POS10-SINCERITY

POS-10


SINCERITY

DEFINITION

Sincerity is the freeing of one’s intentions from all impurities in order to come nearer to Allah (swt)
Sincerity is a condition for Allah’s acceptance of good deeds performed in accordance with the Sunnah of the Prophet (saw)

Notes
Doing all deeds purely for the sake of Allah (swt)
Sincerity goes hand in hand with truthfulness
For good deeds to be accepted it must be done with sincerity and in accordance with the Sunnah.

Evidences

Surah 98 Al-Baiyinah (The Clear Evidence)

5. And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight.

Abu Umama has related that a man once came to the Prophet (saw) said, “What of a man who has joined in the fighting, his intention being for fame and booty?” The Prophet (saw) said, “He receives nothing.” The man repeated the question three times and each time the Prophet (saw) said, “He receives nothing.” Then he (saw) said, “Allah accepts actions that are intended purely for His pleasure.” (Sahih, an-Nisa’I, Kitab al-Jihad, 6/25)

A servant can free himself from Shaytan through sincere devotion, for Allah (swt) tells us in the Qur’an that Iblis said to Him:

Surah 38 Sa’ad (The Letter Sa’ad)

82. (Iblis) said: "Then, by Thy power, I will put them all in the wrong,-
83. "Except Thy Servants amongst them, sincere and purified (by Thy Grace)."

Note: Sincerity is a weapon against Shaytan because a sincere person always reminds himself that his actions are for the sake of Allah (swt)

There are many great many actions where a man acts, thinking they are purely intended for Allah’s pleasure, but he is deluded, for he fails to see the defects in them.

It has been related that a man used to praying in the first row of the mosque. One day he was late for the prayer, so he prayed in the second row. Feeling embarrassed when the people saw him in the second row, he realized that the pleasure and satisfaction of the heart he used to gain from praying in the first row were due to his seeing people seeing him there and admiring him for it.

Note: Self admiration is the first action that removes sincerity. Therefore, remind yourself all the time of your intentions.

Hadith: On the three men who did things for the sake of showing off…on the Day of Resurrection Allah (swt) will expose their intentions

Hadith Qudsi 6
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:

The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Qur’an that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favors and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.
It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).

This is a subtle condition and actions are rarely safe from it. Apart from those whom Allah has assisted, few are aware of such delicate matters.

Those who do not realize it only come to see their good deeds appearing as bad ones on the Day of Resurrection; they are the ones referred to in Allah’s words:

Surah 39 Az-Zumar (The Groups)

47. Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from Allah, which they could never have counted upon!
48. For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at!

Note: On the Day of Resurrection, Allah (swt) will show a person his deeds/actions and his intentions for doing such deeds/actions.

A man of wisdom said: “A devout person is someone who conceals things that are good; in the same way he conceals things that are bad.”

This means that one’s deeds should be purified from any self-admiration.

Al-Fudayl said: “Forsaking action for the sake of other people is to seek their admiration. To act for the sake of their admiration is to associate others with Allah. Devotion is when Allah frees you from both of these states.”


THE NATURE OF INTENTION

DEFINITION
The intention of a person is not his utterance of the words, “I intend to do so and so.” It is an overflowing of the heart. At times it is made easy, at other times difficult.

Notes:
Intentions – are not the utterance words but should come from the heart
Sincerity - renewing intentions before actions (e.g. making dua’a before fasting, co-habiting, etc), some actions are more difficult to do with sincerity than others (e.g. nawfl or supererogatory fast)
Remember that on the Day of Judgment every action is judged by it’s intention

Evidence

The Prophet (saw) said, “Actions are only by intentions, and every man shall only have what he intended. Thus he whose hijra was for Allah and His messenger, his hijra was for Allah and His Messenger, and he whose hijra was to achieve some worldly benefit or to take some woman in marriage, his hijra was for that for which he made hijra.” (Al-Bukhari and Muslim)

Imam ash-Shafi said: “This hadith is a third of all knowledge.” The words, “actions are only by intention,” means that deeds which are performed in accordance with the Sunnah are acceptable and rewarded if only the intentions behind them are sincere.

The fundamental principle should be that the act is intended for the worship of Allah alone. If our intention is to show off, then these acts of worship will in fact become acts of disobedience.

As for the permissible deeds, they all involve intentions which can potentially turn them into excellent acts which bring a man nearer to Allah (swt)

e.g. changing diapers - intention only to clean the child vs. intention that cleanliness is half of eeman

Hadith: Abu Malik at-Ash'ari reported: The Messenger of Allah (may peace be upon him) said: Cleanliness is half of faith and al-Hamdu Liliah (Praise be to Allah) fills the scale, and Subhan Allah (Glory be to Allah) and al-Hamdu Liliah (Praise be to Allah) fill upwhat is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Qur'an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves. (Sahih Muslim Book 002 The Book of Purification Kitab Al-Taharah, Number 0432)

e.g. jogging – intention only to lose weight vs. intention to gain strength so that you can pray longer

Note: A person can have more intentions for a single action (e.g. jogging for strengthening the body, to complete the adhkar, etc)


THE EXCELLENCE OF INTENTION

Evidence

Umar ibn al-Khattab (ra) said, “The best acts are doing what Allah has commanded, staying away from what Allah has forbidden and having sincere intentions towards whatever Allah has required of us.” (Tahdhib al’Asma’ li-Nawawi, 1/173)

Some of our predecessors said: “Many small actions are made great by the intentions behind them. Many great actions on the other hand, are made small because the intentions behind them are lacking.”

e.g. giving sadakah – becomes a bigger action if you give even if you don’t have much to spare.

Hadith on charity:

Narrated Abu Huraira (ra): A man came to the Prophet (saw) and asked, “O Allah’s Messenger which charity is the most superior in reward?” He replied, “The charity which you practice while you are healthy, niggardly and afraid of poverty and wish to become wealthy. Do not delay it to the time of approaching death and then say, ‘Give so much to such and such, and so much to such and such.’ (And it has already belonged to such and such (his heirs)) (Al-Bukhari)

Ibn Umar once heard a man who was putting on his ihram say: “O Allah! I intend to do the Hajj and Umrah.” So he said to him: “Why are you informing the people of your intention? Does not Allah already know what is in your heart?” (Sahih, Ja’mi’l-Ulum wa’l-Hikam, p.19)

It is because good intentions are exclusively the concern of the heart, that they should not be voice during worship.

POS9-THe Resurrection of Bodies and Souls

POS-9

THE RESURRECTION OF BODIES AND SOULS

On the Day of Judgment the trumpet will be blown with such a resounding thunder that all creatures of the heavens and the earth will die except whom Allah (swt) wills. This has been mentioned in numerous Qur’anic verses such as the following;

Surah 27 Al-Naml (The Ant)

87. And (remember) the Day on which the Trumpet will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him humbled.

Surah 39:68
Surah 79:6-7
Surah 36: 49-51

‘Abdullah ibn ‘Amr ibn al-‘Aas narrated that he heard the Messenger of Allah (saw) say,
“Then the Trumpet will be blown, and no one will hear it but will tilt his head. The first to hear it will be a man who will be fixing the trough for his camels. He will fall unconscious, and the people will fall unconscious. Then Allah will send – or he said, send down – rain, like dew (till) or shade (zill) (Nu’maan, a narrator, was uncertain), which will cause the bodies of the people to grow. Then the Trumpet will be blown a second time, and they will be standing, looking on (waiting).” (Muslim)

Once they arrive before Allah (swt), the process of Judgment will begin
In the end it is either to the pleasure of Paradise or the torments of Hell.
They will be in one of these two places with their bodies and souls united.

Description on the gathering of mankind

Narrated Aishah (ra): Allah’s Messenger (saw) said,

“The people will be gathered barefooted, naked and uncircumcised.” I said, “O Messenger! Will the men and the women look at each other?” He said, “The situation will be too hard for them to pay attention to that.”

Abu Dawud, Ibn Hibbaan and Al-Haakim narrated that when Abu Sa’eed al-Khudri was dying, he called for a new garment and put it on, then he said, “I heard the Messenger of Allah (saw) say,

“The dead person will be resurrected in the clothes which he dies.”

Reconciliation between the first and second hadith:

1. The clothes will wear out after they are resurrected from their graves, so that when they reach the place of gathering they will be naked, then they will be clothed with the garments of Paradise.

2. What is meant by garments here is one’s deeds, i.e. they will be resurrected doing the same actions as they were doing when they died, whether good or bad.

State of the People on the Day of Resurrection:

Al-Miqdaad ibn al-Aswad said: I heard the Prophet (saw) say,

“On the Day of Resurrection, the sun will be brought so close to the people that it will be as close to them as one mile.” (Muslim)

Narrated Qais: Jarir said,

“We were with The Prophet (saw) and he looked at the moon on a full moon night and said, “Certainly you will see your Lord as you see this moon and you will have no trouble in seeing Him. So if you can avoid missing (through sleep or business) a prayer before the sunrise (Fajr) and a prayer before sunset (‘Asr’) you must do so.” He then recited Allah’s Statement: “And glorify the praises of your Lord before the rising of the sun, and before (its) setting.” (Surah 50 Ayah 39).

Isma’il said: “Offer those prayers and do not miss them.” (Bukhari 554)

Narrated Safwan bin Muhriz: While Ibn ‘Umar was performing the Tawaf (around the Ka’bah), a man came up to him and said,

“O Abu ‘Abdur-Rahman!” or said, “O Ibn ‘Umar! Did you hear anything from the Prophet (saw) about An-Najwa?” Ibn ‘Umar said, “I heard the Prophet (saw) saying, ‘The believer will be brought near his Lord.’” (Hisham, a sub narrator said, reporting the Prophet’s words), “The believer will come near (his Lord) till his Lord covers him with His Screen and makes him confess his sins. (Allah will ask him). ‘Do you know (that you did) such and such sin.’ He will say twice, ‘Yes, I know I did commit those sins.’ Then Allah will say, ‘I did screen your sins in the world and I forgive them for you today.’ Then the record of his good deeds will be folded up [i.e. the record (Book) of his good deeds will be given to him]. As for the others or the disbelievers, it will be announced publicly before the witnesses: “These are ones who lied against their Lord.’” (Bukhari 4865)

An-Najwa – the private talk between Allah and His slave on the Day of Resurrection. It also means, a secret counsel or conference or consultation.

Narrated Jundab (ra): The Prophet (saw) said,

“He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).” (Bukhari)

Narrated Abu Huraira (ra): Allah’s Messenger (saw) said,

“Anyone whom Allah has given wealth and does not pay its Zakah; then, on the Day of Resurrection, his wealth will be presented to him in the shape of a bald-headed poisonous male snake with two poisonous glands in its mouth and it will encircle itself round his neck and bite him over his cheeks and say, ‘I am your wealth; I am your treasure.’” Then the Prophet (saw) recited this Divine Verse: “And let those who covetously withhold of that which Allah has bestowed upon them of His Bounty.” (Surah 3 Ayah 180) (Bukhari 4565)

Note: Read Islamic Creed Series Vol.5 The Final Day Part 2 The Day of Resurrection in the Light of the Qur’an and Sunnah by ‘Umar S. al-Ashqar (IIPH) for more details


EVEN DEATH MUST DIE

Finally, since there is no further need for death after the Final Judgment, even death must die. For that reason it is slaughtered between Paradise and Hell as has been mentioned in a number of authentic hadith.

Hadith: Angel of Death will be turned into a ram

Narrated Ibn ‘Umar (ra): Allah’s Messenger (saw) said,

“When the people of Paradise have entered Paradise and the people of the Fire (Hell) have entered the Fire (Hell), Death will be brought and will be placed between the Fire (Hell) and the Paradise, and then it will be slaughtered, then a call will be made (that), ‘O people of Paradise, no more death! And ‘O people of the Fire (Hell), no more death!’ so the people of Paradise will have happiness added to their (previous) happiness, and the people of the Fire (Hell) will have sorrow added to their (previous) sorrow.

Narrated Abu Sa’id Al-Khudri (ra): Allah’s Messenger (saw) said,

“On the Day of Resurrection, death will be brought forward in the shape of a black and white ram. Then a call-maker will call, ‘O people of Paradise!’ Thereupon they will stretch their necks and look carefully. The caller will say, ‘Do you know this?’ They will say: ‘Yes, this is death.’ By then all of them would have seen it. Then it will be announced again, ‘O people of Hell!’ They will stretch their necks and look carefully. The caller will say, ‘Do you know this?’ They will say, ‘Yes, this is death.’ And by then all of them would have seen it. Then it (that ram) will be slaughtered and the caller will say, ‘O people of Paradise! Eternity for you and no death. O people of Hell! Eternity for you and no death.’” Then the Prophet (saw) recited: “And warn them (O Muhammad (saw)) of the Day of grief and regrets when the case has been decided, while (now) they (i.e. the people of the world) are in a state of carelessness and they believe not.” (Bukhari 4730)

Recommended Readings

The Sword Against Shaytan
The Journey of the Soul by Laila Mabrook
Islamic Creed Series Volume 5 The Final Day (Part 1 The Minor Resurrection; Part 2 The Day of Resurrection; Part 3 Paradise and Hell). ‘Umar S. al-Ashqar. Translated by Nasiruddin al-Khattab. International Islamic Publishing House (IIPH).

References

Interpretation of the Meaning of the Noble Qur’an in the English Language A Summarized Version of At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari Summarized in One Volume by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. (Berlin) and Dr. Muhammad Muhsin Khan. 23rd Revised Edition: August 1998. Darussalam Publishers and Distributors. www.darussalam.com
Summarized Sahih Al-Bukhari Arabic-English. Translated by Dr. Muhammad Muhsin Khan. First edition 1996. Darussalam Publishers and Distributors. www.darussalam.com

Islamic Creed Series Vol. 5. The Final Day. Part 1. The Minor Resurrection In the Light of the Qur’an and Sunnah. ‘Umar S. al-Ashqar. Translated by Nasiruddin al-Khattab. English ed. 2 (2003). International Islamic Publishing House (IIPH).
Islamic Creed Series Vol. 5. The Final Day. Part 3. Paradise and Hell In the Light of the Qur’an and Sunnah. ‘Umar S. al-Ashqar. Translated by Nasiruddin al-Khattab. English ed. 2 (2003). International Islamic Publishing House (IIPH).
The Inevitable Journey Part IV: Life in Al-Barzakh. Muhammad al-Jibaly. 1998. Al-Kitaab & as-Sunnah Publishing.
http://quran.islamicnetwork.com/

http://www.usc.edu/dept/MSA/

POS8-The Torment and The Pleasure of Grave(2)

POS-8

bricks, and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened and we entered the city and found in it men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city) and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared, and they became of the best shape.”

The Prophet (saw) further added, “My two companions (angels) said to me, ‘This place is the Adn Paradise, and that is your place.’ I raised up my sight, and behold there I saw a palace like a white cloud! My two companions said to me, ‘That (palace) is your place.’ I said to them ‘May Allah bless you both! Let me enter it (one day).’ I said to them, ‘I have seen many wonders tonight. What does all that mean that which I have seen?’ They replied, ‘We will inform you:

As for the first man you came upon whose head was being smashed with the rock, he is the symbol of the one who studies the Quraan and then neither recites it nor acts on its orders, and sleeps neglecting the enjoined prayers. He will be continued to be tortured in this way until the Day of Resurrection.
As for the man you came upon whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells lies that are spread all over the world. He will be continued to be tortured in this way until the Day of Resurrection.

And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers – fornicators, and the adulteresses – fornicatresses; and the men that you saw swimming in the river, and was given a stone to swallow, is the eater of Ribaa; and the bad looking man whom you saw near the fire kindling it and going around it, is Malik, the gatekeeper of Hell; and the tall man whom you saw in the garden, is Ibrahim (Abraham), and the children around him are those who die on Al-Fitrah (The Islamic Faith of Monotheism).’” The narrator added: Some Muslims asked the Prophet (saw), “O Allah’s Messenger! What about the children of Al-Mushrikin?” The Prophet (saw) replied, “and also the children of Al-Mushrikun.’

The Prophet (saw) added, “My two companions added, ‘The man you saw half handsome and half ugly were those persons who had mixed an act that was good with another that was evil but Allah forgave them.’” (Bukhari 7047)

Aishah (ra) reported that Allah’s Messenger (saw) said, “Indeed Allah increases the punishment of a disbeliever because of the weeping of some members of his family over him.” (An-Nasai)

‘Abdullah Bin ‘Umar (ra) reported that Allah’s Messenger (saw) said, “The dead (person) is punished in his grave because of the wailing over him.” (Bukhari, Muslim)

t Abu Musa (ra) narrated that Allah’s Messenger (saw) said, “Whenever a person dies, and one of his mourners stands up and cries, ‘O you whom we used to rely on! O you who used to rescue us!...,’ and so on, two angels are appointed to hit him in the neck saying, ‘Were you truly as they say?’” (Tirmidhi)

Narrated Ibn ‘Abbas (ra): Allah’s Messenger (saw) passed by two graves and said,

“Both of them (persons in the grave) are being tortured, and they are not being tortured for a major sin. This one used not to save himself from being soiled with his urine, and the other used to go about with calumnies (among the people to rouse hostilities, e.g. one goes to a person and tells him that so and so says about him such and such evil things).” The Prophet (saw) then asked for a green branch of a date palm tree, split it in two pieces and planted one on each grave and said, “It is hoped that their punishment may be abated till those two pieces of the branch get dried.” (Bukhari 6052)

Thus it is clear that the soul and the body together experience the effect of torment or pleasure, not just one or the other as some have erroneously contended.

Hadith: Shown place (in heaven or hell) while waiting for the Day of Judgment

Narrated Abu Huraira (ra): The Prophet (saw) said, “None will enter Paradise but will be shown the place he would have occupied in the

(Hell) Fire if he had rejected faith, so that he may be more thankful; and none will enter the (Hell) Fire but will be shown the place he would have occupied in Paradise if he had faith, so that, that may be a cause of sorrow for him.”

According to the hadith narrated by ‘Abdullah ibn ‘Umar (may Allah be pleased with them both), “The Prophet (saw) said, ‘When anyone of you dies, he is shown his abode morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he one of the people of Hell, then he is one of the people of Hell. And it is said to him, ‘This is your place until Allah resurrects you on the Day of Resurrection.’” (Bukhari 3/243, Muslim hadith no. 2866)

Things which save one from the trial and torment of the grave.

What can save a person from the torment of the grave is to be prepared and ready for death, so even if death comes suddenly, there will be no cause for regret. Some of the ways of preparing for death are hastening to repent, fulfilling one’s obligations and doing a lot of righteous deeds, because faith, prayer, fasting, Zakah, hajj, jihad, honoring one’s parents, upholding the ties of kinship, remembering Allah (dhikr) and other kinds of good deeds will protect the believer, and by means of these righteous deeds Allah will provide him a way out of every difficulty.

Hadith on good character:

The good character will stand before you and protect you from the trials of the grave.

The Messenger of Allah (saw) told us that righteous deeds will protect a person in his grave. Ibn Taymiyah said: “According to the famous hadith of Muhammad ibn ‘Amr, from Abu Salamah, from Abu Hurairah from the Prophet (saw), narrated by Abu Haatim in his footsteps as they depart from him. If he was a believer, prayer stands by his head, fasting stands to his right, zakah stands to his left and good deeds such as honesty, upholding ties of kinship and treating people kindly stand at his feet. He is approached from the direction of his head, and prayer says, ‘You can not get past me.’ Then he is approached from his right, and fasting says, ‘You can not get past me.’ Then he is approached from his left, and zakah says, ‘You can not get past me.’ Then he is approached from the direction of his feet, and his good deeds such as honesty, upholding ties of kinship and treating people kindly say. ‘You can not get past me.’ …”

According to the hadith of Al-Baraa’ ibn ‘Aazib, the Messenger (saw) said

“…There comes to him (according to one report, there appears to him) a man with a handsome face, fine clothes, and a pleasant scent. He says, ‘receive the glad tidings of that which will delight you.’ (Receive the glad tidings of the pleasure of Allah, and Gardens in which is everlasting joy). This is your day which you were promised.’ (The deceased) says, ‘(May
Allah bless you), who are you? Your face is a face which portends good.’ He says, ‘I am your righteous deeds. (By Allah, all I ever knew of you was that you were quick to obey Allah and slow to disobey Him; may Allah reward you with good).’…”


The Lessons of Death
Remember death always

“Know that death is the greatest calamity, the most terrifying thing, the cup whose taste is most hateful and bitter. It is the destroyer of delights, which puts an end to all comforts and brings all that you dislike. The thing that cuts off your limbs, separates your body parts and destroys your strength is indeed a terrifying thing, an immense calamity, and the day when it happens is a terrible day.” (Al-Qurtubi, 24)

“Where is the wealth that you have gathered and prepared for hardship and terror? There is no money in your hand when you are dying. The wealth and pride that you enjoyed have been replaced with humiliation and poverty. What has become of you, O’ prisoner of your burdens. O’ you who have been taken away from your family and your home? (Al-Qurtubi)
t Narrated Anas (ra): Allah’s Messenger (saw) said, “None of you should long for death because of a calamity that had befallen him; and if he can not, but long for death, then he should say, ‘O Allah! Let me live as long as life is better for me, and take my life if death is better for me.’” (Bukhari 6351

POS7-THE TORMENT AND THE PLEASURE OF THE GRAVE(1)

POS-7

THE TORMENT AND THE PLEASURE OF THE GRAVE

It has already been mentioned that the soul is returned to the body in the grave at the time of questioning. [See the trial of the grave] The fact that the soul returns to the body for questioning at this time proves that the torment is experienced by both the body and the soul together.

Does the Torment in the Al-Barzakh affect the soul, the body or both?

The view of Ahl as-Sunnah wal-Jamaa’ah is that the soul is that the soul is distinct from the body but is connected to it. Shaykh al-Islam Ibn Taymiyah said: “The torment and the blessings happen to both the soul and the body, according to the consensus of Ahl as-Sunnah wal-Jamaa’ah. The soul is blessed or tormented separately from the body and is tormented in connection with the body, and the body is connected to it. So the blessings and torment happen to them both together in this situation, and it happens to the soul separately from the body.”

The Terrors of the Grave

Haani’, the freed slave of ‘Uthman ibn ‘Affaan, narrated that whenever ‘Uthman (ra) stood over a grave he would weep until his beard would be wet. It was said to him, “You remember Paradise and Hell and you do not weep, but when you remember the grave you weep?” He said, “I heard the Messenger of Allah (saw)say,

‘The grave is the first stage of the Hereafter. Whoever passes through it safely, whatever comes after that will be easier for him, but if he does not pass through it safely, whatever comes after that will be harder for him.’” He said, “And I heard the Messenger of Allah (saw) say, ‘I have never seen any disturbing scene, more terrifying than the grave.’” (Tirmidhi)

The Squeezing of the Grave

When the deceased is placed in his grave, he is squeezed in a manner from which no one, great or small, righteous or immoral can escape.

It is reported from Ibn ‘Umar that the Messenger of Allah (saw) said, “There is squeezing in the grave; if anyone were to have been saved from it, it would have been Sa’id ibn Mu’aadh.” (Saheeh al-Jaami 2/236)

Narrated from Ibn ‘Abbas (ra) that the Messenger of Allah (saw) said, “If anyone were to have been saved from the squeezing of the grave, it would have been Sa’id ibn Mu’aadh. He was squeezed once and then released.” (Saheeh al-Jaami 5/71)

Squeezing of the grave – both the body and soul experiences it
In the case of the disbeliever, the grave closes in on the body, squeezing the rib cage so tightly that it cracks and the ribs of the right side enter between those on the left.

“Know that the torment of the grave is the torment of Al-Barzakh. Everyone who dies and deserves punishment will receive his share of it, whether he is buried in a grave or not, whether he is eaten by wild animals or burned until he becomes ashes which are blown away by the wind, whether he is crucified, or drowned at sea. His soul and his body will experience the same torment as those who are buried in graves. And he will be made to sit up (to be questioned) and his ribs will interlock (when he is squeezed by the earth), and so on, as was narrated. It is essential to understand what the Messenger (saw) meant, without adding and taking away anything.” (Sharh al-‘Aqeedah at-Tahaawiyyah, p. 451)

According to the hadith of Al-Baraa’ ibn ‘Aazib, the Messenger (saw) said that the angels question the believer in his grave and when he answers well,

“…a voice cries out from the heaven, ‘My slave has spoken the truth; supply him with furnishings from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ So there comes to him some of its fragrant scent, and his grave is expanded for him as far as the eye can see. There comes to him (according to one report, there appears to him) a man with a handsome face, fine clothes, and a pleasant scent. He says, ‘receive the glad tidings of that which will delight you.’ (Receive the glad tidings of the pleasure of Allah, and Gardens in which is everlasting joy). This is your day which you were promised.’ (The deceased) says, ‘(May Allah bless you), who are you? Your face is a face which portends good.’ He says, ‘I am your righteous deeds. (By Allah, all I ever knew of you was that you were quick to obey Allah and slow to disobey Him; may Allah reward you with good).’ Then a door to Paradise is opened for him, and a door to Hell, and it is said, ‘This would have been your place had you disobeyed Allah, but Allah has replaced it with this for you.’ And when he sees what is in Paradise, he says, ‘O Lord, hasten on the Hour, so that I may return to my family and my wealth.’ (And it is said to him. ‘Be calm and feel at ease.’)”

And the Prophet (saw) said that after the kaafir or evildoer has given a bad reply (to the angels’ questions),

“…a voice cries out from the heaven, saying ‘He has lied. Supply him with furnishings from Hell, and open a door to Hell for him.’ So there comes to him some of its heat and hot wind. His grave compresses him until his ribs interlock. Then there comes to him (according to one report, there appears to him) a man with an ugly face, horrible clothes and a foul stench. He says, ‘Receive the tidings of that which will distress you. This is your day which you were promised.’ (The deceased) says, ‘(May Allah curse you), who are you? Your face portends evil.’ He says, ‘I am your evil deed. (By Allah, all I ever knew of you was that you were slow to obey Allah and quick to disobey Him;) (may Allah requite you with evil.)’ Then Allah appoints over him one who is blind, deaf and dumb, in whose hand is an iron rod which, if he were to strike a mountain with it, it would turn o dust. He strikes him with it until he turns to dust, then he is restored to his former state, and he is struck again. He utters a scream which everything can hear except for mankind and jinn. Then a door to Hell is opened for him, and his grave is furnished from Hell. And he says. ‘O’ Lord, do not let the Hour come.’”

In Sunan al-Tirmidhi it is narrated from Abu Hurayrah (ra) that the Messenger (saw) said that the two angels say to the believing slave, after he has answered their questions correctly:

“We knew that you would say that.” Then his grave is expanded for him, seventy cubits by seventy, and it is illuminated for him. Then it is said to him, ‘Sleep.” He says, “Let me go back to my family and tell them.” They say, “Sleep like the bridegroom who will not be woken by anyone except the dearest of his family to him, until Allah resurrects you from your place of rest.” But they say to the hypocrite, “We knew that you would say this.” Then it is said to the earth, “Squeeze him.” So it squeezes him until his ribs interlock. And he will be tormented until Allah resurrects him from his grave. (at-Tirmidhi hadith no. 1071)

The Prophet (saw) was also shown the torment of various punishments commensurate with their heinous crimes and transgressions.

Narrated Sumurah bin Jundub (ra): Allah’s Messenger (saw) very often used to ask his Companions, “Did anyone of you see a dream?” So, dreams would be narrated to him by those whom Allah willed to relate. One morning the Prophet (saw) said,

“Last night two persons (angels) came to me (in a dream) and woke me up and said to me, ‘Proceed!

I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man’s head, smashing it. The rock rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to its normal state. The thrower then did the same as he had done before. I said to my two companions, ‘Subhan Allah! Who are these two persons?’ They said, ‘Proceed! Proceed!’

So we proceeded and came to a man lying in a prone position, and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man’s mouth and tear off that side of his face to the back (of the neck), and similarly ear his nose from front to back, and his eye from front to back. Then he turned to the other (second) side when the first side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two companions. ‘Subhan Allah! Who are these two persons?’ They said to me, ‘Proceed! Proceed!’

So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).” I think the Prophet (saw) added, “We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, ‘Who are these?’ They said to me, ‘Proceed! Proceed!’

And so we proceeded and came across a river.” I think he said, “– red like blood.” The Prophet (saw) added, “And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the back) threw a stone into his mouth whereupon he went swimming again. Then again he (the former) returned to him (the latter), and every time the former returned, he opened his mouth, and the latter threw a stone into his mouth, (and so on) the performance was repeated, I asked my two companions, ‘Who are these two persons?’ They replied, ‘Proceed! Proceed!’

And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance you ever saw a man having! Beside him there was a fire, and he was kindling it and running around it. I asked my companions, ‘Who was this (man)?’ They said to me ‘Proceed! Proceed!’

So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colors. In the midst of the garden there was a very tall man, and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen. I said to my companions, ‘Who is this?’ They replied, Proceed! Proceed!’
So we proceeded till we came to a majestic huge garden, greater and better than I have ever seen! My two companions said to me, ‘Ascend up’ and I ascended up.” The Prophet (saw) added, “So we ascended till we reached a city built of gold and silver

POS6-Death and Resurrection (2)

POs-6

The disbelievers and hypocrites are doomed to endless torture in the Hellfire. Surah 7 Al-A’raf (The Heights)

40. Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc) and treat them with arrogance, for them the gates of heaven will not be opened, and they will never enter Paradise until the camel goes through the eye of the needle(which is impossible). Thus do We recompense the Mujrimun (criminals, polytheist, sinners).

Surah 40:70-76; 74:42-47; 41:25-28; 9:68; 4:145; Surah 7:36; 43:74; 35:36; 2:39; 2:161-162; 9:17; 9:63; 5:37; 10:52Surah 3:151; 10:8; 29:68; 57:15; 38:55-56 Sinful Muslims who maintain correct beliefs (affirming Tawheed) are also liable for a term of punishment in the Hellfire (may Allah protect us from it) but by Allah’s Mercy may enter heaven at a later time.

Abu Sa’eed al-Khudri reported that the Messenger of Allah (saw) said, “Allah will admit the people of Paradise to Paradise, and He will admit whomsoever He wills by His Mercy. And He will admit the people of Hell to Hell, then He will say: ‘Look for anyone who has the weight of a mustard seed of faith in his heart, and bring him out.’”

Anas ibn Malik reported that the Prophet (saw) said, “Whoever says Laa ilaaha illa-Allah and has a barley-grain’s weight of goodness in his heart, will be brought out of the Fire. Then whoever says Laa ilaaha illa-Allah and has a wheat-grain’s weight of goodness in his heart will be brought out of the Fire. Then whoever says Laa ilaaha illa-Allah and has an atom’s weight of goodness in his heart will be brought out of the Fire.” (Muslim)

Abu Huraira (ra) reported that the Prophet (saw) said, “…When Allah will finish judging mankind, and would want to bring whomever He would will, out of Hell by His Mercy, He will order angels to bring out those upon whom He wishes to bestow His Mercy, of the people who never associated anything in worship with Allah, and who said ‘Laa ilaaha illa-Allah.’ The angel will recognize them in Hell, and will know them by the mark of sujood on their foreheads. The Fire will consume all of a man except the mark of sujood, which Allah has forbidden the Fire to consume. They will be brought forth, having been burned in the Fire; the water of life will be poured on them, and they will grow like seeds left by silt after a flood.”

Surah 4:97-98; 4:29-30; 4:10; 3:130-131; 2:275; 11:113;


NOTES:

Feelings/thoughts when seeing the graves: fear, loneliness, darkness, questioning, torture, tightness, will tell you where you will be forever (Paradise or Hell), fear of Hellfire, reminder that all body parts will testify on the Day of Judgment

Kaffir – torture starts upon death (upon taking of the soul, i.e. like iron skewer passing through wet wool)

Disobedient Muslim / Hypocrite – similar to being deaf, dumb and blind.

Hadith on the Intensity of the Fires of Hell (An-Naar)

The Prophet (saw) told us: “Fire as we know it is one–seventieth part of the Fire of Hell.” Someone said. “O’ Messenger of Allah, it is enough as it is!” He (saw) said, “It (the Fire of Hell) is as if sixty-nine equal portions were added to fire as we know it.” (Bukhari)

Narrated An-Nu’man bin Bashir (ra): I heard the Prophet (saw) saying, “the least punished person of the (Hell) Fire people, on the Day of Resurrection will be a man under whose arch of the feet, two smoldering embers will be placed because of which his brain will boil just like al-Mirjal (copper vessel) or a Qum-qum (narrow-necked vessel) is boiling with water.”

SOULS OF THE DEAD MEETING WITH EACH OTHER

Abu Hurayrah reported that Allah’s Messenger (saw) said: “Verily, the soul of the believer (after death) soars up to the heavens, whereupon the souls of the other believers come to it, seeking news about those they know from the people of the earth.” (Al-Suyuti & Nasirudeen al-Albani)

EVIDENCE FROM THE QUR’AN AGAINST RETURN

There are a number of Qur’anic verses whose text unequivocally prove that souls of the dead do not return to earth.

Allah (swt) says:

Surah 23 Al-Mu’minoon (The Believers)

99. Until, when death comes to one of them (those who join partners with Allah), he says: "My Lord! Send me back,
100. "So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.

There are no contraindications among the various explanations by these scholars. Rather, they all point to one undeniable fact; the soul, having been separated from its earthly body, enters into a realm behind which there is a barrier prohibiting any return.

However, although these verses specifically refer to the polytheist of Makkah (who denied the possibility of the resurrection of the soul); it includes all the souls of the dead, regardless of who they are.

Note: Surah Al-Mu’minoon disproves the validity of the ff: séances, ghosts, reincarnation, seeing the spirits of dead relatives

EVIDENCE FROM THE SUNNAH AGAINST RETURN

There are a number of texts from the Sunnah which further support the contention that even the pious and the most righteous believers’ souls can not return to the earth. One example is sufficient to prove this point. As it is well known, the souls of Muslim martyrs are freed upon death to roam Paradise to partake of some of its pleasure in a limited fashion.

The following hadith relates that the martyr desires to return to the world but can not:

The Prophet (saw) said, “No servant who has good in store for him with Allah and dies wants to return to the earth – even if he were to have the whole world and everything that is in it – except for the martyr. And that is due to what he sees in the nobility of martyrdom. Verily, he would like to return back to the earth in order to be martyred another time.” (Al-Tirmidhi and Muslim)

Narrated Anas bin Malik (ra): The Prophet (saw) said, “Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world, even if he were given the whole world and whatever is in it except the martyr who, on seeing the superiority of martyrdom would like to come back to the world and get killed again (in Allah’s Cause).” (Bukhari 2795)

The preceding texts of both the Qur’an and the Sunnah clearly illustrate that the souls of the dead do not come back to the earth to visit relatives or friends, neither in the form of a spirit or an apparition nor in their previous bodies or in any other person’s body

POS5-Death and Resurrection(1)

POS-5

DEATH AND RESURRECTION

BARZAKH – Literally a barrier between two things, a partition; Phase between Death and the Day of Resurrection (An interim period between death and resurrection.)

Surah 23 Al-Mu’minoon (The Believers)

99. Until, when death comes to one of them (those who join partners with Allah), he says: "My Lord! Send me back,

100. "So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.

According to Islam and all divinely revealed religions, when a person dies on earth he will not be reborn until the Day of Resurrection. After the destruction of the world, all of mankind will rise up from the dead to be judged by Allah (swt). From the time a man dies until he is resurrected, he remains in a suspended state known in Arabic as the Barzakh


THE TAKING OF THE SOUL AND THE STATE OF THE GRAVE

The Coming of the Angels of Death:

According to the hadith of Al-Baraa’ ibn Aazib, The Messenger (saw) said:

“When the believing slave is about to depart this world and move to the Hereafter, angels come down to him from the heavens, with white faces like the sun. They bring with them a shroud from Paradise and aromatics (for embalming) from Paradise, and they sit in front of him as far as the eye can see. The Angel of Death comes and sits at his head and says, ‘O good soul, come out to forgiveness from Allah and His pleasure.’ Then it comes out like a drop of water from the mouth of a jug and they take it…”

“But when the disbelieving slave (according to one report immoral slave), is about to depart this world and move to the Hereafter, angels come down to him from the heavens, (harsh and severe) with black faces, bringing sackcloth (from Hell). They sit in front of him as far as the eye can see. Then the Angel of Death comes and sits at his head, and says, ‘O evil soul, come out to the anger of Allah and His wrath.’ Then it cowers within his body and is dragged out like a (many-hooked) iron skewer passing through wet wool (with which veins and nerves are cut)…”

The Stupor of Death

This stupor is the distress and hardship of death.

There is a severe form of rebuke to both the deceased kaafir and the deceased disobedient and hypocritical Muslim who did not practice their religion.
It is an appropriate symbol as it signifies his spiritual circumstances in earth – deaf, dumb and blind

Believer’s Joy at Meeting His Lord

Anas ibn Maalik narrated from ‘Ubaadah ibn as Saamit that the Prophet (saw) said:

“Whoever loves to meet Allah, Allah loves to meet him, and whoever hates to meet Allah, Allah hates to meet him.” Aishah or one of his wives said, “We do not like death.” He (saw) said, “That is not what I meant. But when the believer is dying, he is given glad tidings of the pleasure and honoring of Allah, so there is nothing dearer to him than what lies ahead of him. So he loves to meet Allah and Allah loves to meet him. But when the kaafir is dying, he is given the tidings of Allah’s punishment and torment, so that nothing is more hated by him that what lies ahead of him. So he hates to meet Allah and Allah hates to meet him.” (Bukhari 11/357)

The disbelievers, hypocrites and sinful Muslims do not want the establishment of the Last Hour and subsequently, the Resurrection and Judgment.

The Soul’s Departure and Journey to Heaven

According to the hadith of Al-Baraa’ ibn ‘Aazib, in which the Messenger (saw) described a person’s journey after death to Al-Barzakh, he said:

“…until when his soul comes forth, every angel between heaven and earth, and every angel in heaven, sends blessings on it. The gates of heaven are opened for him and there is no one among the gatekeepers who does not pray to Allah to let him ascend through where they are. When he (i.e. the Angel of Death) takes it (that soul), they (the angels) do not leave it in his hand even for a twinkle of an eye, before they take it and put it in that shroud and that embalming perfume…”

[This is what Allah (swt) says … “Our messengers (Angel of Death and his assistants) take his soul, and they never neglect their duty. (Surah 6 Al-An’ am (The Cattle):61)]

“…There comes forth from it (a fragrance) like the finest musk to be found on the face of the earth. They take it up, and do not pass any group of angels but they say, ‘Who is this good soul?’ They say, ‘It is So and so the son of So and so’ – calling him by the best names by which he was known in this world. Then when they reach the first heaven, they ask for it to be opened for them, and it is opened for them. (In each of the heavens), the angels who are closest to Allah walk with him (to bid him farewell) as he moves to the next heaven, until he reaches the seventh heaven. Then Allah (swt) says, ‘Place the book of My slave in ‘Illiyyeen (the Register of righteous

deeds).’ So they place his book in ‘Illiyyeen, then it is said, ‘Take him back to the earth, for from it I created them, to it I will return them, and from it I shall bring them forth again…”

And the Messenger of Allah (saw) spoke of the evil soul which is dragged forth from the kaafir or evildoer. He said that after it is dragged forth, “(Then every angel between heaven and earth, and every angel in heaven, curses it, and the gates of heaven are shut. There is no one among the gatekeepers who does not pray to Allah not to let him ascend through where they are). When he (i.e. the Angel of Death) takes it (that soul), they (the angels) do not leave it in his hand even for the twinkling of an eye, before they take it and put it in the sackcloth. There emanates from it (a stench) like the foulest of dead flesh to be found on the face of the earth. They take it up, and they do not pass any group of angels but they say, ‘Who is this evil soul?’ They say, ‘It is So and so the son of So and so.’ – calling him by the worst names by which he was known in this world. Then when they reach the first heaven, they ask for it to be opened for them, and it is not opened for them.”

[Then the Messenger of Allah recited the ayah “…for them the gates of heaven will not be opened, and they will never enter Paradise until the camel goes through the eye of the needle…” (Surah 7 Al-A’raf (The Heights):40)]

“Then Allah (swt) says: ‘Record his book in Sijjeen (the Register of evil deeds), in the lowest earth.’ Then He says, ‘Return my slave to the earth, for I have promised them that from it I created them, to it I will return them, and from it I shall bring them forth again.’ So they throw it down from heaven, (until it returns to his body).”

[Then he (saw) recited the ayah “… and whoever assigns partners to Allah, it is if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.”(Surah 22 Al-Hajj (The Pilgrimage):31)].

Then his soul is returned to his body, so that he hears the thumping of his companions’ shoes as they walk away from his grave…”

The Trial (Fitnah) of the Grave

In Bukhari it is narrated that Asmaa’ bint Abi Bakr (ra) said: “The Messenger of Allah (saw) stood up to deliver a Khutbah. He mentioned the trial of the grave with which each person will be tested. When he mentioned that, a nervous hubbub arose amongst the Muslims.” When the hubbub died down, I asked a man who was near me, “May Allah bless you, what did the Messenger (saw) at the end?” He said: ‘[The Messenger of Allah (saw)] said: “It has been revealed to me that you will be tested in your graves (with a trial) that is similar to the trial of the Dajjal.”

Narrated Al-Baraa’ ibn ‘Aazib, the Messenger (saw) said,

“…Two (very harsh) angels come to him (and treat him roughly) and make him sit up. They say to him, ‘Who is your Lord? What is your religion? Who is your Prophet?’ This is the last trail to which the believer is subjected. So he says, ‘My Lord is Allah, my religion is Islam and my Prophet is Muhammad (saw).’ Then a voice cries out from heaven, ‘My slave has spoken the truth.’…”

And he (saw) said concerning the kaafir or evildoer:

“…Two (very harsh) angels come to him (and treat him roughly) and make him sit up. They say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say to him, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What do you say about this man who was sent among you?’ He can not remember his name, so they tell him, ‘Muhammad.’ He says, ‘Oh, oh, I don’t know.’ (I heard the people saying such and such.’ They say to him, ‘May you never know and may you never say what the people said!’) Then a voice calls out, ‘My slave is lying’…” (Bukhari, Muslim, Abu Dawud, Nasaa’i)

POS4- Deaths

POS-4

4. Death due to Diseases or Accidents (Al-Bukhari and Ahmad)

It is reported in a hadith narrated by ‘Abdullah ibn Yasaar: “I was sitting with Sulayman ibn Sard and Khaalid ibn ‘Arfatah, and they said that a man had passed away. He had died of stomach disease, and they wished that they had attended his funeral. One of them said to the other, ‘Didn’t the Messenger of Allah (saw) say,

“Whoever dies of a stomach disease will not be tormented in his grave?” And the other said, ‘Yes he did.’” According to another report, “You have spoken the truth.”

e.g. A medical condition which is characterized by inflammation of the pleura (a delicate serous membrane lining each half of the breast plate and folded over the surface of the lung of the same side) and is accompanied by fever, difficult and painful respiration and coughing.
E.g. Poisoning and dysentery

E.g. A wall or a house collapsing on a person or a landslide, etc

5. Death in Defense of One’s Rights (Abu Dawud and An-Nasa’i)

6. Death on Jumu’ah (Friday) (Ahmad and Tirmidhi)

According to the hadith of ‘Abdullah ibn ‘Amr, the Prophet (saw) said:

“There is no Muslim who dies on Friday, but Allah will save him from the trials of the grave.” This is narrated by Ahmad and Tirmidhi.

7. Perspiring brow upon Death (Ahmad and An-Nasa’i)

8. Death during or after Good Deeds

References
Interpretation of the Meaning of the Noble Qur’an in the English Language A Summarized Version of At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari Summarized in One Volume by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. (Berlin) and Dr. Muhammad Muhsin Khan. 23rd Revised Edition: August 1998. Darussalam Publishers and Distributors. http://www.darussalam.com/
Islamic Creed Series Volume 5. The Final Day Part 1. The Minor Resurrection (What Happens After Death) In the Light of the Qur’an and Sunnah by ‘Umar s. al-Ashqar translated by Nasiruddin al-Khattab. English Edition (2003). International Islamic Publishing House (IIPH).http://quran.islamicnetwork.com/

POS3-THE DEATH EXPERIENCE

pOS-3

THE DEATH EXPERIENCE

Surah 3 Al-Imran (The Family of Imran)

185. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).


HARDSHIPS AND AGONIES

Surah 50 Al-Qaf

19. And the stupor of death will come in truth: "This is what you have been avoiding!"

In a Hadith:

Aishah (ra) related: (On the occasion of his approaching death), Allah’s Messenger (saw) had a small vessel of water placed before him. He began to dip his hands in the water, and wiping his face with them. He said: ‘There is none worthy of worship except Allah. Indeed death brings with it agonies!’ Then he raised his hand up and kept repeating, ‘In the most exalted company’ until his soul was taken away and his hand fell limp. (Bukhari)

From what has preceded, it is clear that death causes agony and hardship.

Even the Prophet (saw) prayed to Allah (swt) to help him overcome the great test placed upon him.

“If such great agonies were experienced upon death by the prophets, the messenger and the pious believers…

How can the likes of ourselves be heedless about it – too busy and neglectful in preparing for it?


Two benefits can be derived from the occurrence of such agonies and hardships to the chosen prophets.

The First:

Information given to man of the extent of death’s pain and calamity

Although one may assume that the person died with ease because it appeared that he expired effortlessly. Man can be sure of the agonies faced by the dying person (other than martyrs). Even the Prophets were especially honored by Allah (swt), because they still (experienced and) informed us about the fierce pangs of death.

The Second

In one of Al-Bukhari’s narrations, the Prophet (saw) informed us that the most severely tested are the prophets and then the most righteous

of other men and then those lesser in degree of righteousness. Thus, even though He could have eased their agonies and lightened the pangs of death, Allah (swt) wished to test them in order to complete their virtues and to raise their degrees (in heaven).

However, it is important to understand that Allah (swt) did not intensify their agony to a point greater than that inflicted upon sinful, disobedient people. Therefore, there is no comparison between the two.

APPEARANCE OF SATAN

There is no doubt that Satan comes even to a dying believer. He is ever present, tempting and troubling one during life, even up to the point when one’s soul exits the body. This continuous harassment is indicated in an authentic hadith:

The Prophet (saw) said:” Verily, Satan comes to all circumstances and affairs of life, even at the time of eating.” (Muslim)

Other scholars mentioned that during those critical moments (of death), the Shaytaan (Satan) comes to a person in the form of certain loved ones such as parents, brothers, sisters and friends, etc and encourages him to die a Jew or Christian or some other principles that go against Islam.

‘Abdullah, the son of Imam Ahmad ibn Hanbal, said: “My father was dying, and I had my hand in a piece of cloth with

which to bind his beard. He was drifting in and out of consciousness, and gesturing with his hand to say ‘No, no.’ He did this several times, and I said to him, ‘O my father, what was that?’ He said, ‘The Shaytaan was standing near me, biting his fingertips (i.e. trying hard) and saying, ‘Come on Ahmad!’ and I was saying ‘No, no,’ – until he died.” (Tadhkirat al-Qurtubi, 34)

Qurtubi said: “I heard our shaykh, Imam Abul-‘Abbaas Ahmad ibn ‘Umar al-Qurtubi, saying, ‘I visited a brother of our shaykh, Abu Ja’afar Ahmad ibn Muhammad al-Qurtubi in Qurtubah (Cordova), when he was dying. It was said to him, “Say Laa ilaha illallah,” and he was saying, “No, no.” When he came to consciousness, we mentioned to him that. He said, “Two devils came to me on my right and on my left. One of them was saying, ‘Die as a Jew, for it is the best of religions,’ and the other was saying, ‘Die as a Christian, for it is the best of religions,’ and I was saying to them. ‘No, no’”… (Tadhkirat al-Qurtubi)

It is clarified that these “narrations” are not based on authentic related prophetic traditions, but rather they are stories of people’s experiences.

Shaykh Ibn Taymiyah mentioned that the Shaytaan is at his most keen to mislead a person at the time of death, because it is such a critical time. In support of this view he quoted the hadith which is narrated in As-Saheeh: “It is man’s final deed (before death) that counts.” And he (saw) said:

“A person may do the deeds of the people of Paradise until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of Hell and thus enters it (Hell). Or a person may do the deeds of the people of Hell until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of Paradise and thus he enters it (Paradise).” Hence it is narrated that “the Shaytaan tries his hardest to tempt the son of Adam at the time of death, and he says to his helpers, ’Try to catch this one, for if he gets away you will never catch him,’” (Majmoo’ al-Tataawa, 4/256)

REPENTANCE BEFORE DEATH

Surely death is one of the most traumatic experiences which man must undergo. The Prophet (saw) ordered his followers to seek refuge in Allah from the fitnah (trial and tribulation) of death in the final supplication of every formal prayer:

When any of you completes the last tashahhud of his prayer, let him seek refuge in Allah from four things, saying, ‘O Allah, verily I seek refuge in you from the punishment of the Hellfire and the torment of the grave; from the fitnah of life and death; and from the evil fitnah of the false messiah. (Muslim, Nasai and others)

Every believer should hasten to repent for what sins and shortcomings have preceded s death may come at any time. Prophets (saw) indicating the last moment up to which repentance is accepted:

“Allah accepts the repentance of the servant so long as his spirit has not arrived at his throat.” (Tirmidhi, al-Haakim, Ibn Hibabaan)

Upon the spirit’s reaching the throat, the dying person glimpses at what is in store for him
(Mercy or disgrace). At this point, neither repentance nor the declaration of his faith is of any benefit.

SIGNS INDICATING A GOOD END

Signs which foretell a good end for the deceased believer and consequently, a blissful existence in the life of the Hereafter are:

1. The Pronouncement of the Shahadah (Muslim and Ibn Hibban)

2. Martyrdom on the Battlefield

Surah 3 Al-Imran (The Family of Imran)

169. Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.170. They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet

martyred) that on them no fear shall come, nor shall they grieve.
171. They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers.

Al-Miqdaam ibn Ma’di Karb narrated that the Messenger of Allah (saw) said:

“The shaheed (martyr) will have six blessings from Allah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be spared the torment of the grave; he will be protected from the great terror (of the Day of Judgment); A crown of dignity, will be placed on his head, one ruby of which is better than this world and all that is in it; he will be married to seventy two of al-hoor al-‘iyn; and he will be permitted to intercede for seventy of his relatives.” This is narrated by Tirmidhi and Ibn Maajah.

3. Death in the Path of Allah

The Prophet (saw) said:
“Every deceased person’s works are sealed (by his death) except by a warrior at his station who died in the path of Allah; for indeed his deeds are increased until the Day of Judgment, and he is protected from the trial of the grave.” (At-Tirmidhi and Ahmad)

E.g. Hijrah (Migration)
E.g. Jihad
E.g. Hajj (Pilgrimage)
E.g. Fasting
E.g. Salah (Prayers)
e.g. Du’aa (Supplications)E.g. reading the Qur’an

POS2-THE NAFS AND THE RUH

POS-2

THE NAFS AND THE RUH

Do these terms signify one and the same thing or are they two distinctly different entities? The nafs (soul) and the ruh (spirit) are two names for one and the same thing. However, others maintain that they are two different entities. The latter is not a tenable position because it lacks clear, unequivocal delineations of these two terms from the Qur’an and the Sunnah. Rather, it is a result of misunderstanding of the terminology in these texts and personal conjecture. One group, consisting of some hadith scholars, jurists and Sufis, states that “the ruh is other than the nafs.”

THE CORRECT VIEW

As maintained by the vast majority of Muslim theologians and endorsed by the scholars of the Ahl As-Sunnah, the terms “nafs” and “ruh” are interchangeable. However, the term “nafs” usually applies when the soul is inside the body, and the word “ruh” is used when the soul is apart from the body. Although these terms may be used interchangeably in relation to their essence, the difference between them is merely a difference in attributes and usage. Each one has clearly distinct and restricted applications in certain contexts.

THE NAFS

For example, the term “nafs” may be used to mean blood as indicated saying, “Salat nafsuhu (His blood flowed).” Since death resulting from the flowing of one’s blood necessitates the exit of one’s soul, blood came to be referred to as “nafs”

“Nafs” may be used to mean “the eye” (“ayn”) – commonly referred to as “the evil eye.” For instance, it is said, “Asabat fulanan nafsun (‘So and so has been struck by an [evil] eye.’)”

Upon occasion, the word “nafs” may represent the self (dhat) is evident in a number of Qur’anic verses.

Surah 24 An-Nur (The Light)

61.There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: عليكم As-Salamu 'Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand.

Different kinds of nafs

The nafs which is inclined to evil (the tempting self)

Surah 12 Yusuf (The Prophet Joseph)

53. "And I free not myself (from the blame). Verily, the (human) self (nafs) is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."

The nafs which is self-reproaching (conscience)

Surah 75 Al-Qiyamah (The Resurrection)

2. And I swear by the self-reproaching person (nafs) (a believer).

The nafs which is in (complete) rest and satisfaction (the soul of a believer)

Surah 89 Al-Fajr (The Break of Day or The Dawn)

27. (It will be said to the pious): "O (you) the one (nafs) in (complete) rest and satisfaction!
28. "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!
29. "Enter you, then, among My honoured slaves,
30. "And enter you My Paradise!"


This does not mean that each person has three souls; what it means is that these are attributes and conditions that may apply to one soul. The commentator on at-Tahaawiyyah said, after mentioning the different kinds of nafs: “In fact they are one nafs which has different attributes. It is inclined to evil, but if is influenced by faith, it becomes self-reproaching, so it may commit sin but then it blames itself and alternates between doing and not doing. If faith becomes strong, it becomes the soul in (complete) rest and satisfaction.” (Sharh at Tahaawiyyah, p 445)

THE RUH

Just as the term “nafs” has several different connotations, so does the term “ruh”. It is never used to refer to the physical body (badan) alone or to the soul when it is inside the body. Rather it has various usages in Arabic language and in religious literature.

In the following words of Allah to His Messenger (saw), it is used to mean revelation, specifically, the Qur’an:

Surah 42 Al-Shura (The Consultation)

52. And thus We have sent to you (O Muhammad SAW) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad SAW) are indeed guiding (mankind) to the Straight Path (i.e. Allah's religion of Islamic Monotheism).

In other places in the Qur’an the word “ruh” is used to designate Angel Jibreel, whom Allah entrusted with the conveyance of divine revelation.

Surah 26 Al-Shu’ara (The Poets)

192. And truly, this (the Quran) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists),

193.Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down;

The various forces and senses contained in the human body are also spoken of as “spirits.”

“ar-ruh al-basir” (“the seeing spirit”) and “ar-ruh as-sami” (“the hearing spirit”)

The senses are extinguished upon the death of the physical body, and they are different than the ruh, which does not die or disintegrate.

Finally, the term “ruh” is sometimes used in an extreme restricted sense to designate the spirit of faith which results from one’s knowledge of Allah, from turning to Him in repentance and from seeking Him with love and aspiration

Allah (swt) says:

Surah 58 Al-Mujadilah (The Woman who disputes)

22. You (O Muhammad SAW) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad SAW), even though they were their fathers, or their sons, or their brothers, or their

22. kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful.

In this manner, knowledge is a “ruh” (“spiritual force”), as in sincerity, truthfulness, repentance, love of Allah and complete dependence on Him

Authentic traditions from the Prophet (saw) clearly establish that the ruh and the nafs are essentially one and the same thing.

Umm Salamah reported Allah’s Messenger (saw) as saying: When the ruh is taken out, the eyesight follows it.” (Muslim)

Abu Hurayrah reported that the Prophet (saw) said: “Do you not see when a person dies his gaze is fixed intently; that occurs when his eyesight follows his nafs (as it comes out).” (Muslim)

Clearly, the word “ruh” was used in the first narration and the word “nafs was used in the second, the two terms are, in essence, interchangeable.

POS1-The Soul

POS-1

PURIFICATION OF THE SOUL


THE SOUL

Fifth Principle of Dream Interpretation (from Dream Interpretation: According to the Qur’an and Sunnah by Dr. Abu Ameenah Bilal Phillips)

One may implement what is seen in a good dream. That is, if a person sees himself or herself doing something that is commendable in a dream, it is permissible for a person to carry out the act in the waking state.

Souls do not meet

‘Umaarah quoted his father, Khuzaymah ibn Thaabit, as saying he had a dream in which he prostrated himself on the Prophet’s head. When he told it to Allah’s Messenger (saw), he said, “Indeed, souls do not meet.” Then the Prophet (saw) bent his head and placed his forehead on the Prophet’s forehead (Musnad Ahmad, vol.5 p 215)

THE NATURE AND ESSENCE OF THE HUMAN SOUL
(By Abu Bilal Mustafa al-Kanadi)

Scholars of various schools of thought differ greatly regarding the nature and essence of the soul (nafs)

Some points of contention:

* Is it part of the physical body or a non-essential characteristic of it?
* Is it an entity consigned to dwell within the physical body? Or is it an independent essence in itself?
*Is the nafs (soul) the same as the ruh (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 in the unseen spiritual world and on the earth?

Various Incorrect Theories

*Abul-Hasan al-Ash’ari’ : Differed regarding the ruh(spirit), nafs (soul) and hayah (life force)

*An-Nadhdham, one of the leaders of the Mu’tazilah is attributed with having said that the nafs is the form of the ruh and that the ruh is alive (i.e. animate) and exists independently.

*Other scholars alleged that the ruh is a non-essential characteristic of the human being unable to exist independently of itself.

*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.

The Correct View
What is considered as the most accurate view regarding the nafs and the ruh is that of Ibn al-Qayyim which is affirmed by Ibn Abul-‘Izz al-Hanafi in his commentary on Al-Aqeedat at-Tahawiyyah. They base their position on various verses of the Qur’an and the traditions of the

Prophet (saw) 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. 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 and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.


Ruh = Nafs : Ruh and the nafs is the same thing (spirit/soul)

QUR’ANIC EVIDENCE FOR SOUL

Surah 39 Az-Zumar (The Groups)

It is Allah who takes away the souls at the time of their death, and those that die not during sleep He keeps those (souls) for which He has ordained death and sends the rest for a term

42. appointed. Verily, in this are signs for a people who think deeply.

Two points where Allah (swt) “holds unto’ the soul

1. Sleep
2. Death

Surah 6 Al-An’am (The Cattle)

93. And who can be more unjust than he who invents a lie against Allah, or says: “A revelation has come to me” whereas no Revelation has come to him in anything; and who says, “I will reveal the like of which Allah has revealed.” And if you could but see when the zalimun (polytheist and wrongdoers) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc) with disrespect.

EVIDENCE FROM THE SUNNAH

The following portion is of a long, authentically related hadith;
“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 the nerves.”

This hadith gives an example of the physical and physiological punishment awaiting the disbelievers.

Umm Salamah reported “Allah’s Messenger (saw) entered upon Abu Salamah (i.e. his corpse), whose eyes were wide open. The Prophet closed the lids and then said, ‘When the ruh (spirit) is taken out, the eyesight follows it (i.e. watches it ascend).’”

This hadith indicates that the soul is a form and can be grasped and extracted hence the eyes can visualize it.

The Prophet (saw) 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.”

This hadith indicates how the believer’s soul comes out of the body and reaffirms the soul’s separate existence from the body.

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 have seen a distinct form. This hadith indicates the soul is being carried and reaffirms its separate existence

Abu Hurayhah narrated that Allah’s Messenger 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 heaven say, ‘A good soul has come from the earth. Allah has blessed you and the body which you used to occupy.’”

This hadith indicates that the soul inhabits the body, filling and possessing the whole of it and after leaving the body becomes independent. This hadith also reaffirms the soul separates from the body