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TAG: Day of Resurrection

The Sin Of Letting The Prayer Lapse

The Holy Prophet has said: “Whoever lets the Prayer lapse, and then offers it after its due time, will burn in hell for not praying on time, for a period of one “Haqab”.”

One “Haqab” equals 80 years, and one year has 360 days, and the Day of Resurrection will equal a thousand years. This means that one who lets just one Prayer lapse will burn in hell for a period of 28,800,000 years !! (May Allah protect us – A’ameen).

Allamah Amjad Ali Aazmi (may Allah have mercy on him) mentions that abandoning Prayer is terrible in itself, but see what Allah, the Supreme, says about those who let it lapse: “So ‘vail’ (or ruin) is to those offerers of Prayer – Those who are neglectful of their Prayer.” (Surah Maoon)

‘Vail’ is the name of a dreadful valley in hell, from which hell also seeks refuge. This will be the destination of those who let their Prayers lapse. (Bahaare Shariat)

The Next World

The present world may seem to lack noting, but the order of this world has been established with the trial of man in mind. According to God’s scheme, only a world, which leads up to reward and punishment, can be considered ideal and permanent. This is not the case in the present world. So, then the period of trial is over, God will destroy this world and create another more complete one. There the evil will be separated from the righteous, and all will be confronted with the just consequences of their deeds.

The present world is full of strange paradoxes. Here, birds chant hymns of divine praise, while man recites eulogies to himself. Stares and planets continue their voyages without clashing with one another, while man willfully sets himself on a collision course with others. In this world, there is no tree, which undermines another, but men spend their lives plotting one another’s destruction. Lofty, upright trees show their meekness by casting their shadows on the ground, but if man ascends to any heights he immediately becomes arrogant.

This attitude of man is totally contrary to God’s will for His entire creation. Doomsday will erase these paradoxes, the might of all save God will be eradicated, and every will saw His will be negated.

When this period of trial has run its course, God will destroy the present world and create another one. There, the righteous and the wicked will be separated from one another.

In the name of God, Most Gracious, Most Merciful

1. When the earth is shaken in its ultimate quaking
2. And the earth ejects its loads.
3. The human will wonder: “What is happening?”
4. On that day, it will tell its news.
5. That your Lord has commanded it.
6. On that day, the people will issue from every direction, to be shown their works.
7. Whoever does an atom’s weight of good will see it.
8. And whoever does an atom’s weight of evil will see it.
Sura 99: The Quake (Al-Zalzalah)

Arbitrary Denial Of The Resurrection

In the name of God, the Lord of Grace, the Ever Merciful We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. Now, these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true.’ Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin? (Smoke; Al-Dukhan; 44: 30-37)

We commented earlier on the brief account the surah gives of the history of Moses and Pharaoh and the drowning of the latter after he had chased the Children of Israel to the seafront. God saved Moses and his people from Pharaoh by a special act of His grace. The surah then mentions the fact that God chose the children of Israel, knowing all about them, with both their positive and negative qualities. Yet He chose them in preference to all other people in their own time. God knew that they were, at the time, the best people to be given the trust. This is despite all that He has mentioned in the Qur’an about their deviation and slow response. Perhaps God made His choice on the basis that whilst they did not then attain the high standard of faith He required, they would nonetheless be the best under a faithful leadership that led them along the straight path of faith and insight.

“And We gave them signs in which there was a clear test.” Thus, in turn, the children of Israel were tested by means of these signs. When the test was over and their time in charge came to its end, God punished them for their deviation and evil. It was as a result of this test that God abandoned them; indeed, they were smashed by those who left them in their diaspora. They were to suffer humiliation and were warned that God will re-punish them whenever they transgress and behave with arrogance. This warning remains true as long as human life continues.

Once more the surah takes up the unbelievers’ doubts and denial of resurrection and accountability. Here, too, resurrection is linked to the fact that the structure of the universe is raised on a foundation of truth and seriousness that requires accountability and requital after the resurrection: “Now these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true.’ Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin?”

The Arab idolaters used to say that people die once only and that is the end; no resurrection and no further life. They called this the first death, meaning that it precedes what they were promised of a second life after the resurrection. To them, the proof of this assertion was contained in the fact that none of their forefathers who died had ever returned; none had been resurrected. They demanded that their forefathers should be brought back to life before their eyes if the resurrection were indeed true. They thus betrayed their ignorance of the purpose of resurrection. They did not understand that it is a further stage of human life, with a definite purpose and a clear goal, which is the administration of requital for what was done in the first stage. Thus, God’s obedient servants reach their noble destination, which they have earned through acting well in their first lives, while hardened sinners arrive at the miserable and filthy end they deserve. This means that resurrection will come about after the entire first stage of life has ended, i.e. man’s time on earth has concluded. It precludes that resurrection should be the result of a human wish expressed by an individual or a community so that they can believe in it. Indeed, faith is not complete unless one believes in resurrection, which God’s messengers have confirmed, and which is apparent to anyone who reflects on the nature of life and God’s wisdom in creating it in this way. Such reflection is sufficient on its own to believe in the Day of Judgment.

Before the surah invites them to reflect on the design of the universe, it shakes their hearts strongly, reminding them of the fate suffered by the people of Tubba, in south Arabia. Tubba was the title given to the kings of Himyar, a major tribe that lived in southern Arabia. This story must have been well known to the Arabs, as the surah makes only a brief reference to it, warning them against a similarly terrible fate: “Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin?”

Remember Allah Unceasingly

[ALLAH’S Quran – 33:41 ] “O YOU who have attained to faith! Remember God with unceasing remembrance,”

The Prophet (Peace Be Upon Him) has said:
[Muslim – Book #003, Hadith #0724] “’A’isha said: The Apostle of ALLAH (may peace be upon him) used to remember ALLAH at all moments.”

[Bukhari – Book #76, Hadith #486] “Narrated Abu Huraira: The Prophet said ALLAH will give shade to seven (types of people) under His Shade (on the Day of Resurrection). (one of them will be) a person who remembers ALLAH and his eyes are then flooded with tears.”

[Bukhari – Book #93, Hadith #502] “Narrated Abu Huraira: The Prophet said, “ALLAH says: ‘I am just as My slave thinks I am, (i.e. I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.”

[Muslim – Book #035, Hadith #6471] “Abu Huraira reported ALLAH’s Messenger (may peace be upon him) as saying that ALLAH, the Exalted and Glorious, thus stated: I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in the assembly I remember him in assembly, better than his (remembrance), and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him.”

Offering Sacrifice In The Name Of Allah

Offering sacrifice is the tradition of our father Ibrahim (peace be upon him) and our Prophet Muhammad (peace be upon him). Allah has promised reward on every part of the animal that you sacrifice, even on its hair. The Prophet (peace be upon him) said, “On the day of sacrifice, no one does a deed more pleasing to Allah than the shedding of blood. The sacrificial animal will come on the Day of Resurrection with its horns, hair, and hooves (and its owner will be rewarded on that basis); and (its) blood finds acceptance with Allah (for its owner) before it falls on the ground, so rejoice over it.” (Tirmidhi)

Slaughtering an animal is better than giving its monetary value in charity. The deed of sacrificing an animal is a recommended or stressed Sunnah (Sunnah Mu’akkadah) for those who can afford it. Slaughter on your behalf and your household, including your wives, children, and parents, so that all of them will gain its reward. This was the practice of the Prophet (peace be upon him). He slaughtered for himself and on behalf of his family. Some people offer sacrifice only on behalf of their parents, depriving themselves and their households of the reward. It is preferable to sacrifice in the name of all (the household). If one is appointed to slaughter then he should fulfill the will accurately.

Many Muslims offer sacrifice on behalf of their deceased relatives during the first year of their death. They call it Dahiyyah Al-Hufrah (the sacrifice of the grave) – this practice has no basis in Shariah. Some people wipe or mark the animal from its face till the back of its neck to specify the owner of the animal. One should only state the owner by mentioning his name while slaughtering, without wiping. This was the conduct of the Prophet (peace be upon him). Moreover if one sacrifices the animal with only the intention and without mentioning the name of its owner, it still will be sufficient.

The sacrifice should be of camels, cows, sheep, or goats. It cannot be valid unless it meets two conditions:

· The animal must have reached the required age

· It must be free of certain defects that invalidate sacrifice.

Age specifications are as follows:

· Camels: Five years old.

· Cows: Two years old.

· Goats: One-year-old.

· Sheep: Six months old.

The defects that invalidate sacrifice have been explained by the Prophet (peace be upon him) in the following Hadith.

“Four (types of animals) should be avoided in sacrifice: A lame animal whose lameness is evident, a one-eyed animal which is clearly one-eyed, an animal which is clearly ill and an emaciated animal with no fat on it.” (Ahmad)

· The clear lameness is identified by the animal’s inability to fight and keep up with healthy animals.

· An animal with a defective eye – either popping out or completely concealed – is identified as one-eyed. If the imperfection is not detectable – even though the animal cannot see with it – the sacrifice will still be valid but disliked.

· The way it trots, the type of appetite it has, and other similar factors determine if the animal is healthy. An ailing animal whose poor health is obvious can be accepted as a legitimate sacrifice. In any case, it is preferable to offer an animal in the sacrifice that is free from all such defects.

· If the sacrificial animal is so thin that its bones contain no marrow, it will not be accepted as a valid sacrifice.

The sounder the sacrificial animal is, the more acceptable it becomes. The male animal, whether castrated or not, is acceptable as the Prophet (peace be upon him) offered both in sacrifice. However, the fleshier the animal, the more satisfactory it is.

Slaughtering a goat or a sheep is better than one-seventh of a camel or a cow, even though both are equivalent. One may share a cow or camel with six other persons, hoping reward for all of them. Sacrificing a pregnant animal is also equally acceptable.

One should slaughter his sacrificial animal himself if he is able to. If he cannot, he can hire someone to do it and should attend the slaughtering. If he is not present, the sacrifice is still valid. If a person slaughtered an animal thinking it was his but found out later that it belonged to someone else, then the sacrifice will be credited to the real owner, he will receive the reward for it and will be entitled to its meat.

For instance, if there is a yard with several sacrificial animals in it and a person takes one of them, assuming that it is his and slaughters it, but later discovers that it did not belong to him, then although the sacrifice is valid, the one who mistakenly slaughtered the animal does not receive the credit or reward for it. His position is like that of someone appointed to slaughter on behalf of the owner.

Earning The Blessings Of Paradise Does Not Mean One Has To Forego The Pleasures Of This World

Monks and ascetics, and many of the believers of this ummah think that the blessings of the hereafter cannot be attained without giving up the good things and pleasures of this world. So you see them punishing themselves and making life hard for themselves with non-stop fasting and [qiyaam] praying at night. Some of them even deny themselves good food, drink, and clothing and reject work and marriage. All of this is wrong, for Allah has created the good things of this world for the believers, and He denounces those who forbid the beautiful things that Allah (SWT) has created for His slaves:

“Say (O Muhammad): ´Who has forbidden the adornment which Allah has brought forth for His creatures or the good things from among the means of sustenance?´ Say: ´These are for the enjoyment of the believers in this world, and shall be exclusively theirs on the Day of Resurrection.´ Thus do We clearly expound Our revelations for those who have knowledge ” [7:32]

This world is only condemned when it distracts the believer from the Hereafter, but if he treats it as a means of achieving success in the akhirah then its pleasures need not be spurned, as some people think.

Beginning Of Creation

Start Of Creation
Volume 4, Book 54, Number 414:
Narrated Imran bin Husain:
I went to the Prophet and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet who said “O Bani Tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemen, for Bani Tamim refused them.”

They said, “We accept it, O Allah’s Apostle! We have come to ask you about this matter (i.e. the start of creations).”

He said, “First of all, there was nothing but Allah, and, His throne was over the water, and He wrote everything in the Book and created the Heavens and the Earth.”

Then a man shouted, “O Ibn Husain! Your she-camel has gone away!”
So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).

Narrated ‘Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.

After Completion of Creation
Volume 4, Book 54, Number 416:
Narrated Abu Huraira:
Allah’s Apostle said, “When Allah completed the creation, He wrote in His Book which is with Him on His Throne, “My Mercy overpowers My Anger.”

Sun, Solar System
Volume 4, Book 54, Number 421:
Narrated Abu Dhar:
The Prophet asked me at sunset, “Do you know where the sun goes (at the time of sunset)?”
I replied, “Allah and His Apostle know better.”
He said, “It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah:

“And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All-Knowing.” (36.38)

Sun & Moon
Prophecy, Sun & Moon will be Folded up one day

Volume 4, Book 54, Number 422:
Narrated Abu Huraira:
The Prophet said, “The sun and the moon will be folded up (deprived of their light) on the Day of Resurrection.”

Volume 4, Book 54, Number 424:
Narrated ‘Abdullah bin ‘Abbas:
The Prophet said, “The sun and the moon are two signs amongst the Signs of Allah. They do not eclipse because of someone’s death or life. So, if you see them (i.e. eclipse), celebrate the Praises of Allah (i.e. pray).”

 

Pictures Of Their Punishments

(1) The Punishment of the People of Hell Will Vary in Degree
As Hell has various levels, in some of which the torment and horror are greater than in others, so the people of Hell will be given different levels of punishment. According to a hadith narrated by Muslim and Ahmad from Samurah, the Prophet (saw) said, concerning the people of Hell: “There are some whom the Fire will take up to their ankles, others up to their knees, others up to their waists, and others up to their collarbones”. According to another report, “up to their necks” (Muslim in Kitaab al-Jannah wa Sifaat Na’imihaa, Baab Shiddat Harr an-Naar, 4/2185)

The Messenger of Allah (saw) has told us about those who will receive the lightest punishment in Hell. al-Bukhaari reports from al-Nu’maan ibn Basheer who said:

“I heard the Messenger of Allah (saw) say, “The person who will have the least punishment among the people of Hell on the Day of Resurrection will be a man under the arch of whose feet will be placed a smoldering ember, and his brains will boil because of it.”

In another report also narrated by al-Bukhaari from an-Nu’maan ibn Basheer, the Prophet (saw) said, “The person who will have the least punishment among the people of Hell on the Day of Resurrection will be a man under the arch of whose feet will be placed two smoldering embers, because of which his brains will boil as water boils in a mirjal [copper vessel] or qumqum [narrow-necked vessel].” (al-Bukhaari in Sahih, Kitaab ar-Raqaaq, Baab Sifaat al-Jannah wan-Naar, Fath al-Baari, 11/417, and Muslim in his Sahih, Kitaab al-Imaan, 1/196, no. 363)

According to a report narrated from an-Nu’man ibn Basheer by Muslim, the Prophet (saw) said: The person who will have the least punishment among the people of Hell on the Day of Resurrection is a man who will be given shoes and laces of fire, because of which his brains will boil like water in a mirjal (copper vessel). He will not think that anyone could be more severely punished than himself, yet he will be the one with the lightest punishment”. (Sahih Muslim, Kitaab al-Imaan, 1/196, no. 364; Muslim also reports from Abu Sa’eed al-Khudri in the same chapter, no. 361)

al-Bukhaari and Muslim both narrate from Abu Sa’eed al-Khudri that he heard the Messenger of Allah (saw) say when his uncle Abu Taalib was mentioned: “Maybe my intercession will help him on the Day of Resurrection, so that he may be put in a shallow part of Hell, with fire reaching to his ankles and causing his brain to boil”. (al-Bukhaari in Kitaab ar-Riqaaq, Baab Sifaat al-Jannah wan-Naar, Fath al-Baari, 11/417 and Muslim in Kitaab al-Imaam, Baab Shifa’at an-Nabi (saw), ‘Ali ibn Abi Taalib, 1/195, hadith no. 360)

Many aayaat confirm the different levels of punishment that will be given to the people of Hell:

“The hypocrites will be in the lowest depths of the Fire..” (4:145)

“..and [the Sentence will be] on the Day that Judgement will be established [it will be said to the angels]: “Cast the people of Pharaoh into the severest Penalty!” (40:46)

“Those who reject Allah and hinder [men] from the Path of Allah, for them will We add Penalty to penalty, for that they used to spread mischief [or corruption]”. (16:88)

al-Qurtubi said, “This topic indicates that the kufr of the person who simply disbelieves is not like the kufr of a person who oppresses, disbelieves, rebels, and disobeys. There is no doubt that the kuffaar will suffer different levels of punishment in hell, as is known from the Qur’an and Sunnah. We know for certain that the punishment of those who oppressed and killed the Prophets and Muslims and spread corruption and disbelief on earth, will not be the same as the punishment of those who simply disbelieved, but treated the Prophets and Muslims well. Do you not see Abu Taalib, how the Prophet (Saw) will bring him up to a shallow level of Hell, because he helped him, protected him, and treated him well? The hadith narrated by Muslim from Samurah may be interpreted as referring to the kuffaar, as there is a hadith about Abu Taalib, or it may be interpreted as referring to those monotheists who will be punished”. (at-Tadhkirah, p. 409)

Ibn Rajab said, “Know that the different levels of punishment suffered by the people of Hell will be according to the levels of their deeds for which they entered Hell”. Then he quotes the evidence for that, such as the words of Ibn ‘Abbaas, “The punishment of those who were extreme in their disbelief and spread corruption on earth, calling others to kufr, will not be like the punishment of those who did not do such things”. Then Ibn Rajab says, “Similarly, the punishments of the monotheists in Hell will be at different levels, according to their deeds. The punishment of those who were guilty of major sins (kabaa’ir) will not be like that of those who were guilty of minor sins (saghaa’ir). The punishment may be reduced for some of them because of other good deeds, or for whatever reason Allah (swt) wills. Hence some of them may die in the Fire”. (at-Takhweef min an-Naar, p. 142-143)

(2) Roasting of the Skin
The Fire of the Almighty will burn the skin of the kuffaar. The skin is the site of sensation, where the pain of burning is felt, and for this reason, Allah (swt) will replace the burnt skin with a new one, to be burnt anew, and this will be repeated endlessly:

“Those who reject Our Signs, We shall soon cast them into the Fire. As often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty. For Allah is Exalted in Power, All-Wise” (4:56)

(3) Melting
One of the kinds of torment will be the pouring of al-Hameem over their heads. al-Hameem is ultra-heated water; because of its extreme heat, it will melt their innards and everything inside:

“… then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt or vanish away what is within their bellies, as well as [their] skins”. (22:19-20)

at-Tirmidhi reported from Abu Hurayrah (ra) that the Prophet (saw) said:
“al-Hameem will be poured on their heads and will dissolve through until it reaches their sides and all their innards will drop out until it comes out of his feet, and everything is melted, then he will be restored as he was.” He (at-Tirmidhi) said, “It is a sahih ghareeb hasan hadith”. (at-Takhweef min an-Naar, p.145, Jaami’ al-Usool, 10/540)

(4) Scorching (the face).
The noblest and most dignified part of a person is the face, hence the Prophet (saw) forbade us to strike the face. One of the ways in which Allah (swt) will humiliate the people of Hell is by gathering them on their faces, blind, deaf, and dumb, on the Day of Resurrection:

“..We shall gather them together prone on their faces, blind, dumb, and deaf; their abode will be Hell; every time it shows abatement, We shall increase for them the Fierceness of the Fire”. (17:97)

Then they will be thrown on their faces in the Fire:

“And if any do evil, their faces will be thrown headlong into the Fire; “Do you receive a reward other than that which you have earned by your deeds?” (27:90)

The Fire will burn and cover their faces forever, with no barrier between them and it:

“If only the unbelievers knew [the time] when they will not be able to ward off the Fire from their faces, nor yet from their backs, and [when] no help can reach them!” (21:39)

“The Fire will burn their faces and they will therein grin, with their lips displaced” (23:104)

“Their garments of liquid pitch, and their faces covered with fire”. (14:50)

“Is then one who has to fear the brunt of the penalty on the Day of Judgement [and receive it on] his face, [like one guarded therefrom]?” (39:24)

Look at this horrific scene that makes one shudder!

“The Day that their faces will be turned upside down in the Fire, they will say, “Woe to us! Would that we had obeyed Allah and obeyed the Messenger.” (33:66)

Do you not see that just as meat and fish are turned over when they are cooked, so their faces will be turned over in the Fire of Hell. We seek refuge with Allah (swt) from the punishment of the people of Hell.

(5) Dragging
Another of the painful torments that the Kuffaar will suffer is being dragged on their faces into Hell:

“Truly those in sin are the ones straying in mind, and mad. The Day they will be dragged through the Fire on their faces [they will hear]: “Taste the touch of Hell.” (54:47-48)

Their pain at being dragged will be increased by the fact that they will be tied up in chains and fetters:

“…But soon shall they know – when the yokes [shall be] round their necks and the chains, they shall be dragged along, in the boiling fetid fluid, then shall they be burned”. (40:70-72)

Qataadah said, “They will be dragged once in the Fire, and once in al-Hameem.” (Ibn Rajab, at-Takhweef min an-Naar, p.147)

(6) Blackening of the faces.
Allah (swt) will blacken the faces of the people of Hell in the Hereafter:

“On the Day when some faces will be [lit up with] white and some faces will be [in the gloom of] black; to those who faces will be black [it will be said]: “Did you reject Faith after accepting it? Taste then the penalty for rejecting Faith”. (3:106)

This is intense blackness as if the darkness of night had covered their faces

“But those who have earned evil will have a reward of like evil, and ignominy will cover their faces. No defender will they have from [the wrath of] Allah. Their faces will be covered, as it were, with pieces from the darkness of night. They are Companions [or dwellers] of the Fire, they will abide therein [for aye!] (10:27)

(7) The Fire Will Surround the Kuffaar
The people of Hell are the Kuffaar whose sins and disobedience surround them, leaving no hasanah for them. Allah (SWT) said, in response to the Jews who claimed that the Fire would only touch them for a certain length of time:

“Nay, those who seek gain in evil and are girt round by their sins – they are companions [or dwellers] of the Fire; therein shall they abide [forever]” (2:81)

No one will be in such a state unless he is a kaafir and a mushrik. Siddeeq Hasan Khan says, “What is referred to here by evil deeds is a certain type of deed, the reasons for which should be overwhelming, with no way out or means of achieving hasanah. Eternity in Hell is for the kuffaar and mushrikeen, so evil and sin in this aayah has to be interpreted as meaning kufr and shirk. Thus the arguments of the Mu’tazilah and Khawaarij are shown to be false by the proven mutawaatir reports that state that the sinners among the monotheists will eventually be brought forth from Hell.”

Sins and evil deeds surround the Kuffaar like a bracelet around the wrist, so their punishment should fit their crimes. Hence the Fire will surround the Kuffaar on all sides, as Allah (swt) says:

“There will be a bed of Hell [Fire] and over them coverings [of Hellfire]” (7:41)

The “bed” is what comes under them, and the “coverings” are what come over them. What is meant is that fires will surround them from above and below, as Allah (swt) says:

“On the Day when the torment [Hellfire] shall cover them from above them and from underneath their feet” (29:55)

“They shall have coverings of Fire above them, and coverings of Fire beneath them”. (39:16)

Some of the Salaf interpreted the “Bed” (al-Mihaad) as meaning a mattress and the “cover” (al-Ghawaash) as being a blanket (Tafseer Ibn Katheer, 3/168)

The “surrounding” may be interpreted in another way, which is that Hell will have a wall to surround the kuffaar so that they will never be able to get out or escape from it, as Allah (SWT) says:

“..Verily We have prepared for the wrongdoers a Fire whose [smoke and flames] like the walls and roof of a tent, will hem them in; If they implore relief, they will be granted water like melted brass, that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!” (18:29)

(8) The Fire Will Leap Up Over Their Hearts
We have already explained that the physical bodies of the people of Hell will be made huge in size. In spite of that, the Fire will penetrate their bodies until it reaches their innermost depths:

“Soon will I cast him into Hellfire! And what will explain to you what Hellfire is? Naught does it permit to endure, and naught does it leave alone, Darkening and changing the color of man!” (74:26-29)

Some of the Salaf said concerning the phrase, “naught does it leave alone” that it meant, “it eats bones and flesh and brains and does not leave anything untouched” (Ibn Rajab, at-Takhweef min an-Naar, p.146)

Allah (SWT) says: “By no means! He will be sure to be thrown into that which Breaks to Pieces. And what will explain to you what that which Breaks to Pieces is? [It is] the Fire of the [wrath of] Allah, kindled [to a blaze], that which mourns [right] to the hearts”. (104:4-6)

Muhammad ibn Ka’b al-Qurtubee said, “The Fire eats into him until it reaches his heart, then his body will be created anew. It was reported that when Thaabit al-Bananee read this aayah, he said, “The Fire will burn them until it reaches their hearts, while they are still alive; this is how great their suffering is!” Then he wept.” (at-Takhweef min an-Naar, p.146)

(9) Their entrails will be spilled out in the Fire
al-Bukhaari and Muslim report from Usaamah ibn Zayd that the Prophet (saw) said: “A man will be brought forth on the Day of Resurrection and thrown into the Fire. Then his entrails will be spilled out into the Fire, and he will be forced to walk around and around like a donkey on a treadmill. The people of Hell will gather around him and say, “O So-and-so, what is wrong with you? Did you not enjoin us to do good and forbid us to do evil?” He will say, “I used to order you to do good, but I did not do it, and I used to forbid you to do evil, but I used to do it.” Then he will walk around and around like a donkey in a treadmill” (al-Bukhaari and Muslim, Mishkaat al-Masaabeeh, 2/642, hadith no. 5139)

One of the people whose entrails will be spilled out in Hell is ‘Amr ibn Lahay who was the first to change the religion of the Arabs. The Prophet (saw) saw him dragging his own entrails in Hell. Muslim reports from Jaabir ibn Abdullaah that the Prophet (saw) said, “I saw ‘Amr ibn ‘Aamir al-Khuza’ee dragging his own entrails in Hell, and he was the first one to introduce as-Saa’ibah (a she-camel turned loose for free pasture for the sake of idols, upon which nothing was allowed to be carried”. (Mishkaat al-Masaabeeh, 2/642)

(10) The Chains, Fetters and Hammers of the People of Hell
Allah (swt) has promised that the people of Hell will have chains fetters and hammers in the Fire:

“For the Rejecters We have prepared iron chains, yokes and a blazing Fire”. (76:4)

“With Us are fetters [to bind them] and a Fire [to burn them] and a food that chokes, and a penalty grievous”. (73:12-13)

The yokes will be placed around their necks:

“…We shall put yokes on the necks of the unbelievers. It would only be a requital for their ill [or evil] deeds”. (34:33)

Excellence Of Weeping Out Of Fear From Allah

Allah Subhaanahu wa Ta`aala, the Exalted, says:
‘And they fall down on their faces weeping and it increases their humility.’ (17:109)

‘Do you then wonder at this recitation (the Qur’an)’ And you laugh at it and weep not’. (53:59-60)

446. Ibn Mas’ood radhiallaahu`anhu reported: The Prophet Sall Allaahu`alayhi wa sallam said to me: ‘Recite the Qur’an to me’. I said, ‘O Messenger of Allah! Shall I recite the Qur’an to you, when it has been revealed to you” He Sall Allaahu `alayhi wa sallam replied, ‘I love to hear it recited by others’. So I recited to him a portion from Soorat An-Nisaa’. When I reached the Aayah:

‘How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad as a witness against these people”. (4:41)

He Sall Allaahu`alayhi wa sallam said, ‘Enough for now’. When I looked at him I saw his eyes were shedding tears. [Al-Bukhaari and Muslim].

Commentary: This Hadeeth tells us that besides the recitation of the Noble Qur’an, a Muslim should also listen to it from others so that he can contemplate further on it. It also makes one weep when one listens to the Noble Qur’an.

447. Anas bin Malik radhiallaahu`anhu reported: The Messenger of Allah Sall Allaahu `alayhi wa sallam delivered a Khutbah to us the like of which I had never heard from him before. In the course of the Khutbah, he said: ‘If you knew what I know, you would laugh little and weep much’. Thereupon those present covered their faces and began to sob. [Al-Bukhaari and Muslim].

Commentary: This Hadeeth has been mentioned in this chapter for the reason that it furnishes positive proof of the fact that the Companions of the Prophet Sall Allaahu `alayhi wa sallam used to weep out of fear of Allah when they heard sermons and preachings. It induces us to follow them.

448. Aboo Hurayrah radhiallaahu`anhu reported: The Messenger of Allah Sall Allaahu`alayhi wa sallam said, ‘One who weeps out of fear of Allah, will not enter the Hell till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the smoke of Hell will never exist together’. [At-Tirmidhi].

Commentary:
1. A person who has such a fear of Allah Subhaanahu wa Ta`aala that he weeps on account of it, cannot be disobedient to Allah. Obviously, his life will generally be spent in the obedience of Allah Subhaanahu wa Ta`aala and strict abstinence from sins. It is very true to say that it is as impossible for such a person to go to Hell as the return of milk to the udders.

2. Similarly, Jihad is a highly meritorious act for a Muslim. A Mujahid, who fights for the sake of Allah, is perfectly safe from Hell because the dust that falls on this way on him, cannot mix with the smoke of Hell.

449. Aboo Hurayrah radhiallaahu`anhu reported: The Messenger of Allah Sall Allaahu `alayhi wa sallam said, ‘Seven people Allah will give them His Shade on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosques, two men who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: ‘I fear Allah’; a man who gives in charity and conceals it (to such an extent) that the left-hand does not know what the right has given; and a man who remembers Allah in solitude and his eyes become tearful’.
[Al-Bukhaari and Muslim].

Commentary: This Hadeeth has been included in this chapter for the reason that it highlights the merits of weeping for fear of Allah Subhaanahu wa Ta`aala. The fear of Allah keeps one away from the disobedience of Allah, the reward of which in the Hereafter is Jannah – a world which abounds in the Bounties and Pleasure of Allah Subhaanahu wa Ta`aala.

450. ‘Abdullah bin Ash-Shikhkhir radhiallaahu`anhu reported: I came to the Messenger of Allah Sall Allaahu `alayhi wa sallam when he was performing prayers. He was sobbing and his chest sounded like a boiling kettle. [Aboo Dawood and At-Tirmidhi].

Commentary: This Hadeeth tells us how the Prophet Sall Allaahu `alayhi wa sallam used to weep in prayer out of fear of Allah Subhaanahu wa Ta`aala. To weep in the course of supplication and at the thought of one’s appearance before Allah reflects piety.

451. Anas radhiallaahu`anhu reported: The Messenger of Allah Sall Allaahu `alayhi wa sallam said to Ubayy bin Ka’b radhiallaahu`anhu, ‘Allah (SWT) has ordered me to recite to you Soorat-Al-Baiyyinah (98): ‘Those who disbelieve …’

Ubayy radhiallaahu`anhu asked, ‘Did He name me” The Messenger of Allah Sall Allaahu `alayhi wa sallam replied in the affirmative. Whereupon Ubayy radhiallaahu`anhu began to weep. [Al-Bukhaari and Muslim].

Commentary: This Hadeeth highlights the following:

1. The permissibility of crying out of joy when a certain bounty has been bestowed upon one, and out of fear that one fails to show gratefulness to the Bestower of the bounty (i.e., Allah Subhaanahu wa Ta`aala).

2. The superiority of Ubayy bin Ka’b radhiallaahu`anhu and the high position he occupies with regard to his recitation and memorization of the Qur’an.

452. Anas bin Malik radhiallaahu`anhu reported: After the death of the Messenger of Allah Sall Allaahu `alayhi wa sallam, Aboo Bakr radhiallaahu`anhu said to ‘Umar radhiallaahu`anhu: ‘Let us visit Umm Aiman radhiallaahu`anha as the Messenger of Allah Sall Allaahu `alayhi wa sallam used to visit her.’ As we came to her, she wept. They (Aboo Bakr and ‘Umar radhiallaahu`anhum said to her, ‘What makes you weep’ Do you not know that what Allah has in store for His Messenger Sall Allaahu `alayhi wa sallam is better than (this worldly life)” She said, ‘I weep not because I am ignorant of the fact that what is in store for Messenger of Allah Sall Allaahu `alayhi wa sallam (in the Hereafter) is better than this world, but I weep because the Revelation has ceased to come.’ This reply moved both of them to tears and they began to weep along with her. [Muslim].

Commentary: Here, this Hadeeth has been reproduced to furnish justification for weeping on the departure of virtuous people because their presence is a source of many blessings. With their departure from this world, people are deprived of many graces. Pious people are certainly very much grieved on their death.

453. Ibn ‘Umar radhiallaahu`anhu reported: When the illness of the Messenger of Allah Sall Allaahu `alayhi wa sallam became serious, he was asked about the leading of Salaat and he said, ‘Ask Aboo Bakr to lead Salaat.’ Whereupon, ‘Aishah radhiallaahu`anha said; ‘Aboo Bakr is very tender-hearted. He is bound to be overcome by weeping when he recites the Qur’an.’ Messenger of Allah Sall Allaahu `alayhi wa sallam repeated, ‘Ask him (Aboo Bakr) to lead Salaat’.

In another narration: ‘Aishah radhiallaahu`anha said: ‘When Aboo Bakr stands in your place, he will not be able to recite the Noble Qur’an to the people on account of weeping.’ [Al-Bukhaari and Muslim].

Commentary:
1. This Hadeeth brings into prominence the distinction of Aboo Bakr As-Siddiq radhiallaahu`anhu. It was because of this distinction that the Companions of the Prophet Sall Allaahu `alayhi wa sallam selected him as Khalifah (caliph) after the death of the Prophet Sall Allaahu`alayhi wa sallam. On this occasion, ‘Umar radhiallaahu`anhu said, ‘Should we not like him for our (worldly life) political leadership when the Prophet Sall Allaahu `alayhi wa sallam had chosen him for our Deen’.

2. The justification for weeping at the time of the recitation of the Noble Qur’an. This was a special virtue of Aboo Bakr As-Siddiq radhiallaahu`anhu which was a mark of his perfect Faith.

454. Ibraheem bin ‘Abdur-Rahman bin ‘Auf reported: Food was brought to ‘Abdur-Rahman bin ‘Auf radhiallaahu`anhu when he was observing Saum (fast) and he said: ‘Mus’ab bin ‘Umair radhiallaahu`anhu was martyred and he was better than me, but only one sheet was available to shroud him. It was so small that when his head was covered; his feet remained uncovered and if his feet were covered, his head remained uncovered. Then the bounties of this world have been bestowed upon us generously. I am afraid that the reward of our good deeds have been awarded to us in this world.’ On this, he began to sob and left the food untouched.
[Al-Bukhaari].

Commentary: This Hadeeth tells us about the hospitality of the Companions of the Prophet Sall Allaahu`alayhi wa sallam and the respect they had for each other.

Abdur-Rahman bin ‘Auf radhiallaahu`anhu was one of the figures of ‘Al-Ashratul-Mubash-sharun bil Jannah (the ten Companions of the Prophet Sall Allaahu `alayhi wa sallam who were given the glad tidings of entering Jannah during their lifetime). For this reason, he is superior to Mus’ab bin ‘Umair radhiallaahu`anhu, but he acknowledged him superior on the consideration of his martyrdom and poverty through which he had passed. He holds Mus’ab bin ‘Umair radhiallaahu`anhu better on the grounds that he had confronted the infidels in extremely difficult circumstances and sacrificed his life for the sake of Allah.

The second point which this Hadeeth brings out is the fear which Abdur-Rahman bin ‘Auf radhiallaahu`anhu felt at the abundance of wealth and property, although he used to spend his wealth and riches in the way of Allah and Jihad. Today, the only purpose of our wealth is that we waste it either on foolish customs and ceremonies of marriage or construction of buildings and their decoration. It was this abundance of the wealth of which the Companions of the Prophet Sall Allaahu`alayhi wa sallam were afraid. The Prophet Sall Allaahu `alayhi wa sallam had himself expressed great anxiety over it.

455. Aboo Umamah Sudaiy bin ‘Ajlan Al-Bahili radhiallaahu`anhu reported: The Prophet Sall Allah `alayhi wa sallam said: ‘Nothing is dearer to Allah than two drops and two marks: A drop of tears shed out of fear of Allah and a drop of bloodshed in Allah’s way. Regarding the two marks, they are: Marks left in the Cause of Allah and a mark left in observing one of the obligatory acts of worship of Allah, the Exalted’. [At-Tirmidhi].

Commentary: This Hadeeth mentions the merits of the following:

1. Weeping out of fear of Allah Subhaanahu wa Ta`aala.

2. The blood which flows in the way of Allah Subhaanahu wa Ta`aala.

3. The marks of injuries that are left on the bodies of those who take part in Jihad.

4. The marks of wounds received in the performance of obligations.

The Ahadeeth on the subject are many.

456. Al-‘Irbad bin Sariyah radhiallaahu`anhu reported: One day the Messenger of Allah Sall Allaahu `alayhi wa sallam delivered us a very eloquent Khutbah on account of which eyes shed tears and hearts became softened. [Aboo Dawood and At-Tirmidhi].

Commentary: Even in the relevant chapter, the author has only given a reference of this Hadeeth and not its full text. This has, however, been stated in chapter 16, bearing the title ‘Observing the Sunnah and the manners of its obedience’.`