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The Nature of this Life And A Believer’s perspective in it – Selected Ḥadīth of Raqāiq

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Bismillaah

The Nature of this Life
And a Believer’s perspective in it

Selected Ḥadīth of Raqāiq from Silsilah al-Aḥādīth al-Ṣaḥīḥah
Collected by: Muḥammad Nāṣir al-Dīn al-Albānī1

The ḥadīth in this article are from al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah collection. They are among several ḥadīth on the subject matter of Raqāiq, or heart-softening narrations. All ḥadīth here are considered authentic or reliable (or Ḥasan, Marfū’ etc.) by al-Albānī.

TABLE OF CONTENTS

ḤADĪTH 1: “Oh Muhammad, live how you like for you will certainly die.”
ḤADĪTH 2: “Do you know what a bankrupt person is?”
ḤADĪTH 3: “Beware of oppression because oppression will be darkness on the Day of Resurrection.”
ḤADĪTH 4: “Construct between yourself and the fire a barrier even with half a date.”
ḤADĪTH 5: “When Allah wants good for a servant, He hastens his punishment in this life.”
ḤADĪTH 6: “When Allah wants good for a servant, He makes others pleased with him.”
ḤADĪTH 7: “If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj.”
ḤADĪTH 8: “(It will be) when you see people being unconcerned about their…”
ḤADĪTH 9: “Whenever you make a sin, follow it up with a good deed which will erase it.”
ḤADĪTH 10: “Four things, if they are within you then nothing you missed in life will harm you…”
ḤADĪTH 11: “Guarantee me six things and I will guarantee you Paradise…”
ḤADĪTH 12: “Should I tell you who the best among you are?.”
ḤADĪTH 13: “Oh Allah, give me life as a poor person, give me death as a poor person…”
ḤADĪTH 14: “Allah (تبارك وتعالى) tests his worshipper with what He has given him.”
ḤADĪTH 15: “Allah says, ‘Oh son of Adam, free your time for My worship…’”
ḤADĪTH 16: “One of the first things for which a worshipper will be called to account…”
ḤADĪTH 17: “Some of the worst people of my nation are those who are nourished with all kinds of blessings…”
ḤADĪTH 18: “There are certainly some people who act as keys to good, locks to evil….”
ḤADĪTH 19: “The only true good is the good of the hereafter.”
ḤADĪTH 20: “Only someone who has been forgiven may truly relax.”
ḤADĪTH 21: “My brothers, prepare yourselves for a day like today.”
ḤADĪTH 22: “There are three things which destroy and three things which save.”
ḤADĪTH 23: “Unity is a mercy, and division is a punishment.”
ḤADĪTH 24: “The sweetness of this life becomes bitterness in the hereafter…”
ḤADĪTH 25: Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you.”
ḤADĪTH 26: Allah (عزّ وجلّ) said, “My servant, I am as you think of Me…”
ḤADĪTH 27: Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety…”
ḤADĪTH 28: The prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims.
ḤADĪTH 29: “For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.”
ḤADĪTH 30: “If you were to commit sins so much that your sins reached the sky but then you repented…”
ḤADĪTH 31: “Even if the son of Adam were to flee from his sustenance like he flees from death…”
ḤADĪTH 32: “If a man were to be dragged on his face for something in the pleasure of Allah…”
ḤADĪTH 33: “If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins…”
ḤADĪTH 34: “If you were to reply on Allah with the reliance He deserves, He would provide for you…”
ḤADĪTH 35: “Each of you should have a heart that is thankful, a tongue that mentions (Allah)…”
ḤADĪTH 36: “What do I have to do with this life? What am I regarding this life?”
ḤADĪTH 37: “Whoever would like to know what Allah has for him…” .
ḤADĪTH 38: “Whoever pleases Allah by angering people, Allah will suffice him from people.”
ḤADĪTH 39: “Anyone of you who wakes up safe with his family, healthy in his body…”
ḤADĪTH 40: “Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.”
ḤADĪTH 41: “Whoever makes the hereafter his concern, Allah will place his richness in his heart.”
ḤADĪTH 42: “Be cautious of the prohibited things and you will be the most worshipping of people.”
ḤADĪTH 43: “All people are the children of Adam, and Adam was from dirt.” .
ḤADĪTH 44: “I swear by the One in whose hand is my soul, this worldly life is more insignificant…”
ḤADĪTH 45: “Allah does not cease to cultivate within this religion those He uses for his obedience.”

ḤADĪTH 1

The messenger of Allah (صلّى الله عليه و سلّم) said:

أتَانِي جِبْرِيْلُ ، فَقَالَ : يَا مُحَمَّدُ ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ ، وَأَحْببْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مَجْزِيٌّ بهِ ، وَاعْلَمْ أَنَّ شَرَفَ الْمُؤْمِنِ قِيَامُ اللَّيْلِ ، وَعِزَّهُ اسْتِغْنَاؤُهُ عَنْ النَّاسِ

Jibrīl came to me and said, “Oh Muhammad, live how you like for you will certainly die. Love whom you like for you will certainly leave him. Do as you like for you will certainly be compensated for it. And know that the dignity of a believer is his standing at night (in prayer), and his honor is his managing himself without need of other people.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 831)]

ḤADĪTH 2

Abū Hurayrah (رضي الله عنه) reported that Allah’s messenger (صلّى الله عليه و سلّم) asked:

 أَتَدْرُوْنَ مَا الْمُفْلِسُ 

Do you know what a bankrupt person is?

They replied, “A bankrupt person among us is the one with no money or possessions.”

The prophet (صلّى الله عليه و سلّم) continued:

إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بصَلاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هَذَا.، وَقَذَفَ هَذَا ، وَأَكَلَ مَالَ هَذَا ، وَسَفَكَ دَمَ هَذَا ، وَضَرَبَ هَذَا ، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ ، وَهَذَا مِنْ حَسَنَاتِهِ ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ ، أُخِذَ مِنْ خَطَايَاهِمْ فَطُرِحَتْ عَلَيْهِ ، ثُمَّ طُرِحَ فِي النَّارِ

The bankrupt person from my nation is the one who will come on the Day of Resurrection with prayer, fasting, and charity. But he had insulted this person, slandered that person, cheated this person out of money, spilled this person’s blood, and hit that person. Each of these people (he harmed) will then be given some of his good deeds. And if his good deeds run out before settling his affairs, their sins will be taken and put upon the man, then he will be thrown in the fire.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 847)]

ḤADĪTH 3

Jābir Ibn ‘Abdullah (رضي الله عنه) reported that the messenger of Allah (صلّى الله عليه وسلّم ) said:

اِتَّقُوْا الظُّلْمَ ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ ، وَاتَّقُوْا الشُحَّ ، فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ ، حَمَلَهُمْ عَلَى أَنْ سَفَكُوْا دِمَاءَهُمْ وَاسْتَحَلُّوْا مَحَارِمَهُمْ

Beware of oppression because oppression will become darkness on the Day of Resurrection. And beware of stinginess because stinginess destroyed those who came before you. It led them to shed each other’s blood and declare each other’s sanctity permissible to violate.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 858]

ḤADĪTH 4

Faḍālah Ibn ‘Ubayd reported in a marfū’[5] form:

اجْعَلُوْا بَيْنَكُمْ وَبَيْنَ النَّارِ حِجَابًا ، وَلَوْ بشِقِّ تَمْرَةٍ

Construct between yourself and the fire a barrier even with half a date (given in charity).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 897]

[5] Ibn al-‘Uthaymīn, in Muṣṭalaḥ al-Ḥadīth, explained a marfū’ ḥadīth as one that is either raised to the status of being directly attributed to the prophet (صلّى الله عليه و سلّم) as his explicit statement, action, approval, or as a physical or character description, or it is determined for a number of reasons that the statement carries the ruling of being attributed to the prophet ( صلّى الله عليه وسلّم)

ḤADĪTH 5

Anas (رضي الله عنه) reported in a marfū’ form:

إِذَا أَرَادَ اللَّهَ بعَبْدٍ خَيْرًا عَجَّلَ لَهُ العُقُوْبَةَ فِي الدُّنْيَا ، وَإِذَا أَرَادَ اللَّهَ بعَبْدٍ شَرًّا أَمْسَكَ عَلَيْهِ ذُنُوْبَهُ حَتَّى يُوَافِيْهِ يَوْمَ الْقِيَامَةِ

When Allah wants good for a servant, He hastens his punishment (for his sins) in this life. And if Allah wants bad for a servant, he preserves his sins for him until he meets Him on the Day of Resurrection.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1220]

ḤADĪTH 6

‘Amr Ibn al-Ḥamaq (رضي الله عنه) reported in a marfū’ ḥadīth:

إِذَا أَرَادَ اللَّهُ بعَبْدٍ خَيْرًا عَسَّلَهُ

When Allah wants good for a servant, He makes others pleased with him. It was asked, “And what is this pleasing respect others have for him, messenger of Allah?” He answered:

يَفْتَحُ لَهُ عَمَلاً صَالِحًا بَيْنَ يَدَيْ مَوْتِهِ حَتَّى يَرْضَى عَنْهُ مَنْ حَوْلَهُ

He makes the person able to do good deeds at the time of his death so that those around him are pleased with him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1114]

ḤADĪTH 7

‘Uqbah Ibn ‘Āmir (رضي الله عنه) reported in a marfū’ form:

إِذَا رَأَيْتَ اللَّهَ يُعْطِي الْعَبْدَ مِنَ الدُّنْيَا عَلَى مَعَاصِيْهِ مَا يُحِبُّ ، فَإِنَّمَا هُوَ اسْتِدْرَاجٌ

If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj (allowing him to gradually increase in sin).

The messenger of Allah then recited the verse:

فَلَمَّا نَسُوْا مَا ذُكِّرُوا بهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوْا بمَا أُوْتُوْا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُوْنَ

So when they forgot what they had been reminded about, We opened to them the doors of every (good) thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were (then) in despair.

[The Quran, Sūrah al-Anām, 6:44]  [The ḥadīth is no. 413 in Silsilah al-Aḥādīth al-Ṣaḥīḥah.]

ḤADĪTH 8

‘Abdullah Ibn ‘Amr (رضي الله عنه) said, “Once we were around Allah’s messenger ( صلّى الله عليه وسلّم ) when someone mentioned tribulations.” The prophet (صلّى الله عليه و سلّم) then said:

إِذَا رَأَيْتَ النَّاسَ قَدْ مَرِجَتْ عُهُوْدُهُمْ ، وَخَفَّتْ أَمَانَاتُهُمْ ، وَكَانُوْا هَكَذَا

(It will be) when you see people being unconcerned about their promises and their trustworthiness declines, and they (the people and tribulations) are like this—and he interlocked his fingers.

One of the ḥadīth narrators then stood and asked him, “What should I do at that time, may Allah ransom you with my life.” He (صلّى الله عليه و سلّم) answered:

الْزَمْ بَيْتَكَ ، وَأَمْلِكْ عَلَيْكَ لِسَانَكَ ، وَخُذْ مَا تَعْرِفُ ، وَدَعْ مَا تُنْكِرُ ، وَعَلَيْكَ بأَمْرِ خَاصَّة نَفْسِكَ ، وَدَعْ عَنْكَ أَمْرَ الْعَامَّةِ

Remain in your house, preserve your tongue, take only what you know, leave what you are unsure about, be concerned only with your own affairs, and leave the affairs of the common people.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 205]

ḤADĪTH 9

Abū Dharr (رضي الله عنه) said, “Messenger of Allah, advise me.” He said ( صلّى الله عليه وسلّم)

إِذَا عَمِلْتَ سَيِّئَةً فَأَتْبعْهَا حَسَنَةً تَمْحُهَا 

Whenever you make a sin, follow it up with a good deed which will erase it. I asked, “Is saying, ‘Nothing should be worshipped but Allah’ considered a good deed?”

He answered:

هِيَ أَفْضَلُ الحَسَنَاتِ

It is the best of good deeds.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1373]

ḤADĪTH 10

‘Abdullah Ibn ‘Amr Ibn al-‘Āṣ (رضي الله عنه) said in a marfū’ ḥadīth:

أَرْبَعٌ إِذَا كُنَّ فِيكَ فَلا عَلَيْكَ مَا فَاتَكَ مِنَ الدُّنْيَا : حِفْظُ أَمَانَةٍ ، وَصِدْقُ حَدِيْثٍ وَحُسْنُ خَلِيْقَةٍ ، وَعِفَّةٌ فِي طُعْمَةٍ

Four things, if they are within you then nothing you missed in life will harm you: preserving trustworthiness, honest speech, good manners, and caution regarding food (i.e., whether it is from permissible means or not).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 733]

ḤADĪTH 11

Abū Umāmah al-Bāhilī (رضي الله عنه) said: I heard Allah’s messenger ( ( صلّى الله عليه وسلّم say:

اُكْفُلُوْا لِي بسِتٍّ أَكْفُلُ لَكُمْ بالْجَنَّةِ : إذَا حَدَّثَ أَحَدُكُمْ فَلا يَكْذِبْ ، وَإِذَا اُؤْتُمِنَ فَلا يَخُنْ ، وَإِذَا وَعَدَ فَلا يُخْلِفْ ، غُضُّوْا أَبْصَارَكُمْ ، وَكُفُّوْا أَيْدِيَكُمْ ، وَاحْفَظُوْا فُرُوجَكُمْ

Guarantee me six things and I will guarantee you Paradise: If anyone of you speaks, let him not lie; if he is entrusted with something, let him not betray that trust; if he promises, let him not break his promise; lower your gaze, restrain your hands, and safeguard your private parts.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1525]

ḤADĪTH 12

Anas (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

أَلا أُنَبِّئُكُمْ بخِيَارِكُمْ ؟ خِيَارُكُمْ أَطْوَلُكُمْ أَعْمَارًا إِذَا سَدَّدُوْا 

Should I tell you who the best among you are? The best among you are the eldest in age if they have remained balanced and rightly-guided (throughout those years).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2498]

ḤADĪTH 13

Abū Sa’īd al-Khudrī (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet ( صلّى الله عليه وسلّم ) said:

اللَّهُمَّ أَحْيِنِي مِسْكِيْنًا ، وَأَمِتْنِي مِسْكِيْنًا ، وَاحْشُرْنِي فِي زُمْرَةِ الْمَسَاكِيْنِ

“Oh Allah, give me life as a poor person, give me death as a poor person, and resurrect me among the company of the poor.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 308]

ḤADĪTH 14

One of Banī Salīm reported that the prophet (صلّى الله عليه و سلّم) said:

إنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَبْتَلِي عَبْدَهُ بمَا أَعْطَاهُ ، فَمَنْ رَضِيَ بمَا قَسَمَ اللَّهُ عَزَّ وَجَلَّ لَهُ بَارَكَ اللَّهُ لَهُ فِيْهِ وَوَسَّعَهُ ، وَمَنْ لَمْ يَرْضَ لَمْ يُبَارِكْ لَهُ فِيْهِ

Allah (تبارك وتعالى) tests his worshipper with what He has given him. So whoever is pleased with what Allah (عزّ وجلّ) has apportioned for him, Allah blesses and increases it for him. And whoever is displeased, it is not blessed for him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1658]

ḤADĪTH 15

Abū Hurayrah (رضي الله عنه) reported that the prophet (صلّى الله عليه و سلّم) said:

إنَّ اللَّهَ يَقُولُ : يَا ابْنَ آدَمَ ، تَفَرَّغْ لِعِبَادَتِي أَمْلأْ صَدْرَكَ غِنًى ، وَأَسُدَّ فَقْرَكَ ، وَإِنْ لا تَفْعَلْ مَلأْتُ يَدَيْكَ شُغْلاً ، وَلَمْ أَسُدَّ فَقْرَكَ

Allah says, “Oh son of Adam, free your time for My worship and I will fill your chest with sufficiency and I will prevent your poverty. But if you do not, I will fill your hands with occupation, and I will not prevent your poverty.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1359]

ḤADĪTH 16

Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:

إِنَّ أَوَّلَ مَا يُحَاسَبُ بهِ العَبْدُ يَوْمَ القِيَامَةِ أَنْ يُقَالَ لَهُ : أَلَمْ أَصِحَّ لَكَ جِسْمَكَ وَأَرْوِكَ مِنَ المَاءِ البَارِدِ

One of the first things for which a worshipper will be called to account on the Day of Resurrection is that he will be asked, “Did I not make your body healthy and provide you with cool water?”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 539]

ḤADĪTH 17

Fāṭimah ( رضي الله عنها ) narrated that Allah’s messenger (صلّى الله عليه و سلّم) said:

إِنَّ مِنْ شِرَارِ أُمَّتِي الَّذِينَ غُذُّوْا بالنَّعِيْمِ ، الَّذِينَ يَطْلُبُوْنَ أَلْوَانَ الطَّعَامِ وَأَلْوَانَ الثِّيَابِ ، وَيَتَشَدَّقُوْنَ بالْكَلامِ

Some of the worst people of my nation are those who are nourished with all kinds of blessings – those who request all types of food and all types of clothes and brag about it.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1891]

ḤADĪTH 18

Anas Ibn Mālik (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

إِنَّ مِنَ النَّاسِ مَفَاتِيْحَ لِلْخَيْرِ مَغَالِيْقَ لِلشَّرِّ ، وَإِنَّ مِنَ النَّاسِ مَفَاتِيْحَ لِلشَّرِّ مَغَالِيْقَ لِلْخَيْرِ ، فَطُوْبَى لِمَنْ جَعَلَ اللَّهُ مَفَاتِيْحَ الْخَيْرِ عَلَى يَدَيْهِ ، وَوَيْلٌ لِمَنْ جَعَلَ اللَّهُ مَفَاتِيْحَ الشَّرِّ عَلَى يَدَيْهِ

There are certainly some people who act as keys (opening the doors) to good, locks to evil. And there are others among people who are keys to evil, locks to good. So Ṭūbá (a tree in Paradise, or “success”) is for those for whom Allah facilitates their hands to act as keys to goodness, and let those beware for whom Allah facilitates their hands to act as keys to evil.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1332]

ḤADĪTH 19

The messenger of Allah (صلّى الله عليه و سلّم) was once brought some barley bread that had turned oily and rancid yet he still ate from it. He then said:

إِنَّمَا الخَيْرُ خَيْرُ الآخِرَةِ

The only true good is the good of the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1102]

ḤADĪTH 20

The prophet (صلّى الله عليه و سلّم) once said in a mursal ḥadīth:

إِنَّمَا يَسْتَرِيْحُ مَنْ غُفِرَ لَهُ

Only someone who has been forgiven may truly relax.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1710]

ḤADĪTH 21

al-Barā Ibn Āzib said: We were once with the messenger of Allah (صلّى الله عليه و سلّم) when he saw a gathering of people. He asked, “What have they gathered for?” to which someone replied, “They are digging a grave.” Allah’s messenger then hurried with his companions to the grave and then kneeled down beside it. Those around him faced him to see what he was going to do. He began crying until his tears moistened the ground. He then turned to us and said:

أَي إِخْوَانِي ! لِمِثْلِ اليَوْمِ فَأَعِدُّوْا

My brothers, prepare yourselves for a day like today.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1751]

ḤADĪTH 22

Anas Ibn Mālik, ‘Abdullah Ibn ‘Abbās, and others ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:

ثَلاثٌ مُهْلِكَاتٌ وَثَلاثٌ مُنْجِيَاتٌ ، فَقَالَ : ثَلاثٌ مُهْلِكَاتٌ : شُحٌّ مُطَاعٌ ، وَهَوًى مُتَّبَعٌ ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ ، وَثَلاثٌ مُنْجِيَاتٌ : خَشْيَةُ اللَّهِ فِي السِّرِّ وَالعَلانِيَةِ.، وَالقَصْدُ فِي الفَقْرِ وَالغِنَى ، وَالعَدْلُ فِي الغَضَبِ وَالرِّضَا

There are three things which destroy and three things which save. The three destructive things are: stinginess that is obeyed, desires that are followed, and a person being too amazed with himself. The three things which save: fearing Allah in both private and in open, moderation in both poverty and richness, and fairness when both angry and happy.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1802]

ḤADĪTH 23

al-Nu’mān Ibn Bashīr (رضي الله عنه) said that the prophet (صلّى الله عليه و سلّم) said:

الجَمَاعَةُ رَحْمَةٌ ، وَالفِرْقَةُ عَذَابٌ

Unity is a mercy, and division is a punishment.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 67]

ḤADĪTH 24

Abū Mālik al-Asha’rī (رضي الله عنه) said when death was upon him: Oh gathering of the al- Asha’rī family, let those present convey this to those who are absent. I heard the messenger of Allah (صلّى الله عليه و سلّم) saying:

حُلْوَةُ الدُّنْيَا مُرَّةُ الآخِرَةِ ، وَمُرَّةُ الدُّنْيَا حُلْوَةُ الآخِرَةِ

The sweetness of this life becomes bitterness in the hereafter, and the bitterness of this life becomes sweetness in the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1817]

ḤADĪTH 25

One of the prophet’s companions reported that he (صلّى الله عليه و سلّم) said:

قَالَ اللَّهُ تَعَالَى : يَا ابْنَ آدَمَ ، قُمْ إِلَيَّ أَمْشِ إِلَيْكَ ، وَامْشِ إِلَيَّ أُهَرْوِلْ إِلَيْكَ 

Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you. And walk to Me, I will run to you.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2287]

ḤADĪTH 26

Anas (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet (صلّى الله عليه و سلّم) said:

قَالَ اللَّهُ عَزَّ وَجَلَّ : عَبْدِي ، أَنَا عِنْدَ ظَنِّكَ بي ، وَأَنَا مَعَكَ إِذَا ذَكَّرْتَنِي

Allah (عزّ وجلّ) said, “My servant, I am as you think of Me, and I am with you when you remember Me.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2012]

ḤADĪTH 27

Shaddād Ibn ‘Aws (رضي الله عنه) narrated that the messenger of Allah ( صلّى الله عليه وسلّم) said:

قَالَ اللَّهُ عَزَّ وَجَلَّ : وَعِزَّتِي لا أَجْمَعُ لِعَبْدِي أَمْنَيْنِ وَلا خَوْفَيْنِ ، إِنْ هُوَ أَمِنَنِي فِي الدُّنْيَا أَخَفْتُهُ يَوْمَ أَجْمَعُ فِيهِ عِبَادِي ، وَإِنْ هُوَ خَافَنِي فِي الدُّنْيَا أَمِنْتُهُ يَوْمَ أَجْمَعُفِيهِ عِبَادِي

Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety and two times of fear. If he feels safe from Me in this life, I will make him fear Me the day on which I gather My servants. And if he fears Me in this life, I will make him feel safe the day on which I gather My servants.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 742]

ḤADĪTH 28

Abū Umāmah Ibn Sahl Ibn Ḥanīf (رضي الله عنه) reported from his father in a marfū’ narration that the prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims. He would visit them, see them when they become sick, and attend their funerals.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2112]

ḤADĪTH 29

Sarāqah said: I once came upon Allah’s messenger (صلّى الله عليه و سلّم) at al-Ja’rānah. I was not sure what to ask him about, so I said, “Oh messenger of Allah, sometimes I fill my watering hole (e.g. trough, etc.), waiting for my flock to return to me. But then other animals would come and drink from it. So is there a reward in that?” The messenger of Allah (صلّى الله عليه و سلّم) answered:

فِي كُلِّ ذَاتِ كَبدٍ حَرَّى أَجْرٌ 

For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2152]

ḤADĪTH 30

Abū Hurayrah (رضي الله عنه) reported in a marfū’ narration:

لَوْ أَخْطَأْتُمْ حَتَّى تَبْلُغَ خَطَايَاكُمْ السَمَاءَ ثُمَّ تُبْتُمْ لَتَابَ عَلَيْكُمْ

If you were to commit sins so much that your sins reached the sky but then you repented, He (Allah) would accept your repentance.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 903]

ḤADĪTH 31

Jābir (رضي الله عنه) narrated a marfū’ ḥadīth:

لَوْ أَنَّ ابْنَ آدَمَ هَرَبَ مِنْ رِزْقِهِ كَمَا يَهْرُبُ مِنَ المَوْتِ ، لأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ 
المَوْتُ

Even if the son of Adam were to flee from his sustenance like he flees from death, his sustenance would still reach him just like his death will reach him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 952]

ḤADĪTH 32

‘Utbah Ibn ‘Abid (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

لَوْ أَنَّ رَجُلاً يُجَرُّ عَلَى وَجْهِهِ مِنْ يَوْمِ وُلِدَ إلَى يَوْمِ يَمُوتُ هَرَمًا فِي مَرْضَاةِ اللَّهِ عَزَّ وَجَلَّ لَحَقَّرَهُ يَوْمَ القِيَامَةِ

If a man were to be dragged on his face for something in the pleasure of Allah (عزّ وجلّ), from the day he was born until he dies of old age, he would still belittle that on the Day of Resurrection.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 446]

ḤADĪTH 33

‘Abdullah Ibn ‘Umar ( رضي الله عنهما ) reported a marfū’ narration:

لَوْ أَنَّ العِبَادَ لَمْ يُذْنِبُوْا لَخَلَقَ اللَّهُ عَزَّ وَجَلَّ خَلْقًا يُذْنِبُوْنَ ثُمَّ يَغْفِرُ لَهُمْ ، وَهُوَالغَفُوْرُ الرَّحِيْمُ

If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins then He would forgive them, for He is the Most Forgiving, the Most Merciful.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 967]

ḤADĪTH 34

‘Umar Ibn al-Khaṭṭāb (رضي الله عنه) said he heard the prophet of Allah ( ( صلّى الله عليه وسلّم saying:

لَوْ أَنَّكُمْ تَتَوَكَّلُوْنَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ ، تَغْدُوْ خِمَاصًا ، وَتَرُوْحُ بطَانًا

If you were to rely on Allah with the reliance He deserves, He would provide for you just as He provides for the birds; they leave in the morning hungry and return at night full.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 310]

ḤADĪTH 35

Thawbān (رضي الله عنه) narrated in a marfū’ form:

لِيَتَّخِذْ أَحَدُكُمْ قَلْبًا شَاكِرًا ، وَلِسَانًا ذَاكِرًا ، وَزَوْجَةً صَالِحَةً تُعِينُهُ عَلَى أَمْرِ الآخِرَةِ

Each of you should have a heart that is thankful, a tongue that mentions (Allah), and a righteous wife that helps him regarding the affairs of the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2176]

ḤADĪTH 36

‘Abdullah Ibn Mas’ūd (رضي الله عنه) said that once Allah’s messenger ( ( صلّى الله عليه وسلّم slept on a straw mat which left marks on his side. When he woke up, he began rubbing his side and asked, “Messenger of Allah, would you allow us to spread something (softer) over your straw mat?” He (صلّى الله عليه و سلّم) answered:

مَا لِي وَلِلدُّنْيَا ؟ مَا أَنَا وَالدُّنْيَا ؟ إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ، ثُمَّ رَاحَ وَتَرَكَهَا

What do I have to do with this life? What am I regarding this life? My example and that of this life is only as a rider who takes shade under a tree and then leaves it.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 438]

ḤADĪTH 37

Anas, Abū Hurayrah, and Samurah Ibn Jundub ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:

مَنْ أَرَادَ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ ، فَلْيَنْظُرْ مَا لِلَّهِ عِنْدَهُ 

Whoever would like to know what Allah has for him then let him look to what he has for Allah.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2310]

ḤADĪTH 38

Ā‘ishah ( رضي الله عنها ) narrated a marfū’ ḥadīth in which the prophet (صلّى الله عليه و سلّم) said:

مَنْ أَرْضَى اللَّهَ بسَخَطِ النَّاسِ ، كَفَاهُ اللهُ النَّاسِ ، وَمَنْ أَسْخَطَ اللَّهَ برِضَى النَّاسِ ، وَكَلَهُ اللَّهُ إِلَى النَّاسِ

Whoever pleases Allah by angering people, Allah will suffice him from people. And whoever angers Allah by pleasing people, Allah will entrust him to the people.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2311]

ḤADĪTH 39

‘Ubaydullah Ibn Muḥṣan and others ( رضي الله عنهم ) reported that the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبهِ ، مُعَافًى فِي جَسَدِهِ ، عِنْدَهُ قُوْتُ يَوْمِهِ ، فَكَأَنَّمَا حِيْزَتْ لَهُ الدُّنْيَا بحَذَافِيْرِهَا

Anyone of you who wakes up safe with his family, healthy in his body, having sustenance for the day, it is as if he posses the worldly life entirely.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2318]

ḤADĪTH 40

‘Ammār Ibn Yāsir (رضي الله عنه) narrated a marfū’ ḥadīth:

مَنْ كَانَ لَهُ وَجْهَانِ فِي الدُّنْيَا ، كَانَ لَهُ يَوْمَ الْقِيَامَةِ لِسَانَانِ مِنْ نَارٍ 

Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 892]

ḤADĪTH 41

Anas (رضي الله عنه) narrated a marfū’ ḥadīth in which Allah’s messenger ( ( صلّى الله عليه وسلّم said:

مَنْ كَانَتْ الآخِرَةُ هَمَّهُ ، جَعَلَ اللَّهُ غِنَاهُ فِي قَلْبهِ ، وَجَمَعَ لَهُ شَمْلَهُ ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ ، وَمَنْ كَانَتْ الدُّنْيَا هَمَّهُ ، جَعَلَ اللَّهُ فَقْرَهُ بَيْنَ عَيْنَيْهِ ، وَفَرَّقَعَلَيْهِ شَمْلَهُ ، وَلَمْ يَأْتِهِ مِنْ الدُّنْيَا إِلاَّ مَا قُدِّرَ لَهُ

Whoever makes the hereafter his (main) concern, Allah will place his richness in his heart, organize his affairs, and the worldly life will come to him without seeking it. But whoever makes this life his concern, Allah will place his poverty before his eyes, scatter his affairs, and nothing of the worldly life will come to him except what has already been destined for him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 949]

ḤADĪTH 42

Abū Hurayrah (رضي الله عنه) narrated a marfū’ narration in which the prophet ( صلّى الله عليه وسلّم ) asked:

مَنْ يَأْخُذُ عَنِّي هَؤُلاءِ الكَلِمَاتِ فَيَعْمَلُ بهِنَّ أَوْ يُعَلِّمُ مَنْ يَعْمَلُ بهِنَّ 

Who will take these words from me and act upon them or teach them to others who may act upon them?

Abū Hurayrah said: I replied, “I will, messenger of Allah.” He (صلّى الله عليه و سلّم) then took my hand and counted on five fingers, saying:

اِتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ ، وَارْضَ بمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ وَأَحْسِنْ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا ، وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا ، وَلا تُكْثِرْ الضَّحِكَ ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ القَلْبَ

Be cautious of the prohibited things and you will be the most worshipping of people. Be content with what Allah has destined for you and you will be the richest of people. Behave well toward your neighbor and you will be a true believer. Love for people what you love for yourself and you will be a Muslim. And do not laugh excessively, for excessive laughter kills the heart.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 930]

ḤADĪTH 43

Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:

النَّاسُ وَلَدُ آدمَ ، وَآدَمُ مِنْ تُرَابٍ 

All people are the children of Adam, and Adam was from dirt.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1009]

ḤADĪTH 44

Ibn ‘Abbās (رضي الله عنه) said that once the messenger of Allah (صلّى الله عليه و سلّم) passed by a dead sheep that had been left, discarded by its owner. He said:

وَالَّذِي نَفْسِي بيَدِهِ ، لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذِهِ الشَّاةِ عَلَى أَهْلِهَا

I swear by the One in whose hand is my soul, this worldly life is more insignificant to Allah than this sheep is to its owner.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2482]

ḤADĪTH 45

Abū ‘Inabah al-Khawlānī (رضي الله عنه) reported that he heard Allah’s messenger ( صلّى الله عليه وسلّم ) say:

لا يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّيْنِ غَرْسًا يَسْتَعْمِلُهُمْ بطَاعَتِهِ

Allah does not cease to cultivate within this religion those He uses for his obedience.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2442]

Title: The Nature of This Life
Original Title: سلسلة الأحاديث الصّحيحة
Original Author: Muḥammad Nāṣir al-Dīn al-Albānī
Translated by Abu az-Zubayr Harrison authentic-translations.com

[Download PDF]

Related Links:

Be in this world as if you were a stranger or a traveler – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

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BismillaahHadith

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الْمُنْذِرِ الطُّفَاوِيُّ، عَنْ سُلَيْمَانَ الأَعْمَشِ، قَالَ حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَنْكِبِي فَقَالَ ‏

‏ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ” ‏”

‌‌‏ وَكَانَ ابْنُ عُمَرَ يَقُولُ إِذَا أَمْسَيْتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلاَ تَنْتَظِرِ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ‌‏

Narrated Mujahid: Abdullah bin Umar said,

“Allah’s Messenger (ﷺ) took hold of my shoulder and said,

‘Be in this world as if you were a stranger or a traveler.”

The sub-narrator added: Ibn `Umar used to say,

“If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”

Sahih al-Bukhari 6416 | In-book : Book 81, Hadith 5 | Vol. 8, Book 76, Hadith 425 

Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):


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Source: Hadeeth – Al-Bukhari Book of Ar-Riqaaq

These Three Fundamental Principles have Tremendous Importance – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 15 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

The Fourth Treatise: The Three Fundamental Principles Which it is Obligatory to Have Knowledge of. 

The First Fundamental Principle: Knowledge and Awareness of Allaah, the Mighty and Majestic 

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

فَإِذَا قِيلَ لَكَ مَا هي الأُصُولُ الثلاثةُ التي تجبُ معرفتُها؟ فقُلْ معرِفةُ العبدِ رَبَّهُ، ودينَهُ، ونبيَّهُ محمدًا صلى الله عليه وسلم 

So if it is said to you, “What are the three fundamental principles which must be known?”, then say, “The servant’s knowledge of his Lord, and his Religion, and his Prophet Muhammad sallallaahu ‘alaihi wa sallam. 1 

 [1]: Shaykh Fawzan’s Explanation:

His saying, “al-Usool (fundamental principles)”, this is the plural of asl which is that which something else is built upon. And the word far’ (branch or detail) is that which is built upon something else. Therefore these (matters) are called usool because other matters from the religion are built upon them. Therefore they are called usool because the matter of the religion is built upon them. And the whole of the religion pivots upon these three fundamentals.

His saying, معرِفةُ العبدِ رَبَّهُ “The servant’s knowledge of his Lord”: Rabbahu (his Lord) is in the accusative case because it is the object of ma’rifah (knowledge) because the verbal noun ma’rifah (knowledge) is attached to the active particle ‘abd (servant). And the verbal noun, if attached to something, acts in the manner of its verb according to the scholars of the Arabic grammar. So the verbal noun here is attached and acts in the manner of the verb.

His saying, “And his Religion and his Prophet”: This is joined – meaning: to the mansoob (accusative). These are the fundamentals of the religion in general, and their details will follow in the speech of the Shaykh rahimahullaah if Allaah wishes.

Why are these three fundamental principles specifically mentioned? Because they are the foundations of the religion of Islaam and because they are the matters about which the servant will be asked when he is placed in his grave. (This is) because the servant when he is placed in his grave and earth has been laid over him and the people have departed from him returning to their families, then two angels will come to him in the grave and his soul will be returned to his body and he will be given the life of the barzakh (transitional period between this life and the Hereafter); it is not a life like the life of this world. It is a life which Allaah knows best about. So they will make him sit up in his grave and they will say to him, “Who is your Lord and what is your religion and who is your prophet?”

So the believer will say, “My Lord is Allaah and my religion is Islaam and Muhammad sallallaahu ‘alaihi wa sallam is my prophet.” So it will be said to him, “How did you know that?” So he will say, “I read the Book of Allaah so I understood it and I knew.” So then a caller will call out, “My servant has spoken the Truth.” So they will lay out for him a bed from Paradise and there will open for him a door to Paradise and his grave will be extended for him as far as the eye can see and the fragrance of Paradise and its gentle breeze will come upon him. So he will look to his living place in Paradise and he will say, “O my Lord, establish the Hour so that I can return to my family and my wealth.” 

As for the doubter who lived upon misgivings and doubt and lack of certainty even if he claimed to be upon Islaam, if he had doubts and misgivings about the Religion of Allaah like the munaafiq (hypocrite) he will stutter. So when they say to him, “Who is your Lord?” He will say, “I don’t know.” And when they say, “What is your Religion?” He will say, “I don’t know.” And when it is said: “Who is your Prophet?” He will say, “I don’t know. Haah, haah, I don’t know, I heard the people saying something so I said it.[1] 

[1] Reported by al Bukhaaree in abridged from the hadeeth of Anas (1338) and Muslim (2870).

Meaning: that in the dunyaa (world) he would just say whatever the people said, without having eemaan  – and Allaah’s refuge is sought. This hypocrite who outwardly displayed Islaam, whilst he did not believe it in his heart; rather he outwardly showed it to gain worldly benefits, so he said in the world, “My Lord is Allaah”, but he did not truly believe it; his heart denied it, and Allaah’s refuge is sought. He used to say, “My religion is Islaam”, but he did not have eemaan in Islaam; his heart denied it! He used to say, “My prophet is Muhammad sallallaahu ‘alaihi wa sallam”, but he did not truly believe in the messengership of Muhammad in his heart! Rather he said it upon his tongue only  – this is the munaafiq (hypocrite). So it will be said to him: “You did not know and you did not read!” So he will be struck with an iron sledgehammer which will cause him to scream in such a manner that if men and jinn were to hear it, they would drop down dead. It will be heard by everything except for mankind; if he were to hear it he would drop down dead – meaning, he would die from terror. He will be crushed in his grave until his ribs cross over and a gate to the Fire will be opened for him and its fierce and poisonous wind will come upon him and its heat. And he will say, “O my Lord, do not establish the Hour!” This will be his life and his condition in the grave – and Allaah’s refuge is sought – because he did not give the correct answer.

And therefore a caller will call out, “My servant has lied”. So they will lay out for him a bed from the Fire and they will open for him a door to the Fire  – and Allaah’s refuge is sought. So since these matters are this important it is obligatory upon us to learn them and to hold them as our creed and belief. And it is not sufficient just to learn them alone; rather we learn them and we hold them as our creed, and we have eemaan in them and we act upon them for as long as we live, hoping that Allaah makes us firm at the questioning in the grave. Allaah, the Most High, says:

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ 

Allaah makes firm those who truly believe with the firm saying in the life of this world and in the Hereafter. And Allaah misguides the disbelieving wrongdoers. And Allaah does whatever He wishes. [14:27]

So these three fundamental principles have tremendous importance, and therefore the Shaykh focused upon them in this treatise and he clarified them so that we should study them and carefully examine them and so that we should hold them as our creed and belief and act upon them hoping that Allaah should make us and you firm with the firm saying in the life of this world and in the Hereafter.

—

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:

To have eemaan that Allaah will punish the creation in the Fire in Shackles, Fetters & Chains – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 48: Point 81
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah will punish the creation in the Fire in shackles, fetters and chains. The Fire will be inside them and above them and below them.

Whereas, the Jahmiyyah among them Hishaam al-Footee said, “Allaah will only punish them next to the Fire” in rebuttal of Allaah and His Messenger sallAllaahu `alayhi wa sallam.[1]

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And to have eemaan (truly believe) that Allaah will punish the creation in the Fire in shackles, fetters and chains. The Fire will be inside them and above them and beneath them,” Allaah, the Majestic and Most High, will cause the Fire to blaze with the bodies of the disbelievers. So they are firewood for the Fire of Hell.

وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ

And they (the disbelievers) are fuel for the Fire.
(Soorah-Aali `Imraan (3), aayah 10)

It will burn with them and use their bodies as fuel and Allaah’s refuge is sought.

فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ..

يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ 

وَلَهُم مَّقَامِعُ مِنْ حَدِيدٍ

So those who disbelieve will have garments of Fire put out for them, boiling water will be poured down from above upon their heads. It will melt their insides and their skins. And there will be for them hooked rods of iron with which they will be beaten. (Sooratul-Hajj (22), aayah 19-21)

So Allaah mentioned that the torment will occur upon the bodies of the disbelievers and that the Fire will burn with them and blaze away consuming them.

 يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ..

… Boiling water will be poured down upon their heads from above. (Sooratul-Hajj (22), aayah 19)

From the Mu`tazilah, there are those who said, “They will not be tortured and the Fire will not blaze away burning their bodies. Rather, they will be punished by the Fire only. As for their bodies then they will not actually burn.” Whereas, Allaah, the Majestic and Most High, says in the Qur’aan that they are the Fuel of the Fire and the Prophet sallAllaahu `alayhi wa sallam said:

“The first of those whom the Fire will blaze on the Day of Resurrection will be the scholar who did not act upon his knowledge and the one who gave in charity who shows off in giving charity and the mujaahid (who fought in Allaah’s path) who fought to show off.”[2]

The word al-aghlaal (shackles), its meaning is that his hands will be bound to his neck and Allaah’s refuge is sought. And al-ankaal (fetters) are instruments of torture.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

We have prepared for the disbelievers iron chains and fetters to bind their hands and a blazing Fire. (Sooratul-Insaan (76), aayah 4)

إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا

We have fetters and a raging Fire. (Sooratul-Muzammil (73), aayah 12)

This word al-ankaal (fetters), they are instruments of torture; Allaah’s refuge is sought. Chains and shackles and a blazing Fire. And the Fire will be in their bellies inside of them and above them and beneath them.

لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ

They (the disbelievers) will have the Hellfire as a bed. Over them, there will be coverings of Fire and likewise, We will recompense the disbelieving wrongdoers. (Sooratul-A`raaf (7), aayah 41)

Footnotes:

[1] Translator’s side point: With regard to this person mentioned here who needs refuting amongst others; Hishaam al-Footee. In the footnotes they mention that Al-Haafidh ibn Hajar said about him in Lisaan al-Mizaan; he was Hishaam ibn Umar al-Footee, he was from the companions of Al-Hudhayl and he was a caller to the position of the Mu`tazilah.

Shaykh as-Suhaymee mentions in his lectures of the explanation, he said, “His teacher was Al-Hudhayl, well-known as Al-`Allaaf and that he had this deviated belief that those who enter the Hellfire, after they have been in the Fire for some time, they will become of the same nature as the Fire so it will become natural for them to the extent that they will feel delight in the Fire. His student Hishaam al-Footee differed with his teacher, he refused to accept that they would actually enter the Fire. Rather, they will be punished next to the Fire, they will be scorched outside it.

[2] Reported by Muslim (1,905) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

—

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 Sharh as-Sunnah of Imaam Barbahaaree

Eemaan in al-Fitnatu fil-Qabr (The Trial in the Grave) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 45: Points 70 & 71
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[70] And to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to him in order that Munkar and Nakeer should question him about eemaan and its required duties then his soul will be gently removed from him without any pain.

[71] And the deceased recognises the one who visits him when he visits him and the believer will experience bliss in the grave and the wicked will be punished as Allaah wishes.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And to have eemaan that the deceased will be made to sit up in his grave,” it is obligatory to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to his body and two angels will come to him; one of them is Munkar and the other is An-Nakeer. So, they will both question him and this is al-fitnatu fil-qabr (the trial in the grave) and it is the most severe thing that will come upon the deceased. If he is saved from this trial then he will be saved from that which comes after it and if he is not saved from this trial then he will be destroyed. There will be no salvation for him.

The two of them will ask him about three matters:

  • Man Rabbuk? (Who is your Lord?)

So, the believer will say “Rabbiyy Allaah” (My Lord is Allaah). Whereas, the munaafiq (hypocrite) will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

Then they will say to him:

  • Maa Deenuk? (What is your religion?)

So, the believer will say, “My religion is al-Islaam.” Whereas, the hypocrite and the doubter will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

Then they will say to him:

  • Man Nabiyyuk? (Who is your Prophet?)

So, the believer will reply, “My Prophet is Muhammad sallAllaahu `alayhi wa sallam. Whereas, the hypocrite will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

So, the believer will have his grave extended wide for him and he will have bedding provided for him from Paradise and a door will be opened for him leading to Paradise and its pleasant wind and its pleasant fragrance will come upon him and he will experience bliss in his grave.

Whereas, the kaafir (disbeliever) and the hypocrite, his grave will be restricted upon him and he will be given bedding from the fire and the door to the fire will be opened for him and its heat and its poisonous wind will come upon him.[1]

And this is the meaning of his saying, “And his soul will be restored to him so that Munkar and Nakeer can ask him about eemaan (true faith) and about its legislated duties.”[2]

His saying, “and the deceased recognises the one who visits him when he visit him,” and therefore it is legislated to visit the graves because the deceased takes comfort in the presence of the one who visits him and this is from the affairs of the barzakh (intermediate period). We do not know about the affairs of the Hereafter and the affairs of the intermediate period except what is established by proof because it is from the ilm ul-ghaib (knowledge of the hidden and unseen), which is not known except by Allaah, the Perfect and Most High.

And it is not to be derived from this that anything can be requested from the deceased such that it is said, “Since he knows the one who comes to him then why shouldn’t we request what we need from him?” We say, this was not legislated by Allaah, the Perfect and Most High, nothing may be requested from the deceased. The Companions (Sahaabah) had not used to request anything from the Messenger sallAllaahu `alayhi wa sallam even though he was alive in his grave sallAllaahu `alayhi wa sallam in a life of barzakh (intermediate period), not the life of this world.[3]

His saying, “and the believer will experience bliss in the grave and the wicked will be punished however Allaah wishes.” From the fundamentals of eemaan (true faith) is to have eemaan in the punishment of the grave and in its bliss, contrary to the Mu`tazilah; those who denied it. They say, “The deceased in his grave is just the same as when we placed him in it, he receives no torment and no bliss,” relying in this upon their intellects and what they see and on their own thinking and they do not believe in the ghaib (hidden and the unseen). An analogy is not to be made between this world and the Hereafter or between the Hereafter and this world. So, it is upon you to have eemaan (true faith) in the ghaib (hidden and the unseen).

And the punishment of the grave and the bliss of the grave is established. Indeed it is mutawaatir in the ahaadeeth (meaning something that occurs; every level of transmission of narrations, just so many that every level of transmission, there’s so many people who report it that it’s impossible they could have got together and lied upon it) that the deceased will either be punished in his grave or otherwise, he will experience bliss.

So, whoever denies the punishment of the grave and he knows of the texts and he knows of the proofs then he is a kaafir (disbeliever). As for the one who denies it on account of ta`weel (wrong interpretation) or taqleed (blindly following) somebody else in that saying or al-jahl (ignorant) of it then this person, the truth is to be made clear to him and if he then persists after it has been clearly explained, then he is just to be a disbeliever.

Footnotes:

[1] Translator’s side point: You find all of this mentioned in the hadeeth of Baraa` ibn `Aazib radiyAllaahu `anhumaa, reported by al-Bukhaariyy (1,369) and reported by Muslim (2,871) in abridged form. And in longer form by Imaam Ahmad in his Musnad and by Aboo Daawood in his Sunan (4,753).

As for the angels being named as Munkar and Nakeer then that occurs in a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Tirmithee as hadeeth 1,071, said authentic by Shaykh al-Albaaniyy that the Prophet sallAllaahu `alayhi wa sallam said:

“When one of you is placed in his grave then two angels; black-blue come to him. One of them is called al-Munkar and the other is called An-Nakeer”. 

[2] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation on this point that they will ask about eemaan and about its sharaai`ee (legislated duties),

“Perhaps what he intended by this is the general questioning because I do not know anything from the Sunnahs, which indicates that there will be questions about the details of Islaam and Eemaan.”

“And likewise on the point that came, “Then his soul will be gently taken out of him again without any pain.” ‘Bilaa alam’ (without any pain), meaning without the pain which occurred for him at his first death.”

[3] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said with regard to this point, “and the deceased in the grave recognises the one who visits him,” this is based upon the authenticity of the hadeeth which occurs about that. But there is disagreement about its authenticity as far as I know.

Translator’s side point: The verifier Khaalid ar-Raddaadiyy said, “There are a number of ahaadeeth which mention that the deceased recognises the one who visits him when he visit him and takes comfort from his visit. However, nothing from them is authentic.”

Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation, “This is something, which I do not know any proof for, the point that the deceased in the grave recognises the one who visit him. Rather, what is indicated by the proof is just that he hears the footsteps of those who depart after they have buried him.”

—

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 Sharh as-Sunnah of Imaam Barbahaaree

Everything that Allaah has decreed should pass away will pass away – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lessons 37 : Point 50
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And everything that Allaah has decreed should pass away will pass away but not Paradise, the Fire, the Throne (`Arsh), the footstool (Kursee), the Horn (As-Soor), the Pen (Qalam) and the Inscribed Tablet (Al-Lawh). Nothing of these will ever pass away.

Then Allaah will resurrect the creation upon what He caused them to die upon on the Day of Resurrection and He will bring them to account as He wishes. A group will be in Paradise and a group will be in the blazing Fire and He will say to the rest of the creation; those who are not created to persist, “Be dust.”

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And everything that Allaah has made it binding for that it will pass away then it will pass away.”

He, the Majestic and Most High said:

كُلُّ مَنْ عَلَيْهَا فَانٍ – 55:26

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ – 55:27

Everyone upon the earth will perish but the Face of your Lord full of Majesty and Honour will remain. (Sooratur-Rahmaan (55), aayah 26-27)

All of the creation will pass away and nothing will remain except Allaah, the Perfect and Most High and in His saying, He, the Perfect:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

Every soul shall taste death. (Soorah Aali `Imraan (3), aayah 185)

And His saying, He, the Perfect and Most High:

وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ 

And the Horn will be blown and all who are in the heavens and the earth will fall down dead except whomever Allaah wishes. (Sooratuz-Zumar (39), aayah 68)

The meaning of illaah mann shaa-Allaah (except whomever Allaah wishes). They (the People of Knowledge) said, “it means the angels or the wide-eyed Hoor (women in Paradise) and Allaah knows best.”[1]

So, the whole of the creation will die and then they will be resurrected on the Day of Resurrection.

ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ – 23:15

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ – 23:16

Then after that you should die then on the Day of Resurrection, you will be raised up to life. (Sooratul-Mu·minoon (23), aayah 15-16)

So, the Muslim should remember death and he should prepare for it with righteous deeds and he should ask Allaah that his life ends with a good conclusion (husn ul-khaatimah) and he should repent from evil deeds and this is the benefit of remembering death. When he remembers death then he should make preparation for it and therefore, he sallAllaahu `alayhi wa sallam said:

“Remember the cutter off of pleasures; death for you will not remember it over a large amount except that it will render it small nor over a small amount except that it will increase it.”[2]

So, it is not befitting that the Muslim should be inattentive to death. Rather, he should remember death always at all times and he should prepare for it and he should have eemaan (truly believe) in the resurrection; the Day when mankind will rise from their graves, standing up for the Lord of the whole of creation.

ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ – 39:68

Then the Horn will be blown again and they will be standing, looking on.(Sooratuz-Zumar (39), aayah 68)

The souls shall be restored to them after the bodies have been resurrected from the graves and then they will be led to the gathering place (mahshar) to the end of what they encounter in the Hereafter from great hazards that they will have to pass through until they settle after that either in Paradise or either in the Fire for indeed Paradise and the Fire are the two abodes of permanent residents.

His saying “Everything will pass away except what Allaah has written to pass away will pass away but not Paradise, not the Fire and not the `Arsh (the Throne) and not the Kursee (Footstool),” for they will not pass away; those two (Paradise and the Fire), they will not pass away and they will not seize to exist. Allaah created them to persist. And as for the heavens and the earth then they will be changed. The heavens will split apart and the earth will split open and this universe will change.

He the Most High said:

يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ – 14:48

On the Day when the earth is changed to other than the earth and the Heavens and they (the people) will appear before Allaah; the One, the Irresistible Subduer. (Soorah Ibraaheem (14), aayah 48)

As for the `Arsh (Throne) then it will not change and Paradise and the Fire will not pass away and will not change. W’al Kursee (and the Footstool); it is below the `Arsh (Throne) and the `Arsh (Throne) is bigger than it and the Kursee is wider than the heavens and the earth and the `Arsh (Throne) is wider than the Footstool.

His saying, “And the Horn,” the Soor is the Horn, which is the Horn which is with the Angel Israafeel. It will be blown along with the souls in it and the souls will fly back into their bodies and come to life with the permission of Allaah.

ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ

Then it will be blown another time and they will be standing up looking.(Sooratuz-Zumar (39), aayah 68)

His saying, “And the Pen and the Preserved Tablet,” Al-Lawh ul-Mahfudh (Preserved Tablet) and the Pen with which Allaah wrote the decreed measures, meaning the decreed measures of how everything would be.

His saying, “Nothing from this will ever pass away,” these things which Allaah created to persist; the Throne and the Footstool and the Preserved Tablet and the Pen and Paradise and the Fire and the souls, which were created then they will not pass away.[3]

His saying, “Then Allaah will resurrect the creation upon what He caused them to die upon on the Day of Resurrection,” meaning He will resurrect them upon what He caused them to die upon with regard to disbelief or true faith (eemaan), everyone will be resurrected upon his deeds, meaning upon the deeds that he did. And having eemaan (true faith) in the resurrection is one of the six pillars of eemaan (true faith) and having eemaan (true faith) in the Last Day occurs joined along with eemaan (true faith) in Allaah in many aayahs.

W’al Ba’th (and Resurrection), it is restoring mankind to life after their death in the world of the Hereafter. So, they live in this world for the purpose of action then they will die and they will be buried in the earth and they will remain in it for as long as Allaah wishes in the place of waiting and that is Daar ul-Barzakh (Place of Separation), the period separating this world and the Hereafter.Then they will be resurrected from these graves and they will arise from them alive just as they used to be, nothing from their bodies will be lost then the souls will be restored to their bodies then they will be led to the mahshar (gathering place) for the recompensing for their deeds, which they did in the world whether good or bad.

 وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ – 36:54

And you will not be recompensed except for what you did. (Soorah Yaaseen (36), aayah 54)

So, no-one will be rewarded for good that was done by somebody else or punished for the action of someone else.

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

And no bearer of burdens shall bear the burden of sins committed by someone else. (Sooratul-An`aam (6), aayah 164)

Everyone will be recompensed in accordance with his own deeds whether good or bad and this is justice (adl) from Allaah, the Perfect and Most High. He will not leave them without any recompensing when they had wearied themselves in this life in performing deeds and worship if they were righteous ones. Or wearied themselves, and Allaah’s refuge is sought, with disbelief and shirk and sin and causing corruption upon the earth if they were disbelievers. He will not leave them without a recompensing. This is justice from Allaah, the Majestic and Most High. So, this is the meaning of His saying here that everyone will be recompensed in accordance with his deeds. And since this is the case then it is obligatory upon the servant to look to his deeds, whilst he’s still alive. So, whatever is good then he should equip himself with that and whatever is evil then he should repent to Allaah from it and free himself from it as long as that is possible. He, the Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ

O you who believe, fear and be dutiful to Allaah and let each soul look at what deeds it has put forward for tomorrow. (Sooratul-Hashr (59), aayah 18)

Take account of yourself in this world before the reckoning, take account of yourself for your deeds and examine them and rectify whatever is corrupt from them and add to whatever is good from them and awaken from heedlessness. This is what is required from the person of intellect and therefore, he sallAllaahu `alayhi wa sallam said:

“Al-kayyis (the wise one) (meaning al-`aaqil (the prudent one)), the person of intelligence, he takes account of his-self and acts for that which comes after death. This is the astute person, the `aaqil. And the incapable person is the one who allows himself to follow his desires (meaning in this world) and just has vain hopes in Allaah.[4]

The incapable person is the one who allows himself just to follow his desires and just has vain hopes in Allaah, he wants paradise and he wants salvation but he doesn’t do anything. So, this person is incapable, and Allaah’s refuge is sought, aameen, with blameworthy incapacity, it is not physical inability. If he is actually not able to do i.e he does not have the ability to perform deeds, then this one would not be taken to account.

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

Allaah does not burden a soul except with what it is able to do. (Sooratul-Baqarah (2), aayah 286)

However, this one; the `aajiz (truly incapable person) has ability and he is able to act but the inability is due to laziness & not-caring. This is the one who is truly incapable and yet along with this, he has vain hopes that in the Hereafter he will be from the people of Paradise without any deed, without any action. It is not possible that this one will be from the people of Paradise without any deed.

His saying, “And He will take account of them as He wishes, there will be a group in Paradise and a group in the blazing Fire,” He will take account of them for their deeds, He, the Perfect and Most High and Al-Hisaab (the Reckoning), it is al-munaaqashah (examination) regarding the deeds. So, the people will be in different categories with regard to reckoning. Four categories of people with regards to reckoning in the herefater.

From the believers, there will be those who will receive no reckoning so he will enter Paradise without any reckoning and any punishment. May Allaah make us from it.

And from them will be those who will be given an easy reckoning and that is just presentation of records.

And from them are those who will be interrogated in the reckoning :
“Whoever is closely examined regard his record will be punished.”[5]

And the kaafir (disbeliever) will not be reckoned with a reckoning involving weighing of deeds. Rather, he will only be reckoned with a reckoning that involves confessing that he will be shown his deeds and his disbelief and his shirk for him to confess it and he will not be able to deny anything at all then he will be sent to the Fire.

His saying, “There will be a group in Paradise and a group in the blazing Fire,” this is derived from the aayah:

 وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ

And warn them of the Day of the Gathering about which there is no doubt, there will be a group in Paradise and a group in the blazing Fire. (Sooratush-Shooraa (42), aayah 7)

A group there will be in Paradise and they are the people of eemaan (true faith) and there will be a group in the blazing Fire and they are the people of disbelief and transgression.

His saying, “And He will say to the rest of the creation from those who are not created to persist, “Be dust”,” Allaah will raise up the creation on the Day of Resurrection; the humans and the animals and the birds.

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ 

There is not a creature upon the earth nor any bird, which flies with its two wings except that they are communities like you. We have not neglected anything from the Book. Then they will be gathered to their Lord. (Sooratul-An’aam (6), aayah 38)

And, He, the Most High said:

وَإِذَا الْوُحُوشُ حُشِرَتْ 

And when the wild beasts are gathered. (Sooratut-Takweer (81), aayah 5)

The created beings will be gathered on the Day of Resurrection in order to establish justice between them to such an extent that revenge will be taken from some for others. The animals; revenge will be taken from some in favour of others to the extent that revenge will be taken for the hornless ram from the ram (male sheep) with horns as occurs in the authentic hadeeth.[6]

And then when vengeance has been taken from some for others, Allaah, the Majestic and Most High will say to them “Be dust” because they were not raised up to remain and persist in the Hereafter. Rather, they were only raised up for recompensing only and this is from the justice of Allaah, the Majestic and Most High. Then the disbeliever will say:

 يَا لَيْتَنِي كُنتُ تُرَابًا 

“would that I could be dust.” (Sooratun-Nabaa (78), aayah 40)

When it will be said to the animals “Be dust”, the disbeliever will vainly wish that he could be like them.

Footnotes:

[1] This was mentioned by Al-Baghawee in his Tafseer from Ad–Dahhaak rahimahullaah.

(Ad–Dahhaak; famous mufassir of the Qur’aan referred from a group of Taabi’een, Ad–Dahhaak ibn Muzaahim al-Hilaalee al-Khurasaanee who died in the year 105).

Al-Baghawee mentions that he said (referring to the ones who are accepted), “they are Ridwaan and Al-Hoor (the wide-eyed Hoorees) and Maalik and Az-Zabaaniyah.”

[2] The first part of the hadeeth, “remember the cutter off of pleasures; death,” is reported by Imaam Ahmad and at-Tirmithee and Ibn Maajah and an-Nasaa`ee and Ibn Hibbaan in his saheeh from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu. That hadeeth up to that wording there was declared hasan; saheeh (good; authentic) by Shaykh al-Albaaniyy.

As for the full wording then al-Bayhaqee reports that wording “…for you will not remember it…” in Shu’b al-Eemaan as the hadeeth of ibn `Umar radiyAllaahu `anhuma and Shaykh al-Albaaniyy declared that particular narration weak in Da`eef al-Jaami` W`Allaahu A`lam.

[3] Translator’s side point: Al-Kursee (the Footstool), Ibn Abee Haatim reported in his Tafseer from Muqaatil that he said in explanation of His saying, He, the Most High:

 كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ – 28:88

Everything will perish except for Allaah’s Face. (Sooratul-Qasas (28), aayah 88)

“All the living things in particular from the inhabitants of the heavens and the angels and whoever is upon the earth and all animals; all living things and then the heavens and the earth will be destroyed after that and Paradise and the Fire will not be destroyed and whatever is within them nor the Throne and nor the Footstool.”

[4] Reported by Imaam Ahmad in his musnad and At-Tirmithee and Ibn Maajah and Al-Haakim and Al-Baghawee in Sharhus-Sunnah and others from a hadeeth of Shaddaad ibn Aws radiyAllaahu `anhu and it was declared authentic by Al-Haakim and declared hasan (good) by At-Tirmithee and Al-Baghawee.

Translator’s side point: As for Shaykh Al-Albaaniyy then he declared this narration da`eef (weak) in his checking of Mishkaat in Ad–Da`eefah hadeeth 5,319 because of the weakness of its narrator Aboo Bakr ibn Abee Maryam al-Ghassaanee, W`Allaahu A’lam.

Famous narration from `Umar radiyAllaahu `anhu with a similar meaning to the end of what’s reported. Imaam Ahmad reports it in his book Az-Zuhd as the saying of Umar radiyAllaahu `anhu. W`Allaahu A’lam: 

“Take account of yourselves before you are taken account of.”

[5] Reported by Al-Bukhaariyy in his saheeh, should be the reference, hadeeth 6,537 and reported by Muslim in his saheeh hadeeth 2,876 from the hadeeth of Aa’ishah radiyAllaahu `anhaa and Allaah’s refuge is sought, Aameen.

[6] Reported by Muslim in his saheeh 2,582 from Aboo Hurayrah radiyAllaahu `anhu.

—

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 Link: https://abdurrahman.org/finaljourney/

Bearing witness of Paradise or of the Fire for a specific individual without a proof – Dawud Burbank [Audio|En]

by

Sharhu Sunnah : Lesson 27 : Point 32 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

[Listen to 32 (Part A) Here]

And know, that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic. And whoever is from the people of Islaam then do not bear witness (of Paradise or the Fire) for him on account of his having done a deed, whether good or bad, since you do not know what his deeds will be concluded with at the point of death. You hope for Allaah’s Mercy for him and you fear for him (because of his sins). You do not know what is destined for him at the point of death with regard to his repenting to Allaah and what Allaah may bring about for him at that time if he dies upon Islaam. You hope for (Allaah’s) Mercy for him and you fear for him because of his sins. And there is no sin except that the servant may repent from it.

[only highlighted portion of the above point is covered in this post]

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And witness (meaning regarding Paradise or the Fire) may not be given against anyone nor for him based upon his having done a good or bad deed.”

This matter of bearing witness of Paradise or of the Fire for a specific individual, this is that matter. So witness is not given for a specific individual that he will be in Paradise nor is witness given that he will be in the Fire, except with a proof from the Book and the Sunnah. As for one who there is no proof to state that he is from the people of Paradise, even if he is a righteous person, a believer, we do not do so because we do not know what his concluding action will be. And likewise, a sinful person or a disbeliever, we do not state for certain that the individual that he is from the people of the Fire because he might repent and we do not know. He sallAllaahu `alayhi wa sallam said,

“One of you may perform the actions of the people of Paradise until there is not between him and it except a cubit (forearm); but then what was written overtakes him and he acts with the action of the people of the Fire and therefore he enters it. And one of you may act with the actions of the people of the Fire until there is not between him and it except a forearm (a cubit) and then what was written overtakes him and he acts with the action of the people of Paradise and therefore he enters it.” [05]

“Actions are in accordance with their conclusions.” [06 ]

And the concluding actions are not known except to Allaah, the Knower of all hidden things, He, the Perfect and Most High. But as for us, then we have fear for the people of sins and we have hope for the people of acts of obedience but we do not state with certainty. Rather, we have hope for those who are obedient but we do not state with certainty, and we have fear for the sinful ones but we do not state with certainty. This is with regard to specific individuals. As for in general, then we state with certainty that the people of eemaan (true belief) are the people of Paradise and we state with certainty that the disbelievers are the people of the Fire. Allaah, the Most High, said with regard to the Fire:

It has already been prepared for the disbelievers.
(Soorah-Aali `Imraan (3), aayah 131)

And He said with regard to Paradise:

It has already been prepared for those who have taqwaa (those who are fearful of Allaah and dutiful to Him). (Soorah Aali `Imraan (3), aayah 133)

This is with regard to in general. As for specific individuals and specific people, then this is entrusted to Allaah, the Perfect and Most High. However, we behave and deal with them on the basis of what is apparent. We deal with the people of obedience in accordance with what appears from them and we deal with the people of sins in accordance to what is apparent from them. We pass judgement in accordance with what is apparent only, not stating the final destination and the final outcome, for that lies in the Hand of Allaah, the Perfect and Most High. [07]

Footnotes:

[05] Reported by al-Bukhaariyy in his Saheeh (no. 6594) and Muslim in his Saheeh (no. 2643) from the hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu

Translator’s side point: the famous hadeeth of as-Saadiq al-Masdooq, the fourth hadeeth in an-Nawawiyy’s Forty Hadeeth.

[06] Translator’s side point: the wording of a hadeeth

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah dealt with a point, which wasn’t dealt with here directly: “And there is no sin except that the servant can repent from it.”

Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation, “At-Towbah (repentance) is acceptable from every sin with regard to the rulings relating to the Hereafter.

[Translator’s note: meaning, in the Hereafter that would be wiped away from him. When `Amr ibn al-`Aas came to accept Islaam and the Prophet sallAllaahu `alayhi wa sallam told him to put out his hand to give his pledge – that’s when he withheld it for a moment. He said, “Because I want to make a condition.” So the Prophet sallAllaahu `alayhi wa sallam asked him what condition he wanted to make. He said, “What I did before should be forgiven.” So therefore the Prophet sallAllaahu `alayhi wa sallam said the hadeeth the shaykh quotes here.]

“And the Prophet sallAllaahu `alayhi wa sallam said to `Amr ibn al-`Aas radiyAllaahu `anhu,

‘Do you not know that Islaam demolishes what came before it and that performing Hijrah demolishes what came before it and that the Hajj demolishes what came before it.’

(Reported by Muslim (121) in the Book of Eemaan)

“And his saying with regard to the man who killed ninety-nine men, ‘And who can come between him and between repentance?’

(The hadeeth reported by Muslim)

“And the ahaadeeth in this regard are very clear. And the disagreement is with regard to a person who spoke with words of abuse against the Messenger sallAllaahu `alayhi wa sallam or against the Qur·aan – is his repentance accepted with regard to this world or is judgement passed that he is to be executed, even if he makes clear his repentance? Then this has been clarified by Shaykhul-Islaam ibn Taymiyyah in his book As-Saarimul-Maslool `alaa Shaatimir-Rasool sallAllaahu `alayhi wa sallam. And Allaah is the One who grants success.”

—

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

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 Links:

https://abdurrahman.org/rulers/

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

by

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]

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

by

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]

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

by

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

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 Link : https://abdurrahman.org/asma-wa-sifaat-com

Whoever Allah wishes from them will go to Paradise, through His Favour (Fadl) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 48 : Point [175-177]
Dawud Burbank [Audio|English]

175. So whoever He wishes from them will go to Paradise, through His Favour (Fadl); and whoever He wishes from them will go to the Fire, from His Justice (‘Adl).

176. And everyone will act in accordance with what has been decreed for him and is going towards the destination he was created for.

177. And good and evil are pre-decreed for the servants

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

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The Paradise and the Fire are both already created and they will never finish or pass away – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 48 : Point [173-174]
Dawud Burbank [Audio|English]

173. And the Paradise and the Fire are both already created; they will never finish or pass away.
174. And that Allaah- the Most High- created Paradise and the Fire before the rest of creation, and He created inhabitants for both of them.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links: abdurrahman.org/finaljourney

We have Eemaan in the Resurrection, the Reckoning, the Bridge and the Balance – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 47 : Point [172]
Dawud Burbank [Audio|English]

172. And we have Eemaan in the Resurrection (al-Ba’th), and in the recompensing for deeds on the Day of Resurrection; and in the presentation of deeds and in the Reckoning, and in the reading of the records; and in the reward and punishment; and in theBridge (as-Siraat) and in the Balance (al-Meezaan)

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links: abdurrahman.org/finaljourney

Punishment of the Grave : The Hadeeth of al-Baraa bin Aazib – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 46 : Point [171 – Additional Benefit]
Dawud Burbank [Audio|English]

[Souncloud Audio Link]

From “Aḥkām al-Janāiz” by Muḥammad Nāṣir al-Dīn al-Albānī

This article is comprised of a single ḥadīth that, when presented with the various wordings and additions, illustrate with clear descriptions the distinction between a believer and a disbeliever at the time of death. This ḥadīth, though recorded in earlier ḥadīth collections, was translated from “Aḥkām al-Janāiz wa Bidau’hā” (no. 105, pp. 198-202) by Muḥammad Nāṣir al-Dīn al-Albānī with the scholar’s accompanying notes included.

Click the below link to read or download the full PDF document

The Believer and Disbeliever at the Time of Death – Shaykh al Albanee –  Translated by: Abu az-Zubayr Harrison

The grave will either be a garden from the gardens of Paradise, or a pit from the pits of the Fire – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 46 : Point [171]
Dawud Burbank [Audio|English]

171. And the grave will either be a garden from the gardens of Paradise, or a pit from the pits of the Fire.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links: abdurrahman.org/finaljourney

 

We have Eemaan in the punishment of the grave for those who are deserving of it & Questioning of each person in the Grave – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 45 : Point [170]
Dawud Burbank [Audio|English]

170. And (We have Eemaan) in the punishment of the grave for those who are deserving of it; and in Munkar and Nakeer questioning each person in his grave about his Lord, his Religion, and his Prophet – as occurs in the narrations from Allaah’s Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم and from the Companions – may Allaah be pleased with them.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links:

We do not bear witness for any one from the muslims that he will be in paradise or hellfire – Aqeedah Tahawiyyah

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Aqeedah Tahaawiyyah: Lesson 38  : Point [153]
Dawud Burbank [Audio|English]

153. And we do not declare about anyone from them (the people of the Qiblah) that he is going to be in the Paradise or that he is going to be in the Fire. 

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Title of the Post is taken from the Shaykh Fawzan’s explanation of the Point.

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

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People of Tawheed who are guilty of major sins will not remain forever in the Fire – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 36  : Point [146]

146. And those guilty of major sins (Ahlul-Kabaa’ir) [from the Ummah of Muhammad] will not remain forever in the Fire, if they die as people upon Tawheed

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Different Types of Confirmed Intercession – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

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Lesson 23   : Point [84] (continued from Lesson 22)

For the Part 01 of Intercession , Listen at the below Link:
The Intercession (ash-shafaa’ah) which Allaah has stored up for them is something TRUE 

[84] وَالشَّفاعَةُ الَّتِي ادَّخَرَها لَهُم حَقٌّ، كما رُوِيَ فِي الْأَخْبارِ‏‏‏‏‏.

[84]  And the intercession (ash–shafaa`ah) which He has stored up for them is true, just as is reported in the narrations.


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The Explanation – Point [84] (continued from Lesson 22)

(In the previous lesson, we ended with the saying of Shaykh Al-Fawzaan: This is the intercession which is confirmed, with its conditions, and it is of different types.)

From them are: some types which are specific for the Prophet sallAllaahu `alayhi wa sallam and there are some types which are shared between him and between other prophets, and angels and righteous people and the children who die before reaching puberty. All of these people will intercede with Allaah, the Perfect and Most High.

As for the intercession which is specific for the Prophet sallAllaahu `alayhi wa sallam, then there are various types for this.

Firstly: His intercession, `alayhis–salaatu was-salaam, interceding for the people of the mawqif (الموقف – the standing place) when the standing becomes very prolonged on the Day of Resurrection, and when the distress becomes severe and when the crowding together of the people is severe and the sun is drawn close to the people’s heads and tremendous distress comes about. Then the people in the gathering place will want someone to intercede for them for the Judgment to be carried out for them so that they can leave the stopping place and go either to Paradise or to the Fire. So they will go to Aadam `alayhis-salaam and he will excuse himself because of how dreadful and serious the standing will be. Then they will go to Nooh `alayhis-salaam – the first of the Messengers, and he will excuse himself. Then they will go to Moosaa – the one to whom Allaah spoke directly, and he will excuse himself. Then they will go to `Eesaa `alayhis-salaam and he will excuse himself also. Then they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the right one for that; I am the right one for that.” Then he (sallAllaahu `alayhi wa sallam) will go and fall down in prostration (sajdah) in front of Allaah the Mighty and Majestic, and he will praise Him and repeat words of praise upon Him and he will make supplication to Him until it is said to him,

“Raise your head and ask and you will be given it! And intercede and your intercession will be accepted.”[1]

(He will be granted that he can intercede) after he makes du`aa· (supplication) and after he has sought permission; he will not just intercede straight away. Rather, he will make prostration (sajdah) and he will make du`aa· (supplication) and he will repeat words of praise upon Allaah, and he will seek to draw nearer to Him by means of His Names and His Attributes. Then, permission will be given to him for him to intercede; then he will intercede for judgment to be passed between the creation, and Allaah will accept his intercession. And Allaah the Perfect and Most High will come to pass judgment between His servants. He, the One free of all imperfections, said,

But no! When the earth is crushed to dust; and your Lord comes, and the angels – row upon row.  (Sooratul-Fajr (89), aayaat 21-22)

And He, the One free of all imperfections, said,

Do they but await that their Lord comes, screened by clouds, and the angels, and the affair is ended.  (Sooratul-Baqarah (2), aayah 210)

So this is his, `alayhis–salaatu was-salaam, intercession regarding judgment being passed between the creation. And this is a tremendous station (which Allaah will give to him) and through it, will give honour and nobility to the Prophet sallAllaahu `alayhi wa sallam. And this is Al-Maqaam Al-Mahmood (المقام المحمود) – the Praiseworthy Station about which Allaah, the One free of all imperfections, said,

And during the night get up and pray as something extra for you. Indeed Allaah will certainly raise you to a Praiseworthy Station.  (Sooratul-Israa· (17), aayah 79)

Because the first to the last of the people will praise him for it, and his, `alayhis–salaatu was-salaam, virtue will be made manifest in this tremendous station.

The second intercession which is particular for the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise to enter into Paradise.[2] So, the first one who will request that the gate of Paradise is opened will be Muhammad sallAllaahu `alayhi wa sallam, and he will be the first one who enters into it.[3] And the first nation who will enter it will be his nation `alayhis–salaatu was-salaam.

The third intercession which is particular to the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise, that Allaah should raise their stations and levels. So, he will intercede for some people so that Allaah should raise their levels higher in Paradise; so Allaah will raise them higher through the intercession of the Prophet `alayhis–salaatu was-salaam.[4]

The fourth intercession: and it is shared (it’s something for the Prophet sallAllaahu `alayhi wa sallam and for others besides him); it is the intercession with regard to the Ahlil-Kabaa·ir (أهل الكبائر – those guilty of major sins) from the believers, for those who deserved to enter into the Fire, (intercession) that they do not enter the Fire. And also with regard to those who have entered it, that they should be taken out of it. This is the place about which the sects disagree. So the Jahmiyyah and the Khawaarij and their like, they deny this and they say, “Whoever enters into the Fire will not come out from it.” Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they affirm it just as it occurs and they hold it as their creed and belief. And it is obligatory upon the Muslim that he holds this as his creed and belief and he has eemaan in it, and that he asks Allaah that He grants the right of intercession to His Prophet `alayhis–salaatu was-salaam in this regard, since he is in need of it.

The fifth intercession:

And it is particular to the Prophet sallAllaahu `alayhi wa sallam, and it is his intercession with regard to his paternal uncle Aboo Taalib. Aboo Taalib died upon shirk and upon the religion of `Abdul-Muttalib who was a mushrik (a person of shirk). And he said that he was upon the religion of `Abdul-Muttalib, and he died upon that; so he became of the people of the Hellfire who will remain in it forever. However, Allaah, the Mighty and the Majestic will grant His Messenger `alayhis–salaatu was-salaam the right to intercede for Him (Allaah) to reduce the punishment for him so that he will be in a shallow part of the Fire, but even so, he (Aboo Taalib) will still think that there is no one who is suffering a worse torment that him, even though he is the person out of the people of the Fire who is suffering the lightest punishment.[5]

And the intercession with regard to the people guilty of major sins is shared. So the angels will intercede, and the prophets will intercede and the beloved servants of Allaah (will intercede) and the righteous people will intercede,[6] and the children who died below the age of puberty will intercede for their parents.

End of explanation of point [84][7]

Footnotes:

[1] Hadeeth reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510 and by Muslim; it is from a longer hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[2] From Anas ibn Maalik radiyAllaahu `anh that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“I am the first one who will intercede regarding Paradise.” Reported by Muslim

Translator’s Side Point: In explanation of this hadeeth, At–Teebee said, “Meaning: I will intercede for the disobedient ones from my Ummah, for them to enter into Paradise. Or it is said: I am the first one who will intercede in Paradise with regard to raising the ranks of the people in it.”

[3] From Anas ibn Maalik radiyAllaahu `anh, who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

‘I will come to the gate of Paradise on the Day of Resurrection and I will request that it be opened. So the gatekeeper will say, “Who are you?” So I will say, “Muhammad.” So he will say, “I have been commanded regarding you, that I should not open it for anyone before you.”’” Reported by Muslim

[4] Translator’s Side Point: Maybe there is a slight oversight in the text of the explanation here. Shaykh Al-Fawzaan hafizahullaah, says here that this intercession of the Prophet sallAllaahu `alayhi wa sallam, for the people of Paradise who are in Paradise to have their ranks raised higher than what they deserve so that they are given higher places than what they deserve. Here, he says that this is specific to the Prophet sallAllaahu `alayhi wa sallam. However, as we had when the Shaykh hafizahullaah explained Al-`Aqeedah Al-Waasitiyyah, he mentioned this type of intercession and he mentioned that it was not particular to the Prophet sallAllaahu `alayhi wa sallam – that it was for him and for others besides him as well from the Prophets, martyrs, righteous, and so on; they also have the right to this intercession. Likewise Shaykh Ibn Baaz rahimahullaah in his explanation of Al-Wasaitiyyah, he mentioned the same point – that this type is not specific to the Prophet sallAllaahu `alayhi wa sallam. Wallaahu a`lam.

[5] From Al-Abbaas ibn `Abdul-Muttalib radiyAllaahu `anhu, that he said to the Prophet sallAllaahu `alayhi wa sallam, “Will you be able to suffice your uncle in anything since he used to look after you and become angry for you?” So, he sallAllaahu `alayhi wa sallam replied,

“He will be in a shallow part of the Fire and if it were not for me, he would be in the lowest depth of the Fire.” Reported by Al-Bukhaaree as hadeeth 3883, and also by Muslim.

[6] So, from Aboo Sa`eed (Al-Khudree) radiyAllaahu `anh, from the Prophet sallAllaahu `alayhi wa sallam, that he said,

“Allaah the Most High will say, ‘The angels have interceded and the Prophets have interceded and the believers have interceded and none remains except for the Most Merciful of those who show mercy. Then He will take a handful out of the Fire and will bring out a people who never did any good; they will become charcoal and He will cast them in a river at the mouth of Paradise called the River of Life, then they will sprout like the sprouting of seeds on the bank of a torrent, and then they will be entered into Paradise.’”

Hadeeth reported by Muslim.

[7] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his small notes with regard to the intercession: “It is something mutawaatir (something supported by hadeeth which has many, many narrators at every level of narration) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about it – from chapters 163 to168, with hadeeth numbers 784 to 832. And the explainer (Ibn Abil-`Izz), he mentions a number of them, rahimahullaah, in his explanation, and they include the fact that his intercession, sallAllaahu `alayhi wa sallam, is of eight (8) different types.”

Translator’s Side Point: Sometimes the people of knowledge abridge the types of intercession and sometimes they mention them in detail. When they mention them in detail they mention that they are eight (8) different types – the first three (3) of them being particular for the Prophet sallAllaahu `alayhi wa sallam:

  1. The greater intercession – which is the intercession for the Prophet sallAllaahu `alayhi wa sallam for the Judgment to be carried out when the people go to each of the Prophets and then they go to the Prophet sallAllaahu `alayhi wa sallam. And as we have heard that occurs in the authentic ahaadeeth, reported by Bukhaaree and Muslim: that he will make sajdah beneath the Throne and make du`aa· to Allaah and praise Him and so on, and his intercession will be granted. This is the ‘greater intercession’ and the standing place there is the Maqaam Al-Mahmood (the Praiseworthy Standing Place) which will be granted to no one except the Prophet sallAllaahu `alayhi wa sallam.
  2. The intercession for the people of Paradise to be able to enter into Paradise. Shaykh Al-Uthaymeen rahimahullaah mentions that after the people cross the bridge over the Hellfire, there will be an archway where they will be stopped and any remaining rancour or feeling in their hearts towards each other will be removed and after that is the gate of Paradise. It will not be opened until the Prophet sallAllaahu `alayhi wa sallam intercedes for it to be opened. The evidence being the hadeeth of Aboo Hurayrah radiyAllaahu `anh, reported by Muslim: “I am the first of those who will intercede with regard to Paradise.”
  3. The intercession of the Prophet sallAllaahu `alayhi wa sallam for his uncle Aboo Taalib – that his punishment in the Fire is reduced.

These three types are particular to the Prophet sallAllaahu `alayhi wa sallam. The next five are general – for the Prophet sallAllaahu `alayhi wa sallam and for other than him. The first and greater intercession is agreed upon by all the sects. It is agreed upon by the people of the Sunnah and the deviant sects as well (Mu`tazilah, Khaawarij etc.).

  1. The intercession for those people who deserve the Hellfire, from the people of tawheed who have committed major sins (the disobedient ones) – the intercession that they don’t have to enter the Fire. Shaykh Al-Uthaymeen rahimahullaah mentions as evidence for this: the supplication that is said in the funeral prayer for the deceased. This type of intercession is denied by the Mu`tazilah and the Khaawarij.
  2. For those people of tawheed – the disobedient ones guilty of major sins who deserve entry into the Fire and who have entered into the Fire, intercession that they should be taken out from the Fire. Shaykh Al-Uthaymeen mentions that there are many ahaadeeth to support this. Amongst them is a hadeeth of Aboo Sa`eed al-Khudree –one wording of which we heard – reported by Muslim and also in longer wording by Al-Bukhaaree as hadeeth Again, the Mu`tazilah and the Khaawarij deny this type.
  3. For the ranks of the people of Paradise – that their ranks should be raised higher. The explainer of Al-Waasitiyyah – Ibn Al Fayaad mentions that there is agreement about this type as well. An evidence for it is the hadeeth reported by Al-Bukhaaree as hadeeth 4323 – hadeeth of Aboo Moosaa radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam made supplication for one of the Companions and said,

“O Allaah! Forgive `Ubayd Aboo `Aamir.”

And that he said,

“O Allaah! On the Day of Resurrection, make him above many of Your creation from the people.”

  1. The intercession with regard to believers whose good and bad deeds are equal – they are the people of ‘The Heights’ – Al-A`raaf (الأعراف) and are mentioned in the seventh soorah; the intercession that they should be allowed to enter into Paradise, and they will.
  2. The intercession for some of the believers to enter into Paradise without there being any reckoning upon them. The evidence for that being the hadeeth of `Ukkaashah about the seventy thousand (70,000) people who would enter Paradise without reckoning. Hadeeth reported by Al-Bukhaaree, Muslim and others.

There is an excellent book on this topic of ash–shafaa`ah by Shaykh Muqbil rahimahullaah: Ash–Shafaa`ah (الشفاعة) where the Shaykh compiles all the different hadeeth about ash–shafaa`ah. It is more than 300 pages long.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 98-102 (Point 84)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

The types of intercession specific for the Prophet sallAllaahu `alayhi wa sallam and the types shared between him and others

From those specific for the Prophet sallAllaahu `alayhi wa sallam:

  • For judgment to commence on the Day of Judgment
  • For the people of Paradise to enter Paradise
  • For some of the people of Paradise to have their stations and levels raised (there is a side point regarding this not being specific to the Prophet sallAllaahu `alayhi wa sallam alone)
  • For his uncle Aboo Taalib to have his punishment reduced

From those for the Prophet sallAllaahu `alayhi wa sallam and other than him: For Ahlul-Kabaa·ir from the believers to not enter the Fire and those who have entered to be removed from it

Eight (8) types of intercession of the Prophet sallAllaahu `alayhi wa sallam

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The Hawd (the Lake) with which Allaah will honour Muhammad as a relief for his Ummah is true – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Lesson 21

[83] وَالْحَوْضُ الذي أَكْرَمَهُ اللهُ تعالى بِهِ –غِيَاثًا لأُمَّتِهِ- حَقٌّ‏‏‏‏‏.

[83]  And the Hawd, (the Lake) with which Allaah, the Most High, will honour him as a relief for his Ummah from thirst; this is true.

[Audio Link on Soundcloud]
—

The Explanation – Point [83]

And from that which the people of the Sunnah and the Jamaa`ah hold as creed and belief, is what is mentioned in authentic reports from Allaah’s Messenger sallAllaahu `alayhi wa sallam, from the affairs of the Resurrection and whatever will occur on the Day of Resurrection, from affairs. So, from that is: Al-Hawd (الحوض – the great Lake or body of water), since the Prophet sallAllaahu `alayhi wa sallam informed us that there will be for him a Hawd (Lake)[1] on the Day of Resurrection at the gathering place (al-Mahshar – المحشر), to which his followers will come – those who had eemaan (truly believed) in him and who followed him. So, they will drink from it and when they have taken a single drink from it, they will never again become thirsty afterwards. And this is because the Day of Resurrection is a day which is severe and difficult and a day of severe heat; so it will result in severe thirst.

So therefore, Allaah has made this Hawd (great Lake) as a source of relief from thirst for the nation of Muhammad sallAllaahu `alayhi wa sallam; and by it, He will bring relief from thirst for them. And as is known, the ghayth (غيث –rainfall) which Allaah sends down from the skies, brings about life for the earth, and it brings about life for the souls. Then likewise, the Hawd (Lake) will be a ghiyaath (source of relief from thirst) by which Allaah will relieve the thirst of the servants when they are in the direst need of water.

And ‘Al-Hawd’ is a place where water is gathered. And he `alayhis–salaatu was-salaam, described it as being a tremendous lake; and that its length is the length of a month’s journey and its width is the width of a month’s journey; and that its drinking vessels would be as numerous as the stars in the sky; and that whoever drinks a single drink from it, then after that he will never ever become thirsty again; and that its water is whiter than milk and sweeter than honey.[2]

And he, `alayhis–salaatu was-salaam, informed that some people would come to it, but then they will be pushed away and prevented from drinking from it. So the Messenger sallAllaahu `alayhi wa sallam will say,

“O my Lord, my nation, my nation!” So then Allaah, the Mighty and Majestic will say,

“You do not know what things they innovated after you.” So then he, `alayhis–salaatu was-salaam, will say,

“Be away, far away, those who changed and altered!” [3]

And the people of innovations (Ahlul-Bid`ah) which take people astray will be prevented from coming to it to drink: those who are disobedient to Allaah’s Messenger sallAllaahu `alayhi wa sallam, those who disbelieved and turned back upon their heels, those who abandoned the Sunnah, those who went off with their own desires and opinions taking deviated positions – they are the ones who will be prevented from the lake (Hawd) of the Prophet sallAllaahu `alayhi wa sallam because they altered and changed away from the way of the Prophet sallAllaahu `alayhi wa sallam. So no one will go to it to drink except one who was a follower of the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam in his sayings and his actions and his creed and belief.

And some of the people of knowledge, they hold that Al-Kawthar (الكوثر – the plentiful river) which is mentioned in His saying, He the Most High,

We have certainly granted you Al-Kawthar (abundant good and a great river)
(Sooratul-Kawthar (108), aayah 1)

(Some of the scholars hold that this Kawthar mentioned in this aayah) is the Hawd, whereas some of the people of knowledge, they hold that the meaning of the Kawthar is: abundant good. And there is no doubt that the Hawd (great Lake) enters within the ‘abundant good’ because this Hawd (Lake) is indeed something good for this nation.[4]

So this is the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam; so it is obligatory to have eemaan (truly believe) in it and to hold it as creed and belief, and that the person adheres to the Sunnah so that he can go on drink from the Hawd (great Lake) and not be repelled from it on the Day of Resurrection.

 End of explanation of point [83][5],[6]

Footnotes:

[1] From Anas ibn Maalik radiyAllaahu `anhu, that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“The width of my lake will be like the distance between Aylah and San`aa· in Yemen and it will have as many drinking cups as the number of the stars in the sky.”

Reported by Al-Bukhaaree as hadeeth 6580, and by Muslim.

Translator’s Side Point: They mention that Aylah is a little town on the coast, at the top of the Red Sea – the lowest tip where Palestine is.

[2] From `Abdillaah ibn `Amr radiyAllaahu `anhumaa, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘My lake is a wide as a month’s journey, its water is whiter than milk and its smell is better than musk, and its drinking vessels are like the stars in the sky; whoever drinks from it will never ever become thirsty.’”

Reported by Al-Bukhaaree as hadeeth 6579, and by Muslim.

Translator’s Side Point: In [the explanation of] Al-`Aqeedah Al-Wasatiyyah, we had the point that Shaykh Al-`Uthaymeen rahimahullaah made about this hadeeth: there is another hadeeth where the Prophet sallAllaahu `alayhi wa sallam mentioned that the drinking vessels around the Hawd (Lake), their number would be like the number of stars in the sky. As for this wording here, there is an addition: that the drinking vessels would be ‘like’ the stars in the sky. This shows an additional point – not only would they be as many as the stars in the sky, but also they will be brilliant like the stars in the sky.

[3] Reported by Al-Bukhaaree as hadeeth 6582, 6584 and 7051, and also reported by Muslim. It is from a hadeeth of Anas radiyAllaahu `anh.

[4] From Sa`eed ibn Jubayr from Ibn `Abbaas radiyAllaahu `anhumaa, that he said about the Kawthar,

“It is the great good which Allaah will give to him.” (The narrator) Aboo Bishr said, “So I said to Sa`eed ibn Jubayr: Then, there are some people who claim that it is a river in Paradise.” So Sa`eed said, “The river which is in Paradise is from the good which Allaah will give to him.”

Hadeeth reported by Al-Bukhaaree as hadeeth 4966 and 6578.

And from Anas ibn Maalik radiyAllaahu `anhu who said,

“Whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us one day he dozed off briefly, then he raised his head and he was smiling. So we said, ‘What has caused you to laugh, O Messenger of Allaah?’ So he said, ‘Just now a soorah has been sent down to me.’ and he recited sooratul-Kawthar.”

The narration in Muslim mentions that he said,

Then he said, “Do you know what Al-Kawthar is?” So we said, “Allaah and His Messenger know best.” So he said,

“Then it is a river which my Lord, the Mighty and Majestic, has promised me. Upon it there is abundant good and it is a Lake to which my Ummah will come to drink on the Day of Resurrection.”

Reported by Muslim in the Book of the Prayer.

[5] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) made a small point connected to this. He said, “And the ahaadeeth which mention the Hawd (Lake) are very many, so many that they reach the level of being mutawaatir as was clearly stated by a group of the scholars. These narrations are reported by thirty and odd Companions and Al-Haafiz Ibn Katheer he brings their chains of narration in detail in his book: Al-Bidaayah wan-Nihaayah, at the end of his history (at the end of the book – that which will occur on Yawmul-Qiyaamah). And also, Al-Haafiz Ibn Abee `Aasim in his Kitaab As-Sunnah, he brings seven whole chapters (chapters 155-161) and hadeeth numbers: 697-776 (79 hadeeth) and at the end of them he mentions that they are mutawaatir (reported by a huge number of people at every stage of narration) and he said, ‘The narrations which we have mentioned about the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam necessitate certain knowledge.’”

[6] Translator’s Side Point: Ibn Abil-`Izz, mentions in his explanation about exactly where the Hawd would be. He makes it clear that it would be before crossing over the Bridge over Hellfire – the place where the people would be gathered (the Mahshar); that is where the Hawd would be. The question may arise: How is that connected to the Kawthar (the river in Paradise)? He answers it, and likewise Shaykh Al-`Uthaymeen rahimahullaah answers the same point in the explanation of Al-Wasatiyyah.

Shaykh Al-`Uthaymeen rahimahullaah, mentioned nine points that we need to know about the Hawd, the second of them was that he said,

“This Hawd (great Lake) will have water pouring into it through two channels which flow from Al-Kawthar (the river in Paradise). The Kawthar is the great, tremendous river which the Prophet sallAllaahu `alayhi wa sallam will be granted in Paradise. So these two channels of water will flow down into the Hawd (Lake).

The evidence for this is two hadeeth reported by Muslim; one from a hadeeth of Aboo Dharr and one from a hadeeth of Thawbaan  radiyAllaahu `anhumaa.

As part of a longer hadeeth, the hadeeth of Aboo Dharr radiyAllaahu `anh contains the wording that the Prophet sallAllaahu `alayhi wa sallam mentioned about the Hawd (Lake) and he said,

“Two channels of water will flow into it from Paradise.”

In the hadeeth of Thawbaan, it contains the wording:

“One of these channels will be of gold and the other one will be of silver.”

Both reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 91-94 (Point 83)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Hawd (Lake) that the Prophet sallAllaahu `alayhi wa sallam will be honored with, is true
  • Description of the Hawd (Lake)
  • Those who will be allowed to drink from it, and those who will be prevented
  • Relationship between the Kawthar and the Hawd

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
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