Category Archives: The Hereafter
Abundance For 4 Habits In Ramadan
Shaykh Uthaymeen [رحمه الله] said:
❝Focus on asking Allaah in abundance for four habits in Ramadan, two which are pleasing to Allaah and two which are a necessity.
As for the two which are pleasing to your Lord:
• The first is the Shahada, La ilaha ilallaah
• The second is seeking repentance
As for the two which are a necessity, they are asking Allaah for Paradise and seeking refuge in Allaah from the fire.
Make sure that you focus on supplications.❞
[Ad-Diyya Al-Laamih, (Page: 362) | Translated By Umm Yahya]
Allah made every act of worship performed in salaah/namaaz a means of atonement for the (minor) sins committed, and also rewarded them with a special light for praying. In fact, salaah brings forth
•light and strength into the heart,
•increases the share of one’s provision in this life,
•inspires others to love the one who prays, and
•lets Angels and also the earth with its mountains, trees and rivers rejoice..
On the day of Judgement, when the believing servants of Allah meet their Lord, their salaah shall turn into light and transform into reward.
(—• Ibn al Qayyim al Jawziyyah)
Q: A Muslim man peforms an action that causes a palace to be built for him in Paradise, and that a tree is planted in Paradise with his name on it, etc. Then, he performs sins that make Hell obligatory for him. So, if he enters Hell, how can it be that he is supposed to be in Paradise while he is in Hell?
A: If he repents from his sins in a sincere way, Allah will forgive him, and will not prevent him from what He has Promised him. Rather, He will give this to him.
If he doesn’t repent, his good deeds will be weighed against his bad deeds. If they are heavier than his bad deeds, he will receive the reward. If his bad deeds outweigh his good deeds, he will receive the punishment, and whatever was prepared for him of reward will be nullified due to his sins that outweighed his good deeds. Likewise, if he performs bad deeds that make him deserving of Hell, and followed them up with good actions, his bad deeds will be wiped away.
And Allah Knows best.
[Shaykh ul Islam Ibn Taymiyyah in ‘Majmu’ al-Fatawa’; 4/160] (Translation by Tarek Mehanna – may Allah keep him steadfast and hasten his release ameen)
A powerful short clip reminding us of the necessity of pushing ourselves to do good in Ramadhan and racing to attain the virtues of this blessed month _~ By shaykh Omar El Banna
The Prophet (peace and blessings of Allah be upon him) said: “When I say ‘Subhan Allah, wa’l-hamdu Lillah, wa la ilah ill-Allah, wa Allahu akbar (Glory be to Allah, praise be to Allah, there is no god except Allah, and Allah is Most Great)’, this is more beloved to me than all that the sun rises upon.” (Narrated by Muslim)
Shaykh Saleh al-Maghamsi mentions some points regarding the words
“subhanAllah, wal-hamdulillah, wa la ilah ill Allah, wa Allahu akbar. ” He (may Allah preserve him) says:
- If you say these words they bring you closer to Allah.
- They are the most beloved of words to Allah.
- Nothing will harm you if you start saying these words.
- Increasing in the rememberance of Allah is from the praised types of worship.
- In the Quran Allah says in surah al Kahf verse forty six
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
“Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one’s] hope.”
What are the deeds that remain and are enduring? In the commentary of ‘al baqiyaat al salihaat (the deeds which remain)’ it says that this is the speech ” subhanAllah, wal-hamdulillah, wa la ilah ill Allah, wa Allahu akbar. “.
Ibn Mas’ud radiyallahu ‘anhu once said, “The believer will not attain comfort until he meets Allah.”
“O son of Adam! Your mother gave birth to you while you were weeping, while those around you were laughing in joy.Work for the day, the day you die, that you may be laughing in joy then, while they will be weeping for you.” (Poetry)
Thaabit al Bunaani rahimahullah once said: “Tuba (a tree in Paradise) for he who remembers the hour of death, and verily, if a slave remembers death often, then the effect of this remembrance will appear in his actions.”
Hasan Al Basri rahimahullah stated, “The soul of the son of Adam will depart this life with three sorrows: for not having his fill, for not reaching what he hoped for and for not preparing well for what he is going to face.”
He also said, “I have never seen a certainty closer to being doubted than people versus death. They are certain it will strike them, yet, they ignore its imminence. I have never seen truth that is closer to falsehood than that demonstrated by their statement, ‘We seek Paradise’ yet, they ignore seeking its path.”
Ammar bin Yasir radiyallahu ‘anhu said, “Death is enough as a reminder, certainty is enough as wealth and performing acts of worship is sufficient as a job.”
Silah bin Ashyam rahimahullah once said, “Let death be your slogan, for this way, you will not care if you reached the morning while weathly or having difficulty in this life.”
Haarith bin Idrees rahimahullaah said, “I said to Daawood At-Taa’i, ‘Advise me’, and he said, ‘Know that soldiers of death are in wait for you.'”
Abu Dardaa radiyallahu ‘anhu said, “I like poverty, in modesty to my Lord; I like death, in anticipation to my Lord; and I like illness, as an eraser for my sins.”
Mutarrif bin Abdullah said, “Death has spoiled the life of those who indulge in delight, so seek a delight (in Paradise) that does not end by death.”
Utbah was once given an advice: “Remember death often, for if you had abundant wealth, it will make it seem little, and if you have little wealth, it will make it seem substantial.”
Ar-Rabee’ bin Khuthaim said, “Remember that (death) which you have never tasted before and will only taste once”
The Prophet sallallahu ‘alayhe wa sallam was reported to have said:
“Every person who dies will feel sorry. If the deceased was a good-doer, he will be sorry that he did not perfom more good, and if he was an evil-doer, he will feel sorry he did not desist evil.”
Hasan al Basri rahimahullah wept when he was dying and said, “A weak soul, but a tremendous calamity to come. Certainly, we are all for Allah and to Him shall be our return.”‘
Ibn ‘Abbas radiyallahu ‘anhumaa narrated that ‘Umar radiyallahu ‘anhu came to the Messenger of Allaah sallallahu ‘alayhi wa sallam, who was reclining on a woven mat that left its marks on his side. ‘Umar said, ‘Why not get a more comfortable mat that this one, O Allah’s Prophet?’ The Messenger of Allah sallallaahu ‘alayhe wa sallam said,
“What do I have to do with this life? Verily, my example in this life is the example of a traveler who went on a journey during a summer day, took shelter under a tree during a part of a day, then went on and left it.”
Abu Haazim said, “Trade of the Hereafter is not sought after, and whatever is left of it, is about to finish! As a result, no part of it, minor or major will remain. Moreover, if one is prevented from doing good actions, all what he has left is sorrow and grief for this loss, wishing he could go back to a condition that allows him to work good deeds but wishing that will not avail him.”
Once, Hasan al Basri rahimahullah passed by a man who was laughing and asked him, “O my nephew! Have you safely passed over the siraat? He said, ‘No’. Hasan al Basri asked, ‘Have you received news that you will end up in Paradise or Hell?’ He said, ‘No’. Hasan al Basri asked him, ‘Why do you laugh then, may Allah save you, while the matter ahead is horrifying?’ That man was never seen laughing until he died.”
‘Umar radiyallahu ‘anhu used to say repeatedly, “Remember the fire often, for its heat is intense, its bottom is far down and its bars (of torment) are made of iron.”
Salamah bin Dinaar said, “Abandon every matter because of which you hate to meet death, for this way, it will not make a difference to you if you die anytime.”
Abu Darda radiyallahu ‘anhu said, “When you remember the dead, consider yourself one of them.”
Caliph Al Muntasir said at the time of death, when he was wished well, “All will happen except being well! Life has gone away and the Hereafter has come.”
‘Umar bin Abdul ‘Azeez rahimahullah used to say, “If remembrance of death departed from my heart for an hour, my heart would be corrupted.”
How can we feel safe when Al-Faaruq, ‘Umar radiyallahu ‘anhu said, “If I have the earth’s fill of gold and silver, I would ransom myself with it. How can I feel safe knowing the horror that is still to come and before knowing the true news (about my final destination)?” Also, after ‘Umar was stabbed, he asked his son to place his cheek on the ground and he did. ‘Umar radiyallahu ‘anhu wept until some mud stuck to his eyes. He was weeping and saying, “Woe to me, and woe to my mother, if my Lord did not bestow His mercy on me.”
‘Umar bin Abdul ‘Azeez said, “If it was not for fear that it might be an innovation in the religion, I would have vowed not to feel happy for anything in this life, until I see how the faces of the messengers of my Lord will look like upon death. Also, I would not like that death is made easy for me, for it is the last stance for which the believer receives reward.”
Zainab bint Jahsh radiyallahu ‘anhumaa said when she was dying, “I have prepared my own shroud, so if ‘Umar sent another shroud for me, give away one of them!”
Mutarrif bin Abdullah said, “If I knew when my life would end, I fear that I would lose my mind. Allah has granted His slaves the favour of forgetting death, otherwise, they would not enjoy life or erect marketplaces.”
Lahdhat Saakinah’ by Abdul-Malik Al-Qasim
Habib al-‘Abid reports: Once, when I arrived in al-Basrah, I was surprised to see that the markets were closed, and the streets empty.
I called out, “O people of Basrah, is this some kind of holiday of yours that I am unaware of?”
Someone answered, “No, but al-Hasan al-Basri is in the main gathering place (of basrah), giving a khutbah to the people.”
I hurried to his gathering , and when I arrived there, I saw him sitting down on some high ground .
He was saying:
“O people, prepare for departure, for very little time remains from this world.
Prepare to move (to the akhirah), for there is no way to stay here.
Do you not know that you will soon be surrendered to the place of trial?
Do you not know that each one of you will soon be alone with his deeds and that you will be presented (with your deeds) to Allah on the day of judgment?
He forbade you from sinning, but you have not stopped sinning.
He (threatened) you with the hell-fire, but you are neither afraid nor terrified of it.
He has encouraged you to seek our Jannah, but you do not (seem to) desire it or long for it.
Your white hairs are warning you of approaching death, so what are you waiting for?
O white-haired one, you are able to perform good deeds , so what is your excuse.
O one who obeys his mouth and his desires, who wastes his share of the akhirah by taking his entire share in this world, who persists in committing sins and evil deeds , if only I knew : what your excuse will be before him?
What argument will you put forth when you go to him? You are lost and misguided, so ask Allah, the All-Mighty, to forgive both me and you.”
(al-Mawa’idh wal-Majalis’ , pg 181)
The sea of pleasures may drown its owner and the swimmer fears to open his eyes under the water.
Allah promised you the pleasures of the Hereafter, so do not be in a hurry and seek them in this worldly life as if you are cutting plants before their harvest time, while they are much better if you wait. Likewise, the pleasures of the Hereafter are so much better.
Buy for yourself (through doing good deeds) while there is still a market and you have the ability to buy.
Everyone will pass through times of sleep and neglect (following his lusts), but do not sink into sleep as the morning of the hereafter is close at hand.
The truth will only be shown to perceptive people who will use the light of their minds to see the consequences of the matters they face.
Get yourself out of this limited world of diseases to the wide world of the Hereafter, which has what the eyes have never seen. Nothing is impossible there, and love is not lost. O you who sold yourself for the sake of something that will cause you suffering and pain, and which will also lose its beauty, you sold the most precious item for the cheapest price, as if you neither knew the value of the goods nor the meanness of the price. Wait until you come to the Day of mutual loss and gain and you will discover the injustice of this contract. ”There is no diety worthy of worship but Allah” is something that Allah is buying. Its prices is Paradise, and the Messenger is its agent, and you will be pleased to part with a small part of this worldly life to obtain it. The part you lose is a small part of something that as a whole is not worth a mosquito’s wing.
If you do not work hard and face difficulties along your way in seeking glory, you will never taste honour and relief when you attain victory.
The human being was honoured with blessings of faith and good health, but he misused them, so they were justly taken away from him
The pleasures of life are similar to brides who are dressing for those who will prefer and choose; them or the brides (rewards) of the Hereafter, and whoever knows the significant difference between the two, will choose the best (the Hereafter).
Taken from ‘al fawaa`id’ by our beloved and noble Imam ibnul Qayyim (rahimahullah)
When Sa’id bin Jubair (radiyaAllahu ‘anhu) entered into the court of the ruthless governor, Al-Hajjaj bin Yusuf Ath-Thaqafi, the latter asked the former, “What is your name?”
“Sa’id bin Jubair.”
“Rather, you are ‘the miserable one, son of the broken one,” said Al-Hajjaj, immediately showing hostility towards Sa’id. This was the way he treated all of his enemies – basically, anyone who criticized him was his enemy.
“Rather, my mother knows my name better than you do,” said Sa’id, with the calmness and composure that one should show when responding to an ignorant person.
“You are wretched, and so is your mother,” said Al-Hajjaj.
“As for the unseen world, One other than you knows it,” said Sa’id.
“I will cause you to change in this world with a blazing fire,” said Al-Hajjaj.
“Had I known that that was in your hands, I would have taken you as a god,” said Sa’id.
“And what do you say about Muhammad (sallaAllahu ‘alayhi wasallam)?” asked Al-Hajjaj.
“He is the Prophet of mercy, the Imam of guidance – may the peace and blessings of Allah be upon him – and the Messenger of the Lord of all that exists, sent to all of mankind with a good exhortation.”
“And what do you say about ‘Ali bin Abu-Talib ?” Al-Hajjaj asked. “Is he in Paradise or in the Hell-fire?”
“Had I entered it, I would have seen its dwellers,” said Sa’id.
“And what do you say about the Caliphs (Khalifahs)?”
“I am not a guarantor for them,” said Sa’id. “Each person is held ransom for only that which his own hands have reaped.”
“Should I curse them or praise them?” Al-Hajjaj asked.
“I will not say that which I do not know,” said Sa’id. “I am required to be accountable only for the affairs of my own soul.
“Who among them do you like best?” Al-Hajjaj asked.
“The one whom the Creater (Allah ‘azawajal) is most pleased with,” said Sa’id.
“And who among them is Allah most pleased with?” Al-Hajjaj asked.
“The knowledge thereof is with the One who knows their secrets and their private discources,” said Sa’id.
“And what kind of a man will I be on the Day of Resurrection?” Al-Hajjaj asked.
“I am too insignificant for Allah to reveal to me the unseen world,” said Sa’id.
“You refuse to be truthful with me,” said Al-Hajjaj.
“To the contrary, (I said what I said because) I did not want to lie to you,” said Sa’id.
“Forget about all of this,” Al-Hajjaj said. “Tell me why you never laugh.”
“I have never seen anything that should make me laugh,” said Sa’id. “And how can a created being laugh when he was created from clay, which is consumed by fire!”
“Then what is the matter with us that we laugh?” asked Al-Hajjaj.
“Hearts (of people) are not at the same level,” said Sa’id.
“Have you ever seen any form of entertainment (i.e., musical instruments)?”
“I do not know what you are referring to,” said Sa’id. Al-Hajjaj then asked one of his underlings to bring a lute (a stringed instrument) and a flute. When they were brought and someone began to play the lute and blow into the flute, Sa’id began to cry.
“What is making you cry?” Al-Hajjaj asked.
“O Hajjaj, you have reminded me of a tremendous matter,” said Sa’id. “By Allah, after what I have seen here, I will never eat to satiety, quench my thirst, or wear (nice) clothing, and I will continue to remain in a state of sadness.”
“Fine, but what is your view concerning this entertainment?” Al-Hajjaj asked.
“O Hajjaj, by Allah, that is the sadness (I am referring to). As for this blowing instrument, it reminded me of a tremendous Day, the Day on which the trumpet will be blown. As for the lute, a tree was wrongfully cut (for it to be made). And as for the strings, they are from the bowels of sheep (which were wrongfully slaughtered (since they weren’t slaughtered for food or any beneficial use, but rather for forbidden entertainment)). They will be resurrected with you on the Day of Resurrection.”
“I am more beloved to Allah than you are?” Al-Hajjaj asked.
“No one goes to his Lord until he knows how he ranks with Him,” said Sa’id. “And Allah knows best about the unseen.”
“And how is it possible that I will not go to my Lord as I am today (i.e., dignified – as he deemed himself to be)?” said Al-Hajjaj. “I am with the Imam of the Jama’ah (the main body of Muslims), while you are with the Imam of division and Al-Fitnah (trial or tribulation, the source of discord).”
“I am not outside of the Jama’ah,” said Sa’id. “Nor am I pleased with the trials or tribulations; but the decree of Allah (‘azawajal) is executed: nothing can prevent it (from being executed).”
“What do you think about that which we are gathering for the Leader of the Believers?” Al-Hajjaj asked.
“I have not seen (what it is that you are gathering for him),” said Sa’id. Al-Hajjaj ordered for gold, silver, pearls, and precious jewels to be brought to him; when they came, he put them between the hands of Sa’id ibn Jubair.
“This is good, if you fulfill its condition,” said Sa’id.
“And what is its condition?” Al-Hajjaj asked.
“If you use what you gathered to purchase safety from the Greater Terror on the Day of Resurrection, then that is fine. Otherwise”
…every nursing mother will forget her nursling, and every pregnant one will drop her load… (22:2)
“Nothing that is gathered for the world is good other than that which is good and purified,” continued Sa’id.
“Then you consider our action of gathering (this wealth) good and pure?” Al-Hajjaj asked.
“In your view, you have gathered it,” said Sa’id. “And you know better whether it is good and pure (i.e., whether you have procured it through lawful means).”
“Would you like to have something from it (i.e., from this treasure)?” Al-Hajjaj asked.
“I do not love that which Allah does not love,” said Sa’id.
“Woe unto you!” exclaimed Al-Hajjaj.
“The destruction (that you have invoked upon me) is reserved for those who are sent away from Paradise and are made to enter the Hell-fire,”said Sa’id.
“Choose, O Sa’id, the method in which I will kill you,” said Al-Hajjaj.
“Choose for yourself, O Hajjaj,” said Sa’id. “For by Allah, whatever method you use to kill me, Allah will kill you in the same manner in the Hereafter.”
“Do you want me to forgive you?” Al-Hajjaj asked.
“If there is any forgiveness, then it is from Allah,” said Sa’id. “As for you, you have no exoneration and no excuse (for what you do).”
“Take him away and kill him,” said Al-Hajjaj to his guards. As Sa’id was being taken away, he laughed. When Al-Hajjaj was informed about his laughing (which was something novel for Sa’id), he ordered for him to be brought back to him. When Sa’id returned, Al-Hajjaj asked, “O Sa’id, what has made you laugh?”
“I became amazed at your temerity and brazenness in your dealings with Allah, which is contrasted by His forbearance and leniency towards you,” said Sa’id.
Al-Hajjaj then ordered for one of the guards to bring a Nat’a. A Nat’a was a special kind of carpet that was made of leather. It would be rolled out onto the ground on special occasions only – when someone was about to be killed or tortured. And its purpose was to prevent the blood of the person being tortured or executed from splattering all over the floor, especially if the floor was made of marble or expensive material, as was often the case in the castles of governors and leaders.When the Nat’a was laid out and Sa’id was moved onto it, Al-Hajja said to his guards, “Kill him.”
“First, let me perform two units of prayrer,” said Sa’id. Having faced the Qiblah and commenced his prayer, Sa’id recited this Verse:
Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah .” (6:79)
“Turn him so that he does not face the Qiblah,” said Al-Hajjaj. When the guards executed his instructions, Sa’id recited this verse:
…so wherever you turn yourselves or your faces there is the Face of Allah (2:115)
“Put his face onto the ground,” said Al-Hajjaj, more furious than he probably ever was before in his life. Referring to the ground and the earth, Sa’id then recited Allah’s saying:
From the earth We created you, and into it We will return you, and from it We will extract you another time. (20:55 )
“Slaughter him!” exclaimed Al-Hajjaj.
“I make you bear witness, O Hajjaj, that none has the right to be worshipped but Allah alone, and He has no partner, and that Muhammad is His slave and Messenger,” said Sa’id. “I keep these words with you in safekeeping, O Hajjaj, until you meet me on the Day of Resurrection.”
Sa’id then invoked Allah saying, “O Allah, do not give him the power to kill anyone after me.” They then killed him – may Allah have mercy on him.
After he was killed, Al-Hajjaj lived for only fifteen more days. In what remained of his days, he would constantly call out in pain, “What is it between me and Sa’id bin Jubair? Whenever I want to sleep, he takes me by the leg (to prevent me from sleeping).”
One narration indicates that he lived for forty days after he had killed Sa’id. It is mentioned in that narration that when he would sleep, he would see Sa’id in his dream. Sa’id would grab him by his garment and say, “O enemy of Allah! Why did you kill me?” While he was awake, Al-Hajjaj would ruefully say, “What is it between me and Sa’id bin Jubair, what is it between me and Sa’id bin Jubair?”
It is also reported that, during his last days, Al-Hajjaj became paralyzed, so that if he placed his hand on a burning stove, his skin would burn, yet he wouldn’t feel anything. Also, he became very ill; his illness was attributed to worms that entered into his body.
When Al-Hajjaj summoned for Al-Hasan Al-Basri to come to him, Al-Hasan simply said, “Did I not tell you: do not stand in the way of the scholars! You have killed Sa’id!”
“I didn’t call you here in order to ask you to supplicate for me (i.e., for my cure),” said Al-Hajjaj. “I only called you here so that Allah can grant me rest (i.e., death) from the condition that I am in.” Shortly thereafter, Al-Hajjaj died. And it would not be surprising if we were to learn that his last words were: “What is it between me and Sa’id bin Jubair!”
Al-Bidayah wan-Nihayah 9/107-108,