times.
Benefit: Whoever offers this salah, they will be saved from hardship at the time of death, and Allah Willing (Insha’Allah), they will be freed from the punishment of the grave.

4) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surahh FATIHA, recite Surah IKHLAS seven times and after salah recite this seventy times:
"ASTAGHFIRUL LAA HAL AZEEMAL LAZEE LAA ILAAHA ILLA HUWAL HAIY YUL QAYYOOMU WA ATOOBU ILAIH"
Benfit: Before the person gets up from the praying area, Allah Almighty will pardon them and their parents, and Allah Almighty will Command the angels to adorn the Paradise for them and it is said that they will not die until they see the blessings (ne'mat) of Paradise with their own eyes.

5) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surah FATIHA, recite Surah ALAM’NASHRAH once, Surah IKHLAS three times and after salah, recite Surah QADR 27 times.
Benefit: Effecive for unlimited Sawab of Ibadah.

6) Pray four cycles of ritual prayer (raka’). (1 set of 4 raka’).
In each raka’, after Surah FATIHA' recite Surah QADR three times and Surah IKHLAS fifty times and after completion of this salah (namaaz), recite this once in prostration (sajdah):
"SUBHAAN ALLAAHI WAL HAMDU LILLAAHI WALAA ILAAHA ILLAL LAAHU WALLAA HU AKBAR"
Benefit: After that whatever wish one may have, either worldly or religious, may be pleased. Allah Willing (Insha’Allah), their supplication will be fulfilled.

7) In this night, recite Surah Mulk 7 times. It is good for freeing from punishment.

29th Night of Ramadhan-Ul-Mubarak - 5th night of Laitlat-Ul-Qadr

1) Pray four cycles of ritual prayer (raka’). (2 sets of 2 raka’ each).
In every raka’, after Surah FATIHA recite Surah QADR once and Surahh IKHLAS three times. After salah, recite Surah ALAM’NASHRAH 70 times.
Benefit: Efective for the completion of Imaan.

2) Offer four cycles of ritual prayer (raka’). (2 sets of 2 raka’ each).
In each raka’, after Surah FATIHA, recite Surah QADR once and Surah IKHLAS five times. After salah, recite SALAAT-O-SALAAM (Darood Sharif) 100 times. Click here for Durood page.
Benefit: Effective for forgiveness of sins.

3) Recite Surah WAAQIAH seven times. Beneficial for increase in Rizq.

In any night of RAMAZAN-UL-MUBARAK, after taraavih recite Surah QADR seven times. Allah Willing (Insha’Allah), the one who does so, will be saved from all troubles and afflictions.

On this great night it's of great benefit to perform Salat-Ul-Tasbih. Click here for instructions to perform Salat-ul-Tasbih.

Islamic Academy
2200 Los Rois Blvd, Suite 130, Plano TX 75074 - Phone 972-423-2626

[Zahid-bhatti]

Islam: Teach It, Don't Preach It!

---

Anyone who has studied Islam and/or attended an Islamic event can verify that among the best of speakers, there is a Muslim presence. Aside from the Prophet Muhammad (salAllahu alayhi wasalam) himself having been an effective orator, The Muslim world has produced the likes of many noted figures that have spread Islam primarily by way of the spoken word. A plausible source of these speakers’ successes lie in the fact that they were well informed and sought to introduce and detail something new (in this instance, a new faith called Islam) to their audiences. There was not an over emphasis on a fire and brimstone laced doom awaiting anyone who had done unfavorable acts. When the subject did arise, it went well beyond simple finger pointing and condemning based upon written words, and opted for comparison and analysis of situations at hand as solutions to the associated problems were presented. Ultimately, this method distinguishes the merits of teaching over the limitations of preaching.


A common technique used by 'preachers' is to play upon the emotions of their audiences with a lone goal of creating mass euphoria. The preached delivery of a message can be done with so much fiery oratory and so many spellbinding theatrics that the fact of nothing actually being learned is lost in the spectacle. As a small child, I would attend Christian services with relatives and watch with amazement as a perspiring, vividly clad preacher told of how “unrighteous folk” would be subject to a Hellish afterlife existence. With his voice rising and falling like the fury of an electrical storm, the congregation assisted him with its choruses of agreement and encouragement. There were select few scriptural quotations, but a lack of true discussion and analyzing of these points made them no more than verbal bricks being laid for the speaker’s platform of emotionalism. Amidst all of the clapping, screaming and dancing, a thinking person would question what if anything at all, was being learned? “Preaching” is basically associated with talking loud without actually saying anything that is significant. It is often found condemning wrong doers without discussing hope for their correction, and whipping the listeners (or perhaps hearers) into spiritual ecstasy just enough to make them “feel good” or in other cases, feel a sense of remorse.


As for teaching, a speaker performs this much more resourceful task by speaking from a standpoint of simply informing his audience of facts that surround an idea and including the listeners in the occasion by discussing the issues. For those who would care to listen to a speaker, his pointing out and thriving upon their shortcomings only serve to divert their attention elsewhere. It is a matter of them already being familiar with the situation but wanting to over stand how it came about and what can be done to change it for the better. Assuming the role of a teacher when advocating Islamic information makes the Muslim speaker much more effective in his delivery and its reception. When this is done, the listener is essentially presented with unbiased and useful facts other than repeated opinions and threats of damnation. The message is received much clearer as the listeners are respected enough to make their own evaluations rather than a message of “accept my way, or else!”
Being preached to does not accomplish much for those who seek more than a simple barrage of words and phrases. It is generally known among the spiritually aware that wrong doing creates consequences and rewards are the result of wholesomeness. This message can be extended a great deal more by a speaker seeking to teach on a subject rather than preach on it. Even if the speaker’s elaborations are on a subject that his audience is largely informed of, they may still be taught the mataerial based upon the speaker’s point of view or personal experiences rather than being preached to. As an individual is being taught, there is a feeling of of his intelligence being respected as he is able to make his own final decisions. It is evident that where preaching meets its limits at condemning and tunneling, teaching builds on conveyed points and seeks to enlighten others with the knowledge that is being shared. A Muslim speaker must avoid the pitfalls of preaching to an audience to ensure that there is room for growth within each listener as an individual.

 

[Zahid-bhatti]

 

DUA baada ya SALAA

1- أَسْـتَغْفِرُ الله . (ثَلاثاً) اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام .

Astaghfirul-lah (mara tatu) Allahumma antas-salam waminkas-salam, tabarakta ya thal-jalali wal-ikram. ‘I ask Allah for forgiveness.’ (three times) ‘O Allah, You are As-Salam and from You is all peace, blessed are You, O Possessor of majesty and honour.’ AS-Salam: The One Who is free from all defects and deficiencies.

2- لا إلهَ إلاّ اللّهُ وحدَهُ لا شريكَ لهُ، لهُ المُـلْكُ ولهُ الحَمْد، وهوَ على كلّ شَيءٍ قَدير، اللّهُـمَّ لا مانِعَ لِما أَعْطَـيْت، وَلا مُعْطِـيَ لِما مَنَـعْت، وَلا يَنْفَـعُ ذا الجَـدِّ مِنْـكَ الجَـد.

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa AAala kulli shayin qadeer, allahumma la maniAAa lima aAAtayt, wala muAAtiya lima manaAAt, wala yanfaAAu dhal-jaddi minkal-jad. ‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent.O Allah, none can prevent what You have willed to bestow and none can bestow what You have willed to prevent, and no wealth or majesty can benefit anyone, as from You is all wealth and majesty.’

3- لا إلهَ إلاّ اللّه, وحدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمد، وهوَ على كلّ شيءٍ قدير، لا حَـوْلَ وَلا قـوَّةَ إِلاّ بِاللهِ، لا إلهَ إلاّ اللّـه، وَلا نَعْـبُـدُ إِلاّ إيّـاه, لَهُ النِّعْـمَةُ وَلَهُ الفَضْل وَلَهُ الثَّـناءُ الحَـسَن، لا إلهَ إلاّ اللّهُ مخْلِصـينَ لَـهُ الدِّينَ وَلَوْ كَـرِهَ الكـافِرون.

La ilaha illal-lah, wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa AAala kulli shayin qadeer. la hawla wala quwwata illa billah, la ilaha illal-lah, wala naAAbudu illa iyyah, lahun-niAAmatu walahul-fadl walahuth-thana-ol- hasan, la ilaha illal-lah mukhliseena lahud-deen walaw karihal-kafiroon. ‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent. There is no might nor power except with Allah, none has the right to be worshipped except Allah and we worship none except Him. For Him is all favour, grace, and glorious praise. None has the right to be worshipped except Allah and we are sincere in faith and devotion to Him although the disbelievers detest it.’

4- سُـبْحانَ اللهِ، والحَمْـدُ لله ، واللهُ أكْـبَر . (ثلاثاً وثلاثين) لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير .

Subhanal-lah walhamdu lillah, wallahu akbar (mara 33). La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa AAala kulli shayin qadeer. ‘How perfect Allah is, all praise is for Allah, and Allah is the greatest.’ (thirty-three times) ‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent.’

5- ( قُـلْ هُـوَ اللهُ أَحَـدٌ …..) [ الإِخْـلاصْ ] ( قُـلْ أَعـوذُ بِرَبِّ الفَلَـقِ…..) [ الفَلَـقْ ] ( قُـلْ أَعـوذُ بِرَبِّ النّـاسِ…..)[ الـنّاس ] (ثلاث مرات بعد صلاتي الفجر والمغرب. ومرة بعد الصلوات الأخرى)

{Qul huwa Allahu ahad…} [Al-Ikhlas] {Qul aAAoothu birabbi alfalaq…..} [Al-Falaq] {Qul aAAoothu birabbi alnnas…..} [An-Nas] Utasoma mara tatu baada ya Sala ya Alfajr na Maghrib-Na mara moja baada ya kila Sala

6- ( اللّهُ لا إلهَ إلاّ هُـوَ الـحَيُّ القَيّـومُ لا تَأْخُـذُهُ سِنَـةٌ وَلا نَـوْمٌ …..) [آية الكرسي - البقرة:255]

{Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawm…} [Ayatil Kursiy. Al-Baqarah:255]

7- لا إلهَ إلاّ اللّهُ وحْـدَهُ لا شريكَ لهُ، لهُ المُلكُ ولهُ الحَمْد، يُحيـي وَيُمـيتُ وهُوَ على كُلّ شيءٍ قدير . (عَشْر مَرّات بَعْدَ المَغْرِب وَالصّـبْح )

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, yuhyee wayumeet, wahuwa AAala kulli shayin qadeer.(Mara kumi baada ya Sala ya Alfajiri na Maghrib). ‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise, He gives life and causes death and He is over all things omnipotent.’ (ten times after the maghrib and fajr prayers)

7- اللّهُـمَّ إِنِّـي أَسْأَلُـكَ عِلْمـاً نافِعـاً وَرِزْقـاً طَيِّـباً ، وَعَمَـلاً مُتَقَـبَّلاً . (بَعْد السّلامِ من صَلاةِ الفَجْر )

Allahumma innee as-aluka AAilman nafiAAan, warizqan tayyiban, waAAamalan mutaqabbalan.(Baada ya kutoa salam katika Sala ya Alfajiri). ‘O Allah, I ask You for knowledge which is beneficial and sustenance which is good, and deeds which are acceptable.’ (To be said after giving salam for the fajr prayer).

[Zahid-bhatti]

Da'wah presentations

---

Propagating the Message of Islam through oration (such as lectures and seminars) is a very effective and common method of Da'wah. Words that are heard are more inspiring and moving than words that are read, as they contain prominent features of life and emotion. When the Da'i is assigned with a public presentation (e.g. Khutbas, lessons, etc.), there are rational and traditional (Sunnah) guidelines he should follow. Some of these are summarised below: 
Choice of subject

The choice of subject must be relevant and interesting, well researched and prepared, systematically developed and integrated, and logically approached by building up the main themes and ideas leading to a final conclusion, in harmony with the Fitra of the sound intellect.

Method of delivery

The Da'i should be in connection with all levels of the community and not favour a group of people over others. He should also address his lectures with wisdom on different occasions, depending on the people's scope of intellect. However an outstanding feature of an exemplary lecture is when the speaker addresses the thoughts, feelings and souls of the audience. The expectations of the listeners' thoughts are met when logical proofs presented to them. The ill feelings and emotions are moved when they hear the truth that calls for good and rejects evil; and their souls will be delighted when they hear the desire of Allah's great reward and the despise of His punishment.

Good preparation

If the Da'i is well prepared and has trust in Allah, his confidence will be at a high esteem. Allah (subhanahu wa Ta'ala) says: "And who is better in speech than he who says: 'My Lord is Allah (believes in His Oneness),' and then stands straight (acts upon His Order), and invites (men) to Allah, and does righteous deeds, and says: 'I am one of the Muslims.'" [41:33]

Parables & similitudes

The use of parables will make the comprehension of an issue and it memorisation much easier and more interesting. Allah Himself makes use of such language: "And indeed We have put forth for men, in this Qur'an every kind of similitude in order that they may remember." [39:27]

Choice of time

'Abdullah ibn Mas'ud (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) used to take care of us in preaching by selecting a suitable time, so that we might not get bored." [Bukhari, 1/68]. It should be remembered that each group will have its concentration span. Young children are limited to 20 minutes, adults who come to pray Juma'a and have work will also become fidgety if the Khutbah gets too long.

Brevity & eloquence

The Prophet (salAllahu alayhi wasalam) said: "The lengthening of prayer by a man and the shortness of the sermon is a sign of his understanding (of faith). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression." [Muslim, 1889]

Unfortunately however there are many who will out of good-will give a prolonged Khutbah, citing that this is the only opportunity that many will receive some knowledge. The converse is true in this situation, as the people become restless and tune-out.

Clarity & repetition

Narrated 'Aishah (radiAllahu ahna): "The Prophet (salAllahu alayhi wasalam) used to talk so clearly that if somebody wanted to count the number of his words, he could do so." [Bukhari, 4/768]. It has also been narrated from Anas bin Malik (radiAllahu ahnu): "Whenever the Prophet spoke a sentence (said a thing), he used to repeat it thrice so that the people could understand it properly from him." [Bukhari, 1/95]

Gestures

Abu Uthman (radiAllahu anhu) narrated that while we were at Adharbijan, 'Umar wrote to us: 'Allah's Messenger (salAllahu alayhi wasalam) forbade wearing silk except this much. Then the Prophet (salAllahu alayhi wasalam) approximated his two (index and middle) fingers (to illustrate that) to us.' [Bukhari, 7/719]

This hadith illustrates the importance of the cleaver and intentional use of body language. The positioning of the body, stance of the feet, hand gestures and eye contact will all affect the public's reaction towards the speech.

Visual aids

Visual aids have become more widespread and accpeted as a form of communication with the onset of technology. Overhead projectors, chalk or white boards, and charts are very effective ways to reinforce specific points. The Prophet (salAllahu alayhi wasalam) used visual aids to bring across important facts as 'Abdullah bin Mas'id (radiAllahu anhu) narrated: "Allah's Messenger (salAllahu alayhi wasalam) drew a line and then said: 'That is the path shown by Allah.' Then he drew several other lines on his right and left sides and said: 'These are the paths on every side of which there is a devil calling towards it.' He then recited this verse: 'And verily, this (i.e. Allah's Commandments) is my Straight Path, so follow it' [6:153]" [Tirmidhi, Ahmad, Nasaa'i & Darimi]

Questions

Answering questions is one of the best forms of teaching as it satisfies the needs of the questioner. There are many verses in the Qur'an which were revealed to answer a posed question [eg. 8:1]; to explain a law that was called for by an event [eg. 66:1], to respond to a raised objection [eg. 25:20], or to comment on a past incident [eg. the verses revealed regarding battles]

Posing questions will stimulate thought and the sharing of ideas. Answers which are rewarded will often encourage eager participation.

 

[Zahid-bhatti]

Faith Sprouts in Arid Soil of China

---

AJIAZHUANG, China - They gathered under a blazing midday sun, raptly observing as four men in skullcaps held down the bull in preparation for its sacrifice. Little girls stood wide-eyed, while boys tried to appear unfazed, and the wizened grandmothers who, having seen such things countless times, were abuzz instead about the rare appearance
of foreigners in their hamlet.

The guest of honor, the sheik, or spiritual leader for a large Muslim population concentrated here in the arid, landlocked region of Ningxia, glanced anxiously at his watch, hoping the butcher would arrive so that he could get on with his busy schedule.

The butcher arrived, and within minutes his deed was done, his red blade thrust into the soil as the bull's life drained into a shallow pit. The sacrifice of a sheep followed. Moments later, as all were seated for a feast in memory of an elder who had died, the sheik whispered to a visitor: "Don't eat too much. There will be a feast in the next village, too."

Asked as he piled into his chauffeur-driven, four-wheel-drive vehicle if he presided at ceremonies like this every weekend, the 39-year-old Muslim leader who bears the title sheik, but prefers to go by his name, Hong Yang, issued a world-weary sigh. "I do it every day," he said. Then he drove off.

As the leader of the Kufiya sect, more than a million strong, Mr. Hong is responsible for adjudicating local disputes, charity, patronage and, of course, matters of the faith. Communist ideology holds that religion would wither, but as a precaution, under Mao's rule it was actively suppressed.

These days, signs of religious revival abound in China, perhaps nowhere more than among the country's largest Muslim minority, the Hui, who are historically centered in this area of north-central China, where Persians and Arabs migrated in the seventh century, intermarrying with local populations. But the limits on Islam and other faiths enforced by the government remain strict and carefully observed.

Reliable religious data is hard to come by in China, but the country's estimated 20 million Muslims are often said to constitute the second-largest religious community, after Buddhists, who may number as many as 100 million. Christians of various denominations are also believed to number over 10 million, and adherents of all of these faiths are widely believed to be growing.

"It used to be that religious freedom only existed on paper, but now it is flowing into our daily lives," said Mr. Hong, who received a visitor a stone's throw from the towering main mosque in nearby Hong Gangzi. "We are allowed to say whatever we want to, as long as we respect the party.'' Mr. Hong's statement had the ring of a disclaimer, something prudent to say in a country where the government decides who is and who is not allowed to be a religious leader and even where people may gather to worship. Mr. Hong, a graduate of Beijing University who studied theology in Pakistan, is clearly on the approved list, unlike many ethnic Uighur Muslims in the country's far west, who are viewed as dangerous separatists. His particular sect of Sufi Islam, run by his father and grandfather before him, has a long history of ups and downs. "In the 1950's, the Hui Muslim leaders were accused of landlordism, and persecuted," said Dru Gladney, a China specialist at the University of Hawaii who has written extensively on Islam. "In the capitalist era, they have been given freer rein, but lead a precarious existence because the state can go after them at any time. This actually makes them very useful to the government, because they are always anxious to prove their loyalty to Beijing."

Even for someone like Mr. Hong who goes along with the system, however, faith very quickly bumps up against the limits of what the government will allow. Islam, for example, commands its followers to spread the religion, but China strictly prohibits proselytizing.

"We can teach children very basic things about the religion in terms of culture," he said. "From primary school to high school we are not allowed to teach religion. We feel helpless to change this because these are the nation's rules. But God grants spirituality, and for those who are fortunate enough it is felt in one's heart.

"Our faith may sometimes seem reduced to a matter of customs, but that is because we must survive in this system."

Mr. Hong said the government's attitude toward religion had gradually become more tolerant in recent years. "Not long ago, when party leaders used to open meetings about religion, they would begin with slogans about religion being the opium of the masses, but they don't say that anymore," he said. "The trends of the times show that religion cannot be suppressed by power any longer."

It is the ferment in spiritual matters among ordinary Chinese, and not official attitudes, that gives Mr. Hong the most hope, however. "I see hundreds of people coming to convert," he said. "People feel supported by their religious belief in a way that is totally spiritual. Those who don't have this have their money and nothing else."

Islamic Heritage of Muslims in China

---

Since Islam reached China in the middle of the 17th century, many Chinese have embraced Islam due to the simple nature of Aqeedah, for its high regard in tolerance and high moral principles.

Besides surging toward well-being in this world and the hereafter, with utmost regard in ensuring the practice of Allah's commandments, the Chinese steadfastly proceeded to acquire knowledge and traditions of their own motherland. They also benefitted from good values induced from their cultural heritage.

The Muslims, together with the Han tribe and others, helped develop China during times of joy and agony. They were responsible to a great extent for restoring peace to the border states, improving the economy and developing religious knowledge.

Just as Islam was thought to be the religion of the peasants, so too was it considered only to be taught in the mosque. There was no support from the authorities, past or present, when it came to Islam. Therefore, the development of Islam in the provinces inhabited by Muslims was basically through individual families. It was difficult for Islam to gain a footing in provinces where there were no Muslims. This led to research into the reasons for the ignorance about Islam.

This meant that no alim took the task to acquire knowledge of Chinese traditions and culture in the provinces around the Yangtze river and the Yuan region as a means of disseminating Islamic teachings and hasting its spread throughout China. Only after the 17th Century was this importance realised.

Islamic books in the classical Han language about linguistics, philosophy, fiqh, akhlaq, history and Chinese thought and traditions were published. Writers such as Ma Chu (1640-1711), Leo Tse (1660-1730) and Chang Chung (1584-1670) were respnsible for producing their own works and not merely translating from Arabic and Persian. A number of these books clearly synchronised with the teachings and philosophies of Confucius.

The first attempt at translating the Quran took place in the 19th century. Ma Pu Shu completed 5 juz, and though it was incomplete, it did serve to bring a measure of knowledge to the common people.

The 20th century saw successful attempts by numerous scholars to achieve this goal. One of the most distinctive was Shaikh Wang Jing Chai (1879-1949). Forty Hadith by Imam Nawawi was translated by Yang Shi Chian.

Philosophy and social sciences also benefitted from Chinese Muslim scholars. Works by Wang Dai Yu and Liu Tsi during the Ming and Chend Dynasties were highly regarded. They not only became the basis of Chinese Islamic philosophy, but also helped in the enrichment of thought in Chinese philosophy.

Ties were restored through multilateral trade between China and many foreign countries during the 17th century. This resulted in closer relations between Chinese Muslims and other Muslims countries. More scholars from China were able to gain access to Islamic educational institutions abroad. Presently there have been greater interaction between Muslims in China and abroad. As Muslims we all continue to remain under the banner of a single brotherhood. (We Care, 4:11).

 

 

[Zahid-bhatti]

MESSAGE TO THE MUSLIMS IN THE WEST Moulana Sayyid Abul Hasan Ali An-Nadawi (rahmatullah alayh)

This is the transcript of a profound tape recorded message delivered by Moulana to the Muslim community of America, but is in fact equally relevant to Muslims in the west. Actually, this message summarizes what he stood for and what he presented in thousands of pages of his books and speeches. He used to remind Muslims to be together, have strong faith, work together, forget their petty differences and stand for Allah’s message and guidance.   To my brethren who are not seeing me and whom I am not seeing, greetings of Salaam upon you.   You are very fortunate indeed, as Allah has placed you at a new gold mine, or rather at a new mine of jewels. This is the mine of searching human souls, agitated hearts and restive minds that are looking for a path, a way that will restore to them faith and certitude, establish their link with the Creator of the Universe, make them understand His qualities and attributes, and His unique relation with His creation. A way that can create in them the exalted motivations to grasp the expanse of the cosmos, the depth of the human soul, and the flights of the human spirit. Allah has given you this opportunity, which was not accessible before to many scholars and pious figures. They used to long that Allah would give them the opportunity to introduce some new spirits to Islam, to build their confidence in Allah and establish their contact with Him. They used to pass ages without finding such an opportunity.   Allah has sent you into that land. I do not subscribe to the logic of accidentalism. My mind cannot accept that anything in this world can happen without the will and plan of Allah. I believe that Allah has chosen you to live in that land, in the New World so that you may discover that New World. It is time now that the New World be rediscovered. It is time that every one of you seek the discovery of a new world. You have a golden opportunity to discover a new world. The “new world” that I am talking about is not a continent, but a world of humanity, human progress, and human perfection. Whosoever will discover this new world will do a favour to humanity greater than what Columbus did. To discover a new continent for the exploitation of one’s nation and its conquests is not a favour to humanity.   You must protect your own faith. The word ‘protect’ however, I consider below the rank of a Muslim. A Muslim is the protector of the faith of the nations of this earth. He protects their proper relationship with Allah. To tell a Muslim to protect his own faith is below the rank of a Muslim. But the winds of faithlessness that are blowing around, and the new mental and spiritual unrest that is prevalent, especially in America, makes me say that you must protect your faith there. You must in fact increase your faith. The failure of western culture, and the inadequacy of science and technology to fulfill those objectives of life that bring peace and satisfaction should urge you to present to them the noble message of Islam.   As the Arab envoys said long ago, we came to free men from being slaves of other men to becoming the servants of Allah, and to free them from the narrowness of the world to the vastness of the world. Today, this mission is as important as it was in the seventh century after Christ; indeed, it has become even more important now. It is possible to fulfill this mission today as it was in the sixth and seventh centuries.   This mission was accomplished then by human beings, by the members of this Ummah and not the prophets. Those desert dwellers of Arabia, the camel riders and tent makers, they went to the courts of Caesar and Khosro and presented this message to them. They entered Rustam’s palace which was especially decorated for that occasion and when they were asked, “Why did you come here, and what has brought you over here?”, theirs was a terse, bold answer without hesitation: “Allah has sent us and appointed us that we may, by His leave, liberate mankind from being slaves to each other to being the servants of Allah and from living in the narrowness of the world to living in the vastness of the world.” They meant to say that what you consider as the world is very small and narrow. Your world is only the world of food and drinks, of luxuries, of fulfillment of material needs. Your world is limited to some families, some factories, or to some fun places, but the real world is much bigger and greater than that. It is the world of spirit, of Iman, of divine love, of human compassion, of universal brotherhood of man, and the world of efforts and labours to bring happiness to the hearts and souls of others. This world is greater than your continents. If your continent were to be thrown in the ocean of this vast world, it would be no more than a small pebble.   This is our message to all Muslims. One of your brothers without seeing you, but trusting your faith, asks you that when Allah has sent you to this new land, you become the ambassadors of Islam there. You are the unofficial ambassadors. You are not paid any salaries, or have any formal contact with any government, but you are the direct ambassadors of Islam; its ambassadors of faith, morality, and goodness. Wherever you are, and whatever social or economic levels of life you are in, you must consider yourself as the representatives of Islam and its religious ambassadors.

 

[Zahid-bhatti]

Losing some one you love...
Dear Friend Ahmad Nadim Rochdall U.K

---

Losing someone you love a friend or a member of your family is probably one of the worst experiences of life. It doesn’t matter how strong you are; nothing can prepare you for the death of a loved one. When you first hear about what's happened you’re in denial you can’t believe that someone you know and love is dead. You can’t bear the thought of never seeing, hearing or talking to them again. You feel numb even fearful at the thought. You keep expecting and hoping against hope to see them somewhere even if it was for a second to say the things you didn’t say but fate is cruel and you don’t get a second chance to say sorry, thank you or I love you. When you lose someone you start to think about your life and how there are so many things that you say and do that are wrong and a waste of valuable time. You start to consider questions like am I using my time wisely? If I die tomorrow will I have said everything I’ve wanted to say to the people in my life? Have I done everything I should’ve done, did I prepare well for the after life? Most of the time the answer to these questions is no because we never think of the prospect of dieing we never think what if there is no tomorrow. We argue with those closest to us and don’t forgive them for mistakes. We let our anger take control of us and say things in the heat of the moment without ever seriously considering what we are saying. We never take the time to pray or to offer thanks to our creator for everything he has blessed us with. We always worry about material things but never consider the soul the only thing we will be taking with us from this world. We never satisfy the soul our passport to paradise. We fear losing our friends and family because we feel such strong love for them but do they know that? Do we ever take the time to be sentimental or do we consider feelings as uncool? We never take the time to say those nice things or to just give a smile to show that we love them. We lead such fast and busy lives that we don’t have the time to even say salaam in some cases we don’t think what if the next time I see this person it’s too late or what if there is no next time?

In conclusion I would like to say that life is too short for arguments mistakes and waiting for tomorrows that never come. We should make the most of our lives and say salaam, thank you, sorry and I love you more often or just give a smile to make someone's day because a smile says a lot more than a silence. We should live each day as our last and live our life so that we are prepared for our death.  We should satisfy our souls and pay as much attention to our soul as we do to everything else and not get caught up in this fast and busy world because this is just a journey to our final abode.  Live your life as a good Muslim and ensure that you have secured your place in paradise. Always remember Allah first thing in the morning and last thing at night for you never know when you may have to leave this world and go to the afterlife where excuses are irrelevant, where you stand before Allah alone and answer to your mistakes. Remember Allah is merciful and it is never too late to change your life.

We should smile more often and not get angry with those we love so easily because at the end of the day we are all humans and inclined to make mistakes that hurt and cause pain to the ones we love. We should always let them know we didn’t mean it because most of the time we don’t and we should always give the ones we love a second chance because death doesn’t wait for us to say bye or I love you. You have one chance at this life and it is up to you to live your life correctly and to please Allah who has blessed you so much. Death comes without warning and gives no second chances.

[Zahid-bhatti]

Journey of the soul

---

Imagine yourself at the moment of your death.

What thoughts cross your mind? Memories of family and friends? Panic?  Regrets? Remembrance of Allah? What is death? What happens to us after we die? What is life in the Hereafter like, this new and strange world after death? Do we lose consciousness of this life? Where does our soul go? Do we feel and think the same?

The ineffable feeling of crossing the boundary between this world and the next cannot be described in words, nor imagined in the mind, but can be understood only through divine revelation and inspiration. Let us for the next few moments seek an understanding of this, death, the only certainty in life.

Sometimes we may not want to know about the processes that occur after we die because we are afraid or don't want to think about it. However, this is not the attitude of a Muslim. We should be foremost in learning and understanding death, so we can live our lives accordingly. The prophet (saw) said, "Live in this world as though you are a stranger or a traveler (passing through it)." [Muslim] We are on a journey and should know about the whole journey's itinerary, not just one part.

Death is inevitable.  It is the one thing that we can be certain about in life. We are born to die.  Every soul shall have a taste of
death no matter who they are. This is confirmed for us many times in the Quran:

"Every soul shall have a taste of death: and only on the Day of Judgement shall you be paid your full recompense." (Quran 3:185)

"Every soul shall have a taste of death: and We test you by evil and by good, by way of trial. To Us must you return." (21:35)

"Every soul shall have a taste of death: In the end to Us shall you be brought back." (29:57)

Death is not pure annihilation, but rather both the living and dead are aware, but there is a difference that can't be compared.  Death is merely movement from one world to another. It can be described as a journey through a wormhole to a separate dimension of existence.

We begin this journey in our mother's wombs.  120 days after conception the soul is blown into the fetus. Narrated 'Abdullah bin
Mus'ud:  "Allah's Apostle, the true and truly inspired said, '(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him'"[Bukhari]

We have no choice in who our parents are, our race, color or nationality.  "He it is Who shapes you in the wombs as He pleases. There is no god but He, The Exalted in Might, The Wise." (3:6) Allah knows all of this before our birth even, but we still continue our
journey to fulfill our destiny.

The next part of our trip begins after we are born. This is the life of this world, in which we now reside and are familiar with. We may stay at this station for a few seconds or as long as 100 years or more.  Here we grow up and acquire the means to happiness or misery. We are given the ability to make choices after the age of puberty and we will later be punished or rewarded based upon them. Allah gives each of us the natural Fitrah, knowledge of good and bad as well as right and wrong. The rest is up to us. As the Quran says, "By the Soul, and the proportion and order given to it, and its enlightenment as to its wrong and its right--Truly he succeeds that purifies it, and he fails that corrupts it!" (91:7-10) 

In this life, the soul and the body are together except during sleep when the soul may leave the body and come back in the morning or Allah may take the soul at that time. "It is Allah that takes the souls at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed.  Verily in this are Signs for those who reflect." (39:42) It is indeed something to be pondered; that we die each night and Allah gives us another chance at life when we wake up the next day.

We also find continuous biological processes of life and death during this time. In every cell, organ or system of organs, life and death is occuring.  There are several hundreds of thousands of enzymatic reactions that take place in the body every fraction of a second. Some of these biochemical reactions are used to synthesize living materials while others are either used to synthesize dead materials or to get rid of living materials. "You (Allah) bring the Living out of the Dead, and You bring the Dead out of the Living" (3:27)

This part of our journey ends as our death begins.

No one knows where, how and when he or she will die. "Verily, the knowledge of the hour is with Allah (alone). It is He who sends down rain, and He who knows what is in the wombs, nor does anyone know what it is that he will earn on the morrow. Nor does anyone know in what land he is to die. Verily, with Allah is full knowledge and He is acquainted (with all things.)" (31:34) Nor does anyone have the right to take his or her own life. If they do they will automatically go to Hell. The One who gave life is the only one who has the right to take life.

When someone begins to die the Angel of Death or Izraeel comes to take the soul out of the body and puts it in a place called the Barzakh. "Say: 'The Angel of Death, put in charge of you, will (duly) take your souls. Then shall you be brought back to your Lord." (32:11) "Wherever you are, Death will find you out, even if you are in towers built up strong and high! " (4:78)

For those who led a life of evil, the removal of the soul is tough and difficult. Sometimes, more than one angel has to work together to beat the face and back of the deceased. But for those who lived a good life, the soul yearns to meet its Lord and leaves the body with ease, like a drop of water pouring out.  A light like the sun's ray and a sweet fragrance come out to the soul.  Then it ascends amid rows of angels, but those who are there cannot see or smell this. The deceased is questioned, punished, beaten, and wails, and cries out.  All this happens while they lie dead and their family is around them, but they neither hear nor see it.  The sleeper dreams and enjoys their dream or is tormented by it, while someone awake at their side is not able to perceive what is going on at all.

Allah has given inanimate objects awareness and perception by which they glorify their Lord.  The stones fall down out of fear of Him. The mountains and trees prostrate. The pebbles, water and plants glorify Him.  All this is going on but we are not aware of it. "There is nothing which does not glorify His praise but you do not understand their glorification." (17:44) The Companions heard the food that was being eaten glorifying Allah.  That was because the Companions had a transparency of heart that does not now exist among us.  All these things are part of our world and yet we are in complete ignorance of them.  It is not too much of an extrapolation to extend this to our being unaware of the things of the Next World.

After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive and 'suffering' in this world.  The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, 'Take me forward!  Take me forward!' or 'Where are you taking me?' The living, of course, hear none of this.  The soul comes back and stays floating above the body and when the corpse is placed in the grave, the soul inserts itself between the body and the shroud so that the questioning can take place.

Whenever someone died, the prophet (saw) would stand for awhile at the burial site and then say, "Seek forgiveness for your (Muslim) brother and pray for his steadfastness since he is now being questioned." [Abu  Dawud]

The angels pray for the soul of the believer in the heavens just as people pray over the body on earth. The soul hears the receding footfall of the last of the people who followed the funeral and the earth is levelled over them. The earth or even a rock hollowed out and sealed over with lead, would not prevent the two angels, Munkar and Nakir from reaching it.

 

[Zahid-bhatti]

The First Night In The Grave

---

(Fathul Baaree of Ibn Hajr, 3/233): "He sufficed with affirming its existence, in contrast to those who totally deny it from the Khawaarij and some of the Mu'tazilah such as Diraar ibn 'Amr and Bishr al Mareesee and those who agree with them. And they are opposed in that by most of the Mu'tazilah and all of Ahlus-Sunnah and others".

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "The souls of the Believers are inside green birds in the trees of Paradise until Allaah returns them to their bodies on the Day of Resurrection." [Saheeh: At-Tabraanee in 'al kabeer' from Ka'b ibn Maalik & Umm Mubashshir (ra)]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "Seek Allaah's protection from the Punishment of the Grave, since punishment of the Grave is a fact/true." [Saheeh: At-Tabraanee in 'al-Kabeer' from Umm Khaalid bint Khaalid ibn Sa'eed ibn al-'Aas (ra)]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "Everyone who dies - then his actions are sealed except for the one guarding the border in the way of Allaah - his actions continue to increase for him until the Day of Resurrection and he is saved from the trials of the Grave." [Saheeh: Abu Dawud, at-Tirmidhee, al-Haakim: from Fadaalah ibn 'Ubaid & Ahmad from 'Uqbah ibn 'Aamir (ra)]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "Verily the grave is the first stopping place for the Hereafter; so if he is saved therein, then what comes after is easier than it. And if he is not saved therefrom, then that which comes after is harder." [Hasan: At-Tirmidhee, Ibn Maajah, al-Haakim: from 'Uthmaan (ra)]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "When the dead person is buried two black-blue angels come to him, one called al-Munkar and the other called an-Nakeer, and they say to him: 'What had you used to say about this man?' So he says what he used to say: 'Allaah's slave and His Messenger, I bear witness that none has the right to be worshipped except Allaah and that Muhammad is His slave and Messenger.' So they say: 'Verily we knew that you (would) say that.' Then his grave is widened for him to the extent of seventy cubits by seventy, then it is made light for him, then it is said: ' Sleep.' So he says: 'I should go to my family and inform them.' So they say: 'Sleep as the newly married sleeps whom no-one awakes except his favourite wife.' Until Allaah raises him up from that place of sleep. And if he is a hypocrite (munaafiq), he says: 'I heard the people saying something so I said it too, I don't know.' So they say: 'We knew that you (would) say that.' So it is said to

the earth: 'Crush him', so he is crushed until his cross over and he remains in the state of torture until Allaah raises him up from that resting place." [Hasan: At-Tirmidhee from Abu Hurairah (ra)]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "When a human being is laid in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask him: What did you used to say about this man, Muhammad? He will say: I testify that he is Allaah's slave and His Apostle. Then it will be said to him, 'Look at your place in the Hell-Fire. Allaah has changed for you a place in Paradise instead of it.' The Prophet (sallallaahu 'alaihi wa sallam) added, "The dead person will see both his places. But a non-believer or a hypocrite will say to the angels, 'I do not know, but I used to say what the people used to say! It will be said to him, 'neither did you know nor did you take the guidance (by reciting the Qur'aan).' Then he will be hit with an iron hammer between his ears, and he will cry and that cry will be heard by whatever approaches him except human beings and jinns." [Saheeh: Al-Bukhaaree (2/422), Muslim, Ahmad, Abu Daud, an-Nasaa.ee: from Anas (ra)]

Al-Baraa b. 'Azib said: We went out with the Prophet of Allaah (sallallaahu 'alaihi wa sallam) accompanying the bier of a man of the Ansar. When he reached his grave, it was not yet dug. So the Prophet of Allaah (sallallaahu 'alaihi wa sallam) sat down and we also sat down around him as if birds were over our heads. He had in his hand a stick by which he was scratching the ground. He then raised his head and said: Seek refuge in Allaah from the punishment of the grave. He said it twice or thrice. The version of Jarir adds here: He hears the beat of their sandals when they go back, and at that moment he asked: O so and so! Who is your Lord, what is your religion, and who is your Prophet? Hannad's version has: Two angels will come to him, make him sit up, and ask him: Who is your Lord? He will reply: My Lord is Allaah. They will ask him: What is your religion? He will reply: My religion is Islaam. They will ask him: What is your opinion about the man who was sent on a mission among you? He will reply: He is the Apostle of Allaah. They will ask: Who made you aware of this? He will reply: I read Allaah's Book, believed in it, and considered it true, which is verified by Allaah's word: "Allaah establishes those who believe with the word that stands firm in this world and the next." The agreed version goes: Then a crier will call from the heaven: My servant has spoken the truth, so spread a bed for him from Paradise, clothe him in Paradise, and open a door for him into Paradise. So some of its air and perfume will come to him, and a space will be made for him as far as the eye can see. He also mentioned the death of the infidel, saying: His spirit will be restored to his body, two angels will come to him, make him sit up and ask him: Who is your Lord? He will reply: Alas, alas! I do not know. They will ask him: What is your religion? He will reply: Alas, alas! I do not know. They will ask: Who is this man who was sent on a mission among you? He will reply: Alas, alas! I do not know. Then a crier will call from the heaven: He has lied, so spread a bed for him from Hell, clothe him from Hell and open for him a door into Hell. Then some of its heat and pestilential wind will come to him, and his grave will become restricted, so his ribs will be pressed together. Jarir's version adds: One who is blind and dumb will then be placed in charge of him, having a sledge hammer such that if a mountain were struck with it, it would become dust. He will give him a blow with it which will be heard by everything between the east and the west except by men and jinn, and he will become dust. Then his spirit will be restored to him. [Saheeh: Ahmad, Abu Dawud (3/4735) Ibn Khuzaimah, al-Haakim, al-Baihaqee in 'Shu'ab ul-Imaan', ad-Diyaa: from al-Baraa]

The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "...the righteous man sits in his grave and is not alarmed or afraid, then it is said to him (by angels): 'In (what state) were you?' So he says: 'In the (state of) Islaam.' So it is said to him: 'What is this man?' So he says: 'Muhammad the Messenger of Allaah who came to us with clear signs from Allaah, so we believed that.' Then it is said to him: 'Have you seen Allaah?' So he says: 'It does not behove any man that he sees Allaah.' So an opening is made for him in the direction of the Fire, so he sees it, some parts of it smashing into others, and it is said to him: 'Look at what Allaah, the Exalted, has saved you from.' Then an opening is made for him in the direction of Paradise, and he looks to its brilliance and what is therein and it is said to him: 'This is your place.' And it is said to him: 'You were upon certain Faith and died upon it and upon it you will be raised up, if Allaah wills.' And the wicked man sits in his grave alarmed and terrified and so it is said to him: 'In what state were you?' So he says: 'I do not know.' So it is said to him: 'Who is this man?' So he says: 'I heard the people saying something so I said it!' So an opening is made for him in the direction of Paradise and he sees its brilliance and what is therein, and it is said to him: 'Look at what Allaah has refused you.' Then an opening is made for him in the direction of the Fire, so he sees it crashing against itself and it is said: 'This is your place, you lived upon doubt and died upon it and you will be raised up upon it, if it is Allaah's will." [Saheeh: Ibn Maajah from Abu Hurairah (ra)].

[Zahid-bhatti]

Belief in the Last Day
Death and the Grave
The Approach of Judgement Day
The Minor Signs of Judgement
The Resurrection and Gathering
The Questioning and Reckoning
The Balance, the Path, Intercession, Heaven and Hell

---

Death and the Grave
"And the agony of death comes with the Truth; that is what you used to flee from!" [(50) Qaaf, 19] Death is the separation of the soul from the body, and we all know that it is inevitable. It is the event which marks our transition from this world into the Hereafter. Whenever `Uthman radiallahu `anhu used to stand over a grave, he used to weep until his beard became soaked. Someone said to him, "Heaven and Hell are mentioned, and you do not weep, and [yet] the grave is mentioned, and you weep, [how is this] ?" He said, "I heard the Messenger of Allah (may Allah bless him and grant him peace) say : The grave is the first stage of the Hereafter. So, if he is saved from it, that which is after it will be easier, whereas if he is not saved from it, then that which is after it will be more severe." (Related by Tirmidhi)

Belief in the events following death is an integral part of the Islamic doctrine. Although the existence of the Hereafter is rationally admissible, the exact details of it can only be acquired through communication from the Creator, for these events fall in the realm of the Unseen. Thus, all one may demand as proofs in this matter are verses of the Qur'an and authentic ahadith. Having become convinced of the veracity of the Prophet Muhammad sallallahu `alayhe wa-sallam, the believer has no hesitance in accepting what he has brought.

The Soul

As we have already mentioned, death is the separation of the soul from the body. The precise nature of the soul is beyond our comprehension. The Prophet sallallahu `alayhe wa-sallam was asked about the soul twice; once in Makkah by the Quraysh (as related by Ahmad), and once in Madinah by the Jews (as related by Bukhari and Muslim). On the authority of `Abdullah ibn Mas`ud radiallahu `anhu : He said : [Once,] while I was walking with the Prophet sallallahu `alayhe wa-sallam in a garden, and he was leaning on a palm-branch, some Jews passed by. Some of them said, "Ask him about the soul." Others said, "Don't ask him [in case he tells you something you will dislike to hear]." But [eventually] they asked him about the soul. They said, "O Muhammad, what is the soul?" He continued leaning on the palm- branch [and did not reply immediately]. I asserted that he must be receiving inspiration [and so I stayed put]. Then, [when the inspiration had descended] he said, "They ask you about the soul. Say : the soul is of my Lord's decree, and you have been given only a little knowledge." [(17) Al-Israa, 85] (Related by Ahmad and Bukhari)

The human soul differs from that of animals in that it is accountable. However, the souls of those who turn away from the truth, shun guidance and persist in satisfying their base lusts, become lower in status. They are no better than animals, and Allah has cautioned us against such behavior : "Recite to them the account of he to whom We gave Our signs, but he extricated himself from them, and Satan caused him to follow him, so that he became one of the misguided. And, if We had willed, We would have elevated him by means of them, but he clung to the earth and followed his desires. Therefore, his likeness is the likeness of the dog; if you prompt him, he lolls out his tongue, but if you leave him, he [still] lolls out his tongue." [(7) Al-A`raaf, 175- 176]

Departure from this world

"Until, when death comes to one of them, he says, 'My Lord! Send me back, in order that I might work righteousness in that which I have left [behind]!' By no means! It is only a word which he says. And behind them is a barrier until the day when they will be raised up. [(23) Al-Mu'minun, 99-100] This verse makes it quite clear that there is no returning to this world after death, nor is there any reprieve. "Allah does not reprieve any soul when its [appointed] term has come." [(63) Al-Munafiqoon, 11]

Angels descend upon the good believers at the time of death, and give them glad tidings of Heaven. "Those who say, 'Our Lord is Allah,' and then remain upright, angels descend upon them, [saying], 'Fear not, nor grieve, and receive glad tidings of the Garden which you had been promised. We are you friends and protectors in this world and in the Hereafter.'" [(41) Fussilat, 30] Angels also come to the disbelievers, but rather than comforting them, they beat them. "If only you could see when the angels receive the disbelievers, striking their faces and their backs, and [saying] : Taste the punishment of the Inferno! That is because of what your own hands prepared, and Allah is not at all unjust to [His] servants." [(8) Al-Anfaal, 50]

The extraction of the soul occurs either gently or roughly, depending on the person's worldly conduct. Then, the soul is clothed and perfumed, either pleasantly or unpleasantly, again depending on the person's belief. The angels carry the soul upwards, towards the seventh heaven. The gates of the heavens open for believing souls, and Allah manifests Himself to them before they are returned to their graves. On the other hand, "Those who deny Our signs and remain arrogant before them, the gates of the sky do not open for them." [(7) Al-A`raaf, 40] The disbeliever's soul is therefore cast back to the earth in disgrace. "And whoever associates others with Allah, it is as if he has fallen from the sky, and is seized by the birds, or dropped by the wind in a distant place." [(22) Al-Hajj, 31]

The Life of the Grave

After this upward excursion, the soul is returned to the body in the grave, and this marks the start of what is often called the Life of the Grave. The return of the soul to the body is not to the same extent as it was during the worldly life; rather, it is only to a small extent, the soul's presence being even less than that during sleep. The primary purpose of this is to allow the dead person to respond to the Questioning of the Grave. The Prophet sallallahu `alayhe wa-sallam said, "When a servant is laid in his grave and his friends have turned away from him and he hears the footfalls of their sandals, two angels come to him, sit him upright, and ask him, 'What used you to say about this man Muhammad?' The believer will answer, 'I testify that he is the slave of Allah and His Messenger', and it will be said, 'Look at your place in Hell, Allah has changed it for a place in Heaven', and he will behold both of them. As for the hypocrite or the disbeliever, he will [also] be asked, 'What used you to say about this man?' but he will reply, 'I do not know; I [merely] used to say what people said.' He will be told, 'You did not know, nor did you follow [one who knew],' and [then] he will be struck a blow with iron hammers, whereupon he will cry out with a scream which is heard by [all] those around him, other than humans and jinn." (Related by Bukhari.) Other narrations add that these angels are named Munkar and Nakeer, and their appearance is very terrifying. They ask three questions in all, the first two being "Who is your Lord?" and "What is your religion?", and the third being about the Prophet sallallahu `alayhe wa-sallam, as mentioned in the narration above. "Allah fortifies the believers with the strengthening word" [(14) Ibrahim, 27], allowing them to answer the questions correctly, and then they sleep peacefully and pleasantly until the Day of Judgement. Sinful Muslims and disbelievers, however, are liable to be punished during this time.

Grave Punishment is a reality

On the authority of `A'ishah radiallahu `anha : a Jewess entered upon her and said, "May Allah grant you refuge from the Punishment of the Grave." So, `A'ishah asked the Messenger of Allah sallallahu `alayhe wa-sallam about grave-punishment, whereupon he said, "Yes. Grave-punishment is a reality." `A'ishah said, "I never saw the Messenger of Allah sallallahu `alayhe wa-sallam offer any prayer thereafter in which he did not seek refuge with Allah from grave-punishment." (Related by Bukhari and Muslim.)

It is obligatory to believe in grave punishment. The primary Qur'anic evidence for it is in the account of Pharoah and his disbelieving kin. "The Fire; they are exposed to it by morning and afternoon. And, on the Day the Hour is established, (it will be said), 'Enter the Household of Pharoah (into) the severest punishment." [(40) Ghafir, 46] This verse is quite explicit that the punishment they are receiving is prior to the Day of Judgement, i.e. during the life of the grave. There is also abundant evidence in the authentic sunnah, such as the following hadith : The Prophet passed by two graves, and said about their occupants, "They are being punished for something which was not serious [according to them], but, indeed it was serious. One of them used to spread tales [in order to cause mischief and enmity between people], and the other used not to free himself from [traces of] urine." Then, he took a fresh palm-leaf stalk, split it in two halves, and implanted one in each grave. He was asked, "O Messenger of Allah! Why have you done that?" He said, "[The punishment] might be lightened for them, as long as [the two stalks] do not dry up." (Related by Bukhari and Muslim.)

Exceptions from the Punishment

Prophets and martyrs are exempted from grave punishment. The martyr is also exempted from the questioning, because the clashing of swords above his head was a sufficient trial for him. However, everyone other than the prophets is liable to be subjected to a squeezing from the grave on their sides. If anyone were to have been saved from it, it would have been Sa`d ibn Mu`adh radiallahu `anhu. This squeezing is gentle for a good believer, and thereafter the grave expands and becomes spacious, but it is so severe for the disbeliever that his ribs interlock.

One can protect oneself from grave punishment (other than the squeezing), by:

- Regular repentance; for in this way one will have few if any outstanding sins.
- Martyrdom; being killed in the battlefield while fighting in the path of Allah.
- Dying while guarding the frontline of the Islamic land. (i.e. dying in ribaat).
- Reciting Surah 67 (Al-Mulk) every night.
- Saying laa ilaaha illallaahul-malikul-haqqul-mubeen 100 times every day.

How can we help dead Muslims?

1 - By offering the funeral prayer over their bodies. This is a communal obligation, such that at least someone in the community must perform the prayer over a Muslim who dies, otherwise everyone who was capable of having prayed over him, but did not do so, is sinful. "If a Muslim dies and forty people who do not associate anything with Allah join the funeral prayers, Allah accepts their intercession for him." (Related by Muslim)

2 - By doing good deeds which can benefit them. "When the son of Adam dies, his good deeds come to an end, except from three [things] : perennial charity, or a pious child who prays for him, or knowledge by which people benefit after him." (Related by Muslim, Nasa'i, Abu Dawud and Tirmidhi.) Perennial charity is charity that the person gave (before his death) for some good cause from which people continue to benefit on an ongoing basis, such as money given towards a mosque. Scholars are in in consensus that the dead can benefit from our supplication for them, and from charity given on their behalf, as well as from Hajj and fasting performed on their behalf.

 

The Approach of Judgement Day

In the Name of Allah, Most Gracious, Most Merciful

"O mankind! Indeed, Allah's promise is true, so do not let the life of the world delude you, nor let the Deluder (Satan) delude you from Allah." [(35) Fatir, 5] "And they inquire from you, 'Is it (the Day of Judgement) true?' Say, 'Yea. By my Lord! Indeed, it is true. And you shall not escape." [(10) Yunus, 53]

The Last Day is so named because there is no day (of this world) after it. On that day, Allah will cause this world to perish, and will replace it with another wherein people will be given the dues of their worldly actions. This world, with the precise and well-defined roles of its constituents, indicates the existence of a wise, knowing Creator. Yet, sometimes, we see people around us getting other than what they deserve. Very good people might suffer greatly, while evil, dishonest individuals might escape the hand of the law, and live in luxury and wealth which they have amassed by illicit and immoral means. Thus, there must be another life, in which all will receive their just reward or punishment. This place is therefore a place of toil and action. "Blessed be He in Whose Hand is sovereignty, and He has power over all things. He who created death and life, in order that He might test you, [as to] which of you is best in conduct. And He is the Mighty, the Forgiving. " [Al-Mulk, 1-2] `Ali radiallahu `anhu said, "Today there is action, and no reckoning. Tomorrow, there is reckoning and no action." (Related by Bukhari.) The intelligent individual is therefore he who reflects over the universe around him, and comes to this realization.

"Indeed, in the creation of the heavens and the earth, and the alternation of night and day, are signs for people of intellect. Those who remember Allah standing, sitting and on their sides, and ponder over the creation of the heavens and the earth. [They say,] 'Our Lord! You have not created this in vain; free from all defect are You [exalted above creating without purpose], therefore preserve us from the punishment of the Fire.'" [(3) Aal-`Imraan, 190] So Allah has praised those who use their intellect, and correspondingly He has castigated those who refuse to use their minds, and who consequently deny the Hereafter. "Nay, those who believe not in the Hereafter are in punishment and far error. Have they not observed what is before them and what is behind them of the Heavens and the earth? If We willed, We could make the earth swallow them, or cause pieces of the sky to fall on them. Indeed, therein is a sign for every penitent servant." [(34) Saba', 9] The Prophet sallallahu `alayhe wa- sallam has said about [3:190], "Woe to him who recited it without pondering over it." (Related by Ibn Mardoyah.) Hasan Basri said, "An hour's contemplation is better than a night's standing in prayer."

Thus, it is imperative that we accept and believe that this world, and all it contains, has been created for a purpose. Nothing of Allah's creation is in vain. "We have not created the Heavens and the earth and [all] that is between them in vain; that is the conjecture of those who disbelieve, so woe from the Fire to those who disbelieve! Or, shall We treat those who believe and do good deeds like those who work corruption in the land? Or, shall We treat the pious like the wicked?" [(38) Saad, 27-28] That person who is certain of the existence of the Hereafter will reflect this belief in his life. He will feel a sense of responsibility for his beliefs, words and actions. He will strive to be sincere and truthful, to worship his Lord, and to desire good for his fellow creatures. "O you who believe! Keep your duty to Allah, and let every soul look [to] what it has prepared for the morrow, and fear Allah! Indeed, Allah is well-acquainted with what you do. And be not like those who forgot Allah, so that He cuased them to forget their own selves; those are the transgressors. Not equal are the Companions of the Fire and the Companions of the Garden. The Companions of the Garden are the victorious ones." [(59) Al-Hashr, 18-19]

The Time of Occurrence of the Last Day

Its exact time is known only to Allah. "They ask you about the Hour, when will its coming be? Say : its knowledge is only with my Lord. None will reveal it at its time save Him. [Its knowledge] is weighty upon the [inhabitants of the] heavens and the earth. It will not come to you except suddenly. They ask you as if you are well-informed about it. Say : Its knowledge is only with Allah, but most of mankind do not know." [(7) Al- A`raaf, 187] At the end of the Jibreel hadith, the angel Gabriel asked the Prophet sallallahu `alayhe wa-sallam, "When is the Hour?" He replied, "The questioned is not more knowledgeable about it than the questioner," and then recited a verse of the Qur'an. "Indeed, with Allah is the knowledge of the Hour." [(31) Luqmaan, 34]

Thus, it is totally forbidden to engage in speculation or calculation in order to try to predict the end of the world. Anyone who believes that a psychic or fortune-teller shares in Allah's knowledge of the Hidden, has left Islam. On the authority of Abu Hurayrah radiallahu `anhu : "Whoever came to a diviner, or a fortune-teller, and affirmed him in that which he said, has disbelieved in that which was revealed to Muhammad sallallahu `alayhi wa-sallam." (Related by Nasa'i, Abu Dawud, Tirmidhi, Ibn Majah and Al-Hakim.) Nor is it permissible to visit psychics and the like for fun, and the person who does risks losing his prayers for forty days. "Whoever came to a fortune-teller, and asked him about something and then affirmed him , the salah of forty days will not be accepted from him." (Related by Muslim.)

Signs before the Day of Judgement

Although the exact time of the Day of Judgement is known only to Allah, there are certain events and signs which will occur on the earth prior to it. These signs are categorized into minor and major signs.

Minor signs

The minor signs are those which start occurring well before the Day of Judgement, and which in themselves are not strikingly extraordinary. The Prophet sallallahu `alayhe wa-sallam mentioned, as reported at the end of the Gabriel hadith, that among its signs are "that the slave-girl will beget her mistress, and that you will see barefoot, naked, poor shepherds [competing with one another in] building tall buildings." (Related by Muslim.)

On the authority of Anas ibn Malik : He said : I heard the Messenger of Allah sallallahu `alayhe wa-sallam say, "Indeed, among the portents of the Hour are that knowledge will decrease, ignorance will abound, adultery will become widespread, wine will be drunk, and men will abound and women will become scarce, to the extent that there will be a single provider for fifty women." (Related by Bukhari and Muslim.)

On the authority of Anas : the Prophet sallallahu `alayhe wa- sallam said, "Among the portents of the Hour is that people will compete with one another in [building and decorating] mosques." (Related by Nasa'i.)

On the authority of Abu Hurayrah : While the Messenger of Allah was talking, a Bedouin came and asked, "When is the Hour?" [The Prophet] replied, "When trust is lost then await the Hour." [The Bedouin] asked, "How will its loss occur?" He replied, "When affairs are rested with those unworthy of [handling] them, then await the Hour." (Related by Bukhari.)

[See for further discussion : The Minor Signs of Judgement Day]

Major signs

The major signs are those which will occur closer to the Day of Judgement, and they are bizarre and remarkable. They are usually counted as the ten mentioned in the following hadith. On the authority of Hudhayfah ibn al-Asid Ghifari radiallahu `anhu : he said : The Prophet sallallahu `alayhe wa-sallam found us while we talking about the Hour. He asked, "What are you discussing?" We said, "We are speaking of the Hour." He said, "It will not be established until you have seen before it ten signs : the smoke, the Antichrist, the Beast, the Rising of the Sun from its setting place; the Descent of Jesus, Son of Mary; Ya'juj and Ma'juj; three earthquakes : an earthquake in the East, an earthquake in the West, and an earthquake in the Arabian peninsula; and the last of those is a fire which will emerge from Yemen, driving people to their gathering place." (Related by Muslim, Abu Dawud, Tirmidhi and Ibn Majah.)

The End of this World

Eventually, "the worst people will remain [on the earth] . . . who neither recognize good nor spurn iniquity. Then, Satan will materialize before them and say, 'Will you not hearken [to me] ?' Thereupon, they will ask [him], 'What do you command us?' Then, he will command them to worship idols, and in that condition, their sustenance will be plentiful and their life good. Then, the Trumpet will be blown . . . The first to hear it will be a man who will be plastering the water-trough of his camels, and then he will swoon away, and [the remainder of] mankind will swoon away. Then, Allah will send, or send down (the narrator is not sure) a rain like dew, or like a shadow (the narrator is unsure again), and then the bodies of mankind will grow from it. Then, [the Trumpet] will be blown a second time, and behold! They will be standing, looking." (Related by Muslim.)

The blasts on the Trumpet are mentioned in several places in the Qur'an, and scholars differ as to whether their total number is two or three. "On the day the Trumpet shall be blown, then whoever is in the heavens and whoever is on the earth will be terrified, except those whom Allah wills [to exempt]." [(27) An-Naml, 87] "And the Trumpet is blown, and then whoever is in the heavens and whoever is on the earth will swoon away, except those whom Allah wills [to exempt]." [(39) Az-Zumar, 68] Some scholars are of the opinion that these are two separate blasts on the Trumpet, while others considered that they are one and the same, such that people will first be terrified, and then fall unconscious and die. Those whom Allah will exempt are the martyrs of the battlefield, for they are living before their Lord, receiving sustenance; and some of the chief angels. After that, Allah will command the Angel of Death to take the souls of the remainder, and finally the Angel of Death will die. Then, Allah alone will remain, being the Last as He was the First. He will ask, three times, "To whom belongs sovereignty this day?" and then will reply Himself, "To Allah, the One, the Overcomer."

This intermediate period will endure for forty years.

 

The Resurrection and Gathering

In the Name of Allah. "Praise be to Allah, Who created the heavens and the earth, and made the darkness and the light. Yet, those who disbelieve hold [others] as equal to their Lord. He it is Who created you from clay, then decreed a term, and there is an appointed term with Him, and yet you doubt. And He is Allah in the heavens and the earth. He knows that which you keep secret and that which you announce, and He knows what you earn." [6 (Al-An`am), 1-3]

The Resurrection

After the intermediate realm of forty years, Allah will again command the angel Israfil to blow the Horn. " . . . then [the Horn] will be blown another time, and behold! they shall be standing, looking." [(39) Al-Zumar, 68] Allah will cause a special rain, called "The Water of Life", to fall, and will thereby cause the bodies to grow from `ajab al-dhanab (a small bone at the end of the spine), in the same way as plants grow.

It is essential to believe in the bodily resurrection. Just as both the body and soul participated in either obeying or disobeying Allah in this world, so it is only fitting that they should both receive the appropriate recompense of punishment and/or reward. A bodily resurrection is not rationally inconceivable, and furthermore, the texts of the Qur'an and authentic ahadith are quite explicit in their mention of physical pleasures and punishments in the Hereafter, such that there is no room left for doubt. It was only some deviant individuals and groups, who, under the influence of the corrupt ideas of people of other religions and of the pagan philosophers, started to deny this fact, claiming that the Hereafter is purely spiritual, or that Heaven and Hell are mere states of mind which are consequential upon a person's worldly conduct. Such beliefs display an obstinacy in accepting that which Allah has conveyed to us, and are the fruits of baseless imaginings and Satanic whisperings which afflict those who are not content with clearly-stated, obvious truths. Imam Ghazzali pronounced a verdict of disbelief on the philosophers on three counts : their claim that the universe is eternal, their denial of the bodily resurrection, and their denial that Allah knows the minute details of things.

The Qur'an advances logical arguments to convince those who may be sceptical about the bodily resurrection. "[Allah] it is Who begins the creation, and then repeats it, and it is easier for Him. And His is the highest description in the heavens and the earth, and He is the Mighty, the Wise." [(30), al-Rum, 27] So, Who created and then destroyed is certainly able to return that creation to existence. Ibn `Abbas said, "All is easy for Him." In another verse, we are reminded of our lowly beginnings, and that in fact that there was a time when we did not even exist. "Has man not seen that We created him from a [mere] drop, and yet, behold! he is an open adversary! He coins a similitude for Us, and forgets his creation; he says, 'Who will give live to bones when they are decomposed?' Say : He will give life to them Who initially brought them into existence, and He is knowledgeable of all kinds of creation. He Who has made for you fire from the green tree, so that you obtain kindling therefrom. Is He Who created the heavens and the earth not capable of creating their like? Indeed, and He is the Supreme Creator, the Knowing." [(36) Ya-Sin, 78-81] And, on the authority of Abu Hurayrah radiyallahu `anhu : the Messenger of Allah sallallahu `alayhi wa-sallam said : Allah, the Exalted, says, "The Son of Adam has given lie to Me, although he may not do so, and he has vilified Me, although he may not do that. As for his giving lie to me, it is his saying, 'He will not bring me back [to life] in the manner in which He began me.' Yet, the first creation is not any easier for Me than its repeat. And, as for his vilifying Me, it is his saying, 'Allah has taken a son,' although I am the One, the Eternally-Besought, Who neither begets nor was begotten, nor is there any like unto Him." (Narrated by Bukhari, Ahmad.)

The Gathering

The resurrected will be faced with an unfamiliar and terrifying scenario. "And, on the day when We shall cause the mountains to move [away], and you shall see the earth exposed, and We shall gather them, not missing any one of them." [(18) Al-Kahf, 47] Fakhr al-Din al-Razi said in his exegesis, putting together this and other related information from the Qur'an : "The mountains shall go through five stages on the Day of Resurrection : [first] shattering, then [they will be] like carded wool, then like scattered dust, then they will be blasted and dispersed, then they will disappear."

Israfil will summon the dead to their gathering, and the earth will split to let them out. "Listen, the day when the Summoner shall summon from a nearby place. The day they shall hear the Shout (i.e. the Blast on the Horn) in truth; that will be the Day of Emergence. The day when the earth shall split [to allow them] to hurry out; that is a gathering which is easy for Us." [(50) Qaf, 41-44] The first over whom the earth shall split is the Prophet Muhammad sallallahu `alayhi wa-sallam, as is narrated by Muslim. The Land of the Resurrection is called al-Sahirah [See (79) Al-Nazi`at, 14.], and in the following hadith, we find it described. "Mankind shall be gathered on a reddish-white land, like a clean, round, flat loaf of bread, not bearing the imprint of anyone." (Narrated by Bukhari, Muslim.)

Creatures of the Resurrection Plain

Mankind and jinn will be gathered there in their entirety, including even the rebellious devils. "Then, by your Lord! We shall surely gather them, and the devils, and then We shall bring them around Hell on their knees." [(19) Maryam, 68. See also (6) Al-An`am, 128] Also, "the days will be gathered in their forms." (Narrated by Tabarani.) The earth shall be gathered there. "On that day, [the earth] shall relate its news, because your Lord shall have inspired it." [(99) Al-Zalzalah, 4- 5] On the authority of Abu Hurayrah radiyallahu `anhu : The Messenger of Allah sallallahu `alayhi wa-sallam recited these verses, then asked, "Do you know what its news is?" The Companions replied, "Allah and His Messenger know best." He said, "Its news is that it testifies over every male and female concerning that which he/she did on its surface; that it says, 'He did such-and-such on such-and-such day. That is its news." (Related by Ahmad, Tirmidhi, Nasa'i.) Animals will also be resurrected. "There is no animal upon the earth, nor any bird which flies with its two wings, except that they are nations like you. We have not neglected anything in the Record. Then, to their Lord shall they be gathered." [(6), Al-An`am, 38] `Abdur-Razzaq has reported that Abu Hurayrah said that Allah will judge between the animals, and then after they have been given their justice, they will be turned to dust. At this point, the disbeliever will wish that he, too, would have been turned to dust. [See (78)Al-Naba', 40.]

Terrors of the Resurrection Plain

Mankind will be resurrected barefoot, naked and uncircumcized, but the Prophets will have clothes. The first to be clothed will be Abraham `alayhis-salam. Scholars have deduced that the Prophet Muhammad sallallahu `alayhi wa-sallam will be resurrected clothed. There will be other terrifying and humuliating occurrences also. On the authority of Miqdad ibn `Amr : he said : I heard the Messenger of Allah sallallahu `alayhi wa-sallam saying, "The sun will be brought down on the Day of Resurrection until it is the distance of one meel (one mile, or one inch - the narrator is unsure) from the creatures. Then, people will be in perspiration in proportion to their deeds, such that some of them will be [in perspiration] up to their ankles, some of them up to their knees, some of them upto their groins, and some will be bridled by perspiration," and the Messenger of Allah sallallahu `alayhi wa-sallam pointed, with his hand, to his mouth." (Narrated by Muslim and Tirmidhi.)

Heaven and Hell will be brought near. "The day when neither wealth nor sons will avail; only he who brings Allah a heart clean [from disbelief]. And, Heaven shall be brought near for the pious, and Hell shall be exposed for those who strayed." [(26) Al-Shu`ara', 88-91] Thus, the pious will rejoice in the knowledge that they shall be taken into Heaven, while the wicked will agonize in the knowledge that they are destined for Hell. "A neck, with two seeing eyes, two hearing ears and a speaking tongue, will emerge from the Fire on the Day of Resurrection, and say, "I have been assigned to three [types of people] : every obstinate tyrant, everyone who called to another god with Allah, and the picture-makers." (Narrated by Tirmidhi and Ahmad.)

On that day, a man will flee from his relatives and loved ones. "On the day when a man will flee from his brother, his mother, his father, his wife and his children. Every man, on that day, shall have enough to make him heedless of others." [(80) `Abasa, 34-37] Ibn Kathir reports in his exegeis that `Ikrimah said, "A man will meet his wife and ask her, 'What kind of a husband was I to you?' She will reply, 'A good husband you were,' and she will praise him well, as far as she can. Then, he will ask her, "So, today I seek from you [the reward of] a single good deed, that you give it to me so that perhaps I may be saved from that which you see.' She will reply, 'How easy is that which you seek! Yet, I cannot bear to give you anything; I am afraid just as you are.' Then, a man will meet his son, and stick to him, saying, 'O son! What kind of father was I to you?' [His son] will praise him well. He will say, 'O son! I need an atom's weight of your good deeds, so that perhaps I might be saved from that which you see.' His son will reply, 'O father! How easy is that which you seek! But, I am afraid just as you are."

Also during this time, certain types of punishment will be inflicted on the guilty. On the authority of Abu Hurayrah radiyallahu `anhu : the Messenger of Allah (may Allah bless him and grant him peace) said, "There is not any possessor of gold or silver who does not pay their due [in zakat] except that on the Day of Resurrection the hoard shall be made into sheets which will be heated in the Fire of Hell. Then, his forehead, sides and back will be branded thereby until Allah judges between His servants, on a day whose measure is fifty thousand years of your reckoning. Then will he see his way, either to Heaven or to Hell." (Narrated by Ahmad, Bukhari, Muslim.)

All of this suffering is exacerbated by the extreme length of that day. " . . . . a day whose measure is fifty thousand years." [(70) Al-Ma`arij, 4]

Relief for the Righteous

Yet, terrifying as these phenomena are, those who feared Allah and were anxious of this day in their worldly lives, will be saved from fear. In the Hadith Qudsi, Allah, the Mighty, the Majestic, says, "By My Might! I shall not combine for My servant two fears, nor two [feelings of] safety." (Narrated by Ibn Hibban.) Seven categories of people will be in the shade of the `Arsh, according to the hadith narrated by Bukhari and Muslim; they are : a just leader, a youth who grew up in the service of Allah, a man whose heart was attached to the mosques, two men who loved one another for the sake of Allah, a man who was invited by a beautiful and charming woman [to commit adultery] but he refused, saying 'I fear Allah,' a man who gave charity with his right hand such that his left hand did not know what he gave, and one who shed tears in seclusion out of fear of Allah. Other ahadith mention some further categories. Also, for the believers, the day will seem shorter, in proportion to their deeds. So, for some, it will seem like the duration of an obligatory prayer. (Narrated by Ahmad.)

People will be gathered with those whom they loved. On the authority of Jabir : "Every soul shall be gathered according to its desires. So, whoever loved disbelief will be with the disbelievers, and his deeds will not benefit him at all." (Narrated by Tabarani.) And, in the hadith narrated by Bukhari and Muslim, a man asked the Prophet sallallahu `alayhi wa-sallam, "When is the Hour (of Judgement)?" The Prophet asked him, "What have you prepared for it?" He replied, "Nothing, except that I love Allah and His messenger." The Prophet told him, "You are with those whom you love." In Bukhari's narration, the Companions asked, "And is it the same for us?" He replied, "Yes." Anas, the narrator of the hadith, says, "We were not pleased so much by anything as by his saying. 'You are with those whom you love.'"

The Pool

Every prophet has a pool, but that of the Prophet Muhammad sallallahu `alayhi wa-sallam is superior to the others, and is called al-Kawthar. It is filled from Heaven via two channels, and its water is whiter than milk and sweeter than honey. There are as many cups around it as there are stars in the sky. On the authority of Anas ibn Malik : the Messenger of Allah sallallahu `alayhi wa- sallam was once with us in the mosque when he took a nap, and then [awoke and] raised his head, smiling. We said, "What makes you laugh, O Messenger of Allah?" He said, "Indeed, a surah has just been revealed to me." Then, he recited Surah al-Kawthar (108). The Prophet sallallahu `alayhi wa-sallam will recognize his followers by their bodily parts which will be bright from the effects of wudu'. All of his followers will drink from the pool, except for apostates and innovators, as well tyrants and those who openly committed major sins.

 

The Questioning and Reckoning

The Great Intercession

In the confusion and terror of the resurrection plain, people will remember the prophets who were sent to them, and will wonder if those men can intercede for them before Allah to relieve them of the horrors which are afflicting them. In the long Hadith of the Intercession, narrated by Bukhari, Muslim and others, we are told that people will go first to Adam `alayhis-salam, the father of mankind, and will remind him of his dignified status, and ask him to intercede before Allah. He will reply, "My Lord is angry today such as He has never been before, nor will He ever be [so angry] ever again. Indeed, He fobade me from the tree, but I disobeyed. My self! My self! My self [am I concerned for]! Go to someone else. Go to Noah." They will then go to Noah, reminding him of his status as the first messenger to mankind, and put the same request before him. He will also decline, mentioning his worry over the fact that he had been given a single supplication which was guaranteed to be answered, but that he had used it against his people. He will send them to Abraham `alayhis-salam, who will also decline in the same way, mentioning that he had told three lies. In the same manner, people will go to Moses, who will decline due to his having killed a man in error. Jesus `alayhis-salam will also decline their request, although he will not mention any sin. It should be noted that the 'sins' mentioned by the Prophets as the reasons why they are afraid to intercede before Allah are sins only in relative terms; i.e. they were permissible deeds which were merely not the best choices for the circumstances in question, but due to the extreme piety of the prophets, they regard these incidents as severe.

Finally, they will come to Muhammad sallallahu `alayhi wa-sallam, and will say, "O Muhammad! You are the Messenger of Allah, and the Last of the Prophets; Allah forgave you your former and latter sins, so intercede for us before Allah; do you not see what [situation] we are in? Do you not see what has come to us?" Then, the Prophet sallallahu `alayhi wa-sallam will get up, go and prostrate beneath the `Arsh, and glorify Allah with unique praises. He will be told, "O Muhammad! Ask, that you may be given, and intercede that your intercession may be granted!" The Prophet sallallahu `alayhi wa-sallam will ask for intercession, and the first intercession he requests will be to relieve all people of the terrors of the Resurrection Plain. This is referred to as the Great Intercession, since it encompasses all of mankind, and as we have seen, it is exclusive to the Prophet Muhammad sallallahu `alayhi wa-sallam.

This dignified position of intercession is the Praiseworthy Station, which the Qur'an mentions will be granted to the Prophet on that day. "Surely, your Lord will raise you up to a praiseworthy station." [(17) Al-Isra, 79] Ibn Jareer al-Tabari reports in his exegesis, "That [i.e. the Praiseworthy Station] is the place that Muhammad sallallahu `alayhi wa-sallam will take on the Day of Resurrection, to intercede for people in order for their Lord to relieve them of the severe [suffering] they will be experiencing on that day."

The Exposure

Mankind will be exposed before their Lord. "And they shall be exposed before their Lord in ranks." [(18) Al-Kahf, 48] The Prophet sallallahu `alayhi wa-sallam said, "Mankind will be exposed three exposures on the Day of Resurrection. The [first] two exposures shall be disputation and excuses, but at the third [exposure], the scrolls [of deeds] will be distributed, and then some will take them in their right hands, others in their left." [Narrated by Tirmidhi] So, the first time, people will dispute with one another : the weak with the tyrants who hindered them from faith, the tyrants responding that they are, in the final analysis, not to blame, for each individual believes or disbelieves by his/her own conscious decision. The disbelievers will deny that prophets came to them. At the second exposure, people will acknowledge their wrongs, and will seek excuses. With the third exposure, the books of deeds will be distributed amongst them. Receiving the book in the right hand signifies success, while receiving it in the left hand or behind one's back signifies failure. "O mankind! You are striving in your deeds towards your Lord and [towards] meeting Him. Then, as for he who is given his book in his right hand shall be reckoned an easy reckoning, and he shall return to his family members in joy. And, as for the one who is given his book in his left hand, he shall call for destruction, and shall taste of a blazing fire." [(84) Al-Inshiqaq, 6-12]

The Questioning

"Then, by your Lord, We shall surely question them all, about what they used to do." [(15), Al-Hijr, 92-93] "Then, We shall surely question those to whom were sent (messengers), and We shall surely question the Messengers." Q[Al- A`raf, 6] The people will be questioned about whether messengers came to them, and how they responded to them. The messengers themselves will be questioned about whether they conveyed the message.

Belief in the questioning and reckoning of the Hereafter instils a sense of responsibility and accountability in the Muslim. He must be constantly watching over his heart and his deeds, and must be prepared to forego those fleeting, ephemeral pleasures of this world which are available to him in the path of sin. He must be prepared to undergo some suffering and hardship in this temporary abode, in order to avoid the inescapable consequences of evil in the Hereafter. He must fear standing before his Lord if he desires safety on that ghastly day. Allah, the Mighty, the Majestic has said in the Hadith Qudsi, , "By My Might! I shall not combine for My servant two lives of fear, nor two lives of surety." [Narrated by Ibn Hibban]

People will be questioned, on the Day of Judgement :

1. About faith.
"You will be asked about "Laa ilaaha illallaah" [Narrated by Tirmidhi]

2. About salah.
"The first thing which the servant will be questioned about on the Day of Resurrection will be his salah. If it is in order, then he shall have prospered and succeeded, while if it is impaired, then he shall have failed and be in ruined." [Narrated by Tirmidhi]

3. About those under their care.
"O believers! Save yourselves and your families from a Fire, whose fuel is mankind and stones." [(66), Al-Tahreem, 6] "Every one of you is a guardian, and every one of you will be asked about those in his care." [Narrated by Bukhari and Muslim]

4. About the bodily organs.
"Do not follow that which you have no knowledge of; (your) hearing, sight and heart - you will be questioned about all of them." [(17), Al-Isra, 36]

5. About delight.
"Then, you shall be questioned on that day about delight." [(102) Al-Takathur, 8]

6. About intentions.

"Whoever desires the life of the world and its adornment, We shall repay their deeds to them in it, and they will not suffer any short payment therein. They are those for whom there is nothing but the Fire in the Hereafter. In vain shall be that which they wrought therein, and null shall be that which they used to do." [(11) Hud, 15] In a long hadith narrated by Muslim, we are told that the men whose cases shall be judged first on the Day of Resurrection shall be a man who was martyred, a man who acquired knowledge and taught it and who recited the Qur'an and a man to whom Allah had been generous and given many varieties of wealth. These men will acknowledge Allah's favors upon them, and will claim that they did these deeds for His sake. They will be exposed as liars, for they did not do these deeds for the sake of Allah. The man who was martyred had been fighting in order to be called brave, the scholar or reciter of the Qur'an had acted thus in order to gain a reupation as such, and the philanthropist had sought recognition as a generous person. Since deeds are according to their intentions, these people received what they had sought through these deeds, and they will not receive reward for them. Hence, they will be dragged into Hell.

7. There are four questions which everyone must face: "The feet of a servant will not move on the Day of Resurrection until he has been questioned about [four things:] his life - how he spent it, his knowledge - how he acted upon it, his wealth - where he earned it and how he spent it, and his body - how he used it." [Narrated by Tirmidhi]

The Reckoning

"To Us shall be their coming, then with Us shall be their reckoning." [(88) Al-Takweer, 25-26] People will be brought to account for their deeds, as well as for their resolved intentions. "When two Muslims encounter one another with their swords, the murderer and the murdered shall be in the Fire." [Narrated by Bukhari and Muslim] The murdered individual is also in the Fire because he was intent on killing his companion. However, out of Allah's grace, we are excused for fleeting thoughts which we do not consciously entertain or sustain, nor verbalize. "Allah does not task a soul beyond its scope." [(2) Al-Baqarah, 286] The Prophet sallallahu `alayhi wa- sallam has said, "Allah has forgiven my ummah for those things which their hearts whisper to them." [Narrated by Bukhari and Muslim]

There will be some who will enter heaven without reckoning. In the hadith narrated by Muslim, the Prophet sallallahu `alayhi wa- sallam says that the nations of all the prophets were exposed to him. He saw some prophets with only one or two people, or their family members with them (i.e. no-one else had believed in them). Then, he saw a huge crowd, and thought that was his ummah. Gabriel `alayhis-salam told him that it was actually the ummah of Moses `alayhis-salam, but he indicated to him a larger crowd which stretched from one horizon to the next, and told him that this was his ummah. He said, "and with them are 70,000 who shall enter heaven without reckoning or punishment." They are those who do not use charms, nor seek them from others, nor draw omens, but rely upon their Lord."

Martyrs of the battlefield will also be exempted from the reckoning. "When the servants are standing at the place of reckoning, a [group of] people will come with their swords on their backs dripping blood, and they will assemble at the gate of Heaven. It will be asked, 'Who are these?' whereupon it will be said, "They are the martyrs; they were alive, receiving sustenance.'" [Narrated by Tabarani]

 

The Balance, the Path, Intercession, Heaven and Hell

The Balance (al-Mizan)

As we have already come to know, the World Hereafter is one foreign and unfamiliar to our worldly experience. In it, truth shall prevail and every individual will face what s/he sent forward. Many things which were previously intangible or abstract will become manifested as real, observable entities.

People's very appearances on that day will betray them. "On the day when [some] faces will become white [with radiance], and [other] faces will become black. As for those whose faces will be blackened [it will be said], 'Did you disbelieve after your faith?! So, taste the punishment for having disbelieved!' And, as for those whose faces shall be made white [with radiance], [they shall be] in the mercy of Allah; they shall abide therein." [(3) Aal- `Imran, 106-107] "The guilty ones shall be recognized by their marks, so that they shall be seized by [their] forelocks and feet." [(55), Al-Rahman 41]

Also among the things which will materialize are deeds : both good and bad: "On the day when every soul shall be confronted with whatever good it has done. And, [as for] whatever it bad it has done, it will wish that there were a great distance between it and [its evil]." [(3), Aal-`Imran, 30] "And they will find what they did placed before them." [(18) Al-Kahf, 49] "Let not those who are miserly with that which Allah has given them of His bounty think that it is good for them. Nay, it is bad for them. That which they covetously withheld will be clasped around their necks on the Day of Resurrection. And to Allah belongs the heritage of the Heavens and the Earth. And Allah is well-acquainted with what you do." [(3) Aal-`Imran, 180] On the authority of Abu Umamah : he said : I heard the Messenger of Allah sallallahu `alayhi wa- sallam saying, "Recite the Qur'an, for it is an intercessor for its people on the Day of Resurrection, and recite the Two Radiant Ones (al-Baqarah and Aal-`Imran), for the two of them shall come on the Day of Resurrection as if they are two clouds or two canopies . . . . arguing for their people [i.e. those who recited them] on the Day of Resurrection." [Narrated by Ahmad and Muslim]

The deeds (and/or the books of deeds) will be weighed, and this task is accomplished by the Balance. "And We shall lay down the equitable balances for the Day of Resurrection, so that no soul shall be wronged in the least. And, even if it be the weight of a mustard-seed, We shall produce it, and We suffice to take account." [(21) Al-Anbiya', 47] "Then, whoever's scales are heavy, they are the successful ones. And whoever's scales are light, they are the ones who have lost themselves by denying Our signs." [(7) Al-A`raf, 9] The scales of the disbelievers will be light, for their good deeds shall be rendered null and worthless. "Say : Shall we inform you of those who are the worst losers with regard to their deeds; those whose efforts are wasted in this world, while they think that they are doing good? They are those who disbelieved in the signs of their Lord and the meeting with Him, so their deeds are void, and We do not give them any weight on the Day of Resurrection." [(18) Al-Kahf, 103-105]

The Prophet sallallahu `alayhi wa-sallam has advised us on how to fill our scales to make them heavy with good deeds. He said, "There are two statements which are light on the tongue, beloved to [Allah] The Most Gracious and heavy on the Balance : (Free from all imperfection is Allah, and praise to Him. Free from all imperfection is Allah, the Mighty.)" [Narrated by Bukhari, Muslim, Tirmidhi, Ibn Majah and Ahmad] "There is nothing which weighs more heavily in the Balance on the Day of Resurrection than good character." [Narrated by Abu Dawud, and Tirmidhi who judged it authentic.]

The Path (al-Sirat)

The Sirat is a bridge like a sword-edge, and it spans Hell. It is referred to in the Qur'an : "And there is not any of you except that he must appear before it (Hell). It is an unavoidable decree with your Lord. Then, We shall save those who were pious, and We shall leave the guilty ones therein (humbled) on their knees." [(19) Maryam,71-72] Everyone will receive light in proportion to their deeds, and will then be left to cross the Sirat. Some will traverse it, and their speeds will vary depending on the ligh they have. Others will fail to cross, and will fall into Hell.

Intercession

Intercession is for a created being to request Allah to forgive another created being. It is a manifestation of Allah's generosity, for He may forgive any sin other than kufr or shirk. Allah is not compelled to accede to requests for intercession. "On that day, no intercession will be of avail, except from those whom Allah permits [to intercede], and whose word is acceptable to Him." [(20) Ta-Ha, 109] He will not accept intercession for those who died as disbelievers. "Then, the intercession of the intercessors will not benefit them." [(74) Al-Muddaththir, 48]

Who will intercede?
1. Prophets will be permitted to intercede for their followers.
2. Angels will intercede. "How many angels are there in the heavens and the earth, whose intercession is of no avail at all, except after Allah permits whom He wills and approves." [(53) Al- Najm, 26]
3. The martyr will be permitted to intercede for seventy people of his household. [Narrated by Ahmad and Tirmidhi]
4. The pious Muslim may be allowed to intercede. The Prophet sallallahu `alayhi wa-sallam has said, "Whoever reads the Qur'an and implements it, such that he regarded its lawful as lawful and its prohibited as prohibited, Allah will enter him into Heaven, and grant him intercession for ten members of his household, all of whom are deserving of the Fire." [Narrated by Tirmidhi and Ibn Majah]
After all the intercessions, some more sinful Muslims will be emancipated from the Fire by the sheer mercy of Allah. Allah will say, "The angels have interceded, the prophets have interceded and the believers have interceded. None remains but the Most Merciful of the merciful ones." [Narrated by Bukhari and Muslim]

Specific Intercessions

1. Intercession will be granted to the Prophet Muhammad sallallahu `alayhi wa-sallam for some of his ummah to enter Heaven without any reckoning. Bukhari's narration of the Hadith of the Intercession mentions, near the end, that the Prophet sallallahu`alayhi wa-sallam, when given permission to intercede, will say, three times, "O my Lord! My ummah!" whereupon Allah will grant him this intercession.

2. Intercession will be granted for some sinful Muslims who are deserving of Hell, such that they are saved from that punishment.

3. Intercession will be granted for sinful Muslims who entered Hell to come out of it. the Prophet sallallahu `alayhi wa-sallam said, "Every prophet has a supplication which is [guaranteed to be] answered; every [other] prophet hastened his supplication, but I have concealed my supplication for intercession for my ummah on the Day of Resurrection, and so it shall reach, Allah willing, everyone who died not associating anything with Allah." [Narrated by Muslim] He will supplicate, "O Lord! Grant me permission [for the deliverance of] those who said 'Laa ilaah aillallaah'." Then, Allah will say, "By My might and My majesty! By My grandeur and My greatness! I shall surely bring forth from [the Fire] whoever said 'laa ilaaha illallaah'." [Narrated by Muslim] Bukhari narrates that "people will come out of the Fire by the intercession of Muhammad sallallahu `alayhi wa-sallam, and will enter Heaven; they will be called the "Jahannamiyyun".

4. Intercession for raising of ranks within Heaven.

Fate of the disbelievers

- They will ask to be returned to the world for another chance. (See [(32) Al-Sajdah,12])
- They will express wish to return when they see Hell, but they will be lying. (See [(6) Al-An`am, 27-31]).
- They will look for intercessors ( See [(7) Al-A`raf, 53]) but intercession will not benefit them (See [(74) Al-Muddaththir, 48]).
- They will falsely swear by Allah that they were not polytheists. (See [(6) Al-An`am, 23]
- They will cry out in vain to be brought out of Hell. (See [(23) Al-Mu'minun, 106-108]
- They will ask the angels to ask Allah for lightening of the punishment for one day, but will be refused. (See [(40) al-Ghafir, 47-50])
- They will ask Malik to ask Allah to annihilate them, but they will be refused. (See [(43) Al- Zukhruf, 77])

Fate of the believers

Those whose good outweighs their evil will enter Heaven.

Those whose evil and good are equal in weight will also enter Heaven, but they will have to wait for some time, during which they will see some people going to Heaven and others to Hell. According to a number of the salaf, these people are the People of A`raf. (See [(7) Al-A`raf, 46- 49]

Those whose evil outweighs their good are deserving of Hell. They may be punished in Hell and then taken out (through intercession or merely by Allah's mercy) and then go to Heaven, or they may be saved from Hell altogether (either by intercession, or by Allah forgiving them.)

Heaven and Hell [See also : Eternality of Hell]

Heaven and Hell have both been created and are currently in existence, as evidenced by verses of the Qur'an. "It (Heaven) has been prepared for the pious." [(3) Aal-`Imran, 133] "Guard yourselves against the fire which has been prepared for the disbelievers." [(3) Aal-`Imran, 131]

 

There are different levels in both Heaven and Hell. "And for each, there are ranks based on what they did." [(6), Al-An`am, 132] "Those who believe, and whose offspring follow them in faith, We shall unite their offspring with them, and We shall not cause decrease the reward of their deeds at all." [(52) Al-Tur, 21] Ibn `Abbas said, "Allah will elevate the offspring of the believer, even if they were beneath him in deeds, in order that his eye might delight in them." [Narrated by Tabari and Bazzar] "Indeed, the hypocrites shall be in the lowest depths of the Fire, and you will never find for them any helper." [(4), Al-Nisa, 145] "The lightest of the People of the Fire in punishment on the Day of Resurrection will be a man in the hollows under whose feet shall be placed two coals on account of which his brain will boil. He does not consider that anyone has a more severe punishment than himself, although he is the lightest of them in punishment." [Narrated by Bukhari and Muslim]

The Qur'an states clearly that neither Heaven nor Hell shall ever perish or pass away. The believers will continue to have bliss and enjoyment in Heaven, and the disbelievers will continue to be punished in Hell, without end. "Those who believe and do good deeds, We shall enter them into gardens beneath which flow rivers, in which they shall abide forever." [(4) Al-Nisa', 57] "Allah has cursed the disbelievers and has prepared for them a blazing fire, wherein they shall abide forever." [(33) Al-Ahzab, 64-65] And, in the authentic hadith, the Prophet sallallahu `alayhi wa-sallam tells us, "Death will be brought [in the form of] a black-marked white ram and made to stand between the Garden (of Heaven) and the Fire (of Hell) . . . . and then it will be slaughtered, and it will be said, 'Immortality, and no death [anymore]!'" [Narrated by Bukhari, Muslim, Ahmad, Nasa'i and Darimi]

"O Allah! We ask You for Your Pleasure and Heaven, and We seek refuge with You from Your wrath and the Fire."

 

[Zahid-bhatti]

Second Part
Belief in the Last Day

The Questioning and Reckoning

The Great Intercession

In the confusion and terror of the resurrection plain, people will remember the prophets who were sent to them, and will wonder if those men can intercede for them before Allah to relieve them of the horrors which are afflicting them. In the long Hadith of the Intercession, narrated by Bukhari, Muslim and others, we are told that people will go first to Adam `alayhis-salam, the father of mankind, and will remind him of his dignified status, and ask him to intercede before Allah. He will reply, "My Lord is angry today such as He has never been before, nor will He ever be [so angry] ever again. Indeed, He fobade me from the tree, but I disobeyed. My self! My self! My self [am I concerned for]! Go to someone else. Go to Noah." They will then go to Noah, reminding him of his status as the first messenger to mankind, and put the same request before him. He will also decline, mentioning his worry over the fact that he had been given a single supplication which was guaranteed to be answered, but that he had used it against his people. He will send them to Abraham `alayhis-salam, who will also decline in the same way, mentioning that he had told three lies. In the same manner, people will go to Moses, who will decline due to his having killed a man in error. Jesus `alayhis-salam will also decline their request, although he will not mention any sin. It should be noted that the 'sins' mentioned by the Prophets as the reasons why they are afraid to intercede before Allah are sins only in relative terms; i.e. they were permissible deeds which were merely not the best choices for the circumstances in question, but due to the extreme piety of the prophets, they regard these incidents as severe.

 

Finally, they will come to Muhammad sallallahu `alayhi wa-sallam, and will say, "O Muhammad! You are the Messenger of Allah, and the Last of the Prophets; Allah forgave you your former and latter sins, so intercede for us before Allah; do you not see what [situation] we are in? Do you not see what has come to us?" Then, the Prophet sallallahu `alayhi wa-sallam will get up, go and prostrate beneath the `Arsh, and glorify Allah with unique praises. He will be told, "O Muhammad! Ask, that you may be given, and intercede that your intercession may be granted!" The Prophet sallallahu `alayhi wa-sallam will ask for intercession, and the first intercession he requests will be to relieve all people of the terrors of the Resurrection Plain. This is referred to as the Great Intercession, since it encompasses all of mankind, and as we have seen, it is exclusive to the Prophet Muhammad sallallahu `alayhi wa-sallam.

 

This dignified position of intercession is the Praiseworthy Station, which the Qur'an mentions will be granted to the Prophet on that day. "Surely, your Lord will raise you up to a praiseworthy station." [(17) Al-Isra, 79] Ibn Jareer al-Tabari reports in his exegesis, "That [i.e. the Praiseworthy Station] is the place that Muhammad sallallahu `alayhi wa-sallam will take on the Day of Resurrection, to intercede for people in order for their Lord to relieve them of the severe [suffering] they will be experiencing on that day."

The Exposure

Mankind will be exposed before their Lord. "And they shall be exposed before their Lord in ranks." [(18) Al-Kahf, 48] The Prophet sallallahu `alayhi wa-sallam said, "Mankind will be exposed three exposures on the Day of Resurrection. The [first] two exposures shall be disputation and excuses, but at the third [exposure], the scrolls [of deeds] will be distributed, and then some will take them in their right hands, others in their left." [Narrated by Tirmidhi] So, the first time, people will dispute with one another : the weak with the tyrants who hindered them from faith, the tyrants responding that they are, in the final analysis, not to blame, for each individual believes or disbelieves by his/her own conscious decision. The disbelievers will deny that prophets came to them. At the second exposure, people will acknowledge their wrongs, and will seek excuses. With the third exposure, the books of deeds will be distributed amongst them. Receiving the book in the right hand signifies success, while receiving it in the left hand or behind one's back signifies failure. "O mankind! You are striving in your deeds towards your Lord and [towards] meeting Him. Then, as for he who is given his book in his right hand shall be reckoned an easy reckoning, and he shall return to his family members in joy. And, as for the one who is given his book in his left hand, he shall call for destruction, and shall taste of a blazing fire." [(84) Al-Inshiqaq, 6-12]

The Questioning

"Then, by your Lord, We shall surely question them all, about what they used to do." [(15), Al-Hijr, 92-93] "Then, We shall surely question those to whom were sent (messengers), and We shall surely question the Messengers." Q[Al- A`raf, 6] The people will be questioned about whether messengers came to them, and how they responded to them. The messengers themselves will be questioned about whether they conveyed the message.

 

Belief in the questioning and reckoning of the Hereafter instils a sense of responsibility and accountability in the Muslim. He must be constantly watching over his heart and his deeds, and must be prepared to forego those fleeting, ephemeral pleasures of this world which are available to him in the path of sin. He must be prepared to undergo some suffering and hardship in this temporary abode, in order to avoid the inescapable consequences of evil in the Hereafter. He must fear standing before his Lord if he desires safety on that ghastly day. Allah, the Mighty, the Majestic has said in the Hadith Qudsi, , "By My Might! I shall not combine for My servant two lives of fear, nor two lives of surety." [Narrated by Ibn Hibban]

 

People will be questioned, on the Day of Judgement :

 

1. About faith.
"You will be asked about "Laa ilaaha illallaah" [Narrated by Tirmidhi]

 

2. About salah.
"The first thing which the servant will be questioned about on the Day of Resurrection will be his salah. If it is in order, then he shall have prospered and succeeded, while if it is impaired, then he shall have failed and be in ruined." [Narrated by Tirmidhi]

 

3. About those under their care.
"O believers! Save yourselves and your families from a Fire, whose fuel is mankind and stones." [(66), Al-Tahreem, 6] "Every one of you is a guardian, and every one of you will be asked about those in his care." [Narrated by Bukhari and Muslim]

 

4. About the bodily organs.
"Do not follow that which you have no knowledge of; (your) hearing, sight and heart - you will be questioned about all of them." [(17), Al-Isra, 36]

 

5. About delight.
"Then, you shall be questioned on that day about delight." [(102) Al-Takathur, 8]

 

6. About intentions.

"Whoever desires the life of the world and its adornment, We shall repay their deeds to them in it, and they will not suffer any short payment therein. They are those for whom there is nothing but the Fire in the Hereafter. In vain shall be that which they wrought therein, and null shall be that which they used to do." [(11) Hud, 15] In a long hadith narrated by Muslim, we are told that the men whose cases shall be judged first on the Day of Resurrection shall be a man who was martyred, a man who acquired knowledge and taught it and who recited the Qur'an and a man to whom Allah had been generous and given many varieties of wealth. These men will acknowledge Allah's favors upon them, and will claim that they did these deeds for His sake. They will be exposed as liars, for they did not do these deeds for the sake of Allah. The man who was martyred had been fighting in order to be called brave, the scholar or reciter of the Qur'an had acted thus in order to gain a reupation as such, and the philanthropist had sought recognition as a generous person. Since deeds are according to their intentions, these people received what they had sought through these deeds, and they will not receive reward for them. Hence, they will be dragged into Hell.

 

7. There are four questions which everyone must face: "The feet of a servant will not move on the Day of Resurrection until he has been questioned about [four things:] his life - how he spent it, his knowledge - how he acted upon it, his wealth - where he earned it and how he spent it, and his body - how he used it." [Narrated by Tirmidhi]

The Reckoning

"To Us shall be their coming, then with Us shall be their reckoning." [(88) Al-Takweer, 25-26] People will be brought to account for their deeds, as well as for their resolved intentions. "When two Muslims encounter one another with their swords, the murderer and the murdered shall be in the Fire." [Narrated by Bukhari and Muslim] The murdered individual is also in the Fire because he was intent on killing his companion. However, out of Allah's grace, we are excused for fleeting thoughts which we do not consciously entertain or sustain, nor verbalize. "Allah does not task a soul beyond its scope." [(2) Al-Baqarah, 286] The Prophet sallallahu `alayhi wa- sallam has said, "Allah has forgiven my ummah for those things which their hearts whisper to them." [Narrated by Bukhari and Muslim]

 

There will be some who will enter heaven without reckoning. In the hadith narrated by Muslim, the Prophet sallallahu `alayhi wa- sallam says that the nations of all the prophets were exposed to him. He saw some prophets with only one or two people, or their family members with them (i.e. no-one else had believed in them). Then, he saw a huge crowd, and thought that was his ummah. Gabriel `alayhis-salam told him that it was actually the ummah of Moses `alayhis-salam, but he indicated to him a larger crowd which stretched from one horizon to the next, and told him that this was his ummah. He said, "and with them are 70,000 who shall enter heaven without reckoning or punishment." They are those who do not use charms, nor seek them from others, nor draw omens, but rely upon their Lord."

 

Martyrs of the battlefield will also be exempted from the reckoning. "When the servants are standing at the place of reckoning, a [group of] people will come with their swords on their backs dripping blood, and they will assemble at the gate of Heaven. It will be asked, 'Who are these?' whereupon it will be said, "They are the martyrs; they were alive, receiving sustenance.'" [Narrated by Tabarani]

 

The Balance, the Path, Intercession, Heaven and Hell

The Balance (al-Mizan)

As we have already come to know, the World Hereafter is one foreign and unfamiliar to our worldly experience. In it, truth shall prevail and every individual will face what s/he sent forward. Many things which were previously intangible or abstract will become manifested as real, observable entities.

 

People's very appearances on that day will betray them. "On the day when [some] faces will become white [with radiance], and [other] faces will become black. As for those whose faces will be blackened [it will be said], 'Did you disbelieve after your faith?! So, taste the punishment for having disbelieved!' And, as for those whose faces shall be made white [with radiance], [they shall be] in the mercy of Allah; they shall abide therein." [(3) Aal- `Imran, 106-107] "The guilty ones shall be recognized by their marks, so that they shall be seized by [their] forelocks and feet." [(55), Al-Rahman 41]

 

Also among the things which will materialize are deeds : both good and bad: "On the day when every soul shall be confronted with whatever good it has done. And, [as for] whatever it bad it has done, it will wish that there were a great distance between it and [its evil]." [(3), Aal-`Imran, 30] "And they will find what they did placed before them." [(18) Al-Kahf, 49] "Let not those who are miserly with that which Allah has given them of His bounty think that it is good for them. Nay, it is bad for them. That which they covetously withheld will be clasped around their necks on the Day of Resurrection. And to Allah belongs the heritage of the Heavens and the Earth. And Allah is well-acquainted with what you do." [(3) Aal-`Imran, 180] On the authority of Abu Umamah : he said : I heard the Messenger of Allah sallallahu `alayhi wa- sallam saying, "Recite the Qur'an, for it is an intercessor for its people on the Day of Resurrection, and recite the Two Radiant Ones (al-Baqarah and Aal-`Imran), for the two of them shall come on the Day of Resurrection as if they are two clouds or two canopies . . . . arguing for their people [i.e. those who recited them] on the Day of Resurrection." [Narrated by Ahmad and Muslim]

 

The deeds (and/or the books of deeds) will be weighed, and this task is accomplished by the Balance. "And We shall lay down the equitable balances for the Day of Resurrection, so that no soul shall be wronged in the least. And, even if it be the weight of a mustard-seed, We shall produce it, and We suffice to take account." [(21) Al-Anbiya', 47] "Then, whoever's scales are heavy, they are the successful ones. And whoever's scales are light, they are the ones who have lost themselves by denying Our signs." [(7) Al-A`raf, 9] The scales of the disbelievers will be light, for their good deeds shall be rendered null and worthless. "Say : Shall we inform you of those who are the worst losers with regard to their deeds; those whose efforts are wasted in this world, while they think that they are doing good? They are those who disbelieved in the signs of their Lord and the meeting with Him, so their deeds are void, and We do not give them any weight on the Day of Resurrection." [(18) Al-Kahf, 103-105]

 

The Prophet sallallahu `alayhi wa-sallam has advised us on how to fill our scales to make them heavy with good deeds. He said, "There are two statements which are light on the tongue, beloved to [Allah] The Most Gracious and heavy on the Balance : (Free from all imperfection is Allah, and praise to Him. Free from all imperfection is Allah, the Mighty.)" [Narrated by Bukhari, Muslim, Tirmidhi, Ibn Majah and Ahmad] "There is nothing which weighs more heavily in the Balance on the Day of Resurrection than good character." [Narrated by Abu Dawud, and Tirmidhi who judged it authentic.]

The Path (al-Sirat)

The Sirat is a bridge like a sword-edge, and it spans Hell. It is referred to in the Qur'an : "And there is not any of you except that he must appear before it (Hell). It is an unavoidable decree with your Lord. Then, We shall save those who were pious, and We shall leave the guilty ones therein (humbled) on their knees." [(19) Maryam,71-72] Everyone will receive light in proportion to their deeds, and will then be left to cross the Sirat. Some will traverse it, and their speeds will vary depending on the ligh they have. Others will fail to cross, and will fall into Hell.

Intercession

Intercession is for a created being to request Allah to forgive another created being. It is a manifestation of Allah's generosity, for He may forgive any sin other than kufr or shirk. Allah is not compelled to accede to requests for intercession. "On that day, no intercession will be of avail, except from those whom Allah permits [to intercede], and whose word is acceptable to Him." [(20) Ta-Ha, 109] He will not accept intercession for those who died as disbelievers. "Then, the intercession of the intercessors will not benefit them." [(74) Al-Muddaththir, 48]

Who will intercede?
1. Prophets will be permitted to intercede for their followers.
2. Angels will intercede. "How many angels are there in the heavens and the earth, whose intercession is of no avail at all, except after Allah permits whom He wills and approves." [(53) Al- Najm, 26]
3. The martyr will be permitted to intercede for seventy people of his household. [Narrated by Ahmad and Tirmidhi]
4. The pious Muslim may be allowed to intercede. The Prophet sallallahu `alayhi wa-sallam has said, "Whoever reads the Qur'an and implements it, such that he regarded its lawful as lawful and its prohibited as prohibited, Allah will enter him into Heaven, and grant him intercession for ten members of his household, all of whom are deserving of the Fire." [Narrated by Tirmidhi and Ibn Majah]
After all the intercessions, some more sinful Muslims will be emancipated from the Fire by the sheer mercy of Allah. Allah will say, "The angels have interceded, the prophets have interceded and the believers have interceded. None remains but the Most Merciful of the merciful ones." [Narrated by Bukhari and Muslim]

Specific Intercessions

1. Intercession will be granted to the Prophet Muhammad sallallahu `alayhi wa-sallam for some of his ummah to enter Heaven without any reckoning. Bukhari's narration of the Hadith of the Intercession mentions, near the end, that the Prophet sallallahu`alayhi wa-sallam, when given permission to intercede, will say, three times, "O my Lord! My ummah!" whereupon Allah will grant him this intercession.

2. Intercession will be granted for some sinful Muslims who are deserving of Hell, such that they are saved from that punishment.

3. Intercession will be granted for sinful Muslims who entered Hell to come out of it. the Prophet sallallahu `alayhi wa-sallam said, "Every prophet has a supplication which is [guaranteed to be] answered; every [other] prophet hastened his supplication, but I have concealed my supplication for intercession for my ummah on the Day of Resurrection, and so it shall reach, Allah willing, everyone who died not associating anything with Allah." [Narrated by Muslim] He will supplicate, "O Lord! Grant me permission [for the deliverance of] those who said 'Laa ilaah aillallaah'." Then, Allah will say, "By My might and My majesty! By My grandeur and My greatness! I shall surely bring forth from [the Fire] whoever said 'laa ilaaha illallaah'." [Narrated by Muslim] Bukhari narrates that "people will come out of the Fire by the intercession of Muhammad sallallahu `alayhi wa-sallam, and will enter Heaven; they will be called the "Jahannamiyyun".

4. Intercession for raising of ranks within Heaven.

Fate of the disbelievers

- They will ask to be returned to the world for another chance. (See [(32) Al-Sajdah,12])
- They will express wish to return when they see Hell, but they will be lying. (See [(6) Al-An`am, 27-31]).
- They will look for intercessors ( See [(7) Al-A`raf, 53]) but intercession will not benefit them (See [(74) Al-Muddaththir, 48]).
- They will falsely swear by Allah that they were not polytheists. (See [(6) Al-An`am, 23]
- They will cry out in vain to be brought out of Hell. (See [(23) Al-Mu'minun, 106-108]
- They will ask the angels to ask Allah for lightening of the punishment for one day, but will be refused. (See [(40) al-Ghafir, 47-50])
- They will ask Malik to ask Allah to annihilate them, but they will be refused. (See [(43) Al- Zukhruf, 77])

Fate of the believers

Those whose good outweighs their evil will enter Heaven.

Those whose evil and good are equal in weight will also enter Heaven, but they will have to wait for some time, during which they will see some people going to Heaven and others to Hell. According to a number of the salaf, these people are the People of A`raf. (See [(7) Al-A`raf, 46- 49]

Those whose evil outweighs their good are deserving of Hell. They may be punished in Hell and then taken out (through intercession or merely by Allah's mercy) and then go to Heaven, or they may be saved from Hell altogether (either by intercession, or by Allah forgiving them.)

Heaven and Hell [See also : Eternality of Hell]

Heaven and Hell have both been created and are currently in existence, as evidenced by verses of the Qur'an. "It (Heaven) has been prepared for the pious." [(3) Aal-`Imran, 133] "Guard yourselves against the fire which has been prepared for the disbelievers." [(3) Aal-`Imran, 131]

 

There are different levels in both Heaven and Hell. "And for each, there are ranks based on what they did." [(6), Al-An`am, 132] "Those who believe, and whose offspring follow them in faith, We shall unite their offspring with them, and We shall not cause decrease the reward of their deeds at all." [(52) Al-Tur, 21] Ibn `Abbas said, "Allah will elevate the offspring of the believer, even if they were beneath him in deeds, in order that his eye might delight in them." [Narrated by Tabari and Bazzar] "Indeed, the hypocrites shall be in the lowest depths of the Fire, and you will never find for them any helper." [(4), Al-Nisa, 145] "The lightest of the People of the Fire in punishment on the Day of Resurrection will be a man in the hollows under whose feet shall be placed two coals on account of which his brain will boil. He does not consider that anyone has a more severe punishment than himself, although he is the lightest of them in punishment." [Narrated by Bukhari and Muslim]

 

The Qur'an states clearly that neither Heaven nor Hell shall ever perish or pass away. The believers will continue to have bliss and enjoyment in Heaven, and the disbelievers will continue to be punished in Hell, without end. "Those who believe and do good deeds, We shall enter them into gardens beneath which flow rivers, in which they shall abide forever." [(4) Al-Nisa', 57] "Allah has cursed the disbelievers and has prepared for them a blazing fire, wherein they shall abide forever." [(33) Al-Ahzab, 64-65] And, in the authentic hadith, the Prophet sallallahu `alayhi wa-sallam tells us, "Death will be brought [in the form of] a black-marked white ram and made to stand between the Garden (of Heaven) and the Fire (of Hell) . . . . and then it will be slaughtered, and it will be said, 'Immortality, and no death [anymore]!'" [Narrated by Bukhari, Muslim, Ahmad, Nasa'i and Darimi]

 

"O Allah! We ask You for Your Pleasure and Heaven, and We seek refuge with You from Your wrath and the Fire."

 

[Zahid-bhatti]

PREPARE TO FACE YOUR LORD
Allah(SWT) created life and death as a test to see which of us is best in our deeds.

---

                  Woman In Islam

I raced to pull my hijab in place, slipped out of the door, and was backing my car out of the driveway. 8:19 - school starts at 8:30. As I floored the accelerator, the only thought running through my mind was my first period chemistry test. "Mona - you don't pass this one, you blow your average." Cruising down the busy Dallas expressway, I swerved into the right lane expecting to make an exit. "Maybe I can beat the tardy bell." I waited patiently at the next red light reviewing my chemistry formulas . Green arrow - I was making a left turn, when in the flash of an instant, a huge 18-wheeler came flying out of nowhere. It was headed straight for me! Too late for me to make a move, flashes of my life appeared before me. I regretted every bad deed I ever committed in my life. My heart was racing. Who could I turn to? "LA-ILLAHA-ILLA-ALLAH!!!" - then I woke up.

Are you prepared to meet your Lord? As young Muslims, we struggle to meet the challenges of practicing our Deen. We are preparing for a day when nothing will save us from the torment of Hell except for our Aml-as-salihaat and the mercy of Allah(SWT). This day is the Day of Judgement.

Allah(SWT) created life and death as a test to see which of us is best in our deeds. As Muslims, we believe that we are accountable for every deed. As stated in the Qur'an, "Every atoms worth of good, you shall see it. And every atoms worth of bad, you shall see it." One can compare our life in this Dunya (world) with a class at school. Whether you study for it or not, you will be given a grade. You will get a report card at the end of the semester. For Muslims, report card pickup day is the Yawm-a l-Qiyamah (Day of Judgement. Although only Allah(SWT) knows when Yawm-al-Qiyamah will approach us, it does not come to us without warnings so that we may prepare for it. We are given signs in the Qur'an which can be divided into two categories - major signs and minor signs.

Among the minor signs of the hour will be the excess of fornication, prevalence of wine drinking, and Wahan (love of the Dunya and hate of death.) Also, prayers will be neglected, transgressors will be leaders, usury will touch everyone, human blood will be cheap, and singing women will be rampant. One sign that really hits home is stated in a Hadith: "The Hour shall not occur until time will contract." This means a month will seem like a week, a week will seem like a day, and a day will seem like an hour. Once the completion of the minor signs occur, then the major signs are right around the corner. Brothers and sisters, which of these signs hasn't appeared?

Some major signs include the fitna of the Dajjal, the Sun rising in the West, the coming of Gog and Magog, and the return of Isa (A). Once the beginning of the major comes, those who do not believe will not be allowed to believe. Then the trumpet will be blown. Brothers and sisters, the scary thought is that at this very moment, Israfeel is waiting with the trumpet in place, only to hear the commandment of Allah (SWT). Following the first blow, all that is in the heavens and the earth will come down in a swoon. It will destroy every living thing except for four: Gibraeel, Mikaeel, Israfeel, and Izrael (Malakul-Mawth). Then the angel Izrael will take the soul of the other three and Allah (SWT) will take the soul of the Angel of Death.

Mankind shall be gathered on an off white land, described to be like pure flour. The mountains will be brought down, trees flattened, and everything will become dust. Every creation- jinn, men, angels will be resurrected. The congregation will be so horrendous that there will be no place to move. The sun will be brought down to about two bows length (about a mile away) which will cause mankind to be submerged in perspiration. For some sweat will come up to their ankles, for some up to their thighs, and some will even drown in it.

Prophet Muhammed (S) will see mankind as drunken but we will not be intoxicated. The anxiety and fear of the occasion will cause every nursing mother to forget her baby and every pregnant mother will be delivered of her burden. Yawm-al-Qiyamah will last for fifty thousand years. But for the Mu'mineen, by the mercy of Allah, the day will be shorter than the length of a prayer. That is reason enough to be the best that we can be here.

We must make dua to Allah(SWT) to make u s on a day where there will be no shade save for those whom Allah wills. Everyone will come to account . The blessed prophet was once noted asking " do you know who the poor person is?" The sahaba responded, "Ya Rasullullah, Allah (SWT) and the messenger knows best. "But is it the one who has no money?" The Prophet (S) answered, "No. The poor person is the one who on the Day of Judgement will come believing in Allah (SWT) and his messenger, praying five times a day, fasting every day in the month of Ramadan, and Having visiting the holy Kaaba. But he will have backbitten, lied, insulted people, hurt people, and mocked them." Because of this he will go towards heaven, but then will be thrust toward hell.

Picture yourself on a day, Angels grasping your upper arms as you stand before Allah (SWT), and He demands of you, " Did I not bless you with your youth? How did you employ it? Did I not bless you with a long life? How did you spend it? Did I not bless you with wealth? How did you acquire it and what did you do with it? Did I not give you knowledge of this Day and the Akhirah? How did you prepare for it?"

Prophet Muhammad (S) once asked, " Do you know who the wise person is? The wise person is someone who is constantly remembering death and preparing for it." Brothers and sisters, it is so easy to get caught up in life, but we must continuously remind ourselves of our purpose in this world. We must constantly remember death and do every deed as if it were our last, because once our soul is taken, then that's it. The book is closed, the exam is over. Brothers and sisters, we only have one shot - if we don't realize this now we will regret it then.