Answer to questions about the verses which speak of the life of the Messiah (peace be upon him)

I am very interested in this site and i am regular visitor to this site.i have great respect for u. Before go my question i would like to say that I have no about holy Quran and i believed that even single letter of the quran wasn't change. But i have some misunderstanding about this two verses. "So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"! (sura maryam 33) the day that i die,what does this mean? and also this verse And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- (an-nisa 159) before his death,what does this mean? but this verses "That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- (an-nisa 157) " Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- (an-nisa 158) right now i am studying in china.i have some friends from diffrent faith asking about holy quran and status of jesus(pbuh) in islam.i am trying my best to answer all their questions.

Praise be to Allaah.

First of all, we would like to thank you for your keenness to ask about matters of your religion, and your efforts to understand the Book of Allaah, may He be glorified and exalted. We ask Allaah to bless us and you with beneficial knowledge. 

With regard to the verse in which Allaah says (interpretation of the meaning):  

“And Salaam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”

[Maryam 19:33],  

al-Tabari said in his Tafseer: The phrase “And Salaam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive” means: I am granted protection from Allaah against the Shaytaan and his troops on the day I was born, so that they could not do to me what they do any newborn, i.e. prick him. And on the day I die I shall be protected from the terrors of death. And on the day I am raised alive on the Day of Resurrection I shall be protected against the terror that will seize the people when they see the horrors of that Day.” [Tafseer al-Tabari, 8/340]. 

Al-Qurtubi said: “And Salaam (peace) be upon me” means protection that is granted to me from Allaah, may He be exalted. Al-Zajjaaj said: Salaam was mentioned before this without the definite article, and the second time it was mentioned with the definite article. The phrase “the day I was born” means, in this world. And it was said: from the suggestions of the Shaytaan. The phrase “and the day I die” means in the grave. The phrase “and the day I shall be raised alive” means, in the Hereafter, because he has three stages: alive in this world, dead in the grave, and resurrected in the Hereafter, and he is granted protection in all three. 

Tafseer al-Qurtubi, 11/98. 

From the comments of the mufassireen quoted above it may be known that the phrase “and the day I die” does not mean that he has died, rather it means that when he dies – which will happen after he has descended and killed the Dajjaal, as is proven in the ahaadeeth – then he will be protected from dying without belief in Allaah, may He be exalted. Similarly the words “and the day I shall be raised alive” do not mean that he was raised on the Day of Resurrection. Rather he was speaking about his situation at the time of his birth, at the time of his death and at the time of his resurrection. Undoubtedly he will die, but as is indicated by the other verses that you quoted, he did not die by being killed or crucified, rather Allaah took him up to Himself, and he will die after he descends from heaven and kills the Dajjaal. 

With regard to the verse in which Allaah says: 

“And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”

[al-Nisa’ 4:159] 

The scholars differed as to whom the pronoun “his” in the phrase “his death” refers. There are two views: 

1 – That the pronoun refers to ‘Eesa ibn Maryam (peace be upon him), in which case the meaning of the verse is: that there is no one among the people of the Book but he must believe in ‘Eesa (peace be upon him) before he (‘Eesa) dies, because when he descends from heaven and kills the Dajjaal, he will break the cross and kill the pigs and abolish jizyah, and he will accept nothing but Islam, and at that time the People of the Book will believe in him, before he dies (blessings and peace of Allaah be upon him), and they will know that he is true and that he did not die before then. So what is mentioned in the verse is one of the signs of the Hour and one of the portents of the Day of Resurrection, which will happen after the descent of ‘Eesa; before he dies at that time, the People of the Book will believe in him. There is support for this view in the comment made by Abu Hurayrah (may Allaah be pleased with him) after he narrated the hadeeth which speaks of the descent of ‘Eesa (peace be upon him) at the end of time. 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: “By the One in Whose hand is my soul, soon the Son of Maryam will descend among you as a just judge. He will break the cross and kill the pigs and abolish the jizyah, and wealth will become so abundant that no one will accept it, and one prostration will be better than this world and everything in it.” Then Abu Hurayrah said: recite, if you wish: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”[al-Nisa’ 4:159]

Narrated by al-Bukhaari, 3129; Muslim, 220. 

2 – That the pronoun refers to the kitaabi (Jew or Christian) himself, in which case the meaning of the verse is that there is no one among the people of the Book but he must believe in ‘Eesa (peace be upon him), and that he is true, and that he did not die. That is when he suffers the agonies of death and sees realities and proofs. At the time of death, the kitaabi will know that what he believed is false, but that faith will not benefit him at that point. 

Based on both views mentioned above, there is no indication or suggestion in the verse that ‘Eesa (peace be upon him) has died. Rather the words – according to the first view – refer to a matter of the Unseen which will come to pass in the future, because he (peace be upon him) will undoubtedly die, but that will be after he has descended, as stated above. And according to the second view, the phrase “before his death” refers to the death of the kitaabi himself. 

Al-Tabari, Ibn Katheer and other imams of tafseer regarded the first view as more likely to be correct. Ibn Katheer said: With regard to the words (interpretation of the meaning): “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”[al-Nisa’ 4:159], Ibn Jareer said: The scholars of interpretation differed concerning the meaning of that. “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa. That means that all of them will believe in him when he comes down to fight the Dajjaal, so all religions will become one, which is the monotheistic religion of Islam, the religion of Ibraaheem (peace be upon him). ... It was narrated that Ibn ‘Abbaas said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa ibn Maryam (peace be upon him). … It was narrated that al-Hasan said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa, and by Allaah, he is alive with Allaah, but when he descends they will all believe in him. … Ibn Jareer said: And others said: That means before the death of the one who believes in the Book (i.e., the Jew or Christian), because at that point (just before death) he will now truth from falsehood because everyone upon whom death comes, his soul does not come out until truth has been made distinct from falsehood with regard to his religion. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas concerning this verse: He said: No Jew will die until he believes in ‘Eesa. … Ibn ‘Abbaas said: If his head is cut off, his soul will not come out until he believes in ‘Eesa. … It was narrated that Ibn ‘Abbaas said: The Jew will not die until he bears witness that ‘Eesa is the slave of Allaah and His Messenger. 

Ibn Jareer said: The most likely of these opinions to be correct is the first one, which is that no one of the People of the Book will be left after the descent of ‘Eesa (peace be upon him) but he will believe in him before the death of ‘Eesa (peace be upon him). Undoubtedly what Ibn Jareer said is the correct view, because it is what is meant from the context of the verses, which state that what the Jews claim, that ‘Eesa was killed and crucified, is false, as are the claims of the ignorant Christians who believed the claims of the Jews. Allaah tells us that this is not what happened, rather it was made to appear so to them, and they killed the look-alike and did not realize that. But he (‘Eesa) was taken up to Him, and he is still alive, and will descend before the Day of Resurrection, as is indicated in the mutawaatir ahaadeeth. He will kill the false messiah (the Dajjaal) and will break the cross and kill the pigs, and abolish jizyah, i.e., he will not accept it from any of the followers of other religions, rather he will only accept Islam or the sword. This verse tells us that all the people of the Book will believe in him at that time, and not one among them will fail to believe in him. Hence he said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” i.e., before the death of ‘Eesa (peace be upon him), whom the Jews and the Christians who agreed with them claim that he was killed and crucified, but on the Day of Resurrection he will be a witness against them, i.e., because of their deeds that he witnessed before he was taken up into heaven and after he descends to the earth again. Tafseer Ibn Katheer (1/762). 

It is essential to note that debate with the Christians must be done on the basis of knowledge and proof, so that you will not be a cause of people not accepting the truth because of weak arguments. The Christians do not have any sound proof at all, but they present specious arguments to distort the truth and they confuse truth with falsehood. May Allaah grant us refuge from the ways of the misguided.

And Allaah knows best.

The ages of the people of Paradise

How old will you be in heaven(both men and women) for eternity?.

Praise be to Allaah.  

The people of Paradise will enter Paradise in the most perfect and beautiful form, in the form of their father Adam (peace be upon him), whom Allaah created with His own hand and perfected his form and made his shape beautiful. Everyone who enters Paradise will be in the form of Adam. 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: “Allaah created Adam in his form, sixty cubits tall… and everyone who enters Paradise will be in the form of Adam, sixty cubits tall…” 

Narrated by al-Bukhaari, 5873; Muslim, 7092 

With regard to their ages, they will all enter Paradise at the age of strength and youth, thirty-three years old. It was narrated from Mu’aadh ibn Jabal that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged thirty or thirty-three years.” 

Narrated by al-Tirmidhi, 2545. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7928 

It was also narrated by Ahmad (8505) from Abu Hurayrah (may Allaah be pleased with him), with the words “thirty three years old”, with no doubt.  

Ahmad Shaakir said: its isnaad is hasan. 

O Allaah, we ask You for Paradise and the words and deeds that will bring us closer to it.

The meaning of Verse 33, Al Rahmaan

Assalamu'alaikum wbt
Brother,
I would like to seek your assistance in translating the tafsir of surah 55 ayat 33(Since I do not know Arabic):
"33. O ye assembly of Jinns and men! if it be ye can pass beyond the zones of the heavens and the earth pass ye! not without authority shall ye be able to pass!"
Jazakallahu Khair.

Praise be to Allah;

Verse 33 of Surat al-Rahman, interpretation of the meaning: "O ye assembly of Jinns and men! If you can pass beyond the zones of the heavens and the earth, pass ye! Not without authority shall ye be able to pass!"

This challenge from Allaah to all will be on the day of resurrection when all creatures, Jinn and humans, will be assembled and the heavens split apart. Angels will descend from all of heavens and encircle the resurrected. Allah will challenge the people assembled to escape if they can. They will not be able to escape as they will not have the ability or the power to do so with the angels besieging and encircling them from all sides.

In explanation of this Verse, Ibn Kathir (may Allaah have mercy on him) said: "Meaning that you cannot escape Allaah’s power and predestination, which are everywhere around you. You cannot escape Allah’s power or break away from His authority or ruling on you. On the day of resurrection, wherever you go, you will be surrounded on all sides by seven rows of angels. No one can pass beyond the zones "without authority" i.e. an order from Allah. Verse 10 of Surat Al-Qiyamah, or the resurrection, says (interpretation of the meaning): "(10.) That day will man say: Where is the escape? (11.) By no means! No place of safety! 12. Before thy Lord (alone), that day will be the dwelling

He is asking about dying in the month of Ramadaan

Is it true that all those who die in Ramadan, go to Janat without being questioned for their deeds?.

Praise be to Allaah.  

Allaah has blessed some of the elite among His slaves with the promise that they will enter Paradise without being brought to account and without being punished. It was narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The nations were shown to me and I saw a Prophet with a small band of followers, and a Prophet with one or two men with him, and a Prophet who had no one with him. Then I was shown a huge multitude and I thought they were my ummah, but it was said to me: This is Moosa (peace be upon him) and his people. But look at the horizon. So I looked and saw a huge multitude, and it was said to me: Look at the other horizon, and there was (another) huge multitude. And it was said to me: This is your ummah and with them are seventy thousand who will enter Paradise without being brought to account or punished.” Then he got up and went into his house, and the people disputed about those who enter Paradise without being brought to account or being punished. Some of them said: Perhaps they are the ones who accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him). Some of them said: Perhaps they are the ones who were born in Islam and did not associate anything with Allaah. And they mentioned other things. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to them and said: “What are you disputing about?” They told him, and he said: “They are the ones who did not seek ruqyah or believe in bird omens, and they put their trust in their Lord.” ‘Ukaashah ibn Mihsan stood up and said: Pray to Allaah to make me one of them. He said: “You will be one of them.” Another man stood up and said: Pray to Allaah to make me one of them. He said: “ ‘Ukaashah has beaten you to it.”

Al-Bukhaari, 5705; Muslim, 220 

He did not say that among these seventy thousand would be those who died during the month of Ramadaan. Rather those who are mentioned are the elite of the believers who achieved true belief in the oneness of the Lord of the Worlds (Tawheed). It says in Fath al-Majeed: The phrase “and put their trust in their Lord” points to the basic principles from which these actions and attributes stemmed, which is putting one's trust in Allaah (tawakkul) and sincerely turning to Him and depending on Him. This is the ultimate Tawheed which raises a person to a high status of love, hope, fear and being content with Allaah as one's Lord and God, and being content with His decree. (p. 74) 

Concerning the virtue of one who dies whilst fasting, it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah (there is no god but Allaah), seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever fasts one day seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever gives charity seeking the Face of Allaah and that was his final action will enter Paradise.” Narrated by Imam Ahmad, 22813, from the hadeeth of Hudhayfah (may Allaah be pleased with him). Al-Albaani said in Ahkaam al-Janaa’iz: its isnaad is saheeh. 

It should be noted that the previous hadeeth points to the high status of those seventy thousand (may Allaah make us among them) with regard to doing righteous deeds, which is what brought them to that status before Allaah. Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) said, after quoting this hadeeth in Kitaab al-Tawheed: “This is indicative of the depth of the knowledge of the salaf, because they knew that they could not attain that status except by doing righteous deeds.” It should be obvious to the questioner that if there were anything special about dying in Ramadaan, this would apply only to the believers and not all those who die in Ramadaan. 

Similarly, with regard to the hadeeth quoted above concerning the virtue of one who dies whilst fasting, which says that he will enter Paradise, this promise is for one who does righteous deeds and that was his final deed, not simply for dying in Ramadaan. Moreover, it does not mention that specific virtue of entering Paradise without being brought to account. And Allaah is the Source of strength.

What is meant by the blowing of the Trumpet?

What is the “Trumpet” mentioned in the verse in which Allaah says (interpretation of the meaning): 
“And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allaah wills”
[al-Zumar 39:68]? 
How will it be blown?.

Praise be to Allaah.  

The word “soor” (translated here as trumpet) means a horn, like a trumpet or bugle. The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the Trumpet and he explained it in terms of what the Arabs knew in their own language, as narrated in Sunan al-Tirmidhi (3244) and elsewhere from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) who said: A Bedouin said: “O Messenger of Allaah, what is the Trumpet?’ He said: “A horn that is blown into.” Classed as saheeh by al-Albaani in al-Saheehah, 1080. 

With regard to the one who will blow into it, it is well known that he is Israafeel (peace be upon him). Some of the scholars narrated that there is consensus on this, and it is stated clearly in some ahaadeeth. See Fath al-Baari, 11/368. 

The Messenger (peace and blessings of Allaah be upon him) has told us that the one who will blow the Trumpet has been ready to do so since Allaah created him, as it is narrated in al-Mustadrak from Abu Hurayrah (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The gaze of the one who will blow the Trumpet has been fixed since he was entrusted with it, looking towards the throne, ready (to blow it), in case he will be commanded to do so before he blinks, as if his eyes are two shining stars.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1078. 

The majority of scholars are of the view that the Trumpet will be blown twice: the first time all creatures will swoon and the second time the resurrection will come to pass. This is based on the verse in which Allaah says (interpretation of the meaning): 

“And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allaah wills. Then it will be blown a second time, and behold they will be standing, looking on (waiting)”

[al-Zumar 39:68] 

And it is based on the saheeh ahaadeeth which mention these two blowings and what will follow them. al-Bukhaari (4651) and Muslim (2955) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Between the two blowings of the Trumpet there will be forty.” The people said, “O Abu Hurayrah! Forty days?” I said: “I am not sure.” They said, “Forty years?” I said: “I am not sure.” They said, “Forty months?” I said: “I am not sure. Then Allaah will send rain down from the sky and they will grow as herbs grow. There is no part of a man which will not decay except a single bone at the base of the coccyx, from which he will be re-created on the Day of Resurrection.”  

Al-Nawawi said: what is meant by the words of Abu Hurayrah, “I am not sure” is that he could not be certain as to whether what was meant was forty days or years or months; all that he was certain of was that it was forty in general terms. 

In Saheeh Muslim (2940) it is narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… then the Trumpet will be blown and no one will hear it but he will bend his neck to one side and raise it from the other side. The first one who will hear it will be a man who is busy in setting right the cistern meant for supplying water to the camels. He will swoon and the other people will also swoon. Then Allah will send or He will send down rain which will be like dew and there will grow out of it the bodies of people. Then the trumpet will be blown again, and they will stand up and begin to look around.”  

Some of the scholars said that the trumpet will be blown three times, including the time when it will be blown and all people will be terrified, which will come before the people swoon. … They based this on the verse in which Allaah says (interpretation of the meaning): 

“And (remember) the Day on which the Trumpet will be blown, and all who are in the heavens and all who are on the earth, will be terrified except him whom Allaah will (exempt). And all shall come to Him, humbled”

[al-Naml 27:87]

 But the fact that swooning is mentioned in one verse and terror is mentioned in another does not mean that they will not happen at the same time when the Trumpet is blown for the first time. Rather they will happen at the same time, so when the Trumpet is blown the people will be terrified, and will swoon as a result and die. 

They also quoted as evidence some ahaadeeth in which it is mentioned that the Trumpet will be blown three times. 

But the hadeeth which they quote as evidence is the lengthy hadeeth about the Trumpet, which is a da’eef (weak) hadeeth, as al-Haafiz ibn Hajar (may Allaah have mercy on him) said. And Allaah knows best. See al-Tadhkirah by al-Qurtubi (184); Fath al-Baari, 11/369. 

From the above it may be understood that when Allaah decrees that all living beings should die, He will command the angel to blow the Trumpet, so he will give a mighty blast which will terrify all creatures, as a result of which they will swoon and die. Then they will stay like that for as long as Allaah decrees, which is described as forty without specifying whether that is years, months or days – Allaah knows best how long it is. Their bodies will decay within this period until there is nothing left but the bone from the base of the coccyx, which is a round bone at the base of the spine. Then Allaah will send a cloud that will release rain, and when the water reaches this bone, the body will grow from it like a plant grows and they will be recreated from this bone, just as Allaah created them the first time, for He is able to do all things. Then he will blow the Trumpet to signal the Resurrection, and the souls will return to their bodies and will come forth from their graves and hasten to the place of gathering. We ask Allaah for His mercy and kindness. 

What the Muslim has to do is to prepare for these decisive moments by hastening to do righteous deeds and keeping away from evil things and bad deeds. 

If the one who most feared Allaah said, “How can I be at ease when the one who blows the trumpet has put it to his mouth, bent his forehead and inclined his ear, waiting to see when he will be ordered to blow it?” – as narrated by al-Tirmidhi in al-Sunan, 243, and others, and classed as saheeh by al-Albaani in al-Silsilah, 1079 – then what about us who are weak and fall short? We ask Allaah to make us among those who will not be grieved by the greatest terror when the angels will meet them (with the greeting), “This is your Day which you were promised.” (cf. al-Anbiya’ 21:103). 

And Allaah knows best. 

See al-Qiyaamah al-Kubra by Shaykh ‘Umar al-Ashqar, 33-42; A’laam al-Sunnah al-Manshoorah, 122.

How will the sinful Muslim take his book of deeds on the Day of Resurrection?

When the books of deeds fly (to people’s hands on the Day of Resurrection), will the one who takes it in his right hand never enter Hell at all? And will the one who takes it in his left hand never enter Paradise at all? How will the people of Paradise who will be punished first in Hell take their books?.

Praise be to Allaah.

The Qur’aan and Sunnah indicate that the people will take their books, which contain the record of their deeds, on the Day of Resurrection. Some will take their books in their right hands and some will take their books in their left hands from behind their backs. 

Allaah says (interpretation of the meaning): 

“Then as for him who will be given his Record in his right hand will say: ‘Here! read my Record!

20. ‘Surely, I did believe that I shall meet my Account!’

21. So he shall be in a life, well‑pleasing.

22. In a lofty Paradise,

23. The fruits in bunches whereof will be low and near at hand.

24. Eat and drink at ease for that which you have sent on before you in days past!

25. But as for him who will be given his Record in his left hand, will say: ‘I wish that I had not been given my Record!

‘And that I had never known how my Account is!

27. ‘Would that it had been my end (death)!

28. ‘My wealth has not availed me;

29. ‘My power (and arguments to defend myself) have gone from me!’

30. (It will be said): ‘Seize him and fetter him;

31. Then throw him in the blazing Fire.

32. ‘Then fasten him with a chain whereof the length is seventy cubits!’

33. Verily, he used not to believe in Allaah, the Most Great”

[al-Haaqqah 69:19-33] 

“Then as for him who will be given his Record in his right hand,

8. He surely, will receive an easy reckoning,

9. And will return to his family in joy!

10. But whosoever is given his Record behind his back,

11. He will invoke (for his) destruction,

12. And he shall enter a blazing Fire, and made to taste its burning.

13. Verily, he was among his people in joy!

14. Verily, he thought that he would never come back (to Us)!”

[al-Inshiqaaq 84:7-14] 

These verses indicate that the believer who is destined for Paradise will take his book in his right hand, and that the kaafir who is doomed to Hell will take his book in his left hand, from behind his back. 

The evidence that those who take their books in their left hands are the kaafirs is the verses in which Allaah says: 

“Verily, he used not to believe in Allaah, the Most Great”

[al-Haaqqah 69:33] 

“Verily, he thought that he would never come back (to Us)!”

[al-Inshiqaaq 84:14] 

i.e., he thought that he would never return to Allaah.  

This is also indicated by the verse in which Allaah says (interpretation of the meaning): 

“But those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell)”

[al-Balad 90:19] 

Al-Qurtubi (may Allaah have mercy on him) said in his Tafseer (20/65): i.e., those who will take their books in their left hands. End quote. 

This is a clear statement that taking the book in the left hand is something that is limited to the kuffaar. 

Undoubtedly the obedient believer who will be saved from punishment, will take his book in his right hand. This is indicated by the context of the verses. The simple reckoning will be merely showing his deeds without discussing them. If a person’s deeds are discussed he will be punished or doomed to Hell, as is narrated from the Prophet (peace and blessings of Allaah be upon him). Narrated by al-Bukhaari, 2172; Muslim, 2876. 

This is also indicated by the report narrated by al-Bukhaari (2441), Muslim (2768) and Ibn Maajah (183) from Safwaan ibn Muhriz al-Maazini who said: Whilst I was walking with Ibn ‘Umar (may Allaah be pleased with him), holding his hand, a man came up to him and said: “What did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say about al-najwa (the secret conversation that Allaah will have with His slaves on the Day of Resurrection)?” He said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Allaah will draw the believer close to Him and He will screen him, then He will say: “Do you admit such and such a sin? Do you admit such and such a sin?” And he will say: “Yes, O Lord.” Then when he has admitted his sins, and thinks that he is doomed, (Allaah) will say: “I concealed them for you in the world, and I forgive you for them today.” Then he will be given the book of his good deeds [Ibn Maajah adds: In his right hand]. As for the kaafirs and the hypocrites, they will be called before all people. Those are the ones who told lies about Allaah.’” 

As for the sinners among those who believed in Tawheed, who will enter Hell and then be brought forth from it, there is a difference of scholarly opinion concerning them. Some scholars say that they will take their books in their right hands and some say that they will take their books in their left hands.  

Al-Safaareeni (may Allaah have mercy on him) said: The kaafir will be given his book in his left hand from behind his back, and the sinful believer will be given his book in his left hand from in front of him, and the obedient believer will be given his book in his right hand from in front of him. Al-Maawirdi was certain that what is well known is that the (Muslim) evildoer who dies without having repented from his evildoing will take his book in his right hand, then he narrated an opinion which suggests that we should not discuss this matter and said: No one says that he will take it in his left hand. 

Yoosuf ibn ‘Umar narrated that the Maalikis differed concerning sinners among those who believe in Tawheed. It was said that they will take their books in their right hands, and it was said that they will take them in their left hands. 

With regard to the view that they will take their books in their right hands, it was said that they will take them before they enter the Fire, and that will be a sign that they will not abide therein forever. And it was said that they will take them after they are brought out of the Fire. And Allaah knows best. End quote. 

From Lawaami’ al-Anwaar al-Bahiyyah, 2/183 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: With regard to a believer who sins, will he take his book in his right hand or in his left hand? He replied: He will take it in his right hand. End quote. 

From al-As’ilah al-Mulhaqah bi Sharh al-Safaareeniyyah, p. 500. 

It seems – and Allaah knows best – that no one will take his book in his left hand except the kaafir, as is apparent from the verses quoted above. 

What the Muslim should do is to strive hard to do acts of obedience and worship, and to do good deeds, so that he will be among those who are given their books in their right hands. May Allaah make us among them. 

And Allaah knows best.

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.