On the authority of Ibn 'Umar, radiyallahu 'anhuma, who said: The Messenger of Allah, sallallahu 'alayhi wasallam, took me by the shoulder and said:
"Be in this world as though you were a stranger or a traveler/wayfarer."
Ibn 'Umar, radiallahu 'anhuma, used to say:
"When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death."
[Al-Bukhari]
Background
There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32:
"And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason?"
And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.
In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.
In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilization is guided by revelation. This is considered an obligation.
Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.
Lessons
The hadith starts with Abdullah bin 'Umar, radiyallahu 'anhuma, saying: "The Messenger of Allah, sallallahu 'alayhi wasallam, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet, sallallahu 'alayhi wasallam, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder.
Sometimes the Prophet, sallallahu 'alayhi wasallam, will start his advice or teaching with a statement that attracts the attention of the audience . For example:
on the authority of Ibn 'Abbas, radiallahu anh, the Prophet, sallallahu 'alayhi wasallam, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet, sallallahu 'alayhi wasallam, would use a questioning style. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet, sallallahu 'alayhi wasallam, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer.
In general, the Prophet, sallallahu 'alayhi wasallam, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasise the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.
The Prophet, sallallahu 'alayhi wasallam, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet, sallallahu 'alayhi wasallam, is giving two choices or levels with regards to living in this world:
1. To be as a stranger
This is usually the easier choice. The Prophet, sallallahu 'alayhi wasallam, used the analogy 'to be as a stranger' because, as Ibn Rajab points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.
Ibn Al-Qayyim, a famous Muslim scholar, says that a Muslim is a stranger amongst the disbelievers and the Mu'min is a stranger amongst the Muslims, and the Muhsin is a stranger amongst the Mu'mins. This means that there are different levels of being a stranger: the lowest level is Islam, the second level is Iman and the third level is Ihsan.
2. To be a traveler or wayfarer, traveling along a path
This is a higher level than the stranger. The traveler is always traveling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveler takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth).
Another thing is the traveler needs to know that he is traveling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way.
Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.
Ibn 'Umar, radiallahu anhuma, says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet, sallallahu 'alayhi wasallam, is talking to Ibn 'Umar, radiallahu anhuma.
If one still did not understand the message, Ibn 'Umar, radiallahu anhuma, continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet, sallallahu 'alayhi wasallam, in other hadiths where he asks us to utilise our time and to do beneficial things whether in this life or in the Hereafter.
The impact of this hadith on the life of Muslims
1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet, sallallahu 'alayhi wasallam, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.
Challenges that threaten the above mentioned concept of dealing with this life in a good way
1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
* Adjustment between the old lifestyle and the new lifestyle.
* The emergence of new values which lead to conflicts between sets of values.
* Technology misuse.
* The increase of social ills.
* The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalisation and promotion of imposed corrupted western values.
Conclusion
These challenges add to the size of the responsibilities that face the Muslims who want to implement this hadith in their lives. Most of these challenges are addressed in previous hadiths. This hadith contains a helpful piece of advice for every single Muslim which helps us to deal with this life in a proper way by offering us two choices or levels. We need to understand all the above mentioned issues. This will help us to apply the hadith in a more positive way.
Some Muslims throughout history misunderstood this hadith. Consequently, they misunderstood the Islamic teachings regarding dealing with life. They understood it in a negative way. We also find other Muslims who are affected by the challenges of modernity and the excessive tension that is given to this life. We find minimum levels of good deeds. They are overwhelmed by the advancement of technology and end up with little iman or spirituality. The Islamic standpoint that should be understood is that there is no conflict or opposition between this life and the Hereafter. On the contrary, Islam establishes harmony where a Muslim lives in this life but his heart is devoted to Allah and the Hereafter. Whatever he does is with the objective of pleasing Allah and is to be done in accordance with the teachings of Islam and the guidance of revelation.
"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).'' (3:185)
"No person knows what he will earn tomorrow, and no person knows in what land he will die...''(31:34)
"...when their term comes, neither can they delay nor can they advance it an hour (or a moment).''(16:61)
"O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers. And spend (in charity) of that with which We have provided you, before death comes to one of you, and he says: `My Rubb! If only You would give me respite for a little while (i.e., return to the worldly life), then I should give Sadaqah (i.e., Zakat) of my wealth, and be among the righteous [i.e., perform Hajj (pilgrimage to Makkah) and other good deeds].' And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.''(63:9-11)
"Until, when death comes to one of them (those who join partners with Allah), he says: `My Rubb! Send me back. So that I may do good in that which I have left behind!' No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose Scales (of good deeds) are heavy, they are the successful. And those whose Scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured). `Were not My Verses (this Qur'an) recited to you, and then you used to deny them?' They will say: `Our Rubb! Our wretchedness overcame us, and we were (an) erring people. `Our Rubb! Bring us out of this; if ever we return (to evil), then indeed we shall be Zalimun (polytheists, oppressors, unjust, wrong-doers, etc? He (Allah) will say: `Remain you in it with ignominy! And speak you not to Me!' Verily! There was a party of My slaves, who used to say: `Our Rubb! We believe, so forgive us, and have mercy on us, for you are the Best of all who show mercy!' `But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful. He (Allah) will say: `What number of years did you stay on earth?' They will say: `We stayed a day or part of a day. Ask of those who keep account.' He (Allah) will say: `You stayed not but a little, if you had only known! Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?'''(23:99-115)
"Has not the time come for the hearts of those who believe (in the Oneness of Allah - Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (the rebellious, the disobedient to Allah).''(57:16)
`Abdullah ibn `Umar (radiallahu anhuma) reported: Messenger of Allah (salallahu 'alayhi wa sallam) took hold of my shoulders and said, "Be in the world like a stranger or a wayfarer.'' Ibn `Umar (radiallahu anhuma) used to say: 'When you survive till the evening do not expect to live until the morning; and when you survive till the morning do not expect to live until the evening. While in good health (do good deeds) before you fall sick; and while you are alive (do good deeds) before death strikes.' [Al-Bukhari]
`Abdullah ibn `Umar (radiallahu anhuma) reported: Messenger of Allah (salallahu 'alayhi wa sallam) said, "It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will.'' [Al-Bukhari and Muslim]
In the narration of Muslim it is narrated as `three nights'. Ibn `Umar (radiallahu anhuma) said: 'Since I heard the Messenger of Allah (salallahu 'alayhi wa sallam say this, I have never spent a night without having my will with me.'
The emphasis of Messenger of Allah (salallahu 'alayhi wa salllam) on the necessity of making a last will shows that man has no knowledge of the time of his death. It is necessary for the rich that they should keep with them a testament so as to leave their affairs settled after their death and to ward off any untoward situation with regard to the distribution of their property among their inheritors.
Anas (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) drew a few lines and said, "One of them represents man and another indicates death; and a man continues like this until the nearest line (i.e., death) overtakes him.'' [Al-Bukhari]
Ibn Mas`ud (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) drew up a square and in the middle of it he drew a line, the end of which jutted out beyond the square. Further across the middle line, he drew a number of smaller lines. Then he (salallahu 'alayhi wa sallam) said, "The figure represents man and the encircling square is the death which is encompassing him. The middle line represents his desires and the smaller lines are vicissitudes of life. If one of those misses him, another distresses him, and if that one misses him, he falls victim to another.'' [Al-Bukhari]
This means that human life is perpetually exposed to mishaps. If man escapes one mishap, he comes across the other one. His life is spent in a continuous struggle against tackling the hostile situations. Besides, his life remains entangled in unending hopes and wishes which are never fulfilled and finally he slips into the iron-grip of death. To sum up, man is ever closer to the border line of death and not supposed to remain unprepared for it. There is no end to wishful thinking and, therefore, he should not adopt a careless attitude towards the inescapable death in the pursuit of illusory hopes. The best course for him is to remain ever-ready for his exit from the worldly stage.
Abu Hurairah (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter.'' [At-Tirmidhi]
The Hadith focuses on seven things which hold back man from the virtuous path. Taking in consideration the turning health and the brief span of life to his account, he is, therefore, apt to gather up good deeds for the Hereafter because an untoward situation may confront him any moment and render him unable to do good things to his benefit in the otherworldly life.
Abu Hurairah (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) said, "Remember more often the destroyer of pleasures - death.'' [At-Tirmidhi]
Being heedful and talking about death checks man from being lost in the worldly pleasures and seductions. We are, therefore, supposed to remember death frequently and to avoid remaining indifferent to post-death affairs and occurrences.
Ubayy ibn Ka`b (radiallahu anh) reported: When one-third of the night would pass, Messenger of Allah (salallahu 'alayhi wa sallam) would get up and call out, "O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar-Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises.'' I said: "O Messenger of Allah (salallahu 'alayhi wa sallam), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?'' He said, "You may devote as much as you wish.'' When I suggested a quarter, he said, "Do whatever you wish, but it will be better for you if you increase it.'' I suggested half, and he said, "Do whatever you wish, but it will be better for you if you increase.'' I suggested two-thirds, and he said, "Do whatever you wish but it will be better for you if you increase it.'' I said, "Shall I devote all my supplications invoking Allah to elevate your rank?'' He said, "Then you will be freed from your worries and your sins will be forgiven.'' [At-Tirmidhi]
The Qur'an exactly corroborates what has been stated in this Hadith. There will be two soundings of the Trumpet. The first will throw the earth and mountains into tremendous convulsions, annihilating all life and disrupting the entire physical structure of the universe. The second - after an indefinite period of time known to Allah Alone - will mark the Resurrection Day and bring forth the whole scenario of the Last Judgement. Messenger of Allah (salallahu 'alayhi wa sallam) has invited the attention of mankind to the horrendous ordeal awaiting it in the Last Hour. Besides, this Hadith urges the believers to send the maximum greetings to Messenger of Allah (salallahu 'alayhi wa sallam). It also highlights the excellence of such an invocation. The Qur'an itself makes this demand to the believers:
"Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad (salallahu 'alayhi wa sallam)), and also His angels (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad (salallahu 'alayhi wa sallam)), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e., As-salamu `alaikum).''(33:56)
The Prophet (salallahu 'alayhi wa sallam) said: the Holy Prophet (sallallahu 'alaihe wasallam) had said: "It would so happen that the nations of the world would gather to fight against you, and would invite one another (to attack you) just as the hungry invite one other to a feast." A man asked, "Shall we be in very small number and the Kuffar in great number at that time?" The Prophet (salallahu 'alayhi wa sallam replied: "No, the Muslims would be in a great number at that time. But they would be like garbage flowing in the direction of the river current. The Kuffar would cease to fear you. And your hearts would develop 'Wahan'". Someone asked, "What is Wahan?" the Prophet (salallahu 'alayhi wa sallam) said: "Love of the world and hatred for death."
According to the Aqaid (beliefs) of the Ahlus Sunnah Wal Jamaah`, Adhaabul Qabr (punishment in the grave) is Haqq (true and established). (Sharhul Aqaid)
It (punishment of the grave) is proven from the Qur'an and Ahadith. Allah Ta'ala discusses the punishment given to Fir'awn. He says, 'The fire is given to them in the morning and evening and on the Day of Judgment.' The fire before the Day of Judgment refers to the punishment in the grave.
Rasulullah Sall-Allahu alayhi wa sallam said, 'When a person is buried and the people go away, two angels approach the deceased and ask three questions, a) Who is your lord? b) What is your religion? and c) Who is this person (meaning Rasulullah Sall-Allahu alayhi wa sallam)? A believer will answer all three questions and he will be honored with the clothing of Jannah. The window of Jannah will be opened for him and he will enjoy the sight of Jannah. On the contrary, a disbeliever will not be able to answer, and will express regret at not being able to answer the questions. Upon that, an angel who is blind and deaf is appointed to punish him. Blind so that the angel does not see the punishment and feel mercy and deaf so that the punishment is not heard. The hammer used to punish a disbeliever is so heavy that it can reduce a mountain to dust. The disbeliever screams with pain and every creation can hear him besides human and Jinns.' (Mishkat)
Rasulullah Sall-Allahu alayhi wa sallam said, 'The grave is a garden of paradise or a pit of hell.' (Ibid)
Rasulullah Sall-Allahu alayhi wa sallam said, 'It has been revealed to me that the trial in the grave is similar to the trial of Dajjaal.' (Tirmidhi)
Rasulullah Sall-Allahu alayhi wa sallam said, 'If you are made to listen to the punishment in the grave, you will stop burying your deceased.' (Tirmidhi)
Rasulullah Sall-Allahu alayhi wa sallam advised, 'Seek protection from the punishment of the grave.' (Ibid)
Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "I have never seen any scene but the grave is more frightening than it." [At-Tirmidhi]
In one Hadith, two reasons have been cited for the punishment in the grave:
a) Not exercising precaution from the splashes of urine drops,
b) Gossiping.
Ibn `Abbas (radiallahu anhuma) said: The Messenger of Allah (salallahu 'alayhi wa sallam) passed by two graves and said, "Both of them (the persons in these graves) are being tortured, and they are not being tortured for a cardinal sin. But indeed they are great sins. One of them used not to save himself from being soiled with his urine, and the other one used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such and such evil things).'' [Al-Bukhari and Muslim]
The torment in the grave will vary according to the sins committed by the person in this world, whether he was a kaafir or a disobedient Muslim.
Sumurah bin Jundub (radiallahu anh) said: The Messenger of Allah (salallahu alayhi wa sallam) very often used to ask his Companions, "Has any one of you seen a dream?'' So dreams would be narrated to him by those whom Allah willed to relate. One day he (salallahu alayhi wa sallam) said,"Last night I had a vision in which two men (angels) came to me and woke me up and said to me, `Proceed!'I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, smashing it. When he struck him, the stone rolled away and he went after it to get it, and no sooner had he returned to this man, his head was healed and restored to its former condition. The thrower (of the rock) then did the same as he had done before. I said to my two companions, `Subhan-Allah! Who are these?' They said: `Proceed, proceed.'So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back. Then he turned to the other side of the man's face and did just as he has done with the first side. He had hardly completed that (second) side when the first returned to its normal state. I said to my two companions, `Subhan-Allah! Who are these?' They said, `Proceed, proceed.'So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).'' I (the narrator) think the Prophet (salallahu alayhi wa sallam) said, "In that oven there was much noise and voices.'' The Prophet (salallahu alayhi wa sallam) added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them they cried loudly. I asked, `Who are these?' They said to me, `Proceed, proceed.'And so we proceeded and came across a river.'' I (the narrator) think he said, "-- red like blood.'' The Prophet (salallahu alayhi wa sallam) added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. Then again he (the former) returned to him (the latter), and every time the former returned, he opened his mouth, and the latter threw a stone into his mouth, (and so on) the performance was repeated. I asked my two companions,`Who are these?' They replied, `Proceed, proceed.'And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance you ever saw a man having! Beside him there was a fire, and he was kindling it and running around it. I asked my two companions, `Who is this (man)?' They said to me, `Proceed, proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colours. In the midst of the garden there was a very tall man, and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen! I said to my two companions, `Who is this?' They replied, `Proceed, proceed.'So we proceeded till we came to a majestic, huge garden, greater and better than any garden I have ever seen! My two companions said to me, `Ascend up' and I ascended up.'' The Prophet (salallahu alayhi wa sallam) added, "So we ascended till we reached a city built of gold and silver bricks, and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened; and we entered the city and found in it men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen! My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared, and they came in the best shape.''The Prophet (salallahu alayhi wa sallam) further added,"My two companions said to me: `This place is the `Adn Jannah, and that is your place.'I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, `That palace is your place,' I said to them, `May Allah bless you both! Let me enter it.' They replied, `As for now, you will not enter it, but you shall enter it (one day).' I said to them, `I have seen many wonders tonight. What does all that mean which I have seen?' They replied, `We will inform you: As for the first man you came upon, whose head was being smashed with the rock, he is the symbol of the one who studies the Qur'an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon, whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells lies that are spread all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses. And the man who was given a stone to swallow is the eater of Ar-Riba (usury), and the bad-looking man whom you saw near the fire, kindling it and going around it, is Malik, the gatekeeper of Hell, and the tall man you saw in the garden is (Prophet) Ibraheem (Abraham - alayhisallam), and the children around him are those who died upon Al-Fitrah (the Islamic Faith of Monotheism).''' The narrator added: Some Muslims asked the Prophet (salallahu 'alayhi wa sallam) , "O Messenger of Allah! What about the children of Al-Mushrikun (i.e., polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (salallahu alayhi wa sallam))?'' The Prophet (salallahu alayhi wa sallam) replied, "And also the children of Al-Mushrikun.'' The Prophet (salallahu 'alayhi wa sallam) added: "My two companions added, `The men you saw half handsome and half ugly were these people who had mixed an act that was good with another that was bad, but Allah forgave them'.''
Another narration of Al-Bukhari is: The Messenger of Allah (salallahu alayhi wa sallam) said, "One night two men came to me and took me to a blessed land.'' (The Messenger of Allah (salallahu alayhi wa sallam) told of the same incident as above) and said, "After a while of walking we came upon a pit like an oven, narrow at the top and wide at the bottom with fire raging in it. When the flames rose up (the people in it) also rose up till they were about to come out; and when the fire subsided they, too, would go down with it. In it were naked men and women.'' (The remainder of the Hadith is the same as the above Hadith except that at the end of it, the Messenger of Allah (salallahu alayhi wa sallam) said: "We came upon a river of blood in the middle of which there was a man standing, and at the bank of the river there was a man with plenty of stones before him...'' In this narration we also find: "They made me climb the tree and they made me enter an abode so beautiful the like of which I have never seen before. There (I saw) old men and youth.'' In this narration we also find: "`The first house you entered was the abode of the believers in general, and the other house was the abode of the martyrs. I am Jibril (Gabriel - alayhisallam), and this is Mika'il (alayhisallam). Raise your head.' I looked up and saw something like clouds. They said to me, `That is your abode.' I said, `Shall I enter it?' They said, `You have not completed your term of life yet. When you do, you will certainly enter it.''' [Al-Bukhari]
Al-Haafiz ibn Hajar (rahmatullahi alaih) said:
This indicates that some sinners will be punished in al-barzakh (the interval between death and the Day of Resurrection).
[ Fath al-Baari, 12/445]
It was the noble habit of Rasulullah Sall-Allahu alayhi wa sallam to make du'a in Salat for protection from the punishment of the grave. May Allah Ta'ala save us, our families and the entire Ummah from the trials of the Qabr. And Allah Ta'ala Knows Best.
"They ask you [O Muhammad (salallahu 'alayhi wa sallam] concerning the Ruh (Soul). Say: 'It is one of the things the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given very little."[Qur'an Al-Israa 17: 85]
Al-Bara ibn 'Azib (radiallahu anh) said: We went out with the Prophet (salallahu 'alayhi wa sallam) to the funeral of a man of the Ansar and came to the grave. It had not yet been dug, so Allah's Messenger (salallahu 'alayhi wa sallam) sat down and we sat down around him quietly. He had in his hand a stick with which he was making marks on the round. Then he raised his head and said, "Seek refuge in Allah from the punishment of the grave" saying it twice or thrice. He then said, "When a believer is about to leave the world and go forward to the next world, angels with faces white as the sun come down to him from heaven with one of the shrouds of paradise and some of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, 'Good soul, come out to forgiveness and acceptance from Allah.' It then comes out as a drop flows from a water-skin and he seizes it; and when he does so they do not leave it in his hand for an instant, but take it and place it in that shroud and that perfume, and from it there comes forth a fragrance like that of the sweetest musk found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, "Who is this good soul?' to which they reply, 'So and so, the son of so and so', using the best names by which people called him on the earth. They then bring him to the lowest heaven and ask that the gate should be opened for him. This is done, and from every heaven its archangels escort him to the next heaven until it is brought to the seventh heaven, and Allah who is great and glorious says, 'Record the book of my servant in Illiyyun and take him back to earth, for I created mankind from it, I shall return them into it, and from it I shall bring them forth another time.' His soul is then restored to his body, two angels come to him, and making him sit up say to him, ' Who is our Lord' He replies, 'My Lord is Allah.' They ask, 'What is your religion?' and he replies, 'My religion is Islam.' They ask, 'Who is this man who was sent among you?' and he replies, 'He is Allah's Messenger.' They ask, 'What is your [source of] knowledge?' and he replies, 'I have read Allah's Book, believed in it and declared it to be true.' Then one cries from heaven, 'My servant has spoken the truth, so spread out carpets for him from paradise, and open a gate for him into paradise.' Then some of its joy and its fragrance comes to him, his grave is made spacious for him as far as the eye can see, and a man with a beautiful face, beautiful garments and a sweet odor comes to him and says, 'Rejoice in what pleases you for this is your day which you have been promised.' He asks, 'Who are you, for your face is perfectly beautiful and brings good?" He replies, 'I am your good deeds.' He then says, 'My Lord, bring the last hour; my Lord, bring the last hour, so that I may return to my people and my property.'
But when an infidel is about to leave the world and proceed to the next world, angels with black faces come down to him from heaven with hair-cloth and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, 'Wicked soul, come out to displeasure from Allah.' Then it becomes dissipated in his body, and he draws it out as a spit is drawn out from moistened wool. He then seizes it, and when he does so they do not leave it in his hand for an instant, but put it in that hair-cloth and from it comes forth a stench like the most offensive corpse found on the face of the earth. They then take it up and do not bring it past a company of angels without their saying, 'Who is this wicked soul?' to which they reply, 'So and so, the son of so and so', using the worst names that he was called in the world. When he is brought to the lowest heaven request is made that the gate be opened for him, but it is not opened for him. (Allah's Messenger (saws) then recited, 'The gates of heaven will not be opened for them and they will not enter paradise until a camel can pass through the eye of a needle.' Allah who is most Great and Glorious then says, 'Record his book in Sijjin in the lowest earth,' and his soul is thrown down. (He (saws) then recited, 'He who assigns partners to Allah is as if he had fallen down from heaven and been snatched up by the birds, or made to fall by the wind in a place far distant.' His soul is then restored to his body, two angels come to him, and making him sit up say to him, 'Who is your Lord?' He replies, 'Alas, alas, I do not know.' They ask, 'What is your religion?' He replies, 'Alas, alas, I do not know.' They ask 'Who is this man who was sent among you?' He replies, Alas, alas, I do not know.' Then one cries out from heaven, 'He has lied, so spread out carpets from hell for him, and open a gate for him into hell.' Then some of its heat and hot air comes to him, his grave is made narrow for him so that his ribs are pressed together in it and a man with an ugly face, ugly garments and an offensive odor come to him and says, Be grieved with what displeases you, for this is your day which you have been promised.' He asks 'Who are you, for your face is most ugly and brings evil?' He replies, 'l am your wicked deeds.' He then says, My Lord, do not bring the last hour.'
In another version there is something similar containing this addition:
"When his soul comes out every angel between heaven and earth and every angel in heaven invoke blessings on him, and the gates of heaven are opened for him, no guardians of a gate failing to supplicate God that his soul may be taken up beyond them. But his soul, i.e., the infidel's, is pulled out along with the veins and every angel between heaven and earth and every angel in heaven curse him, and the gates of heaven are locked, no guardians of a gate failing to supplicate God that his soul may not be taken up beyond them."
"O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever." (Qur'an 40:39)
Allah has also warned mankind of the trial that children and possessions represent, saying: "And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward." (Qur'an 8:28)
The All-Mighty Allah also forbids us to long for what he has bestowed on others: "And strain not your eyes in longing for the things We have given for enjoyment to various groups of them [polytheists and disbelievers in the Oneness of Allah], the splendour of the life of this world, that We may test them thereby..." (Qur'an 20:131)
There are many Qur'anic Verses, which dispraise the life of this world and invite mankind to exploit their efforts for the Hereafter. Allah's Messenger (sallallahu alaihe wa-sallam) said: "My similitude and that of the life of this world is that of a traveller who took a rest at mid-day under a shade of a tree and then left it." (Narrated by Ahmad, At-Tirmidhi Ibn Majah and Al-Haakim)
The Prophet (sallallahu alaihe wa-sallam) also urged the Muslims to prepare for death and to take provisions for the Hereafter, He said: "Be in this world like a stranger, or a wayfarer." (Narrated by Bukhari)
Whenever we see the people pouncing for worldly legal and illegal benefits, we remember what the Prophet (sallallahu alaihe wa-sallam) said: "When the All-Mighty Allah gives a person whatever he loves of the worldly benefits despite his disobedience, then that is a gradual enticement." (Narrated by Ahmad and Al-Bayhaqi)
Those who hold on to the false life of the world, yearning for material benefits may be distracted from obedience, worship and performing their religious duties on time and in a perfect manner. The Prophet (sallallahu alaihe wa-sallam) said: "The Hour (of Resurrection) has drawn near, whereas the people have become more greedy for the life of the world and more remote from Allah." [Narrated by al-Haakim]
Collecting worldly benefits by legal means and spending them for legal ends is worship that brings a person close to Allah. But collecting them by illegal means or spending them for illegal ends leads only to Hell. Yahya Ibn Mu'adh (radiyallahu anhu) said: "I don't order you to abandon life, but to abandon sins. Abandoning life is a virtue and abandoning sins is a duty, so your need for this latter is greater than your need for the former."
This life is full of benefits and fortunes: The land on which man constructs his dwelling, and grows his food, drinks, dress ...etc., all represents the nourishment for man's body and soul proceeding towards Allah. Man of-course cannot do without these vital necessities. The one who takes from these necessities only according to his real need as commanded by Allah is saved and praised. But whoever takes more than necessary for himself falls into covetousness which will lead him into harm instead of benefit, and consequently divert him from
the right path towards Allah and the Hereafter. Likewise, taking less than required of the worldly benefits is harmful because the human body needs to satisfy certain basic needs, and that will increase its capability to worship Allah perfectly.
'Amr Ibn Abdullah (radiyallahu anhu) said: "The life of this world and the Hereafter, in the heart of a person, are like the two scales of a balance, when the one becomes heavier the other becomes lighter."
Al-Hasan Al-Basri was asked: "Who is going to cry more than the others on the Day of Resurrection?" He answered: "A man on whom Allah has bestowed His Grace and who uses that for Allah's disobedience."
No doubt, the one who uses his money in this life in Allah's obedience: giving charity, contributing to the spread of Islamic knowledge, constructing mosques, is successful in directing this grace of Allah towards the right deeds that will definitely benefit him in the Hereafter. Man, by nature, loves collecting money, gold and silver,
running, for that purpose, here and there from birth to death, but what will he attain? And where is he going to finish? Life will never continue on one pattern and is always changing, from richness to poverty, and from happiness to sorrow. This is Allah's Way with His Creation, but the people are running after a mirage each for a known number of days and years that will expire.
A poet made an image about the life of this world saying that it is like a dead animal encircled by a number of dogs pulling, its parts each in a direction. If you avoid it, then you are safe, but if you decide to pull a part for yourself, the dogs will be your rivals.
`Umar Ibn Al-Khattab (radiyallahu anhu) said: "Renouncing the worldly pleasures is a comfort for both the human heart and body."
Al-Hasan (radiyallahu anhu) said: "I know some people who do neither feel happy for obtaining any of the worldly pleasures, nor feel sorry for missing any of them."
A believer should not regard the life of this world as a home and a dwelling, but should consider himself as a traveller in it. This is the good understanding and the fruitful knowledge.
Yahya Ibn Mu'adh (radiyallahu anhu) said: "How can't I love this life? A sustenance is decreed for me in it which keeps me alive and helps me to perform the deeds of obedience that will lead me to Paradise."
Such are the people who should be happy because of the way they regard life, but not those who live in luxurious palaces, neglect worship and reject every deed of obedience.
`Abdullah Ibn `Umar (radiyallahu anhuma) said: "The life of this world is Paradise for a disbeliever and a prison for a believer. When a believer dies and departs from this world, he feels himself like a prisoner who was released to go freely on the spacious earth."
O people! The arrows of death are pointed towards your chests, so keep your eyes on them. The trap of hope is set in front of you, so beware of it. The trials of the life of this world have encircled you, so avoid failure in them. Don't be misled by your good condition because it will vanish. Whoever thinks well of the outcome of this life, takes the precautions, and whoever is certain about the long way he has to travel, makes the preparation for that.
O people! We have spent a long time in the amusements of this life, and our sins have accumulated on each other.
How amazing our situation is... This life is leaving us and the Hereafter is coming towards us, but we keep ourselves busy with the one that is leaving and turn away from that which is coming, as if we are not going to arrive and settle therein!
`Umar Ibn Abdul `Aziz said in a sermon:
"The life of this world is not your permanent dwelling because Allah has decreed that it should perish and that all its dwellers should leave it. How many a populated area that will soon come to ruins, and how many a happy resident who will soon leave his residence. You should therefore leave this world in the best way you can, and the best of provisions is piety. Since the life of this world is neither a home nor an abode for the believer, he should be in it, either a stranger whose objective is to take the required provisions and return home, or a traveller who is residing nowhere and who is proceeding day and night to reach a country of residence."
"Man should take the minimum possible of the worldly pleasures, because he is leaving for a fixed appointment; turn his eyes away from this life and its ornaments, make all the efforts to keep away from its lusts, because it is a place of temporary pleasures and trials, and all the people in it will perish."
To remind us of our destination, Bill Ibn Sa'ad said:
"O people! You are not created so as to perish, but you will be shifted from one house to another, as you have been shifted from the womb to this worldy life, and then to the grave, and from the grave to the Day of Resurrection, and in the end to eternity either in Paradise or in Hell."
"Whoever tastes the sweetness of the life in this world for his inclination towards it, will also taste the bitterness of the Hereafter for turning away from it."
"Whoever has the following six characteristics does all that is required to make him enter Paradise and avoid Hell: to know Allah and obey him, to know Satan and disobey him, to know the truth and follow it, to know falsehood and avoid it, to know the life of this world and renounce it and to know the Hereafter and seek it."
"Every journey requires provisions, so let piety be your provision in the journey from the life in this world to the Hereafter. Be like the one who saw the torment that Allah has prepared for him, in order that you may desire His reward and fear His torment. Let not the term be prolonged for you and your hearts be hardened, then submit to your enemy. The All-Mighty Allah has not extended hope for a man who (in the morning) is not certain to live till evening, and (in the evening) is not certain to live till morning. May be death is waiting for him between the two. The one who can rest assured is the one who is certain that he is saved from Allah's torment and the horrors of the Day of Resurrection. I seek refuge in Allah from commanding you to do what I forbid myself to do lest I may lose my deal on a day when truth only avails."
"O you unmindful to death, deceived by vain hopes, you will leave this life within a short time. You desire to join the good people but without taking the required provisions. Don't trust the life of this world and its decorations, because you will not stay here. Now you wait to see what will come tomorrow and after tomorrow, but hope may betray you. Your youth has gone forever, and you are now an old man with neither amusement nor argument. Why do we distract ourselves with the life of this world whereas it is offering the people many pleasures that hide serious diseases in them."
Prophet Isa (Jesus - peace be upon him) said to the Hawariyun (disciples):
"Cross the life of this world and don't construct it. And is there any sensible man who builds a house on the sea waves? That is the life of this world, so don't take it as a home of settlement."
This cannot be undone and I am sure it will be greatly appreciated.
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