A New Year, 1st Muharram 1432AH


In commemoration of this auspicious occasion, Happy New Year of 1432AH to all Muslims around the world.

The 1st of Muharram is Blessed and New Year's Day, and with it marks the beginning of the Islamic (Hijri) Calendar. Its real significance lies in the major turning point in the course of Islam.

As told in the Noble Qur'ân: "Verily the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein …". [At-Taubah: 36]

Today itself, as we usher in the new year, many of us take the time to at least briefly reflect on the major lessons in the past year and anticipate new experiences in the fresh year of 1432 Hijrah. This is also the day that we should be reminded of the Prophet 's [peace and blessing be upon him and his companions] last pilgrimage and the message that he wants us to carry in our hearts.

The Prophet [peace and blessing be upon him and his companions] offered the noon and afternoon prayers in Arafah along with 100,000 worshippers, and the victory of Islaam over blasphemy became decisive and final. Thereafter, the Prophet [peace and blessing be upon him and his companions] mounted his camel, and delivered the historical sermon. In it, he had said: ", All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab, also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves, ".

Days of Muharram: Ethics & Significance

The month of Muharram is one of the sacred months. A Muslim is supposed to gain the advantage of these months so as to draw nearer to Allah by offering voluntary religious deeds such as supererogatory prayers, voluntary fasting, charity, etc.

In the month of Muharram, we should remember the Hijrah of the Prophet (peace and blessings be upon him) from Makkah to Madinah. There are many lessons in this story and it can help us understand the basic significance of the Hijrah calendar. It is good to remember that Hijrah was a significant move for the growth of Islam and throughout history, Islam has benefited from the Hijrah. The presence and growth of Islam in America also came by the efforts of those who migrated to this land and worked for the cause of Allah.

It is also the Sunnah of the Prophet (peace and blessings be upon him) to fast on the 9th and 10th of Muharram. The Prophet (peace and blessings be upon him) used to fast on the 10th day (`Ashura'). When he came to Madinah, he found out that the Jews of Madinah were also fasting on this day remembering Prophet Musa (peace and blessings be upon him). The Prophet (peace and blessings be upon him) admired this tradition and he said to the Jews, "We are closer to Musa than you are." He fasted and he also told his Companions to fast on this day. Later, before the end of his life on this earth, the Prophet (peace and blessings be upon him) told Muslims to add the 9th day also. Thus, it is highly recommended to fast on both the 9th and 10th of Muharram by the Sunnah. Imam At-Tirmidhi reported that Ibn `Abbas (may Allah be pleased with them both) used to say: We should fast on two days: the 9th and 10th of Muharram to distinguish ourselves from the Jewish community. (At-Tirmidhi)

Moreover, in his well-known book, Fiqh As-Sunnah, the late Sheikh Sayyed Sabiq states:

Abu Hurayrah reported: "I asked the Prophet: 'Which Prayer is the best after the obligatory Prayers?' He said: 'Prayer during the mid of the night.' I asked: 'Which fasting is the best after that of Ramadan?' He said, 'The month of Allah that you call Muharram’" (Ahmad, Muslim, and Abu Dawud).

Mu`awiyyah ibn Abi Sufyan reported that he heard the Messenger of Allah say: "Concerning the day of `Ashura’, it is not obligatory upon you to fast on it as I do. Whoever wishes may fast and whoever does not wish to is not obliged to do so" (Al-Bukhari and Muslim).

It is also good to remember the great sacrifice of Al-Husain and his family (may Allah be pleased with all of them). Theirs was the true Jihad for the cause of truth and justice.

The Day of `Ashura' (10th of Muharram) is certainly a sad day in the history of Islam. It was on this day that the grandson of the Prophet (i.e. Imam Al-Husayn, may Allah be pleased with him) along with many members of his family were brutally massacred in Karbala. We should learn the lessons of courage, patience and perseverance from the episode of Karbala' (year 61 A.H. / 680 C.E).

PATIENCE AND PERSEVERANCE

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Allah, the Exalted, says: ’I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world“.
[Al-Bukhari].


Commentary:[/color] Child, wife and parents, etc., are the dearest people to everyone. It is a great sign of Faith to accept their death as the Will of Allah, to bear their loss with patience. Wailing and saying nonsense things show weakness of Faith. The reward of patience on such tragedies is Jannah while the result of impatience is displeasure of Allah.

Aishah (May Allah be pleased with her) reported: I asked the Messenger of Allah (PBUH) about pestilence and he said, “It is a punishment which Allah sends upon whomsoever He wills, but Allah has made it as a mercy to the believers. Anyone who remains in a town which is plagued with pestilence maintaining patience expecting the reward from Allah, and knowing that nothing will befall him other than what Allah has foreordained for him, he would receive a reward of Shaheed“.
[Al-Bukhari].

Commentary:[color=#990000] To endure patiently in a city where one resides when it is affected by plague or such other epidemics, and not to flee from it, elevates a Muslim to the level of Shahadah in the way of Allah, as is the case in certain other circumstances, like death by drowning or in maternity, etc. This order is based on the consideration that the epidemic should not spread to other cities. On the other hand, residents of other cities are ordered to refrain from visiting the affected city. The Hadith clearly shows that it does not go against faith in Allah to take steps necessary for prevention and cure. Similarly, patience in the event of sickness is a proof of one’s perfect faith in the Will of Allah.

PATIENCE AND PERSEVERANCE

Abu Sa’id Al-Khudri (May Allah be pleased with him) reported that: Certain people of the Ansar asked the Messenger of Allah (PBUH) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (PBUH) said, “Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience“.
[Al-Bukhari and Muslim].

Commentary: Besides describing generosity, kindness, munificence and nobility of the Prophet (PBUH), he has been ordained by Allah to adopt patience, contentment and self-respect and to avoid anyone’s favour.

Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, “How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him“.
[Muslim].

Commentary: A Muslim is required to behave in poverty and prosperity, affluence and hardship, in the manner stated in this Hadith. It means that to forget Allah in prosperity, rather than being thankful to Him for His Favour is defiance of His Orders. Similarly, it is unbecoming of a Muslim that in troubles and turmoil, rather being patient, he tends to weeping and crying, grousing and grieving against the Will of Allah.

PATIENCE AND PERSEVERANCE

Anas (May Allah be pleased with him) reported: When the last illness of Messenger of Allah (PBUH) made him unconscious, Fatimah (May Allah be pleased with her) exclaimed: “Ah, the distress of my dear father.’’ He (PBUH) said, [color=#990000]“There will be no distress for your father after today“. When he died she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.’’ When he was buried, she said: “Are you satisfied now that you put earth over (the grave of) Messenger of Allah (PBUH)?[/color]’’
[Al-Bukhari]

Commentary: This Hadith shows that it is permissible to express the trouble and restlessness which one feels at the time of death. Similarly, expression of pain and grief in a natural way in the event of someone’s death is also permissible. To remember the virtues of the deceased is also permitted but it is to be free from wailing and moaning, lamentation and crying, and tearing off clothes, etc. The last words of Fatimah (May Allah be pleased with her) are also a way of expressing grief and sadness and not a criticism on the burial of the Prophet (PBUH) because such criticism is prohibited by Shari’ah and no one is exempted from it.

Usamah bin Zaid (May Allah be pleased with them) narrated: The daughter of the Prophet (PBUH) sent for him as her child was dying, but the Prophet (PBUH) returned the messenger and sent her good wishes saying, “Whatever Allah takes away or gives, belongs to Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and anticipate Allah’s reward.’’ She again sent for him adjuring him for the sake of Allah to come. The Messenger of Allah, accompanied with Sa’d bin ’Ubadah, Mu’adh bin Jabal, Ubayy bin Ka’b, Zaid bin Thabit and some other men went to see her. The child was lifted up to the Messenger of Allah while his breath was disturbed in his chest. On seeing that, the eyes of the Prophet (PBUH) streamed with tears. Sa’d said, “O Messenger of Allah! What is this?’’ He replied, “It is compassion which Allah has placed in the hearts of His slaves, Allah is Compassionate only to those among His slaves who are compassionate (to others)“.

Another version says: Messenger of Allah (PBUH) said, “Allah shows compassion only to those among His slaves who are compassionate“.[Al-Bukhari and Muslim].

Commentary:

1. Gathering of all the relatives is not necessary at the time of someone’s death. However, their participation in the funeral prayer is Mustahab Fard Kifayah (a desirable collective duty upon all Muslims; but which is sufficient or equivalent to all having performed it if it is performed by only some of them).

2. The desire of the relatives that at the time of someone’s death some pious people should be present is quite genuine so that the agonizing process of death is made easy by their prayers.

3. It is lawful that a trustworthy person is made to take an oath and it is essential for the trustee to fulfill it as it increases the mutual trust and love.

4. To shed tears on someone’s death, and to advice the relatives of the deceased for patience and accountability are permissible acts.

5. Expression of kindness and love is a gift from Allah and means to gain His Compassion, while deprivation from it is callousness.

PATIENCE AND PERSEVERANCE CONT'D

Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “Allah, the Glorious and Exalted said: ’When I afflict my slave in his two dear things (i.e., his eyes), and he endures patiently, I shall compensate him for them with Jannah.“.
[Al-Bukhari].

Commentary: Blindness is the greatest deprivation in the world and Allah grants its reward according to His Pleasure. For this reason patience in this case is highly meritorious. Its reward is Jannah provided the blind is enormously rich in Faith.

’Ata’ bin Abu Rabah reported: Ibn ’Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, “This black woman, who came to the Prophet (PBUH) and said, ’I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.’ He (PBUH) replied: ’If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?’ She said, ’I shall endure it.’ Then she added: ’But my body is exposed, so pray to Allah that it may not happen.’ He (Prophet (PBUH)) then supplicated for her“.
[Al-Bukhari and Muslim].

Commentary: While continuing medical treatment, one should not ignore his prayer to Allah because both have importance and utility of their own.

’Abdullah bin Mas’ud (May Allah be pleased with him) reported: I can still recall as if I am seeing the Messenger of Allah (PBUH) resembling one of the Prophets whose people scourged him and shed his blood, while he wiped blood from his face, he said: “O Allah! Forgive my people, because they certainly do not know“.
[Al-Bukhari and Muslim].

Commentary: It mentions the refined character and compassion of the Prophets which has an important lesson for those who preach righteousness. They should be always prepared to face hardships involved in inviting people to the right path and, instead of retaliation, forgive their audience and pray for their guidance. These noble qualities are extremely important for those who are devoted to preach religion.

Proper use of the Gift of Speech

"The Most Compassionate, He provided knowledge of the Qur'an; He Created Humankind; He provided human beings with the ability to communicate." Qur'an 55:1-4

"Whosoever believes in Allah and the Last Day let such a person speak good or remain silent." Prophet Muhammad

Communication

* Human beings are social by nature and interact through communication.
* Communication is a process that involves sharing ideas, opinions, perspectives and feelings with other people.

* The manner and content of communication often indicates beliefs, inclinations, attitudes and character.

* The most common method of communication among human beings is speaking or verbal communication.

Islamic teachings demand that when we speak we should:

* Control our tongues
"It is obligatory upon you to control your tongue"

Also remember
"Whosoever speaks much is more prone to err."

It is no wonder that the Prophet Muhammad , when asked about acts loved by Allah, he responded:
"Control of the tongue."
"Silence is wisdom, yet few practice it."

* Employ speech only for good purpose
"Whosoever believes in Allah and the Last Day, let such a person speak good or remain silent."
"Do not say anything except good"
Think before speaking
Wise are the words of the one who said:
"Think before speaking so that you safeguard yourself from problems."
It is important to engage one's brain before engaging one's mouth. Remember that good old prayer:
"O Lord! Grant me the ability to keep my mouth shut until I know what I am talking about."

* Be truthful
"Truthfulness is obligatory upon you for surely truthfulness leads to righteousness and righteousness leads to paradise"
One of the signs of a hypocrite is " the tendency to lie when speaking."

* Avoid vain talk
The Qur'an refers to those who truly believe as those who avoid vain and nonsensical talk
"(Believers) are they who avoid vain talk" (Qur'an 22:3)
"They pass by nonsensical talk with honorable avoidance."

* Have our facts straight
Do not speak of that which you have no knowledge (Qur'an 7:33) and verify facts before speaking (Qur'an 49: 6) and do not pass on everything you hear
"Surely, Allah dislikes your communicating everything you hear from one person to another"

* Exercise Propriety
Though we should speak the truth even if it is bitter, we should never be vulgar in the content or the manner of our speech
"The Believer does not taunt nor a curse, neither is he indecent nor abusive."

* Say what we mean and mean what we say honesty, propriety, accuracy)
"The intelligent person considers his understanding and feelings before speaking, the idiot speaks irrespective of understanding and feeling."

* Be conscious of the consequence of our words
"Let your speaking be proper, your deeds will be rectified" (Qur'an 33:70)

How Can the Muslim Discipline One's Self?

Acknowledging your shortcomings is one of the first steps in disciplining yourself. Whoever acknowledges that he has shortcomings has started on the path to self-discipline. This acknowledgement is one of the things that make us discipline ourselves and be persistent in doing so. This acknowledgement should not put you off disciplining yourself. It is a sign of Allah’s care when a person tries to change himself and develop, as Allah says (interpretation of the meaning):

“Verily, Allaah will not change the condition of a people as long as they do not change their state themselves” [al-Ra’d 13:11]

So whoever tries to change for the sake of Allah, Allah will help him to change. Each person is individually responsible for his own self, and will be questioned individually, as Allaah says (interpretation of the meaning):

“There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)” *[Maryam 19:93-95]

Man cannot benefit from what he has been told about goodness unless he himself takes an interest in that. Do you not know the story of the wife of Nooh and the wife of Loot, who were members of the households of two Prophets, one of whom was one of the Messengers of strong will? Imagine how these Prophets strove to guide their wives and how much guidance these wives received, but there was no interest on their part, so it was said to both of them:

“Enter the Fire along with those who enter!” *[al-Tahreem 66:10 – interpretation of the meaning]

Whereas the wife of Pharaoh – even though she was a member of the household of one of the greatest evildoers – is presented by Allah as an example to those who believe because she disciplined herself. The ways in which a Muslim can discipline himself are as follows:

1- Worshipping Allah, keeping in contact with Him and submitting to Him. That is done by paying attention to doing obligatory acts of worship well, and cleansing your heart of any attachment to anything other than Allah.

2- Reading Qur’aan a great deal, pondering its meanings and seeking to understand it.

3- Reading useful religious books that describe the ways of treating and cleansing the heart, reading the biographies of the salaf and learning about their attitude and behavior.

4- Attending educational programs such as classes and lectures.

5- Making good use of your time and using it to do things that will be of benefit in both worldly and spiritual terms

6- Keeping company with righteous people and looking for righteous companions, who can help you to do good. Those who live alone will miss out on a lot of the characteristics of a good brother such as preferring others to oneself and being patient.

7- Trying to act on what you learn and put it into practice.

8- Checking closely on yourself.

9- Having confidence in yourself – whilst relying on Allah – because the one who has no confidence cannot act.

10- Despising yourself for not doing enough for the sake of Allah. This does not contradict the things mentioned above. Man has to strive hard whilst still thinking that his efforts are not enough.

11- Practising withdrawal or isolation as prescribed in sharee’ah. You should not mix with people all the time, rather you must have some time which you spend alone, in worship as prescribed in Islam.

We ask Allah to help us to discipline ourselves and submit to that which Allah loves and is pleased with.

Excellence of the Day of Arafah

Arafah, which is the ninth day of the month of Dhul-Hijjah, is the greatest day of the entire year. Fasting that day (for those not performing Hajj) is strongly recommended, as the Prophet (peace be upon him) taught us that “Fasting the day of Arafah causes forgiveness of the sins of the previous year and coming year” [Muslim]. I remember reading the story of a lady who reverted to Islam a couple of years ago, and how eager she was to encounter the day on which fasting results in forgiving two whole years.

Another hadith tells us that forgiveness on Arafah is for those who take control of their hearing, sight and tongue. For this reason, it is good to perform i'tikaf (remaining in the mosque) on the day of Arafah. Arafah is also the best day of the year for reading Qur’an.

It is very important to note that there is no day better in the sight of Allah than the Day of `Arafah. On this day Allah descends to the nearest heaven, and He is proud of His slaves on the earth and says to those in heaven, “Look at My servants. They have come from far and near, with hair disheveled and faces covered with dust, to seek My mercy, even though they have not seen My chastisement.”

In this regard, we will cite what Sheikh Sayyed Sabiq states in his well-known book, Fiqh Us-Sunnah:

Jabir reported that the Prophet (peace and blessings be upon him) said, “The ten days of the month of Dhul Hijjah are the best days in the sight of Allah.” A man asked, “Are these days better than an equivalent number of days that are spent fighting for the cause of Allah?” The Prophet (peace and blessings be upon him) answered, “They are better than an equivalent number of days spent fighting in the cause of Allah. And there is no day better in the sight of Allah than the Day of `Arafah. On this day Allah, the Almighty and the Exalted One, descends to the nearest heaven, and He is proud of His slaves on the earth and says to those in heaven, ‘Look at My servants. They have come from far and near, with hair disheveled and faces covered with dust, to seek My mercy, even though they have not seen My chastisement. Far more people are freed from the Hellfire on the Day of `Arafah than on any other day. ’” Al-Mundhri said that this hadith was reported by Abu Ya`la, Al-Bazzar, Ibn Khuzaymah, and Ibn Hibban, in whose wording it is given here.

Ibn Al-Mubarak reported from Sufyan Ath-Thawri, from Az-Zubayr ibn `Ali, from Anas ibn Malik that he said: The Prophet (peace and blessings be upon him) spent the day at `Arafah until almost sunset. Then he said, “O Bilal, ask the people to be quiet and listen to me.” Bilal stood up and asked the people to be quiet and listen to the Prophet (peace and blessings be upon him). When the people were quiet, the Prophet (peace and blessings be upon him) said, “O people, a little while ago Gabriel (peace and blessings be upon him) came to me. Gave me salutations from Allah and informed me that Allah has forgiven those who spend the Day at `Arafah and those who stop at Al-Mash`ar Al-Haram, and that He has guaranteed their debts.”

At this `Umar ibn Al-Khattab stood up and asked, “O Allah’s Messenger, is this for us only?” The Prophet (peace and blessings be upon him) said, “This is for you and for all those who will come after you until the Day of Judgment.” `Umar exclaimed, “How plentiful and blissful Allah’s bounties are!”

Muslim and others have reported from `A’ishah that the Prophet (peace and blessings be upon him) said, “Allah frees far more people from Hellfire on the Day of `Arafah than on any other day, and Allah comes closer this day and proudly says to the angels, ‘What do these people want and seek?’”

Abu Ad-Darda reported that the Prophet (peace and blessings be upon him) said, “On no other day does the Satan feel so belittled, humiliated, and angry as he does on the Day of `Arafah.” The reason for this is the mercy of Allah that descends (this day) and the forgiveness that He grants to people for major sins, except the day of the Battle of Badr, which witnessed a far greater mercy of Allah descending upon people, which caused great sadness to Satan.

Creation is Need of Allah

Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

1.Know about harm
2.What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man's soul. Man is so poor to Him. He is Allaah, the True and only God. Man can bring harm to himself if he seeks other than Allaah for help. Allaah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allaah (SW) sent down His Books and chose His Messengers to guide man to:

1.Know His Lord as He (SW) had explained about Himself, and
2.Seek Him Alone while living in accordance with His plan

Knowing Allaah's Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allaah. The knowledge about Allaah leads man to know that he is created to live according to Allaah's way as revealed to the last Messenger Muhammad . This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allaah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness:

"Know, therefore, that there is no God Who deserves to be worshiped except Allaah; and ask forgiveness for your sins." (Qur'an, 47:19)

It is wrong to think or believe that Allaah created other 'gods' besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be 'contradictory'. He has one way (religion) that calls man to surrender his will only to Him. He warned that if man (even Muhammad would take partners with Him, then his work will fail and will be among losers:

"And verily, it had been revealed to you (O Muhammad ) as has been revealed to those before you. If you join others in worship with Allaah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay! But worship Allaah and be among grateful." (Qur'an, 39:65-66)

Let us know what Muhammad , the man-Prophet, who knew Allaah best, used to say:

"O Allaah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself." (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah)

"I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur'an) which You brought down and in the Prophet (Muhammad ) you have sent." (Al-Bukhari, Muslim)

When we read in the Qur'an that:

"Whatever of Mercy (i.e. of good), Allaah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All-Mighty, the All-Wise." (Qur'an, 35:2)

And when we read that:

"If Allaah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach homsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful." (Qur'an, 10:117)

We should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

"If Allaah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allaah (alone) let believers put their trust." (Qur'an, 3:160)

The Qur'an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allaah is the One Who provides. If he leaves his job for the sake of Allaah, Allaah will give him a better one. Allaah (SW) said:

"And whosoever fears Allaah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine." (Qur'an, 65:2-3)

The above texts, necessitates that man must depend upon Allaah (SW) asking Him Alone for assistance. It also requires that man must love Allaah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the "Final Goal" end up worshiping many things in it? You see them so careful about "having it all". They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the "demands of development". They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet said:

"Allaah says: 'Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you donot, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty.'" (At-Tirmidhi said that it is a good hadeeth)

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allaah. Every act done according to Allaah's way is an act of worship. Man is the beneficiary and Allaah is in no need:

"O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all wants and needs), Worthy of All Praise." (Qur'an, 35:15)

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RECOGNITION OF ALLAH

The question which arises here is, "How can all people be expected to believe in Allah given their varying- backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created.In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is their creator and only true God worthy of worship. He said, "That was In case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told us that we were only supposed to worship You alone. Allah went on to explain That it was also In case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".

If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen.

The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim).

So, just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.

Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. Prophets were sent to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although, in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against murder, stealing and adultery in most societies. Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.

We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.

I spent days searching for this thread.

A Fleeting Enjoyment


By Imaam Ibn Kathir .

"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment[/b]." [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying "that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children."[b]

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with Him."[/b] (3:14)

Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

"Like a rain (Ghayth)," which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,

"And He is it Who sends down the Ghayth (rain) after they have despaired." (42:28)[b]

Allah's statement, "thereof the growth is pleasing to the tiller" meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them, "afterwards it dries up and you see it turning yellow; then it becomes straw."

Meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said, "Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair. He creates what He wills. And He is the All-Knowing, the All-Powerful." (30:54)[/b]

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

"But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment."
[b]
Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said, "And the life of this world is only a deceiving enjoyment."[/b]

Meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it.

[b]Yet, in reality, this life is insignificant as compared to the Hereafter.

The Qur’an & the Soul’s Alchemy



The Prophet, peace be upon him, remarked, ‘The best of you is the one who learns the Qur’an and teaches it to others.’1

For Muslims, not withstanding the sheer beauty of its composition and its cadences, the Qur’an is a repository of revealed teachings, a roadmap for the journey through life, and a fountain of timeless truths to meditate upon; deepening endlessly one’s sense of the divine glory. Moreover, the Qur’an is of God: His Word, Wisdom and Divine Will. God says:

We send down in the Qur’an that which is a healing and a mercy for the believers. [17:82]

O mankind! There has come to you a counsel from your Lord, and a healing for what is in the breasts. [10:57]

Its name is indeed telling, for the word Qur’an, in Arabic, literally means a ‘recital’ or ‘that which is recited’. To this end the Qur’an is possibly the most read or recited book in the world. It is certainly the world’s most memorised book, and is probably the one that exerts the most influence over its readers. It is a book that has caused countless people throughout history to accept its message upon reading it, or hearing its recital. It has moved hearts to tears, healed spiritual wounds, incapacitated opponents, and astounded academics and artisans alike. The essence of its message is that there is only one God: Allah, who created and sustains the material universe and the world of human experience, and that only He is to be deified and worshiped.

The alchemical effect of the Qur’an, the deep transformative impact it has upon the human soul, is such that even its most ardent of opponents have been profoundly affected by it. One such example is of ‘Utbah bin Rabi‘ah who, on hearing the Prophet recite the Qur’an, was compelled by its sheer and utter sublimity to confess: ‘I have heard an utterance the like of which I have never heard. By God! It is neither poetry, sorcery nor soothsaying. O men of Quraysh, listen to me and do as I bid. Do not come between this man and what he is about, but leave him be. For by God, the words I have heard from him will soon cause a great stir.’2

This sublimity was felt too by Goethe – the nineteenth century German poet, novelist, statesman and scholar – who wrote in his West-Oestlicher Divan how, after inspiring initial astonishment and fear, the Qur’an ‘soon attracts, astounds, and, in the end, enforces our reverence. Its style, in accordance with its content and its aim, is stern, grand, terrible, ever and anon truly sublime. Thus, this book will go on exercising, through the ages, a most potent influence.’3

Thus it is a case of pouring the Qur’an’s healing over our spiritual wounds, and allow it to work its miracle: Is there any, then, to take heed? [54:17]


1. Al-Bukhari, no.5027.

2. Ibn Hisham, Sirah, 1:185, its chain is sound (hasan). Cf. Muhammad al-Ghazali, Fiqh al-Sirah, ed. al-Albani (Cairo: Dar al-Kutub al-Hadithah, 1976), 113.

3. Cited in Shalabi, Islam: Religion of Life (USA: Starlatch Press, 2001), 25-6.

The Reality of the Akhirah (Hereafter)

Akhirah. Akhirah. Akhirah. Allah Subhanahu wa ta'la insistently repeats and reminds us of it on almost every page of the Qur'an. So does Muhammad sallallahu alayhi wa sallam, the last Messenger of Allah (swt) for mankind, with every word he speaks and everything he does. They tell us that the Akhirah is more real than the ground under our feet. Real success or failure is success or failure in the Akhirah for which Allah (swt) will be the sole Judge. Nothing in this world has any value if it does not benefit man on the Day of Judgment. Thus, there is no Islam without the Akhirah, and no sensible Muslim can remain forgetful of it lest he become a loser on that Momentous Day.

Still, it is very easy to lose sight of the Akhirah, even for us believers, or to fail to be fully conscious of this most important reality. It is easy to forget that we will harvest in the Akhirah what we sow in this world, and that - for good or for bad - we are all engaged in sowing, each moment of our present life. There are various reasons for this loss of sight and forgetfulness.

One, we do not see the Akhirah before our eyes as we do other things. Two, we have no experience of it. And thirdly, of course, we have our many distractions. The vivid and variety-filled world that we see before our eyes absorbs our attention, time and energy. This world seems solid and permanent, while death seems remote and the Akhirah merely an abstract proposition of no immediate relevance.

In fact it was not meant to be easy for us to keep the Akhirah in mind. It is on the question of the Akhirah that our iman is sorely tested. Our attitude to the Akhirah depends solely on the strength and vitality of our iman.

To keep our iman healthy and strong and ensure its continuous growth we have to nourish and nurture it. This can only be done through our passionate engagement with Allah's (swt) Book of Guidance for us and His Noble Messenger Muhammad (saws).

In this connection it would help to ask ourselves what the basis of our iman is. First, we believe that the Qur'an is the word of Allah (swt). We have all the evidence we need to be sure that the Qur'an is the word of Allah and preserved in its original form. And thus we believe that whatever Allah has said in the Qur'an is true. Nothing can be truer. Allah (swt) has not said anything that we do not need. And since He has placed so much importance on the Akhirah, the Muslim has to take it seriously. Any confusion in the heart about the veracity of the Qur'an will naturally undermine a Muslim's sense of the reality of the Akhirah.

We further believe that Muhammad (saws) is a true Prophet of Allah (swt). Even the minutest details of his life are known to us. In fact, there is no one else in history or in our personal life whom we know better. His life convinces us. There is nothing false about him; he never told a lie or deceived anyone. Muhammad (saws) never sought any reward from others for what he did. All his struggles and hardships were for the sake of Allah (swt) alone. The Qur'an emphatically proclaims this: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: and He is Witness to all things." (Surah Saba 34:47). Even when we pray for him by saying sallahu alayhi wa sallam (Surah Al-Ahzab 33:56), it is for our benefit, not his. Our prayers do not advance Muhammad's (saws) place before Allah (swt) in any way. His position is secure with Allah (swt), but saying our taslim is an unfailing means for us to please Allah (swt). Thus we trust the most trustworthy, selfless and caring human being who ever lived.

We can also find confirmation for our belief by engaging our capacity for thinking. Islam does not require us to close our minds. On the contrary, it encourages us to think. Allah (swt) repeatedly prods us to observe and draw lessons from what we observe and rebukes us for our failure to think and reflect.

As thinking and reflecting beings, we can ask ourselves one question. What does life look like without the Akhirah? What meaning or sense and purpose is there in life if there is no Akhirah? None. Without the Akhirah, all is chaos, useless, valueless. On an entirely self-enclosed worldly level there cannot be any such thing as right and wrong, good or bad. All are equal and therefore meaningless. Without the Akhirah, an occasion for an absolutely thorough and flawless account-taking from man and according him what he truly deserves, any edifice of meaning or value that man might wish to erect crumbles even before it can be started. In such a case, what need or justification can there be in continuing to live in this state? Man would be in a void of despair.

But before one gives up and totally surrenders to despair, he can look at the universe around him and think about it. What should he make of the amazing beauty, variety, organization, interrelatedness, balance and harmony in the universe? What has brought about this harmony in variety? Surely, all these things could not have been there by themselves or by accident. Surely, some supremely powerful, intelligent and wise source must be behind all this, to bring all these qualities into being, to invest them in the universe and to guide and control it. And this source also needs to be one and indivisible. The presence of harmony unmistakably testifies to the unity and oneness of the source, for harmony is the imprint of unity on multiplicity.

This leads to another very important question. If that Source or Being can bring into existence such a universe of order and harmony, would He leave human beings, the most delicate and complex thing in the universe, outside His scheme? Since every element in the universe functions according to the law and principle impregnated into each, would He leave man without some law and principle to direct him? No, that cannot be. That would mean an element of disorder in an otherwise orderly universe. Reason demands a scheme and guidance for man also.

Here, however, we must recognize a crucial difference between all the other elements in the universe and man. While each of them obeys the guidance imbued into it, man has a will of his own and the freedom to use it the way he wishes. Man's case therefore is different: the scheme and guidance for man must also be different.

As man can choose how to behave, there has to be some arrangement for his proper accountability and a dispensation of what he has earned through his choice. This requires the presence of all the parties involved and the availability of all the evidence at one place and time, and a judge capable of dealing with everyone with unquestionable thoroughness and justice.

Before man faces his judgment, though, the basis on which he is going to be judged must be made known to him. Observing the orderly behavior of the minutest of particles in the universe, man can feel sure that the basis for order in his life is also available. If he looks for it, he will find it.

Man with his pure innate capacity for thinking and reflection can easily arrive at a point where he can feel the existence and working of a Supreme and Perfect Being, the need for guidance from that ultimate and unfailing Source and the advent of a final moment of resolution when all confusion and bewilderment will be dispelled and all conflicts resolved, a moment when there are no more loose ends or unanswered questions. These are the most urgent and profound truths that man needs to know and can realize by his own effort. And this is one of the urgent messages at the heart of Islam.

There is no difficult or complicated philosophy involved in all this thinking. It is within the reach of any sensible human being, as it should be. For it affects the ultimate and eternal destiny of each one of us. But man by his own efforts can go no further. He cannot know the full identity and will of that Supreme Source, the form of his guidance, or clearly imagine the final judgment. He needs help from the Supreme Source. The realization of this is the dawning of wisdom.

It is here that Allah's (swt) revelation and sending of human Messengers to guide and forewarn man fit in. Together, they can safely conduct man to the Akhirah. The human Messenger is needed not only to convey the message from Allah (swt) but no less importantly to also show man how to make use of the revelation. Thus Allah's (swt) scheme for mankind finds fulfillment through three things: the Revelation, the Messengers and the Akhirah.

We Muslims believe in these things because nothing else makes sense. All else is confusion and disorder.

Now, what remains for us to do is to keep our vision of the Akhirah real, vivid and fresh, and work to prepare ourselves while we are in this world for that inevitable and overwhelming eventuality. It is on our vision of the Akhirah that our response to life, its conditions and all that befalls us, depends.

As always, we have the example of our most beneficent friend Muhammad (saws). How real, immediate, acute and vivid the Reality of the Akhirah was to him can be seen from this Hadith: "They (his Companions) said: 'Oh, Messenger of Allah, we saw you reach out to something, while you were standing here, then we saw you restrain yourself.' He said, 'I saw Paradise and reached out to a bunch of its grapes, and had I taken it you would have eaten of it as long as the world endured. I saw Hell also'" (Sahih Muslim, Book 004, Hadith 1982). There are numerous other ahadith that convey the feeling that Muhammad (saws) is already there and is talking to his companions from there.

When we say we accept him as our Prophet (saws), we commit ourselves to molding our lives after him in every way. Let us try to keep our vision of the Akhirah clear and vivid, as Muhammad (saws) did, and to ready ourselves for it as he taught us to do.

The Food, Drink and Clothing of the People of Hell

The food of the people of Hell is ad-Daree and az-Zaqqum, and their drink is al-Hameem, al-Ghasleen and al-Ghassaaq.

Allaah (Subhaanahu Wa Ta'ala) says:

"No food will there be for them but a bitter Daree obnoxious thorny plant, which will neither nourish nor satisfy hunger". (88:6-7)[/b]

ad-Daree is a thorny plant know as ash-Shubruq that grows in the Hijaaz. Ibn 'Abbaas said, "It is a low-growing thorny plant; when it grows tall it is called daree". Qataadah said, "It is one of the very worst types of food" (Ibn Rajab, at-Takhweef min an-Naar, p.115). This food of the people of Hell will be of no benefit whatsoever to them, and they will not enjoy it in the least; this is one of the forms of punishment that they will suffer. Allaah (Subhaanahu Wa Ta'ala) says:

"Verily the tree of Zaqqum will be the food of the sinful, like molten brass, it will boil in their insides, like the boiling of scalding water." (44:43-46).[b]

The Tree of Zaqqum is described in another aayah:

"Is that the better entertainment or the tree of Zaqqum ? For We have truly made it a trial for the wrongdoers. For it is a tree that springs out of the bottom of Hellfire, The shoots of its fruit-stalks are like the heads of devils; Truly they will eat thereof and fill their bellies therewith. Then on top of that they will be given to drink a mixture made of boiling water. Then, shall their return by to the blazing Fire of Hell". (37:62-68)[/b]

Elsewhere in the Qur'aan, Allaah (Subhaanahu Wa Ta'ala) says:

[b]"Then, will you truly - O you that go wrong, and treat as Falsehood]! You will surely taste of the tree of Zaqqum. Then you will fill your insides therewith, and drink boiling water on top of it. Indeed you will drink like diseased camels raging with thirst! Such will be their entertainment on the Day of Requital!" (56:51-66)[/color]

What we may understand from these aayaat is that this tree is a repulsive tree, whose roots go deep into the bottom of Hell, and whose branches stretch forth all over. Its fruits are so ugly that they are likened to the heads of devils, so that everyone may easily understand just how ugly they are, even though they have never seen them. Although this tree is so vile and obnoxious, the people of Hell will become so hungry that they will have no choice but to eat from it until they are full. When they have filled their bellies, this food will start to churn like boiling oil, which will cause a great deal of suffering to them. At that point they will rush to drink al-Hameem, which is an extremely hot water, and they will drink it like camels that drink and drink but their thirst is never quenched because of some disease. Then it will tear their innards:

[color=#990000]".. will be given to drink, boiling water, so that it cuts up their bowels " (47:15)[/b]

This is the hospitality that will be offered to them on that awesome Day. May Allaah (Subhaanahu Wa Ta'ala) protect us from this by His Grace and Mercy.

When the people of Hell eat this vile food of ad-Daree and az-Zaqqum, they will choke because of its foulness:

[b]"Verily with Us are fetters and a raging Fire , And a food that chokes and a Penalty grievous". (73:12-13)[/color]

The food that makes people choke is the food that sticks in the throat.

The Prophet (Sallallaahu Alaihi Wa Salaam) portrayed for us the ugly and terrifying nature of az-Zaqqum:

[color=#990000]"If one drop from az-Zaqqum were to land on this world, the people of earth and all their means of sustenance would be destroyed. So how must it be for the one who must eat it?" It was reported by at-Tirmidhi, who said, it is a sahih hasan hadith. [Mishkaat al-Masaabeeh, 3/105, narrated by Ibn 'Abbaas][/b]

Another kind of food that will be eaten by the people of Hell is al-Ghasleen. Allaah (Subhaanahu Wa Ta'ala) says:

"So no friend has he here this Day, Nor has he any food except corruption from the washing of wounds [al-Ghasleen], which none do eat but those in sin". (69:35-37)

"Yea, such! - Then shall they taste it - a boiling fluid and a fluid dark, murky, intensely cold ! And other penalties of a similar kind - to match them!" (38:57-58[b])

al-Ghasleen and al-Ghassaaq mean the same thing, which is the festering pus that oozes out of the skin of the people of Hell. It was suggested that it refers to the offensive discharge that flows from the private parts of adulterous women, and the decaying skin and flesh of the kuffaar. al-Qurtubee said, "It is the juice of the people of Hell" [Yaqhadhat uli al-I'tibaar, p. 86]

Allaah Ta'ala tells us that al-Ghasleen is just one of many similarly obnoxious punishments.

The drink of the people of Hell will be al-Hameem. Allaah (Subhaanahu Wa Ta'ala) says:

"...and if they implore relief, they will be granted water like melted brass that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!" (18:29)

"...and he will be made to drink boiling, festering water. He will sip it unwillingly, and he will find great difficulty in swallowing it.." (14:16-17)[/color]

These aayaat mention four kinds of drink that the people of Hell have to endure:

(1) al-Hameem: an extremely hot water.

[color=#990000]As Allaah says: "In its midst and in the midst of the boiling hot water will they wander round!" (55:44)[b][/b]

This was explained as being ultra-hot water. And Allaah (Subhaanahu Wa Ta'ala) says: "They will be given to drink from a boiling hot spring." (88:5)

(2) al-Ghassaaq: as discussed above.

(3) al-Sadeed (pus): what flows from the flesh and skin of the Kaafir. Muslim reports from Jaabir that the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Anyone who drinks intoxicants will be made to drink the mud of khabaal". They asked, "O Messenger of Allaah, what is the mud of khabaal?" He said, "The sweat of the people of Hell", or "the juice of the people of Hell".

(4) al-Muhl: according to the hadith of Abu Sa'eed al-Khudri narrated by Ahmad and at-Tirmidhi the Prophet (Sallallaahu Alaihi Wa Salaam) said: "It is like boiling oil, and when it is brought near a person's face, the skin of the face falls off into it". Ibn 'Abbaas said, "It is like very thick oil".

Some of the sinners will be fed the burning coals of Hell as an appropriate punishment:

"Those who unjustly eat up the property of orphans, eat us a Fire into their own bellies, and they will soon be enduring a blazing Fire!" (4:10)

"Those who conceal Allaah's revelations in the Book, and purchase for them a miserable profit - swallow into themselves naught but Fire.." (2:174)[/b]

As for the dress of the people of Hell, Allaah (Subhaanahu Wa Ta'ala) has told us that garments of fire will be tailor-made for them, as it says in the Qur'aan:

"..But for those who deny for them will be cut out a garment of Fire; over their heads will be poured out boiling water" (22:19)

When Ibraaheem at-Taymi recited this Aayah he used to say, "Glory be to Allaah, Who has created garments out of fire" (at-Takhweef min an-Naar, p.126)
[b]
Allaah (Subhaanahu Wa Ta'ala) says,

"And you will see the sinners that Day bound together in fetters. Their garments of liquid pitch and their faces covered with Fire". (14:49-50)

The Punishment of the People of Hell:

The Intensity of the Suffering of the People of Hell

The Fire is an intense punishment, in which there are different types of torment, to escape which people would give the dearest possessions that they own:

"As for those who reject Faith, and die rejecting - never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is a penalty grievous and they will find no helpers". (3:91)

"As to those who reject faith - if they had everything on earth and twice repeated, to give as ransom for the Penalty of the Day of Judgement, it would never be accepted of them. Theirs would be a grievous Penalty." (5:36)

Muslim reports from Anas ibn Maalik that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said: "One of the people of Hell who found the most pleasure in the life of this world will be brought forth on the Day of Resurrection, and will be dipped into the Fire of Hell. Then he will be asked: O son of Aadam, have you ever seen anything good? Have you ever enjoyed any pleasure?"[b][/b] He will say, "No, by Allaah (Subhaanahu Wa Ta'ala), O Rabb"" (Muslim, Mishkaat al-Masaabeeh, 3/102).

Just a few short moments will make the kuffaar forget all the good times and pleasure that they had enjoyed. al-Bukhaari and Muslim report from Anas ibn Maalik that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "On the Day of Resurrection, Allaah will say to one whose punishment in the Fire is the lightest, "If you had whatever you wanted on earth, would you give it up to save yourself?" He will say, "Yes". Allaah (Subhaanahu Wa Ta'ala) will say, "I wanted less than that from you: when you were still in the loins of Aadam, I asked you not to associate anything in worship with Me, but you insisted on associating others in worship with Me"". (al-Bukhaari, in Kitaab ar-Raqaaq, Baab Sifaat al-Jannah wan-Naar, Fath al-Baari, 11/416, See also Mishkaat al-Masaabeeh, 3/102)

The horror and intensity of the Fire will make a man lose his mind, and he would give up everything he holds dear to escape it, but he will never be able to:

"..the sinner's desire will be: would that he could redeem himself from the Penalty of that Day by his children, his wife and his brother, his kindred who sheltered him, and all, all that is on earth, so that it could deliver him. By no means! For it would be the Fire of Hell! Plucking out right to the skull". (70:11-16)
[color=#990000][/color]

This horrendous ongoing punishment will make the life of these evildoers one of continual sorrow and pain.

The Keepers of Hell

Standing over Hell are MIGHTY and STERN angels who never disobey Allaah Subhaanahu Wa Ta'ala, Who has created them. They do whatever He commands them, as Allaah Subhaanahu Wa Ta'ala says:

"O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels stern severe, who flinch not the Commands they receive from Allaah, but do they are commanded."[/b] (66:6)

Their number is nineteen as Allaah (Subhaanahu Wa Ta'ala) says:

"Soon I will cast him into Hellfire. And what will explain to you what Hellfire is? Naught does it permit to endure, and naught does it leave alone! Darkening and changing the colour of man! Over it are nineteen " [b](74:26-30)

This number was a challenge to the kuffaar who thought that they would easily overcome such a small number, but they did not realise that one of these angels has the strength to confront the whole of mankind on his own. For this reason, Allaah (Subhaanahu Wa Ta'ala) said in the next aayah:

"And We have set none but angels as guardians of the Fire, and We have fixed their numbers [19] only as a trial for the disbelievers.." (74:31)[/b]

Ibn Rajab said, "What is known and well-established among the earlier and later generations (as-Salaf wal-Khalaf) is that the trial came about when the number of angels was mentioned and the kuffaar thought that it was possible to kill them. They thought that they would be able to fight and resist them. They did not know that humankind in its entireity would not be able to resist even ONE of them." (at-Takhweef min an-Naar, p.174)

These angels are the ones whom Allaah Subhaanahu Wa Ta'ala called the guardians of Hell:

[b]"Those in the Fire will say to the keepers of Hell: "Call upon your Rabb to lighten for us the torment for a day!" (40:49)[color=#990000][/color]

The Gates of Hell

Allaah has told us that Hell has seven gates, as He (Subhaanahu Wa Ta'ala) said:

"And surely, Hell is the promised place for them all. It has seven gates, for each of these gates is a class assigned". (15:43-44)[/b]

Ibn Katheer commenting on this aayah, said: "[b]This means that each gate has been allotted its share of the followers of Iblees who will enter it, and the will not be able to avoid it. May Allaah (Subhaanahu Wa Ta'ala) protect us from it. Each will enter a gate according to his deeds, and will be assigned to a level of Hell according to his deeds."

When the disbelievers come to Hell, its gates will be opened, and they will enter it, to remain there forever:

"And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened . And its keepers will say, "Did not the Messengers come to you from yourselves - reciting to you the Verses of your Rabb, 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". (39:71)[/b]

After they are admitted, they will be told:
[b]
"Enter you the gates of Hell, to abide therein. And what an evil abode of the arrogant!" (39:72)[/color]

These gates will be shut upon the evildoers, and they will have no hope of ever escaping from them after that, as Allaah (Subhaanahu Wa Ta'ala) says,

"But those who reject Our Signs, they are the Companions of the Left Hand. On them will be Fire vaulted over ." (90:19-20)[color=#990000]

Ibn 'Abbaas said, "vaulted" (literally: "shut over them" means that the gates will be locked". al-Mujaahid pointed out that the word used (mu'sadah) is the word used in the dialect of Quraysh to mean "locked" or shut" (Tafseer Ibn Katheer 7/298)

In the Qur'aan Allaah (Subhaanahu Wa Ta'ala) says:

"Woe to every scandalmonger and backbiter, who piles up wealth and lays it by. Thinking that his wealth would make him last forever! By no means! He will be sure to be thrown into that which Breaks to Pieces. And what will explain to you that which breaks to pieces? The Fire of Allaah, kindled , which mounts to the heart. It shall be made into a vault over them, in columns outstretched." (104:1-9)[/color]

Allaah (Subhaanahu Wa Ta'ala) states that the gates of Hell will be locked behind them. Ibn Abbaas said, "In columns outstretched" means that the gates will be stretched out". 'Atiyah said, "It is a pillar of iron". Muqaatil said, "The gates will be closed firmly behind them and locked with a bolt of iron, so that the pain and heat will be intensified. The expression "stretched forth" applies to the "pillar", meaning that the bolts with which the gates are locked will be very long, because a long bolt is stronger than a short one" (Ibn Rajab, at-Takhweef min an-Naar, p.61)



The Intensity of Its Heat and the Vastness of Its Smoke and Sparks

Allaah (Subhaanahu Wa Ta'ala) says:

"And those on the left hand - who will be those on the Left Hand? In fierce hot wind and boiling water. And shadow of black smoke, neither cool, nor good". (56:41-44)[color=#990000]

This aayah includes all of the things that people avail themselves of in this world when it is too hot; these three things are: water, air and shade. But the aayah states that these three things will be of no help whatsoever to the people of Hell. The air of Hell is al-Sumoom, which is an intensely hot wind; its water is al-Hameem, boiling water; its shade is al-Yahmoom, which is a part of the smoke of Hell. (at-Takhweef min an-Naar, p.85)

Just as this aayah emphasises the horrifying position of those on the Left Hand, who are the people of Hell, another aayah emphasises the horror of Hell itself. Allaah (Subhaanahu Wa Ta'ala) says:

"But he whose balance will be light, will have his home in a pit. And what will explain to you what this is? a Fire blazing fiercely!" (101:8-11)[/color]

The shade referred to in the aayah

"and the shadow of black smoke" (56:43)[color=#990000]

is the shade cast by the smoke of Hell. Shade usually makes one feel cool and comfortable, and people love to feel it, but this shade will neither be cool nor pleasant; it is the shadow of black smoke.

The Qur'aan tells us that this shade is the smoke of Hell which rises above the Fire:

"Depart you to a shadow in three columns, no shade of coolness and is of no use against the Fierce Blaze". Indeed! It throws about sparks as forts, as if there were yellow camels ." (77:30-33)[/b]

This aayah states that the smoke that rises from Hell is so great that it is divided into three columns. It gives shade, but it is not cooling and it offers no protection from the Raging Fire. The sparks that fly from this Fire are like huge castles, and they are likened to yellow or black camels.

Allaah (Subhaanahu Wa Ta'ala) explained how strong this Fire is, and how it affects the tormented:

[b]"Soon I will cast him into Hellfire. And what will explain to you exactly what Hellfire is? Naught does it permit to endure, and naught does it leave alone! Darkening and changing the colour of man!" (74:26-29)[/color]

The Fire consumes all, destroying everything and leaving nothing untouched. It burns skin, reaching to the bone, melting the contents of the stomach and exposing what is innermost.

The Prophet (Sallallaahu Alaihi Wa Salaam) told us: "Fire as we know it is one-seventieth part of the Fire of Hell." Someone said, "O Messenger of Allaah (Sallallaahu Alaihi Wa Salaam), it is enough as it is!" He said, "It is as if sixty nine equal portions were added to the fire as we know it." (al-Bukhaari)

[color=#000000]This Fire never dies down, no matter how much time passes:

"So taste you ; no increase shall We give you, except in torment". (78:30)

"...whenever it abates, We shall increase for them the fierceness of the Fire". (17:97)

The disbelievers will not taste the luxury of respite, and the torment will not be lessened for them no matter how long it lasts:

"Their torment shall not be lightened nor shall they be helped". (2:86)[/color]

The Fire is rekindled every day as is stated in the hadith reported by Muslim from 'Amr ibn 'Absah (Radiyallahu Anhu) who said:

"The Prophet (Sallallaahu Alaihi Wa Salaam) said, "Pray salaat as-subh (the early morning prayer) then stop praying when the sun is rising until it is fully up, for it rises between the horns of Shaytaan and the disbelievers prostrate to the sun at that time. Then pray, for the prayer is witnessed (by the angels) until the shadow becomes the length of a lance. Then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray.."

al-Bukhaari and Muslim report from Abu Hurayrah (Radiyallahu Anhu) that the Prophet said, "When it becomes very hot, wait until it cools down to pray, because the intense heat is a breeze from Hell".

The Fire of Hell will be further refuelled on the Day of Resurrection when it receives its inhabitants:

"And when Hellfire shall be kindled to a fierce blaze, and when Paradise shall be brought near". (81:12-13)[color=#990000]