ِْْيَاخل ِِِّبَن هلل أخشاهمو البشر ىَقَْتأ على المَالسو ةَالَالصو العادلني ِّبَر هلل احلمد
إىل ًالْعِوف ًالقو وتابعيهم األوفياء األتقياء وصحابته األخيار آله وعلي ِمِاحَر
All praise is due to Allah who loved the pious among His
and raised the level of the knowledgeable among
, He sent the messengers and revealed
guidance to them in order to save humankind from
darkness and narrowness of ignorance to the brightness
and vastness of knowledge. We thank Him and appreciate
His Will to assist us on guidance.
At this age where promoters of falsehood are unrelenting
in their efforts, using all kinds of media and tools at their
disposal to promote misguidance; it is equally obligatory
for those whom Allah has assisted on guidance and
elevated with knowledge to promote the truth.
It is hoped that with Help from Allah, the information
contained in this serial edition will be of benefit to all who
read it with a sincere heart.
Refer to Surat-ul-Imran 76
Refer to Surat-ul-Mujadilah 11
4. Indeed, We have prepared for the disbelievers chains
and shackles and a blaze.
5. Indeed, the righteous will drink from a cup whose
mixture is of Kafur,
6. A spring of which the [righteous] servants of Allah will
drink; they will make it gush forth in force [and
7. They [are those who] fulfill [their] vows and fear a Day
whose evil will be widespread.
8. And they give food in spite of love for it to the needy,
the orphan, and the captive,
9. [Saying], "We feed you only for the countenance of
Allah. We wish not from you reward or gratitude.
10. Indeed, We fear from our Lord a Day austere and
11. So Allah will protect them from the evil of that Day and
give them radiance and happiness
12. for what they patiently endured [with] a garden [in
Paradise] and silk [garments].
القيامة يوم اررواألب الكفار اءزج
THE RECOMPENSE OF THE DISBELIEVERS AND THE RIGHTEOUS ON THE
DAY OF RESURRECTION
1. After Allah described the origination of man with his natural
ability to choose either way of salvation or doom and how he
will be responsible for his choice; He continued to describe the
recompense for those who choose any of either path.
2. Anyone who chooses misguidance, disbelieve in the Truth and
embraces falsehood will burn in Hell. A notable danger of
disbelief in the Truth3
is oppression to others. True belief in
Tawheed is the origin of true success. Whenever this
fundamental teaching (belief in Tawheed) weakens, there will
be widespread injustice, tyranny, oppression and immorality
which will lead to the destruction of the perpetrators and
instability of the society.
3. Allah wants from us what He wanted from our father Adam
and his wife, that we should be submissive to Him (i.e. worship
Him) according to His Will and Laws (as contained in the
Shari’ah), anyone who digresses from this basis and does the
contrary will be punished accordingly.
4. Hell ordinarily is a place of no escape; yet the disbelievers will
be shackled, chained and dragged into it as a preliminary
disgrace and humiliation beyond any expectation.
The uncorrupted message of the True God (i.e Islam)
ٍراَ ْنَأ ْنِم َينِمِالَّللِل اَمَو ُوَتْيَزْ َأ ْدَقَف ََّارنال ِ ِ ْدُت ْنَم َكَّنِإ اَنَّبَر
192. "Our Lord! Verily, whoever you admit into the fire,
indeed, you have disgraced him, and never will the wrong-
doers find any helpers.4
5. This unimaginable disgrace and humiliation for the inmates of
Hell will be intensified when their horrible and shameful
situation is presented to the believers in Paradise; this
presentation will be an added visual enjoyment for the
believers since the criminals used to mock the believers while
the later observe the commandments of Allah.
َنوُكَحْضَي ِراَّفُكْلا َنِم واُنَآم َينِذَّلا َمْوَْيلاَف(34)َنوُرُلْنَي ِكِائََرْاأل ىَلَع(35)
َنوُلَعْفَي واُناَكاَم ُارَّفُكْلا َبِّوُث ْ َى(36)
34. But This Day (the Day of Resurrection) those who believe will
laugh at the disbelievers 35. on (high) thrones, looking (at All things).
36. Are not the disbelievers paid (fully) for what they used to do?5
6. Some other verses further expand on the fate of the
ْوَيِبتاِك َُوتأ َْمل يِنَتَْيل يا ُولُقَيَف ِوِمالِشِب ُوَتابِك َيُِوتأ ْنَم اََّمأَو(25)ما ِرْدَأ َْملَو
ْوَيِبساِح(26)َةَيِْقاضلا ِتَنكاهاَتَْيل يا(27)ْوَيِمال ِّينَع نىْغَأ ما(28)َكَلَى
ْوَيِْطانلُس ِّينَع(29)ُوهُّلُغَف ُوهُذُ(30)ُوهُّلَص َيمِحَْجلا َّمُث(31)يِف َّمُث
ُوهُكُلْاسَف ًاراعِذ َنوُعْبَس هاُعْرَذ ٍةَلِْسلِس(32)ِيمِلَْعلا ِوَّلالِب ُنِمْؤُي ال َنكاُوَّنِإ
(33)ِنيِكْسِْملا ِعامَط لىَع ُّضُحَي الَو(34)ٌيمِمَح ناُىاى َمْوَْيلا َُول َسْيَلَف
(35)ٍنيِلْسِغ ْنِم َّالِإ ٌعامَط الَو(36)َنُؤِْخاطلا َّالِإ ُوُلُكْأَي ال(37)
25. And whoever will be given his record in his left hand will say: "I
wish that I had not been given my Record! 26. "And that I had never
known how my account is? 27. "I wish, would that it had been my end
(death)! 28. "My wealth has not availed me, 29. "My power and
arguments (to defend myself) have gone from me!" 30. (It will be
said): "Seize him and fetter him, 31. Then throw him in the blazing
Fire. 32. "Then fasten him with a chain whereof the length is seventy
cubits!" 33. Verily, he used not to believe in Allâh, the Most Great, 34.
and urged not on the feeding of the poor, 35. So no friend has he here
this day, 36. nor any food except filth from the washing of wounds,
37. none will eat that except the Khâti'ûn (sinners, disbelievers,
7. As an expected just and complete presentation, the
description of the righteous believers followed in wider
details. Every believer must strive to attain righteousness
within the limits of the Shari’ah. This is because salvation in
depends on how much of righteousness we have
fulfilled. This is the means to weigh down the scale of our good
ُوُينِزاَوَم ْتَلُقَث ْنَم اََّمأَف(٦)ٍةَيِاضَر ٍةَشيِع يِف َوُهَف(٧)
6. Then as for him whose balance (of righteousness) will be
heavy, 7. He will live a pleasant life (in Paradise).8
Salvation in Islam defers from salvation in Christianity. Islam places the
salvation of man on his righteousness with a possible conditional intercession
of the prophets and messengers who are on a higher level of righteousness.
Christianity places the bulk of salvation on blood sacrifice (ie: the crucifixion of
Christ) with a little concern for attaining righteousness.
قال وسلم عليه اهلل صلى النِب أن الدرداء أيب عنميزان في أثق شيء ما
حسن لق من القيامة يوم المؤمن9
Abu Darda narrated that the prophet (ﷺ) said: Nothing is
weightier on the scale of the believer on the day of resurrection than
8. A comprehensive understanding of righteousness is required in
order to attain it.
What is righteousness? Imam Ahmad Ibn Rajab Al-Hambali in
collected a wide opinion of scholars on the topic;
but what seems most concise was that of Ibn Mubaarak who
defined it as:
َارَبُمْلا ِنْاب ِنَعَو:ىَذَْاأل ُّفَكَو ، ِوفُرْعَْملا ُْلذَبَو ،ِوْجَْولا ُطْسَب َوُى.11
Cheerful face, extending goodness and withholding harms.
This may be summarized into two components (1) preventing
harms (2) extending goodness; a cheerful face is part of
goodness as described in a hadith12
9. Every matured sane human is potentially harmful and has the
capacity to extend those harms to other creatures. Choosing to
prevent these harms from manifestation is the strongest part
of righteousness. Only a few among these harms are
punishable under common laws, therefore faith-based
religious institutions must rise to their responsibilities and train
the heart of man towards achieving righteousness in order to
maintain a stable society.
الرتمذي سنن وضعيف صحيح vol. 5 pg 2
The book Jami’ul Uloom wal Hikam, a commentary on 50 hadiths.
Vol 1 pg 457
Refer to Sunan Abu Dawud vol 6 pg 182 (Arabic reference)
Some examples of extending harms to others
The following were only few ways and examples by which
harms may be extended to others subtly, brutely and
otherwise. Muslims should be careful and not compromise
righteousness in the least.
Flaunting of body beauty to the public: The body of
females has a special force of attraction that is capable of
tempting males; this temptation is capable of intoxicating
the mind and destabilizing intellectual uprightness which
eventually may drag him into an illicit affairs he will
ordinarily not have been involved in.
Power of manipulation to exploit: Men have a natural
over women which may be
capable of luring the later into illicit sex (outside marriage).
This happens due to various deceits which the victims will
later regret at almost no legal cost to the men (since most
cases are never reported). Rape is the worst.
Body strength to assault: The youths who are the
custodian of their body strength should be careful not to
misuse that for societal disturbance, threats, oppressions,
robbery and destructions.
Intimidate and oppress with authority: (1) Employers of
labour should not use the scarcity of jobs as a reason to
exploit the staffs and pay them wages that do not worth
their efforts in terms of sacrifice of valuable time and
quality services with hard-gained experience; this will be
tantamount to misusing authority to control in a negative
way. (2) Also personnel of the armed forces, anywhere in
the world, should avoid using arms in their possession to
cause harm to the people unnecessarily.
Refer to Surat-ul-Nisa 34 (Tafsir ibn Kathir)
Gossips backbite and slander: Information that other
people confide in us should be kept; slander has no
goodness in it.
َمَّلَسَو ِهْيَلَع ُاهلل ىَّلَص َِِِّّبنال ِنَع ،اَمُهْنَع ُهَّلال َيِضَر وٍرْمَع ِنْب ِهَّلال ِدْبَع ْنَع
َالَق:«َرَجَى ْنَم ُرِاجَهُالمَو ،ِهِدَيَو ِوِانَسِل ْنِم َنوُمِلْسُالم َمِلَس ْنَم ُمِلْسُالم
ُوْنَع ُوَّلال ىَهَن اَم»14
Abdullah bn Umar (RA) narrated that the prophet said: A
Muslim is the one whom other Muslims are safe from the harms
of his tongue and hand (actions); an immigrant is he who
forsakes what Allah prohibited.
10. Goodness may be extended to others in a number of ways
including: (1) teaching beneficial knowledge (2) building a
mosque; maintaining, cleaning, and managing its operations
(3) offering scholarships (4) funding laudable projects (5)
resolving conflicts (6) counseling with guidance (7) planting
trees (8) feeding the hungry (9) writing a book (10) taking a
morsel of food to the mouth of spouse (11) removing harm
from the road among many others. Any of these good deeds
must be accompanied with sincere intentions seeking only the
pleasure of Allah.
11. However, the above analyses are only efforts of scholars to
bring about a wider understanding of righteousness; the whole
of the Shari’ah is righteousness (i.e. living in accordance to
what is contained in the Qur’an and Sunnah).
12. Fulfilling promises that you make out of your own will is a
strong indication of your faith in the rewards in Afterlife.
13. Giving food to the needy and feeding the hungry is especially
important in fulfilling righteousness due to its basic necessity.
Sahih Bukhari Vol 1 Pg 11 (Arabic reference)
14. The silk garment is too expensive and luxurious; it is prohibited
for male Muslims to adorn themselves with it in this life.
15. Descriptions are best understood and appreciated when
accompanied with imaginative examples. All of the promises of
punishment and bliss in the Afterlife are not of the same
magnitude and quality as these earthly ones.
اَهِتْحَت ْنِم يِرْجَت ٍَّاتنَج ْمَُهل ََّنأ ِاتَحِالَّ ال واُلِمَعَو واُنَآم َينِذَّلا ِرِّشَبَو
ِوِب واُتُأَو ُ ْبَق ْنِم اَْنقِزُر يِذَّلا اَذَى ُوالاَق اًقْزِر ٍةَرَمَث ْنِم اَهْنِم واُقِزُر اَمَّلُكُارَهَْنْاأل
َنوُدِالَ اَيهِف ْمُىَو ٌةََّرهَطُم ٌااَوْزَأ اَيهِف ْمَُهلَو اًهِباَشَتُم
25. And give glad tidings to those who believe and do righteous good
deeds, that for them will be Gardens under which rivers flow
(Paradise). Every time they will be provided with a fruit therefrom,
they will say: "This is what we were provided with before," and they
will be given things in resemblance (i.e. in the same form but different
in taste) and they shall have therein Azwâjun Mutahharatun (purified
mates or wives), (having no menses, stools, urine, etc.) and they will
abide therein forever.
16. Righteousness Meter: You can conveniently determine your
level of righteousness (or salvation) by taking a careful
assessment of yourself in the light of the above while giving
precedence to what is obligatory.
17. Righteousness is not attainable by accident, mistake or all of a
sudden; it requires a lot of patience, endurance, knowledge,
understanding, divine guidance and support. You must utilize
the guidance contained in the Book of Allah to understand how
you can manage the excesses of other people, appreciate their
strengths, pardon their weaknesses, maintain your own noble
traits and improve your potentials. Supplicating to Allah for His
guidance and support is also of essence.
Thaqofah: Al-Israa wal Mi’raaj
Topic: اجرادلعو اءراإلس The nocturnal journey of Prophet Muhammad
()ﷺ to Al-Qudus and Ascension to the heavens.
This topic is carefully chosen for discussion since the majority of
scholars agree that this miraculous journey took place in this month of
Rajab (notably on the 27th
), therefore it is appropriate and timely to
walk through this essential part of our history and take lessons from it.
It is the miraculous journey that Allah took his messenger (prophet
Muhammad )ﷺ from the holy mosque of Makkah (Masjid Al-Haram)
to the holy mosque of Jerusalem (Masjid Al-Aqsa) and from there to
beyond the seven heavens physically with body and soul while awake
and return to Makkah. All of these happened in only part of a night.
The first part of the journey from Al-Haram to Al-Aqsa is referred to as
Al-Israa while the second part of the journey which was the ascension
to the heavens was referred to as Al-Mi’raaj. This is the second biggest
miracle that Allah supported the prophet ﷺ with after the Qur’an.
Al-Israa in the Qur’an
اَنْكَارَب يِذَّلا ىَ ْقاأل ِدِجْسَْملا َىلِإ ِامَرَْحلا ِدِجْسَْملا َنِم الَْيل ِهِدْبَعِب ىَرَْسأ يِذَّلا َناَحْبُس
َْبلا ُيعِمَّالس َوُى وَّنِإ اَنِاتَآي ْنِم ُوَيِرُنِل َُولْوَح
Glory to (Allah) Who did take His servant for a journey by night from the
sacred Mosque to the farthest Mosque, whose precincts We did bless, - In
order that We might show him some of Our signs: for He is the All-Hearing
Al-Mi’raaj in the Qur’an
ىَرْ ُأ ًةَلْزَن ُآهَر ْدَقَلَو(١٣)ىَهَتْنُْملا ِةَرْدِس َدْنِع(١٤)ىَْوأَْملا ُةَّنَج اَىَدْنِع(١٥)ْذِإ
ىَشْغَي اَم َةَرْدِّالس ىَشْغَي(١٦)ىَغَط اَمَو ُرَ َْبلا َغاَز اَم(١٧)ِوِّبَر ِاتَآي ْنِم َىأَر ْدَقَل
13. For indeed he saw him (Jibril) at a second descent, 14. near the Lote-tree
beyond which none may pass, 15. near it is the Garden of abode. 16. Behold,
the Lote-tree was shrouded, 17. (His) sight never swerved, nor did it go
wrong! 18. for truly did he see, of the signs of his Lord, the Greatest!
Al-Israa wal Miraj -- As described by the Prophet ﷺ himself
َالَق َمَّلَسَو ِوْيَلَع ُاا ىَّلَص ِاا َولُسَر ََّنأ ، ٍكِالَم ِنْب ِسَنَأ ْنَع:«ٌةَّباَد َوُىَو ، ِاقَرُْبلاِب ُيتُِتأ
ِوِفْرَط ىَهَتْنُم َدْنِع ُهَرِافَح ُعَضَي ،ِْغَْبلا َنوُدَو ،ِراَمِْحلا َقْوَف ٌ يِوَط ُضَيَْبأ»َالَق ،:«ُوُتْبِكَرَف
ِسِدْقَْملا َتْيَب ُتْيََتأ َّىتَح»َالَق ،:«ُاءَيِبْنَْاأل ِوِب ُطِبْرَي يِتَّلا ِةَقْلَْحلاِب ُوُْتطَبَرَف»َالَق ،"َّمُث
ٍاءَنِإِب ُم َالَّالس ِوْيَلَع ُ يِرْبِج يِنَاءَجَف ُتْجَرَ َّمُث ،ِنْيَتَعْكَر ِيوِف ُتْيَّلَ َف ،َدِجْسَْملا ُْتلَ َد
َمَّلَسَو ِوْيَلَع ُاا ىَّلَص ُ يِرْبِج َالَقَف ،َنَبَّلال ُتْرَتْ اَف ،ٍنََبل ْنِم ٍاءَنِإَو ،ٍرْمَ ْنِم:َتْرَتْ ا
َ يِقَف ،ُ يِرْبِج َ َتْفَتْاسَف ،ِاءَمَّالس َىلِإ اَنِب َِارُع َّمُث ،َةَْرطِْفلا:َالَق َتْنَأ َنَم:َ يِق ،ُ يِرْبِج:
َالَق َكَعَم ْنَمَو:َ يِق ،ٌدَّمَحُم:َالَق ِوَْيلِإ َ ِعُب ْدَقَو:اَنَأ اَذِإَف ،اََنل َ
ِتُفَف ،ِوَْيلِإ َ ِعُب ْدَق َ
ُ يِرْبِج َ َتْفَتْاسَف ،ِةَيَِّانثال ِاءَمَّالس َىلِإ اَنِب َِارُع َّمُث ،ٍرْيَخِب يِل اَعَدَو ،يِب َبَّحَرَف ،َمَآدِب
َ يِقَف ،ُم َالَّالس ِوْيَلَع:َالَق َتْنَأ َنَم:َ يِق ،ُ يِرْبِج:َالَق َكَعَم ْنَمَو:َ يِق ،ٌدَّمَحُم:ْدَقَو
َالَق ِوَْيلِإ َ ِعُب:ىَيْحَيَو ،َمَيْرَم ِنْاب ىَيسِع َِةلاَخْلا ْيَنْابِب اَنَأ اَذِإَف ،اََنل َ
ِتُفَف ،ِوَْيلِإ َ ِعُب ْدَق
ُْتلُقَف ،ىَوسُم َىلِإ ُتْعَجَرَف ،اًسْمَ:َالَق ،اًسْمَ ِّينَع َّطَح:َنوُقيِطُي َال َكَتَُّمأ َّنِإ
َيفِفْخَّتال ُْولَأْاسَف َكِّبَر َىلِإ ْعِجْارَف ، َكِلَذ"َالَق ،" :َكَارَبَت يِّبَر َنْيَب ُعِجَْرأ ْلََزأ ْمَلَف
َالَق َّىتَح ُم َالَّالس ِوْيَلَع ىَوسُم َنْيَبَو ،َىلاَعَتَو:ٍمْوَي َّ ُك ٍاتَوَلَص ُسْمَ َّنُهَّنِإ ،ُدَّمَحُم اَي
َُول ْتَبِتُكاَْهلَمْعَي ْمَلَف ٍةَنَسَحِب َّمَى ْنَمَو ،ًة َالَص َنوُسْمَ َكِلَذَف ،ٌرْشَع ٍة َالَص ِّ ُكِل ،ٍةَلَْيلَو
ْنِإَف ،اًئْيَش ْبَْتكُت َْمل اَْهلَمْعَي ْمَلَف ٍةَئِّيَسِب َّمَى ْنَمَو ،اًرْشَع َُول ْتَبِتُكاَهَلِمَع ْنِإَف ،ًةَنَسَح
ًةَدِاحَو ًةَئِّيَس ْتَبِتُكاَهَلِمَع"َالَق ،" :ِوْيَلَع ُاا ىَّلَص ىَوسُم َىلِإ ُتْيَهَتْان َّىتَح ُْتلَزَنَف
َالَقَف ،ُوُتْرَبْ َأَف ،َمَّلَسَو:َيفِفْخَّتال ُْولَأْاسَف َكِّبَر َىلِإ ْعِجْار"ُاا ىَّلَص ِاا ُولُسَر َالَقَف ،
َمَّلَسَو ِوْيَلَع" :ُْتلُقَف:ُوْنِم ُتْيَيْحَتْاس َّىتَح يِّبَر َىلِإ ُتْعَجَر ْدَق"16
It was narrated on the authority of Anas bn Malik that the Messenger
of Allah (pbuh) said:
I was brought al-Buraq which was an animal white and long, larger
than a donkey but smaller than a mule, it would place its hoof a
distance equal to the range of its vision. I mounted it and came to the
House (Masjid Al-Aqsa in Jerusalem), then tethered it to the ring used
by the prophets. I entered the mosque and prayed two rak'ahs, and
then came out and Gabriel brought me a vessel of wine and a vessel of
milk. I chose the milk, and Gabriel said: You have chosen the natural
thing. Then he took me to heaven. Gabriel then asked the (gate of
heaven) to be opened and he was asked who he was. He replied:
Gabriel. He was again asked: Who is with you? He (Gabriel) said:
Muhammad. It was said: Has he been sent for? Gabriel replied: He has
indeed been sent for. And (the door of the heaven) was opened for us
and we saw Adam. He welcomed me and prayed for my good. Then we
ascended to the second heaven. Gabriel (peace be upon him) (asked
the door of heaven to be opened), and he was asked who he was. He
Sahih Muslim no. 259 (Arabic reference)
answered: Gabriel; and was again asked: Who is with you? He replied:
Muhammad. It was said: Has he been sent for? He replied: He has
indeed been sent for. The gate was opened. When I entered 'Isa bn
Maryam and Yahya bn Zakariyya (peace be upon them both), cousins
from the maternal side17
welcomed me and prayed for my good Then I
was taken to the third heaven and Gabriel asked for the opening (of
the door). He was asked: Who are you? He replied: Gabriel. He was
(again) asked: Who is with you? He replied Muhammad (pbuh). It was
said: Has he been sent for? He replied He has indeed been sent for.
(The gate) was opened for us and I saw Yusuf (peace of Allah be upon
him) who had been given half of (world) beauty. He welcomed me
prayed for my well-being. Then I was taken to the fourth heaven.
Gabriel (peace be upon him) asked for the (gate) to be opened, and it
was said: Who is he? He replied: Gabriel. It was (again) said: Who is
with you? He said: Muhammad. It was said: Has he been sent for? He
replied: He has indeed been sent for. The (gate) was opened for us,
and Idris was there. He welcomed me and prayed for my well-being
(About him) Allah, the Exalted and the Glorious, has said:" We elevated
him (Idris) to the exalted position" (Qur'an 19:57). Then he ascended
with us to the fifth heaven and Gabriel asked for the (gate) to be
opened. It was said: Who is he? He replied Gabriel. It was (again) said:
Who is with thee? He replied: Muhammad. It was said: Has he been
sent for? He replied: He has indeed been sent for. (The gate) was
opened for us and then I was with Harun (Aaron - peace of Allah be
upon him). He welcomed me prayed for my well-being. Then I was
taken to the sixth heaven. Gabriel (peace be upon him) asked for the
door to be opened. It was said: Who is he? He replied: Gabriel. It was
said: Who is with thee? He replied: Muhammad. It was said: Has he
been sent for? He replied: He has indeed been sent for. (The gate) was
opened for us and there I was with Musa (Moses - peace be upon him)
Isa (Christ) and Yahya (John) were cousins from the maternal side.
He welcomed me and prayed for my well-being. Then I was taken up to
the seventh heaven. Gabriel asked the (gate) to be opened. It was said:
Who is he? He said: Gabriel It was said. Who is with thee? He replied:
Muhammad (may peace be upon him.) It was said: Has he been sent
for? He replied: He has indeed been sent for. (The gate) was opened
for us and there I found Ibrahim (Abraham - peace be upon him)
reclining against the Bait-ul-Ma'mur and there enters into it seventy
thousand angels every day, never to visit (this place) again. Then I was
taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and
its fruit like big earthenware vessels. And when it was covered by the
Command of Allah, it underwent such a change that none amongst the
creation has the power to praise its beauty. Then Allah revealed to me
a revelation and He made obligatory for me fifty prayers every day and
night. Then I went down to Moses (peace be upon him) and he said:
What has your Lord enjoined upon your Ummah? I said: Fifty prayers.
He said: Return to thy Lord and beg for reduction (in the number of
prayers), for your community shall not be able to bear this burden. I
have put to test the children of Isra'il (Isreal) and tried them (and
found them too weak to bear such a heavy burden). He (the Holy
Prophet) said: I went back to my Lord and said: My Lord, make things
lighter for my Ummah. (The Lord) reduced five prayers for me. I went
down to Moses and said. (The Lord) reduced five (prayers) for me, He
said: Verily thy Ummah shall not be able to bear this burden; return to
thy Lord and ask Him to make things lighter. I then kept going back and
forth between my Lord Blessed and Exalted and Moses, till He said:
There are five prayers every day and night. O Muhammad, each being
credited as ten, so that makes fifty prayers. He who intends to do a
good deed and does not do it will have a good deed recorded for him;
and if he does it, it will be recorded for him as ten; whereas he who
intends to do an evil deed and does not do, it will not be recorded for
him; and if he does it, only one evil deed will be recorded. I then came
down and when I came to Moses and informed him, he said: Go back
to thy Lord and ask Him to make things lighter. Upon this the
Messenger of Allah remarked: I returned to my Lord until I felt
Some Scenes of Al-Israa
1. From Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to
see some of the wonderful aspects of His creations. He saw the
Dunya (earth) like an old woman; but this old woman was
adorned with the most attractive jewelleries; underneath you
can see the reality of the world.
2. He saw Iblis by the side of the road who did not dare to stand
in his way or speak to him.
3. On his journey, the Prophet ()ﷺ perceived a very nice
odour. He asked Jibril (A. S.) about this pleasant scent and Jibril
(alayhi salaam) informed him this beautiful smell was coming
from the grave of the woman who used to comb Pharaoh's
daughter's hair. This woman was a pious believer. One day, as
she was combing Pharaoh's daughter's hair, the comb fell out
of her hand. She said, "Bismillah." Pharaoh's daughter asked
her, "Do you have a god other than my father?" The woman
said, "Yes. My Lord and the Lord of your father is Allah."
Pharaoh's daughter told her father what happened. Pharaoh
demanded that this woman should renounce her faith, but she
refused. Pharaoh threatened to kill her children. He brought a
huge pot of water and built a massive fire under it. When the
water was boiling, Pharaoh brought her children and started to
drop them into that pot one after the other. Throughout all
this, the woman remained strong in faith. When Pharaoh
reached her youngest child - a little boy still breast feeding -
Meaning I cannot return to Him again because I’m too ashamed to do that.
Sahih Muslim, The Book of Faith (Book 1), Hadith 318
she felt saddened for him. Allah enabled this child to speak. He
said to his mother: "O Mother, be patient. The torture of the
Hereafter is far more severe than the torture of this life, and
do not be reluctant, because you are right." The woman
requested from Pharaoh to collect her bones and the bones of
her children and bury them in the same grave. Pharaoh
promised that he would - he then dropped her into the boiling
water. She died as a martyr. The good odour the Prophet
perceived was coming from her grave and is an indication of
her high status in Paradise.
4. The Prophet also saw people whose lips and tongues were
clipped with scissors made of fire. Jibril told the Prophet,
"These are the carriers of sedition (fitna) who call people to
5. He also saw a bull that exited a very small door; the bull was
then trying to return back inside through that small opening.
Jibril told the Prophet, "This is the example of the bad word -
once spoken, it can never be retracted."
6. The Prophet saw people grazing like animals, with very little
clothing on their private parts. Jibril told the Prophet, "These
are the ones who refused to pay Zakat."
7. The Prophet saw the Angels smashing some people's heads
with rocks. These heads would return to the shape they were,
and then the angels would smash their heads again--and so on.
Jibril told the Prophet, "These are the ones whose heads felt
too heavy to perform prayer - the ones who used to sleep
8. The Prophet saw people who were fighting to eat some rotten
meat - ignoring fresh sliced meat nearby. Jibril told the
Prophet, "These are people from your nation who leave out
that which is permissible, and consume that which is
forbidden." This was in relation to fornicators and Adulterers,
the ones who left out the permissible (marriage and wives) and
committed sins (fornication and adultery).
9. He also saw people who were drinking from the fluid coming
from the bodies of the fornicators, (water mixed with blood).
Jibril indicated to the Prophet these were the ones who were
drinking the alcohol which is prohibited in this world.
10. The Prophet saw people scratching their faces and chests with
brass finger nails. Jibril said, "These are those who commit
Some Scenes from the Al-Mi'raaj
i. The Prophet ﷺ also saw as he went on people in whose
mouth balls of fire were crammed. He asked Jibril who they
were and he answered, "These are the ones who took the
property of orphans unlawfully".
ii. He also saw people with brass nails with which they scratched
their faces and chests. He asked Jibril who they were and he
answered, "These are the ones who gossip about people in
their absence and whose speech disgrace a woman's honour."
iii. Then the Prophet entered Jannah (paradise) and saw examples
of how the people of Jannah would live. Most of the people in
Jannah were the poor people on earth.
iv. In Paradise, the Prophet saw some of the bounties Allah
prepared for the inhabitants of Paradise. He saw the Hur ul-In:
the females Allah created, who are not humans or jinn. They
are in Paradise and will be married to the pious believers.
v. He also saw Maalik, the angel in charge of Hell. Maalik did not
smile at the Prophet when he saw him, and the Prophet asked
why. Jibril responded and said, "Maalik did not smile since the
day Allah created him. Had it been possible he should smile to
anyone, he would have smiled to you."
Hadith: Tawakkul (Reliance on Allah)
َالَق ، ِابَّ َاخل ِنْب َرَمُع ْنَع:ُهَّلال ىَّلَص ِهَّلال ُولُسَر َالَق
َمَّلَسَو ِهْيَلَع:«ِوِلُّكَوَت َّقَح ِوَّلال ىَلَع َنوُلَّكَوَت ْمُتْنُك ْمُكَّنَأ ْوَل
اًناَطِب ُوحُرَتَو اًاصَمِ وُدْغَت ُرْيَّطال ُقَزْرُي اَمَك ْمُْتقِزُرَل»
'Umar bin Al-Khattab narrated that the Messenger of
Allah ()ﷺ said: "If you were to rely on Allah with the
required reliance, then He would provide for you just as a
bird is provided for, it goes out in the morning empty, and
1. َّق َحِل ِل ُّك َح َح (True or required reliance): Reliance is qualified with
“true” to emphasize sincerity and indicate the possibility of a
false reliance. True reliance on Allah is best tested when
means of sustenance is at its lowest.
2. ُودَْحغًاصاَحمِلخ (Goes out in the morning empty): It refers to an
empty stomach of a bird, after all foods eaten from the
previous days have digested during the night.
3. ُوُو َح َحواًناَحطِلب (and returns full): It refers to filled stomach of a bird.
Jami` at-Tirmidhi Hadith no. 2344
Reliance and Means
The concept of reliance does not negate the necessity of having a
means to achieve a purpose rather they intertwine harmoniously.
Reliance is a matter of the heart; a means is a tangible requirement.
For example, strategic preparation is a required means of winning a
battle while we rely on Allah for victory.
اًيعِمَج واُرِفْنا ِوَأ ٍاتَبُث واُرِفْناَف ْمُكَْرذِح واُذُ واُنَآم َينِذَّلا اَهَُّيأ اَي
O You who believe! take your precautions, and either go forth (on an
expedition) in parties, or go forth all together.
Types and Manifestations
Imam ibn Abi Dunya of the Ummayad Dynasty (died 894 CE)
categorized reliance on Allah as follows (from low to high):
1. To abandon complains: Muslims should try to bear problems
patiently; endurance is a quality of believers. This is especially
in a situation where we knew that our complain will only cause
unnecessary worries to others; they cannot comfortably offer a
solution of any kind. The less we complain on life’s trials and
problems to others, the more quality of reliance on Allah we
have. This is a known attribute of true Ascetics and righteous
servants of Allah.
اًوعُلَى َقِلُ َناَسْناإل َّنِإ(١٩)اًوعُزَج ُّرَّالش ُوَّسَم اَذِإ(٢٠)ُرْيَخْلا ُوَّسَم اَذِإَو
19. Verily, man (disbeliever) was created very impatient; 20. Irritable
(discontented) when evil touches him; 21. and miserly when good
2. Contentment: This is when we satisfy our self with the little
sustenance that Allah provided for us. It was described as
“little” only to comply with the wanting nature of man. Any
sustenance that is enough to fill the stomach at the time of
hunger and thirst, clothe the body and secure a shelter is
enough; any quest for more is out of human natural greed for
wealth. However, seeking more sustenance within the laws of
the Shari’ah is permitted. This is an attribute of the Truthful
servants of Allah (i.e, a level just below a prophet).
3. Love of what Allah destined: Whenever Allah afflicts us with
what seems evil and bad we tend to have a bad suspicion
about Allah (i.e why has my Lord did this to me). However, in
every trial there is good. Having sincere faith that every
portion of Allah’s destiny on us is out of His magnificent
Wisdom is the epitome of reliance and trust in Allah. This is a
quality of the prophets and messengers of Allah.
Aqeedah: Hell Fire
The belief in hell is a part of belief in Afterlife. The belief in Afterlife has
been known for the majority of man since his nature demands
absolute justice and recompense for injustice and wickedness, a
concept that is yet to be accomplished. The information Allah gave to
us about Hell is enough as a reminder of it realities and a wake-up calls
to the sick and dying hearts.
Definitions & Descriptions
Stature of its inmates
Reason for hell
Names of levels in hell
Definitions & Descriptions
It is an enclosed, hollow and deep place of severe burning fire which is
the punishment of Allah for whoever belies the messengers and rejects
His divine guidance; then follow the misguidance of self desire and
deceptions of shaytan.
The messengers of Allah called to believe in Allah and living according
to His Will through divinely revealed guidance; they left behind the
guidance with clear explanations for whoever wishes to follow same till
the Day of Resurrection. Shaytan calls to the opposite through various
deceptions and false hopes.
How horrible it is!
Inside hell: the odour is strongly unpleasant; the sound is terrifyingly
noisy; the heat is unbearably hot; the fire intensively penetrates to the
heart; the thorny foods never satisfy hunger; the filthy drinks never
satisfy a thirst; the guardians are never merciful; the opportunity of an
escape is never possible; the dept intensifies the suffering; the sadness
is not sharable; the nakedness is a shame; the live broadcast is an
humiliation. So why head for it?
A place of disgrace and humiliation
ٍراَ ْنَأ ْنِم َينِمِالَّللِل اَمَو ُوَتْيَزْ َأ ْدَقَف ََّارنال ِ ِ ْدُت ْنَم َكَّنِإ اَنَّبَر
"Our Lord! Verily, whoever You put into the Fire, indeed, You have disgraced
him, and never will the wrong-doers find any helpers.
A place for those who oppose Allah and His messengers
ُيمِلَْعلا ُيْزِْخلا َكِلَذ اَيهِف اًدِالَ ََّمنَهَج َارَن َُول ََّنأَف َُولوُسَرَو َوَّلال ِدِادَحُي ْنَم ُوَّنَأ واُمَلْعَي َْملَأ
Do they not know that whoever opposes Allah and His messenger – that for
him is the fire of Hell, wherein he will abide eternally? That is the great
An inseparable punishment
Hell was created to love inflicting pain on its inmates
اًامَرَغ َناَكاَهَابَذَع َّنِإ ََّمنَهَج َابَذَع َّانَع ْفِرْاص اَنَّبَر َنُولوُقَي َينِذَّلاَو
And those who say: "Our Lord! avert from us the torment of Hell. Verily! its
torment is ever an inseparable, permanent punishment."
It is wide enough to contain all of its inmates
Nine hundred and ninety-nine (999) out of every thousand (1,000) of
human beings will enter hell; yet hell is spacious enough to contain
ٍيدِزَم ْنِم ْ َى ُولُقَتَو ِألتَتْام ِ َى ََّمنَهَجِل ُولُقَن َمْوَي
On the Day when we will say to hell: "Are you filled?" it will say: "Are there
any more (to come)?"
A reason for hell
اَهُتَنَزَ ْمَُهل َالَقَو اَهُابَوَْبأ ْتَحِتُف اَوىُاءَج اَذِإ َّىتَح اًرَمُز ََّمنَهَج َىلِإ واُرَفَك َينِذَّلا َيقِسَو
ىَلَب ُوالاَق اَذَى ْمُكِمْوَي َاءَقِل ْمُكَنوُرِذْنُيَو ْمُكِّبَر ِاتَآي ْمُكْيَلَع َنوُلْتَي ْمُكْنِم ٌ ُسُر ْمُكِْتأَي َْملَأ
َينِرِافَكْلا ىَلَع ِابَذَْعلا ُةَمِلَك ْتَّقَح ْنَِكلَو
And those who disbelieved will be driven to Hell in groups, till, when they
reach it, the gates thereof will be opened (suddenly like a prison at the arrival
of the prisoners), and its keepers will say, "Did not the messengers come to
you from yourselves, reciting to you the verses of your Lord, and warning you
of the meeting of This Day of yours?" they will say: "Yes, but the word of
torment has been justified against the disbelievers!"
Annihilation is better than agony
َنوُثِاكَم ْمُكَّنِإ َالَق َكُّبَر اَنْيَلَع ِضْقَيِل ُكِالَم اَي اْوَادَنَو
And they will cry: "O Maalik (Keeper of Hell)! Let your Lord make an end of
us." He will say: "Verily you shall abide forever."
Fuels of hell
2. Human beings (Surat-ul-Tahrim 6)
3. Idols (Surat-ul-Anbiyaa 98-99)
Some inhabitants of hell
c. Rejecters of the Truth
d. Sinners and criminals
e. The unjust
f. Those who transgress the
limits of Allah
i. Those that persecute the
j. Those that prefer the world
and neglect the hereafter
k. Those who commit suicide
l. Every cruel, proud and
m. The one who is treacherous
n. The traitor
o. One who has a habit of
abusing people and using
p. The one who don’t pray,
and also the one who
doesn’t pray on time
Stature of its inmates
The size of human body depreciates from Adam downward. The
magnitude of pleasure in paradise and the pains in hell is too much for
what could satisfy the little body of Adam’s offspring. The body of
humans will be returned to the original 60 cubits tall of their father
Adam to enable it enjoy the pleasure of paradise and suffer the pains
of hell adequately.
النبي عن ىريرة ابي عنﷺقال"قال ثم ،ذراعا ستون وطولو ادم اا لق
ذريتك وتحية تحيتك ،يحيونك ما فاستمع ،الماليكة من اوليك على فسلم اذىب.
عليكم السالم فقال.اا ورحمة عليك السالم فقالوا.اا ورحمة فزادوه.من فك
االن حتى ينقص الخلق يزل فلم ،ادم صورة على الجنة يد".
Narrated Abu Huraira (RA): The Prophet ﷺ said, "Allah created
Adam, making him 60 cubits tall. When He created him, He said to him,
"Go and greet that group of angels, and listen to their reply, for it will
be your greeting (salutation) and the greeting (salutations of your
offspring." So, Adam said (to the angels), As-Salaamu Alaykum (i.e.
Peace be upon you). The angels said, "As-salaamu Alayka wa
Rahmatullahi" (i.e. Peace and Allah's Mercy be upon you). Thus the
angels added to Adam's salutation the expression, 'Wa Rahmatullahi,'
Any person who will enter Paradise will resemble Adam (in appearance
and figure). People have been decreasing in stature since Adam's
Names and levels in hell
Through their scholarly efforts and careful consideration of the texts,
Islamic scholars outlined the following names and categories in hell.
The whole of hell is one, but with different severity of punishment at
different levels. The severity of punishments in hell increases from top
Names of levels in hell
1. Jahannammah (جهنم) – Surat-ul-Tur Q52:13
2. Lazoh (ىَظَل) – Surat-ul-Ma’arij Q70:15
3. Al-Hutommah (ُح َمَطُح ) – Surat-ul-Humazah Q104:4
4. Saheer (ِعيرًرعَس) – Surat-ul-Ahzab Q33:64
5. Sakorr (َرَ َس) – Surat-ul-Mudathir Q74:20
6. Jaheem (ٍمِعيم َج) – Surat-ul-Infitar Q82:14
7. Haawiyah (ٌة َيِعاوَ ) – Surat-ul-Qari’ah Q101:9
Sahih Bukhari Book 60 Hadith 1