Day of Resurrection: The Books of Deeds are Distributed – Shaykh al-‘Uthaymīn

Bismillaah

The Seventh Event

The Books of Deeds are Distributed

People’s books of deeds will be distributed, open for them to read. An individual’s book of deeds is the register with every action he did in life written inside. These deeds are being written now by the angels entrusted with recording the actions of all the children of Adam. Allah (تعالى) says:

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ

And indeed, (appointed) over you are keepers, honorable recorders. They know whatever you do. [Surah al-Isrā, 82:10-12][69]

These angels record in a book everything a person does because they are always with him. And on the Day of Resurrection, Allah will bring forth this book, making it known to the person as he says:

وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

Every person, we have imposed his fate upon his neck. And we will produce for him, on the Day of Resurrection, a record which he will find spread open. (It will be said to him,) “Read your book. You are sufficient today as a reckoner against yourself. [Surah al-Isrā, 17:13-14.]

The Recording of Good Deeds

Both good deeds and bad deeds are written in these books. As for the good deeds, the actions a person actually does are recorded, as are his good intentions and even those deeds he intends to do but may not have actually done them. So there are three types of rewarded behavior: 1) good deeds performed, 2) good intentions, and 3) good deeds intended but not performed.

1. Good Deeds: It is clear that a person’s good deeds are written.

2. Good Intentions: Intending to do a good deed is also recorded in a person’s favor.

But a reward is given for only the intention and not necessarily the action intended. This is based on the hadith of a rich man who spends his wealth in charity and a poor man who says, “If I had wealth, I would do what he does.” About these two, the prophet (صلّى الله عليه وسلّم) said:

فَهُوَ بِنِيَّتِهِ فَأَجْرُهُمَا سَوَاءٌ

He is rewarded for his intention, and the reward is the same for both.[71]

So both the rich and poor are equally rewarded in intention but not in action. This is also confirmed by the narration in which the poor immigrants of Medina complained to the prophet (صلّى الله عليه وسلّم) saying, “Oh messenger of Allah, the wealthy have overtaken us (in reward).” The prophet (صلّى الله عليه وسلّم) said (as a way to catch up with the wealthy in rewards):

تُسَبِّحُونَ وَتُكَبِّرُونَ وَتَحْمَدُونَ دُبُرَ كُلِّ صَلاةٍ ثَلاثًا وَثَلاثِينَ مَرَّة

Glorify Allah, declare his greatness, and thank him after each prayer thirty-three times.

But when this advice reached the wealthy, they too did likewise. So the poor returned, complaining to the prophet (صلّى الله عليه وسلّم) again that the rich are now doing both— giving charity and praising Allah after the prayers. He (صلّى الله عليه وسلّم) then said:

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِهِ مَنْ يَشَاءُ

That is the favor of Allah he gives to whom he wishes. [Recorded by al-Bukhari and Muslim]

The prophet did not reply the second time that the poor, despite their sincere intentions, would have the same reward as the rich in deed. And this is fair because a man who does not perform a certain deed is not the same as the one who actually does it, yet he may still get a similar reward for the intention alone.

3. Good Deeds Intended but Not Performed: The third type of rewarded behavior which a person may find written in his book of deeds is the actions he may sincerely intend to do but did not actually do them. The difference between this type and the second is that for these intentions, he does receive a reward for the action itself. These are the deeds that an individual may intend to do and perhaps he does as much as he is able to of such deed. Then something prevents him from completing the deed. In such case, a full good deed will be recorded based on the statement of Allah:

وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ

And whoever leaves his home as an emigrant to Allah and his messenger and then death overtakes him, his reward has already become incumbent upon Allah.[Surah al-Nisa, 4:100]

In this is also good news for students of religious knowledge. For example, if someone intends to study religious knowledge for the purpose of benefiting others with such information, defending the Sunnah of the messenger (صلّى الله عليه وسلّم) and spreading Allah’s religion throughout the earth, yet he is unable to complete his studies—perhaps he dies in the process, for example—he will still have those good deeds recorded for him and he will achieve its rewards.

Even if a person has a habit of performing a particular good deed but for some reason he is unable to do it under certain circumstances, he still has the good deed recorded for him. The prophet (صلّى الله عليه وسلّم) said:

إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا

When a servant becomes sick or travels, whatever he used to do while residing at home or healthy will still be recorded for him. [Recorded by al-Bukhari]

The Recording of Bad Deeds

As for bad deeds, they are written against a person if: 1) he actually does a bad deed, 2) he intends and hopes to do the bad deed, and 3) he intends to do the bad deed and tries to commit it but for some reason he is unable to.

1. Bad Deeds: This is clear; if someone does a bad deed, he has it recorded against him.

2. Bad Intentions: Sins an individual intends or hopes to do are also written against him. But like good intentions, he has a bad deed recorded for the intention and not a full bad deed for the action intended. The proof of this is in the same hadith mentioned about good intentions. The prophet (صلّى الله عليه وسلّم) spoke about a person Allah had provided wealth but no knowledge so that he aimlessly wasted his wealth. A person Allah had given neither wealth nor knowledge then said, “If I had wealth, I would do what he does,” admiring the former’s wasteful spending. So the prophet (صلّى الله عليه وسلّم) said:

فَهُوَ بِنِيَّتِهِ فَوِزْرُهُمَا سَوَاءٌ

He is recorded for his intention, and the sin is the same for both of them. [75]

As for an individual intending to do a bad deed but refrains from it, this is of three types:

  • 1) If the person does not do the deed because he was unable though he tried to do it, he is just like a person who actually did the bad deed,
  • 2) If he refrains from doing the deed for the sake of Allah, he is rewarded, and
  • 3) If he simply decides not to do it (but not for the sake of Allah) or even if committing the deed did not seriously cross his mind, then he has neither sin nor reward written for him.

3. Bad Deeds Intended but Not Performed: These are also recorded against a person as complete bad deeds if the person tried his utmost to do them based on the statement (صلّى الله عليه وسلّم) of the prophet:

ذَا تَوَاجَهَ الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَكِلاهُمَا مِنْ أَهْلِ النَّارِ

If two Muslims face off with their swords (i.e. if they fight to the death), both of them are people of the fire.

After hearing this, the companions asked, “Messenger of Allah, we understand about the killer, but why the one killed too?” He replied:

إِنَّهُ أَرَادَ قَتْلَ صَاحِبِهِ

He also wanted to kill his opponent.[Recorded by al-Bukhari and Muslim.]

Similarly, if someone wanted to drink alcohol but something happened so that he was unable to do it, it is still recorded against him as a bad deed because he tried as much as he could to commit it.

To conclude this topic we must know that Allah rewards good deeds with rewards greater than the original good deed, but He recompenses a bad deed only equivalent to the original sin; He says (تعالى) :

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَن جَاءَ بِالسَّيِّئَةِ فَلا يُجْزَى إِلاَّ مِثْلَهَا وَهُمْ لا يُظْلَمُونَ

Whoever comes (on the Day of Judgment) with a good deed will have ten times the like thereof, and whoever comes with an evil deed will not be recompensed except the like thereof, and they will not be wronged. [77]

Receiving the Books of Deeds

About the distribution of these books and the ways in which people will receive them, Allah (تعالى) says:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا

Then as for he who is given his record in his right hand, he will be judged with an easy reckoning, and he will return to his people in happiness. But as for he who is given his record behind his back, he will cry out for destruction, and he will burn in a blaze.[Surah al-Inshiqaq, 84:7-12]

And he says:

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ

But as for he who is given his record in his left hand, he will say, “Oh, I wish I had never been given my record.” [Surah al-Haqqah, 69:25]

On the Day of Judgment, people will receive their books of deeds in different ways. Some will be given their books in their right hands – these are the believers. In this is also an indication that the right hand is more honorable and so a believer is given his book in his right hand. When the believer receives his book of deeds, he will take it with his right hand, rejoice, then cry out:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ

So as for he who is given his record in his right hand, he will say, “Here,read my record!” [Surah al-Haqqah, 69:19]

But as for a disbeliever in Allah, he receives his book of deeds in his left hand or from behind his back. He will then cry out for destruction:

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ وَلَمْ أَدْرِ مَا حِسَابِيَهْ

But as for he who is given his record in his left hand, he will say, “Oh, I wish I had never been given my record and had never known what my account was.[Surah al-Haqqah, 69:25-26.]

So the manner in which people receive their books of deeds is of three types: in the right hand, in the left hand, and behind the back. But these three types are only different in description and are not three separate ways books will be distributed. This is because if an individual receives his book of deeds from behind his back, he is at the same time given his book in his left hand—he takes it with his left hand, reaching his hand behind him. And since he receives his book with his left hand, he is known as one of the “People of the Left.” [82] He receives his book behind his back because during his life, he turned his back on the book of Allah. So it is only befitting that in return, he is given his book of deeds from behind his back, and Allah knows best.

To conclude, Allah (سبحانه وتعالى) says:

وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

Every person, we have imposed his fate upon his neck. And we will produce for him, on the Day of Resurrection, a record which he will find spread open. (It will be said to him,) “Read your book. You are sufficient today as a reckoner against yourself. [Surah al-Isra, 17:13-14.]

As for his fate (i.e. his deeds) imposed on his neck, this is the most befitting attachment for a person’s deeds – bound to his neck – because he will never be separated from them until he dies. He will find his book open; he neither expends effort nor does he find difficulty in opening it. “Read your book” Read what has been written for or against you. “Your own self is sufficient as a reckoner against you today“. This is the perfection of justice and fairness – that the individual will be responsible for taking himself to account.

We have in front of us now a door we may close on every bad deed, every sin: repentance. Regardless of how great a sin may be, when someone repents to Allah, he will forgive him. Even if a person continuously repeated the same sin but he repents, Allah will forgive him. The matter is still within our hands, so we must ensure that nothing is written in this book except righteous deeds before Allah judges creation.

Footnotes:

[69] Surah al-Isrā, 82:10-12.

In Surah Qaf, 50:17-18, Allah informs us that the angels are seated on the right and left of us:

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ

When the two receivers receive, seated on the right and on the left. Not a word does he utter but there is a watcher by him ready (to record it).

[71] Recorded by al-Tirmidhi and Ibn Majah and al-Albani said it is authentic in “Sahih Sunan al-Tirmidhi” (no. 1894).

The full text of the hadith is:

ثَلاثَةٌ أُقْسِمُ عَلَيْهِنَّ وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ ، قَالَ : مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ ، وَلا ظُلِمَ عَبْدٌ مَظْلَمَةً فَصَبَرَ عَلَيْهَا إِلاَّ زَادَهُ اللَّهُ عِزًّا ، وَلا فَتَحَ عَبْدٌ بَابَ مَسْأَلَةٍ إِلاَّ فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ – أَوْ كَلِمَةً نَحْوَهَا – وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ ، قَالَ : إِنَّمَا الدُّنْيَا لأَرْبَعَةِ نَفَرٍ : عَبْدٍ رَزَقَهُ اللَّهُ مَالاً وَعِلْمًا فَهُوَ يَتَّقِي فِيهِ رَبَّهُ وَيَصِلُ فِيهِ رَحِمَهُ ، وَيَعْلَمُ لِلَّهِ فِيهِ حَقًّا فَهَذَا بِأَفْضَلِ الْمَنَازِلِ ، وَعَبْدٍ رَزَقَهُ اللَّهُ عِلْمًا وَلَمْ يَرْزُقْهُ مَالاً فَهُوَ صَادِقُ النِّيَّةِ يَقُولُ : لَوْ أَنَّ لِي مَالاً لَعَمِلْتُ بِعَمَلِ فُلانٍ ، فَهُوَ بِنِيَّتِهِ فَأَجْرُهُمَا سَوَاءٌ ، وَعَبْدٍ رَزَقَهُ اللَّهُ مَالاً وَلَمْ يَرْزُقْهُ عِلْمًا فَهُوَ يَخْبِطُ فِي مَالِهِ بِغَيْرِ عِلْمٍ لا يَتَّقِي فِيهِ رَبَّهُ وَلا يَصِلُ فِيهِ رَحِمَهُ وَلا يَعْلَمُ لِلَّهِ فِيهِ حَقًّا فَهَذَا بِأَخْبَثِ الْمَنَازِلِ ، وَعَبْدٍ لَمْ يَرْزُقْهُ اللَّهُ مَالاً وَلا عِلْمًا فَهُوَ يَقُولُ : لَوْ أَنَّ لِي مَالاً لَعَمِلْتُ فِيهِ بِعَمَلِ فُلانٍ ، فَهُوَ بِنِيَّتِهِ فَوِزْرُهُمَا سَوَاءٌ 

There are three things that I attest to; I will mention them so remember them.

  • 1) Charity will never decrease a person’s wealth,
  • 2) no servant is wronged and patiently endures that except that Allah will increase him in honor, and
  • 3) no servant opens the door of begging except that Allah will open the door of poverty (or he said similarly).

And I will mention something else so remember it.

The world is for four types of people:

  • 1) a person Allah has provided with wealth and knowledge so he is conscientious of his Lord regarding them and thus gains his mercy therewith. He knows Allah has a right upon him with regards to them, and this is the best of the (four) types.
  • 2) A person Allah has provided with knowledge but not wealth, yet he is truthful in his intention when he says, “If I had wealth, I would do what so-and-so does (the first type of person).” So he is rewarded for his intention, and the reward is the same for both of them.
  • 3) A person Allah has provided wealth but no knowledge so that he aimlessly wastes his wealth without knowledge. He is neither conscientious of his Lord with it nor does he achieve his mercy. He does not even know that Allah has a right upon him regarding it, and this is the worst of the (four) types.
  • 4) A person Allah has provided no wealth and no knowledge. But he says, “If I had wealth, I would do what so-and-so does (the third type of person).” So he is also recorded for his intention, and the sin is the same for both of them.

[75] Recorded by al-Tirmidhi and Ibn Majah and al-Albani said it is authentic in “Sahih Sunan al-Tirmidhi” (no. 1894). See page 53 for the full hadith.

[77] Surah al-Anaam, 6:160.

Evidence from the Sunnah of a ten-fold reward for a good deed and only a single recompense for a bad deed is the hadith recorded by Muslim in which the prophet (صلّى الله عليه وسلّم) said:

يقول الله : مَنْ جَاء بالحَسَنَةِ فَلَهُ عَشْرُ أمْثَالِهَا أَوْ أزْيَد ، وَمَنْ جَاءَ بالسَيِّئَةِ فَجَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا أَوْ أغْفِرُ . وَمَنْ تَقَرَّبَ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا ، وَمَنْ تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا ، وَمَنْ أتَانِي يَمْشِي أتَيْتُهُ هَرْوَلَةً ، وَمَنْ لَقِيني بِقُرَابِ الأرْض خَطِيئةً لا يُشْرِكُ بِي شَيئاً ، لَقِيتُهُ بِمِثْلِهَا مَغفِرَةً

Allah says, “Whoever does a good deed will have ten times reward for it or even more. And whoever does a bad deed will have a single bad deed for it or I will forgive it. Whoever comes close to me a hand-span, I will come close to him an arm’s length; and whoever comes close to me an arm’s length, I will come close to him the distance of two outstretched arms. Whoever comes to me walking, I will come to him running. And whoever meets me with the earth full of sins but associated nothing with me in worship, I will meet him with as much forgiveness.”

[82] A similar description is used in the Surah al-Waqi’ah, 56:8-9:

فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ

The Companions of the Right – what are the Companions of the Right? And the Companions of the Left – what re the Companions of the Left?

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

Related Links:

Day of Resurrection: The Bridge (As-Ṣirāṭ) – Shaykh Uthaymeen

The Day of Resurrection: The Tenth Event

The Bridge

The Arabic word صِرَاط (Ṣirāṭ) is the bridge stretched over Hell over which people will cross to get to Paradise. About it, Allah ( تعالى ) says:

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا

And there is none of you except that he will pass over it. This is with your Lord a decree which must be accomplished.[Sūrah Maryam, 19:71]

‘Abdullāh Ibn Mas’ūd, Qatādah, and Zayd Ibn Aslam explained this verse to mean the crossing of the bridge. Others, including Ibn ‘Abbās, explained that it describes those who will enter the fire but will be saved from it.

The prophet ( صلّى الله عليه وسلّم ) said:

ثُمَّ يُضْرَبُ الْجِسْرُ عَلَى جَهَنَّمَ ، وَتَحِلُّ الشَّفَاعَةُ وَيَقُولُونَ : اللَّهُمَّ سَلِّمْ سَلِّمْ

Then the bridge will be placed over Hell and intercession will be permitted. They (the messengers) will say, “Oh Allah, save (us), save (us).” [113]

Scholars have differed as to the exact nature of this bridge. Some say it is a wide path over which people will cross according to the deeds they did in this life. They say it is wide because the word “bridge,” taken at face value, means just that and because Allah’s messenger ( صلّى الله عليه وسلّم ) described it as being slippery and elusive. They understood that the bridge must be somewhat wide because a very narrow path would not be described with the specific Arabic words (slippery and elusive) that the prophet used. When asked about the bridge, the prophet ( صلّى الله عليه وسلّم ) said:

مَدْحَضَةٌ مَزِلَّةٌ عَلَيْهِ خَطَاطِيفُ وَكَلالِيبُ وَحَسَكَةٌ مُفَلْطَحَةٌ لَهَا شَوْكَةٌ عُقَيْفَاءُ

It is slippery, elusive with hooks and grapples, and broad spikes and curved thorns.[Recorded by al-Bukhārī and Muslim]

And in the ḥadīth narrated by Abū Hurayrah, the prophet ( صلّى الله عليه وسلّم ) said:

وَبِهِ كَلالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهَا لا يَعْلَمُ قَدْرَ عِظَمِهَا إِلاَّ اللَّهُ فَتَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ

It has hooks like the thorns of al-Sa’dān (a place in Najd) except that no one but Allah knows the huge size of them. They will seize people according to their deeds.[Recorded by al-Bukhārī and Muslim]

Other scholars said no, it is actually a very narrow bridge just as has come in a ḥadīth narrated by Abū Sa’īd al-Khudrī ( رضي الله عنه ) in which he said:

بَلَغَنِي أَنَّ الصِّرَاطَ أَحَدُّ مِنَ السَّيْفِ وَأَدَقُّ مِنَ الشَّعْرَةِ

He informed (or: It has reached) me that the bridge is sharper that a sword and thinner than a hair.[116]

Here we come to a question: How is it possible for people to actually pass over a bridge like this? The answer is that the events and things to occur in the hereafter cannot be compared to or measured based solely on what we know of things of this life. Allah is capable of anything, and we do not know exactly how people will cross it. Will they cross in groups or one at a time? Allah knows best.

But regarding this issue—whether the bridge is wide or narrow—it is not incumbent on people to accept one position over the other because both groups of scholars have strong points.

Crossing the Bridge

No one will cross the bridge except the believers. As for the disbelievers, they will be taken straight to the fire. The believers will cross it according to their deeds based on the ḥadīth narrated by Abū Sa’īd al-Khudrī ( رضي الله عنه ) that the prophet (صلّى الله عليه وسلّم) said:

فَيَمُرُّ الْمُؤْمِنُونَ كَطَرْفِ الْعَيْنِ وَكَالْبَرْقِ وَكَالرِّيحِ وَكَالطَّيْرِ وَكَأَجَاوِيدِ الْخَيْلِ  وَالرِّكَابِ فَنَاجٍ مُسَلَّمٌ وَمَخْدُوشٌ مُرْسَلٌ وَمَكْدُوسٌ فِي نَارِ جَهَنَّمَ

The believers will cross: some as fast as the blink of an eye, some like lightning, some like the wind, some like a bird, some like horses, and some as fast as camels. Some people will be safe a secure, some will be scratched but delivered, and others will fall into the fire of Hell.[Recorded by al-Bukhārī and Muslim]

The speed at which a person crosses is obviously not by his choice. If it were, naturally everyone would want to cross quickly. Rather, the passage across is according to the speed at which he used to accept religious teachings in this life. So whoever was always quick to accept the teachings of the messengers, he will pass quickly over the bridge. Whoever was slow to accept them will pass slowly over the bridge. It is a suitable reward and the reward is according to the deed.

Some people will be seized by hooks that are on the bridge and, again, this will only be according to their deeds. As for the prophet’s statement, “others will fall into the fire of Hell,” it is understood that the fire into which sinners will fall is the same fire the disbelievers will be in. However, these believing sinners will still not experience the same punishment as disbelievers will. Some scholars have even said that this fire will be cool and safe for them just as the fire was cool and peaceful on Prophet Abraham. [118]

However, what is more apparent is that this is not the case; the fire will likely be hot and painful but not as intense as the heat the disbelievers in Allah will experience. As a side note, the points on the body upon which believers prostrate during prayer will never be touched by the fire just as it has been reported by the prophet in “Ṣaḥīḥ al- Bukhārī” and “Ṣaḥīḥ Muslim.” [119] The places of prostration are those that touch the ground: the forehead, nose, palms, knees, and the toes.

In a ḥadīth in “Ṣaḥīḥ Muslim,” the prophet ( صلّى الله عليه وسلّم ) also said:

تَجْرِي بِهِمْ أَعْمَالُهُمْ وَنَبِيُّكُمْ قَائِمٌ عَلَى الصِّرَاطِ يَقُولُ : رَبِّ سَلِّمْ سَلِّمْ حَتَّى تَعْجِزَ أَعْمَالُ الْعِبَادِ حَتَّى يَجِيءَ الرَّجُلُ فَلا يَسْتَطِيعُ السَّيْرَ إِلاَّ زَحْفًا

Their deeds will carry them (over the bridge) while your prophet is standing on the bridge saying, “My Lord, save (them), save (them).” Some servants’ deeds will hinder them so much that a man will be unable to pass over except while crawling. [Recorded by Muslim.]

And in “Ṣaḥīḥ al-Bukhārī:”

حَتَّى يَمُرَّ آخِرُهُمْ يُسْحَبُ سَحْبًا

…until the last of them crosses being dragged.[Recorded by al-Bukhārī]

The first of the prophets to cross the bridge will be Muhammad ( صلّى الله عليه وسلّم ) and the first of all religious nations will be his nation as the prophet ( صلّى الله عليه وسلّم ) said:

فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُهَا ، وَلا يَتَكَلَّمُ يَوْمَئِذٍ إِلاَّ الرُّسُلُ ، وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ : اللَّهُمَّ سَلِّمْ سَلِّمْ

I and my nation will be the first to be allowed to cross it. On that day, no one will speak except the messengers and the prayer of the messengers that day will be, “Oh Allah, save (us), save (us)! [Recorded by al-Bukhārī]

Ibn Taymiyyah says, “After they cross, they will stop at a bridge/platform between Paradise and the fire and they will settle any unresolved issues between themselves.”

This area is a small bridge or platform, and this settling of disagreements between them is not the major settling of affairs and retribution that occurs between people on the Day of Resurrection. Instead, this particular reconciliation is to resolve any bad feelings, grudges, or anger that may still remain in people’s hearts. So in a sense, this is a period of purification because the major settling of disagreements does not necessarily remove all feelings of resentment within people’s hearts.

So this bridge or platform between Paradise and Hell is to purify the hearts so that the believers enter Paradise having no bad feelings for one another as Allah ( تعالى ) says:

ادْخُلُوهَا بِسَلَامٍ آمِنِينَ وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ

Enter it with peace, safe and secure. And we will remove whatever is in their breasts of resentment, (so they will become) brothers, on thrones facing each other.[Sūrah al-Ḥijr, 15:46-47]

About this bridge before Paradise, the prophet ( صلّى الله عليه وسلّم ) said:

إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ ، حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا ، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الْجَنَّةِ ،فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الْجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا

When the believers are delivered from the fire, they will be detained at the bridge between Paradise and the fire to settle whatever injustices may have occurred between them in life. When they have all become refined and purified, entrance into Paradise will be granted. And I swear by the one in whose hand is Muhammad’s life, each individual will recognize his home in Paradise even more so than he does his home in this life. [Recorded by al-Bukhārī]

Footnotes

[113] Recorded by by al-Bukhārī and Muslim. The wording of Muslim is above; the wording of al-Bukhārī is:

يُضْرَبُ جِسْرُ جَهَنَّمَ ، فَأَكُونُ أَوَّلَ مَنْ يُجِيزُ ، وَدُعَاءُ الرُّسُلِ يَوْمَئِذٍ : اللَّهُمَّ سَلِّمْ سَلِّمْ

The bridge of Hell will be placed and I will be the first to be permitted. The supplication of the messengers that day will be, “Oh Allah, save (us), save (us).”

[116] Recorded by Imām Aḥmad in a marfū’ form meaning some ḥadīth scholars accept it as being “raised” to the status of an actual statement of the prophet himself ( صلّى الله عليه وسلّم ). Imam Muslim also mentioned it in his authentic collection as a comment to another ḥadīth.

[118] This is when the disbelieving people attempted to burn Abraham for destroying their idols. About this, Allah says in Sūrah al-Anbiyā, 21:68-69:

قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ

They said, “Burn him and support your gods if you are to act.” We (Allah) said, “Fire, be coolness and safety upon Abraham.”

[119] The ḥadīth, recorded by al-Bukhārī and Muslim, is:

إِذَا أَرَادَ اللَّهُ رَحْمَةَ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ أَمَرَ اللَّهُ الْمَلائِكَةَ أَنْ يُخْرِجُوا مَنْ كَانَ يَعْبُدُ اللَّهَ فَيُخْرِجُونَهُمْ وَيَعْرِفُونَهُمْ بِآثَارِ السُّجُودِ وَحَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ

When Allah wants mercy for someone from the people of the fire, he commands the angels to take out whoever used to worship Allah. So they (the angels) will recognize them by the marks of prostration because Allah has forbidden the fire from destroying the marks of prostration.

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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Day of Resurrection: The Scales are Placed & Deeds are Weighed – Shaykh Uthaymeen

Bismillaah

The Sixth Event

The Scales are Placed & Deeds are Weighed

In one of the verses that proves the scales will be setup on the Day of Resurrection, Allah says:

فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And those whose scales are heavy (with good deeds), it is they who will be successful.[Sūrah al-Muminūn, 23:102]

The verse contains a conditional clause; the condition is “those whose scales are heavy“, and if that condition is met, the consequence is “it is they who will be successful.” By “scales are heavy“, what is meant is that one’s good deeds outweigh his bad. “Successful” here describes an individual who achieves what he hopes for and is saved from what he fears. So he is given safety from what he hates and rewarded with what he loves. Allah also says:

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ

But those whose scales are light, it is they who have lost their souls. In Hell they will abide forever. [Sūrah al-Muminūn, 23:103]

Those who do not believe in Allah will “have lost their souls.” They will lose themselves, their families, and the possessions they hold dear:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۖ أَلا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

Say: Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the clear loss.[Sūrah al-Zumar, 39:15]

But as for a believer in Allah whose behavior was righteous, he will have succeeded, gaining his soul, his family, and his possessions, having benefited from all of them. People who do not believe in Allah (or disbelieve in Allah’s “oneness”) will lose themselves because they will have not benefited from their very existence in life. In fact such people, despite what they presumably achieve in life, actually achieve no true benefit and gain only harm (in the hereafter). In a sense, they even lose their wealth in life as they gain no real benefit from it. Even when they may share it with others among creation, such charity does not benefit the givers. Allah (تعالى) says:

وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ

And nothing prevents their spending from being accepted from them except that they disbelieved in Allah and in his messenger.[Sūrah al-Tawbah, 9:54]

They also lose their families because their families will either be in the fire with them, or if their families are in Paradise, such disbelievers will still have lost them because they themselves will be in the fire. Any individual who dies while disbelieving in Allah will never again enjoy the company of his family. Such enjoyment will be locked out from a disbeliever as soon as he is locked in his coffin, and each one will imagine no one else is receiving a harsher punishment than he.

As for “whose scales are light“, this means his bad deeds will outweigh his good or he will have no good deeds whatsoever. This is the meaning if we accept the position that disbelievers will have their deeds weighed which seems apparent from the verse in Sūrah al-Muminūn, 23:103 and others like it. And this position is one of the two held by religious scholars. The other opinion, that disbelievers will not have their deeds weighed, is the second position and it is based on the verses:

قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالً الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

Say: Shall we inform you of the greatest losers as to (their) deeds? Those whose effort is lost in the worldly life while they thought they were doing good work. Those are the ones who disbelieve in the verses of their Lord and in (their) meeting him. So their deeds have become worthless, and we will not assign to them on the Day of Resurrection any weight. [Sūrah al-Kahf, 18:103-105]

As for the two positions, whether disbelievers will have their deeds weighed or not, Allah knows best which is correct.

The Arabic word for scales used in some verses, ( مَوَازِيْن mawāzīn), has been reported in other texts in both the singular and plural forms. As for the plural form, Allah (تعالى) says:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا

And we place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly in any way. [Sūrah al-Anbiyā, 21:47]

And:

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُم بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ

And the weighing (of deeds) that day will be true. So those whose scales are heavy, it is they who will be successful. And those whose scales are light, they will lose themselves for what injustice they were doing toward our verses. [Sūrah al-‘Arāf, 7:8-9]

As for the singular form, the prophet (صلّى الله عليه وسلّم) said:

كَلِمَتَانِ حَبِيبَتَانِ إِلَى الرَّحْمَنِ خَفِيفَتَانِ عَلَى اللِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ : سُبْحَانَ اللَّهِ وَبِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ

There are two statements beloved to the Most Merciful, light on the tongue but heavy on the scale: “Glorified is Allah and all thanks are for him,” and “Glorified is Allah the greatest.” [59]

In this ḥadīth, the prophet (صلّى الله عليه وسلّم) mentioned the singular form, ( مِيْزَان mīzān), “scale.” So how do we understand the Quran verses which mention “scales” and this ḥadīth which mentions “scale?”

Perhaps it is mentioned in the plural form only as a way of speaking about what is weighed – deeds – which is plural. Then it is mentioned in the ḥadīth in singular form because the scale is actually one. It could also be because perhaps there is one scale for each nation or even that the prophet meant “heavy in weight” when he said, “heavy on the scale.”

However, what is apparent—and Allah knows best—is that the scale is actually one but is mentioned in plural form with regards to what is weighed (i.e., deeds). This linguistic usage can also be seen in the verse:

… فَمَن ثَقُلَتْ مَوَازِينُهُ

So those whose scales are heavy…[Sūrah al-A’rāf, 7:8]

In this verse, it is not actually the scales that are heavy, rather it is a form of Arabic speech in which one word (e.g. scales) is used to mean another word relating to the former (e.g. deeds).

There is a related issue but one into which people have not delved: Will there be a single scale setup for all nations, all mankind, or will there be one for each nation (e.g., one for Muhammad’s nation, one for Jesus’ nation, one for Moses’, etc.)? This question may be relevant because some texts indicate the rewards for deeds vary for different nations. [61]

These texts, taken at face value, are apparent in that the scale will be real and tangible as this is exactly how the word “scale” is commonly understood. This is because the principle of understanding religious texts reported in the Quran or Sunnah is that they are to be understood upon the commonly known, real and actual meanings of their words unless there is clear evidence that they should be understood differently (i.e. metaphorically). The commonly understood meaning to all Muslim teachers, writers, and lecturers ever since the Quran was revealed up until today is that the scale is real. However, some misguided sects have differed in understanding. For example, those who incorrectly believe any texts can be figurative, having metaphorical meanings instead of what the words actually mean, they claim that there will not be a real scale setup on the Day of Resurrection. They insist that there is really no need for an actual scale to weigh actions because Allah already knows the deeds of his servants and their worth. Instead, they claim that “scale” is allegorical and it really means Allah’s “fairness” or “justice.”

No doubt, the claim of such people is incorrect because it contradicts the outward, apparent meaning of the word and the consensus of all the righteous predecessors who understood the word to mean what the word actually means – scale. If we say the meaning is figurative and it really means fairness or justice, then there is little meaning in the several texts which mention “scale,” they would simply say “justice” (as other texts do) because the characteristics of fairness and justice are closer to and speak more directly to people’s souls than the word “scale” anyway. For this reason, Allah says:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

Indeed, Allah orders justice and good conduct.[Sūrah al-Naḥl, 16:90]

The correct understanding is to take the word “scale” on its intended, actual meaning. We say that the correct understanding is the same one revealed – scale. The “Ḥadīth of the Card” (to be mentioned soon) also proves that it is a real, actual scale with weighing pans. This ḥadīth mentions that scrolls of bad deeds placed in one pan will be lighter than a single card placed in the other pan which will be heavier. So it is clear, what is correct is what was revealed – the scale is real.

The actions of the servants will then be weighed. And with that, there are two points of discussion.

The first point is this: How will deeds be weighed when it is known that a deed is simply a description or action of the one who performed it, and a deed has no physical form? The answer is that Allah (سبحانه وتعالى) will make these deeds into actual, physical forms. This should not be unbelievably strange when considering the capability of Allah (عزّ وجل). As an analogy, death will be made into the form of a ram on the Day of Judgment and it will be slaughtered between Paradise and Hell [63] while death now is simply a concept and not a physical form. And to clarify a side-note, the Angel of Death is not the one slaughtered here; it is actually death that Allah (تعالى) will make into a physical form everyone will witness and see. Similarly, Allah (عزّ وجل)جلwill turn deeds into actual forms that will be actually weighed with this actual scale.

The second point: Deeds will actually be weighed, both good and bad. This is the apparent understanding as Allah (تعالى) says in the Quran:

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ  فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

That day, people will depart, separated (into categories) to be shown their deeds. So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it. [Sūrah al-Zalzalah, 99:6-8]

So it is clear that deeds will really be weighed whether they are good or bad. Also, as has previously been mentioned, the prophet (صلّى الله عليه وسلّم)said, “There are two statements beloved to the Most Merciful, light on the tongue but heavy on the scale…” This ḥadīth is also clear, even explicit, in that actions will actually be given form and weight and then weighed, and there are several other texts that prove this.

However, there are other reliable texts that indicate that it may not be the actual deeds weighed but rather the records of deeds. An example of this type is the “Ḥadīth of the Card” in which the prophet (صلّى الله عليه وسلّم) said:

« إِنَّ اللَّهَ سَيُخَلِّصُ رَجُلاً مِنْ أُمَّتِي عَلَى رُءُوسِ الْخَلائِقِ يَوْمَ الْقِيَامَةِ فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سِجِلاًّ كُلُّ سِجِلٍّ مِثْلُ مَدِّ الْبَصَرِ ثُمَّ يَقُولُ.: أَتُنْكِرُ مِنْ هَذَا شَيْئًا ؟ أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ ؟ فَيَقُولُ : لا يَا رَبِّ ، فَيَقُولُ : أَفَلَكَ عُذْرٌ ؟ فَيَقُولُ : لا يَا رَبِّ ، فَيَقُولُ : بَلَى إِنَّ لَكَ عِنْدَنَا حَسَنَةً فَإِنَّهُ لا ظُلْمَ عَلَيْكَ الْيَوْمَ ، فَتَخْرُجُ بِطَاقَةٌ فِيهَا أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، فَيَقُولُ : احْضُرْ وَزْنَكَ ، فَيَقُولُ : يَا رَبِّ مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السِّجِلاَّتِ ؟ فَقَالَ : إِنَّكَ لا تُظْلَمُ ، قَالَ : فَتُوضَعُ السِّجِلاَّتُ فِي كَفَّةٍ وَالْبِطَاقَةُ فِي كَفَّةٍ فَطَاشَتْ السِّجِلاَّتُ وَثَقُلَتْ الْبِطَاقَةُ فَلا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْءٌ »

Allah will single out a man from my nation at the head of all the creations on the Day of Resurrection. Ninety-nine scrolls (of bad deeds) will be spread out before him, each as far as the eye can see. He will be asked, “Do you deny doing any of this? Did my recording, guardian angels wrong you in any way?” The man will answer, “No, my Lord.” He will be asked, “Do you have any excuse?” to which he will again reply, “No, my Lord.” It will then be said, “Rather you certainly do have a good deed with us and there will be no injustice on you today.” A card will then be brought out, written on it: “I testify there is nothing deserving of worship but Allah, and I testify that Muhammad is his servant and messenger.” The man will be told, “Present yourself for your weighing.” He will ask, “My Lord, what is this card compared to all these scrolls (of bad deeds)?” He (Allah) will tell him, “You will certainly not be wronged.” So the scrolls will be placed in one pan (of the scale) and the card in the other, and the scrolls will be lighter and the card heavier as nothing is heavier than the name of Allah.

[Recorded by al-Tirmidhī, Ibn Mājah, and Aḥmad. al-Albānī said it is authentic in his “Ṣaḥīḥ Sunan al-Tirmidhī” (no.2127)]

From this ḥadīth, it is apparent that it is the written records of deeds weighed instead of the deeds themselves.

There are other texts that indicate what is weighed is the person who does the deeds. For example, Allah says:

أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

Those are the ones who disbelieve in the verses of their Lord and in (their) meeting with him, so their deeds have become worthless. And we will not assign to them on the Day of Resurrection any weight.[Sūrah al-Kahf, 18:105]

But it has been said that the meaning of “weight” in the verse could mean “significance” or “importance” instead of weight. Another indication that it may be the person himself that is weighed is the ḥadīth of Abū Hurayrah ( رضي الله عنه)in which he narrated that the prophet (صلّى الله عليه وسلّم) said:

« إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لا يَزِنُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ »

A huge, fat man will be brought on the Day of Resurrection and he will not weigh in the sight of Allah even as much as a gnat’s wing [Recorded by al-Bukhārī and Muslim]

The understanding that it is the person who will be weighed is also indicated by the ḥadīth of Ibn Mas’ūd ( رضي الله عنه)when he was once trying to break a siwāk branch from a tree. He used to have thin legs and the wind blew and started to move him. Because of this, other companions ( رضي الله عنه)مbegan laughing at him. So the prophet ( صلّى الله ) عليه وسلّمasked them, “What are you laughing at?” They answered, “At the skinniness of his legs.”

The prophet (صلّى الله عليه وسلّم)then said:

« وَالَّذِي نَفْسِي بِيَدِهِ ، لَهُمَا أَثْقَلُ فِي الْمِيزَانِ مِنْ أُحُدٍ »

I swear by the one in who hand is my soul (Allah), they (his legs) are both heavier in the scale than Mt. Uḥud. [Recorded by Aḥmad (1/421) and al-Albānī classed its chain of narrators as ḥasan in “Sharḥ al-A’qīdah al-Ṭaḥāwiyyah.]

So to conclude, we have texts indicating three things that will be weighed in the scale: the deeds, the records of deeds, and the person who performed the deeds.

Some scholars said the way to understand these together is simply that some people will have their deeds weighed, some will have their records of deeds weighed, and others will be weighed themselves. Other scholars said that when texts mention deeds being weighed, what is really meant is the records of deeds, and as for a person being weighed, this is specific to certain individuals.

Other scholars have combined these texts with the understanding that in reality only the records of deeds are weighed, but they will be heavy or light based on the merit and greatness of the deeds written in them. So in essence, it is as if the deeds are weighed. But after reflecting on the texts relevant to this issue, we find most of them indicate that it is the deeds that are weighed. Yet some people will be exclusively chosen to have their records of deeds weighed or even the individual himself. As far as the ḥadīth of Ibn Mas’ūd or the “Ḥadīth of the Card,” it could be that these are specific situations for which Allah chooses whomever he wants from his servants.

So the scales are placed, people’s deeds are weighed, then the books of deeds are distributed.

Footnotes:

[59] Recorded by al-Bukhārī and Muslim. The transliteration of these two statements:

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ

SubḥānAllahi al-‘Aẓīm SubḥānAllahi wa biḥamdihi
Glorified is Allah the greatest Glorified is Allah and all thanks are for him

Another ḥadīth which mentions “scale” in the singular form and indicates the greatness of this scale is classified as authentic by al-Albānī in “Silsilah al-Aḥādīth al-Ṣaḥīḥah” (no. 941). In it, the prophet (صلّى الله عليه وسلّم) said:

« يُوْضَعُ المِيْزَانُ يَوْمَ القِيَامَةِ فَلَوْ وَزِنَ فِيْهِ السَّمَوَاتِ وَالأَرْضَ لَوَسَعَتْ فَتَقُوْلُ المَلائِكَةُ : يَا رَبّ لِمَنْ يَزِنَ هَذَا ؟ فَيَقُوْلُ اللهُ تَعَالَى : لِمَنْ شِئْتُ مِنْ خَلْقِي . فَتَقُوْلُ المَلائِكَةُ : سُبْحَانَكَمَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ . وَيُوْضَعُ الصِّرَاطُ مِثْلَ حَدِّ المُوْسَى فَتَقُوْلُ المَلائِكَةُ : مَنْ تَجِيْزُ عَلَى هَذَا ؟ فَيَقُوْلُ : مَنْ شِئْتُ مِنْ خَلْقِيْ . فَيَقُوْلُوْنَ : سُبْحَانَكَمَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ »

The scale will be set up on the Day of Resurrection, and if the heavens and the earth were to be weighed in it, it would be sufficient to hold them. The angels will ask, “Oh Lord, who is this for?” Allah will reply, “For whomsoever I want among my creations.” The angels will then say, “Glory to you, we have not worshipped you as you rightfully deserve to be worshipped.” And the bridge will be placed (over Hell) and it will be like the edge of a razor. The angels will ask Allah, “Who will be saved from this?” to which Allah will again reply, “Whomsoever I want among my creations.” They will say, “Glory to you, we have not worshipped you as you rightfully deserve to be worshipped.”

[61] One example of such texts is the ḥadīth recorded by al-Bukhārī in which the prophet (صلّى الله عليه وسلّم)said comparing Muslims to Jews and Christians:

« مَثَلُكُمْ وَمَثَلُ أَهْلِ الْكِتَابَيْنِ كَمَثَلِ رَجُلٍ اسْتَأْجَرَ أُجَرَاءَ فَقَالَ : مَنْ يَعْمَلُ لِي مِنْ غُدْوَةَ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ ؟ فَعَمِلَتْ الْيَهُودُ ، ثُمَّ قَالَ : مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى صَلاةِ الْعَصْرِ عَلَى قِيرَاطٍ ؟ فَعَمِلَتْ النَّصَارَى ، ثُمَّ قَالَ : مَنْ يَعْمَلُ لِي مِنْ الْعَصْرِ إِلَى أَنْ تَغِيبَ الشَّمْسُ عَلَى قِيرَاطَيْنِ ؟ فَأَنْتُمْ هُمْ ، فَغَضِبَتْ الْيَهُودُ وَالنَّصَارَى فَقَالُوا : مَا لَنَا أَكْثَرَ عَمَلاً وَأَقَلَّ عَطَاءً ؟ قَالَ : هَلْ نَقَصْتُكُمْ مِنْ حَقِّكُمْ ؟ قَالُوا : لا ، قَالَ : فَذَلِكَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ »

Your example compared to those of the two former scriptures can be likened to a man who hires a number of laborers. He asks, “Who will work for me from morning until midday for a certain sum?” The Jews are the ones to work at this time. Then he asks, “Who will work from midday to the late afternoon for the same sum?” The Christians are the ones to work at this time. Then he asks, “Who will work from the late afternoon until sunset for double that sum?” You (Muslims) are these people. This angers the Jews and Christians who ask, “Why did we have to work more only to receive less?” He answers, “Have you been cheated of any of your rights?” They answer, “No.” He then says, “This is my favor that I give to whom I please.”

[63] The proof is the ḥadīth recorded by al-Bukhārī and Muslim in which the prophet (صلّى الله عليه وسلّم)said:

« يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كَبْشٍ أَمْلَحَ فَيُنَادِي مُنَادٍ : يَا أَهْلَ الْجَنَّةِ ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ ، فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ : نَعَمْ هَذَا الْمَوْتُ ، وَكُلُّهُمْ قَدْ رَآهُ ، ثُمَّ يُنَادِي : يَا أَهْلَ النَّارِ ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ ، فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ : نَعَمْ هَذَا الْمَوْتُ ، وَكُلُّهُمْ قَدْ رَآهُ ، فَيُذْبَحُ ، ثُمَّ يَقُولُ : يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ فَلا مَوْتَ ، ثُمَّ قَرَأَ : “وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الأَمْرُ وَهُمْ فِي غَفْلَةٍ “وَهَؤُلاءِ فِي غَفْلَةٍ أَهْلُ الدُّنْيَا “وَهُمْ لا يُؤْمِنُونَ »”

Death will be brought in the form of a black and white ram and a caller will call out, “Oh people of Paradise!” and they will stretch their necks and look. They will be asked, “Do you know what this is?” to which they will answer, “Yes, that is death,” and each of them will be able to see it. Then it will be called out, “Oh people of Hell!” They will also stretch out their necks and look. They will be asked, “Do you know what this is?” and they too will say, “Yes, it is death,” and each of them will see it. It will then be slaughtered. Then it will be said, “Oh people of Paradise, eternity and no death. Oh people of Hell, eternity and no death.”

Then the prophet (صلّى الله عليه وسلّم)recited:

وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الأَمْرُ وَهُمْ فِي غَفْلَةٍ

And warn them of the Day of Regret, when the matter will be concluded. And yet they are in heedlessness.

He then said, “And these people are headless, people of this life,” and finished the verse:

وَهُمْ لَا يُؤْمِنُونَ

And they do not believe. [Sūrah Maryam, 19:39]

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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The Sun will be brought near on the Day of Qiyaamah – Shaykh Uthaymeen

 

Bismillaah

Day of Resurrection
The Third Event

The Sun is Brought Near

The sun will be brought near to mankind, as close as a “mile,” the Arabic word used for mile here being مِيْل (mīl). Whether it is the mile we know to be the common unit of distance or the eye-pencil to apply kohl (as the word could imply in Arabic), whatever the case the sun will be very close to people.[29] If the sun’s heat is as we know it here in this life while there is such a great distance between it and us, then how will it be when it is a “mile” above our heads?

Here is a question: It is well-known that if the sun were to move even a hair from its position, it would burn the earth, incinerating it completely. So how is it possible on that day for the sun to be that close and not burn creation? The answer is that although people will be resurrected on that day with their previous bodies, they may not be recreated in the same exact state and with the same capability as they have now. Rather, they will be stronger and greater in what they can withstand.

For example, if people were to remain for fifty days in direct sunshine with no shade, no food, and no water, they would be unable to do so; they would die. But on the Day of Resurrection, they will remain in such a state for fifty thousand years [30] without food,water, or shade except those to whom Allah ( عزّ وجلّ ) shades. In addition, they will witness other terrifying events but they will be made to withstand them.

As an example of this greater capability to bear situations without dying, look at how the people of the fire will withstand such seemingly unbearable circumstances:

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ

Indeed, those who disbelieve in our verses, we will drive them into a fire. Every time their skins are roasted through, we will replace them with other skins so they may taste the punishment. [Surah An-Nisa 4:56]

Will anyone be saved from the heat of the sun on the Day of Resurrection? Yes, there are types of people whom Allah will shade from the sun. The prophet ( صلّى اللّه عليه وسلّم ) said:

There are seven (types of people) whom Allah will shade in his shade on a day when there will be no shade except his shade: a just ruler; a youth who grew up in the worship of Allah; a man whose heart is attached to the mosques; people who love each other for Allah’s sake, meeting for his sake and parting for his sake; a man who is called by a woman of beauty and position (for adultery), but he says: “(No) I fear Allah;” a man who gives in charity and hides it so much so that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private so much that his eyes shed tears. [Recorded by al-Bukhārī, Muslim, and al-Tirmidhī]

There are also other types of individuals Allah will shade on that day. And by, “when there will be no shade except his shade,” it means no shade except the shade Allah creates. And it is not as some people think that it is the shade of Allah himself because that would necessitate that the sun would be above Allah ( عزّ وجلّ)

In this life, we can take shelter in shade ourselves, but on the Day of Resurrection, there will be no shade except the shade Allah ( سبحانه وتعالى ) makes so that whoever he wills can take shelter in his shade when the sun is brought near.

Due to the closeness of the sun, people will sweat so much that it will rise.

The Fourth Event

The Sweat Rises

Because of the sun’s heat, people will sweat profusely in proportion to their deeds. For some, the sweat will rise to their ankles, some to their knees, some to their waists, and for some, the sweat will rise up to their mouths. So individuals will be at different levels regarding their sweat. They will sweat from the intense heat and the extremely uncomfortable situation: crowdedness, extreme hardships, and at close distance to the sun. Still, although people will sweat from the circumstances of that day, their sweat will only be according to their deeds in this life. [33]

Here is a question: How will they be of varying degrees in sweat if people are all together in one place? To answer, we must return to a basic principle of belief. It is that when dealing with affairs of the unseen, events that authentic texts confirm will take place in the future, it is incumbent upon us to believe in them, trusting them to be true without persisting in asking, “How? Why?” These are things beyond the extent of our own intellects; it is not yet possible for us to perceive or fully understand it.

Imagine two people buried in a single grave, one a believer and the other a disbeliever. The believer will still experience the enjoyment that he deserves, and the disbeliever will experience the punishment he deserves even though they are in the same grave. Likewise, we believe the sweat will rise on the Day of Judgment as foretold.

Now are we saying that Allah (سبحانه وتعالى) will gather together someone whose sweat will reach his mouth in a particular place, someone with sweat to his ankles in a different place, and others with sweat rising to their knees or waist in other places? No, not necessarily but Allah knows best. What we are saying is that it is possible for the individual with sweat reaching only to his ankles to be next to someone with his sweat up to his mouth because Allah is capable of doing anything. This is comparable to the fact that light will encompass believers all around them, yet at the same time, disbelievers in Allah will be surrounded by darkness.

So regarding the Day of Resurrection, we must believe in it and all that is to occur on that day. As for the “How?” and “Why?” of the exact nature, that is not our right to know. As people suffer on the Day of Resurrection, standing in their own sweat, they will anxiously wait for judgment to begin. And this will only occur by “The Greatest Intercession.”

Footnotes:

[29] The prophet ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) said in the ḥadīth recorded by Muslim confirming this:

» تُدْنَى الشَّمْسُ يَوْمَ الْقِيَامَةِ مِنْ الْخَلْقِ حَتَّى تَكُونَ مِنْهُمْ كَمِقْدَارِ مِيلٍ «

On the Day of Resurrection, the sun will be brought close to creation so much that it will be a “mile” from them.

One of the narrators of the ḥadīth, Sulaym Ibn ‘Āmir, said, “By Allah, I do not know if he meant by mīl the distance of land or the mīl that is used to apply kohl to the eye.”

[30] The scholar is perhaps alluding to the verse in Sūrah al-Ma’ārij (70:4) in which Allah says,

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

The angels and the spirit will ascend to him during a day the extent of which is fifty thousand years.

Also, the prophet ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said in a ḥadīth recorded by Muslim:

مَا مِنْ صَاحِبِ كَنْزٍ لا يُؤَدِّي زَكَاتَهُ إِلاَّ أُحْمِيَ عَلَيْهِ فِي نَارِ جَهَنَّمَ فَيُجْعَلُ صَفَائِحَ فَيُكْوَى بِهَا جَنْبَاهُ وَجَبِينُهُ حَتَّى يَحْكُمَ اللَّهُ بَيْنَ عِبَادِهِ فِي  يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ

There is no owner of treasure who does not pay its zakāh (obligated charity), but it will be heated in the fire of Hell and made into plates with which his sides and forehead will be branded until Allah passes judgment between his slaves on a day the length of which will be like fifty thousand years. Then he will be shown his path, whether it leads to Paradise or to Hell.

[33] This is established by the ḥadīth recorded by Muslim in which the prophet ( صلّى اللّه عليه وسلّم ) said:

فَيَكُونُ النَّاسُ عَلَى قَدْرِ أَعْمَالِهِمْ فِي الْعَرَقِ ، فَمِنْهُمْ مَنْ يَكُونُ إِلَى كَعْبَيْهِ ، وَمِنْهُمْ مَنْ يَكُونُ إِلَى رُكْبَتَيْهِ ، وَمِنْهُمْ مَنْ يَكُونُ إِلَى حَقْوَيْهِ ، وَمِنْهُمْ مَنْ يُلْجِمُهُ الْعَرَقُ إِلْجَامًا

The people will be in sweat in accordance with their deeds. For some, it will rise to their ankles, some to their knees, some to their waists, and for some of them, the sweat will reach their mouths.

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

Related Links:

Tafseer of Surah Al-Qari`ah – Shaykh Ibn Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Al-Qaria

In the Name of Allâh, the Most Gracious, the Most Merciful

[101:1] Al-Qâri’ah (the striking Hour, i.e. the Day of Resurrection).
[101:2] What is the striking (Hour)?
[101:3] And what will make you know what the striking (Hour) is?
[101:4] It is a Day whereon mankind will be like moths scattered about.
[101:5] And the mountains will be like carded wool.
[101:6] Then as for him whose Balance (of good deeds) will be heavy,
[101:7] He will live a pleasant life (in Paradise).
[101:8] But as for him whose Balance (of good deeds) will be light,
[101:9] He will have his home in Hâwiyah (pit, i.e. Hell).
[101:10] And what will make you know what it is?
[101:11] (It is) a fiercely blazing Fire!


Dr. Saleh As-Saleh’s explanation Based on Shaykh Uthaymeen’s Tafseer

[Souncloud Audio Link

Visit  Explanation Surah 78-114 – Tafseer Juz Amma – Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series |En]


The below Explanation was taken from Tafseer Ibn Katheer, Darusssalam English Publication

Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.

Then Allah intensifies concern and fright for it by saying,

(And what will make you know what Al-Qari`ah is) Then He explains this by saying,

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah’s statement,

(As if they were locusts spread abroad.) (54:7) Allah said,

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart.

Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata’ Al-Khurasani, Ad-Dahhak and As-Suddi have all said, (like wool (`Ihn). ) “Woolen.”

Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

(He will live a pleasant life.) meaning, in Paradise.

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother’ has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, “He will fall into the Hellfire on his head.” Abu Salih made a similar statement when he said, “They will fall into the Fire on their heads.” It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, “Al-Hawiyah is only called his mother because he will have no other abode except for it.” Ibn Zayd said, “Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.” Then he recited the Ayah,

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, “It is the Fire, and it is their abode.” Thus, Allah says in explaining the meaning of Al-Hawiyah,

(And what will make you know what it is). Allah’s statement

(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient” He replied,

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )”

It has been confirmed in the Two Sahihs that the Messenger of Allah said,

(The Hellfire complained to its Lord and said, “O Lord! Some parts of me devour other parts of me.” So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. )

In the Two Sahihs it is recorded that he said,

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.)

This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

Related Links:

Whoever Denies the Resurrection is a Disbeliever – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 46 (Part B)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And whoever denies the Resurrection is a disbeliever, and the proof is His saying, He the Most High:

زَعَمَ الَّذِينَ كَفَرُوا أَن لَّن يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ

Those who disbelieve claim that they will not be resurrected. Say (O Muhammad), ‘Yes, by my Lord you will certainly be resurrected and then you will certainly be informed of the deeds which you did. And that is easy for Allaah. [64:7] [73]


[73]:Shaykh Saalih al-Fawzan’s Explanation :

His saying: “Whoever denies the Resurrection is a disbeliever…” – because he has denied a pillar from the pillars of eemaan and because he is denying Allaah and to His Messengers and to His Books because Allaah, the Majestic and Most High, informed about the Resurrection and the Messengers informed about the Resurrection and the Books informed about the Resurrection. So whoever denies it then he is a disbeliever. And the proof is His saying, He the Most High: 

.. زَعَمَ الَّذِينَ كَفَرُوا

Those who disbelieve za’ama claim…

Az –za’m means “a lie” ( a false claim)

أَن لَّن يُبْعَثُوا ..

…that they will not be resurrected. [64:7]

So the aayah proves that denying the Resurrection is kufr (disbelief). They say, “there is no resurrection after death” – the people of shirk and the worshippers of idols in the time of the Prophet sall Allaahu ‘alaihi wa sallam used to dispute about the Resurrection.

أَإِذَا كُنَّا عِظَامًا نَّخِرَةً  – قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ

“How can that occur when we have become crumbled bones?” They said, “That would be a return resulting in loss.” [79:11-12]

And they said:

مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

“Who can give life to the bones when they have crumbled to dust?” [36:78]

And from their disputing was:

أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَامًا أَنَّكُم مُّخْرَجُونَ – هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ

“Does he (the Prophet Saalih) promise you that when you have become dust and bones that you will then be brought out anew from your graves? How far fetched, how far fetched is what you are being promised.” [23:35-36]

– to the rest of the sayings of the disbelievers from the previous nations and from the people of shirk in the time of the Prophet sall Allaahu ‘alaihi wa sallam. So whoever denies the Resurrection then he will be along with those disbelievers.

No one denies the Resurrection except for a disbeliever. And Allaah, the Majestic and Most High, has commanded His Prophet sall Allaahu ‘alaihi wa sallam to swear an oath by Him upon the Resurrection.

He said:

قُلْ بَلَىٰ وَرَبِّي 

Say,”Yes, by my Lord…”

This is an oath. 

لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ..

“…you will certainly be resurrected (from your graves), and then you will certainly be informed of the deeds which you did (in the world).” [64:7]

This aayah is one of the three aayaat in which Allaah commanded His Prophet to swear an oath upon the Resurrection.

The first aayah is from Soorah Yoonus:

وَيَسْتَنبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنتُم بِمُعْجِزِينَ

And they question you, “Is is true?” Say, “Yes, by my Lord, it is indeed true and you cannot render Allaah incapable.” [10:53]

The second is in Soorah Saba’:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِن ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِينٍ لِّيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۚ أُولَٰئِكَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

And those who disbelieve say, “The Hour will not come upon us.”

Say, “Yes, by my Lord, the Knower of the hidden and the unseen, it shall certainly come upon you. Not even the amount of the tiniest ant in the Heavens or the Earth escapes Him – nor anything smaller nor anything greater  – except that it is confirmed in a Clear Book.”

In order that He should reward those who believe and do righteous deeds. For them there will be forgiveness and generous provision. [34:3-4]

So Allaah commanded His Prophet to swear by Him upon the Resurrection and upon the establishment of the Hour.

And the third aayah is that which is with us from Soorah at Taghaabun:

زَعَمَ الَّذِينَ كَفَرُوا أَن لَّن يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ

“Those who disbelieve claim that Allaah will not resurrect them after death. 

Say (O Muhammad), ‘Yes, by my Lord you will certainly be resurrected (from your graves), and then you will certainly be informed of the deeds which you did (in the world).  And that is easy for Allaah.[64:7]

So the Wisdom behind the Resurrection is recompensing the servants for their deeds. And His saying, He the Most High:

…then you will certainly be informed… 

Meaning – that you will be informed of your deeds and recompensed for them.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/finaljourney

The Hisaab (Account) and the Meezaan (Balance) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 46 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Hisaab (Account) and The Meezaan (the Balance)

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

After the Resurrection the people will be brought to hisaab (account) and will be rewarded or punished for their actions.  And the proof is His saying, He the Most High:

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

And to Allah belongs all that is in the heavens and all that is in the earth,So that He may recompense those who did evil for what they did; and that He may reward those who did good with the best reward of Paradise. [53:31][72]


[72Shaykh Saalih al-Fawzan’s Explanation :

From the actions that will occur on the Day of Resurrection is al hisaab (the Reckoning) and al meezaan (the Balance). The hisaab has the meaning of munaaqashah (interrogation) of the people of sins.

So the Muslims will be of three categories on the Day of Resurrection:

The first category from them are those who will have no hisaab (reckoning) and will enter Paradise without any reckoning and without any punishment, just as occurs in the hadeeth of the seventy thousand who will enter Paradise without any reckoning and without any punishment.[1]

[1] Hadeeth reported by al Bukhaaree (5705) and Muslim from the hadeeth of ‘Imraan ibn Husayn radi Allaahu ‘anhu

The second category of the people are those who will be given a light reckoning, and it is al-‘ard (presentation of the record) only. He is not taken to account with the reckoning of interrogation but rather will be reckoned such that the record is just presented to him. And this person is also (as well as the first category) one of the people of bliss. He, the Most High, said:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ – فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا – وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا

So as for the one who is given his record of deeds in his right hand, then he will soon receive a light reckoning and he will return to his family joyful. [84:7-9]

The third category: those who will receive a reckoning involving interrogation and this person is in great danger, because of his sall Allaahu ‘alaihi wa sallam saying:

Whoever has his record closely examined will be punished.

[Reported by al Bukhaaree (103) and Muslim (2876) from the hadeeth of ‘Aaishah radiAllaahu‘anhaa]

As for the kuffaar (disbelievers) then the scholars disagree regarding them: will they receive a reckoning or will they not receive a reckoning? So from the scholars are those who say that the disbelievers will not receive a reckoning because they (the disbelievers) do not have any good deeds. Rather they will be taken straight to the Fire because they have no good deeds. And from the scholars are those who say (that) they will receive a reckoning with a hisaab (reckoning) of taqreer (confession), meaning a (confession) of their deeds, their kufr (disbelief) and their apostasy. Then they will be taken to the Fire.

And the meezaan (the Balance) means the apparatus upon which the deeds of the people will be weighed. The good deeds will be placed on one scale and the evil deeds on one scale.

He, the Most High, said:

فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ – وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ

So whoever’s balance of good deeds is heavy, then they will be the successful ones. And whoever’s balance of good deeds is light then they are the ones who have caused their own souls to be in loss. [23:102-103]

So if the evil deeds outweigh, then the person will lose; and if the good deeds outweigh, then the person will succeed.

This Balance is a balance for the deeds; and likewise, the person who is given the record in his right hand, then his reckoning will be easy. And whoever is given his record in his left hand, then his reckoning will be difficult and he will see the terrors and the huge dangers and he will go on from one danger to the next in the different stages of the Resurrection, and the Reckoning, and Gathering. These are terrifying matters if we reflect upon them.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/finaljourney

Eemaan (True Faith) in al-Ba’th (the Resurrection) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 45
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Belief in the Resurrection

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And after they have died, the people will be resurrected, and the proof is His saying:

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

From the Earth We created you (O Mankind), and to it We shall return you (after death) and from it We shall raise you to life again. [20:55][70]


[70]: Shaykh Saalih al-Fawzan’s Explanation :

He moved on, to another fundamental principle, which is eemaan (true faith) in al-ba’th (the Resurrection) – meaning that death alone is not what is wanted. We know and everyone knows – even the disbelievers and the atheists and the evil heretics – all of them know that death will certainly occur. No one denies death, because it is something which is experienced. However the important matter is the Resurrection after death; this is the point of disagreement between the believers and the disbelievers, the Resurrection after death. And it (the Resurrection) is the restoration of the bodies which have rotted away and become decayed bones and dust and which have separated in the Earth. They will be restored and rebuilt just as they were before, because the One who created them in the first place is fully able to bring them back again.

Then the souls will be blown into them, then they will move and proceed from the graves to the Mahshar (GatheringPlace) because of His saying, He the Most High:

يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ

On the Day when they will come out from the graves, they will be as if they are racing to a finishing post. [70:43]

And He, the Most High, said:

يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ – مُّهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ

They will come forth from the graves as if they are scattered locusts, rushing towards the caller. [54:7-8]

No one will stay back. So this Resurrection is true, there is no doubt about it. And whoever denies it is a disbeliever in Allaah, the Mighty and Majestic. And having eemaan in the Resurrection is one of the six pillars of eemaan about which the Prophet sall Allaahu ‘alaihi wa sallam said:

“(Eemaan) is that you truly believe in Allaah and in His Angels and in His Books and in His Messengers and in the Last Day  and that you truly believe in Pre-decree, the good of it and the bad of it.”

[Reported by al Bukhaaree (50) and Muslim from the hadeeth of Aboo Hurayrah radi Allaahu ‘anhu ]

So whoever does not truly believe in the Resurrection and in the Last Day, then he is a kaafir (a disbeliever) in Allaah, the Mighty and Majestic, even if he bears witness to ‘laa ilaaha ill Allaah’ and that ‘Muhammad rasool ullaah’ and even if he prays and fasts and performs Hajj and gives the Zakaat and does the actions of obedience. If he denies the Resurrection or doubts about it, then he will be a disbeliever in Allaah, the Mighty and Majestic.

And the proofs for the Resurrection are many; from them is His saying, He the Most High:

.. مِنْهَا خَلَقْنَاكُمْ

From it We created you…

Meaning: the Earth, when He created Aadam ‘alaihissalaam, the father of mankind.

.. وَفِيهَا نُعِيدُكُمْ

And to it We shall return you…

Meaning; after death, in the graves.

وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

And from it We shall bring you out again. 

This is the Resurrection.

So this aayah includes the beginning and the final return:

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

From it We created you and to it We shall return you and from it We shall bring you out again. [20:55]


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

Also the saying of Allaah, the Most High: 

وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا – ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا

And Allaah created you from the (dust of) the Earth, then He will cause you to return (to being dust) within the Earth, then He will bring you forth and restore you to life. [71:17-18] [71]


[71]  Shaykh Saalih al-Fawzan’s Explanation :

.. وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا

Allaah created you from the (dust of) the Earth…

When He created Aadam ‘alaihissalaam from it. 

.. ثُمَّ يُعِيدُكُمْ فِيهَا

Then He will return you to it…

Through death and the graves. 

وَيُخْرِجُكُمْ إِخْرَاجًا

And He will bring you out from it. [71:17-18]

This is the Resurrection. They will come out from the graves and they will proceed to the Mah-shar (the Gathering Place).

He, the Most High, said: 

قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ

He said, “Upon the Earth you will live and upon it you will die and from it you will be brought out.” [7:25]

Meaning: you will live upon its surface and you will die upon it and you will come out from it for the Resurrection on the Day of Resurrection.

These are proofs from the Qur’aan for the Resurrection.

There is also to be found an intellectual proof from the Qur’aan itself and it is that the One who is able to bring the creation about initially is able to restore the creation even more so.

He, the Most High, said:

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

And He (Allaah) is the One who created the creation to begin with, then He restores it and that is even easier for Him. And for Him is the highest description in the Heavens and the Earth. And He is the All Mighty, the All Wise. [30:27]

The One who was able to bring the people into existence from non existence is able to restore them after death even more so. This is a proof which is textual and intellectual.

And from the proofs for the Resurrection is that which occurs to the Earth with regards to its being brought to life with plants. So you can see the Earth being dead, having no plants upon it, being barren. Then Allaah, the Perfect and Most High, sends down rain upon it, then He causes plants to grow which were dead stubble previously. Likewise the bodies which are within the Earth; they were stored within the Earth and Allaah will send down rain upon them and then the bodies will grow and become complete. And then the souls will be breathed into them. So indeed you see the Earth, how it can be dry and arid, but then it comes to life with that (vegetation) which grows from it.

Allaah, the Majestic and Most High – He is the One who gives life to the Earth after its death:

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

And from His signs is that you see the Earth dry and barren. Then when We send down water upon it, it rises and stirs to life with vegetation. The One who gives life to it will certainly give life to the dead. Indeed He has full ability over everything. [41:39]

So the One who has ability over giving life to the Earth after its death is able to give life to the bodies after their death because both are cases of coming to life after death.

And from the proofs for the Resurrection is that if were to be no Resurrection then that would necessitate that the creation of Mankind was meaningless because they (the people) live  –  the obedient, dutiful, believer in Allaah and His Messengers live;  and the disbeliever, the atheist, the evil heretic, the wicked tyrant, the arrogant one, the sinner live – all of them live and then they die, without this believer receiving anything from his reward or without this disbeliever and this evil heretic and this atheist and this tyrannical oppressor of the people receiving any of his recompense whatsoever?

So does this befit Allaah that He would leave the people in this manner without rewarding the people of eemaan for their eemaan, and the people who did good for their good, and the people of crimes and disbelief for their crimes and kufr? This would not befit the Wisdom of Allaah, the Perfect and Most High, and therefore He said:

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

And to Allaah belongs whatever is in the Heavens and in the Earth, so that He will recompense those who did evil for what they did and He will reward those who did good with the best reward. [53:31]

And this will not occur except on the Day of Resurrection.

And likewise in His saying, He the Perfect:

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ

And do those who commit evil deeds think that We will treat them just the same as those who believe and do righteous deeds in their life and in their death? Evil is the judgment that they make. [45:21]

And, He the Perfect and Most High, said:

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ

Shall We make those who truly believe and who do righteous deeds just like those who cause corruption upon the Earth? Or shall We make those who are dutiful to Allaah just the same as the wicked evil doers? [38:28]

And He, the Perfect and Most High, said:

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

Do you think that We created you without purpose and that you will not be returned to Us? [23:115]

And He, the Most High, said:

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى – أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ – ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ – فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ – أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ

Does man think that he will be left without having duties placed upon him? Was he not a drop of sperm emitted? Then he was a clot of blood and Allaah created him and fully formed him? And produced from him offspring, male and female? Is the One who did that not able to give life to the dead? [75:36-40]

And He rebutted the disbeliever who said,

مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

Who will give life to the bones when they are decayed away? [36:78]

With His saying:

 قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ  – الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ

Say, “He who created him in the first place will give life to him; and He has full knowledge of every created thing. He who produces fire for you from the green tree, then you use it to light your own fires. [36:78-80]

The One who is able to bring out fire which burns from a fresh green tree – is He not able to give life to the dead?

And from the evidences for the Resurrection is using as evidence the creation of the Heavens and the Earth. So the One who created these tremendously huge and awesome created things is fully able to restore man to life because the One who is able to do something tremendous will be able to do something less, even more so.

He, the Most High, said:

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ

Is the One who created the Heavens and the Earth not able to create the like of them? Yes, indeed! And He is the All Knowing Creator who creates again and again. [36:81]

And He, the Most High, said:

لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

The creation of the Heavens and the Earth is greater than the creation of mankind. However most of mankind do not know. [40:57]

So these are the evidences for the Resurrection which confirm that Allaah, the Perfect and Most High, will resurrect those who are in the graves and that He will recompense every doer of deeds in accordance with his deeds; if good, then with good and if evil, then with evil. So let the disbeliever disbelieve and let the wicked person and the evil heretic and the apostate be upon evil – because in front of him there lies the Resurrection and the Rising from death and the Recompensing and the Reckoning.

As for the believer, the one who is dutiful to Allaah, who worships Allaah and seeks to draw closer to Allaah, then his deeds will never be lost. For there is an appointment where Allaah will recompense him for his deeds and will give him multiplied reward and will give him things that he did not think of or expect.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Eemaan in the Qisaas (Retribution) on the Day of Resurrection between all of the creation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 38 : Point 51
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan (true faith) in the Qisaas (retribution) on the Day of Resurrection between all of the creation; the descendants of Aadam, the beasts of prey, the reptiles, even between the tiniest ants until Allaah, the Mighty and Majestic brings about retribution between them. For the People of Paradise from the People of the Fire and for the People of the Fire from the People of Paradise and for the People of Paradise from each other and for the People of the Fire from each other.

[Souncloud Audio Link

Transcribed Audio:

It is already preceded that Allaah will resurrect the creation on the Day of Resurrection in order to recompense them for jazaa· (to give them their due reward), in order to recompense them for their good deeds and their evil deeds with regard to the descendants of Aadam. And for Qisaas (retribution/revenge/retaliation ) to be established with regard to again the descendants of Aadam and for the animals. So, the animals will be resurrected for Qisaas (retaliation) only, whereas the descendants of Aadam will be resurrected for jazaa (recompensing) and Qisaas (retaliation) between them.

His saying, “And to have eemaan in the retribution on the Day of Resurrection between all of the creation; the descendants of Aadam, the beasts of prey and the animals,” all of them will be raised for al-Qisaas (retribution) between them. As for the animals then when vengeance has been taken from some for others then they will end up being turned to dust. But as for the descendants of Aadam then they will be in two groups; a group will be in Paradise and a group will be in a Blazing Fire and they will not die after that ever. They will remain forever either in Paradise or in the Fire.

His saying, “Even to the extent that retaliation will be taken for the tiniest ant from the other tiniest ant,” to the extent that aththarrah (tiniest ant) will gain vengeance over each other because Allaah does not consent to zulm (oppression) ever because He is the most just and wise of Judges and He is the most just Arbitrator. He does not consent to zulm (oppression) even between the animals and the tiny ant. On the Day of Resurrection they will be resurrected and vengeance will be taken for some upon others.

As for the mu’minoon (believers) and the first matter concerning which retribution will be taken between them on the Day of Resurrection will be with regard to the shedding of blood from the rights of mankind and they’ll take revenge upon each other after they have crossed over the siraat (bridge) of the Hellfire and before they enter into Paradise. They will be stopped and retribution will be taken from some in favour of others. And then when they have been cleansed and purified, permission will be given to them to enter into Paradise because no-one will enter Paradise whilst he has any act of oppression due upon him. Because Paradise is the abode of those who are good and pure and no-one will enter it except those who are good and pure, those who have no reckoning left upon them nor anything owed to anyone else nor any sins to the extent that the believer who is sinful will be punished in the Fire in accordance with the level of sin or otherwise Allaah will pardon him in accordance with His wish and will.

He the Most High said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

Allaah does not forgive that shirk is committed with Him but He forgives whatever is less than that to whomever He wishes. (Sooratun-Nisaa· (4), aayah 48)

With regard to any sins that are less than shirk, if He wishes, He will forgive him and if He wishes, He will punish him in accordance with the level of his sins until he becomes clean and purified from sins then he will enter into Paradise. So, no-one will enter into Paradise except one who is pure, be it by recompensing or by punishment.

His saying, “To the extent that Allaah, the Mighty and Majestic will bring about retribution between them for some from others and for the People of Paradise from the People of the Fire and for the People of the Fire from the People of Paradise,” so, the believer if he has wronged the disbeliever then retribution will be taken for the disbeliever on the Day of Resurrection and vice versa. The disbeliever if he has wronged the believer then retribution will be taken for the believer on the Day of Resurrection. So, no-one will be just left having acts of oppression left upon him and to the extent that the believer will be avenged upon the believer.[1]

Footnotes:

[1] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah then he said with regard to this point, “There occurs in the hadeeth that Muhammad sallAllaahu `alayhi wa sallam said :

Allaah, the Mighty and Majestic will call out on the Day of resurrection and say “al-Malik and ad-Dayyaan (I am the King, I am the One Who brings about retribution) and it is not befitting that anyone from the People of the Fire should enter the Fire whilst he has anything due from the People of Paradise that is due to him nor is it befitting for anyone from the People of Paradise to enter Paradise whilst there is any right due from him for someone from the People of the Fire until I take retribution for him even if it is for a single slap.”

So we (companions) said, “How will it be when it is the case that we will come to Allaah, the Mighty and Majestic naked, uncircumcised and empty-handed?”. He sallAllaahu `alayhi wa sallam said, “with good deeds and bad deeds.”

Reported by Imaam Ahmad from a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhuma and declared authentic by Shaykh al-Albaaniyy rahimahullaah.

So what is important is that they will not enter the Paradise or the Fire until the rights have been be taken from them for each other. Then when they have been purified and cleansed and the People of Paradise will be entered into Paradise and the People of the Fire enter the Fire and success is granted by Allaah.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/finaljourney/

Eemaan in the Siraat (the Bridge) over the Hellfire – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 19 : Point 19
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the siraat (the Bridge) over the Hellfire. The Bridge will seize whomever Allaah wishes. And whoever Allaah wishes will cross over. And whoever Allaah wishes will fall into the Hellfire. And they will have lights in accordance with the level of their eemaan.

[Souncloud Audio Link

Transcribed Audio:

From that which will occur on the Day of Resurrection is the passing over the siraat (Bridge) as has already been mentioned. And the siraat, in the language means at-tareeq (a path). And what is meant here is the Bridge laid down over the top of the Hellfire. And it will be very thin, thinner than a hair and sharper than a sword and hotter than burning coals.

The creation will pass over it in accordance with the level of their deeds. Their deeds will cause them to proceed. So whoever is saved then he has succeeded and whoever is not saved is destroyed. And the people crossing over it will be in accordance with the level of their deeds. So some of them will cross over like the blinking of the eye. And some of them will cross over like the flash of lightening. And some of them will cross over like the wind. And some of them will cross over like fast horses. And some of them will cross over like riders upon camels. And some of them will run, running upon feet. And some of them will walk. And some of them will crawl. And some of them will be seized and thrown down into the Hellfire. And this is mentioned in the Honourable Qur’aan and in the Prophetic Sunnah.

He, the Most High, said:

So by your Lord We shall certainly gather them and the devils. Then We shall bring them around the Hellfire upon their knees.

Up until His Saying:

There is not one of you except that he will have to cross over it. It is a binding decree from your Lord. (Soorah Maryam (19), aayahs 68-71)

(‘Cross over it’) meaning the Hellfire. And this crossing, it is the crossing over the siraat, the Bridge. This is the crossing which is mentioned in the Qur’aan. And the address here is to the believers and to other than them.

There is not one of you except that he will have to cross over it. The believers and the disbelievers and the hypocrites will cross over it. All of the creation will cross over this Bridge. So whoever is saved from it (crosses it successfully) then he will enter Paradise. And whoever falls down is destroyed.

Then We will save those who had taqwaa (those who were fearful of Allaah and dutiful to Him) (Soorah Maryam (19), aayah 72)

Nothing will bring about salvation except for taqwaa (dutifulness to Allaah). Strength of body will not save nor will having plentiful wealth nor will status. Nothing will bring about salvation except taqwaa (being dutiful) to Allaah the Perfect and Most High. This is the textual statement in the Honourable Qur’aan.

And ahaadeeth occur in the Sunnah regarding the terrors of the Resurrection. And from them is the crossing over the siraat, the Bridge. So it is essential to have eemaan in the Bridge and in the crossing over it. And it is not sufficient to just believe in that; rather there must be action. So therefore a person should prepare for the crossing over it by having taqwaa (by being dutiful to Allaah); and that is righteous deeds.

His saying, “The Bridge will seize whomever Allaah wishes and whoever Allaah wishes will cross over.”

Just as He, the Most High, said:

Then We shall save those who were dutiful to Allaah and We will leave the disbelieving wrongdoers in the Hellfire upon their knees (Soorah Maryam (19), aayah 72)

Because the siraat will have hooks upon it that will seize whomever they are commanded to seize.

His saying, “he will cross”. Meaning he will pass over it.

His saying, “And they (the people) will have light in accordance with the level of their eemaan.” On the Day of Resurrection, the people of eemaan (true believers), they will have light. And they will walk within it. Just as He the Most High said:

Their light will run before them. And their books will be in their right hands. They will say O our Lord, complete our light for us and forgive us. Indeed you have full ability over everything (Sooratut-Tahreem (66), aayah 8)

And He, the Most High, said:

The Day when you shall see the believing men and the believing women with their light running before them and their books will be in their right hands. It will be said to them, glad tidings to you this day of gardens beneath which rivers flow. You will remain therein forever. That is the tremendous success. (Sooratul-Hadeed (57), aayah 12)

The munafiqoon (hypocrites) will be given light initially, because of the fact that they entered into Islaam and they outwardly displayed Islaam (in the world). So therefore they will be treated in accordance with what they outwardly showed. They will be given light, but it will be as a trick, just as they sought to trick with their Islaam. So therefore they will be given light as a trick upon them and then their light will be extinguished and they will remain in darkness.

On the Day when the hypocrites men and women will say to the believers: “Wait for us! Let us get something from your light!” It will be said: “Go back to your rear! Then seek a light!” So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.”

(The hypocrites) will call the believers: “Were we not with you?” The believers will reply: “Yes! But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith); and you were deceived by false desires, till the Command of Allah came to pass. And the chief deceiver (Satan) deceived you in respect of Allah.”

So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved, (in the Oneness of Allah Islamic Monotheism). Your abode is the Fire, that is the proper place for you, and worst indeed is that destination. (Sooratul-Hadeed (57), aayahs 13 – 15)

So eemaan will have light on the Day of Resurrection within which the person will proceed. Whereas the disbelievers and the hypocrites will be in darkness, and Allaah’s refuge is sought. They will not know where they are going.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 19

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/finaljourney/

Eemaan in the Intercession of Allaah’s Messenger ﷺ on the Day of Resurrection – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 18 : Point 18
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Intercession (the Shafaa`ah) of Allaah’s Messenger sallAllaahu `alayhi wa sallam on the Day of Resurrection for those guilty of sins; and upon the Bridge (as-Siraat), and to cause them to come out from within the Hell Fire. There is no Prophet except that he will have Intercession. And likewise will be the case with the eminently truthful and sincere followers of the Prophets, and the martyrs and the righteous people. And after that Allaah will bestow favour abundantly upon whomever He wishes; and people will come out of the Fire after they have been burnt and reduced to charcoal.

[Souncloud Audio Link

Transcribed Audio:

From the fundamentals of the (creed and belief of) Ahlus-Sunnah wal-Jamaa`ah is eemaan in ash-Shafaa`ah (the Intercession) with the preconditions which are mentioned by Allaah the Majestic and Most High. That it has to be with His Permission, and that the one being interceded for is from the people of eemaan. As for the one who is interceded for being from the people who are disbelievers, then Intercession will not be accepted for him. He the Most High said:

So the Intercession of those who intercede will not benefit them (the disbelievers). (Sooratul-Muddaththir (74), aayah 48)

The disbelieving wrongdoers will have no close friend nor any intercessor who will be given heed to. (Soorah Ghaafir (40), aayah 18)

So the disbeliever, there will never be any Intercession for him ever. As for the believer, then Intercession is established for him if Allaah, the Majestic and Most High, grants permission. And the greatest of the intercessors and the Noble Chief of those who intercede will be our Prophet sallAllaahu `alayhi wa sallam. So he will have Intercessions which will be specific to him and also Intercessions which he shares along with others.

His saying, “And to have eemaan in the Intercession of Allaah’s Messenger sallAllaahu `alayhi wa sallam for those guilty of sins on the Day of Resurrection; and upon the Bridge (Siraat)”. The Messenger sallAllaahu `alayhi wa sallam is the greatest one of those who will intercede on the Day of Resurrection. Indeed he will intercede for all of the people upon the standing place, so that Allaah relieves them from the standing and brings them to account; because the standing will be prolonged for them. Along with severe distress and severe heat and severe thirst and extreme fear, the standing will be prolonged for them, the standing of the Hashr, the Gathering. So therefore they will go to Oolil-`Azm, those Messengers who are firmest in resolve, and request from them that they should supplicate to Allaah to relieve them of the standing, so that they go either to Paradise or to the Fire. So they will go to Aadam and he will excuse himself. And they will go to Nooh and he will excuse himself. And they will go to Ibraaheem and he will excuse himself. And they will go to Moosaa and he will excuse himself. And they will go to `Eesaa and he will excuse himself. And they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the one for it.” Then he will go and he will fall down in prostration beneath the `Arsh, the Throne because there will be no intercession for anyone except with the permission of Allaah. Therefore he will fall down in prostration and make supplication to his Lord until it is said to him, “O Muhammad raise your head. Ask and you will be given. Intercede and your intercession will be accepted.” [03] So Allaah will grant permission for him to intercede and he will intercede on behalf of the people of the gathering place for them to move on from the gathering place to the Hisaab, Reckoning. This is ash-Shafaa`atul-Uzmaa, the Major Intercession which Allaah will favour him with over the creation. He, the Most High said:

And during the night pray tahajjud as an extra Prayer for you. Your Lord shall certainly raise you to a praiseworthy standing place. (Sooratul-Israa· (17), aayah 79)

This praiseworthy standing place (al-maqaamul-mahmood) is ash-Shafaa`atul-Uzmaa, the Major Intercession. And there occurs in the supplication which is said after the athaan,

Grant Muhammad al-waseelah (the place of honour in Paradise) and al-fadeelah (the position of superior virtue) and raise him to maqaamam-mahmoodaa (the praiseworthy standing place) which you have promised him. [04]

This is ash-Shafaa`atul-Uzmaa.

And likewise he will intercede with regard to the people guilty of major sins from the nation. He sallAllaahu `alayhi wa sallam will intercede for them that, either they do not enter the Fire, or otherwise that they be brought out from it if they do enter it.

So he sallAllaahu `alayhi wa sallam will intercede for them, and this is not specific to him. So he will intercede, and all of the Prophets will intercede. And the owliyaa· (beloved and obedient servants of Allaah) will intercede and the afraat, they are those who die young, they will intercede for those Muslims who are guilty of major sins. This point is contrary to the Jahmiyyah and the Mu`tazilah and the Khawaarij.

The Khawaarij, they are those who rebel against the rulers, the rulers of the Muslims, by using the sword, and they break the due obedience. And they are also those who declare a Muslim to be a disbeliever on account of major sins which are less than shirk. They are the Khawaarij. They were called Khawaarij (literally those who depart or exit or revolt) because they depart from what is legislated and they revolt against the person in authority and they break the due obedience. Those people deny the Intercession and they say, “Whoever enters the Fire will never come out from it.” And they use as evidence His saying, He, the Most High:

They will not come out from the Hell Fire (Sooratul-Baqarah (2), aayah 167)

So we say: This is with regard to the kuffaar (disbelievers). So the disbelievers will never come out from the Fire. But as for the Intercession which is meant here, then it is with regard to the people of eemaan, those who are believers who are guilty of major sins; and it is established. And Allaah, the Majestic and Most High, says:

Who (none) can intercede with Him (Allaah) except with His permission (Sooratul-Baqarah (2), aayah 255)

It indicates that only if He grants permission can anyone intercede. And likewise His saying, He the Most High:

And how many angels there are in the heavens whose Intercession will not benefit at all except after Allaah grants permission for whomever He wishes and is pleased with. (Sooratun-Najm (53), aayah 26)

This contains the two conditions for the Shafaa`ah

  1. That Allaah grants permission; this is the first condition and
  2. That He is pleased, this is the second condition, He is pleased with the one who is being interceded for. And He is not pleased except with a believer. As for the disbeliever, He will not be pleased with him.

So those who contradict the people of the Sunnah with regard to the Intercession take two opposite positions. From them are those who deny the Intercession. And they are the Khawaarij and the Mu`tazilah, those who declare people to be disbelievers on account of major sins which are less than shirk.

And the second group are those who go beyond the limits in affirming Intercession. And they are the Soofees and the grave worshippers, those who depend totally upon Intercession and who turn to the graves and who seek aid from the dead. They seek intercession from them, (from the dead). Just as He the Most High said:

And they worship besides Allaah others who cannot harm them nor benefit them and they say, “Those are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

They worship them in order that they should intercede for them with Allaah. As for those who take the middle position, and they are the Ahlus-Sunnah walJamaa`ah, they do not deny Intercession totally and they do not affirm it unrestrictedly. Rather they affirm it with the two conditions which occur in the Book and the Sunnah. This is the conclusion on the topic of the Intercession.

And his saying, “And Intercession is established for those who are sinful, guilty of sins.” Meaning Intercession will be for the believers who are guilty of sins. Those who do not reach the level of kufr, disbelief.

His saying, “And it will occur upon the Siraat (Bridge) over the Fire.” Meaning:

And the Prophet sallAllaahu `alayhi wa sallam will intercede for the believers whilst they are crossing the Bridge. And he will intercede for those who have entered the Fire that they should be brought out from it, if they are from the people of towheed.

So he will intercede upon the Bridge when the people are passing over it, and it is the Bridge which will be laid across the upper part of the Hell Fire. The people will cross over it in accordance with their deeds. So some of them will cross over it in the blinking of an eye. And some of them will cross over it like lightening. And some of them will cross over it like the passing of the wind. And some will cross over it like fast horses. And some will cross over it like the riders of camels. And some will be running over it. And some will be walking. And some will be crawling. And some will be snatched from it and thrown down into the Fire. All of the creation will have to pass over this Bridge, the believers and the disbelievers. And nothing will render them safe except for their deeds. He, the Most High, said:

There is not one of you except that he will have to cross over it (Soorah Maryam (19), aayah 71)

Meaning over the Bridge.

It is a binding decree from your Lord. Then We will rescue those who were dutiful to Allaah and We will leave the wrongdoing disbelievers upon their knees in the Hell Fire. (Soorah Maryam (19), aayahs 71-72)

So no one will be saved except for the people of taqwaa, dutifulness to Allaah. As for the disbelievers then they will be destroyed in the Fire, and Allaah’s refuge is sought. This is the Siraat.

His saying, “And after that Allaah will bestow Favour abundantly upon whomever He wishes.” And Allaah will bring out from the Fire some of the believers without the Intercession of those who intercede. Rather by His Favour (fadl), He, the Perfect and Most High. He will bring out some people from the Fire by His fadl, by His Favour, He the Perfect, without the Intercession of anyone, rather just by His fadl, His Favour, He the Majestic and Most High.

His saying, “And people will come out from the Fire after they have been burnt and turned to charcoal.” Allaah the Majestic and Most High informed that the people of the Fire who are to remain forever in it will not die in it nor will they live.

He the Most High said:

So remind if the reminding will benefit. Those who fear Allaah will take heed of the reminder. But the wretched will avoid it. The one who will enter the Great Fire, then he will not die in it nor will he live. (Sooratul-A`laa (87), aayah 9-13)

So the person who does not accept the reminder and does not accept the admonition and continues upon his misguidance, this one will enter Hell Fire; and he will remain in it. And he will not live a life which allows him to rest, and he will not die a death which gives him relief, rather he will remain in torment. But as for the person who enters it from the disobedient people of towheed, then he will be burnt and turned to charcoal. And then he will come out from the Hell Fire and he will be placed in a river, the River of Life, and their bodies will grow. And when their bodies are completed, then permission will be granted for them to enter Paradise.

Footnotes:

[03] Reported by al-Bukhaaree as (no. 4206) and reported by Muslim (no. 193) from a hadeeth of Anas radiyAllaahu`anh

[04] Reported by al-Bukhaaree in his Saheeh (no. 614) from a hadeeth of Jaabir radiyAllaahu`anh

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/finaljourney/

Eemaan in the Hawd (Reservoir/Lake) of Allaah’s Messenger ﷺ – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 18 : Point 17
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the howd (Reservoir/great body of water/lake) of Allaah’s Messenger sallAllaahu `alayhi wa sallam. And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.

[Souncloud Audio Link

Transcribed Audio:

Likewise from the usool, fundamentals, of the Ahlus-Sunnah wal-Jamaa`ah is to have eemaan in the howd (Reservoir). So the Messenger sallAllaahu `alayhi wa sallam will have a howd, a Reservoir, and every Prophet from the Prophets will have a howd, a reservoir of water, which his nation will come to drink from. Because the people will suffer severe thirst (on the Day of Resurrection after the standing). They will need water. And the Reservoir of our Prophet sallAllaahu `alayhi wa sallam will be the greatest of the reservoirs. Its length is a month (the length of a month’s journey) and its width is that of a month. Its water will be whiter than milk and sweeter than honey and its drinking vessels will be the number of the stars in the sky. Whoever drinks a single drink from it, will never become thirsty after it. [01] And the apostates, who apostasized (left Islaam) after the Messenger sallAllaahu `alayhi wa sallam will be pushed away from it. And whoever denied it, and Allaah knows best, will also be pushed away from it from the people of innovations.

And his saying, “And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.” This exception is not established as far as I know. And what is actually correct is that every Prophet will have a howd as occurs in the hadeeth. [02]

Footnotes:

[01] There is reported with regard to this (howd) ahaadeeth which are mutawaatir (reported by huge numbers of people at every level of transmission; such a huge number that they could not have got together and made it up). So from them is that which Imaam Muslim reports in his Saheeh (no. 2292) from `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu`anhumaa who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

‘My howd (Reservoir) will have the distance of a month and its sides will be equal. Its water will be whiter than silver and its fragrance will be better than musk, and its drinking cups will be like the stars of the sky. So whoever drinks from it then he will never ever become thirsty after it.’”

(Another hadeeth) reported by Muslim in his Saheeh (no. 247) from Aboo Hurayrah radiyAllaahu`anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“My howd (Reservoir) is larger than the distance from Aylah to `Adn. It is indeed whiter than snow and sweeter than honey in milk, and its drinking vessels will be more than the number of the stars. And I will repel people away from it just as a man repels the camels of other people away from his reservoir.”

They said, “O Messenger of Allaah, will you recognize us on that day? He said, “Yes. You will have a mark which no one from the other nations has. You will come to me with white marks upon your foreheads and limbs from the traces of wudoo·. And a group from you will be repelled away from me so that you do not reach. So I will say, ‘O my Lord, those are companions of mine. So an angel will respond to me and say, ‘Do you know what they did after you departed?’”

[02] This occurs from a hadeeth of Samarah ibn Jundub radiyAllaahu`anhu who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Every Prophet shall have a howd, and they will boast about which of them has the most people who come to drink. And I hope that I will be the one having the most people who come to drink from it.”

Reported by al-Bukhaaree in his book at-Taareekhul-Kabeer and by at-Tirmithee and Ibn Abee `Aasim and at-Tabaraanee; and declared authentic by al-Haafiz al-Mizzee due to its different chains of narration, as was mentioned by Ibn Katheer in his Tafseer.

Translator’s side point: This hadeeth was declared saheeh authentic by Shaykh al-Albaanee rahimahullaah.

Translator’s side point: Shaykh Saalih as Suhaymee hafizahullaah said in his explanation,

“The saying of the author that Saalih, his Reservoir will be the udder of his she camel, this is a point requiring to be looked at because there is no authentic proof for it.”

Shaykh al-Albaanee rahimahullaah in his book Silsilatul-Ahaadeeth ad-Da`eefah brings a couple of narrations in that regard (no. 771 and 772) which are not authentic about that. And he judged that these two ahaadeeth are mowdoo` (fabricated). The same was said by Ibnul-Jawzee in his book al Mowdoo`aat and Imaam ath-Thahabee in his book Meezaanul-I`tidaal.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/finaljourney/

Eemaan in the Balance (Meezaan) on the Day of Resurrection – Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 17 : Point 15
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Balance on the Day of Resurrection. Upon it good and evil will be weighed. It has two scales/balance plates, and a pointer.

[Souncloud Audio Link

Transcribed Audio:

From the issues of `aqeedah (creed and belief) is having eemaan in the Balance (the meezaan) with which the deeds of the servants will be weighed on the Day of Resurrection. He the Most High said:

And the weighing on that Day (on the Day of Resurrection) will be true. So whoever’s scale of good deeds is heavier, then they will be the successful ones. And whoever’s scale of good deeds is lighter, then they are the ones who will have lost their own selves on account of their rejecting our signs. (Sooratul-A`raaf (7), aayahs 8-9)

And in the other aayah:

They will lose their own selves remaining forever in the Hellfire. (Sooratul-Mu·minoon (23), aayah 103)

If the scale of good deeds is heavier, then the servant will be blissful and successful. But if the opposite is the case and the evil deeds are heavier, the servant will be destroyed.

So whoever’s scale of good deeds is heavy, then he will live a pleasant life in Paradise. And whoever’s scale of good deeds is lighter, then he will have his abode in the pit of Hell. And what will explain to you what is the pit of Hell. It is a blazing hot fire. (Sooratul-Qaari`ah (101), aayahs 6-11)

And this is from the justice of Allaah the Majestic and Most High, that He will weigh the good deeds and the bad deeds with a balance which they will see, a physical balance which has two balance plates; and it has a pointer. The good deeds will be placed on one balance plate and the evil deeds will be placed on one balance plate, as is indicated in the Book and the Sunnah, contrary to the Mu`tazilah, those who say, “What is meant by scales (al-mawaazeen) and the balance (al-meezaan) is the establishment of justice, but there is actually no physical balance there.” This is based upon their false and futile position because they rely upon their intellect and they do not place reliance upon the texts. So the balance is something real. It will have two balance plates as occurs in the authentic ahaadeeth. [01]

“Good and evil will be weighed upon it.” Meaning good deeds and evil deeds. His saying, “It will have two scales and a pointer”. It will have two balance plates as occurs in the ahaadeeth. The good deeds will be placed on one scale and the evil deeds on one scale, as occurs in the hadeeth of bitaaqah (hadeeth of the parchment) with regard to the story of the person who will have ninety-nine scrolls. Every scroll from them will stretch as far as the eye can see and will be filled with evil deeds. So it will be said to him, “Do you have any good deed?” So he will say, “No O my Lord.” So he will see the tremendous size of these large scrolls and he will say, “No O my Lord.” So it will be said, “Rather you will not be wronged; you have one good deed with Us.” So a parchment will be brought containing the testification that none has the right to be worshipped except Allaah and the testification that Muhammad is the Messenger of Allaah. And it will be placed on one scale and the scrolls will be placed on the other scale. And the parchment will outweigh and the scrolls will be lighter. So he will enter into Paradise.[02] [03] This is a proof that there will be two balance plates for this Balance upon which the deeds will be placed on the Day of Resurrection.

“And it has a pointer” Lisaanul-meezaan (the pointer of the balance) is well known to the people. They call it the heart of the balance, that which leans to the right or to the left. And if the two balance plates are equal, then the heart of the balance will be levelled. And if one scale outweighs, then the pointer will point towards it. [04]

Footnotes:

[01] Abul-Hasan al-Ash`aree mentioned in (his book) Maqaalaat al-Islaamiyyeen, “The people of the Truth said (speaking about the Balance), ‘It has a pointer and two balance plates. On one of the scales good deeds will be weighed, and on the other the evil deeds’…Whereas the people of innovation they negate the Balance and they say, ‘Scales does not mean scales and pointers but rather it is metaphorical, just meaning that Allaah will recompense them for their deeds, measure for measure.’ And they denied the balance.”

[02] This hadeeth is the hadeeth of `Abdullaah ibn `Amr who said, “Allaah’s Messenger sallAllaahu ` alayhi wa sallam said,

‘A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection. So ninety-nine scrolls will be laid out for him. Each of the scrolls will be as far as the eye can see. Then it will be said, “Do you deny anything from this?” So he will say, “No, O my Lord.” So it will be said, “Do you have any excuse or any good deed?” So the man will fear and he will say, “No.” So it will be said: “Yes indeed, you have good deeds with Us. You will not be wronged with regard to them.” So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, “O my Lord, what is this parchment in comparison to those scrolls?” So it will be said, “You will not be wronged.” So the scrolls will be placed on one scale and that parchment will be placed on one scale. So the scrolls will be lighter and the parchment will outweigh.’”

Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides.

Translator’s side point: Shaykh al-Albaanee declared this hadeeth saheeh, authentic.

[03] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah mentioned some points of benefit with regard to this hadeeth. He said, “The hadeeth contains a number of points of benefit.

The first benefit is that the people of sins will be beneath al-mashee·ah (Allaah’s Will and Wish). If Allaah wishes He will forgive them by His favour. And if He wishes He will punish them by His justice.

The second point of benefit is that whoever is such that his eemaan (true belief) and his towheed is strong, and his attachment to Allaah the Mighty and Majestic, this fact may be a means for wiping away all of his evil deeds. And there is no clearer proof for this than the fact that this small parchment will outweigh and overcome all of the rest of the scrolls.

The third point of benefit is that the person who is guilty of major sin, he does not become a disbeliever, as the Khawaarij and the Mu`tazilah claimed. Rather he is beneath mashee·atullaah (the Wish and Will of Allaah). So even if he is punished, then still he will not remain forever in the Fire. “The fourth point of benefit is the tremendous virtue of Laa ilaaha illAllaah, none has the right to be worshipped except Allaah over the rest of deeds. So when a Muslim says it, knowing its meaning and acting in accordance with it, then that is the case, tremendous.

The fifth point of benefit is establishment of al-meezaan (Balance of deeds) with which the deeds will be weighed on the Day of Resurrection, and that it is a balance which is true and real. It will be erected on the Open Plane of the Resurrection before the passing over the Siraat (Bridge). This is the most correct of the sayings which the People of Knowledge mention.”

[04] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in explanation of this point, “As for the lisaan (the pointer) then it is a point (spike) through which it is known which way the balance inclines.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 17

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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The true believers will see their Lord on the Day of Resurrection openly with their eyes – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 16 : Point 14
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have Eemaan in seeing Allaah on the Day of Resurrection. They will see Allaah, the Mighty and Majestic, with the eyes of their heads. And He will bring them to account without any mediator [01] or any interpreter.

[Souncloud Audio Link

Transcribed Audio:

From the tremendous and important matters of `aqeedah is: Affirmation of the fact that the true believers will see their Lord on the Day of Resurrection openly with their eyes, just as they see the Moon on the night of the full Moon and just as they see the Sun clearly, not obscured by any clouds, as occurs in the authentic ahaadith which are mutawaatir (reported by huge numbers of people at every level of transmission, so many that it is impossible to could have got together upon lie) affirming the believers seeing their Lord.

And Imaam Ibnul-Qayyim brought in Haadiyul-Arwah (ilaa Bilaadil-Afraah) the hadeeth occurring about this. And he did so at great length, quoting their chains of narration; and they are mutawaatir (reported by huge numbers of people at every level of transmission) affirming that the believers will indeed see their Lord openly with their eyes.

And the people of misguidance from the deviant sects, such as the Mu`tazilah and those who took their position, they opposed this and they denied ar-ru’yah (the Seeing, that the believers will indeed see Allaah on the Day of Resurrection). And it is something mentioned in the Qur’aan. He, the Most High, said:

For those who did well in the world, will be al-husnaa (the finest reward of Paradise) and ziyaadah (an increase) [02] (Soorah Yoonus (10), aayah 26)

There occurs in Saheeh Muslim that the ziyaadah, the increase, is looking at the Face of Allaah the Perfect and Most High. [03]

And He the Most High said:

They shall have whatever they (the believers in Paradise) wish therein and with Us there is something extra.(Soorah Qaaf (50), aayah 35)

And al-mazeed, that which is extra, is looking at the Face of Allaah, the Perfect and Most High. And there occurs in Sooratul-Qiyaamah:

Some faces on that day (Day of Resurrection) will be radiant, looking at their Lord (Sooratul-Qiyamah(75), aayahs 22-23)

Naadirah with a daad from an-nudrah, radiance, which means that which is shining and beautiful.

You will recognise upon their faces nadrah (the radiance) of bliss (Sooratul-Mutaffifeen (83), aayah 24)

…looking at their Lord

With a zaa· (naazirah) meaning with their eyes. They will be looking at Allaah, the Majestic and Most High, feeling more joy at that than the joy which they experience on account of the bliss in Paradise. This occurs in the Honourable Qur’aan. In Sooratul-Mutaffifeen He said with regard to the disbelievers:

But no, on that Day, the disbelievers will be screened away and prevented from seeing their Lord (Sooratul-Mutaffifeen (83), aayah 15)

Meaning screened and blocked from seeing Allaah. So if the disbelievers are blocked from seeing Allaah, then this is a proof that the believers will see their Lord the Mighty and Majestic. [04] And that is because the believers believed in Him in this world, yet they did not see Him. Rather they relied upon the evidences and therefore believed in Him. And they believed in His Messengers. So they believed in Him even though they did not see Him in this world. So therefore Allaah will honour them in Paradise that He will show Himself to them, so that they will see Him openly because they believed in Him in this world and did not see Him. But as for the disbelievers, because of the fact that they disbelieved in Him in this world, therefore Allaah will block them from seeing Him on the Day of Resurrection as a recompense (punishment) for them.

as a fully appropriate recompense. (Sooratun-Naba· (78), aayah 26)

And from the false doubts which the Mu`tazilah rely upon, and those who held their saying, is that Allaah said to Moosaa: You shall not see Me.

In His saying:

And when Moosaa came to Our appointed place and His Lord spoke to Him, he (Moosaa) said O My Lord show Yourself to Me, so that I may look upon You. So He (Allaah the Most High) said You will not see Me. However look at the mountain. So if it remains settled in its place, then You will see Me (Sooratul-A`raaf (7), aayah 143)

They said, “And this is a proof that Allaah cannot be seen.” We say: Yes this is with regard to this world, because the event occurred in this world. We agree that Allaah cannot be seen in this world. So Moosaa asked to see Him in this world, so Allaah, the Majestic and Most High, said: He said You will not see Me  Meaning in this life.

And an-nafee, negation, with Lan (in Arabic it is negation of something that is occurring in the future) does not necessitate ta’beed (its being something forever). Rather it is a negation for a certain time. So (His saying) : He said You will not see Me – Meaning, ‘You will not see Me in this world.’ And there occurs in the Arabic language that negating something with Lan does not necessitate its being forever (a negation forever). And therefore Ibnu Maalik [05] said in al-Kaafiyatush-Shaafiyah in nahw (Arabic grammar):

Whoever holds the opinion that negating something with Lan means forever, Then reject his saying and support other than it.

Meaning that Lan does not necessitate a negation that is forever. And the proof is also that Allaah said with regard to the Jews:

Then wish for death if you are truthful. But they will never wish for it (Sooratul-Baqarah (2), aayahs 94-95)

Yet it occurs that in the Hereafter they will indeed wish for death in order to be relieved from the torment. He, the Most High, said:

They will call out ‘O Maalik! Let Your Lord put an end to us’ (Sooratuz-Zukhruf (43), aayah 77)

So they will request death. So this proves that Lan does not mean negation without end. This is what is necessitated by the Arabic language and it is what is necessitated by what is indicated in the Qur’aan.

They say also that what proves that Allaah cannot be seen is His saying:

Sight cannot encompass Him (Allaah) but He encompasses Sight (Sooratul- An`aam (6), aayah 103)

We say to them: this does not contain a negation of Seeing (ru·yah), rather it only negates totally encompassing (idraak). He did not say, “Sight will not see Him.” He said, “it will not encompass Him.”

And denying encompassing is something different to denying seeing. So sight will see Him, however it will not encompass Him. So idraak means encompassing Allaah, the Majestic and Most High. So Even though they will see Him in Paradise, they will not fully encompass Him, He the Perfect and Most High. So what is negated here is encompassing him. [06] So they will see Him but they will not fully encompass Him. They will see Him as is proven by the evidences. And harmonizing the texts is what is obligatory. If there are differences between texts, then as far as it is possible to harmonize between them, this must be done. And this is clear; and all Praise is for Allaah. And the Speech of Allaah can never contradict itself. Rather some parts of it explain other parts. As for the person who takes one aayah and abandons a different ayaah, then this is from the people of deviation. He the Most High said:

So as for those people in whose hearts is deviation, then they follow that which is unclear, seeking discord and seeking to falsely interpret it (Soorah Aali `Imraan (3), aayah 7)

So evidence is taken from the Qur’aan in totality.

All of it is from our Lord (Soorah Aali `Imraan (3), aayah 7)

Just as the raasikhoon (those firmly grounded in knowledge) say. So the Qur’aan, some parts of it explain the rest. And there can never be any contradiction in it because Allaah has negated from it any contradiction. He, the Most High, said:

Will they not ponder/reflect upon the Qur’aan. If it had been from other than Allaah, they would certainly would have found in it many contradictions (Sooratun-Nisaa· (4), aayah 82)

So if you have a problem in understanding an aayah, then you look into the Qur’aan for that which will explain it. And if you do not find that, then you go to the Sunnah to find that which will explain it in the Sunnah. And if you do not find its explanation in the Sunnah, then you go to the sayings of the Companions, those who narrated from the Messenger sallAllaahu ` alayhi wa sallam, to find in their sayings that which will explain the aayah which you have a problem in understanding. The Qur’aan, and all Praise is for Allaah, is preserved in its wording and in its meaning. It neither opposes nor contradicts itself, rather contradictions only occur in the understandings of mankind.

And likewise those false claimants to knowledge, those who did not truly study knowledge and did not take the principles of deriving evidence and of how to reach conclusions, they derive proof without understanding (fiqh). And they affirm things which no-one before them affirmed from the people of knowledge because of jahl, ignorance, and because of ta`aalum, pseudo-knowledge/false knowledge. So these are tremendous matters which require learning and require precision and require careful consideration and require verification, because the `aqeedah (creed and belief) is the foundation. And if there are deficiencies in it, this will be a deficiency in the foundation (of your religion). So in summary, this is the disagreement of the people with regard to seeing Allaah the Mighty and Majestic on the Day of Resurrection. So Allaah cannot be seen in this world. He will only be seen by the believers in the Hereafter. And He will be screened away from the disbelievers.

His saying, “And having Eemaan in ar-ru’yah (seeing Him) on the Day of Resurrection.” Why did he say on the Day of Resurrection? Because He, the Majestic and Most High, cannot be seen in this world.

And his saying, “They will see Allaah, the Mighty and Majestic, with the eyes of their heads.” He said with the eyes of their heads to negate ta’weel, false interpretation/ misinterpretation, of those who say the meaning of ‘they will see their Lord’ means: with their hearts, not with their sight.

His saying, “And He will bring them to account without any mediator and without any interpreter.” Meaning, on the Day of Resurrection at the hisaab, Reckoning, the servant will be in private with his Lord. And Allaah will call him to account for his deeds in his language which the servant will understand. There will be no interpreter between him and Him. The interpreter is one who conveys the meaning from one language to another language, like the one who conveys the meaning from the English language to the Arabic language or vice versa because the languages are many.

Footnotes:

[01] Translator’s side point: ‘without any screen’ in some editions

[02] Translator’s side point: Muhammad ibn Jareer At-Tabaree, the famous mufassir of the Qur’aan, explained this part of the aayah by saying, “For those from His creation who performed the worship of Allaah well in this world, such that they obeyed Him with regard to what He commanded them and forbade them.”

[03] Reported by Muslim in his Saheeh (no. 181) (in the Book of Eemaan) (Hadeeth of) Suhayb radiAllaahu `anh, from the Prophet sallAllaahu ` alayhi wa sallam that he said,

“When the people of Paradise enter Paradise, Allaah, the Exalted and Most High, will say, ‘Do you wish for Me to give you any increase?’ So they will say, ‘Have You not made our faces white? Have You not entered us into Paradise and saved us from the Fire.’ He said: So then He will uncover the screen and they will not have been given anything which is more beloved to them than looking at their Lord the Mighty and Majestic.

And then he recited this aayah:

For those who did well in the world, there will be the best reward (of Paradise) and an increase (looking upon their Lord). (Soorah Yoonus (10), aayah 26)

[04] Translator’s side point: As Imaam ash-Shaafi`ee also said, that this is mentioned as being a punishment for the disbelievers that they will blocked, not able to see their Lord. So therefore the believers who will not be punished, this is affirmation that they will indeed see their Lord.

[06] Translator’s side point: Some of the people of knowledge mention a point that a person for example from a distance may see the walls of a town, but not see what is beyond the walls, he may see the town but he doesn’t see what is beyond the town, what is inside the town and all the details, all around the town from every aspect. He does not encompass the town he can just see the town. So there is a clear difference between idraak, totally encompassing something, and between seeing it.

[05] Translator’s note: the great scholar of the language

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 16

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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The Story of Uzayr witnessing how the Resurrection of Dead occurs – Tafseer Ibn Katheer

“Or like the one who passed by a town in ruin up to its roofs. He said: “How will Allah ever bring it to life after its death” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.” When this was clearly shown to him, he said, “I know (now) that Allah is able to do all things.” (Qur’an 2.259)

Allah’s statement,

(Have you not looked at him who disputed with Ibrahim about his Lord) means, “Have you seen anyone like the person who disputed with Ibrahim about his Lord” Then, Allah connected the Ayah,

(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or’.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah (2:259) meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

(in ruin) means, it became empty of people. Allah’s statement,

(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

(So Allah caused him to die for a hundred years, then raised him up (again).)

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

(“How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.”)

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

(“Or part of a day. ” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.”)

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

(And look at your donkey!), “How Allah brings it back to life while you are watching.”

(And thus We have made of you a sign for the people) that Resurrection occurs.

(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,

(how We Nunshizuha.) Al-Hakim said; “Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.” The Ayah was also read,

(نُنْشِرُهَا)

“Nunshiruha” meaning, bring them back to life, as Mujahid stated.

(And clothe them with flesh. )

As-Suddi said, ” `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys’ nostrils, and the donkey started to bray by Allah’s leave.” All this occurred while `Uzayr was watching, and this is when he proclaimed,

(He said, “I know (now) that Allah is able to do all things,”) meaning, “I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.”

Source: Tafseer Ibn Kathir, Surah Baqarah, Ayah 259, Dar-us-salam English Publication

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Aqeedah Tahaawiyyah : Lesson 06

 باعث بلا مشقة.

[15]    The One who resurrects without any exertion


The Explanation – Point [15]

This is from the amazing affairs of His ability, that He causes the creation to die and causes them to pass away so that they are destroyed and become dust and remains – such that an ignorant person would say, ‘It is not possible for these to be restored’. However Allaah the Mighty and Majestic will resurrect them again, and He will restore their creation anew. And He will have no difficulty in doing this, as He the Perfect and Most High said:

The creation of you all, and the resurrection of you all is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

And He (Allaah) it is One who creates initially, and then He repeats it (the creation); and that is even easier for Him.  And for Him is the Highest Description in the heavens and in the earth.  And He is the All-Mighty, the All-Wise. (Sooratur-Room (30), aayah 27)

So the people of shirk, they denied the resurrection, holding it to be something far-fetched, just as Allaah said about them, (that the unbelieving man would say)

“Who will give life to these bones when they are crumbled away?” (Soorah YaaSeen (36), aayah 78)

And Allaah the Perfect and Most High, said in response,

Say: “He will give life to them Who created them for the first time!”  (Soorah YaaSeen (36), aayah 79)

The first time they did not exist at all, so He brought them into existance from nothing, He the Perfect and Most High. So, the One who created them from non-existence, is He not able even more so to bring them back into existence? This is correct in accordance with the people’s intellect but otherwise, analogy cannot be made between Allaah, the Perfect, and His creation.  So this is just stated as a similitude,

And for Him is the Highest Description (Sooratur-Room (30), aayah 27)

So this a refutation of the denier, Allaah the Most High said,

And he forgets his (own) creation (Soorah YaaSeen (36), aayah 78)

Meaning: he forgets that in the beginning he was nothing; he did not exist at all.

Has there come upon man a time when he was nothing mentioned? (Sooratul-Insaan (76), aayah 1)

Meaning: this man, he forgets that Allaah produced him from non-existence.

So Allaah will indeed gather together these separated bones, shredded flesh, disintigrated dust and these scattered hairs, and He will restore them as they once were:

And from His (Allaah’s) Signs is that the heaven and the earth are established by His Command.  Then, when He calls you with a single call, you will come out from the earth. (Sooratur-Room (30), aayah 25)

And then the Horn will be blown, and whoever is in the heavens and whoever is upon the earth will faint and die, except whomever Allaah wishes.  And then it will be blown again and they will be standing up, looking on. (Sooratuz-Zumar (39), aayah 68)

The second blowing is the blowing for the resurrection.

And as for the first blowing of the horn, it is the blowing for the people to faint and die.

And the Horn will be blown and then the people will come out from their graves going quickly to their Lord.  They (the unbeliever) will say: “Woe to us! Who has taken us out from our place of sleep?” (The believer will respond) “This is what the Most Merciful promised, and the Messengers spoke the truth!” (Soorah YaaSeen (36), aayaat 51-52)

So Allaah indeed has Power and Ability over everything and this contains a refutation of the unbelievers, those who say that Allaah is unable to give life to the dead and to return them to life.

Does man think that We will not gather his bones together? Indeed, We are fully able even to put his fingertips together. (Sooratul-Qiyaamah (75), aayaat 3-4)

On that Day (the Day of Resurrection) they will come out from the graves, hurrying as if they are racing to a finishing post. (Sooratul-Ma`aarij (70), aayah 43)

So this is the Power of Allaah, and His Will and His Wish.  Nothing makes Him incapable.  However, it is just that some of the creation, they draw analogy between Allaah and His creation and so therefore they hold that it is far-fetched that there will be any resurrection; because the person thinks in his view, that’s something impossible and he doesn’t look to the Power of Allaah and he doesn’t judge Allaah’s Power as He deserves; and this is a case of ignorance with regard to Allaah the Mighty and Majestic.

End of explanation of point [15]

Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid, he said, “meaning that Allaah says, ‘Be!’ and it is, whether it is something small or a great deal.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

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Day of Resurrection: The bodies will grow in their graves like seeds grow in the earth

And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! ( Surah Faatir 35:09)

Evidence of Life after Death

Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it,

(it is stirred (to life), and it swells and puts forth every lovely kind (of growth)) (22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih:

(Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says:

As such (will be) the Resurrection!

According to the Hadith of Abu Raz0n: I said, O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation? He said:

(O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green) I said, `Yes.’ He said:

(Thus will Allah bring the dead back to life.)”

Source: Tafseer Ibn Kathir : Surah Faatir 35:09
(darussalam english publication)