The Cistern of al-Kawthar and the River of al-Kawthar

What is al Kawthar? Is it only for the Prophet (peace and blessings of Allaah be upon him)?.

Praise be to Allaah.  

Praise be to Allaah, blessings and peace be upon the noblest of Allaah’s creation and upon his family and companions and those who follow him. 

The word kawthar in Arabic refers to great abundance. 

In Islamic terminology it has two meanings: 

1 – It is a river in Paradise which Allaah has given to His Prophet (peace and blessings of Allaah be upon him). This meaning is what is meant in the verse where Allaah says (interpretation of the meaning): 

“Verily, We have granted you (O Muhammad) Al-Kawthar (a river in Paradise)”

[al-Kawthar 108:1] 

This is how the Prophet (peace and blessings of Allaah be upon him) interpreted it. It was narrated by Muslim in his Saheeh (607) that Anas (may Allaah be pleased with him) said: Whilst we were with the Prophet (peace and blessings of Allaah be upon him), he dozed off then he raised his head and he was smiling. We said, “Why are you smiling, O Messenger of Allaah?” He said: “A soorah has been revealed to me.” And he recited (interpretation of the meaning): 

“Verily, We have granted you (O Muhammad) Al-Kawthar (a river in Paradise)…”

[al-Kawthar 108:1] 

to the end of the soorah. Then he said: “Do you know what is al-Kawthar?” We said: Allaah and His Messenger know best.” He said: “It is a river that my Lord has promised to me in which there is much goodness. And it is a cistern to which my ummah will come on the Day of Resurrection.” 

Al-Tirmidhi (3284) narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Al-Kawthar is a river in Paradise. Its banks are made of gold and its bed is of pearls and rubies…” al-Tirmidhi said: It is hasan saheeh; it was classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 3/135. 

2 – It is a great cistern – a tank for holding water – which will be set up in the place of gathering on the Day of Resurrection, to which the ummah of Muhammad (peace and blessings of Allaah be upon him) will come. The water of this cistern will come from the river of al-Kawthar which is in Paradise, hence it is called the Cistern of al-Kawthar. The evidence for that is the hadeeth narrated by Muslim in his Saheeh (4255) from Abu Dharr, that “into the Cistern will flow two pipes from Paradise.” The apparent meaning of this hadeeth is that the Cistern will be next to Paradise so that the water from the river that is inside Paradise will be able to flow into it, as Ibn Hajar said in al-Fath 11/466. And Allaah knows best. 

But is it only for the Prophet (peace and blessings of Allaah be upon him) to the exclusion of other Prophets, or not? 

With regard to the river of al-Kawthar from which water will flow into the Cistern, there is no report of any other Prophet having anything like it, apart from our Prophet (peace and blessings of Allaah be upon him). Allaah states that He has blessed him with it in Soorat al-Kawthar, so it is likely that this is only for our Prophet (peace and blessings of Allaah be upon him) and not for any other Prophet. 

With regard to the Cistern of al-Kawthar, it is well known among the scholars that it is only for our Prophet (peace and blessings of Allaah be upon him). Among those who stated this was al-Qurtubi in al-Mufahhim. But al-Tirmidhi (2367) narrated that Samurah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every Prophet will have a cistern and they will be looking to see who has the largest number of followers coming to him, and I hope that I will have the largest number.” All the isnads of this hadeeth are weak (da’eef), but some of the scholars ruled that it is acceptable because it has so many isnads, as al-Albaani said in al-Saheehah, 1589. Some of them ruled that it is weak (da’eef). Even if this hadeeth cannot be proven, it is not unlikely that the Cistern will also be only for our Prophet (peace and blessings of Allaah be upon him) to the exclusion of others. And Allaah knows best. 

The characteristics of the river that is in Paradise and the Cistern that will be set up in the place of gathering were narrated in the saheeh Sunnah. The characteristics of the river of al-Kawthar that will be in Paradise include the following: 

Al-Bukhaari narrated in his Saheeh from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whilst I was walking in Paradise, I saw a river whose banks were domes of hollow pearls.” I said, “What is this, O Jibreel?” He said: “This is al-Kawthar which your Lord has given to you.” The angel struck it with his hand and its mud or its perfume was of the most fragrant (or pure) musk. 

In al-Musnad (12084) it was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “I have been given al-Kawthar, and it is a river that flows on the face of the earth. Its banks are domes of pearls and it is not covered. I struck its dust with my hand and its dust was the most fragrant (or pure) musk, and its pebbles were pearls.” Classed as saheeh by al-Albaani in al-Saheehah, 2513. 

According to another report narrated in al-Musnad (12827) also from Anas, the Prophet (peace and blessings of Allaah be upon him) was asked about al-Kawthar and he said: “That is a river which Allaah has given to me, in Paradise. It is whiter than milk and sweeter than honey, and in it are birds whose necks are like the necks of camels.” ‘Umar said: “Those are soft birds.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Eating them is even softer, O ‘Umar.” Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 3740. 

With regard to the features of the Cistern that will be in the place of gathering, they include the following: 

Al-Bukhaari (6093) and Muslim (4244) narrated that ‘Abd-Allaah ibn ‘Amr said: The Prophet (peace and blessings of Allaah be upon him) said: “My Cistern is (as big as) the distance of a month’s (journey). Its length and width are equal and its water is whiter than milk and its scent is better than musk. Its drinking vessels are like the stars of the sky and whoever drinks from it will never thirst again.” 

In Saheeh Muslim (4261) it is narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In it can be seen vessels of gold and silver whose number is as the stars of the sky.” According to another report, “More than the number of stars in the sky.” 

It is also narrated in Saheeh Muslim (4256) from Thawbaan (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was asked about its drink and he said: “It is whiter than milk and sweeter than honey. Two pipes feed into it from Paradise, one of gold and the other of silver.” 

There is no doubt among the scholars that the ahaadeeth about the Cistern reach the level of being mutawaatir (i.e., narrated by so many people from so many people that it is inconceivable that they could all agree upon a lie). It was narrated from the Prophet (peace and blessings of Allaah be upon him) by more than fifty of his companions. Al-Haafiz ibn Hajar listed the names of the Sahaabah who narrated these ahaadeeth in al-Fath (11/468). And al-Qurtubi said in al-Mufahhim Sharh Saheeh Muslim: “Every Muslim has to understand and believe that Allaah has singled out His Prophet Muhammad (peace and blessings of Allaah be upon him) to be given the Cistern, the name and features of which and its drink are mentioned in the well known saheeh ahaadeeth which, when taken together, constitute definitive knowledge. 

With regard to where the Cistern will be located in the land of gathering: 

The scholars differed concerning this matter. Some said that it will be after the Siraat (bridge across Hell). Others said that it will be before the Siraat. This is the view of the majority and is more likely to be correct – and Allaah knows best – because some of those who come to it will be taken to Hell, and if it were after the Siraat they would not be able to reach it because they would already have fallen into Hell – we seek refuge with Allaah. 

We must also draw attention to a very important and serious matter which is that not everyone who belongs to the ummah of Muhammad (peace and blessings of Allaah be upon him) will attain the honour of drinking from the Cistern of the Prophet (peace and blessings of Allaah be upon him). The ahaadeeth clearly state that there are some people among this ummah who will be driven back harshly from the Cistern – we ask Allaah to keep us safe from that. Who are the ones who will drink and who are the ones who will be pushed away? 

The Prophet (peace and blessings of Allaah be upon him) has answered this question clearly in such a way that no one has any excuse. Muslim narrated in his Saheeh (367) from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) came to the graveyard and said: “Peace be upon you, O habitation of believing people. We will join you soon, if Allaah wills. Would that we had seen our brothers.” They said, “Are we not your brothers, O Messenger of Allaah?” He said: “You are my companions. Our brothers are those who have not yet come.” They said: “How will you recognize those among your ummah who have not yet come, O Messenger of Allaah?” He said: “If a man has a horse with a white blaze and white feet among horses that are all black, don’t you think that he will recognize his horse?” They said: “Of course, O Messenger of Allaah.” He said: “They will come with white foreheads and white hands and feet because of wudoo’. I will have reached the Cistern ahead of them and men will be driven away from my Cistern as stray camels are driven away. (I will say), ‘Let them come,’ and it will said to me, ‘They changed after you were gone,’ so I will say, ‘Away with them!’” 

In al-Bukhaari (6528) and Muslim (4243) it is narrated that Abu Haazim said: I heard Sahl say: I heard the Prophet (peace and blessings of Allaah be upon him) say: “I will reach the Cistern ahead of you. Whoever comes to it will drink and whoever drinks from it will never thirst again. Some people will come to me whom I will recognize and they will recognize me, but then a barrier will be placed between me and them.” Abu Haazim said: al-Nu’maan ibn Abi ‘Ayyaash heard me narrating this hadeeth and said: “Is that how you heard Sahl say it?” I said, “Yes.” He said: “I bear witness that I heard Abu Sa’eed al-Khudri add: and he [meaning the Prophet (peace and blessings of Allaah be upon him)] said: ‘They are from me.” And it will be said; “You do not know what they did after you were gone.” And I will say, “Away with those who changed after I was gone!”’” 

It was narrated by al-Bukhaari (2194) and Muslim (4257) from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, I will drive men away from my Cistern as strange camels are driven away from a cistern.” 

Al-Qurtubi (may Allaah have mercy on him) said: Our scholars (may Allaah have mercy on them) said: Everyone who apostatizes from the religion of Allaah or who introduces innovations with which Allaah is not pleased and did not give permission for is one of those who will be driven away from the Cistern. Those who will be most forcibly driven away will be those who differed from the majority of Muslims and split from them, such as the Khaarijis and Raafidis of all stripes, and the Mu’tazilis and anyone who followed their ways. The same applies to the evildoers and oppressors who tried to extinguish the truth and kill its followers and humiliate them, and those who openly committed major sins and took the matter of sin lightly, and all those who followed deviant whims and desires and innovation. Al-Tadhkirah by al-Qurtubi, 306. 

So we must strive to follow the Prophet (peace and blessings of Allaah be upon him) and not go against him in any way, in the hope that Allaah will honour us by allowing us to drink from this blessed Cistern. Otherwise what regret can be greater than the regret of the one who is pushed away from before the Prophet (peace and blessings of Allaah be upon him) and suffers unbearable thirst but is not allowed to drink that cool water, then his loss is further compounded by the prayer of the Prophet (peace and blessings of Allaah be upon him) that he be driven far away? We seek refuge with Allaah. Imagine this torment – what if you were actually to experience it? 

We ask Allaah to bless us and our Muslim brothers will guidance to follow the Sunnah and to avoid bid’ah (innovation) and sin. Ameen. Praise be to Allaah, the Lord of the Worlds. 

See al-Qiyaamah al-Kubra, 257-262; al-Jannah wa’l-Naar, 166, 167 – both by Shaykh ‘Umar al-Ashqar. Fath al-Baari by al-Haafiz Ibn Hajar, 11/466.

The reality of belief in the Last Day

What is meant by belief in the Last Day?

Praise be to Allaah.  

What is meant by belief in the Last Day is: 

Firmly believing that everything that Allaah has told us about in His Book and that His Messenger (peace and blessings of Allaah be upon him) has told us about what will happen after death, will indeed happen and come to pass. That includes believing in the signs of the Hour which will happen before the Last Day; in death and things that accompany it when a person is on his deathbed; what comes after death, namely the trial of the grave and torment or blessing therein; the Trumpet-blast and resurrection; the standing and terrors of the Day of Resurrection; the details of the gathering and reckoning; Paradise and its delights, the greatest of which will be looking upon the Face of Allaah; Hell and its torments, the most severe of which will be their being veiled from seeing their Lord. And belief in the Last Day includes acting in accordance with what is implied by these beliefs. 

If this belief is firmly established in a person’s heart, it will bear great fruits, including the following: 

1 – The desire to do acts of obedience and worship, and to strive hard in doing so, in the hope of attaining the rewards of that Day. 

2 – Fear of committing sin or approving of it, for fear of the punishment of that Day. 

3 – The believer will be consoled for whatever he misses out on of worldly luxuries and delights, because of his hope for the delights and rewards of the Hereafter. 

We ask Almighty Allaah to bless us with sincere belief and unshakeable certainty of faith… Ameen. 

See A’laam al-Sunnah al-Manshoorah, 110; Sharh al-Usool al-Thalaathah by Shaykh Ibn ‘Uthaymeen, 98-103.

The kaafir’s reckoning in the Hereafter

The believer will face his reckoning on the Day of Resurrection, whether his deeds are good or bad. But how will the reckoning of the kaafir be, when he is not required to observe the same duties as the believer?

Praise be to Allaah.  

This question is based on a misconception, for the same requirements are demanded of the kaafir as of the believer, but he is not obliged to do them in this world. The indication that he is subject to the same requirements is to be found in the aayah (interpretation of the meaning): 

“Except those on the Right (i.e. the pious true believers of Islamic Monotheism).

In Gardens (Paradise) they will ask one another,

About Al‑Mujrimoon (polytheists, criminals, disbelievers) (and they will say to them):

‘What has caused you to enter Hell’

They will say: ‘We were not of those who used to offer the Salaah (prayers),

Nor we used to feed Al‑Miskeen (the poor);

And we used to talk falsehood (all that which Allaah hated) with vain talkers.

And we used to belie the Day of Recompense’”

[al-Muddaththir 74:39-46] 

If their suffering were not due to the fact that they did not pray or feed the poor, they would not mention these things. This indicates that they will be punished concerning (neglect of) the minor issues of Islam. This is based on the texts but it is also the matter of common sense, for if Allaah will punish His believing slave for what he failed to do with regard to religious obligations, how can He not punish His disbelieving slave? Rather I could add that the kaafir will be punished for everything that Allaah has blessed him with in this world, his food, drink, etc. Allaah says (interpretation of the meaning): 

“Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allaah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allaah and believe, and once again fear Allaah and do good deeds with Ihsaan (perfection). And Allaah loves the good‑doers”

[al-Maa'idah 5:93] 

The apparent meaning of the aayah is that the believers are relieved of any blame for what they eat, and it may be understood that the kaafirs are to blame for what they eat. Similarly Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and At-Tayyibaat [all kinds of Halaal (lawful) things] of food?’ Say: ‘They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)’”

[al-A’raaf 7:32] 

The phrase “They are, in the life of this world, for those who believe” indicates that people other than the believers do not have any right to enjoy them. I say that they do not have any shar’i right to them, but the reality of this life is that Allaah has created these things and the kaafirs are benefitting from them, and this is something that cannot be denied. This indicates that the kaafir will be brought to account even for the permissible things that he ate and for what he wore. This is based on the texts but it is also the matter of common sense, for how can it make sense that this kaafir who disobeys Allaah and does not believe in Him should have the right to enjoy that which Allaah has created and blessed His slaves with? If this is clear to you, (then you will see that) the kaafir will be brought to account on the Day of Resurrection for his deeds, but the way in which the kaafir will be brought to account will not be like the way in which the believer is brought to account, because the reckoning of the believer will be easy, and his Lord will speak to him alone, and will make him admit to his sins, then He will say to him, “I concealed your sins in the world and I forgive you for them today.” But as for the kaafir – we seek refuge with Allaah – his reckoning will mean that he will confess to his sins and be humiliated before all the people,  

“and the witnesses will say, “These are the ones who lied against their Lord!” No doubt! the Curse of Allaah is on the Zaalimoon (polytheists, wrongdoers, oppressors)”

Do the dead visit or feel or see one another in their graves?

I have been wondering for some time now about the condition of the grave. I wanted to know if dead people actually visit or see or feel each other whilst in the grave.

Praise be to Allaah.  

Yes, it is proven that the souls of the believers meet and visit one another. There follow some of the ahaadeeth which indicate that, as well as some of the fatwas of the scholars on this matter. 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “When the believer is dying, the angels of mercy come to him with white silk and say: ‘Come out content and with the pleasure of Allaah upon you to the mercy of Allaah, fragrance and a Lord Who is not angry.’ So it comes out like the best fragrance of musk. They pass him from one to another until they bring him to the gate of heaven, where they say: ‘How good is this fragrance that has come to you from the earth!’ Then the souls of the believers come to him and they rejoice more over him than any one of you rejoices when his absent loved one comes to him. They ask him: ‘What happened to So and so, what happened to So and so?’ They say: ‘Let him be, for he was in the hardship of the world. When he says, ‘Did he not come here?’ They say: ‘He was taken to the pit (of Hell).’ When the kaafir is dying, the angers of punishment come to him with sackcloth and say: ‘Come out discontent and subject to divine wrath to the punishment of Allaah. So it comes out like the foulest stench of a corpse. They bring him to the gates of the earth, where they say: ‘How foul is this stench!’ Then they bring him to the souls of the kuffaar.” Narrated by al-Nasaa’i, 1833; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2758. 

Shaykh al-Islam Ibn Taymiyah said: Does his soul meet with the souls of his family and relatives? According to the hadeeth narrated from Abu Ayyoob al-Ansaari and others of the salaf, and narrated by Abu Haatim in al-Saheeh from the Prophet (peace and blessings of Allaah be upon him):  “When his soul is taken up it is met by the souls who ask him about the living and they say to one another: ‘Let him rest.’ And they say: ‘What happened to So and so?’ And he says: ‘He did a righteous deed.’ They say: ‘What happened to So and so?’ and he says: ‘Has he not come to you?’ They say: ‘No.’ They say: ‘He was taken to the Pit (of Hell).’” 

And because the deeds of the living are shown to the dead, Abu’l-Darda’ used to say: “O Allaah, I seek refuge with You from doing any deed that would shame me before ‘Abd-Allaah ibn Rawaahah.” This is how they meet when he comes and they ask him questions and they answer him. 

With regard to where they settle, that depends on their status before Allaah. For the one who is among those who are close to Allaah (al-muqarrabeen – cf. al-Waaqi’ah 56:88), his status will be higher than those of the Right Hand (cf. al-Waaqi’ah 56:90). The one who is higher may descend to the one who is lower but the one who is lower cannot ascend to the one who is higher, thus they will gather when Allaah wills as they used to gather in this world, despite their differences in status, and they will visit one another. 

That will happen whether their places in which they are buried in this world are far apart or close together. Souls may meet even though their places of burial are far apart, or they may be separated even though their places of burial are close together. A believer may be buried beside a kaafir, but the soul of the former will be in Paradise whilst the soul of the latter is in Hell. Two men may be sitting or sleeping in the same place, but the heart of one is blessed and the heart of the other is tormented, and there is no connection between the two souls. As the Prophet (peace and blessings of Allaah be upon him) said, “Souls are troops collected together and those who got along with each other (in the heaven from whence they come) would have an affinity with one another (in this world) and those amongst them who opposed each other (in heaven) would also be divergent (in the world).” Narrated by Muslim, 2638; Majmoo’ al-Fataawa, 24/368. 

Ibn al-Qayyim said: 

The second issue is whether the souls of the dead meet one another, visit one another and talk to one another. 

This is a good question. The answer is that souls are of two types: those that are punished and those that are blessed.  Those that are punished are too preoccupied with the torment that they are facing to visit and meet one another, but the souls that are blessed are free and are not detained, so they meet one another, visit one another and talk about what they used to do in this world and what happened to the people of this world. So each soul will be with its friends who did similar good deeds. The soul of our Prophet Muhammad (peace and blessings of Allaah be upon him) is with the highest companions. Allaah says (interpretation of the meaning): 

“And whoso obey Allaah and the Messenger (Muhammad), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As‑Siddeeq), the martyrs, and the righteous. And how excellent these companions are!”

[al-Nisa’ 4:69] 

This togetherness is confirmed in this world, in al-Barzakh and in the abode of reward (Paradise), and “A man will be with those whom he loves” in these three realms… Allaah says (interpretation of the meaning): 

“(It will be said to the pious — believers of Islamic Monotheism): ‘O (you) the one in (complete) rest and satisfaction!

28. ‘Come back to your Lord,—  well‑pleased (yourself) and well‑pleasing (unto Him)!

29. ‘Enter you then among My (honoured) slaves,

30. ‘And enter you My Paradise!’”

[al-Fajr 89:27-30] 

i.e., enter among them and be one of them. This is said to the soul at the time of death… And Allaah has told us that the martyrs are: “are alive, with their Lord, and they have provision” [Aal ‘Imraan 3:169]; they “rejoice for the sake of those who have not yet joined them, but are left behind” [Aal ‘Imraan 3:170] and “They rejoice in a grace and a bounty from Allaah” [Aal ‘Imraan 3:171]. This indicates that they will meet one another in three ways: (1) they are with their Lord and are given provision, and if they are alive then they meet one another; (2) they rejoice at the arrival of their brothers and their meeting with them; and (3) the word yastabshiroon (translated as “rejoice”) implies that they pass the good news to one another.  Al-Rooh, p. 17, 18. 

There are ahaadeeth which state that the dead visit one another and we are commanded to make their shrouds beautiful because of that, but none of these ahaadeeth are saheeh. For example, the hadeeth of Abu Qataadah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes the responsibility of preparing his brother for burial, let him make his shroud beautiful, for they visit one another in them.” Shu’ab al-Eemaan, 7/10. 

Its isnaad includes Salam ibn Ibraaheem al-Warraaq whom Ibn Mu’een and al-Dhahabi classed as a liar, as did others. 

And Allaah knows best.

Does the Shaytaan call the dying person to become a Jew or Christian? And what is meant by the “trials of death”?

Is it true that one of the trials of the grave involves the devils appearing in the form of one's parents and saying “We followed Judaism or Christianity and Allaah admitted us to Paradise”? Does that happen before Munkar and Nakeer come down?.

Praise be to Allaah.

There is no evidence for this from the Qur’aan or Sunnah, rather this is what some scholars say, but that does not happen in the grave, rather it happens when a person is dying, before the soul is taken. Some scholars stated that this comes under the heading of “the trials of life”. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

The presenting of other religions to a person at the time of death does not happen to everyone, but we cannot say that it does not happen to anyone. Rather some people may not have other religions presented to them, and some do have them presented to them. All of that is part of the trials of life from which the Messenger commanded us to seek refuge when praying. At the time of death, the Shaytaan is most keen to tempt the sons of Adam. End quote from al-Ikhtiyaaraat, p. 85. 

The Shaytaan remains eager to tempt a person so long as his soul is still in his body, so he comes to him, whispers to him and makes falsehood appear attractive to him. 

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Iblees said: ‘By Your glory, I will not stop tempting Your slaves so long as their souls are in their bodies.’ [Allaah] said: ‘By My Glory and Majesty, I will continue to forgive them so long as they ask Me for forgiveness.’”

Narrated by Ahmad, 10974; classed as hasan by al-Albaani in Saheeh al-Targheeb, 1617. 

The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the “trials of life and death,” and he encouraged worshippers to seek refuge from them before saying the salaam at the end of the prayer. 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When one of you has finished the final tashahhud, let him seek refuge with Allaah from four things: from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the Dajjaal.” Narrated by al-Bukhaari, 1311; Muslim, 588. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 

The words “from the trials of life and death” come after the words, “from the torment of Hell.” What is meant by trials (fitnah) here is the testing of a man with regard to his religious commitment, during his life and after his death. The trials of life are great and intense, and very few pass the test except those whom Allaah wills. They revolve around two things: 

1-     Doubts

2-     Desires 

As for doubts, man is faced with doubts with regard to his knowledge, so he becomes confused with regard to what is true and what is false, and he sees falsehood as truth and truth as falsehood. If he sees truth as falsehood he will avoid it, and if he sees falsehood as truth he will follow it.  

As for desires, he is faced with them with regard to his will. Because of his desires, he wants something that is forbidden to him. This is a serious temptation (fitnah); how many are those who see riba as opportunity and indulge in it; how many are those who see deceiving people as cleverness in buying and selling, and indulge in deceit; how many are those who see looking at women as pleasure, enjoyment and freedom, and they give free rein to their gaze; how many are those who drink alcohol and it as pleasure and relaxation; how many are those who watch entertainment and listen to music, regarding it as an art to be studied, for which certificates and awards are to be given. 

As for the trials of death, the scholars differed concerning them and there are two views: 

The first view is that the “trials of death” refers to the questioning by the two angels of the deceased in his grave, about his Lord, his religion and his Prophet, because the Prophet (peace and blessings of Allaah be upon him) said: “It has been revealed to me that you will be put to trial in your graves like or almost like the tribulation of the Dajjaal.” As for the one whose faith is sincere, it will be easy for him to answer. 

When he is asked: Who is your Lord? He will say: My Lord is Allaah. 

Who is your Prophet? He will say: My Prophet is Muhammad. 

What is your religion? He will say: My religion is Islam – it will be very easy for him. 

As for anyone else – Allaah forbid – when he is asked he will say, Oh, oh, I do not know; I heard the people saying something so I said it too. 

Think about it, how he will say, “Oh, oh,” as if he used to know something but forgot it. What greater loss can there be than something that you learned then forgot, because the one who is ignorant does not gain anything, but the one who forgot gained something and then lost it. The result will be that he will say: I do not know who is my Lord, what my religion is or who my Prophet is. This is a great fitnah; I ask Allaah to save me and you from it. In fact it depends on what is in the heart. If the heart truly believes, and sees matters of the unseen as if with the eye, then he will answer with ease, but if it is the opposite, then his answer will be the opposite. 

The second view is that what is meant by “the trials of death” is what happens at the time of death, in the last moments of life. This was mentioned as such – even though it is one of the trials of life – because of its seriousness and importance, just as the fitnah of the Dajjaal is also mentioned even though it is one of the trials of life, but it is also one of the trials of death because it happens close to death, and it is singled out for mention because it is the worst that can happen. That is because when a person is dying and bidding farewell, his destiny will be either happiness or doom. The Messenger (peace and blessings of Allaah be upon him) said: “One of you may do the deeds of the people of Paradise until, when there is nothing between him and it but a cubit, the decree overtakes him and he does a deed of the people of Hell.” So the fitnah is great indeed. 

The Shaytaan is at his most eager to tempt the son of Adam at this moment, and the one who is truly protected is the one whom Allaah protects. He comes to him at this crucial moment which no one can imagine but the one to whom it happens. Allaah says (interpretation of the meaning): 

“Nay, when (the soul) reaches to the collarbone (i.e. up to the throat in its exit),

27. And it will be said: Who can cure him (and save him from death)?

28. And he (the dying person) will conclude that it was (the time) of parting (death);

29. And one leg will be joined with another leg (shrouded).

30. The drive will be on that Day to your Lord (Allaah)!”

[al-Qiyaamah 75:26-30] 

It is a critical situation, when a person is weak, lacking in strength and willpower, feeling anxious, and the shaytaan comes to him to tempt him, to such a point that it is as the scholars said: he may present the Jewish, Christian and Islamic religions to a person, appearing the form of his parents who present the Jewish, Christian and Islamic religions to him and encourage him to follow Judaism or Christianity. The Shaytaan may take on the form of anyone except the Prophet (peace and blessings of Allaah be upon him), and this is the greatest of trials.  

But this – praise be to Allaah – does not happen to everyone, as was stated by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). Even if the Shaytaan is not able to gain control over a person to such a degree, there is still fear for him. 

It was said that when Imam Ahmad was dying, he could be heard saying, “Not yet, not yet.” When he came to, he was asked about that and he said: The Shaytaan was biting his fingertips and saying, “You got away from me, O Ahmad.” He was biting his fingers out of regret that he had not deceived Imam Ahmad, and Ahmad said to him, “Not yet, not yet” – i.e., the soul has not yet departed. So long as the soul is in the body, anything is possible. “Our Lord! Let not our hearts deviate (from the truth) after You have guided us” [Aal ‘Imraan 3:8]. In this situation fitnah is great indeed. Hence the Prophet (peace and blessings of Allaah be upon him) said: “… from the trials of life and death.” 

Conclusion: There are two interpretations of what is meant by the trials of death: 

1-     It is the trials and temptations that happen at the time of death.

2-     That they come after death, when the two angels question a man about his Lord, his religion and his Prophet. 

There is no reason why we should not say that it includes both. It may refer both to the trials that come before death and at the time of death, because these are the greatest tribulations that a man ever faces. Mention is also made of what is feared of a bad end if Allaah does not save a person from this tribulation. 

Based on this, the one who prays for refuge from the trials of death should bear both situations in mind. 

Al-Sharh al-Mumti’, 3/185-188 

And Allaah knows best..

Settling of scores among the animals on the Day of Resurrection

I have heard that there will be a settling of scores among the animals on the Day of Resurrection. Is this true? If it is true, how will that be done if they are not accountable?

Praise be to Allaah.

It was narrated from the Prophet (peace and blessings of Allaah be upon him) – in a hadeeth that has many corroborating reports and isnaads – that he said: “Allaah will judge between His creation, jinn, men and animals. On that Day, Allaah will let the hornless animal settle its score with the horned until, when there is nothing left to be settled, Allaah will say to them, ‘Be dust.’ At that point the kaafir will say, ‘Would that I were dust.’” 

(Classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, no. 1966) 

Among the versions of this hadeeth which we may mention are the following: 

·        “All creatures will settle the scores between them, even the hornless animal with the horned one, and even one ant with another)

·        It was narrated from Abu Dharr that the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, and two sheep locked horns until one of them defeated and subdued the other. The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and someone asked him, “Why are you smiling, O Messenger of Allaah?”  He said, “It is amazing. By the One in Whose hand is my soul, their score will be settled on the Day of Resurrection.”

·        “O Abu Dharr, do you know what they are fighting over?” He said, “No.” He said, “But Allaah knows and He will judge between them.” 

Al-Nawawi said in Sharh Muslim, under the hadeeth of al-tarjumah: 

“This clearly indicates that the animals will be gathered on the Day of Resurrection and that they will be resurrected on the Day of Resurrection like humans who are accountable, and as children, the insane, and those whom the call did not reach will also be resurrected. There is also evidence in the Qur’aan and Sunnah to support that. Allaah says (interpretation of the meaning): 

“And when the wild beasts shall be gathered together”

[al-Takweer 81:5] 

If there is a phrase in a text of sharee’ah whose apparent meaning is not impossible whether according to sharee’ah or reason, then it must be interpreted according to its apparent meaning. The scholars said: reward and punishment are not essential features of the gathering and the resurrection. The settling of scores between the hornless and horned animals is not based on accountability, because they are not held accountable, rather it is retaliation in kind for the sake of justice. And Allaah knows best.” 

Shaykh ‘Ali al-Qaari quoted him in al-Murqaah (4/761) as saying: 

“If it is said that a sheep is not accountable, how can scores be settled with it? (Our response is) that Allaah does as He wills, and He cannot be questioned as to what He does. The point is to demonstrate to people that rights will not be neglected, rather the rights of the oppressed will be settled at the expense of the oppressor” 

al-Qaari’ said: “This is a good point. The point is that this settling of scores points in the most eloquent manner to the perfect justice with which all those who are accountable will be dealt. If this is the situation with regard to animals who are not accountable, then how about those who possess reason, lowly and noble, strong and weak?” 

See al-Silsilah al-Saheehah, p. 612

50 Common Misconceptions about Islam - X

X. Non-Muslims



1. All Non-Muslims are Kafirs (Disbelievers)



It is generally thought that all non-Muslims are kafirs. This view is not correct. A person becomes a kafir when he denies the truth in spite of being convinced that it is the truth. Since it is humanly impossible for a person to determine whether some person is denying the truth or not, it is only on the basis of information provided by the Almighty that a person can be called a kafir. In the times of when He sent His Messengers (rusul), He chose to impart this information to his Messengers through wahi; however, after the departure of the last rasul Muhammad (sws), people who have deliberately denied the truth cannot be pinpointed since the institution of wahi has been terminated. No Muslim preacher is in a position to reveal the truth in a manner a rasul is able to, nor can he ascertain who among his addressees is guilty of deliberately denying the truth. After the departure of Mushammad (sws), the last of the Messengers of God, only on the Day of Judgement will it now be known whether a particular person is a kafir or not.

It is evident from this explanation that the Christians and Jews and followers of other religions in times after the Prophet (sws) are not kafirs; the right name for them is non-Muslims. As far as Christians are concerned, it must be noted that they are basically followers of monotheism. They never admit to polytheism, though they are involved in it. A person becomes a polytheist when he openly admits that he is a polytheist, even though he may be practicing polytheism in some form; the reason is that a person might be doing something wrong without realizing what he is doing; Christians, whether of today or from the period of Jesus (sws), have never admitted to polytheism. Trinity to them is in accordance with monotheism. Of course, we, Muslims do not agree with them, but unless they realize it, we can only say that in spite of claiming to be monotheists they are involved in polytheism. Their case is the case of a Muslim who goes to the grave of a saint to ask him to grant a wish; we shall not call such a Muslim a polytheist; we shall tell him that what he is doing is something against monotheism to which he himself strongly claims adherence. Similarly, we shall not call Christians polytheists, but we will keep telling them that what they are doing is not in accordance with monotheism.

It is precisely for this reason that the Qur’an never referred to the People of the Book as polytheists though they subscribed to certain blatant forms of polytheism. The Qur’an only called the Ishmaelites as polytheists because they admittedly subscribed and testified to the creed of polytheism. They strongly advocated that polytheism was the very religion the Almighty had revealed and claimed that they were the strong adherents to this religion.





2. Friendship is prohibited with Non-Muslims



On the basis of the following verses of the Qur’an, some Muslim scholars[74] are of the view that Muslims should never make friends with non-Muslims; in fact, they should show hostility and venom towards them:



لَا يَتَّخِذْ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ (28:3 )

Believers should not make friends with the kuffar against the interest of the believers. (3:28)



يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَنْ تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُبِينًا (4 :144)

O believers do not make friends with the kuffar against the interest of the believers. Do you wish to offer God an open argument against yourselves? (4:144)



يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ (5 :51)

Believers take not these Jews and the Christians for your friends. They are but friends to each other. And he amongst you who turns to them [for friendship] is of them. (5:51)



If the third verse is understood in the light of the first two, it is evident from the first two verses that the actual word used for the Jews and Christians is kuffar. After the departure of the last Prophet Muhammad (sws) and his Companions (rta), kuffar the among the non-Muslims cannot be ascertained owing to reasons discussed earlier. Thus, these verses cannot be related in any sense to the non-Muslims of today.





3. Non-Muslims should be greeted in an Inferior Way



Some Muslim scholars hold that non-Muslims should not be greeted in the ceremonial way by saying al-salam-u ‘alaykum (peace be to you)[75]. It is argued that non-Muslims do not deserve this prayer. The following Hadith is presented in support of this view:



قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا وَعَلَيْكُمْ (بخارى: رقم ، 6288)

The Prophet (sws) said: “When the People of the Book greet you, reply them by saying wa ‘alaykum.”[76]



If all the texts of this Hadith are collected and analyzed, what comes to light is the fact that some among the People of the Book of the Prophet’s times used to mischievously twist their tongue in a swift manner and instead of saying the proper words of the salutation would say al-salam-u ‘alaykum (death be to you), which when quickly pronounced sounded very near to the original words of al-salam-u ‘alaykum. It was to counter this devilish prank that the Muslims were directed to say: wa ‘alaykum (to you too). It must be borne in mind that the Muslims were asked to give this particular reply only after the basic truths had been revealed in their ultimate form by Muhammad (sws) to the People of the Book after many years of propagation, and in spite of that they were not willing to submit to them. Had this ultimate stage not come, one can safely conclude that Muslims would never have been asked to reply with equally harsh words and would have continued to say the words: al-salamu ‘alaykum, the best of prayers and the best of wishes.

Today no Muslim preacher can ever be in a position to say that non-Muslims have deliberately denied the message of Muhammad (sws). Therefore, he must continue his efforts of propagation all his life, and remain a well-wisher of all the non-Muslims of the world, and continue to greet them with al-salamu ‘alaykum.

Consequently, the following Hadith (which contains a similar directive) also relates specifically to the People of the Book of the Prophet’s times. It has no bearing with the People of the Book of later times:



لَا تَبْدَءُوا الْيَهُودَ وَلَا النَّصَارَى بِالسَّلَامِ فَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ  (مسلم ، رقم :  1602)

Don’t initiate salutations to the Jews or the Christians, and force them to the narrowest of paths when one of them meets you on your way.[77]



Even in the time of the Prophet (sws), before the non-Muslims of his times had become kuffar by deliberately rejecting his message, they too were greeted as Muslims were. In this period, the Prophet (sws) himself said al-salamu ‘alaykum to the non-Muslims of his times. Uthamah Ibn Zayd reports:



أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِمَجْلِسٍ وَفِيهِ أَخْلَاطٌ مِنْ الْمُسْلِمِينَ وَالْيَهُودِ فَسَلَّمَ عَلَيْهِمْ (ترمذى ، رقم :  2702)

The Prophet (sws) once passed by a mixed gathering of Muslims and Jews and said al-salamu ‘alaykum to them.[78]





4. Non-Muslims shall necessarily be Doomed in the Hereafter



It is generally held that all non-Muslims will necessarily go to Hell. Verses like the following usually form the basis of this view:



إِنَّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـابِ وَالْمُشْرِكِينَ فِى نَارِ جَهَنَّمَ خَـالِدِينَ فِيهَآ أَوْلَـئِكَ هُمْ شَرُّ الْبَرِيَّةِ (98 :6)

The disbelievers among the People of the Book [Jews and Christians] and the Idolaters shall burn for ever in the fire of Hell. They are the vilest of all creatures. (98:6)[79]



Once again, it must be appreciated that these verses speak of the Jews and Christians and the Idolaters of the Prophet Muhammad’s (sws) times, who had deliberately denied the message of Muhammad (sws). As far as the non-Muslims of later times are concerned, they will meet this fate only if they also deny Messengerhood of Muhammad (sws) in spite of being convinced about its veracity.





5. Muslims should Curse Non-Muslims in the Prayer



The common Muslim thinks that he must curse non-Muslims and have an ill-intent for them. In this regard, a supplication called the qunut-i nazilah in which the Almighty’s help is invoked to destroy and crush non-Muslims is at times read in the prayer.

Again it needs to be pointed out that cursing non-Muslims or expressing ill-intention towards them is only related to the kuffar who no longer can be pin pointed. For this very reason, today, a Muslim preacher must continue his efforts of propagation all his life, and remain a well-wisher of all the non-Muslims of the world. So, as far as reading the qunut-i nazilah is concerned, it was only Muhammad (sws) and his Companions (rta) who had the prerogative to read it. Later Muslims do not have this right.

In this regard, there is also a common perception among Muslims is that the following verse of the Qur’an has stopped them from asking the Almighty for forgiveness of non-Muslims



مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُوْلِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ (9 :113)

It is not proper for the Prophet and those who believe to ask Allah’s Forgiveness for the mushrikun, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire. (9:113)



Again, it needs to be appreciated, as the verse itself clarifies that the Idolaters of Arabia of the Prophet’s times were condemned to Hell because of their persistence in denying the truth in spite of being convinced about it. Today, since no one is in a position to ascertain this denial, this verse does not relate to non-Muslims of times after the Prophet (sws) and his Companions (rta).