The Best three generations

The Prophet Muhammad (SAW) said in a famous hadeeth, narrated by ‘Imraan bin Husayn (RA):

“Verily the best among you (to follow) is my generation (the Messenger Muhammad (SAW) and his Companions (RA)), then those who follow, and then those who follow them…”  (Saheeh Muslim, the Virtues of the Sahaabah, chapter 52 hadeeth no. 2535)

From this hadeeth we can understand the following; undoubtedly, the best people to understand Islaam, the Qur’aan, Sunnah, and Sharee’ah terminology etc., are those from the first generation in Islaam – the Messenger Muhammad (SAW) and His Companions (RA). The Messenger Muhammad (SAW) also praised those who follow this first generation, and then those who follow the followers of the first generation. In other words, the best generations in Islaam are:

a) The first generation – the Messenger Muhammad (SAW) and his Companions

b) The second generation – those who followed the first generation (known as the Taabi’een)

c) The third generation (ended 240-260 AH) – those who followed the Taabi’een (known as Taabi’ ut-Taabi’een)

This is the order in which the Messenger Muhammad (SAW) praised them; therefore, as his followers, we must also praise them in the same order.

It is very foolish for people nowadays to follow those who are not from the first generation in Islaam. Today, people follow the likes of Imaam Abu Haneefah or Imaam ash-Shaafi’ee instead of following the Messenger Muhammad (SAW) and his Companions. If you say to them, “Abu Bakr said…” they say, “…yes, BUT Abu Haneefah said…” Thus, they override the saying of a Sahaabi, one who has been praised by Almighty Allah in the Qur’aan.

We do not deny that scholars such as Abu Haneefah, Imaam ash-Shaafi’ee, Ahmad bin Hanbal etc. were great ‘ulamaa and followers of Ahl us-Sunnah wal-Jamaa’ah – May Allaah (SWT) be pleased with them all. Rather, the problem arises when people choose to follow them instead of the first generation, which is clearly contradicting what Allaah and His Messenger (SAW) ordered us to do; and this is manifested in a person who says, for example, “I am Hanafi” or “I am Shaafi’ee”, which is clearly implying that they only follow the opinion of Imaam Abu Haneefah or Imaam ash-Shaafi’ee.

Therefore, it is vital for us to understand that our Islaamic standard is the first generation in Islaam; those who follow this generation are followers of Ahl us-Sunnah wal-Jamaa’ah, and hence are from the Saved Sect. And those who follow anyone other than the first generation, for example, “great scholars” such as the apostate Ibn Baaz or Ibn ‘Uthaymeen etc., have deviated from the straight path and from as-Salaf as-Saalih (the Pious Predecessors).

However, there is also a system of ranking, in terms of virtues, amongst the first generation. Imaam al-Haafiz adh-Dhahabi (a follower of Ahl us-Sunnah wal-Jamaa’ah and a student of Sheikh ul-Islaam Ibn Taymiyyah) said in his Kitaab ul-Kabaa’ir (The Book of Major Sins), in the chapter of The Seventieth Major Sin: Cursing any of the Companions of Allaah’s Messenger (SAW):

“The noble qualities and merits of the Companions (RA) are too numerous to be mentioned here. However, the scholars of the Sunnah agree that the noblest among the Companions are ten, and among the ten, four are ranked as highest. These are, in order of their rank: Abu Bakr, then ‘Umar bin al-Khattaab, then ‘Uthmaan bin ‘Affaan, and then ‘Ali bin Abee Taalib – May Allaah be pleased with them all. There is no doubt concerning this, and whoever doubts it is an innovator (mubtadi’) and a malicious hypocrite (munaafiq khabeeth).”

Hence, the scholars of Ahl us-Sunnah wal-Jamaa’ah unanimously agree that Abu Bakr as-Siddeeq was the greatest companion of Rasool-Ullaah (SAW), then ‘Umar, then ‘Uthmaan, and then ‘Ali (may Allaah be pleased with them all). This is how Allaah (SWT) has destined for it to be, and those who favour the Companions in any other order have gone astray from as-Salaf as-Saalih, such as the apostate Shee’ah Raafidah. Furthermore, the Messenger Muhammad (SAW) said:

“Abu Bakr will be in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise, ‘Ali will be in Paradise, Talhah will be in Paradise, az-Zubayr will be in Paradise, ‘Abdur-Rahmaan bin ‘Awf will be in Paradise, Sa’d bin Abee Waqqaas will be in Paradise, Sa’eed bin Zayd will be in Paradise and Abu ‘Ubaydah bin al-Jarraah will be in Paradise.”  (Saheeh al-Jaami’ as-Sagheer, 1/70, no. 50)

The Companions named above were famously known as “Al-’Asharah fil-Jannah (the Ten in Paradise)”. They were the greatest Companions of Rasool-Ullaah and this is their order.

We can therefore come to the conclusion that the best Companions were (in order):

a) The Ten Promised Paradise

Abu Bakr as-Siddeeq
‘Umar bin al-Khattaab
‘Uthmaan bin ‘Affaan
‘Ali bin Abee Taalib
Talhah
Az-Zubayr
‘Abdur-Rahmaan bin ‘Awf
Sa’d bin Abee Waqqaas
Sa’eed bin Zayd
Abu ‘Ubaydah bin al-Jarraah

b) The People of Badr (those who participated in the Battle)

c) Those who made al-bay’atu tahtash-shajarah (the pledge beneath the tree)

Allaah (SWT) says in the Qur’aan:

“…Allaah was well-pleased with the Believers when they swore allegiance unto thee beneath the tree…” (EMQ al-Fath, 48:18)

d) Al-Ansaar

Allaah (SWT) says:

“And the first to embrace Islaam of the Muhaajiroun (those who migrated from Makkah to al-Madeenah) and the Ansaar (the citizens of al-Madeenah who helped and gave aid to the Muhaajiroun) and also those who followed them exactly (in faith). Allaah is well-pleased with them as they are well-pleased with Him…” (EMQ at-Tawbah, 9:100)

Therefore, dear Muslims, know that these men were the best people to understand the Deen – not Ibn Taymiyyah (RA) or even Abu Haneefah (RA), despite being great scholars who followed Ahl us-Sunnah wal-Jamaa’ah.

If there was any dispute between the Companions, we will refer to and favour the most virtuous from amongst them in this order.

The Messenger Muhammad (SAW) said:

“Allaah looked to the people of Badr (and said): ‘Do whatever you wish, Allaah has forgiven you.’” (Saheeh Muslim no. 2494)

Hurricanes, Earthquakes and Natural Disasters:

“Natural disasters” are undoubtedly a punishment from Almighty Allah (SWT) upon those who continuously disobey Him and spread fasaad (corruption) on the earth, such as pornography, idol worship, homosexuality and paedophilia etc.

The proof for this is evident in the way in which Allah (SWT) used to deal with past nations such as ‘Aad (from Yemen), Thamood (between Hijaaz and Tabook, Saudi Arabia) and the People of Loot.

Allah (SWT) says: “Have you not seen how your Lord dealt with ‘Aad?”“Of the (city of) Iram, with lofty pillars.”“The like of which was never created in any land.” (EMQ al-Fajr, 89: 6-8)

Despite their tall, strong and lofty buildings, Allah (SWT) showed them who the Most Powerful was by sending them blasts of wind, destroying all things by the command of its Lord until there was nothing left except their dwellings: “They (the People of ‘Aad) said: “Have you come to turn us away from our aaliha (false gods)? Then bring us that with which you threaten us (destruction), if you are one of the truthful!”“He (Hood) said: ‘The knowledge (of the time of its coming) is with Allah only, and I convey to you that wherewith I have been sent, but I see that you are a people given to ignorance!’”“Then, when they saw it as a dense cloud coming towards their valleys, they said: “This is a cloud bringing us rain!” Nay, but it is that (torment) which you were asking to be hastened! A wind wherein is a painful torment!”“Destroying everything by the Command of its Lord! So they became such that nothing could be seen except their dwellings! Thus do We recompense the people who are Mujrimoon (polytheists, disbelievers, sinners, etc.)!” (EMQ al-Ahqaaf, 46: 22-25)

“Verily, We sent against them (’Aad) a furious wind of harsh voice on a day of evil omen and continuous calamity.”“Plucking out men as if they were uprooted stems of date-palms.” (EMQ al-Qamar, 54: 19-20)

Thus, Allah (SWT) does punish those who disobey Him, spread corruption and declare war upon the believers. Furthermore, the Messenger Muhammad (SAW) said: “Beware of the supplication of the oppressed! For there is no barrier (veil) between him and Allah (i.e. it will be answered immediately).” (Al-Bukhaari and Muslim)

With the enemies of Islam committing crime after crime against the believers in Islam, it is no surprise at all to see Allah (SWT) responding to the supplications of the believers and inflicted severe pain, financial loss and destruction upon nations such as the USA. We ask Allah (SWT) not to punish us with the wrong doers, and to accept any Muslim who dies due to a “natural disaster” as shaheed (a martyr).

a sister in distress

Assalaamu alaykum wah rahmatullahi wa barakatuhu,

Dear brothers and sisters in Islam I have entitled this letter “A sister in distress” and indeed a sister is in distress and many more as a matter of fact. She is known as ‘the grey lady’ or ‘Prisoner 650’ but is this really her identity, is this who she really is? I can tell you that she in fact is every single Muslimah on this earth, she is me and she is you my dear sisters.

Her name is Dr Aafia Siddique, a 36 year old Pakistani woman and PHD graduate who disappeared, along with her 3 children, then aged 6 years, 5 years, and 6 months from Karachi, Pakistan in 2003. Since then there had been no trace of her whereabouts until this year, in 2008, some light has been shed onto exactly what has been happening to our sister.

The British journalist Yvone Ridley, researched into “Prisoner 650” in Bagram prison in Afghanistan after hearing ex-detainees claiming to have heard the screams of a woman in the prison cell. Mozzam Beg one of those ex-detainees had also said that whilst he was being tortured, he would hear the screams of a woman. It was a terrifying scream that went on for 5 years, yet not one of us heard her screams. Yes my dear Muslims, those were the screams of our sister Aafia who has been secretly detained in Afghanistan’s nortorious prison ‘Bagram Airbase’ for 5 years along with her 3 children. When there is a disappearance or someone is secretly detained, know that there will be mistreatment and torture involved. If torture and abuse have taken place in places like Abu Ghraib and Guantanamo which are known to the entire world, then imagine the torture and abuse faced by someone secretly detained in a place where there is no one to intervene and prevent these abuses.

No doubt about it Aafia has faced brutal torture and rape for 5 years but now that this violent crime of the US Government has been exposed, more than five years later, she has ‘mysteriously’ reappeared in US custody in Afghanistan, with her oldest son now aged 12yrs. The whereabouts of her two younger children are unknown.

The US officials are now making ridiculous claims that make no sense at all, proving to the whole world the lack of brain cells the Americans have.

To say that she had been taken into custody only on July 21, 2008 is a blatant lie, as transparently ugly as any falsehood can be. The insinuation that she had been hiding herself since 2003, is a travesty of truth, an affront to people’s commonsense.

Update on Shaykh Ali-timimi

Dear all,

Assalamu alaikum warahmatullahi wabarakatuhu:

October 23rd hearing update

During the hearing it was confirmed that the government did spy illegally on Dr. Ali Al-Timimi and failed to turn those calls before the trial as required by the law. However, the judge surprisingly and mistakenly ruled against Dr. Al Timimi regarding these conversations in the following manner:

1- She said she would not de-classify the calls thereby allowing Dr. Al Timimis’ attorneys to show that they would have been useful in his defense.

2- The judge herself declared that these conversations would have not helped him.

However though at the end of the hearing the judge did order the government to search again for five calls that Dr. Al Timimis’ lawyers have identified. The lawyers have provided the government with telephone numbers involved, date of the calls, time, and length, as well as thet content.

The question that remains: will the government honestly search: the NSA, FBI, CIA, and the Department of Defense for these calls, as ordered by the judge, or will it continue to hide them from Dr. Al Timimis’ attorneys like what it did with his other phone calls before the trial?

The lawyers said all we can do now is pray that the government complies with the judge’s order and tells the truth.

Finally, let us not forget that Dr. Al Timimi has been unjustly sentenced to life plus seventy years in prison!

Please distribute this widely especially to legal blogs.

May Allah reward you.

Ziyana

Fasting in the Month of Shawwal

Abu Ayyoub reported that the Messenger of Allah, salla Allahu alaihi wa sallam said

“Whoever fasts the month of Ramadhan and then follows it by fasting six days during the month of Shawwal will be rewarded as if he had fasted the entire year.”

[Muslim, at-Tirmithi, Ibn Majah, Abu Dawood and Ahmad by way of Jabir].

The Islamic Verdict on Civil/Registered Marriages

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Question:

What is the Islamic verdict on Civil/Registered Marriages? Are Muslims allowed to marry in registry offices?

Answer:

Marriage in Islam is a divine bond between two legitimate parties to enjoy social and intimate relationship with each other and to have children. It is one of the most sacred divine contracts because the subject matter is a human being i.e. the would-be wife. Hence not only among the Muslims but also among the Jews and Christians, marriage is treated in a very sacred manner by Imaams, Rabbis and Priests respectively. In Islam marriage is part of the social system which lays down the detailed guidelines about the relationship between the opposite genders i.e. what is the nature of their meeting together, their relationship and the consequences and/or results or outcome of such relationships.

Marriage is a recommended act in Islam and a divine rule which organises the relationship between two mature, sane parties in the absence of any divine preventions. This is due to the fact that Allah (swt) says: “Get married from those women you like whether two or three or four and if you fear that you will deal unfairly with them then keep one or marry from those which your hand possesses.” [EMQ 4: 3] and “Among his signs is this, that he created you mates from among yourselves, that you may dwell in tranquillity with them, and he has put love and mercy between your hearts, verily in that are signs for those who reflect” [EMQ 30: 21], and the Messenger Muhammad (saw) said: “Marriage is half the Deen”.

Verily marriage is half the Deen, for it is the fundamental pillar of the social system. We set out below some of the rules surrounding the Islamic marriage.

THE DIVINE DUTIES OF THE HUSBAND

1. An-Nafaqah – The husband has the duty to provide food, clothing and shelter to his wife.

2. As-Sakan wat-Tama’neenah - The husband has the duty to observe tranquillity and security towards his wife.

3. Al-Ishra wal-Injaab - The husband has the duty to maintain a social and intimate relationship with his wife and not to prevent her from having children from him.

THE DIVINE DUTIES OF THE WIFE

1. Al-Qawaamah – The wife has the duty to accept the Qawaamah i.e. that her husband has authority over her, the right to be obeyed and to look after him, his health and children.

2. As-Sakan wat-Tama’neenah – The wife has the duty to observe tranquillity and security towards her husband.

3. Al-Ishra wal-Injaab – The wife has the duty to maintain a social and intimate relationship with her husband and not to prevent him from having children from her.

CONDITIONS AND PILLARS OF THE NIKAAH CONTRACT

The pillars of every contract, including the marriage contract, in Islam are three:

1. Al-’Aaqidaan (the two parties) - who must both be mature, sane and there must be no preventions or prohibitions such as the woman being pregnant or in the waiting period of the divorce from or death of the previous husband.

2. Seeghat ul-’Aqd – The deal i.e. the offer (al-Ijaab) and (al-Qabool) acceptance. There must be no ambiguity over what is offered and accepted between the parties. In addition the deal must be worded by using the word ‘Nikaah’ or ‘marriage’ in the past tense and the parties or their representatives must be present at the time of the contract being made.

3. Al-Ma’qood ‘Alayh (the subject matter) – Again the subject matter must be without any prohibitions or preventions.

The absence of any one of the aforementioned conditions (and therefore pillars) will invalidate the contract of Nikaah. In addition, there are certain supplementary conditions such as the permission of the Wali Amr i.e. the Guardian of the would-be wife, two trustworthy and valid witnesses, and a specified Mahr (dowry) i.e. a divine gift from the husband to his wife.

In light of the above, let us examine what civil marriages in the West, such as in the UK, are all about. Are they just about registering the Nikaah contract before an authorised body or an organised institution, or is it about submitting fully to all the social system in the West including the rights of husband and wife, the conditions of the two parties for marriage, the criteria for witnesses, the rules effecting maternity and provision, inheritance matters, divorce and custody of children etc.

A civil marriage is a contract registered in the local council in order for a man and a woman to have a relationship governed by the marriage laws of the state. Any man can marry any woman, whether they are boyfriend or girlfriend, fornicator or “fornicatress”, pregnant or having had previous sexual relations, without reservation except on the proviso that they have no registered marriage in existence already.

It is clearly prohibited to be involved in this procedure for Muslims from an Islamic perspective at any time. To give the civil marriage priority and to put a condition, as some Muslims unfortunately do, that any Muslim should undergo such a procedure before what is requested by God is therefore an anathema to Islam and Muslims!

The civil marriage contract is prohibited (Haraam) to be involved in for Muslims from an Islamic perspective for the following reasons:

1. In Islam the condition for the two marrying parties is that they must both be Muslim or that the woman is from amongst the people of the book, unlike in a civil wedding where the religion of the parties is irrelevant.

2. Contrary to Islam, in a civil marriage there is no condition for there to be two witnesses present as stipulated by the Sharee’ah, the wedding record being enough.

3. Contrary to Islam, there is also no condition on the man to pay Nafaqah (i.e. to provide food, clothing and shelter for the wife) in a civil marriage.

4. Contrary to Islam, there is no condition in a civil marriage for the man to pay or to stipulate a Mahr (dowry) to be paid.

5. Contrary to Islam, there is no condition in a civil marriage to obtain the permission of the Wali Amr i.e. father, just as long as the parties are over 18.

6. Contrary to Islam, there is no condition in a civil marriage to complete the waiting period after a divorce from a previous husband or death of the husband or after a previous illegitimate relationship with the intended partner.

7. Contrary to Islam it is permitted in civil marriages to marry a woman even if she is pregnant; which is a divine prevention in Islam.

8. Contrary to Islam a civil marriage says that the maternity of children belongs solely to the mother unlike in Islam where the divine rights of the child are protected and the child stays with the divorced mother up to the age of 7 and from then onwards it will have the right of residence with the father. For non-Muslim women the child would stay with the mother up until the age of 4 and then go to the father. If the man leaves Islam i.e. becomes an apostate, the child would stay with the mother until 7 and then go to the ex-fathers brother, but if his family are non-Muslim then the child will stay with the mother (who is Muslim). In a civil marriage these rights are ignored and any residence is invariably granted to the mother. Moreover, in Islam if both the husband and wife die the children will go to the husband’s family and the women’s family will have visitation rights unlike in a civil marriage.

9. Contrary to Islam, in a civil marriage divorce is the right of both parties which needs a court order (i.e. a second parties consent).

10. Contrary to Islam, after a civil marriage a woman can inherit substantially all her husband’s wealth. Whereas in Islam the wife will take 1/6th or 1/8th in certain circumstances. The surviving husband on the other will take 1 /2 of her wealth and sometimes 1/4.

11. Contrary to Islam, a civil marriage does not permit a man to enforce sex on his wife or to discipline her.

12. Contrary to Islam, in a civil marriage both parties have the right to go anywhere they want to without asking the others permission whereas it is obligatory to ask a husband’s permission before leaving the home in Islam.

13. Contrary to Islam, in a civil marriage the choice is the mothers as to whom a child is attributed whereas it is the divine right of the father i.e. to be attributed to him alone, in Islam.

14. Contrary to Islam, in a civil marriage if the husband becomes an apostate there is no automatic divorce. The implication of this in Islam is that the wife will still inherit if the husband becomes an apostate and dies. If a woman becomes an apostate the marriage will also be broken automatically.

15. Contrary to Islam, in a civil marriage a husband does not give the wife the right to prosecute him if he does not provide provision for her. Rather she is expected to bring up the children on a minimum determined by the State which amount is not Islamic.

16. Contrary to Islam, in a civil marriage the wife cannot steal from the husband if the husband is miserly, whereas it is allowed in Islam. On the other hand if the husband steals from his wife then his hand is subject to be cut in Islam.

17. Contrary to Islam, adultery by the wife does not break the civil marriage contract, whereas if the woman commits adultery in Islam the contract is broken immediately. If the man commits adultery on the other hand it is up to the woman whether she wishes to obtain a Khula’ (i.e. to break the contract or not).

18. Contrary to Islam, in a civil marriage a child will stay with the mother even if she becomes an apostate.

19. Contrary to Islam, in a civil marriage one can have a judicial separation agreement.

CONCLUSION

The fact of the matter is that the Civil Marriage is a complete non-Islamic social system and man-made way of life which contradicts the Islamic marriage and way of life in all its details, such as the penal code, the right of the husband to discipline his wife, the right of the wife to divorce herself in certain circumstances, the right of the husband to divorce his wife instantly including the observation of the waiting period for the wife etc.

Verily, registration will give the kufr social system relating to divorce, maternity etc. the upper hand over the Islamic social system and way of life and Islam forbids this explicitly, for Allah (swt) says: “Allah forbids the believers to give the disbelievers an upper hand over them” [EMQ 4: 141]. In addition Allah orders us to refer to the Qur’aan and Sunnah in any dispute amongst ourselves, for Allah (swt) says: “When you differ in any matter refer to Allah and his Messenger” [EMQ 4: 59]. Moreover the Muslims are supposed to judge by whatever Allah (swt) has revealed and not by whatever the law of the land has legislated, for Allah (swt) says: “Rule and Judge by whatever Allah (swt) has revealed and do not follow their whims and desires lest they take you away from what has been revealed” [EMQ 5:49].

Furthermore, Allah (swt) has clearly commanded us to obey him and his Messenger with full submission and without any choice, for Allah (swt) says: “It is not allowed for the believers male or female to have any option in a matter when it has been decided by Allah (swt) and his Messenger.” [EMQ 33:36]

We therefore call upon all Muslims to refrain from marrying in accordance to the civil law, any marriage based upon this law is considered to be invalid in Islam. Any children from such a marriage would also be considered illegitimate in Islam and such a situation would therefore require Islamic recovery procedures to be put in place immediately.

A Prayer to Ease Anxiety and Depression

Explanation from Imam Ibn Al-Qayyim al-Jawziyya

 

 

It was reported from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No person suffers any anxiety or grief, and says:

‘Allaahumma innee ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’aana rabee’ qalbi wa noor sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ – but Allaah will take away his sorrow and grief, and give him in their stead joy.”(Ahmad 1/391 and Al-Albaanee declared it sahih.)

Imam Ibn Qayyim Al-Jawziyya said about this dua in his book ‘The Provisions of the Hereafter’ that the verse, “Lord: I am Thy servant, whose father and mother are thy servants…” embodies the core of knowledge and recognition of Allah Almighty, and the secrets of worship, and no single book can ever detail their full meaning. Yet, this prayer is full of recognition of who is God, and in it, the worshipper calling upon His Lord, acknowledges his Creator, and presents himself as Allah’s servant, and the son of His servants.  The caller also places things where they belong by recognizing that his fate is in Allah’s Hand; that his destiny is moving according to the divine plan; that Allah Almighty does whatever He pleases with it; that the servant can neither bring benefits nor harm to himself; that he cannot bring about his own birth, death, or resurrection; that his destiny is in Allah’s Hand; that he has no power to alter it except as Allah wills; that he is totally dependent on his Creator, Cherisher, Sustainer, and Lord; that his own existence is subject to whatever Allah Almighty decrees; and that Allah is just, and what He wills shall be.

Imam Ibn Qayyim Al-Jawziyya then explains the next part of the dua: “My fate is in Thy Hand, and my destiny is moving according to Thy plan.  Thou art indeed just in Thy judgment…”This section of the prayer embodies two cardinal aspects which are the core of the doctrine of monotheism (Tawheed): (1)  the first is the recognition and confirmation of fate, and that Allah’s decree regarding His servant shall unfailingly come into force, and that the servant cannot escape it or repel it; and (2) the second aspect proclaims that Allah is just, that He does not oppress His servants, and that what He decrees is due by virtue of divine justice and knowledge of such needs.  This is because injustice represents the need, ignorance, incompetence, weakness, and inferiority of an unjust person, and therefore, such attributes are not divine, and they cannot come from one who is omniscient, All-Knowing, wise, and has no needs. Hence, Allah’s wisdom is operative wherever His will is ordained.  Allah is rich beyond any need, and everything is poor and seeks its nourishment from Him.  He is All-Wise, and there is not a single atom throughout the entire universes where His will is not operative.  The absolute dependence of each and every cell in the entire creation, and their soliciting of their support and sustenance from the sole and only provider requires their gratitude. Hence gratitude (shukur) is rewarded with blessings and ingratitude (kufr) is rewarded with disapprobation and consequent punishment for the non repenting ones.

When the unrepenting and ungrateful disbelievers and idol worshipers threatened Allah’s Prophet Hud, peace be upon him, to invoke the curse of their deities upon him, he replied: I call Allah to witness and you bear witness that I am innocent regarding what you ascribe as partners to Him. Therefore, scheme (Your worst) against me and grant me no respite. I put my trust in Allah, my Lord and your Lord. There is not a moving creature whose forelock is not (held firmly) in His Hand.  My Lord is surely on a straight path, (Qur’an 11:54-56)–meaning that Allah’s power which is unlimited and unrestrained is operative over all creatures, and no one can withstand His decree.  He alone has the power to move them as He pleases, and He does so rightly, justly, wisely and mercifully.

In this prayer, the servants proclamation: “My destiny is moving according to Thy plan,” means the same as ‘There is not a moving creature whose forelock is not (held firmly) in His Hand,’ and  his saying: “Thou art indeed just in Thy judgment, ” is also parallel to ‘My lord is surely on a straight path.’  Furthermore, Allah’s Messenger (pbuh) calls in this prayer upon Allah’s most holy Names and the divine attribute He proclaimed in His kingdom, revealed in a Book, taught to a privileged servant or kept as His sole secret, so that no angel of the nearest and most exalted status and no prophet or messenger has ever known to ask by it. Such invocation surpasses all supplications, and of all prayers is the dearest to Him, and most worthy of immediate reply, because it proves the servant’s knowledge and recognition of his Lord.

Allah’s messenger (pbuh) then prayed to Allah Almighty to make the glorious Qur’an the prime of his heart, meaning the spiritual food of his body, mind, and soul, and through it, to wash away, dispel, and cure his stresses, worries, and concerns, making it the one conclusive medicine that will extract illnesses, and restore the human being to his true status and balance.  Hence, he asked his Lord to make the Qur’an the light of his soul that removes any corrosion that tarnishes his clarity and wisdom, and that polishes his heart. Such medicine works only if the patient is truthful in his asking for it, sincere in his trust in its effectiveness and uses it as prescribed by his physician.  Hence, Allah willing the correct use of the medicine will certainly be followed by complete recovery, excellent health and vitality and Allah is the Supreme helper.

 

 

 

From One World to Another

An Abridgement of Ibn Al-Qayyim’s Kitabar-Ruh

“Why, but when the soul reaches the throat of tke dying and at that moment you are watching – and We are nearer to him than you, but you do not see Us.”(1)

 

When someone dies, the Angel of Death comes to take his soul, no matter where he is. The dying person sees him, hears him, and speaks to him, but not with his eyes, his ears, or his tongue. How then? I do not know exactly. All I do know is that when he begins to move to another world, he sees, hears, and speaks, by some means which, we, the living, do not perceive. Many instances of this have been recorded:

Ibn Abi’d-Dunya mentions that on the day ‘Umar b. ‘Abdul-’Aziz died, he said to those with him, ‘Sit with me.’ When they sat down next to him, he said, ‘I am the one You commanded and I failed you. You forbade me and I rebelled.’ He said this three times. Then he said,’But there is no god but Allah.’ Then he lifted his head and stared. They said you are looking very intently, Amir al-Muminin.’ He replied, ‘I see a presence which is neither man nor jinn.’ Then he died.

Fadala b. Dinar said, ‘I was with Muhammad b. Wasr when he was very near to death. He began to say, “Welcome to my Lord’s angels! There is no strength nor power except by Allah!” I smelled the sweetest fragrance that I had ever smelled. Then his eyes glazed over and he died.’

Why do I need to look so far into the past, to the days of the first Muslims? I myself was present at the moment of someone’s death in our own time. I was with my grandmother when she was dying. It was at the time of the Dawn Prayer. She was in pain and gasping for breath, moaning from the intensity of the pain but in spite of that, she kept repeating with great joy, ‘Allah! Death is sweet and saying the shahada over and over for several minutes. Then it was all over. This is where our job, those of us who are still alive, begins.

After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive in this world.

The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, glory be to Him and may He be exalted! Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, Take me forward! Take me forwarff or ‘Where are you taking me?’ The people there cannot hear this.

When the corpse has been placed in the grave, the soul inserts itself between the body and the shroud so that the questioning can take place. Then the soul hears the receding footfall of the last of the people who followed the funeral and the earth is levelled over him. The earth, however, does not prevent the angels from reaching him. Even if a stone had been hollowed out for him and he had been placed into it and the opening sealed over with lead, it still would not stop the angels from reaching him. These dense substances cannot. prevent the passage of souls. They do not even stop thefinn. Allah -glory be to Him! – made stone and earth the same for the angels as air is for birds.

The Grave expands and stretches for the soul, and as a result for the body as well. The body is in a grave of the narrowest dimensions and yet it expands, because of the soul, as far as the eye can see.

For details and confirmation of what I have said I will quote a sound hadith of the Messenger of Allah, may Allah bless him and grant him peace. He said,

‘When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Good soul, come out to forgiveness and pleasure from Allah!” Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling ofan eye. They take it and place it in a perfumed shroud and a fragrance issues from it like the sweetest scent of musk found on the face on the earth.

‘Then they bear it upwards and whenever they take it past a company of angels, they ask, “Who is this good soul?” and the angels with the soul reply, “So-and-so the son of so-and-so,” using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany hin-rto the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, ‘Register the book of My slave in ‘Illiyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again.”

‘His soul is then returned to his body and two angels come to him. They make him sit up and say to him, “Who is your Lord?” He replies, “My Lord is Allah.” They ask him, “What is your religion?” He replies, “My religion is Islam.” They ask him, “Who is this man who was sent among you?” He replies, “The Messenger of Allah.” They ask him, “How did you come to know these things?” He replies, “I read the Book of Allah, believed it, and declared it to be true.” Then a Voice from on high declares, “My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!” Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, “Rejoice in what delights you for this is the day which you were promised.” He asks, “Who are you? Yours is a face which presages good.” He replies, “I am your good actions.” Then he says, “0 Lord, let the Last Hour come soon so that I may rejoin my family and my property!”

‘When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair- cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Foul soul, come out to the wrath and anger of Allah! “Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough hair-cloth and a stench comes out of it like the worst stench of a corpse on the face of the earth.

‘Then they take it up and whenever they take it past a company of angels, they ask, “Who is this foul soul?” and the angels with the soul reply, “So-and-so the son of so-and-so,” using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.’

The Messenger of Allah, may Allah bless him and grant him peace, then recited, “The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.” (2)

‘Then Allah, the Mighty and Majestic, will say, “Register his book in Sijjin in the lowest earth.” Then his soul is flung down.’

The Prophet then recited, ‘Whoever associates anything with Allah, it is as though he has fallen from heaven and the birds snatch him away or the wind sweeps him headlong into a place far away.’(3)

‘Then his soul is returned to his body and two angels come and say to him, “Who is your Lord?” He replies, “Alas, alas, I do not know!” Then a voice calls from on high, “My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!”Then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odour comes to him and says, “Grieve on account of what has brought you disgrace for this is the day which you were promised.” He asks, “Who are you? Yours is a face which presages evil.” He replies, “I am your bad actions.” Then he says, “0 Lord, do not let the Last Hour come!”

Allah the Exalted says in His Mighty Book regarding the words used by the two angels who question the dead person in the grave, “Allah confirm those who believe with thefirm word, in the life of this world and in the Next World. Allah leads astray the wrongdoers, and Allah does whatever He will.” (4)

1 Al-Waqi’a (56):83-85 2 Al-A’raf (7):40

3 Al-Hajj (22):31

4 Ibrahim (14):27

 

 

Living Between the Disbelievers

A Muslim is obliged to live by Islam and implement the Sharee’ah wherever he
is. He must also swear allegiance to none but Allah (SWT), His Messenger
(SAW) and to the ameer ul-mu’mineen (leader of the Muslims). If there is no
leader (or Khaleefah) to pledge allegiance to (like in today’s reality), it
becomes mandatory to work collectively with other Muslims in order to
eradicate shirk (disbelief, false deities, non-Islamic law etc.) and
implement the Sharee’ah.

Moreover, it is not permissible for a Muslim to live between the
disbelievers unless he distinguishes himself from them, preserves his Deen,
rejects their customs, ideologies, ways of life; calls them to Islam and
fulfils all his other duties and ritual obligations. Jareer bin ‘Abdillah
(RA) reported that the Messenger Muhammad (SAW) said:
 

I disassociate myself from any Muslim who lives between the Mushrikeen
[disbelievers]. (Sunan Abee Daawud, hadeeth no.2645)

This disassociation is from Muslims who live between the Kuffaar (i.e. in
daar ul-harb) and do not distinguish themselves from the disbelievers and
fulfil their obligation of inviting them to Islam (openly in public).
Distinguishing one’s self from the disbelievers can be accomplished in many
ways. However, this must be primarily done by holding onto the Islamic
values and adhering to the Sharee’ah (without any compromise).

If a person is unable to hold onto his Deen, reject shirk and kufr
(interfaith, multiculturalism, integration, the false ways of life, deities,
traditions, laws, religions and customs of the non-Muslims etc.),
disassociate himself from the disbelievers (by not voting for them,
participating in their political processes or joining their forces etc.) and
openly invite society to Islam; it becomes prohibited for him to live
amongst them and hijrah (migration) becomes obligatory upon him.

The only person who has the permit not to distinguish himself from the
Kuffaar and publicly invite them to Islam is the mujaahid. However, one
should not let the shaytaan (devil) whisper to him and convince him that he
is a mujaahid or he is preparing for jihaad. Nowadays there are many fake
‘mujaahids’ who do nothing but sit behind their computers all day, slander
sincere Muslims, watch a few video clips and free-mix in ‘Islamic’ forums.
What is even worse is that they have the audacity to claim they are working
hard in the cause of Allah and are serving the Muslim Ummah.

Either da’wah or hijrah

One of the characteristics of a munaafiq (hypocrite) is that he lives
between the Kuffaar (in daar ul-harb) without to fight them or distinguish
himself from them (by calling them to Islam). Furthermore, he also avoids
making hijrah when it becomes obligatory upon him to do so. Allah (SWT)
says:
 
Verily! As for those whom the angels take [in death] while they are wronging
themselves [as they stayed among the disbelievers even though emigration was
obligatory for them], they [angels] say [to them]: ‘In what [condition] were
you?’ They reply: ‘We were weak and oppressed on earth.’ They [angels] say:
‘Was not the earth of Allah spacious enough for you to emigrate therein?’
Such men will find their abode in Hell – what an evil destination!

Except the weak ones among men, women and children who cannot devise a plan,
nor are they able to direct their way.

For these there is hope that Allah will forgive them, and Allah is ever
Oft-Pardoning, Oft-Forgiving. (EMQ an-Nisaa’, 4:97–99)

Al-Bukhaari recorded that Muhammad bin ‘Abdir-Rahmaan (Abul Aswad) said,
‘The people of al-Madeenah were forced to prepare an army [to fight against
the people of ash-Shaam during the khilaafah of Abdullah bin az-Zubayr at
Makkah], and I was enlisted in it. Then I met ‘Ikrimah, the freed slave of
Ibn ‘Abbaas, and informed him [about it], and he forbade me strongly from
doing so [i.e., to enlist in that army], and then he said to me, Ibn ‘Abbaas
told me that some Muslims used to go out with the idolaters increasing the
size of their army against the Messenger of Allah. Then, an arrow would hit
one of them and kill him, or he would be struck on his neck [with a sword]
and killed, and Allah sent down the aayah: ‘Verily! As for those whom the
angels take while they are wronging themselves…”

Ad-Dahhaak stated that this aayah was revealed about some hypocrites who did
not join the Messenger of Allah (SAW) but remained in Makkah and went out
with the idolaters for the Battle of Badr. They were killed among those who
were killed. Thus, this honourable aayah was revealed about those who reside
among the idolaters, while able to perform hijrah and unable to practice
their Deen. Such people will be committing injustice against themselves and
falling into a prohibition according to the Consensus and also according to
this aayah.
 
 Moreover, in another aayah Allah (SWT) says:
 
Then what is the matter with you that you are divided into two parties about
the hypocrites? Allah has cast them back [to disbelief] because of what they
have earned. Do you want to guide him whom Allah has made to go astray? And
he whom Allah has made to go astray, you will never find for him any way [of
guidance].

They wish that you reject [Eemaan], as they have rejected [Eemaan], and thus
that you all become equal [like one another]. So take not awliyaa’
[protectors or friends] from them, till they emigrate in the Way of Allah
[to Muhammad SAW]. But if they turn back [from Islam], take [hold] of them
and kill them wherever you find them, and take neither awliyaa’ [protectors
or friends] nor helpers from them. (EMQ an-Nisaa’, 4:88–89)

Imaam Ahmad recorded that Zayd bin Thaabit (RA) said that the Messenger of
Allah (SAW) marched towards Uhud. However, some people went back to
al-Madeenah, and the Companions of the Messenger of Allah divided into two
groups concerning them, one saying they should be killed and the other
objecting. Allah (SWT) then revealed: ‘Then what is the matter with you that
you are divided into two parties about the hypocrites…’

Haatib bin Abee Balta’ah
 
O you who believe! Take not my enemies and your enemies [i.e. disbelievers
and polytheists, etc.] as friends, showing affection towards them, while
they have disbelieved in what has come to you of the truth [i.e. Islamic
Monotheism, the Qur'aan, and Muhammad SAW], and have driven out the
Messenger [SAW] and yourselves [from your homeland] because you believe in
Allah your Lord! If you have come forth to strive in My Cause and to seek My
Good Pleasure, [then take not these disbelievers and polytheists, etc., as
your friends]. You show friendship to them in secret, while I am All-Aware
of what you conceal and what you reveal. And whosoever of you [Muslims] does
that, then indeed he has gone [far] astray, [away] from the Straight Path.
(EMQ al-Mumtahanah, 60:1)

The story of Haatib bin Abee Balta’ah is the reason behind revealing the
beginning of this honourable Soorah. Haatib was among the Early Emigrants
and participated in the Battle of Badr. Haatib had children and wealth in
Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of
‘Uthmaan. When the Messenger of Allah (SAW) decided to conquer Makkah, after
its people broke the peace treaty between them, he ordered the Muslims to
mobilize their forces to attack Makkah, and then said, ‘O Allah! Keep our
news concealed from them.’

Haatib wrote a letter and sent it to the people of Makkah, with a woman from
the tribe of Quraysh, informing them of the Messenger’s intent to attack
them. He wanted them to be indebted to him (so that they would grant safety
to his family in Makkah). Allah the Exalted conveyed this matter to His
Messenger (SAW), because He accepted the Prophet’s invocation (to Him to
conceal the news of the attack). The Prophet sent someone after the woman
and retrieved the letter.

This letter was addressed from Haatib bin Abee Balta’ah to some pagans of
Makkah, telling them about what Allah’s Messenger intended to do. Allah’s
Messenger (SAW) then said, ‘O Haatib! What is this?’ Haatib replied, ‘O
Allah’s Messenger! Do not make a hasty decision about me. I was a person not
belonging to Quraysh, but I was an ally to them. All the Emigrants who were
with you have kinsmen (in Makkah) who can protect their families. So I
wanted to do them a favour, so they might protect my relatives, as I have no
blood relation with them. I did not do this out of disbelief or to renegade
from my religion, nor did I do it to choose disbelief after Islam.’

Allah’s Messenger (SAW) said to his Companions, ‘Regarding him, he has told
you the truth.’ ‘Umar (RA) then exclaimed:
 
O Allah’s Messenger! Allow me to chop off the head of this hypocrite
[kaafir]!

The Prophet (SAW) said, ‘He attended Badr. What can I tell you, perhaps
Allah looked at those who attended Badr and said, ‘O people of Badr, do what
you like, for I have forgiven you.” Allah (SWT) then revealed: ‘O you who
believe! Take not my enemies and your enemies [i.e. disbelievers and
polytheists, etc.] as friends, showing affection towards them…’

We can learn from this incident that the Prophet (SAW) consented that to assist
the kufaar against muslims is an act of kufr, but their was specific excuse ONLY for
hatib(ra) as he was from those who attended the battle of badr and hence Allah
had already forgiven them all their sins and promised them paradise.
 
In summary

If Muslims are going to continue to live between the Kuffaar and become busy
with the dunyaa ‘worldly life’ (such as by working excessive hours or
wasting time spending years learning about the dunyaa in school, college or
university), without to at least invite the disbelievers to Islam
(publicly), command the good, forbid the evil, and distinguish themselves
from the non-Muslims; there is a great chance that they may become
munaafiqeen; and thus, they must make hijrah and go to a place where they
are able to do all their obligations.

Da’wah by commanding good and forbidding evil are obligations upon Muslims;
therefore, we should not be like those who are cursed by Almighty Allah
(SWT) and follow some ahkaam but reject others. Allah ta’aalaa says:
 
Then do you believe in a part of the Scripture and reject the rest? Then
what is the recompense of those who do so among you, except disgrace in the
life of this world, and on the Day of Resurrection they shall be consigned
to the most grievous torment. And Allah is not unaware of what you do. (EMQ
al-Baqarah, 2:85)

Prohibited Marriage Partners

Under the Shari’ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Holy Qur’an :

 

And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. Forbidden unto you are your mothers and your daughters, and your sisters and your father’s sisters and your mother’s sisters, and your brother’s daughters and your sister’s daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into — but if you have not gone into them, then it is no sin for you (to marry their daughters) — and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful. (4:22 – 24)

From the above verses, it is clear that a Muslim must never marry the following:

 

His mother

His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father)

His grandmother (including father’s and mother’s mothers and all preceding mothers e.g. great grandmothers )

His daughter (including granddaughters and beyond )

His sister (whether full, consanguine or uterine)

His father’s sisters (including paternal grandfather’s sisters)

His mother’s sisters (including maternal grandmother’s sisters)

His brother’s daughters

His foster mother

His foster mother’s sister

His sister’s daughter

His foster sister

His wife’s mother

His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition)

His real son’s wife

A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages.

Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows:

 

A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time.

A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of ‘iddah (retreat).

A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced.

A man must not marry a woman during her ‘iddah.

Regarding this last prohibition, the Qur’an expects Muslims to act with the utmost propriety and righteousness. It lays down:

 

…but do not make a secret contract with them except in honourable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled. (2:235)

This means that a man must not make a specific proposal of marriage to a woman during the time of her ‘iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, “I wish to find a woman of good character”. But if a woman is in the ‘iddah of a divorce which is revocable where raja’ (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other.

The Meaning and Truth of Death

An Abridgement of Ibn Al-Qayyim’s Kitabar-Ruh

“Every soul will taste death.” (1)

What is death? Is it total annihilation? Or is it simply the severing of the soul from the body? When the soul is separated from the body, what happens to each of them? What happens to man himself, the owner of this transient body and eternal soul? Does, his consciousness come to an end when his body dies? Or does his awareness continue to live on in his eternal soul? Do the dead feel enjoyment and pain the way the living do? Can the awareness of a living man whose soul is locked in his body compare with the awareness of a dead man whose soul has been released from his body?

Naturally the answer to this last question is, No! The living are aware and the dead are aware. But there is a difference and there is no way to compare them. Death is not pure annihilation. It is merely movement from one world to another. When the dead man feels the bliss or punishment of the grave, it does not mean that he is alive in his grave, needing food, clothes and so on. Nor does it mean that his soul permeates all the parts of his body as it did when he was in this world. The soul returns to the body again in a way which is not the same as in this world so that the dead man can be questioned and tested in the grave.

We can get some idea of this by likening death to sleep which is the ‘lesser death’, even though there is ot course a natural disparity between the two. In sleep, a man’s soul comes out though his nostrils and travels until it comes into the presence of the Lord of the Throne. If the sleeper is in a state of purity, his soul prostrates before its Creator. Then it may encounter the world of dreams or meet with the souls of people who have died, but what it is in fact faced with is a page of Allah’s knowledge of the Unseen containing the good or evii He has decreed for this particular human being. If the sleeper is truthful, generous, and pure, and someone who does not concern himself with stupid things during the time he is awake, then when his soul returns to him it conveys to his heart the truth of what Allah, the Great and Majestic, has let him see. When this happens, it is called a ‘truthful dream.’ In sleep, the soul can also move freely about the world and meet with the souls of people who are still alive and gain knowledge from them. Some of what it learns is true and some false. The false part is the normal dream or the chatter of the soul.

If the sleeper is a liar and likes what is false, his soul still rises to heaven during sleep, moves freely about the world, meets with other souls and learns true information about the Unseen. However while the soul is returning to the body, it meets Shaytan in mid-air and he mixes the true with the false like he does when a person is awake. Then when he wakes up, the person is confused and muddled about what Allah the Mighty and Majestic has let him see and consequently does not understand it, only remembering what Shaytan showed him. Those are confused dreams.

In confirmation of these things, we will mention what Allah the Great has said in the sura, az-Zumar, “Allah takes the souls at the time of their death, and that which has not died, in its sleep. He withholds that against which He has decreed death, but looses the other until a stated term.” (2)

In the sleeping state, the soul does not completely leave the body as it does in the case of death, but remains inside the body not leaving it to move freely through the heavens. We can liken it to a ray or a thread whose end remains connected to the body. The ray of this soul stretches out to the heavens and then returns again to the body when the sleeper wakes up. It is like the rays of the sun. The orb of the sun is in the heaven but its rays are on the earth. The two cases are not exactly the same, but it is a way of making the meaning clearer.

In the case of death, the body remains in the ground while the soul is in the interspace between the two worlds. An ‘interspace’ is something which separates two things: heaven and earth, or this world and the Next World. In other words, it is the period between death and resurrection. The bliss or punishment of the Interspace is not the same as the bliss and punishment of the Next World. It is something that happens between this world and the Next World. Despite the fact that the soul is in the interspace between the two worlds and the body is inside the earth, the two are still connected. Consequently, the bliss or punishment happens to both of them.

We have likened this condition to the sleeping state, but naturally there is a distinction. In sleep, the soul subsists fundamentally in the body. It emerges as something like a ray to the heavens so that the sleeper has a dream in which he feels either happy or miserable. He experiences either bliss or punishment in his sleep.

In death, the soul subsists fundamentally in the Interspace not in the body. When Allah the Great desires bliss or punishment for the soul, He connects it to the body. It is in Heaven, but at the same time it looks at and is connected to the body in the ground. The soul is diffused in more than one place at the same time. The proof of this is that the Messenger, peace and blessings be upon him, saw Musa, peace and blessing be upon him, on the night of the Night Journey standing in prayer in his grave and he also saw him in the sixth and seventh heavens.

In spite of that, bliss or punishment happen at times to both body and soul simultaneously. At other times, it happens only to the scul. The dead person can lose awareness for a time but then the bliss or punistiment continues. That is dependent on the will of Allah the Great and dependent on a man’s own actions.

One of the people of earlier times thought that if his body were burned to ashes and then some of the ashes were cast into the sea and some onto dry land on a very windy day, he would be saved from the punishment of the grave. He therefore told his children to do that. However Allah commanded the sea to collect together the ashes that had been thrown into it and the land to do likewise and then said, ‘Get up!’ and the man found himself standing before Allah. Allah questioned him, asking ‘What made you do what you did?’ He replied,’I feared You, my Lord, but You are the one who knows best.’ Because of that Allah forgave him.

Doing that could not eliminate the punishment and the bliss of the Grave which affect those parts which no longer exist. If a righteous man were to be buried in a fiery furnace, his portion of bliss would still reach his soul and body and Allah would make the fire cool and peaceful for him. For the wrongdoer, the cool air becomes fire and hot wind. The elements and the matter of the universe obey their Lord, Originator and Creator. He makes them behave in whateverl, way He wills. None of them are able to do anything except ii what He wills. Everything obeys His will in humble submLesion to His decree.

1 Al Imran (2): 185 2 Az-Zumar (39):42