The Reminder (Rajab 1435)

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The Reminder (Rajab 1435)

  1. 1. 1
  2. 2. 2 Table of Contents FOREWORD .........................................................................................3 Al-Qur’an: Surat-ul-Insan 4-12..............................................................4 Thaqofah: Al-Israa wal Mi’raaj ‫اإلسراء‬‫والمعراج‬- ...................................13 Hadith: Tawakkul (Reliance on Allah).................................................22 Aqeedah: Hell Fire..............................................................................25
  3. 3. 3 FOREWORD ِْ‫ْي‬َ‫اخل‬ ِِّ‫ِب‬َ‫ن‬ ‫هلل‬ ‫أخشاهم‬‫و‬ ‫البشر‬ ‫ى‬َ‫ق‬ْ‫َت‬‫أ‬ ‫على‬ ‫الم‬َ‫الس‬‫و‬ ‫ة‬َ‫ال‬َ‫الص‬‫و‬ ‫العادلني‬ ِّ‫ب‬َ‫ر‬ ‫هلل‬ ‫احلمد‬ ‫إىل‬ ً‫ال‬ْ‫ع‬ِ‫وف‬ ً‫ال‬‫قو‬ ‫وتابعيهم‬ ‫األوفياء‬ ‫األتقياء‬ ‫وصحابته‬ ‫األخيار‬ ‫آله‬ ‫وعلي‬ ِ‫م‬ِ‫اح‬َ‫ر‬ َ ‫ادل‬ ‫ي‬ِ‫ذ‬ ‫الدين‬ ‫يوم‬. All praise is due to Allah who loved the pious among His slaves1 and raised the level of the knowledgeable among the believers2 , 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. 1 Refer to Surat-ul-Imran 76 2 Refer to Surat-ul-Mujadilah 11
  4. 4. 4 Al-Qur’an: Surat-ul-Insan 4-12 ‫الرجيم‬ ‫الشيطان‬ ‫من‬ ‫باهلل‬ ‫أعوذ‬ ‫ا‬ً‫ير‬ِ‫ع‬َ‫س‬َ‫و‬ ‫الال‬ْ‫غ‬َ‫أ‬َ‫و‬ ‫ال‬ِ‫الس‬َ‫س‬ َ‫ين‬ِ‫ر‬ِ‫اف‬َ‫ك‬ْ‫ل‬ِ‫ل‬ ‫ا‬َ‫ن‬ْ‫د‬َ‫ت‬ْ‫ع‬َ‫أ‬ ‫ا‬َّ‫ن‬ِ‫إ‬(٤)َ‫ار‬َ‫ر‬ْ‫األب‬ َّ‫ن‬ِ‫إ‬ ‫ا‬ً‫ور‬ُ‫ف‬‫ا‬َ‫ك‬‫ا‬َ‫ه‬ُ‫اج‬َ‫ز‬ِ‫م‬ َ‫ن‬‫ا‬َ‫ك‬ ٍ‫ْس‬‫أ‬َ‫ك‬ ْ‫ن‬ِ‫م‬ َ‫ن‬‫و‬ُ‫ب‬َ‫ر‬ْ‫ش‬َ‫ي‬(٥)‫ا‬َ‫ه‬ِ‫ب‬ ُ‫ب‬َ‫ر‬ْ‫ش‬َ‫ي‬ ‫ا‬ً‫ن‬ْ‫ي‬َ‫ع‬ ‫ا‬ً‫ير‬ِ‫ج‬ْ‫ف‬َ‫ت‬ ‫ا‬َ‫ه‬َ‫ون‬ُ‫ر‬ِّ‫ج‬َ‫ف‬ُ‫ي‬ ِ‫و‬َّ‫ل‬‫ال‬ ُ‫اد‬َ‫ب‬ِ‫ع‬(٦)‫ا‬ً‫م‬ْ‫و‬َ‫ي‬ َ‫ن‬‫و‬ُ‫ف‬‫ا‬َ‫خ‬َ‫ي‬َ‫و‬ ِ‫ر‬ْ‫ذ‬َّ‫ن‬‫ال‬ِ‫ب‬ َ‫ن‬‫و‬ُ‫ف‬‫و‬ُ‫ي‬ ‫ا‬ً‫ير‬ِ‫ط‬َ‫ت‬ْ‫س‬ُ‫م‬ ُ‫ه‬ُّ‫ر‬َ‫ش‬ َ‫ن‬‫ا‬َ‫ك‬(٧)‫ا‬ً‫ين‬ِ‫ك‬ْ‫س‬ِ‫م‬ ِ‫و‬ِّ‫ب‬ُ‫ح‬ ‫ى‬َ‫ل‬َ‫ع‬ َ‫ام‬َ‫ع‬َّ‫ط‬‫ال‬ َ‫ن‬‫و‬ُ‫م‬ِ‫ْع‬‫ط‬ُ‫ي‬َ‫و‬ ‫ا‬ً‫ير‬ِ‫َس‬‫أ‬َ‫و‬ ‫ا‬ً‫يم‬ِ‫ت‬َ‫ي‬َ‫و‬(٨)ْ‫م‬ُ‫ك‬ْ‫ن‬ِ‫م‬ ُ‫د‬‫ي‬ِ‫ر‬ُ‫ن‬ ‫ال‬ ِ‫و‬َّ‫ل‬‫ال‬ ِ‫و‬ْ‫ج‬َ‫و‬ِ‫ل‬ ْ‫م‬ُ‫ك‬ُ‫م‬ِ‫ْع‬‫ط‬ُ‫ن‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬ ‫ا‬ً‫ور‬ُ‫ك‬ُ‫ش‬ ‫ال‬َ‫و‬ ً‫اء‬َ‫ز‬َ‫ج‬(٩)‫ا‬ً‫ير‬ِ‫ر‬َ‫ط‬ْ‫م‬َ‫ق‬ ‫ا‬ً‫وس‬ُ‫ب‬َ‫ع‬ ‫ا‬ً‫م‬ْ‫و‬َ‫ي‬ ‫ا‬َ‫ن‬ِّ‫ب‬َ‫ر‬ ْ‫ن‬ِ‫م‬ ُ‫اف‬َ‫خ‬َ‫ن‬ ‫ا‬َّ‫ن‬ِ‫إ‬ (١٠)‫ا‬ً‫ور‬ُ‫ر‬ُ‫س‬َ‫و‬ ً‫ة‬َ‫ر‬ْ‫ض‬َ‫ن‬ ْ‫م‬ُ‫اى‬َّ‫ق‬َ‫ل‬َ‫و‬ ِ‫م‬ْ‫و‬َ‫ْي‬‫ل‬‫ا‬ َ‫ك‬ِ‫ل‬َ‫ذ‬ َّ‫ر‬َ‫ش‬ ُ‫و‬َّ‫ل‬‫ال‬ ُ‫م‬ُ‫اى‬َ‫ق‬َ‫و‬َ‫ف‬ (١١)‫ا‬ً‫ير‬ِ‫ر‬َ‫ح‬َ‫و‬ ً‫ة‬َّ‫ن‬َ‫ج‬ ‫وا‬ُ‫ر‬َ‫ب‬َ‫ص‬ ‫ا‬َ‫م‬ِ‫ب‬ ْ‫م‬ُ‫اى‬َ‫ز‬َ‫ج‬َ‫و‬(١٢)
  5. 5. 5 Translation 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 abundance]. 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 distressful." 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].
  6. 6. 6 Title ‫القيامة‬ ‫يوم‬ ‫ار‬‫ر‬‫واألب‬ ‫الكفار‬ ‫اء‬‫ز‬‫ج‬ THE RECOMPENSE OF THE DISBELIEVERS AND THE RIGHTEOUS ON THE DAY OF RESURRECTION Explanations 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. 3 The uncorrupted message of the True God (i.e Islam)
  7. 7. 7 ٍ‫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 disbelievers: ْ‫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 4 Surat-ul-Imran 192 5 Surat-ul-Mutaffiffin 29-36
  8. 8. 8 (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, polytheists, etc.).6 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 Islam7 depends on how much of righteousness we have fulfilled. This is the means to weigh down the scale of our good deeds. ُ‫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 6 Surat-ul-Haqqa 25-37 7 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. 8 Surat-ul-Qariah 6-7
  9. 9. 9 ‫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 good character 8. A comprehensive understanding of righteousness is required in order to attain it. What is righteousness? Imam Ahmad Ibn Rajab Al-Hambali in his book10 collected a wide opinion of scholars on the topic; but what seems most concise was that of Ibn Mubaarak who defined it as: َ‫ال‬َ‫ق‬ ِ َ‫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. 9 ‫الرتمذي‬ ‫سنن‬ ‫وضعيف‬ ‫صحيح‬ vol. 5 pg 2 10 The book Jami’ul Uloom wal Hikam, a commentary on 50 hadiths. 11 Vol 1 pg 457 12 Refer to Sunan Abu Dawud vol 6 pg 182 (Arabic reference)
  10. 10. 10 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 (intellectual) superiority13 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. 13 Refer to Surat-ul-Nisa 34 (Tafsir ibn Kathir)
  11. 11. 11  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. 14 Sahih Bukhari Vol 1 Pg 11 (Arabic reference)
  12. 12. 12 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. 15 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. 15 Surat-ul-Baqarah 25
  13. 13. 13 Thaqofah: Al-Israa wal Mi’raaj Topic: ‫اج‬‫ر‬‫ادلع‬‫و‬ ‫اء‬‫ر‬‫اإلس‬ The nocturnal journey of Prophet Muhammad (‫)ﷺ‬ to Al-Qudus and Ascension to the heavens. Preamble 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. Definitions 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 ُ‫ير‬ِ َ‫ْب‬‫ل‬‫ا‬ ُ‫يع‬ِ‫م‬َّ‫الس‬ َ‫و‬ُ‫ى‬ ‫و‬َّ‫ن‬ِ‫إ‬ ‫ا‬َ‫ن‬ِ‫ات‬َ‫آي‬ ْ‫ن‬ِ‫م‬ ُ‫و‬َ‫ي‬ِ‫ر‬ُ‫ن‬ِ‫ل‬ ُ‫َو‬‫ل‬ْ‫و‬َ‫ح‬
  14. 14. 14 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 and All-Seeing. 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 ‫ى‬َ‫ر‬ْ‫ب‬ُ‫ك‬ْ‫ل‬‫ا‬(١٨) 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
  15. 15. 15 ِ‫اء‬َ‫م‬َّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ي‬ِ‫ب‬ َ‫ا‬َ‫ر‬َ‫ع‬ َّ‫م‬ُ‫ث‬ ،ٍ‫ر‬ْ‫ي‬َ‫خ‬ِ‫ب‬ ‫ي‬ِ‫ل‬ ‫ا‬َ‫و‬َ‫ع‬َ‫د‬َ‫و‬ ‫ا‬َ‫ب‬َّ‫ح‬َ‫ر‬َ‫ف‬ ،‫ا‬َ‫م‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ِ‫اا‬ ُ‫ات‬َ‫و‬َ‫ل‬َ‫ص‬ ،َ‫اء‬َّ‫ي‬ِ‫ر‬َ‫ك‬َ‫ز‬ ِ‫ن‬ْ‫ب‬ َ ‫ي‬ِ‫ق‬َ‫ف‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ َ‫ت‬ْ‫ف‬َ‫ت‬ْ‫اس‬َ‫ف‬ ،ِ‫ة‬َ‫ث‬ِ‫َّال‬‫ث‬‫ال‬:َ‫ال‬َ‫ق‬ َ‫ت‬ْ‫ن‬َ‫أ‬ َ‫ن‬َ‫م‬:َ ‫ي‬ِ‫ق‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬:َ‫ال‬َ‫ق‬ َ‫ك‬َ‫ع‬َ‫م‬ ْ‫ن‬َ‫م‬َ‫و‬:ٌ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬ َ ‫ي‬ِ‫ق‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬:َ‫ال‬َ‫ق‬ ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬َ‫و‬:‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ،‫ا‬َ‫َن‬‫ل‬ َ ِ‫ت‬ُ‫ف‬َ‫ف‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬ ،ٍ‫ر‬ْ‫ي‬َ‫خ‬ِ‫ب‬ ‫ي‬ِ‫ل‬ ‫ا‬َ‫ع‬َ‫د‬َ‫و‬ َ‫ب‬َّ‫ح‬َ‫ر‬َ‫ف‬ ،ِ‫ن‬ْ‫س‬ُ‫ْح‬‫ل‬‫ا‬ َ‫ْر‬‫ط‬َ‫ش‬ َ‫ي‬ِ‫ط‬ْ‫ع‬ُ‫ا‬ ِ‫د‬َ‫ق‬ َ‫و‬ُ‫ى‬ ‫ا‬َ‫ذ‬ِ‫إ‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬ َ‫ف‬ُ‫وس‬ُ‫ي‬ِ‫ب‬ َ ‫ي‬ِ‫ق‬ ،ُ‫م‬ َ‫ال‬َّ‫الس‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ َ‫ت‬ْ‫ف‬َ‫ت‬ْ‫اس‬َ‫ف‬ ،ِ‫ة‬َ‫ع‬ِ‫ب‬‫ا‬َّ‫الر‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ا‬َ‫ن‬ِ‫ب‬ َ‫ِا‬‫ر‬ُ‫ع‬ َّ‫م‬ُ‫ث‬:َ‫ال‬َ‫ق‬ ‫ا‬َ‫ذ‬َ‫ى‬ ْ‫ن‬َ‫م‬: َ ‫ي‬ِ‫ق‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬:َ‫ال‬َ‫ق‬ َ‫ك‬َ‫ع‬َ‫م‬ ْ‫ن‬َ‫م‬َ‫و‬:َ‫ال‬َ‫ق‬ ،ٌ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬:َ‫ال‬َ‫ق‬ ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬َ‫و‬:َ ِ‫ت‬ُ‫ف‬َ‫ف‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬ َّ َ‫ج‬َ‫و‬ َّ‫ز‬َ‫ع‬ ُ‫اا‬ َ‫ال‬َ‫ق‬ ،ٍ‫ر‬ْ‫ي‬َ‫خ‬ِ‫ب‬ ‫ي‬ِ‫ل‬ ‫ا‬َ‫ع‬َ‫د‬َ‫و‬ َ‫ب‬َّ‫ح‬َ‫ر‬َ‫ف‬ ،َ‫يس‬ِ‫ر‬ْ‫د‬ِ‫إ‬ِ‫ب‬ ‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ‫ا‬َ‫َن‬‫ل‬:{‫ا‬ِّ‫ي‬ِ‫ل‬َ‫ع‬ ‫ا‬ً‫ن‬‫ا‬َ‫ك‬َ‫م‬ ُ‫اه‬َ‫ن‬ْ‫ع‬َ‫ف‬َ‫ر‬َ‫و‬} [‫مريم‬:57]َ ‫ي‬ِ‫ق‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ َ‫ت‬ْ‫ف‬َ‫ت‬ْ‫اس‬َ‫ف‬ ،ِ‫ة‬َ‫س‬ِ‫ام‬َ‫خ‬ْ‫ل‬‫ا‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ا‬َ‫ن‬ِ‫ب‬ َ‫ِا‬‫ر‬ُ‫ع‬ َّ‫م‬ُ‫ث‬ ،:‫ا‬َ‫ذ‬َ‫ى‬ ْ‫ن‬َ‫م‬ َ‫ال‬َ‫ق‬َ‫ف‬:َ ‫ي‬ِ‫ق‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬:َ‫ال‬َ‫ق‬ َ‫ك‬َ‫ع‬َ‫م‬ ْ‫ن‬َ‫م‬َ‫و‬:َ ‫ي‬ِ‫ق‬ ،ٌ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬:َ‫ال‬َ‫ق‬ ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬َ‫و‬:َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬ َ‫ِا‬‫ر‬ُ‫ع‬ َّ‫م‬ُ‫ث‬ ،ٍ‫ر‬ْ‫ي‬َ‫خ‬ِ‫ب‬ ‫ي‬ِ‫ل‬ ‫ا‬َ‫ع‬َ‫د‬َ‫و‬ ،َ‫ب‬َّ‫ح‬َ‫ر‬َ‫ف‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬ َ‫ن‬‫و‬ُ‫ار‬َ‫ه‬ِ‫ب‬ ‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ‫ا‬َ‫َن‬‫ل‬ َ ِ‫ت‬ُ‫ف‬َ‫ف‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ‫ي‬ِ‫ق‬ ،ُ‫م‬ َ‫ال‬َّ‫الس‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ َ‫ت‬ْ‫ف‬َ‫ت‬ْ‫اس‬َ‫ف‬ ،ِ‫ة‬َ‫س‬ِ‫اد‬َّ‫الس‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ا‬َ‫ن‬ِ‫ب‬:َ‫ال‬َ‫ق‬ ‫ا‬َ‫ذ‬َ‫ى‬ ْ‫ن‬َ‫م‬:،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ ‫ي‬ِ‫ق‬:َ‫ال‬َ‫ق‬ َ‫ك‬َ‫ع‬َ‫م‬ ْ‫ن‬َ‫م‬َ‫و‬:َ ‫ي‬ِ‫ق‬ ،ٌ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬:َ‫ال‬َ‫ق‬ ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬َ‫و‬:،‫ا‬َ‫َن‬‫ل‬ َ ِ‫ت‬ُ‫ف‬َ‫ف‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ا‬َ‫ن‬ِ‫ب‬ َ‫ِا‬‫ر‬ُ‫ع‬ َّ‫م‬ُ‫ث‬ ،ٍ‫ر‬ْ‫ي‬َ‫خ‬ِ‫ب‬ ‫ي‬ِ‫ل‬ ‫ا‬َ‫ع‬َ‫د‬َ‫و‬ َ‫ب‬َّ‫ح‬َ‫ر‬َ‫ف‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬ ‫ى‬َ‫وس‬ُ‫م‬ِ‫ب‬ ‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ َ ‫ي‬ِ‫ق‬َ‫ف‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬ َ َ‫ت‬ْ‫ف‬َ‫ت‬ْ‫اس‬َ‫ف‬ ،ِ‫ة‬َ‫ع‬ِ‫ب‬‫ا‬َّ‫الس‬:َ‫ال‬َ‫ق‬ ‫ا‬َ‫ذ‬َ‫ى‬ ْ‫ن‬َ‫م‬:َ ‫ي‬ِ‫ق‬ ،ُ ‫ي‬ِ‫ر‬ْ‫ب‬ِ‫ج‬:َ‫ال‬َ‫ق‬ َ‫ك‬َ‫ع‬َ‫م‬ ْ‫ن‬َ‫م‬َ‫و‬:ٌ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬ َ ‫ي‬ِ‫ق‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬:َ‫ال‬َ‫ق‬ ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬َ‫و‬:‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ‫ا‬َ‫َن‬‫ل‬ َ ِ‫ت‬ُ‫ف‬َ‫ف‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ ِ‫ع‬ُ‫ب‬ ْ‫د‬َ‫ق‬ َّ ُ‫ك‬ُ‫و‬ُ‫ل‬ُ ْ‫د‬َ‫ي‬ َ‫و‬ُ‫ى‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫و‬ ،ِ‫ر‬‫و‬ُ‫م‬ْ‫ع‬َ‫ْم‬‫ل‬‫ا‬ ِ‫ت‬ْ‫ي‬َ‫ْب‬‫ل‬‫ا‬ ‫َى‬‫ل‬ِ‫إ‬ ُ‫ه‬َ‫ر‬ْ‫ه‬َ‫ظ‬ ‫ا‬ً‫د‬ِ‫ن‬ْ‫س‬ُ‫م‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬ َ‫يم‬ِ‫اى‬َ‫ر‬ْ‫ب‬ِ‫إ‬ِ‫ب‬ ‫ا‬َ‫ه‬ُ‫ق‬َ‫ر‬َ‫و‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫و‬ ،‫ى‬َ‫ه‬َ‫ت‬ْ‫ن‬ُ‫ْم‬‫ل‬‫ا‬ ِ‫ة‬َ‫ر‬ْ‫د‬ِّ‫الس‬ ‫َى‬‫ل‬ِ‫إ‬ ‫ي‬ِ‫ب‬ َ‫ب‬َ‫ى‬َ‫ذ‬ َّ‫م‬ُ‫ث‬ ،ِ‫و‬ْ‫َي‬‫ل‬ِ‫إ‬ َ‫ن‬‫و‬ُ‫ود‬ُ‫ع‬َ‫ي‬ َ‫ال‬ ٍ‫ك‬َ‫ل‬َ‫م‬ َ‫ْف‬‫ل‬َ‫أ‬ َ‫ن‬‫و‬ُ‫ع‬ْ‫ب‬َ‫س‬ ٍ‫م‬ْ‫و‬َ‫ي‬ ِ‫ل‬ َ‫ال‬ِ‫ْق‬‫ل‬‫ا‬َ‫ك‬‫ا‬َ‫ى‬ُ‫ر‬َ‫م‬َ‫ث‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫و‬ ،ِ‫ة‬َ‫ل‬َ‫ي‬ِ‫ْف‬‫ل‬‫ا‬ ِ‫ان‬َ‫ذ‬‫آ‬َ‫ك‬"َ‫ال‬َ‫ق‬ ،" :َ‫ي‬ِ‫ش‬َ‫غ‬ ‫ا‬َ‫م‬ ِ‫اا‬ ِ‫ر‬ْ‫َم‬‫أ‬ ْ‫ن‬ِ‫م‬ ‫ا‬َ‫ه‬َ‫ي‬ِ‫ش‬َ‫غ‬ ‫ا‬َّ‫م‬َ‫ل‬َ‫ف‬ ‫ا‬َ‫م‬ َّ‫َي‬‫ل‬ِ‫إ‬ ُ‫اا‬ ‫ى‬َ‫ح‬ْ‫َو‬‫أ‬َ‫ف‬ ،‫ا‬َ‫ه‬ِ‫ن‬ْ‫س‬ُ‫ح‬ ْ‫ن‬ِ‫م‬ ‫ا‬َ‫ه‬َ‫ت‬َ‫ع‬ْ‫ن‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ُ‫يع‬ِ‫ط‬َ‫ت‬ْ‫س‬َ‫ي‬ ِ‫اا‬ ِ‫ْق‬‫ل‬َ ْ‫ن‬ِ‫م‬ ٌ‫د‬َ‫َح‬‫أ‬ ‫ا‬َ‫م‬َ‫ف‬ ،ْ‫ت‬َ‫ر‬َّ‫ي‬َ‫غ‬َ‫ت‬ ُ‫اا‬ ‫ى‬َّ‫ل‬َ‫ص‬ ‫ى‬َ‫وس‬ُ‫م‬ ‫َى‬‫ل‬ِ‫إ‬ ُ‫ْت‬‫ل‬َ‫ز‬َ‫ن‬َ‫ف‬ ،ٍ‫ة‬َ‫ل‬ْ‫َي‬‫ل‬َ‫و‬ ٍ‫م‬ْ‫و‬َ‫ي‬ ِّ ُ‫ك‬‫ي‬ِ‫ف‬ ً‫ة‬ َ‫ال‬َ‫ص‬ َ‫ين‬ِ‫س‬ْ‫م‬َ َّ‫ي‬َ‫ل‬َ‫ع‬ َ‫ض‬َ‫ر‬َ‫ف‬َ‫ف‬ ،‫ى‬َ‫ح‬ْ‫َو‬‫أ‬ َ‫ال‬َ‫ق‬َ‫ف‬ ،َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫و‬ْ‫ي‬َ‫ل‬َ‫ع‬:ُ‫ْت‬‫ل‬ُ‫ق‬ َ‫ك‬ِ‫ت‬َّ‫ُم‬‫أ‬ ‫ى‬َ‫ل‬َ‫ع‬ َ‫ك‬ُّ‫ب‬َ‫ر‬ َ‫ض‬َ‫ر‬َ‫ف‬ ‫ا‬َ‫م‬:َ‫ال‬َ‫ق‬ ،ً‫ة‬ َ‫ال‬َ‫ص‬ َ‫ين‬ِ‫س‬ْ‫م‬َ:‫َى‬‫ل‬ِ‫إ‬ ْ‫ع‬ِ‫ج‬ْ‫ار‬ َ ‫ي‬ِ‫ائ‬َ‫ر‬ْ‫س‬ِ‫إ‬ ‫ي‬ِ‫ن‬َ‫ب‬ ُ‫ت‬ْ‫و‬َ‫ل‬َ‫ب‬ ْ‫د‬َ‫ق‬ ‫ي‬ِّ‫ن‬ِ‫إ‬َ‫ف‬ ، َ‫ك‬ِ‫ل‬َ‫ذ‬ َ‫ن‬‫و‬ُ‫ق‬‫ي‬ِ‫ط‬ُ‫ي‬ َ‫ال‬ َ‫ك‬َ‫ت‬َّ‫ُم‬‫أ‬ َّ‫ن‬ِ‫إ‬َ‫ف‬ ،َ‫يف‬ِ‫ف‬ْ‫خ‬َّ‫ت‬‫ال‬ ُ‫ْو‬‫ل‬َ‫أ‬ْ‫اس‬َ‫ف‬ َ‫ك‬ِّ‫ب‬َ‫ر‬ ْ‫م‬ُ‫ه‬ُ‫ت‬ْ‫ر‬َ‫ب‬َ َ‫و‬"َ‫ال‬َ‫ق‬ ،" :ُ‫ْت‬‫ل‬ُ‫ق‬َ‫ف‬ ،‫ي‬ِّ‫ب‬َ‫ر‬ ‫َى‬‫ل‬ِ‫إ‬ ُ‫ت‬ْ‫ع‬َ‫ج‬َ‫ر‬َ‫ف‬:‫ِّي‬‫ن‬َ‫ع‬ َّ‫ط‬َ‫ح‬َ‫ف‬ ،‫ي‬ِ‫ت‬َّ‫ُم‬‫أ‬ ‫ى‬َ‫ل‬َ‫ع‬ ْ‫ف‬ِّ‫ف‬َ ،ِّ‫ب‬َ‫ر‬ ‫ا‬َ‫ي‬
  16. 16. 16 ُ‫ْ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 16 Sahih Muslim no. 259 (Arabic reference)
  17. 17. 17 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) 17 Isa (Christ) and Yahya (John) were cousins from the maternal side.
  18. 18. 18 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
  19. 19. 19 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 ashamed18 before Him.19 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 - 18 Meaning I cannot return to Him again because I’m too ashamed to do that. 19 Sahih Muslim, The Book of Faith (Book 1), Hadith 318
  20. 20. 20 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 misguidance." 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 without praying." 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,
  21. 21. 21 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 gossips." 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."
  22. 22. 22 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» Translation '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 returns full."20 Vocabularies 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. 20 Jami` at-Tirmidhi Hadith no. 2344
  23. 23. 23 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 ‫ا‬ً‫وع‬ُ‫ن‬َ‫م‬(٢١) 19. Verily, man (disbeliever) was created very impatient; 20. Irritable (discontented) when evil touches him; 21. and miserly when good touches him; 21 21 Surat-ul-Ma’arij 19-21
  24. 24. 24 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.
  25. 25. 25 Aqeedah: Hell Fire Preamble 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. Outline  Definitions & Descriptions  Its characteristics  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.
  26. 26. 26 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. 22 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 disgrace 23 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." 24 22 Surat-ul-Imran 192 23 Surat-ul-Tawbah 63 24 Surat-ul-Fur’qan 65
  27. 27. 27 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 even more. ٍ‫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 1. Rocks 2. Human beings (Surat-ul-Tahrim 6) 3. Idols (Surat-ul-Anbiyaa 98-99)
  28. 28. 28 Some inhabitants of hell a. Disbelievers b. Hypocrites c. Rejecters of the Truth d. Sinners and criminals e. The unjust f. Those who transgress the limits of Allah g. Tyrants h. Murderers i. Those that persecute the believers j. Those that prefer the world and neglect the hereafter k. Those who commit suicide l. Every cruel, proud and arrogant m. The one who is treacherous n. The traitor o. One who has a habit of abusing people and using obscene languages. 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".
  29. 29. 29 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 creation.25 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 to bottom. 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 25 Sahih Bukhari Book 60 Hadith 1
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