The Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 29

            والعرشُ والكرسيُّ حقٌّ.

[Point 117]   And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.

The Explanation – Point [117]

Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,

That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]

Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,

His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth.
 (Sooratul-Baqarah (2), aayah 255)

And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!

These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.

So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.

So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,

His Kursee extends over …

That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,

(Allaah) ascended over the Throne
 (Sooratul-A`raaf (7), aayah 54)

They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.

And His Throne was above the water
 (Soorah-Hood (11), aayah 7)

So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),

“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]

So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.

So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.

And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord  (Sooratul-Haaqqah (69), aayah 17)

So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.

And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?

End of explanation of point [117][5]


[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth AsSaheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.

[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.

[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.

[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[5] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said in his notes:

“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,

Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).

And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:

And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection
(Sooratul-Haaqqah (69), aayah 17)

And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in AsSaheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!

And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,

His Footstool extends over the heavens and the earth
 (Sooratul-Baqarah (2), aayah 255)

And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”

Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of AdhDhahabee (مختصر العلو للذهبي), and he said,

“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhissalaatu was-salaam, (with regard to the Kursee (Footstool)),

“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”

So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book AsSaheehah (no. 109).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 121-125 (Points 111-117)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Whoever Spends Something Today Will Benefit From It Tomorrow – Nice Story

Thus whoever spends something today will benefit from it tomorrow and whoever does not spend will come to find nothing, and he will have a great loss in the house of dwelling (in the Hereafter).

Some of the Salaf said,

O son of Adam, you will only live on the Day of Judgment in what you have built, and you will find on that day what possessions you have prepared in your life.”

A women entered upon ‘A’ishah (radiy Allaahu anha), and her hand was paralysed. She said, “O mother of the Believers, I went to sleep yesterday and my hand was healthy, and I woke up and it was paralysed. ‘A’ishah said, “How is that?” She said, “I had wealthy parents, and my Father used to pay zakat, host guests, and give to beggars, and he did not see any good except that he would do it. As for my mother, she was stingy, and did nothing good with my Father’s wealth. Then my Father died, and my mother died only two months after him. So I saw my Father in a dream last night, and he was wearing two yellow garments and in front of him was a flowing river. I said, “Father, what is this?’ He said, “Whoever does good in this life will see it, this is what Allah has given me.” I said, “What has happened to my mother?” He asked, “Your Mother dies?” I said, “Yes”

He said, “She has been turned away from me, so look for her on your left” So I turned to my left, and I saw my mother standing naked, covering her lower half with a rag and in her hand was a piece of fat. She was calling out, “My sadness, my thirst’ When she became tired she would rub the fat with her hand and then lick it, while in front of her was a flowing river. I said, ‘O mother, why are you crying out of thirst, and there is a flowing river in front of you?’ She said, ‘I am not allowed to drink from it.’ I said, Can I give you some of the water?’ She said, ‘I wish you would do that.’ So I filled my hand with water and let her drink, and when she swallowed it I heard a voice on my right, ‘Whoever has given this woman water, may his hand be paralysed,’ and they repeated it twice. Then I awoke and my hand was paralysed, and I am not able to do anything with it. ‘A’ishah asked: ‘Did you recognise the rag she was wearing?’ I said, ‘Yes, O Mother of the Believers, it was exactly the same one I saw her wearing, for I had never seen my mother give anything as charity, except that one day my Father slaughtered a bull. So a beggar came to ask for some, so my mother gave him a bone that had some fat on it. And I saw one day that a beggar asked her for charity, so she gave him that exact rag.’

A’ishah (radiy Allaahu anha) said, Allah is the Most Great! Allah has told the truth, and the Messenger has delivered the message.

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“So whoever does an atom’s weight of good will see it,
And whoever does an atom’s weight of evil will see it”

[al-Azalzalah (99): 7-8]

This was nararted by Hafiz Abu Musa al-Madani with a good isnad.[21]


[21] Hakim in his al-Mustadrak, (4/471) and by Ibn Abi al-Dunya in his ‘Kitab al-Mujabi al-Du’a,(p.74-75). Ibn Rajab also authenticated it.

Source: Transcribed by from the  Book – “The Three that follow to the Grave” (pg 29-30) – Ibn Rajab al-Hanbali, Dar as-Sunnah Publishers, Birmingham, UK.

Story of a Man Rising From the Dead – Hadith as-Saheehah

* as-Saheehah (no.2926) of Shaikh al-Albaanee-rahimahullaah:

…From Jaabir ibn `Abdillaah who said: “Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Narrate from the Banoo Israa·eel. and there is no harm, because amazing things happened amongst them.>>

Then he began narrating, and said:

<< A group from the Banoo Israa.eel went out until they came to one of their grave- yards, and they said: “If only we were to pray two rak`ahs, and make supplication to Allaah- the Mighty and Majestic -that He should bring out for us a man from those who have died, so that we could ask him about death.” He said: So they did so.

So, whilst they were in that condition, a man put his head out from a grave from those graves. He was a brownish person, with the mark of prostration between his eyes.

He said “O people what do you want with me? I died a hundred years ago, and the heat of death has not subsided from me until just now. So supplicate to Allaah- the Mighty and Majesticfor me so that He should return me to being just as I was”.>>

“Reported by Ahmad in “az-Zuhd”(16-17), Ibn Abee Shaybah in “alMusannaf”(9/62)-without the story, and likewise by al-Bazzaar in his “Musnad”(1/108/192: “Kashful-Astaar”): from ar-Rabee` ibn Sa`d al-Ju`fee :he heard it from `Abdur-Rahmaan ibn Saabit: from Jaabir ibn `Abdillaah who said: Allaah’s Messenger (صلى الله عليه و سلم) said: …, and he mentioned it.

I say: The narrators in this chain are reliable, however there is a disagreement about whether Ibn Saabit heard from Jaabir. So Ibn Ma`een was asked: “Did `Abdur-Rahmaan ibn Saabit hear from Jaabir?” So he said: “No.” However Ibn Abee Haatim confirmed his having heard from him, so he said in “al-Jarh watTa`deel” (2/2/240): “He narrated from `Umar, but this is mursal; and from Jaabir, and it is connected.” And this is contrary to what he quoted in “alMaraaseel” (p.84), and this is more correct, because of what follows.

And the hadeeth was reported by `Abd Ibn Humayd in “al-Muntakhab minalMusnad” (q.152/1), with its full wording, and likewise by Wakee` in “azZuhd”(1/280/56), and by Ibn Abee Daawood in “al-Ba`th”(30/5), and in it Ibn Saabit clearly states that he had it narrated to him directly.

So the hadeeth is “Saheeh”, and the chain is fully connected, and all praise is for Allaah…”


[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

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The People are Of Four Types, and The Deeds are Six – ‘As-Saheehah’ of Shaikh al-Albaanee

(From ‘As-Saheehah’ (no. 2604) of Shaikh al-Albaanee -rahimahullaah):

From Khuraym ibn Faatik al-Asadee -radiyallaahu `anhu- that the Prophet صلى الله عليه و سلم said:

<<The people are four, and the deeds are six.

So the people are:

[i] one granted plenty in this world and in the Hereafter, and
[ii] one granted plenty in this world, poor in the Hereafter and,
[iii] one poor in this world, granted plenty in the Hereafter and,
[iv] one wretched in this world and in the Hereafter;

and the deeds are:

[i & ii] The two which are binding, and
[iii & iv] like for like, and
[v] ten times more, and
[vi] seven hundred times more:

[i & ii] So the two which are binding are:

Whoever dies as a Muslim, a Believer, not associating anything with Allaah – then Paradise is binding for him; and whoever dies as a Disbeliever – then the Fire is binding for him; and

[iii & iv] Whoever intends an evil deed but does not do it, and Allaah knows that his heart felt it and he desired it, then it is written as a good deed for him; and whoever intended an evil deed then it is not written against him; and whoever did it then it is written as one, and it is not multiplied for him, and

[v] whoever did a good deed – then ten times its like is written for him, and [vi] whoever spends something in Allaah’s cause, then it is multiplied for him seven hundred times over. >>

Reported by Ahmad (4/345), Ibn Hibbaan (no.31), and Ibn Abee Shaybah in his ‘Musnad’ (2/38/2).

Shaikh al-Albaanee declared its chain of narration to be ‘Saheeh’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

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Preparing for the Hereafter is Obligatory – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 51:44)

The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

Certainly the most excellent favor and the most complete blessing for the people of paradise is seeing their Lord, The Most Greatest, The One Who Possesses, honor and beauty. This is the delight of their hearts and the comfort of their eyes, the greatest bliss and pleasure in the abode of delight.

It was narrated by Muslim in his saheeh on the authority of Suhayb, that the Prophet (Sallallaahu alaihi wa sallam) said:

When the people of paradise enter the paradise Allaah the Blessed and Most High will say: “Do you desire an increase in anything?” The people will say: “Have You not made our faces white? Have You not entered us into the paradise and saved us from the fire?!” He (the Prophet) said: ‘He (Allaah) will then remove the covering and they will not be given anything more beloved to them than looking at their Lord, the Mighty and Majestic.’

There is a connection between seeing Allaah and the prayer. Whoever is from the people who establish prayer, then he is much deserving of this favor. And the one who is neglectful (of the prayer) then he is worthy of being deprived (of this favor) and will be from the people of loss. Certainly, this connection is substantiated by the Book and the Sunnah. As for the Book, Allaah says:

“Faces that Day will radiant (22) Looking towards their Lord, (23) And many faces, that day, will be gloomy, (24) Realizing that a back-breaking calamity is going to be afflicted on them. (25) Never, (you will never remain in this world forever!) When the soul (of a patient) reaches the clavicles, (26) And it is said, “Who is an enchanter (that can save him?)” (27) And he realizes that it is (the time of) departure (from the world,) (28) And one shank is intertwined with the other shank, (29) Then on that day, it is to your Lord that one has to be driven. (30) So (the denier of the Hereafter) neither believed, nor prayed, (31) But rejected the truth and turned away (from it)(32)” (75:22-32)

So His statement:

“Faces that day will be radiant” (75:22)
Meaning; from the beauty, meaning a beautiful radiance; brightly pleased. And His statement:

“Looking at their Lord” (75:23)
Meaning: by seeing Him with their eyes, by their vision.

Hasan al-Basri said:

‘They have the right to be radiant while they are looking at the Creator. Then Exalted is He, mentioned another category (of people) the people whose faces will be contorted, completely gloomy. He mentioned from among their actions was abandonment of the prayer. This shows that the people of the first category are the people of radiance and are those who will see Allaah. These are from the people who establish the prayer.’

As for (evidence from) the Sunnah, then in the two Saheeh’s, on the authority of Jareer ibn Abdillaah, who said:

“We were sitting with the Messenger of Allaah (Sallallaahu alaihi wa sallam) when he looked towards the moon on a full-moon night and said afterwards: ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him. So if you are able to not be occupied and overcome by things which will distract you from the prayer before the sun rises and before it sets then do so!’ Meaning the Asr prayer and the Fajr. Then Jareer recited (the verse) “And praise your Lord before the sun rise and before the sunset” (20:130)

In this hadeeth is an indication to the connection between the prayer and seeing (Allaah).

Ibn Rajab (may Allaah have mercy on him) said:

“It is said as it relates to the command with preserving these two prayers coming immediately after mention of the seeing (of Allaah) that the greatest (loftiest) thing in paradise is seeing Allaah the Mighty and Majestic and the most noble of actions in the life of this world are these two prayers. Therefore in guarding them it is hoped that the person will enter Paradise and will see Allaah there.”

And there is no doubt that the companions when they heard the statement of the Prophet (Sallallaahu alaihi wa sallam) : ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him’, a great yearning filled their souls and a wondering about the actions which will be the cause of obtaining this greatly sought pursuit. And from the excellence of the Prophet’s advice and completeness of his clarification, he answered it without being asked.

In this is an indication from him (Sallallaahu alaihi wa sallam) that, seeing Allaah on the Day of Judgment will not be obtained by merely wishing. As Allaah says: “This is not a matter of your merely wishing or the wishing of the People of the Book” (4:123) Rather it is a must to perform actions, be upright, strive hard and have full commitment to Allaah. For this reason the Prophet (Sallallaahu alaihi wa sallam) explained the means which will allow the servant to obtain seeing Allaah. Therefore he directed to two great prayers, namely Fajr and Asr. Many texts have been narrated in relation to the matter of these two (prayers) which point to their virtues. They are mentioned specifically for what is contained in them of great virtues and from the weightiness (of them) upon many people.

Therefore whoever elevates his concern and Allaah assists him and gives him success in preserving these two prayers then he must be much more preserving of the other prayers (as well) rather the Fajr prayer specifically, (as it ) is the commencement of the day. Whoever Allaah honors with getting up to perform this prayer and giving importance to it will be aided for the remaining prayers of that day. For how the servant acts in relation to the Fajr prayer applies (to his actions) for the rest of the day.

As some of the Salaf would say: “Your day is like your camel; if you take hold of the beginning of it then the later part of it will follow you”

And the Prophet’s statement: “Do not become occupied…” Is an indication that in this life are many affairs that will distract and divert man from guarding these two prayers. And how much more are the things that divert in these days of ours! There are people whom drinking tea overcomes and diverts from these prayers which is the beauty of this worldly life. Some are distracted by petty conversation, immoral night chat, useless entertainment and evil viewings. And also from people are those whom sleep overcomes, and so on.

In this Hadeeth also is evidence that the correct sound belief affects the actions of the slave and his ways. So the more his faith increases and his certainty strengthens, the more he increases in uprightness, diligence, (righteous) work, and observing the obedience of Allaah.

And because of this connection between the prayer and seeing Allaah our Prophet (Sallallaahu alaihi wa sallam) used to supplicate at the end of his prayer before tasleem for this great delight and wealthy reward. Narrated by an-Nasai in his sunan on the authority of Ataa ibn as-Saaib from his father who said: “Ammaar bin Yaasir led us in prayer and he shorted it. So some of the people said to him:’you have made the prayer light or shorted it! He said: ‘As for that, I was supplicating with some supplications I heard from the Messenger of Allaah. So he when he stood a man from the people followed him, he was Ubay though he didn’t reveal his name and asked him about the supplication then the man came (back) and informed the people of it. (The supplication was)

“O Allaah, by Your Knowledge of the unseen and by Your Power over the creation , let me live if You know that life is good for me , and let me die if You know that death is good for me . O Allaah , I ask You to grant me fear of You in private and in the open . I ask you for the word of truth in times of contentment and anger. I ask You for moderation in wealth and in poverty. I ask you for blessings never ceasing and the coolness of my eye (i.e. pleasure) that never ends. I ask You for pleasure after Your Judgment and I ask You for a life of coolness after death. I ask You for the delight of looking at Your Face and the earning of meeting You without any harmful distress and misleading trials befalling me. O Allah, dress us with the beauty of Faith, and make us guides who are upon (correct) guidance.

May Allaah favor us all with guarding the prayer. We ask Allaah for the delight of looking at His Face and the yearning to meet Him without any harmful distress or misleading trial.

We ask Allaah to make this a benefit for us and for you.

Translated by Abu Anas Atif Hasan. [ Download PDF Here]

There is no life worth living except the life of the Hereafter – Dr. Saleh as Saleh [Audio|En]

Translation of Sahih Bukhari, Book 76: To make the Heart Tender (Ar-Riqaq)

Volume 8, Book 76, Number 422: Narrated Anas:

The Prophet said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) make righteous the Ansar and the Emigrants.”

Volume 8, Book 76, Number 423: Narrated Sahl bin Sa’d As-Sa’idi:

We were in the company of Allah’s Apostle in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants.”

Click the Below Link to Download the Lecture

02- Ar-Riqaaq – 422 – 423 – Best Life Is the Hereafter (21:59)

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


The Sun & Moon Cast into the Hell-Fire : Shaykh Al-Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

From AbdulAziz bin al-Mukhtar bin Abdullaah ad-Danaaj who said he witnessed Abu Salmah bin AbdurRahman sitting in a Masjid at the time of Khalid bin Usayd; He said al-Hasan came and sat with him, and Abu Salmah narrated to us that Abu Hurairah narrated from theProphet -sallAllaahu alayhi wa sallam- who said:

” الشمس والقمر ثوران مكوران في النار يوم القيامة “.

‘The sun and the moon will both spin and erupt in the Hell-Fire on the Day of Judgement.’

So al-Hasan asked: ‘What was the sin of the sun and the moon?!’

Abu Salmah said: ‘Rather what I do is narrate to you from theMessenger of Allaah -sallAllaahu alayhi wa sallam.’

So al-Hasan remained silent.’

Collected by Imam Tahawi in ‘Mushkill al-Athaar (1/66-67)

Also collected by al-Bayhaqi in the book ‘al-Ba’ath wa Nashoor’, also by Bazaar, al-Isma’aili and al-Khattabi all by way of Yunus bin Muhammad that AbdulAziz bin al-Mukhtar narrated to us with this narration.

I (Albaani) say: This Isnaad  is Saheeh  upon the conditions of Bukhari, and he narrated it in his book ‘as-Saheeh’ in a summarized form, and he said: Mussadad narrated to us that he said AbdulAziz bin al-Mukhtar narrated to us with the wording:

‘The sun and the moon will both spin in the Hell-Fire on the Day of Judgement.’

The Meaning of the Hadeeth

The intent of the Hadeeth is not what al-Hasan al-Basri presumed, that the sun and the moon will be in the Hell-Fire punished as a punishment for them, never, indeed Allaah –Azza wa Jal – does not punish he who obeys him from His creation, and from that creation is the Sun and the moon, as to what Allaah’s -Tabarak wa Ta’ala- saying indicates to:

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ

<< See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawaab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified. >>

Allaah -Ta’ala- mentions that His punishment is deserving for those who prostrate for other than Allaah -Ta’ala- in this Dunyaa. Like Tahawi mentions, therefore, when Allaah throws them into the Hell-Fire, then this can have two meanings:

The First: that they are the fuel for the Fire.

Al-Isma’aili said:

‘It does not necessitate that being placed in the Hell-Fire that they will be punished, since indeed Allaah has Angels and stones and other things in the Hell-Fire, so that they will be a punishment for the people of the Hell-Fire and a tool from the tools of punishment, and Allaah does what He wills of that punishment, but the Angels and stones will not be punished.’

The second is:

They will both be thrown into the Hell-Fire as remorse for those who worshipped them.

al-Khattabi said:

‘The intent of them being in the Hell-Fire is not that they will be punished there, but they will be a remorse for those who worshipped them in the Dunyaa, so that those people know that their worship of them was false.’

I say: this is the closest to the wording of the hadeeth and what supports this is that in the hadeeth of Anas collected by Abu Ya’ala as is mentioned in ‘al-Fath’ (6/214) it says:

 ‘so that those who used to worship them could see them.’

But I did not see it in his ‘Musnad’ and Allaah Ta’ala knows best.

[Taken from ‘Silsilah Ahadeeth as-Saheehah’ vol. 1 No. 124]

The Connection of the Soul to the Body : Imaam Ibnul-Qayyim al-Jawziyyah

Imaam Ibnul-Qayyim al-Jawziyyah (d.751H)
Source : Kitaabur-Rooh (p. 44)

The soul (ar-rooh) is connected to the body in five different ways, to which different rules apply.

[1] Its connection to the body as a fetus in his mother’s womb.

[2] Its connection to the body after a person is born.

[3] Its connection to the body when a person is asleep, when the soul is connected in one way and separated from it in another way.

[4] Its connection to the body in al-Barzakh (the period between a person’s death and the Day of Resurrection), when it has departed from the body and separated from it, but is not separated completely in such a way that there is no connection at all. We have mentioned at the beginning of this reply that there are ahaadeeth and reports which indicate that the soul is returned to the body when somebody sends the greeting of salaam to a deceased person. This returning is of a special nature which does not mean that the life is restored to the body before the Day of Resurrection.

[5] Its connection to the body on the Day when bodies will be resurrected. This is the most perfect type of connection to the body, and has no comparison to the previous types, because after that the body will never die, sleep or have anything wrong with it.

When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead person’s soul is returned to his body (when the greeting is sent upon him), he is in a state between one who is alive and one who is dead, whose soul is not restored to his body. This is like the case of a sleeping person who is in a state between life and death. We hope that this will dispel a lot of your confusion.

The Nature and Essence of the Human Soul : Abu Bilal Mustafa al-Kanadi

Extracted with slight modifications from “Mysteries of the Soul Expounded” ©1994 Abul-Qasim Publishing House

Scholars of various schools of thought [1] differ greatly regarding the nature and essence of the soul (nafs). Is it a part of the physical body or a non-essential characteristic [2] of it? Is it an entity consigned to dwell within the physical body?, or is it an independent essence in itself? Is the nafs the same as the rûh (spirit)? Finally, what happens to the soul upon death? Is it confined to its body and its grave? If not, is it free to move about in the unseen spiritual world and on the earth? [3]

Regarding this subject, leading theologians of various sects have put forward a host of conflicting opinions. It would be beyond the scope of the present work to examine each and every view put forward by the various scholars; however, a brief mention of some of their opinions regarding this issue is necessary. The correct view [4] is given, supported by sound reason and statements from the Qur’ân and the authentic sunnah.

Various Incorrect Theories

According to the theologian, Abul-Hasan al-Ash’arî scholars differed regarding the rûh (spirit), nafs (soul) and hayâh (life force). An-Nadhdhâm, one of the leaders of the Mu’tazilah, [5] is attributed with having said that the nafs is the form of the rûh. He further claimed that the rûh is alive (i.e. animate) and e ists independently. In contrast to his view, other scholars alleged that the rûh is a non-essential characteristic of the human being, unable to exist independently of itself. Still others opposed both of these views and claimed that it is not known what rûh is – an essential characteristic or a non-essential characteristic.

The proponents of another theory claimed that man consists of a particular form contained within a physical body, however, they differed as to precisely what this form is. One group maintained that the form consists of four ingredients [6] from which the physical body originates and further develops. A second opinion was that it represents pure blood, free of impurities and contamination. Another view claimed that this form is the animate life in man, the sensual heat which pervades the body. And a fourth group proposed that the form is an essential element which causes all animate, living beings to function in a particular manner [7] yet is not separated from such beings and does not have a different structure. Although there are other opinions[8] defining this form within the physical body, the four previously mentioned views are a sufficient sample.

The Correct View

What is considered as the most accurate view regarding the nafs and the rûh is that of Ibn al-Qayyim [9] which is affirmed by Ibn Abul-‘Izz al-Hanafî in his commentary on al-‘Aqeedat at-Tahâwiyyah. [10] They base their position on various verses of the Qur’ân and the traditions of the Prophet (S) as well as on sound logic and rational thought. According to them, man consists of a spirit and a body together. The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal. One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body’s shape. [11]

The soul will maintain its penetration of the limbs of the physical body and continue to affect their sense, movement and will as long as these limbs remain sound. However, if they are overcome [12] and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.

Qur’ânic Evidence

Certain circumstances of the human soul are mentioned in various places of the Qur’ân.[13] Two such examples follow:

“Allâh takes soul at the time of their death and [the souls] of those that do not die during their sleep. He retains those souls for which He has ordained death, whereas He releases the rest for an appointed term.” [14]

In this verse it is stated that there are only two points in time at which Allâh takes souls: at death and during sleep. [15] When one sleeps, Allâh separates the soul from the body. If He has decreed death for a person at this point, the separation becomes permanent and the body no longer functions. In the case of one for whom death has not been decreed at that time, the soul taken during sleep is returned to its respective body upon awakening. However, the soul for which Allâh has decreed death need not necessarily be taken during sleep but may be taken at a time other than sleep.

“If you could see when the wrongdoers taste the pangs of death and the angels stretch their hands out, [saying], ‘Deliver up your souls. This day you will be awarded a degrading punishment.’ ” [16]

Here it is stated that death is painful for the disbelievers. Although they are ordered to surrender their souls to the angels, they are unwilling; therefore, the soul must be forced out as it does not wish to meet its punishment. [17] The terms “akhrijû anfusakum” used in this Qur’ânic verse literally means “expel or push out your souls,” indicating that the soul becomes a separate entity from the physical body.

Evidence from the Sunnah

The sunnah is replete with descriptions of the state and nature of the human soul. These hadîths substantiate the view held by the dependable scholars of ahl as-sunnah. An example of the physical and psychological punishment awaiting the disbelievers occurs in the following portion of a long, authentically related hadîth:

“The Angel of Death.[says], ‘O you foul soul, come out to the anger and wrath of your Lord.’ The soul inside the disbeliever’s body is overcome by terrible fear [and does not want to deliver itself up], whereupon the Angel of Death violently pulls it out like multi-pronged skewers being yanked out of wet wool – tearing with them the arteries and nerves.” [18]

It is also narrated in an authentic tradition:

Umm Salamah reported: “Allâh’s Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, ‘When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].’ “ [19]

These hadîths indicate in two ways that the soul is indeed a form. First of all, something must have a form in order to be grasped and extracted. And second of all, eyes can only visualize something that has a form. [20]

In another narration the Prophet (S) described how the believer’s soul comes out of the body:

“The Angel of Death comes to the [dying] believer, sits at his head and says, ‘O you good soul, come out and receive your Lord’s forgiveness and pleasure.’ Then the soul flows out effortlessly just as water flows from the mouth of a waterskin.” [21]

It is related in the same hadîth that as the soul is being carried up through the skies, the angels ask, “Who is this?” This question reaffirms the soul’s separate existence from the body. The angels would not pose such a question unless they had seen a distinct form.

In the following hadîth also affirms that the soul separates from the body:

Abû Hurayrah narrated that Allâh’s Messenger (S) said: “When the soul of the believer comes out [of its body], two angels receive it and rise with it towards the heavens, whereupon the inhabitants of the heavens say, ‘A good soul has come from the earth. Allâh has blessed you and the body which you used to occupy.’ “ [22]

The Arabic expression “kunti ta’mureenah” (“you used to occupy”) suggests that the soul inhabited the body, filling and possessing the whole of it. The soul’s dwelling within the body and departure from it clearly confirms the soul’s own entity.


[1] Not the four famous schools of fiqh (jurisprudence) but rather leading scholars and thinkers who represent various unorthodox sects, such as the Mu’tazilites, Rafidhites and philosophers. They have expressed various incorrect views and opinions on this and other subjects of ‘aqeedah.

[2] In Arabic, ‘aradh. According to the terminology of the philosophers, it refers to things which cannot exist independently, like color, smell, length, etc.

[3] See Kitâb ar-Rûh, p. 272.

[4] It is “correct” in the sense that it is not contrary to the beliefs of ahl as-sunnah, literally, “the people of the established way or path” (those who sincerely and firmly adhere to the Qur’ân and the authentic sunnah as their complete way of life). Indeed, there is little authentic information about the rûh. Referring to the rûh Allâh says in the Qur’ân: “And you have not been given knowledge except for a little.” Sûrah al-Isrâ’, 17:85. (ed.)

[5] A misguided sect which introduced speculative dogmatics into Islâm. The school of thought is characterized by a slanted, so-called “rationalistic” approach to matters of faith. They interpret clear texts of the sharî’ah – those from the Qur’ân and the sunnah – in such a manner as to coincide with their preconceived notions based on what they termed “sense.” Ibn al-Qayyim has aptly refuted their views and those of other who have been influenced by philosophical thought foreign to Islâm. Whoever wishes to delve deeply into this aspect is referred to his celebrated treatise, Kitâb ar-Rûh, pp. 266-293, where he meticulously details his refutation with logic and reasoning.

[6] There is a philosophical view which claims that the human body originates from earth, air, fire and water. However, as mentioned in the Qur’ân and authentic sunnah, man originates from clay (i.e., earth).

[7] See al-Ghazâlî’s treatise on the soul, Ma’ârij al-Qudsfee Madârij Ma’ârifat an-Nafs, pp. 27-35.

[8] Mentioned and refuted by Ibn Taymiyyah in Majmû’ al-Fatâwâ, vol. 3, pp. 30-35 and vol. 9, pp. 279-302.

[9] See his famous treatise dealing with the circumstances of the souls of the living and the dead, Kitâb ar-Rûh, pp. 249-250.

[10] See pp. 443-444.

[11] Descriptions of the spirit as “light,” its mode of penetration of the body, as well as its shape cannot be proven by the Qur’ân or the sunnah. As such, these descriptions can only be considered conclusions based upon their own understanding of the “proofs.” (ed.)

[12] Physical accidents, diseases or disorders may destroy the sound, physical harmony and delicate balance of the body’s functions, causing a person to die (the point at which the soul leaves the body). In any case, there need not always be a physical dysfunction for divine forces to cause death.

[13] Ibn al-Qayyim identifies over ninety supporting statements from the Qur’ân, the sunnah and sayings of the companions, which altogether give a complete picture of the nature of the human soul and the conditions which surround it. See Kitâb ar-Rûh, pp. 249-261 for details.

[14] Sûrah az-Zumar, 39:42.

[15] The separation which occurs during sleep is temporary, whereas, upon death, it is permanent. For details, see ar-Râzî’s at-Tafseer al-Kabeer, vol. 26, p. 284.

[16] Sûrah al-An’âm, 6:93.

[17] See al-Qurtubî’s commentary, al-Jâmi’u li Ahkâm al-Qur’ân, vol. 7, p. 42.

[18] The full text is related in the section entitled “The Taking of the Soul and the State of the Grave.”

[19] Authentically related by Ahmad and Muslim.

[20] In his tafseer, al-Qurtubî affirms that the soul has a form. See vol. 15, p. 262.

[21] The full text is related in the section entitled “The Taking of the Soul and the State of the Grave.”

[22] Authentically related by Muslim.

The Grave Mistake : Denying the Punishment of the Grave

Source: Al-Ibaanah Magazine, Issue No.2 – Rabi ul-Awwal 1416H / August 1995


From those early sects which denied eemaan (firm faith) in the Punishment of the Grave were the Khawaarij and a group from the Mu’tazilah. [1] The Mu’tazilah said, “Our scholars deny the Punishment of the Grave and its rewards.” [2] This is because they innovated a rule that only mutawaatir [3] ahaadeeth amount to knowledge, whereas the authentic aahaad [4] ahaadeeth do not.  And this statement of theirs, that the aahaad ahaadeeth do not amount to knowledge means that such ahaadeeth – in their false opinion – are not free from the possibility of falsehood, nor error.

Due to this innovated principle, they denied those ahaadeeth affirming that the Punishment of the Grave in indeed a true fact, and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah – may Allaah protect us from it – since these ahaadeeth were to them of the aahaad category.  So this false principle caused them to deny eemaan in the Punishment of the Grave – not holding it as part of the ’aqeedah (belief) which is in total opposition to that of the Salafus-Saalih (Righteous Predecessors) and the Ahlus-Sunnah wal-Jamaa’ah who followed them.


During the last few years, some of the innocent du’aat (callers to Islaam) have stumbled across the same innovated principle – that the authentic aahaad hadeeth does not amount to knowledge, and therefore cannot be taken as proof for matters of ’aqeedah – causing a great number of them to doubt and to reject that the Punishment of the Grave is indeed a true fact; and that it was part of the ’aqeedah held fast to by our Salaf.  The result is that discord – and it’s vile fruit – has raised it’s head again amongst some of the precious youth of this Ummah, encircling them just as a ring encircles the finger.

Imaam Abul-Madhaffar as-Sam’aanee [5] – rahimahullaah – said:

“If a narration is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) – and related by reliable narrators and scholars – and they report it in connected form – their latter people from their predecessors – back to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and it is accepted by the scholars, then it necessitates knowledge, where it leads to knowledge.  This is the statement of the great majority of the People of Hadeeth, and those who are precise, and those who work to preserve the Sunnah.  But this saying of theirs, that the aahaad narration does not amount to knowledge, and that it must be narrated in mutawaatir form in order to result in knowledge, then this is something innovated by the Qadariyyah and the Mu’tazilah.  Their intention behind it was to reject the narrations.  It (the principle) was seized from them, without understanding, by some scholars of Fiqh, those who did not have a firm footing in knowledge, nor realize what the intent of this saying was.”[6]


So this article will attempt to clarify – by the permission of Allaah – that having eemaan in the Punishment of the Grave is an obligation upon all Muslims, and that it was indeed part of the ’aqeedah of our Salafus-Saalih, previously being denied only by a group of innovators.  It is hoped that those who have erred from the way of the Salafus-Saalih – the way of Ahlus-Sunnah wal-Jamaa’ah – would re-assess their stance in light of the evidences presented, hoping that they will return to the truth.  “For indeed the truth is cherished by the Believer, and in returning to it is nobility.  Whereas remaining upon falsehood and defect is despicable.” [7]  Remembering that, “the select and correct way is that which the Salafus-Saalih were upon – that being the truth.” [8]


We shall – for the sake of brevity – consider the evidences from the pure Sunnah, and then look at the sayings of our Salafus-Saalih, and the scholars of Ahlus-Sunnah wal-Jamaa’ah who followed them – omitting the evidences from the Qur‘aan and it’s explanation from the Companions and the Taabi’een.

[i] From ’Aa‘ishah (radiyallaahu ’anhaa) who said that:

A Jewess came to her and mentioned the Punishment of the Grave, saying to her: May Allaah protect you from the Punishment of the Grave.  So she asked the Messenger of Allaah (sallallaahu ’alayhi wa sallam) about it and he said, “Yes, there is Punishment in the Grave!”  ’Aa‘ishah (radiyallaahu ’anhaa) said: After that, I never saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam), except that he sought refuge from the Punishment of the Grave in every Prayer that he prayed. [9]

[ii] From Ibn ’Abbaas (radiyallaahu ’anhumaa) who said:

The Prophet (sallallaahu ’alayhi wa sallam) once passed by two graves and said, “They are being punished, not for something great.”  Then he said, “Rather one of them used to spread gossip and carry tales, whilst the other never protected himself from being soiled by his own urine.”  Ibn ’Abbaas said: He then took a green leaf and spread it into two pieces and places each piece upon each grave, and then he said, “May their punishment become lightened until these two pieces dry.” [10]

[iii] From Ibn Mas’ood (radiyallaahu ’anhu) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed the dead are punished in their graves, and the animals hear them.” [11]

[iv] Haanee, the freed slave of ’Uthmaan, related:

Whenever ’Uthmaan (radiyallaahu ’anhu) stood at a grave he would weep until his beard became soaked in tears.  It was said to him: Paradise and Hell are mentioned to you, and you do not weep, but you weep over this.  So he said: Indeed the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Indeed the grave is the first stopping place for the Hereafter.  So if he is saved therein, then what comes after that is easier than that.  If he is not saved therefrom, then that which comes after is harder.” [12]

[v] From Aboo Hurayrah (radiyallaahu ’anhu) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “When one of you finishes the last tashahhud (testimony of faith), he should seek refuge in Allaah from four things: From the Punishment of Hell, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Maseehud-Dajjaal (Anti-Christ).” [13]

[vi] From Umm Khaalid Bint Khaalid (radiyallaahu ’anhaa) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “Seek the Refuge of Allaah from the Punishment of the Grave, since the Punishment of the Grave is haqq (a true fact).” [14]


Now consider – O honourable reader – the statements of the Salaf of this Ummah with respect to having ’aqeedah (firm belief) in the Punishment of the Grave.

[1] Sufyaan Ibn ’Uyaynah (d.197H) – rahimahullaah – said:

“The Sunnah is ten.  Whosoever accepts them has completed the Sunnah, and whosoever abandons anything from them has abandoned the Sunnah: Affirming al-Qadar (pre-destination), giving precedence to Aboo Bakr and ’Umar, the Pond in Paradise, Shafaa’ah (Intercession), the Scales, the Bridge over Hellfire, eemaan is statement and action, the Qur‘aan is the speech of Allaah, Punishment in the Grave, being raised-up on the Day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell.” [15]

[2] Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said:

“Indeed al-Qadar (pre-destination); both good and evil consequences are from Allaah – the Mighty and Majestic.  Indeed the Punishment of the Grave is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and Hellfire are true facts.  Whatever else is related in the Sunnah and so mentioned by the scholars, and their followers throughout the lands of the Muslims is also true.” [16]

[3] Imaam Ahmad (d.241H) – rahimahullaah – said:

“From the essential Sunnah, which if a person leaves any one of its points – not accepting it and not having eemaan in it – then he will not be from amongst its people are: (he then mentions) eemaan in the Punishment of the Grave.” [17] He also said, “Punishment in the Grave is a true fact.  The servant will be questioned about his Religion and his Lord.  Munkar and Nakeer and Paradise and Hellfire are also true facts.”

[4] Aboo Daawood (d.275H) – rahimahullaah – said:

“Chapter: Questioning in the Grave and the Punishment of the Grave.’’ [19]

[5] Ibn Qutaybah (d.278H) – rahimahullaah – said:

‘‘The People of Hadeeth are united upon the fact that whatever Allaah wills, happens, and whatever He does not will, does not happen; that He is the Creator of good and evil; and that the Qur‘aan is the Speech of Allaah, uncreated; that Allaah will be seen on the Day of Judgement, giving precedence to Aboo Bakr and ’Umar, upon eemaan in the Punishment of the Grave.  They do not differ in need of these fundamentals.  Whosoever opposes them in any of these matters, then they reject, hate, and declare such a one an innovator, and cut themselves off from him.’’ [20]

[6] Imaam at-Tahaawee (d.321H) – rahimahullaah – said:

‘‘This is an explanation of the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah upon the way of the scholars of this Religion; Aboo Haneefah an-Nu’maan Ibn Thaabit al-Koofee, Aboo Yoosuf Ya’qoob Ibn Ibraaheem al-Ansaaree, and Aboo ’Abdullaah Muhammad Ibnul-Hasan ash-Shaybaanee – may Allaah be pleased with them all – and the beliefs they held concerning the fundamentals of the Religion, and their ’aqeedah concerning the Lord of the Worlds.’’  Up until he said, ‘‘We have eemaan in the Angel of Death who is charged with taking the souls of all the worlds; and in the Punishment of the Grave for those who deserve it.’’ [21]

[7] Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said:

‘‘The Mu’tazilah denied the Punishment of the Grave.  It has been related by the Prophet (sallallaahu ’alayhi wa sallam) through many paths, and by his Companions (radiyallaahu ’anhum).  Nothing has been related from a single one of them denying or negating this, to the point where there is ijmaa’ (consensus) from the Companions of the Prophet (sallallaahu ’alayhi wa sallam).’’ [22] He also said, ‘‘There is consensus that the Punishment of the Grave is a true fact, and that the people will be tested and questioned in their graves.  So may Allaah establish us upon that which He loves.’’ [23]

[8] Imaam al-Aajurree (d.360H) – rahimahullaah – said:

‘‘Chapter: Tasdeeq (affirmation) and eemaan in the Punishment of the Grave.’’ Here he brings many of the ahaadeeth related by al-Bukhaaree and Muslims and ends the chapter by saying, ‘‘So what is the condition of those who deny these ahaadeeth, except that they have deviated very far and are in a huge loss.’’ [24]

[9] Ibn Abee Haatim (d.327H) – rahimahullaah – said:

‘‘Our chosen way is to follow the Messenger of Allaah (sallallaahu ’alayhi wa sallam), the Companions, the taabi’een, and all those who followed them in goodness; along with the abandonment of looking into the innovated matters, to hold fast to the way of Ahlul-Athar (People of Narrations), such as Aboo ’Abdullaah Ahmad Ibn Hanbal, Ishaaq Ibn Ibraaheem, Aboo ’Ubayd al-Qaasim Ibn Sallaam and ash-Shaafi’ee; to hold fast to the Book and the Sunnah upon the way of the Imaams who follow the narrations of the Salaf; adopting what was adopted by the Ahlus-Sunnah from the various cities.’’ Up until his statement, ‘‘Faith increases and decreases, and we have eemaan in the Punishment of the Grave.’’ [25]

[10] Imaam al-Barbahaaree (d.329H) – rahimahullaah – said:

‘‘Eemaan in the Punishment of the Grave, and Munkar and Nakeer.’’ [26]

[11] Al-Ismaa’eelee (d.371H) – rahimahullaah – said:

‘‘Know – may Allaah have mercy upon us and you – that the way of the Ahlul-Hadeeth, Ahlus-Sunnah wal-Jamaa’ah is to affirm belief in Allaah, His Angels, His Books, His Messengers, and to accept whatever is recorded in the Book of Allaah – the Most High – and whatever is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam),’’ up until he said, ‘‘Punishment in the Grave is a true fact.’’ [27]

[12] Al-Qayrawaanee (d.386H) – rahimahullaah – said:

Under the chapter, ‘‘What is related in the Sunnah about the ’aqeedah of the heart from the obligatory matters of the Religion.  From this is eemaan in the heart, and pronouncing with the heart that Allaah is the only deity worthy of worship, none has the right to be worshipped except Him.’’  Up until he statement, ‘‘And the Punishment in the Grave is a true fact, and the Believers will be tested in their graves.’’ [28]

[13] Ibn Abee Zamneen (d.399H) – rahimahullaah – said:

‘‘Ahlus-Sunnah have eemaan in the Punishment of the Grave, may Allaah protect us and you from this.’’ [29]

[14] Imaam al-Laalikaa‘ee (d.418H) – rahimahullaah – said:

‘‘Chapter: A report of what is related from the Prophet (sallallaahu ’alayhi wa sallam) with regards to the fact that when the Muslims are lowered into their graves, they will be questioned by Munkar and Nakeer, and that the Punishment in the Grave is a true fact, and eemaan in it is obligatory.’’ [30]

[15] Imaam al-Bayhaqee (d.458H) – rahimahullaah – said:

‘‘Chapter: eemaan in the Punishment of the Grave.’’ [31]


Al-Haafidh Ibn Hajar (d.852H) – rahimahullaah – said:

‘‘Eemaan in the language means: tasdeeq: (attesting to the truth).  In the Sharee’ah, it means: tasdeeq of what the Messenger (sallallaahu ’alayhi wa sallam) brought from his Lord – and this much is agreed upon.  Then there is difference.  Is anything else a condition on top of that, such as stating this eemaan upon the tongue, as well as it being in the heart, or action upon what is attested to by what is ordered and leaving what is forbidden.’’  Up until where al-Haafidh said, ‘‘So the Salaf say, eemaan is ’aqeedah in the heart, statement of the tongue, and action of the limbs.  They mean by this, that actions are a condition for its completeness.  So from this comes their saying that it increases and decreases, as will follow.  The Murji’ah say, it is ’aqeedah and a statement upon the tongue only.  The Karraamiyyah say, it is the statement of the tongue only.  And the Mu’tazilah say, it is action, statement and ’aqeedah.  But the difference between the Mu’tazilah and the Salaf is that the Mu’tazilah make actions a condition for the correctness of eemaan, whereas the Salaf make it a condition for its completeness.  As for the second point, then the Salaf hold that it increases and decreases, whereas most of the people of kalaam (theological rhetoric) reject this by saying that if it is liable to decrease, then it is doubt.’’ [32]

Thus, the Salaf agreed that eemaan is ’aqeedah, statement, and action.  So, whosoever denies ’aqeedah in the Punishment of the Grave, has likewise denied eemaan in it.  Since ’aqeedah in the heart is the foundation of eemaan – about which there is agreement from the scholars of Ahlus-Sunnah wal-Jamaa’ah.

Imaam al-Baghawee (d.535H) – rahimahullaah – said:

‘‘The Companions and the Taabi’een, and those who came after them from the scholars of the Sunnah are agreed that actions are a part of eemaan…and they say: Indeed eemaan is a statement, action and ’aqeedah.  It increases with obedience, and decreases with disobedience.’’ [33]

Having understood this, the falsehood of those who claim to have eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, will become very clear.  Since our Salafus-Saalih held that the root of eemaan in the Punishment of the Grave is to have ’aqeedah in it – so if there is no ’aqeedah in the Punishment of the Grave, then there is – by default – no eemaan in it as well!


It is thus clear, that the Salaf and those who followed them were agreed that the Punishment in the Grave will definitely occur (for the disbelievers and some of the sinful ones from amongst the Muslims) and that it is obligatory to have eemaan in it, and to consider it as part of the Islaamic ’aqeedah – and no one whose saying is taken account of opposes them in that.

However, the founder of the modernist party Hizbut-Tahreer, like the Mu’tazilah before, also denied ’aqeedah in the Punishment of the Grave, explaining his position by saying:

‘‘Indeed from them (the aahaad ahaadeeth) are those which require an action, so it is acted upon.  So from Aboo Hurayrah who said: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘When any of you finishes the last tashahhud, he should seek refuge in Allaah from four things: from the Punishment of the Hellfire, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Dajjaal.’’  And from ’Aa‘ishah: from the Prophet (sallallaahu ’alayhi wa sallam), that he used to make supplication in the Prayer saying: ‘‘O Allaah!  I seek refuge in You from the Punishment of the Grave, I seek refuge in You from the trials of the Maseehud-Dajjaal, I seek refuge in You from the trials of life and death.  O Allaah!  I seek refuge in You from debt and sin.’’  So these two ahaadeeth are aahaad narrations, and they contain the requirement of an action, i.e. to carry out this supplication after finishing the tashahhud.  So it is recommended to make this supplication after finishing the tashahhud, and it is permissible to make tasdeeq (attest) of what is contained in them.  However, what is haraam (prohibited) is to hold it with certainty – meaning: to have it as part of ones ’aqeedah – as long as it has only been reported in the aahaad hadeeth, a dhannee (non-mutawaatir) proof.  However, if it occurs in mutawaatir form, then it is obligatory to make it part of ones ’aqeedah.’’ [34]

This saying contains a number of short-comings:

[i] Differentiating between the aahaad and mutawaatir ahaadeeth in matters of ’aqeedah is an innovation of the Qadariyyah and the Mu’tazilah – as has already been explained.

[ii] Making tasdeeq of the Punishment of the Grave, whilst prohibiting a person to have ’aqeedah (belief) in it, is a contradiction in terms.  Since – as has preceeded from the words of al-Haafidh Ibn Hajar – tasdeeq is attesting to the truth of something in the heart, which is the same as ’aqeedah and which thereby necessitates eemaan.  However, differentiating between tasdeeq and ’aqeedah is innovated speech, opposing the way of our Salaf.  Unfortunately, the likes of this innovation has clearly been stated by the present leader of Hizbut-Tahrir in Britain, when he said: ‘‘We trust it; and I encourage all of you ’an tasaddiqoo bi ’adhaabil qabr (to have tasdeeq in the Punishment of the Grave).  I encourage all of you ’an tasaddiqoo bi ’awdatil-Mahdee (to have tasdeeq in the return of the Mahdee).  I encourage you for that, but whoever believes in that, then he is sinful.’’ [35]

[iii] How is it possible to affirm the Punishment of the Grave upon the tongue, whilst prohibiting ’aqeedah (belief) of it in the heart – is this not but nifaaq (hypocrisy)?!  Rather, eemaan in the Punishment of the Grave necessitates – as a foundation – ’aqeedah in the heart!!  May Allaah have mercy upon Imaam Ahmad, who said: ‘‘You should beware of speaking about an issue in which you are not preceded by a scholar.’’ [36]

[iv] Along with all this, it must be remembered that: ‘‘It is not permissible to invent an interpretation about an aayah, or about a Sunnah, which was not there in the time of the Salaf; nor did they have any knowledge about it; nor explain it to the Ummah.  Since this would imply that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!’’ [37]

Imaam al-Awzaa’ee (d.157H) – rahimahullaah – said:

‘‘Hold fast to the narrations of the Salaf, even if the people were to abandon you.  Beware of the opinions of the people, no matter how much they beautify it with their speech.’’ [38]

Aboo Haneefah (d.150H) – rahimahullaah – said:

‘‘Stick to the athar (narration) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.’’ [39]

So denying ’aqeedah in the Punishment of the Grave, declaring this to be something sinful and prohibited, declaring also that it is not a matter which will definitely occur, but it is a matter which may possibly occur – is speech in opposition to that of the Salafus-Saalih – the like of which was previously uttered by only the Khawaarij, and a group from amongst the Mu’tazilah; and there is no doubt in its being a deviation from the Straight Path.

Likewise, outwardly affirming tasdeeq and apparently affirming eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, is only a contradiction in terms – since tasdeeq, eemaan, and ’aqeedah in the opinion of the Salaf, all imply certainty and being definite – even if the modernists dislike this!

Imaam Ahmad (d.241H) – rahimahullaah – said:

‘‘The Punishment of the Grave is a true fact; and no one denies it except one who is misguided and misguiding others.’’ [40]

An-Naasiree (d.652H) – rahimahullaah – said in an-Noorul-Laami’ (no. 110):

‘‘We have eemaan in the Punishment of the Grave and its bliss…this is the madhhab of Ahlus-Sunnah wal-Jamaa’ah.  So it is obligatory to have ’aqeedah in this.’’

Imaam an-Nawawee (d.676H) – rahimahullaah – said in Sharh Saheeh Muslim (5/85):

‘‘This chapter shows the virtue of seeking refuge – between the tashahhud and tasleem – from these (four) matters; and in it is an affirmation of the Punishment of the Grave, and it is the position of the people of the truth – as opposed to the Mu’tazilah.’’

Imaam al-Qurtubee (d.671H) – rahimahullaah – said:

‘‘To have eemaan in the Punishment of the Grave and its trials is obligatory, due to what the most truthful (Muhammad – sallallaahu ’alayhi wa sallam) has mentioned.  This is the belief of Ahlus-Sunnah wal-Jamaa’ah.’’ [41]


‘‘So examine – may Allaah have mercy upon you – the speech of everyone you hear from, particularly in your time.  Do not act in haste, nor enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars.  So if you find a narration from them about it, then cling to it.  Do not go beyond it for anything, and do not give precedence to anything over it, and thus fall into the Fire.’’ [42]

Ibn Seereen (d.110) – rahimahullaah – said:

‘‘This knowledge is the Religion, so be careful from whom you take your Religion.’’ [43]

Qaadee Shareek (d.177H) – rahimahullaah – said:

’Ibaad Ibnul-’Awwaam said: Shareek Ibn ’Abdullaah came to us more than fifty years ago, so we said to him: O Abaa ’Abdullaah!  There are a group of the Mu’tazilah who deny the ahaadeeth about Allaah descending to the lowest heaven and that the people shall see their Lord.  So Shareek quoted about ten ahaadeeth like that, and then said: ‘‘As for us, then we have taken our Religion from the sons of the Taabi’een, from the Companions.  From whom did they take theirs?’’ [44]

So there is in what has preceded – if Allaah wills – a clear explanation for those whose hearts have been enlightened by Allaah with the light of Revelation, and whose has hearts have found peace and delight in the narrations of the Salafus-Saalih.  Indeed it is this which brings about a firmness of understanding and is a remedy against the darkness of hizbiyyah (party-spirit).  This, in turn, produces the purity and quality, even if numbers are small.  Indeed mere numbers in opposition to the manhaj (methodology) of the Salaf – the manhaj of Ahlus-Sunnah wal-Jamaa’ah – leads to nothing but deception, destruction and extreme disappointment.


[1] As quoted by Abul-Hasan al-Ash’aree in al-Maqaalaatul-Islaamiyyeen (p. 430).

[2] Fiqhul-Usoolil-Khamsiyyah (p. 733), and Fadlul-I’tizaal (p. 202) of Qaadee ’Abdul-Jabbaar, the Mu’tazilee.  What they denied was having faith, or ’aqeedah in what the narrations entailed, not that thy denied the existence of ahaadeeth concerning the Punishment of the Grave – as some have mistakenly said!

[3] Shaykh Mahmood at-Tahhaan says in Tayseer Mustalahil-Hadeeth (p. 20-21) about the definition of mutawaatir, “Technically, it is that which is related by such a large number of people, that it is impossible that they could have invented a lie.  It’s conditions are i) that it must be narrated by a large number of people, scholars differ about the actual number required, ii) That this number must be found in every level of the chain, iii) That is is impossible that they could have gathered together upon a lie.”  Refer to Nuzhatun-Nadhr fee Tawdeehi Nukhbatil-Fikr (p. 57) of al-Haafidh Ibn Hajar, and Tadreebur-Raawee (2/177) of as-Suyootee.

[4] Ibn Hajar says in Nuzhatun-Nadhr (p. 71), about the definition of the aahaad hadeeth, “It is that which does not fulfill the condition of the mutawaatir.”  And the aahaad narrations constitute the majority of narrations, whether in the collections of al-Bukhaaree and Muslim, or in other than them.

[5] He is Abul-Madhaffar as-Sam’aanee, the scholar of Hadeeth and Usool.  He died in the year 489H – may Allaah have mercy upon him.

[6] Sawnul-Mantaq wal-Kalaam (p. 160) of as-Suyootee quoting al-Intisaar Ahlil-Hadeeth of as-Sam’aanee.

[7] Iqaamatul-Burhaan (p. 23) of Shaykh Hamood at-Tuwayjiree.

[8] Al-Adhkaar (p. 32) of Imaam an-Nawawee.

[9] Related by al-Bukhaaree (no. 1372)

[10] Related by al-Bukhaaree (no. 1378)

[11] Saheeh: Related by at-Tabaraanee (3/78/2), and it was authenticted by al-Albaanee in as-Saheehah (no. 1377).

[12] Hasan: Related by at-Tirmidhee (no. 2424), and Ibn Maajah (no. 4267), and it has been authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no. 132).

[13] Related by Muslim (2/93), Aboo Daawood (no. 983), and others from Aboo Hurayrah (radiyallaahu ’anhu).

[14] Related by at-Tabaraanee in al-Kabeer from Umm Khaalid Bint Khaalid Ibn Sa’eed Ibnul-’Aas (radiyallaahu ’anhaa), it was authenticated by al-Albaanee in as-Saheehah (no. 1444).

[15] Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 312) of al-Laalikaa‘ee.

[16] al-Manaaqibush-Shaafi’ee (1/415).

[17] Usoolus-Sunnah (no. 8) of Imaam Ahmad

[18] Risaalatus-Sunnah (p. 72) of Imaam Ahmad

[19] Kitaabus-Sunnah (p. 900) of Sunan Abee Daawood

[20] Ta‘weel Mukhtaliful-Hadeeth (p. 18)

[21] ’Aqeedatut-Tahaawiyyah (no. 79-80)

[22] al-Ibaanah ’an Usoolid-Diyaanah (p. 201)

[23] Risaalah ilaa Ahlith-Thaghr (p. 279) of Abul-Hasan al-Ash’aree.

[24] ash-Sharee’ah (p. 358-364) of al-Aajuree

[25] Aslus-Sunnah wa I’tiqaadud-Deen (no. 14)

[26] Sharhus-Sunnah (no. 18)

[27] I’tiqaad A‘immatul-Hadeeth (no. 22)

[28] Related by Ibnul-Qayyim in Ijtimaa’ul-Juyooshil-Islaamiyyah (p. 152)

[29] Usoolus-Sunnah (Q.7)

[30] Sharh Usoolul-I’tiqaad (6/1127) of al-Laalikaa‘ee.

[31] al-I’tiqaad (p. 107) of al-Bayhaqee

[32] Abbreviated from Fathul-Baaree (1/60-61)

[33] Sharhus-Sunnah (1/38-39) of Imaam al-Baghawee

[34] ad-Dawsiyyah (p. 6) of Taqiyyud-Deen an-Nabahaanee – the founder of Hizbut-Tahreer – may Allaah forgive him.

[35] From an available taped lecture entitled Punishment of the Grave.  [Regents Park Mosque, 2nd May 1992CE] by Omar Bakri Mohammad.

[36] Quoted by Ibnul-Qayyim in I’laamul-Muwaqqi’een (4/266)

[37] as-Saarimul-Munkee (p. 427) of al-Haafidh Ibn ’Abdul-Haadee

[38] Related by al-Khateeb al-Baghdaadee in his excellent book, Sharaf Ashaabul-Hadeeth (p. 7).

[39] Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p. 32)

[40] Tabaqaatul-Hanaabilah (1/174) of Ibn Abee Ya’laa

[41] at-Tadhkirah (p. 137) of Imaam al-Qurtubee.

[42] Kitaab Sharhus-Sunnah (no. 5)

[43] Related by Muslim in the introduction to his Saheeh (no. 114), and also by Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/278)

[44] Related by Ibn Mandah in at-Tawheed (1/97)

Belief in the Paradise and Hellfire – Abu Muhammad al-Maghribee [Mp3|En]

Audio Courtesy :

Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles) – by Sheikh Muhammad ibn al-Uthaymeen, rahimahullah.

Listen / Download Mp3 Here  (Time 45:28)

No Soul Shall Bear The Sin Of Another – Shaikh Abdur-Rahmaan ibn Naasir as-Sa’dee

Taken from “Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan” of Shaikh Abdur-Rahmaan ibn Naasir as-Sa‟dee.

[Meaning: And no soul shall bear the burden of sin of another, and if a soul heavily laden with sin calls someone else to bear its sins, nothing of it will be lifted even though he be near of kin.][Sooratul-Faatir (35): Ayah 18]

Shaikh `Abdur-Rahmaan ibn Naasir as-Sa‟dee- rahimahullaah-said in his Tafseer of the Aayah: “And the last meaning is indicated by what He mentioned after it, in His Saying:

[Meaning: And no soul shall bear the burden of sin of another], meaning: on the Day of Resurrection everyone shall be recompensed for his own deeds, and no one shall carry the sins of anyone else.

[Meaning: And if a soul heavily laden with sin calls someone else to bear its sins]: i.e. a soul weighed down with sins and evil deeds: if it calls on someone to take on some of its sins,

[Meaning: Then nothing from it will be carried, even if the one asked were a close relative], for sins cannot be carried (even) for a close relative. So the Hereafter is not the same as this world, where relatives can help each other, and close friends. Rather on the Day of Resurrection a person will wish that he had some right due to him from anyone, even if it be his parents or his close relatives.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]

Hope is the Guide & Fear is the Driver – The Journey to Allaah

The Journey to Allaah[The Journey to Allaah : -Ibn Rajab al Hanbali ; pg 62 ]

And worship your Lord till the certainty comes to you . [al Hijr :99]

al Hasan said,

“Persistence, persistence! Surely Allaah  has appointed the time of cessation of deeds to be just before death,”

and the he recited the above verse. He also said,

“Your souls are your mounts ,so tend to your mounts, in this way they will convey you to your Lord, Mighty & Magnificent.”

The meaning of tending to one’s mounts is to be easy on them, to keep them fit & healthy, & not  to overburden them.

Therefore if one feels his soul is coming to a halt in its travel, he tends to it by inculcating in its the desire to finish the journey,as the situation may demand .

One of the salaf said,

” Hope is the guide & fear is the driver & the soul will stop & it will then need gentle treatment & song to provoke it to into recommencing its journey”.

In this respect the camel leader, who drives on his herd by singing,said,
“its guide gave it glad tidings saying: Tomorrow shall you see bananas & mountains.”

Fear is like a whip & when a person is excessively whips the animal, it could die.As such one must also strike it with  “songs” of hope that would encourage it to eagerly revitalize its efforts until it arrives at the destination .

Abu Yazeed said,

” I have persistently guided my soul to Allaah without letting up, it weeping all the way, then i urged it to on until it laughed”

it is said,

“When it complained of the burdens of the journey,
he promised  it Of the relief of arrival so it revitalized of its efforts.”

The Four Eyes – Sayings of the Salaf

It is reported that Khâlid b. Ma’dân – Allâh have mercy on him – said:

There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allâh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4: 543

The Body and Soul – Imam Ibn al Qayyim

Source: AL-FAWA’ID: A Collection of Wise Sayings, Imam Ibn al Qayyim

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would  find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says, which means,
“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger, and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas’ud, Abu Hurairah, Abu Sa’eed AI-Khudry, and Ibn ‘Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.

You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

The Servant Exists between the Hands of Allah – Imam Ibn al Qayyim

The servant exists between hands of Allah at two times: while standing during performing prayer and standing on the Day of Resurrection. Whoever fulfills the rights of the first standing, will in fact be facilitating the second one, and whoever considers this easy and does not pay due attention to it, he will be making the other one difficult for himself.

Allah, the Almighty says, which means,

“And during night, prostrate yourself to Him (i.e.the offering of Maghrib and ‘Isha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” (AI-Insan, 76:26-27)

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Allaah’s Shade for Women – Shaykh Abdul Aziz bin Baz (rahimahullaah)


The Hadith regarding the seven to whom Allah gives shade to, on the day when there will be no shade except His — is it specific to men, or will women receive the reward mentioned if they do exactly the same deeds?


The reward mentioned in this Hadith is not specific to men, but rather, it includes both men and women. The Hadith applies to a young girl, for instance, who grows up worshipping Allah Almighty. Similarly, it applies to women who love one another for the sake of Allah, or to a woman who, when she is seduced by a handsome man of good position, says, “Indeed, I fear Allah.”

It also applies to a woman who gives charity from good and honestly earned wealth, yet her left hand doesn’t know what her right hand has spent, and to the woman who remembers Allah when she is alone.

As for the quality of being a just Imam (ruler), or congregational prayer in the Masjid, these two are specific to men, for the prayer of a woman in her home is better for her, a fact that is related in authentic narrations from Allah’s Messenger (peace be upon him).

Sheikh Abdul Aziz bin Baz
Fatawa Islamiyah, vol. 7, pg. 185