Chapter Five: Belief in the Last Day

 Chapter Five: Belief in the Last Day
Section One: The Meaning of Believing in the Last Day, its Significance, and its Benefits
Section Two: The Blowing of the Trumpet
Section Three: Resurrection
Section Four: The Standing: Reckoning, the Scales, and the Exhibition of the Books of Deeds
Section Five: The Reservoir of Prophet Muhammad , and the Bridge over the Hellfire
Section Six: Paradise and Hell

Section One: The Meaning of Believing in the Last Day, its Significance, and its Benefits
Firstly: The Meaning of Believing in the Last Day
Believing in the Last Day includes having faith in all news that has been mentioned regarding it, and those affairs relating to it. This includes believing in the signs that lead up to it; death; the trial of the grave, its punishment, and its bliss; the blowing of the trumpet; resurrection of the dead from their graves; reckoning; judgement; the terror and horror at the standing place; the details of the gathering place; distribution of the scrolls of deeds; placing of the scales; the bridge over the Hellfire; the bridge between the Hellfire and Paradise; the reservoir of the Prophet (Peace be upon him); the intercession; and other that that; Paradise and it’s bliss –the peak of which is looking at the Face of Allah the Mighty and Majestic; the Hellfire and its punishment– the most severe of which is: them being veiled from their Lord the Exalted.[298]

Secondly: The Significance of Believing in the Last Day
Believing in the Last Day is of great importance as indicated by the following points:
1. It is one of the six tenets of faith; as occurs in the famous narration of Gabriel, wherein the Prophet (Peace be upon him) said –after Gabriel questioned him regarding true faith– he replied: “It is that you believe in Allah, His angels, His Books, His Messengers, the Last Day, and that you believe in predestination –its good and its evil aspects–.[299]

2. Its plentiful mention in religious texts, and its frequently being coupled with belief in Allah the Almighty.

3. Praise of the believers, and dispraise of the disbelievers by way of it.

Allah the Exalted says in description of the believers:
]وَهُم بِالأٓخِرَةِ هُمۡ يُوقِنُونَ]
Sura an-Naml; (27):3
]Meaning: And they believe with certainty in the Hereafter.]

And He says in description of the disbelievers:
]وَهُم بِالأٓخِرَةِ هُمۡ كَافِرُونَ]
Sura Hud; (11):9
]Meaning: While they are disbelievers in the Hereafter.]

4. The multiplicity of its names: The Last day has many names due to its great importance and many terrors.

Al-Qurtubi –may Allah have mercy upon him– said:
“Everything of importance or greatness has numerous attributes, and multiple names – this is from the practice of the Arabs in their speech.

Take the sword as an example –due to its great value, benefit, and status– the Arabs gave it five-hundred names; and there are further examples of the like of this. Thus –due to its importance and many terrors– Allah mentioned the Day of Resurrection in His Book with various names, and He described it with many descriptions.[300]

Thirdly: The Benefits of Believing in the Last Day
Believing in the Last Day renders many benefits, fine manners, acts of worship, and praiseworthy consequences –that in turn benefit individuals and societies– both in this life and in the Hereafter.

The benefits of believing in the Last Day include:
1. Fulfilling the worship of Allah the Mighty and Majestic. Believing in the Last Day is from the affairs that we worship Allah the Almighty by way of.

2. It increases a person in faith. Believing in the Last Day is one of the six tenets of faith without which true faith is unachievable; the more a servant increases in knowledge regarding it, the stronger his faith and certainty become, and the higher his rank is.

3. It causes a person to have hope and fear. Believing in the Last Day causes a person to perform acts of obedience, hoping to attain the reward on that day – just as it causes one to abandon sin, out of fear of being punished on that day.

If a person understands this in detail –realizing the everlasting bliss that the obedient people will experience, and the painful torment and punishment the sinners will experience– it is from the greatest of motives that cause a person to perform good and abstain from evil.

4. A person comes to know of the bounty of Allah, His justice, and His Wisdom; as He requites those deserving of being punished through His justice, and rewards those deserving of bounty through His munificence.

This becomes known by having knowledge of that which occurs in the Hereafter from reward and retribution.

5. Temperance both in times of difficulty and ease: The believer is temperate in all circumstances; blessings do not cause him to transgress, and calamities do not cause him to despair. Rather if he is blessed with prosperity, he is thankful; and if he is tested with adversity, he is patient.

The Prophet (Peace be upon him) said:
“Amazing is the case of a believer; there is good for him in everything and this applies only to a believer. If he experiences prosperity, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him.”[301]

6. It causes a person to adorn themselves with excellent manners. Believing in the Last Day leads a person to having fine manners – such as giving in charity, as he knows that which he puts forth in this world he will find it with Allah in the Hereafter, better and more lasting. Thus, a person chooses to do acts of righteousness with his wealth even if he is in need, to the extent his giving is similar to one who does not fear poverty.

7. The believer finds solace from that which he misses out on in this world by having hope in the reward of the Hereafter. This causes him not to be displeased if a difficulty befalls him, or he loses a loved one, because He is hopeful of receiving compensation from Allah the Mighty and Majestic. Thus, he is not discontent, but rather he feels comforted and consoled.[302]

After having clarified the meaning of believing in the Last Day, its significance, and its fruits – next we will discuss some of its occurrences in detail.

---------------------------------------------------

(298) See: ‘A`lam as–Sunnah al–Manshurah’ of Shaikh Hafidh al–Hakami (pp. 65).

(299) Reported by Muslim (no. 8).

(300) ‘at–Tadhkirah’ of al–Qurtubi (pp. 342–442).

(301) Reported by Muslim (no. 2999), from a narration of Sohaib.

(302) See: ‘al–Eeman bil Yawm al–Aakhir’ of Muhammad al–Hamad (pp. 9–11).

Section Two: The Blowing of the Trumpet
Firstly: Defining the Blowing of the Trumpet
(i) The linguistic meaning of blowing:
Blowing is well-known in the language; it is said: ‘
he blew with his mouth’, ‘he is blowing’, ‘blowing’; if a person causes air to exit from it. It is also said: ‘blowing into the fire’, ‘blowing into the drink’, and the like.[303]

(ii) The linguistic meaning of trumpet:
The word trumpet has various meanings in the Arabic language; from them is: ‘horn’.

It is with this meaning the exegetists of the Quran interpreted the saying of Allah the Almighty:
]وَنُفِخَ فِي الصُّورِ]
Sura al-Kahf; (18):99
]Meaning: And the Trumpet will be blown.][304]

(iii) The blower of the trumpet:
He is Raphael (Israfeel), one of the noble angels from the bearers of the Throne of Allah.

(iv) The religious meaning of blowing of the trumpet is:
Raphael’s blowing into the horn he has put to his mouth and been entrusted with blowing into at the time of the establishment of the Hour.[305]

Secondly: Evidence Indicating the Blowing of the Trumpet
The blowing of the trumpet is proven by the Quran, Prophetic traditions, and the consensus of the Islamic community.

(i) Evidence from the Quran indicating the blowing of the trumpet:
Allah the Almighty says:
]وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَٰتِ وَمَن فِي الأَرضِ إِلَّا مَن شَآءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخرَىٰ فَإِذَا هُمۡ قِيَامٞ يَنظُرُونَ]
Sura az-Zumar; (39):68
]Meaning: And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall down dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.]

(ii) Evidence from the Prophetic traditions indicating the blowing of the trumpet:
there occurs in Sahih Muslim the narration of `Abdullah bin `Amr –may Allah be pleased with them both– that he said: The Messenger of Allah (Peace be upon him) said: “Then the trumpet will be blown.

Everyone will hear it, turning and raising their necks towards it, then they will all fall down dead. Allah will send down rain which will be like dew or like a shadow (the narrator doubted of the two words was most correct) and by way of it the bodies of the people will sprout. Then the trumpet will be blown for the second time and they will be standing, looking around.”[306]

Thirdly: The Number of Times the Trumpet will be Blown
The number of times Raphael will blow in into the trumpet is twice:
(i) The Blowing of Death; this blowing causes the people to become terrified and fall down dead. When Allah the Almighty gives permission for the termination of this world, He commands Raphael –peace be upon him– to blow into the trumpet, upon which everyone in the Heavens and the earth fall down dead except those whom Allah wills. The earth will become a barren ground, the mountains a heap of sand pouring down, and everything that Allah informed of in His Book –especially in Sura al-Infitar (Chapter of the Cleaving) and Sura at-Takwir (Chapter of the Overthrowing)– will occur.

This blowing is referred to as:
The Blowing of Death, the Blowing of Terror, the Quaking, and the Cry.

(ii) The Blowing of Resurrection:
Upon this blowing, the people will be resurrected from their graves and will stand up alive before their Lord.

This blowing is also called:
The Second [blowing], or: the Subsequent [blowing].

Some of the people of knowledge are of the opinion that the horn will be blown three times:
1. The Blowing of Terror – without the occurrence of death.
2. The Blowing of Death.
3. The Blowing of Resurrection and standing up before the Lord of the worlds.

Those who consider the Blowing of Terror to be the same as the Blowing of Death count them as two; whereas those who consider each of them separately count them as being three in total.[307]

---------------------------------------------------------------

(303) See: ‘Lisan al–`Arab’ (3/62–64).

(304) See: ‘Lisan al–`Arab’ (4/474).

(305) See: ‘al–Qiyamah al–Kubra’ of Dr. `Umar al–Ashqar (pp. 31–36).

(306) Reported by Muslim (no. 2940).

(307) See: ‘Majmu` al–Fatawa’ (4/460); ‘Sharh al–Wasitiyyah’ of al–Harras (pp. 205–206); ‘Lum`atul–I`tiqad’ with the explanation of Shaikh Muhammad bin `Uthaymin (pp. 114–115); ‘A`lam as–Sunnah al–Manshurah’ of Shaikh Hafidh al–Hakami (pp. 104–105); & ‘al–Qiyamah al–Kubra’ (pp. 39–42).

Section Three: Resurrection
Firstly: The Definition of Resurrection
(i) The linguistic meaning of resurrection:
It occurs in the Arabic language with the meanings of emanation, spreading, stirring, and the like.[308]

(ii) The meaning of resurrection in a religious sense:
It is a restoration of the bodies to their original forms, and a revival of the dead on the Last Day – so that they can be called to account for their deeds and judged.[309]

Secondly: Evidence Establishing Resurrection
The belief in resurrection is something indicated by the Book, Prophetic traditions, consensus of the Islamic community, intellect, and the natural disposition of a person – just as it is something necessitated by Allah’s wisdom; as it entails He makes for the creation a place of return, wherein they are rewarded for their adherence to that which they were instructed with upon the tongues of His Messengers.[310]

Allah the Almighty says:
]أَفَحَسِبتُمۡ أَنَّمَا خَلَقنَاكُمۡ عَبَثًا وَأَنَّكُمۡ إِلَينَا لَا تُرجَعُونَ]
Sura al-Mu•minun; (23):115
]Meaning: Did you think that We created you uselessly and that to Us you would not be returned?]

He –the Mighty and Majestic– also says:
]ثُمَّ إِنَّكُم بَعدَ ذَٰلِكَ لَمَيِّتُونَ ١٥ ثُمَّ إِنَّكُمۡ يَوۡمَ القِيَامَةِ تُبعَثُونَ]
Sura al-Mu•minun; (23):15-16
]Meaning: Then indeed, after that you are to die. Then indeed, on the Day of Resurrection, you will be made to rise.]

Similarly, the Prophet (Peace be upon him) said:
“The people will be assembled on the Day of Resurrection barefooted and uncircumcised.” Its authenticity is agreed upon.[311]

The evidences proving resurrection and restoration of the dead to life are almost innumerable.

Thirdly: Evidence Indicating the Possibility of Resurrection
The evidences indicating the possibility of resurrection are established by the Book, Prophetic traditions, intellect, and a person’s senses – a brief mention of which has preceded.

It is possible for us to further elaborate on this topic by saying:
(i) Textual evidence indicating the possibility of resurrection. Textual evidence means proof from the Book and Prophetic traditions.

Allah the Almighty says:
]زَعَمَ الَّذِينَ كَفَرُوٓاْ أَن لَّن يُبعَثُواْ قُلۡ بَلَىٰ وَرَبِّي لَتُبعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلتُمۡ وَذَٰلِكَ عَلَى اللَّهِ يَسِير]
Sura at-Taghabun; (64):7
]Meaning: Those who disbelieve have claimed that they will never be resurrected. Say: “Nay, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy.”]

Notice how Allah emphasises this meaning by His saying:
‘Nay’, swearing an oath upon it, usage of the Arabic letters ‘laam’ and the emphatic ‘noon’.

This is further indicated by many textual evidences.

(ii) Empirical evidence indicating the possibility of resurrection[312]:
As far as empirical proof of the possibility of resurrection, then Allah has demonstrated this by resurrecting the dead in order that His servants may witness it themselves in this world.

In Sura al-Baqarah (Chapter of the Cow) alone, there are five examples of this:
1. That which occurred to the people of Moses –peace be upon him– when they said to him:
]لَن نُّؤمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهرَةٗ]
Sura al-Baqarah; (2):55
]Meaning: We shall never believe in you till we see Allah plainly.]

Allah caused them to die and then brought them back to life.

2. That which occurs in the story that took place during the time of Moses, when the Israelites disputed regarding a man who had been murdered – Allah ordered them to slaughter a cow, and to strike him with a piece of it, so that he could inform them of his killer; so they did, and Allah revived him, then he informed them of his killer.

3. That which occurs in the story of the people who left their homes in many thousands –fleeing death–; Allah caused them to die, then He restored them to life.

4. That which occurs in the story of the person who passed by a township that had fallen into ruin, when he wondered how Allah could bring it back to life. So Allah caused him to die for a hundred years, then He brought him back to life.

5. That which occurs in the story of Abraham –the chosen beloved servant of Allah– when he asked Allah the Almighty to show him how He gives life to the dead. Allah ordered him to slaughter four birds and place parts of them on the surrounding mountains; then he was to call them – whereupon the parts reassembled, and the birds flew to Abraham in haste.

(iii) Intellectual evidence indicating the possibility of resurrection[313]:
Logic proves that resurrection is possible from two angles:
1. Allah created the Heavens and the earth to begin with; therefore the One able to initiate creation has the ability to restore it.

Allah the Almighty says:
]وَهُوَ الَّذِي يَبدَؤُاْ الخَلقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهوَنُ عَلَيهِ وَلَهُ المَثَلُ الأَعلَىٰ فِي السَّمَاوَٰتِ وَالأَرضِ وَهُوَ العَزِيزُ الحَكِيمُ]
Sura ar-Rum; (30):27
]Meaning: And it is He who begins creation; then He repeats it, and that is even easier for Him. To Him belongs the highest description in the Heavens and the earth. And He is the all-Mighty, the all-Wise.]

He the Almighty also says:
]كَمَا بَدَأنَآ أَوَّلَ خَلقٖ نُّعِيدُهُۥ وَعدًا عَلَينَآ إِنَّا كُنَّا فَاعِلِينَ]
Sura al-Anbiya•; (21):104
]Meaning: As We began the first creation, We will repeat it. That is a promise binding upon Us. Indeed, We shall do it.]

Similarly, Allah orders His Prophet (Peace be upon him) to respond to those who deny the possibility of bones being restored after their disintegration by saying:
]قُلۡ يُحيِيهَا الَّذِيٓ أَنشَأَهَآ أَوَّلَ مَرَّةٖ وَهُوَ بِكُلِّ خَلقٍ عَلِيمٌ]
Sura Yaa Seen; (36):79
]Meaning: Say: “He will give life to them Who created them for the first time! And He is the all-Knower of every creation.”]

2. Oasification of barren land. Land may be infertile and barren –with not a single green shoot in sight– then when the rain falls, it is stirred to life, becoming green and alive, and putting forth every kind of lovely growth.

The One able to bring it back to life after it being barren is also able to resurrect the dead.

Allah the Almighty says:
]وَمِنۡ ءَايَاتِهِ أَنَّكَ تَرَى الأَرضَ خَاشِعَةٗ فَإِذَآ أَنزَلنَا عَلَيهَا المَآءَ اهتَزَّتۡ وَرَبَتۡ إِنَّ الَّذِيٓ أَحيَاهَا لَمُحيِ المَوۡتَىٰٓ إِنَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ]
Sura Fussilat; (41):39
]Meaning: And among His Signs is that you see the earth barren, but when We send down rain to it, it is stirred to life and growth. Verily, He Who gives it life, surely, He is Able to give life to the dead. Indeed! He is Able to do all things.]

He the Almighty also says:
]وَنَزَّلنَا مِنَ السَّمَآءِ مَآءٗ مُّبَارَكًا فَأَنبَتنَا بِهِ جَنَّاتٖ وَحَبَّ الحَصِيدِ ٩ وَالنَّخلَ بَاسِقَاتٖ لَّهَا طَلعٞ نَّضِيدٞ ١٠ رِّزقًا لِّلعِبَادِ وَأَحيَينَا بِهِ بَلدَةٗ مَّيتًا كَذَٰلِكَ الخُرُوجُ]
Sura Qaf; (50):9-11
]Meaning: And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest, and lofty palm trees having fruit arranged in layers – As provision for the servants, and We have given life thereby to a dead land. Thus will be the resurrection.]

Fourthly: The Religious Status of Believing in Resurrection
Believing in the Last Day –and the unseen in general– includes believing in Resurrection.

The significance and great importance of that in the religion is clear and proven by the many textual evidences mentioned previously.

Its significance is further highlighted by the fact Allah –the Mighty and Majestic– swore an oath upon its occurrence, praised the believers by way of it, informed us that it is a true promise, and something guaranteed; just as He dispraised the disbelievers in it.

Fifthly: The Ruling on Denying Resurrection
Denying Resurrection constitutes disbelief in Allah the Mighty and Majestic. Thus, the denier of Resurrection is a disbeliever in Allah the Exalted, His Messengers, His Books, and the Last Day.

Allah the Almighty says:
]زَعَمَ الَّذِينَ كَفَرُوٓاْ أَن لَّن يُبعَثُواْ قُلۡ بَلَىٰ وَرَبِّي لَتُبعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلتُمۡ وَذَٰلِكَ عَلَى اللَّهِ يَسِير]
Sura at-Taghabun; (64):7
]Meaning: Those who disbelieve have claimed that they will never be resurrected. Say: “Nay, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy.”]

And upon the authority of Abu Hurairah –may Allah be pleased with him– that the Prophet (Peace be upon him) said: Allah the Almighty said: “The son of Adam disbelieves Me and he had no right to do so, and he insulted Me and he had no right to do so. As for his disbelieving Me, it is by his saying: ‘Allah will not remake me as He made me at first’.

However, the initial creation of him is no easier for Me than remaking him. As for his insulting Me, it is by his saying: ‘Allah has taken to Himself a son’; while I am the One, the Self-Sufficient Master, Whom all creatures are in destitute need of. I begot not nor was I begotten, and there is none like unto Me.”[314]

---------------------------------------------------------------

(308) See: ‘Lisan al–`Arab’.

(309) See: ‘Lum`atul–I`tiqad’ with the explanation of Shaikh Muhammad bin `Uthaymin (pp. 115); & ‘al–Qiyamah al–Kubra’ (pp. 51).

(310) See: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 404); ‘Rasa•il fil–`Aqidah’ (pp. 29); & ‘A`lam as–Sunnah al–Manthurah’ (pp. 101–103).

(311) Reported by al–Bukhari (no. 3349); & Muslim (no. 2860).

(312) See: ‘Rasa•il fil–`Aqidah’ (pp. 32–33).

(313) See: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 404–407); ‘Rasa•il fil–`Aqidah’ (pp. 33); & ‘al–Qiyamah al–Kubra’ (pp. 73–86).

(314) Reported by al–Bukhari (no. 4975).

Section Four: The Standing: Reckoning, the Scales, and the Exhibition of the Books of Deeds

The First Topic: The Standing

1. Definition of the Standing:

The Standing is from the names of the Day of Resurrection.

al-Qurtubi –may Allah have mercy upon him– said:

“In the Arabic language it is a verbal noun from the root: ‘he stood’, ‘he is standing’; and out of magnification it occurs in feminine form – as is the practice of the Arabs.”[315]

2. The reason behind its naming:

The scholars differed regarding the reason behind its naming upon four sayings:

(a) Due to it including these affairs.

(b) Due to the people rising up from their graves to it.

(c) Due to the people standing before the Lord of the worlds.

(d) Due to the Spirit and the angels standing in rows upon that day.[316]

3. The tremendousness of that Day:

The affair of the Day of Standing is great, its terror is severe and unlike anything the servants have experienced.

From the evidences that indicate this are:

(i) Allah the Almighty described it as being tremendous in His saying:

أَلَا يَظُنُّ أُوْلَئِكَ أَنَّهُم مَّبْعُوثُونَ ٤ لِيَوْمٍ عَظِيمٍ]

Sura al-Mutaffifin; (83):4-5

]Meaning: Do they not think that they will be resurrected on a tremendous Day.]

(ii) Allah also described it as being heavy – in His saying:

]إِنَّ هَؤُلَآءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا]

Sura al-Insan; (76):27

]Meaning: Verily! These disbelievers love the present life of this world and put behind them a heavy Day.]

(iii) That which it contains from fright and horror, such that every nursing mother will forget her nursling, and every pregnant one will drop her load, and you will see mankind appearing in a drunken state, yet they will not be intoxicated.

(iv) The ties of kinship will be severed on the Day of Resurrection.

(v) The disbeliever will be prepared on that Day to give up everything so that he may receive deliverance from the punishment that has befallen him.

(vi) The extreme length of that day:

(فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ)

Sura al-Ma`arij; (70):4

]Meaning: On a Day the measure whereof is fifty thousand years.][317]

4. The closeness of the Sun to the creation:

the Sun will be brought until it is a mile away from the creation, and their sweat will bridle them –some of them up to their ankles, some of them up to their knees, some of them up to their chests, some of them up to their collar-bones; everyone in accordance with their deeds[318]– as occurs in the two Sahihs and other than them.[319]

Some of the pious predecessors mentioned:

“If the sun were to rise in this world as it will on the Day of Resurrection, it would incinerate the entire world, liquefy the rocks, and evaporate all of the rivers.”[320]

5. Those whom Allah will shade on the Day of Resurrection:

There are many actions that will save a person from the terrors of the Day of Resurrection.[321]

Mention of those whom Allah will shade under His shade on the day there is no shade but His shade occurs in the narration of the seven, as reported by al-Bukhari, Muslim, and others – on the authority of Abu Hurairah t that the Prophet (Peace be upon him) said: “Seven people Allah will shade them under His Shade on the Day when there is no shade but His shade; 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 relations, but he rejects this offer and says: 'I fear Allah'; a man who gives in charity and conceals it to the extent that his left hand does not know what his right has given; and a man who remembers Allah in solitude and his eyes become tearful.”[322]

The Second Topic: Reckoning

1. The linguistic meaning of Reckoning:

The word reckoning in Arabic morphology is taken from the word ‘hasaba (reckon)’ – the letters ‘haa’, ‘seen’, and ‘baa’ make up the sound root verb with various meanings; from them: counting and enumerating.[323]

2. The religious meaning of Reckoning:

It is Allah’s disclosing to His servants their actions on the Day of Resurrection, and His informing them of what they put forth from good or evil.[324]

3. The evidences establishing Reckoning[325]:

Reckoning is something established by the Book, Prophetic traditions, and consensus of the Islamic community.

As for the evidences from the Book and Prophetic traditions – they have been conveyed by such large numbers of transmitters that it is not conceivable they could have agreed upon a lie. These evidences are therefore accepted as unquestionable in their veracity.

Allah the Almighty says:

]إِنَّ إِلَيْنَآ إِيَابَهُمۡ ٢٥ ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم]

Sura al-Ghashiyah; (88):25-26

]Meaning: Verily, to Us will be their return; then indeed, upon Us is their account.]

The Prophet (Peace be upon him) used to say in some of his prayers:

“O Allah! Grant me an easy reckoning.”

Aisha –may Allah be pleased with her– said:

‘What is an easy reckoning?’

He replied:

“His book of deeds is briefly looked into, then he is pardoned.”[326]

Also, there occurs in the two authentic collections of Prophetic narrations the narration of Aisha – may Allah be pleased with her – that the Prophet (Peace be upon him) said: “Whoever is taken to account on the Day of Resurrection will be punished.”

Aisha said: ‘I said: Has not Allah the Exalted said:

]فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا]

Sura al-Inshiqaq; (84):8

]Meaning: He will soon have an easy reckoning.]?

She said: He replied:

“That is not the reckoning, for that is only the presentation of deeds. Whoever is thoroughly taken to account will be destroyed.”[327]

Reckoning on the Day of Resurrection is also something established by the consensus of the community of Muslims.

4. Reckoning is something necessitated by the Wisdom of Allah:

The wisdom of Allah entails that He calls His servants to account, as Allah the Almighty revealed the Books, sent the Messengers, obligated upon the servants acceptance of that which they came with, and adherence to that which is compulsory – thus if there were to be no reckoning or reward, all of the foregoing would be in vain; and the all-Wise Lord is far removed from such.

Allah the Almighty indicated to this in His saying:

]فَلَنَسْئلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمۡ وَلَنَسْئلَنَّ الْمُرْسَلِينَ ٦ فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ]

Sura al-A`raf; (7):6-7

]Meaning: Then We will surely question those to whom a message was sent, and We will surely question the messengers. Then We will surely relate their deeds to them with knowledge, and We were not at all absent.][328]

5. A description of how the Reckoning will take place:

The textual evidences of the Islamic legislation explain how the Reckoning shall take place and describe what will occur.

It is possible for us to outline the happenings by saying:

Allah –the Exalted and Most High– will make His servants stand before him, causing them to admit to the sins they committed, the actions they performed, and the sayings they uttered. He will also inform them of what they were upon in the worldly life from belief or disbelief, obedience or disobedience, steadfastness or deviation, and that which they deserve from reward or punishment – based on what they have put forth.

Reckoning is inclusive of that which the Lord says to His servant and that which they say to Him; their excuses; that which He establishes against them from proofs and evidences; the attestation of the witnesses; weighing of the deeds; and the like.[329]

6. The types of Reckoning:

There are various types of Reckoning: from them is that which is difficult; from them is that which is easy; from them is that the servant acknowledges their deeds and is honoured; from them is that the servant is reprehended and rebuked for his actions; from them is grace and pardoning; and from them is taking to account and requital – all of which are under the control of the Most Beneficent, the Most Merciful, the Most Wise.[330]

7. The basic principles in accordance with which a servant is judged:

Even if Allah the Mighty and Majestic were to punish all of creation that would not be oppressive of Him; as they are all His servants, and His creation – and the owner of something may dispose of it however they wish.

However, Allah –the True One– will give them a fair Reckoning, as befits His perfect Wisdom and Justice.

Allah the Exalted has clarified to us in many textual evidences a number of the fundamental principles that judgement will be carried out in compliance with – an outline of which can be summarised in the following:

(i) Perfect justice free from any oppression.

(ii) No person shall be held accountable for the offences of others, and no soul will bear the burden of another.

(iii) The deeds of the servants will be shown to them.

(iv) Only good deeds will be multiplied – not sins.

(v) Witnesses will testify against the disbelievers and hypocrites.[331]

8. The comprehensiveness of the Reckoning, and those who will have no Reckoning:

The Reckoning is comprehensive of all people –except for those whom the Prophet (Peace be upon him) exempted– as occurs in the narration of the seventy thousand reported by the two Sahihs[332] upon the authority of Ibn `Abbas –may Allah be pleased with them both– that he said: the Messenger of Allah (Peace be upon him) said: “All of the nations were displayed before me…” until his saying: “Then I looked and saw a huge multitude of people.” Gabriel said: ‘Those are your followers, and those are seventy thousand in front of them who will not receive any reckoning nor punishment.”

I asked: “Why?” He said:

“For they used not to treat themselves with cauterisation, nor did they used to seek treatment by the recitation of verses of the Quran and supplications, nor did they used to seek omens in things – rather they used to put their trust only in their Lord.”

Upon hearing that, Ukkashah bin Mihsan stood up and said:

‘Invoke Allah to make me from them.’

He said:

“O Allah make him from them.”

Then another man got up and said:

‘Invoke Allah to make me from them.’

He said:

“Ukkashah has preceded you.”[333]

9. A description of the Reckoning of the disbelievers:

Shaikh al-Islam Ibn Taymiyyah –may Allah have mercy upon him– said: “Allah will bring the creation to account for their deeds; and He will seclude Himself with His believing servant, causing him to acknowledge his deeds – as is mentioned in the Book and Prophetic traditions.

As for the disbelievers, their reckoning will not be the same as those whose good and evil deeds are compared – because they have no good deeds. Rather their deeds will be counted and enumerated, then they will be informed of them, confess to them, and be requited for them.”[334]

10. The first of the nations to receive Reckoning:

The first of the nations to be reckoned is the nation of Muhammad (Peace be upon him); as occurs in the narration reported by the two Sahihs[335]: “We are the last [of nations] but we will be the first to be judged on the Day of Resurrection, before the rest of creation.”[336]

Ibn `Abbas is reported to have said:

“We are the last of the nations, and the first to be brought to account.” This narration is traceable to the Prophet (Peace be upon him).[337]

11. The first of a person’s deeds for which will be called to account is:

the prayer; if they are in order then the rest of his actions will be in order. But if they are deficient then the rest of his actions will be deficient – as the Prophet (Peace be upon him) informed.[338]

12. The first matter concerning which the people will be judged is bloodshed; due to the saying of the Prophet:

“The first matter concerning which people will be judged on the Day of Resurrection will be the matter of blood.” The authenticity of this narration is agreed upon.[339]

The Third Topic: The Scales

1. Defining the word ‘scale’.

(i) The linguistic definition:

In Arabic morphology its origin is ‘miwzan’ – after which the letter ‘waaw’ was replaced with the letter ‘yaa’, due to the letter preceding it being broken. Its plural is ‘scales’.

A scale is an instrument used to measure the weight of things. Or it is: what is used to calculate how heavy or light something is.[340]

(ii) The religious definition:

That which Allah sets up on the Day of Resurrection to weigh the deeds of the servants.[341]

2. Evidence mentioning the scales:

The scales are proven by the Book, Prophetic traditions, and consensus of the Islamic community.

(i) From the evidences that occur in the mighty Book is His saying –He the Almighty–:

(وَنَضَعُ المَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَاسِبِينَ)

Sura al-Anbiya•; (21):47

]Meaning: And We shall place the scales of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.]

(ii) Evidence from Prophetic traditions:

The Prophet (Peace be upon him) said: “Two words are beloved to the Most Merciful, light upon the tongue, and heavy upon the Scale: ‘Free is Allah from imperfection and all praise is for Him’; ‘Free is Allah the Magnificent from imperfection’”[342].

(iii) Consensus of the Islamic community:

The pious predecessors were in unanimous agreement regarding the establishment of the scales.[343]

3. Are the Scales physical or metaphorical?

The scales that the deeds of a person shall be weighed upon are actual, tangible scales; with two pans, and a pointer.[344]

The explainer of at-Tahawi’s creed –may Allah have mercy upon him– said:

“The Prophetic traditions indicate that the Scales of deeds have two real pans that are visible.”[345]

4. What shall be weighed upon the Scales?

A person’s deeds shall be weighed upon the scales; and although they are intangible in origin –Allah the Mighty and Majestic will cause them to have substance– such that the good deeds of a person will be placed in one pan, and the evil deeds in the other pan. This is what is apparent from the previous textual evidences.

It is also said:

the scrolls of deeds are what will be weighed; and it is said: the doers themselves will be weighed[346], due to that which occurs upon the authority of Abu Hurayrah –may Allah be pleased with him– that the Prophet (Peace be upon him) said: “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.”

He said: “Read [the saying of Allah the Almighty]:

(فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا)

Sura al-Kahf; (18):105

]Meaning: And on the Day of Resurrection We will not give them any weight.] [347]

The great scholar –Shaikh Ibn `Uthaymin– may Allah have mercy upon him, said:

“Some of the scholars reconciled between these textual evidences by saying: (i) All of the foregoing shall be weighed; or: (ii) the scrolls of deeds will be weighed in reality – and due to the deeds that are written therein, they will become heavier or lighter. Thus, it is as if deeds themselves possess weight.

As for the weight of the doers of actions – the intent is: his worth and sanctity.

This is a good reconciliation, and Allah knows best.”[348]

The explainer of at-Tahawi’s creed –may Allah have mercy upon him– said:

“Thus it is established that the deeds, their doers, and the scrolls of deeds will all be weighed. It is also established that the scales have two pans; only Allah the Almighty knows how that will be in reality. It is upon us to have belief in the unseen just as the truthful one  informed – without addition or omission.”[349]

Ibn Hajr –may Allah have mercy upon him– said:

“Abu Ishaq az-Zajjaj said: The people of Sunna are in consensus regarding having belief in the Scales; and that the deeds of the servants will be weighed upon it on the Day of Resurrection; and that the Scales have a pointer and two pans which incline in accordance with ones actions.”[350]

5. How many pairs of scales will there be – one or more?

The answer to this question is:

the scholars differed regarding this issue; some of them said: there are numerous sets of scales – either in accordance with the number of nations and individuals, or in accordance with the number of actions. The evidence they used is: the word ‘scales’ does not appear in the Quran except in plural form. As for it appearing in singular form in the narration then that is by consideration of the class.

Other scholars said:

There is only one set of scales, as it appears in singular form in the narration; and as for its appearance in the Quran in plural form, then that is by consideration of the things that are weighed. It is possible either of these opinions are correct, and Allah knows best.”[351]

6. What is the wisdom behind the placement of the Scales?

The wisdom is:

it is a manifestation of the justice of Allah the Mighty and Majestic.[352]

The Fourth Topic:

Exhibition of the Books of Deeds

1. Definition:

(i) The linguistic meaning of exhibition:

It means: the laying open of a book; or: the broadcasting of something.

(ii) The Books of Deeds:

They are the registers and scrolls wherein the deeds are enumerated.

(iii) The meaning of the exhibition of the Books of Deeds:

Their manifestation on the Day of Resurrection, and their distribution; some people will receive their Books in their right hand, and others will receive them in their left hand from behind their backs.

2. Evidence indicating the foregoing:

Exhibition of the Books of Deeds is proven by the Book, Prophetic traditions, and consensus of the Islamic community.[353]

Allah the Almighty said:

:]فَأَمَّا مَنۡ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ٧ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ٨ وَيَنقَلِبُ إِلَىٰٓ أَهْلِهِ مَسرُورًا ٩ وَأَمَّا مَنۡ أُوتِيَ كِتَابَهُ وَرَآءَ ظَهْرِهِ ١٠ فَسَوفَ يَدْعُواْ ثُبُورًا ١١ وَيَصْلَىٰ سَعِيرًا]

Sura al-Inshiqaq; (84):7-12

]Meaning: Then, as for him who will be given his Record in his right hand, He surely will receive an easy reckoning and will return to his family in joy. But whosoever is given his Record behind his back; he will cry out for his own destruction, and shall enter a blazing Fire, and made to taste its burning.]

And upon the authority of `Aa•ishah –may Allah be pleased with her– that she asked the Prophet: ‘Will you remember your family [on the Day of Resurrection]?’

He said: There are three places where no-one will remember anyone: At the scales – until a person knows whether his scales are light or heavy; at dispersal of the scrolls – until a person knows whether his book will be put into his right hand, or into his left hand, or behind his back; and at the bridge when it is placed across Hell – until a person crosses over it.”[354]

3. A description of how the Books will be received:

The believer shall be given his book in his right hand and will receive it from in front of him.

He will become happy and rejoice at this, saying:

]هَآؤُمُ اقْرَءُواْ كِتابِيَه]

Sura al-Haaqah; (69):19

]Meaning: “Here, read my record.”]

As for the disbeliever, then he will receive his Book in his left hand from behind his back – upon which he will cry out for perdition and destruction, saying:

]وَأَمَّا مَنۡ أُوتِيَ كِتابَهُ بِشِمَالِهِ فَيَقُولُ يَالَيتَنِي لَمۡ أُوتَ كِتَابِيَهْ ٢٥ وَلَمۡ أَدْرِ مَا حِسَابِيَه]

Sura al-Haaqah; (69):25-26

]Meaning: But as for him who will be given his Record in his left hand, he will say: “I wish that I had not been given my Record, and that I had never realised how my account stood.”]

----------------------------------------------------

(315) ‘at–Tadhkirah’ (pp. 246).

(316) See: ‘at–Tadhkirah’ (pp. 246).

(317) See: ‘al–Qiyamah as–Sughra’ (pp. 95–99).

(318) See: ‘at–Tadhkirah’ (pp. 272–277); & ‘Majmu` al–Fatawa’ (3/145).

(319) See: ‘al–Bukhari’ (no. 6532); & ‘Muslim’ (no. 2863).

(320) See: ‘at–Tadhkirah’ (pp. 272).

(321) See: ‘at–Tadhkirah’ (pp. 277–278).

(322) al–Bukhari (nos. 660, 1423, 6479, 6806); & Muslim (no. 1031).

(323) See: 'Mu`jam Maqaayis al–Lughah’ (2/59); & ‘Lisan al–`Arab’ (1/311).

(324) See: ‘Lum`atul I`tiqad’ (pp. 117); & ‘Sharh al–Wasitiyyah’ of al–Harras (pp. 209).

(325) See: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 411–412); ‘Majmu` al–Fatawa’ (3/146); ‘Lum`atul I`tiqad’ (pp. 117); ‘Rasa•il fil–`Aqidah’ (pp. 30); & ‘Sharh al–Wasitiyyah’ of al–Harras (pp. 208–209).

(326) Reported by Ahmad (6/48); Ibn Abu `Aasim in ‘as–Sunnah’ (no. 885); and al–Albaani said in ‘Takhrij as–Sunnah’: “Its chain of narration is aunthetic”.

(327) Reported by al–Bukhari (nos. 103, 4939, 6536, 6537); & Muslim (no. 2876).

(328) See: ‘Rasa•il fil `Aqidah’ (pp. 30).

(329) See: ‘al–Qiyamah al–Kubra’ (pp. 193).

(330) See: ‘al–Qiyamah al–Kubra’ (pp. 193).

See: ‘al–Qiyamah al–Kubra’ (pp. 193). (331)

(332) i.e. the two most authentic books after the Noble Quran, al–Bukhari and Muslim (collections of Prophetic traditions).

 (333) Reported by al–Bukhari (no. 6541); & Muslim (no. 220).

(334) See: ‘Majmu` al–Fatawa’ (3/146).

(335) i.e. the two most authentic books after the Noble Quran, al–Bukhari and Muslim (collections of Prophetic traditions).

(336) Reported by al–Bukhari (no. 876); & Muslim (nos. 855, 856).

(337) Reported by Ahmad (1/282, 2/274, 2/342); Ibn Majah (no. 4290); al–Busiri said in ‘az–Zawa•id’ (3/317): “Its chain of transmission is authentic, and its narrators are reliable.”

(338) See: ‘Sunan at–Tirmidhi’ (no. 413); Ibn Majah (no. 1426). This narration was declared authentic by al–Albani in ‘Sahih al–Jami`’ (no. 2020).

(339) Reported by al–Bukhari (no. 6864); & Muslim (no. 1678).

(340) See: ‘Lisan al–`Arab’ (13/446).

(341) See: ‘Lum`atul I`tiqad’ (pp. 120).

(342) Reported by al–Bukhari (no. 7563); & Muslim (no. 2694).

(343) See: ‘at–Tadhkirah’ (pp. 360–373); ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 417–419); & ‘Lum`atul I`tiqad’ (pp. 120).

(344) See: ‘Lum`atul I`tiqad’ (pp. 119); & ‘al–Qiyamah al–Kubra’ (pp. 249).

(345) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 417). Also see: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 417–419) for the evidences indicating its reality.

(346) ‘Sharh al–`Aqidah al–Wasitiyyah’ of al–Harras (pp. 207); & ‘Lum`atul I`tiqad’ (pp. 121).

(347) Reported by al–Bukhari (no. 7429); & Muslim (no. 2785).

(348) ‘Lum`atul I`tiqad’ with the explanation of Shaikh Ibn `Uthaymin (pp. 121).

(349) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 419).

(350) ‘Fathul–Bari’ (3/538).

(351) ‘Lum`atul I`tiqad’ with the explanation of Shaikh Ibn `Uthaymin (pp. 121).

(352) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 419).

(353) See: ‘Majmu` al–Fatawa’ (3/146); ‘Lum`atul I`tiqad’ with the explanation of Shaikh Muhammad bin `Uthaymin (pp. 122–123); ‘Sharh al–Wasitiyyah’ of al–Harras (pp. 204–206); & ‘A`lam as–Sunnah al–Manthurah’ (pp. 107–110).

(354) Reported by Abu Dawud (no. 4755); & al–Hakim (4/578). He said: “Its chain of transmission would be authentic according to the condition of the two Shaikh’s (i.e. al–Bukhari and Muslim) – if it were not for the missing link between al–Hasan and `Aa•ishah”. adh–Dhahabi was in agreement with him.

Section Five: The Reservoir of Prophet Muhammad (Peace be upon him), and the Bridge over the Hellfire
The First Topic: The Reservoir of Prophet Muhammad (Peace be upon him)
1. Definition of the word reservoir:
(i) The linguistic definition:
In Arabic morphology, the word reservoir is the verbal noun of ‘haada’ meaning: to accumulate. The word reservoir thus means: a place where water accumulates and is stored; its plural is reservoirs.[355]

(ii) The religious definition:
It is the Reservoir of water fed by the river of al-Kawthar (the River of Abundance) at the Plains of Gathering on the Day of Resurrection, belonging to the Prophet (Peace be upon him).[356]

2. The Reservoir of the Prophet (Peace be upon him) is something established by the evidences of the Book, Prophetic traditions, and consensus of the Sunnites.

With regards to Quranic proof, Allah the Mighty and Majestic says to His Prophet:
]إِنَّآ أَعطَينَاكَ الكَوۡثَرَ]
Sura al-Kawthar; (108):1
]Meaning: Indeed, We have granted you –O Muhammad– the River of Abundant Good.]

Evidence from the Prophetic traditions has been transmitted by so many reliable narrators that there could be no collusion.

The explainer of at-Tahawi’s creed says:
“The narrations that have been reported relating to the Reservoir of the Prophet (Peace be upon him) reach the level of infallibility, having been transmitted by over thirty of the Companions of Allah’s Messenger.”[357]

These narrations include the statement of the Prophet:
“I am your predecessor at the Reservoir; whoever passes by me shall drink from it, and whoever drinks from it will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” The authenticity of this narration has been agreed upon.[358]

And upon the authority of Anas –may Allah be pleased with him– that he said:
‘When the Prophet (Peace be upon him) was made to ascend through the Heavens he said: “I came upon a river the banks of which there were tents made of hollow pearls. I asked Gabriel: ‘What is this?’ He replied: ‘This is the River of Abundance’.” The authenticity of this narration has been agreed upon.[359]

As for the consensus, then this is something the Sunnites have a consensus of opinion regarding. [360]

3. A description of the Reservoir of the Prophet:
A summary of that which occurs in the authentic narrations describing the Prophet’s Reservoir: It is a great reservoir, a source of abundant good, and it is fed by the River of Abundance in Paradise.

Its water is whiter than milk and silver, colder than ice, sweeter than honey, and finer smelling than musk. Its drinking vessels are as many as the stars in the sky, and it is immensely vast – both its length and width will be equal to a month-long journey. Its water will continue to increase every time people drink from it. Whoever drinks from it a single time shall never become thirsty. Musk will grow on its banks, its pebbles will be of pearls and gold bars, and it will yield jewels of all colours.[361]

In addition to the various narrations that have been reported regarding its description.[362]

4. Where does the Reservoir get its drinking vessels from?
The reservoir gets its drinking vessels from Paradise, as has been made clear in many Prophetic traditions – such as the narration that occurs in Sahih Muslim upon the authority of Abu Dharr that he said: ‘I said: O Messenger of Allah! What about the vessels of the Reservoir?’

He said:
“By Him in Whose Hand is the life of Muhammad, its vessels outnumber the stars and planets shining in the sky on a dark, cloudless night. They are from the vessels of Paradise; whoever drinks from it shall never be thirsty. Two spouts will feed into it from Paradise, and he who drinks from it shall never feel thirsty. It is as long as it is wide – the distance between its two sides is like that between Oman and Aqaba (in Jordan); its water is whiter than milk and sweeter than honey.”[363]

Muslim also reports the narration of Thawban –may Allah be pleased with him– in which the Prophet (Peace be upon him) was asked regarding its drinking water, to which he replied: “Two streamlets whose sources are in Paradise will flow into it via two spouts. One of them is made from gold and the other is from silver.”[364]

5. Is the Reservoir something specific to our Prophet (Peace be upon him)?
Some narrations mention every prophet will have a reservoir, however the Reservoir of Prophet Muhammad (Peace be upon him) is the largest, greatest, and sweetest of them all, having the most drinkers.[365]

In this regard we have the narration of the Prophet (Peace be upon him) that he said: “Indeed there is a reservoir for every Prophet, and indeed they will boast regarding which of them has the most drinkers. And verily I hope that mine will be the one with the most drinkers.”[366]

6. Does the Reservoir exist now?
Yes, it exists now. The proof is that which al-Bukhari and Muslim report from the saying of the Prophet (Peace be upon him) in the narration of `Uqbah bin `Aamir that the Messenger of Allah (Peace be upon him) went out one day to offer prayer over the martyrs of Uhud just as he used to pray over the deceased. He then ascended the pulpit and said: “I shall precede you to the Reservoir, and I shall be a witness over you. By Allah! Verily I am looking at my reservoir now.”[367]

7. Those who will drink from the Reservoir, and those who will be turned away from it.

The truthful and obedient believers will drink from the Reservoir, while the innovators who converted and turned upon their heels will be refused from doing so.

The Messenger of Allah (Peace be upon him) said:
“I shall precede you to the Reservoir, and I will contend for some people, but I shall have to yield. I will say: ‘O my Lord! They are my companions; they are my companions.’ Then it shall be said: ‘You do not know what they innovated after you.’” The authenticity of this narration is agreed upon.[368]

And there occurs in Sahih Muslim the narration of Abu Sa`eed al-Khudri –may Allah be pleased with him–:
“It will be said: ‘You do not know what they did after you.’ So I will say: ‘Woe to him who changed [his religion] after me.’”[369]

Muslim also reports the narration of `Aa’ishah –may Allah be pleased with her–:
“You do not know what they did after you; they have been constantly turning back on their heels.”[370]

The Second Topic: The Bridge over the Hellfire
1. Definition of the word bridge:
(i) The linguistic definition: It is a straight path.[371]
(ii) The religious definition: It is the bridge that stretches over the Hellfire so that people may cross over it to reach Paradise.[372]

2. The Bridge over the Hellfire is something established by the Book, Prophetic traditions, and consensus of the Sunnites.[373]

Amongst the Quranic proofs is the saying of Allah the Almighty:
]وَإِن مِّنكُمۡ إِلَّا وَارِدُهَاۚ كَانَ عَلَىٰ رَبِّكَ حَتمًا مَّقضِيًّا]
Sura Maryam; (19):71
]Meaning: There is not one of you but will pass over it; this is with your Lord a Decree which must be accomplished.]

A group of the pious predecessors interpreted this verse to mean crossing over the Bridge, while others interpreted it to mean entering into the Fire but being saved from it.[374]

Evidence from the Prophetic traditions includes:
the lengthy narration of Abu Sa`eed al-Khudri reported by the two Sahihs[375], and in it there occurs: “Then a bridge will be laid over the Hellfire, and intercession will be permitted. They will say: ‘O Allah! Save us, save us.’”[376]

2. A description of the Bridge:
Many Prophetic traditions describe how the Bridge shall be, such as the lengthy narration of Abu Sa`eed al-Khudri, which includes: “It is slippery and will cause people to fall down. It has hooks, spikes, and thorns like the Sa`dan (creeping thorn rose plant; Neurada procumbens) found in the region of Najd.”

Abu Sa`eed said:
“I heard that the bridge is narrower than a hair and sharper than a sword.”[377]

There also occurs the long narration of Abu Hurayrah in the two Sahihs[378], and in it there occurs: “In the Hellfire there are hooks like the thorns of the Sa`dan plant (creeping thorn rose; Neurada procumbens) – have you seen the thorns of the Sa`dan plant?”

They replied:
“Yes, O Messenger of Allah.”

He said:
“These hooks will be like the thorns of the Sa`dan plant (creeping thorn rose; Neurada procumbens). Nobody except Allah knows their greatness in size. They shall snatch the people in accordance with their deeds; some of the people will be destroyed or remain [in the Hellfire] because of their deeds; some will be cut or torn by the hooks [causing them to fall into Hell]; some will be punished and then relieved, and the like.”[379]

4. The people’s passing over the Bridge:
Passing –i.e. crossing over it– in accordance with their deeds.

Shaikh al-Islam Ibn Taymiyyah –may Allah have mercy upon him– said:
“The Bridge is erected over the Hellfire – and it is the Bridge[380] between Paradise and the Hellfire. The people will cross over it in accordance with their deeds; from them are those who will cross in the blink of an eye, and from them are those who will cross like a flash of lightning, and from them are those who will cross like the wind, and from them are those who will cross like the finest of steeds, and from them are those who will cross like riders on camels, and from them are those who will cross it running, and from them are those who will cross it walking, and from them are those who will cross it crawling, and from them are those who will be snatched and thrown into Hell. The Bridge has hooks to grab the people according to their deeds, and whoever passes over it will enter Paradise.”[381]

The speech of Shaikh al-Islam Ibn Taymiyyah is taken from the authentic narrations that describe the crossing over the Bridge.

From those narrations is that which is reported in the two Sahihs[382] upon the authority of Abu Sa`eed that the Prophet (Peace be upon him) said:
“The believers shall then pass over like the blink of an eye; and like lightning; and like the wind; and like a bird; and like the finest of horses and camels. Some will escape and be safe, some will be lacerated and let go, and some will be pushed into the fire of Hell.”[383]

5. Who will be the first to cross the Bridge?
The first of the prophets to cross will be Muhammad (Peace be upon him), and the first of the nations to cross will be his nation.

The Prophet (Peace be upon him) said:
“I and my nation will be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: ‘O Allah! Save us, save us.’”[384]

6. Will the disbelievers cross over the bridge?
The Prophetic narrations indicate that the bridge will be erected only for the believers – amongst whom are the hypocrites and sinners. That is whom the bridge will be erected for.[385]

Ibn Rajab –may Allah have mercy upon him– said:
“Know that the people are split into categories: believers who only worship Allah alone and do not associate any partners with Him, and polytheists who associate partners with Allah in worship. As for the polytheists: then they will not cross over the Bridge; rather they will fall into the Fire before the placement of the Bridge.”[386]

7. The Qantarah:
It is that which is between Paradise and the Fire, and some scholars call it the second Bridge.[387]

Shaikh al-Islam Ibn Taymiyyah mentions –following the discussion of the crossing over the Bridge–:
“After they have passed over it, they will be stopped at a bridge between Paradise and the Fire to settle the disputes they have between themselves. When amends have been made between them and they have been purified, permission will be granted to them to enter Paradise.”[388]

---------------------------------------------------------

(355) Ibid.

(356) ‘Lum`atul I`tiqad’ with the explanation of Shaikh Muhammad bin `Uthaymin (pp. 123).

(357) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 227).

(358) Reported by al–Bukhari (no. 6583, 7050); & Muslim (no. 2290).

(359) Reported by al–Bukhari (no. 4964); & Muslim (no. 162).

(360) See: ‘Lum`atul–I`tiqad’ (pp. 124); & ‘Sharh al–Wasitiyyah’ (pp. 210–211).

(361) See: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 288); ‘Majmu` al–Fatawa’ (3/146); & ‘Sharh al–Wasitiyyah’ (pp. 210).

(362) See – for example –: ‘Sahih al–Bukhari’ (nos. 6583, 7050, 7051, 6593, 7048, and 1344); & Muslim (nos. 2290, 2292, 2293, 2298, and 2299).

(363) Reported by Muslim (no. 2300).

(364) Reported by Muslim (no. 2301).

(365) See: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 228); & ‘Lum`atul–I`tiqad’ (pp. 125).

(366) Reported by at–Tirmidhi (no. 2443), and declared as authentic by al–Albani in ‘as–Sahihah’ (no. 1589). He said in ‘Sharh at–Tahawiyyah’ (pp. 228): “It is good.”

(367) Reported by al–Bukhari (no. 1344, 3596, 4042, 6426, and 6590); & Muslim (no. 2296).

(368) Reported by al–Bukhari (no. 6575 and 6576); & Muslim (no. 2297).

(369) Reported by Muslim (no. 2291).

(370) Reported by Muslim (no. 2294).

(371) See: ‘Mu`jam Mufradat Alfaath al–Quran’ of ar–Raghib al–Asfahani (pp. 287).

(372) See: ‘Sharh al–`Aqidah al–Wasitiyyah’ of al–Harras (pp. 210); ‘Lawami` al–Anwar al–Bahiyyah’ (2/189); & ‘Lum`atul I`tiqad’ with the explanation of Shaikh Muhammad bin `Uthaymin (pp. 126).

(373) See: ‘at–Takhwif min an–Nar’ of Ibn Rajab (pp. 242–253); ‘Lawami` al–Anwar al–Bahiyyah’ (2/82); & ‘Lum`atul–I`tiqad’ (pp. 126).

(374) See: ‘at–Tadhkirah’ (pp. 387); & ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 416).

(375) i.e. the two most authentic books after the Noble Quran, al–Bukhari and Muslim (collections of Prophetic traditions).

(376) Reported by al–Bukhari (nos. 4581 and 4919); & Muslim (no. 183).

(377) Ibid.

(378) i.e. the two most authentic books after the Noble Quran, al–Bukhari and Muslim (collections of Prophetic traditions).

(379) Reported by al–Bukhari (no. 7437); & Muslim (no. 182).

(380) The bridge between Paradise and Hellfire is called the Qantarah, or the second bridge – mention of which will follow –.

(381) ‘Majmu` al–Fatawa’ (3/146–147).

(382) i.e. the two most authentic books after the Noble Quran, al–Bukhari and Muslim (collections of Prophetic traditions).

(383) Referencing has preceded.

(384) Reported by al–Bukhari (no. 7437); & Muslim (no. 182).

(385) See: ‘al–Qiyamah al–Kubra’ (pp. 275).

(386) ‘at–Takhwif min an–Nar’ (pp. 232). Also see: ‘al–Qiyamah al–Kubra’ (pp. 275–276).

(387) See: ‘at–Tadhkirah’ (pp. 392–394).

(388) ‘Majmu` al–Fatawa’ (3/147).

Section Six: Paradise and Hell
1. Defining the word ‘Paradise’.
(i) The linguistic definition:
The word paradise in the Arabic language means: a garden of many trees. Hence it means: a garden containing many trees because of which the ground is covered.[389]

(ii) The religious definition:
Paradise is the abode of bliss in the Hereafter that Allah has prepared for the pious, sincere believers who follow His messengers.[390]

2. The origin of its name
Ar-Raghib al-Asfahani said:
“Paradise was so-called either because of its likeness to the gardens on earth –although there is a difference between the two– or due to its bliss being hidden from us, as is indicated by the saying of Allah the Almighty:
]فَلَا تَعلَمُ نَفسٞ مَّآ أُخفِيَ لَهُم مِّن قُرَّةِ أَعيُنٖ جَزَآءَۢ بِمَا كَانُواْ يَعمَلُونَ]
Sura as-Sajdah; (32):17
]Meaning: No person knows what is kept hidden for them of joy as a reward for what they used to do.][391]

3. Definition of the word ‘Fire’.
(i) The linguistic definition:
In the Arabic language, the word ‘fire’ is used to refer to the flame that is sensed, heat by itself, the Fire of Hell, and the fire of war.[392]

(ii) The religious definition:
The Fire is the abode of punishment in the Hereafter that Allah has prepared for the disbelievers who disbelieve in Him, and who disobeyed His Messengers.[393]

4. Paradise is of different levels, and the Fire is of different depths.
The inhabitants of Paradise differ in their levels of bliss in accordance with their righteous deeds; just as the inhabitants of the Fire differ in their depths in punishment, in accordance with their evil crimes.[394]

5. Who are the inhabitants of Paradise? And who are the inhabitants of the Fire?
Every pious believer will be from the inhabitants of Paradise, and every wretched disbeliever will be from the inhabitants of the Fire.

Allah the Almighty said regarding Paradise:
]أُعِدَّتۡ لِلمُتَّقِينَ]
Sura aali-`Imran; (3):133
]Meaning: It has been prepared for the pious.]

He the Exalted also said:
]أُعِدَّتۡ لِلَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ]
Sura al-Hadid; (57):21
]Meaning: It has been prepared for those who believe in Allah and His Messengers.]

And He said regarding the Fire:
]أُعِدَّتۡ لِلكَافِرِينَ]
Sura al-Baqarah; (2):24
]Meaning: It has been prepared for the disbelievers.]

And He said:
]فَأَمَّا الَّذِينَ شَقُواْ فَفِي النَّارِ]
Sura Hud; (11):106
]Meaning: As for those who are wretched, they will be in the Fire.]

6. Paradise and Hellfire have both been created and currently exist.
Allah the Almighty said regarding Paradise:
]أُعِدَّتۡ لِلمُتَّقِينَ]

Sura aali-`Imran; (3):133
]Meaning: It has been prepared for the pious.]

And He said regarding the Fire:
]أُعِدَّتۡ لِلكَافِرِينَ]

Sura al-Baqarah; (2):24

]Meaning: It has been prepared for the disbelievers.]

‘It has been prepared’: i.e. readied.
The Prophet (Peace be upon him) said after praying the eclipse prayer:
“I saw Paradise, and I stretched my hand out to pluck a bunch [of its fruits]. Had I plucked it, you would have eaten from it for as long as this world exists. Then I saw the Hellfire, and I have never a sight more horrible than it.” Its authenticity has been agreed upon.[395]

Imam Abu Ja`far at-Tahawiy – may Allah have mercy upon him stated:
“Paradise and Hellfire have already been created.”[396]

The explainer –Ibn Abil-`Izz al-Hanafi– said:
“Paradise and Hellfire have already been created and are currently in existence by consensus of the Sunnites.”[397]

7. Paradise and Hellfire are eternal.
Allah the Almighty said:
]جَزَآؤُهُمۡ عِندَ رَبِّهِمۡ جَنَّاتُ عَدْنٖ تَجْرِي مِن تَحْتِهَا الأَنهَارُ خَالِدِينَ فِيهَآ أَبَدًا]
Sura al-Bayyinah; (98):8
]Meaning: Their reward with Allah will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever.]

The Quranic verses indicating the perpetuity of Paradise are many; whereas the perpetuity of Hellfire has been mentioned in three places:
The first:
In Sura an-Nisa• (Chapter of The Women) Allah states:
]وَلَا لِيَهدِيَهُمۡ طَرِيقًا ١٦٨ إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَآ أَبَدًا]
Sura an-Nisa•; (4):168-169
]Meaning: Nor will He guide them to a path – except the path of Hell; they will abide therein forever.]

The second:
In Sura al-Ahzab (Chapter of The Combined Forces) Allah the Almighty says:
]إِنَّ اللَّهَ لَعَنَ الكَافِرِينَ وَأَعَدَّ لَهُمۡ سَعِيرًا ٦٤ خَالِدِينَ فِيهَآ أَبَدًا]
Sura al-Ahzab; (33):64-65
]Meaning: Verily, Allah has cursed the disbelievers, and has prepared for them a burning Fire, wherein they will abide forever.]

The third: In Sura al-Jinn (Chapter of The Jinn) Allah the Exalted says:
]وَمَن يَعصِ اللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَآ أَبَدًا]
Sura al-Jinn; (72):23
]Meaning: And whoever disobeys Allah and His Messenger – then indeed, for him is the fire of Hell; he shall abide therein forever.]

Imam Abu Ja`far at-Tahawi –may Allah have mercy upon him– mentions regarding Paradise and Hellfire: “They shall never perish, nor will they come to an end.”[398]

8. The location of Paradise:
It is in the highest and most honourable of places, just as Allah the Almighty says:
]كَلَّآ إِنَّ كِتَابَ الأَبْرَارِ لَفِي عِلِّيِّينَ]
Sura al-Mutaffifin; (83):18
]Meaning: Nay! Indeed, the record of the righteous is in the most exalted of places (the seventh Heaven).]

There occurs the saying of Allah the Mighty and Majestic in the famous narration of al-Bara• bin `Aazib regarding the punishment of the grave: “Write the name of my servant in the Register of those enjoying the most exalted of ranks, and return his soul to the earth.”[399]

9. The location of Hellfire:
It is in the lowest of low places, just as Allah the Almighty says:
]كَلَّآ إِنَّ كِتَابَ الفُجَّارِ لَفِي سِجِّينٖ]
Sura al-Mutaffifin; (83):7
]Meaning: Nay! Indeed, the record of the wicked is in the lowest of depths.]

And there occurs the saying of Allah the Exalted in the narration of al-Bara• –may Allah be pleased with him–: “Write the name of my servant in the depths of the lowest earth.”[400][401]

10. What does belief in Paradise and Hellfire mean?
It means: to have faith in their creation and current existence, and in their permanence due to Allah’s preservation of them – perpetually and endlessly. This comprehends believing in all that Paradise contains from bliss, and all that Hellfire contains from painful punishment.[402]

That which has preceded outlines some of the happenings of the Last Day; and in chapter four further detail and clarification regarding related topics –such as death, signs of the Hour, the afterlife, and the like– shall follow.

----------------------------------------------------------------

(389) See: ‘Mu`jam Mufradat Alfaadh al–Quran’ (pp. 96).

(390) See: ‘Lum`atul I`tiqad’ (pp. 131).

(391) See: ‘Mu`jam Mufradat Alfaadh al–Quran’ (pp. 96).

(392) See: ‘Lum`atul I`tiqad’ (pp. 131).

(393) See: ‘Lum`atul–I`tiqad’ (pp. 133); & ‘al–Jannah wan–Nar’ of Dr. `Umar al–Ashqar (pp. 154–160).

(394) See: ‘Lum`atul–I`tiqad’ (pp. 133); ‘al–Jannah wan–Nar’ (pp. 25); & see: ‘at–Tadhkirah’ (pp. 425–602) for more detail.

(395) Reported by al–Bukhari (no. 1052); & Muslim (no. 907).

(396) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 420). Also see: ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 420–422) & ‘Lum`atul I`tiqad’ (pp. 131) for more detail.

(397) Ibid.

(398) ‘Sharh al–`Aqidah at–Tahawiyyah’ (pp. 424). For further detail see: (pp. 424–432); ‘Lum`atul I`tiqad’ (pp. 132); & ‘ar–Rad `Ala Man Qaala bi Fanaa• al–Jannah wan–Nar wa Bayan al–Aqwal fi Thalik’ of Shaikh al–Islam bin Taymiyyah, studied and researched by Dr. Muhammad bin `Abdullah as–Samhari.

(399) Referencing has preceded.

(400) Referencing has preceded.

(401) See: ‘Lum`atul–I`tiwad’ (pp. 132–133).

(402) See: ‘A`lam as–Sunnah al–Manshura’ (pp. 115).