Hereafter Series CD 15 - Rules of the Day of Judgment

Taken from http://ummibraheem.wordpress.com/2008/09/09/v2-cd5-shafaaa-and-the-names-of-the-day-of-judgment/

And

http://ummibraheem.wordpress.com/2008/09/10/cd5-rules-of-the-doj-and-the-questions-asked/

Names of the Day of Judgment

The Day of Judgment was given many names because it is important. In the Arabic language, even in other languages, something is given many names if it is important. For example, in the Arabic language, there are many names given to the horse – by species, colours and even just horse. Similarly, in English there are so many different names for alcohol. Why? Because it’s important to them. In Pre-Islamic Arabic, khamr (alcohol) had 80 names; it was important to them as well.

Because the Day of Judgment is so important to us as Muslims, it has many names. These names are descriptions of what will happen on the Day of Judgment. We’ll go over some of the names of the Day of Judgment.

1. Al-Qiyaamah

This is the most common name. It comes from qiyaam. Qiyaam means standing up. So the Day of Judgment is the standing day. “The Day when mankind will stand before the Lord of the worlds.” (83:6) You’re not sitting up or lying down; you’re standing for 50,000 years.

Allah also says: “Allah – there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection [Yawm al-Qiyaamah], about which there is no doubt. And who is more truthful than Allah in statement.” (4:87)

2. Al-Aakhirah

This is the second most commonly used name. Al-yawm al-aakhir means the last day. There is no day after that; it would be the last day in this world.

Allah says: “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day [al-yawm al-aakhir], the angels, the Book, and the prophets [...]” (2:177)

3. As-Saa’a

As-saa’a means “the moment.” It is THE moment; the most important moment.

 AlQurtubi says, “In Arabic, if as-saa’a is unqualified, means an unspecified amount of time. It could specifically mean the hour, one part of the twenty four parts of the day.” So it could also be translated as “the hour.” AlQurtubi then says, “As-saa’a with alif and laam (‘al’) would mean ‘this moment.’” So he’s saying that the Hour was given this name because it is so close that it is almost this moment.

The second interpretation is that it is called the moment because it is the most important moment, when the most important events would occur.

Or, it could be called “the moment” because it suddenly comes in a moment.

These are the three interpretations given by AlQurtubi.

Allah says: “O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour [as-saa’a] is a terrible thing.” (22:1)

4. Yawm Al-Ba’ath

Yawm al-ba’ath means the day of resurrection. It is given that name because that is when we will be given a new life, and our bodies are going to be created again. It is going to be a second creation.

Allah says: “O People, if you should be in doubt about the Resurrection [al-ba’ath], then [consider that] indeed, We created you from dust [...]” (22:5)

5. Yawm Al-Khurooj

Al-khurooj means emergence. It is called the day of emergence, because that is when we will emerge from our graves.

Allah says: “The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves] [yawm al-khurooj].” (50:42)

6. Al-Qaari’ah

This can be translated as “the calamity.” It is something that hits the hearts.

Allah says: “The Striking Calamity [al-qaari’ah]- What is the Striking Calamity? And what can make you know what is the Striking Calamity?” (101:1-3)

7. Yawm al-Fasl

Yawm al-fasl means the Day of Judgment. Al-Fasl is when all disputes will be solved. That is when Allah will judge between humanity – in everything they did or said.

Allah says: “This is the Day of Judgement; We will have assembled you and the former peoples.” (77:38)

8. Yawm al-Hasra

Yawm al-hasra means the day of regret. There is a lot of regret that happens on the Day of Judgment. Al-kuffaar regret that they were not Muslim and the Muslims regret that they didn’t do better.

Allah says: “And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.’” (25:27) The regret of the non believers and how they will bite – not their nails – but their hands that day.

Allah also says: “And warn them, [O Muhammad], of the Day of Regret [yawm al-hasrati], when the matter will be concluded; and [yet], they are in [a state of] heedlessness and they do not believe.” (19:39)

9. Yawm al-Hisaab

Yawm al-hisaab means the day of account.

Allah says: “But Moses said, ‘Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account [yawm al-hisaab]’.” (40:27) Everything will be bought forth that day – even a single grain. Nothing will be hidden that day.

10. Al-Waaqiyah

Al-waaqiyah means the event, or the occurrence. It is the most important event.

11. Al-Haaqqah

Al-haaqqah means the inevitable truth or reality. If you think that this is real, it is al-haaqqah.

Allah says: “The Inevitable Reality – What is the Reality? And what will make you know what the Reality is?” (69:1-3)

12. Yawm al-Talaaq

Yawm al-talaaq means the day of meeting or the Meeting Day.

Allah says: “[He is] the Exalted above [all] degrees, Owner of the Throne; He places the inspiration of His command upon whom He wills of His servants to warn of the Day of Meeting [yawm al-talaaq].” (40:15)

Ibn Kathir says: Ibn ‘Abbaas said it is called the day of meeting because that is the day when Adam will meet with his last child. All of the children of Adam will meet that day.

AlQataadah and as-Suddi say: that is when the creation of the earth will meet with the creation of the heavens and the Creator will meet with the creation.

And Maymoon ibn Mahraan says: that is when the oppressor will meet with the oppressed.

13. Yawm al-tanaad

Yawm al-tanaad means the day of calling. Allah says: “And O my people, indeed I fear for you the Day of Calling [yawm al-tanaad].” (40:32) It’s given that name because there is so much calling going on – first of all, every one of you will be called forth; the oppressed will be calling the oppressors and the worshippers will be calling the ones they worshipped.

One of the most important things that happens on the day of judgment is the hisaab. There are stages on that day. In the beginning, there is the changing of the universe. Then there is the assembly – hashr. And then you have the shafaa’a – intercession. After that is al-hisaab, which is the most important and prominent part of the Day of Judgment. That is what the Day of Judgment is for; to examine the accounts of people and to send them to jannah or naar.

Allah says: “And they will be presented before your Lord in rows [...]” (18:48)

Rules of the Day of Judgment

1. Al ‘Adl – Justice

The Day of Judgment is the day of justice. And one of the names of Allah is al ‘Adl. Allah will not wrong anyone; He will give everyone what they deserve.

Allah says: “And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly.” (2:281)

This scale of justice is very delicate. Allah will give you what belongs to you, even if it is one grain. Allah says: “Indeed, Allah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” (4:40)

Luqmaan ‘alayhis salaam said, when advising his son: “[And Luqman said], ‘O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted.” (31:16)

Allah says: “So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.” (99:7-8) The first advice that Luqmaan gave his son was la tushrik billah (don’t associate anyone with Allah), then the second advice was the kindness towards the parents. Immediately before that, even before salah, Luqmaan ‘alayhis salaam said what we just mentioned. He wanted to develop in his son the muraaqabah of Allah subhaana wa ta’aala – the fact that Allah is over watching you.

It’s very important that we instil this concept in our hearts and in the hearts of our children – that Allah is watching you. As parents, we try to watch our parents and see where they’re going and what they’re doing, etc. No matter how hard you try, there are some things you won’t know; we are limited. The strongest protection for them is that they have fear of Allah. If they have that quality in them, they are going to fear Allah even if you are not around. [My husband tells me this all the time!]

Trying to protect our children by having them fear us is not the way – because when we are not around, why would they fear us? If we can have them fear Allah, that is more powerful. They will know Allah is watching them wherever they are.

It was narrated as a saying of Luqmaan alHakeem, that Luqmaan ‘alayhis salaam had told his son, “O my son, if you want to sin, go ahead and do it, but do it where Allah cannot see you.” Therefore, to develop the awareness that Allah is watching everything that we do, it is a very powerful tool.

Ihsaan is that you worship Allah as if you see Him. If you don’t see Him, Allah sees you.

2. Individual Accountability

You are responsible for what you did. You are not responsible for what somebody else did. You will only be questioned for what you did. You are not liable for what somebody else did.

In Christianity, there is an original sin which was committed by somebody else; they attribute it to Adam. According to Christianity, we are held responsible for what Adam did tens of thousands of years ago. The sin was not committed for us, but by Adam, and Christianity says that we are responsible for it. Who paid the price for it? Not us [according to Christianity], but Jesus [‘Eesa]. This is contrary to simple, common sense. Why should the innocent (Jesus) have to pay for what human beings have done? That is contrary to Justice.

Allah will hold us accountable for our actions. Allah says: “Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.” (17:15) You are not doing anyone a favour by being Muslim; whoever is guided is guided for his own good. When you go pray in the masjid, you are not doing anyone a favour. You don’t do a favour to Allah when you obey him; it’s for your own good. At the same time, if you go astray, it is your own loss.

The message of accountability of one’s self is not something new that Muhammad sallallahu ‘alayhi wa sallam bought; it was the message of every prophet before, including Jesus (‘Eesa) and Abraham, Nuh and Adam. Allah says: “Or has he not been informed of what was in the scriptures of Moses. And [of] Abraham, who fulfilled [his obligations] – That no bearer of burdens will bear the burden of another. And that there is not for man except that [good] for which he strives. And that his effort is going to be seen – Then he will be recompensed for it with the fullest recompense.” (53:36-41)

Contradiction?

When you read some ayaat in Qur’aan, you might feel a sense of contradiction. For example, Allah says: “But they will surely carry their [own] burdens and [other] burdens along with their burdens [...]” This ayah sounds contradictory to what we were saying about each person being accountable only for themselves. We get the answer to this confusion in the same ayah: “[...] and they will surely be questioned on the Day of Resurrection about what they used to invent.” (29:13) They made up falsehoods and other people followed those falsehoods. Therefore, they would carry the sins of everyone who followed their words. It’s true that you carry your own sins, but you are also responsible for the sins you have caused. That doesn’t mean that those people are free of burden; they carry their sins as well. If you cause five sins, the people will be held accountable for those five sins, and so will you.

As mentioned before, RasulAllah sallallahu ‘alayhi wa sallam said that the one who starts a good tradition (sunnah) will get the reward for everyone who follows it until the day of judgment, and whoever starts a bad tradition will get the sin for it for everyone who follows it until the day of judgment. Therefore, the scholars have said that it is much for a person to commit a sin in public, so that the people may follow it, as opposed to doing it in private. We discussed this earlier. 

RasulAllah sallallahu ‘alayhi wa sallam said: “No human being is killed unjustly, but a part of responsibility for the crime is laid on the first son of Adam who invented the tradition of killing (murdering) on the earth. (It is said that he was Qabil).” (Bukhaari, 9/83/6) [Also see Bukhaari, 9/92/423 and Muslim, 16, 4156]

3. Presentation of Deeds

On the Day of Judgment, your deeds will be presented to you in entirety. You will see everything you did. Allah says: “[...] The return of you all is to Allah, then He will inform you about (all) that which you used to do.” (5:105)

It will be presented in the form of a book. Allah says: “[...] On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.” (17:13) Every single detail will be there; nothing will be left out. Maybe that’s why one of the reasons the Day of Judgment is so long – you will be questioned for every single detail of your life.

Allah says: “And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, ‘Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?’ And they will find what they did present [before them]. And your Lord does injustice to no one.” (18:49) People who committed a lot of sins will be in a very desperate situation to see this huge book packed with sin.

Allah, to show us His Mercy and Forgiveness, will not multiply evil deeds. The good deeds, Allah will multiply – one equals ten. Allah says: “Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged.” (6:160) The ayah mentions that the deeds are multiplied by ten; that is the minimum. SubhaanAllah.

Deeds that are Multiplied by 10

There are some acts that are multiplied even more. For example, for every letter of Qur’an that we read, we get 10 rewards. There is a hadith (in At-Tirmidhi) which is narrated by Ibn Mas’ood in which RasulAllah sallallahu ‘alayhi wa sallam says that Alif Laam Meem is not a letter; Alif is a letter, Laam is a letter and Meem is a letter.

There is another hadith in at-Tirmidhi and An-Nasaa`i, ‘Abdullah ibn ‘Amr ibn Al ‘Aas says that RasulAllah sallallahu ‘alayhi wa sallam says, “Two habits, if you persist in them, you will be rewarded with Jannah. They are easy, but the ones who do them are a few. You say after every salah SubhaanAllah ten times, Alhamdulillah ten times and Allahu Akbar ten times [there is another hadith that says thirty three].” ‘Abdullah said, “I saw RasulAllah sallallahu ‘alayhi wa sallam count them with his own hands. That comes to 150 on the tongue.” How did ‘Abdullah get the 150? 30 for each prayer. Then ‘Abdullah said, “But on the scale on the Day of Judgment, that will count as 1,500.” That is, ten rewards for each one. The second thing is: “When you go to bed, you make tasbeeh, tahmeed and takbeer one hundred times.” So you say subhaanAllah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times, for a total of 100. These count as 1,000 on the scale. Then RasulAllah sallallahu ‘alayhi wa sallam said, “Who of you will commit 2,500 sins per day?” RasulAllah sallallahu ‘alayhi wa sallam is saying that this is an advantage for us because we are receiving so many rewards and we probably won’t commit that many sins. The Sahabah then said, “How come we would not do them? [It seems to be very easy.]” RasulAllah sallallahu ‘alayhi wa sallam said, “Shaytaan will come to you in your salah and make you remember something so that as you make your salah, you will leave and not make that dhikr. And shaytaan will come to you when you go to bed and make you go to sleep before you remember to say that dhikr.”

We see this happen in the masaajid. There are very few who sit after the imam finishes and recite adhkaar. There are also other adhkaar after prayer, such as: ayat al kursi, the quls, some adkhaar for certain prayers, etc.

The dhikr after prayer is very simple, and we tend to neglect things that are simple because they seem insignificant to us. It is not insignificant. Just these simple adhkaar can count as 2,500 rewards!

[For some supplications or du’aa` to read after prayer, you can print them online from: makedua.com. Also, for the du’aa` of the mornings and evenings, Fortress of the Muslim has a lot of them listed mashaAllah.]

Then there is another example multiplication of deeds: Salah. Originally, 50 salawaat were prescribed on us. Musa was telling Muhammad sallallahu ‘alayhi wa sallam to reduce it; so it was reduced to five. Allah told Muhammad sallallahu ‘alayhi wa sallam that we would have 5 prayers to do, but they would count as 50. This hadith is in Bukhaari.

Deeds that are Multiplied More

Giving for the Sake of Allah

Allah subhaana wa ta’aala says: “The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (2:261) The total reward for one is seven hundred. Allah says that He gives manifold increase to who He wills – so there is even more reward!

Ibn ‘Abbaas says that one dirham (one dollar) in hajj or jihad will be multiplied 700 times. That is about 70,000% increase on your wealth. What investment in the world will give you that return? None. And this reward is not abiding by the stock market; it won’t go up or down. It is guaranteed. Whatever you spend in depression or an economic boom, it doesn’t make a difference; it is guaranteed for Allah.

In Hajj, say you spend $3,000. Multiply that by 700, and you have 2,100,000. That is the return! Over 2 million dollars! That is the generosity of Allah.

Sabr (Patience) and Siyaam (Fasting)

Allah says: “[...] those who patiently persevere will truly receive a reward without measure!” (39:10) The reward here is limitless.

This is also the reward for patience. Abu Huraira (Allah be pleased with him) reported Allah’s Messenger sallallahu ‘alayhi wa sallam as saying: “Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, the Exalted and Majestic, has said: With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it, and joy when he meets his Lord, and the breath (of an observer of fast) is sweeter to Allah than the fragrance of musk.” [Muslim, 6/2567]

This hadith truly shows the Generosity of Allah: The Prophet sallallahu ‘alayhi wa sallam, narrating about his Lord, said, “Allah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and actually did it, then Allah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times to many more times: and if somebody intended to do a bad deed and he does not do it, then Allah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allah will write one bad deed (in his account).” [Bukhaari, 8/76/498]

Repentance

Another example of the generosity and mercy of Allah is what Allah will give to the ones who repent. “And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace.” (25:68-69) Allah talks about three major sins here and says they will be punished severely in the hell fire, except the ones who repent. “Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” (25:70) If a person who has a long record of sins, but he repents, not only will Allah erase those sins, but Allah will transfer those sins into rewards. SubhaanAllah.

Abu Dharr reported that Allah’s Messenger sallallahu ‘alayhi wa sallam said: “I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who would be brought on the Day of Resurrection and it will be said: ‘Present his minor sins to him, and withhold from him his serious Sins.’ Then the minor sins would be placed before him, and it would be said: ‘On such and such a day you did so and so and on such and such a day you did so and so.’ He would say: ‘Yes.’ It will not be possible for him to deny, while he would be afraid lest serious sins should be presented before him. It would be said to him: ‘In place of every evil deed you will have good deed.’ He will say: ‘My Lord! I have done things I do not see here.’ I indeed saw the Messenger of Allah laugh till his front teeth were exposed. [Muslim, 1/365] RasulAllah sallallahu ‘alayhi wa sallam was laughing because the man was mentioning his bad deeds because he saw the generosity of Allah.

4. Presenting the Witnesses

Allah will assemble witnesses on nations and on individuals. Allah will make this ummah witness on others. We already talked in the past about how Allah will send witnesses against us – our hands, feet, tongue will speak about the sins we committed.

Nuh will be the witness against his nation. He will say that he presented the truth to them, but they rejected it. Abu Sa’eed narrated that Allah’s Apostle said, “Noah and his nation will come (on the Day of Resurrection and Allah will ask (Noah), ‘Did you convey (the Message)?’ He will reply, ‘Yes, O my Lord!’ Then Allah will ask Noah’s nation, ‘Did Noah convey My Message to you?’ They will reply, ‘No, no prophet came to us.’ Then Allah will ask Noah, ‘Who will stand a witness for you?’ He will reply, ‘Muhammad and his followers (will stand witness for me).’ So, I and my followers will stand as witnesses for him (that he conveyed Allah’s Message).” That is, (the interpretation) of the Statement of Allah: ‘Thus we have made you a just and the best nation that you might be witnesses Over mankind …’ (2:143).” [Bukhaari, 4/55/555] The speaker says that the people of Nuh will say to the Muslims, “How do you know? You weren’t there.” The Muslims will say, “We received it in the book of Allah (the Qur’an).”

Then, Allah will make Muhammad sallallahu ‘alayhi wa sallam a witness against us. “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. [...]” (2:143)

As-Su`aal – The Questioning

People are going to be questioning on the Day of Judgment – some people will be questioned in detail, and some people will not be questioned at all. The ones who will not be questioned at all will be the ones who reached the pinnacles in faith. They will enter into Paradise without going into questioning. All that will happen to them is that they will be presented with their book of deeds, but they will not be interrogated. These are seventy thousand from this ummah who will enter jannah without questioning.

After that, the more a person is questioned, the more difficult and dangerous it is. RasulAllah sallallahu ‘alayhi wa sallam said, “Whoever will be interrogated will be punished.” If you’re being interrogated, that means there is something wrong. The questions that will be asked are everything, but there are some that specify the questioning.

The most important questioning is about kufr. Allah says: “And it will be said to them, ‘Where are those you used to worship other than Allah? Can they help you or help themselves?’ So they will be overturned into Hellfire, they and the deviators and the soldiers of Iblees, all together.” (26:92-95)

The Four Questions

There are four questions that everyone will be asked about.

In a hadith narrated by at-Tirmidhi, RasulAllah sallallahu ‘alayhi wa sallam said, Your feet will not move from their spot on the day of judgment until you are asked four questions. The first question is: Your life, how did you spend it? This is the value of time – you will be asked how you spent your time. Time is even more worthy than money; with every second that passes by, it is taking some of you.

The second question: How did you use your knowledge? Did you practice it, or did you learn for the sake of learning and showing off? Knowledge is an evidence against us if we don’t use it. It is a great sin not to practice the knowledge you don’t know. Allah says: “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (61:2-3) So we have to practice what we say.

The third question will be about your money. You will be asked two questions about your money: how did you gain it and how did you spend it? You will be questioned about every dollar that you spent and every dollar that you earned. Therefore, suffering poverty your whole life is better than suffering for one dollar on the Day of Judgment. To be questioned means you will be punished. RasulAllah sallallahu ‘alayhi wa sallam said, “Anybody whose account (record) is questioned will surely be punished.” [Bukhaari, 8/76/543]

This is also one of the reasons why the poor enter into Jannah before the rich. Even though there could be a rich man who could be better in level and rank than a poor person; we are talking about the timing of entering into Jannah. RasulAllah sallallahu ‘alayhi wa sallam said, the poor of the muhajireen will enter into jannah 500 years before the rich. The hadith mentions that they will go the gates of jannah and the angels will ask, How did you get here? Weren’t you held accountable? These fuqaraa` (poor men) will say, What will we be held accountable for? We don’t have any money and we were carrying our swords in the sake of Allah. At the same time, there could be many rich people who could have a higher rank than many of the poor – for example, ‘AbdurRahmaan ibn ‘Auf.

Money is a very dangerous tool. It can be used to open the doors of jannah for you, and it can go to the extreme other opposite, and that is in the lower ranks of hell fire. We have to give money the attention it deserves: how we earn it and how we spend it.

Finally, the last question will be: How did you use your body? Allah gave you the strength. You are not the inventor of your power; Allah gave you your body as a trust. Did you put your strong body to use or did you consume that body in the sake of Allah and optimize it to the extreme? This is a ni’mah, blessing, from Allah, and we will be asked of how we used it.

The Luxury of this Life

Allah says: “Then you will surely be asked that Day about pleasure.” (102:8) There are many interpretations for this ayah. Mujaahid says, you will be questioned about every pleasure you had in this world. Ibn ‘Abbaas says that part of the pleasure of this world is your health and body. We also know that in the hadith, RasulAllah sallallahu ‘alayhi wa sallam says, “There are two blessings which many people lose: (They are) Health and free time for doing good.” [Bukhaari, 8/76/421] We need to use these two blessings for the sake of Allah or they will be used against us. 

Promises and Covenants

The most important covenant is the covenant of Imaan – the covenant between us and Allah subhaana wa ta’aala. If you didn’t realize you signed a covenant with Allah: you did. When you say that you are a Muslim, you are signing a contract between you and Allah. When you claim that you are a Muslim or a mu`min, that means you are consenting to abide by a certain set of rules and laws. We are going to be questioned about that. Allah says: “And fulfill (every) covenant. Verily! The covenant will be questioned about.” (17:34)

Sight, Hearing and Mind

These three are very important – sight, hearing and mind. The sight and hearing is where we input all of the data into our mind. If you imagine your mind as the central processing of the unit of the body, where does it get its information? By the sight and hearing. That is why Allah will specifically question us about these.

Did you use your eyes to read Qur’an, or use it to see what is forbidden? Did you use your ears to listen to the dhikr of Allah or did you use or it for what is forbidden? How did you use your mind? Did you invest it for Allah subhaana wa ta’aala, or did you use it for the sake of serving yourself in the dunya and neglecting akhirah? The mind is what controls us. The way we use our minds is how our body will function and what we will be held accountable for. We should use all three of these for shukr of Allah.

Allah says: “[...] and He made for you hearing and vision and intellect that perhaps you would be grateful.” (16:78) We ask Allah to make us of the shakireen.

Allah says: “[...] Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.” (17:36)

Salah

Finally, for the believer who believed in Allah subhaana wa ta’aala, will be about Salah. RasulAllah sallallahu ‘alayhi wa sallam said in a hadith narrated by An-Nasaa`i, The first thing you will be questioned about on the day of judgment is your Salah. If it was complete, it will be written down as complete. If there is deficiency in your salah, then Allah will tell the angels to look in your book of records to look if you have any voluntary prayers to complete the deficiency. This is what the nawaafil do; this is the role of Sunnah and nafil. The five mandatory prayers have to be completed. Of course we will have deficiencies here and there. How will those deficiencies be completed? By the sunnah and nawaafil. Then RasulAllah sallallahu ‘alayhi wa sallam said that the same will be done with the rest of the deeds; Allah will say to look at the obligatory fasts. If the fardh are not completed, then the voluntary will be looked at.

Hereafter Series CD 14 - The Righteous Muslims on the Day of Judgment

Taken from http://ummibraheem.wordpress.com/2008/09/07/v2-cd4-the-righteous-muslims-on-the-doj/

The Ones whom Allah will provide with Shade

There is no shade on the Day of Judgment – there are no mountains or buildings or trees; the land will be flat. There will be no shade, except under the throne of Allah. This is an exclusive group of people, not everyone can join. Allah will admit those people according to their qualities. What are their qualities?

RasulAllah sallallahu ‘alayhi wa sallam: “Seven are (the persons) whom Allah would give protection with His Shade on the Day when there would be no shade but that of Him (i. e. on the Day of Judgment, and they are): a just ruler, a youth who grew up with the worship of Allah; a person whose heart is attached to the mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful woman of high rank seduces (for illicit relation), but he (rejects this offer by saying): ‘I fear Allah’ ; a person who gives charity and conceals it (to such an extent) that the right hand does not know what the left has given; and a person who remembered Allah in privacy and his eyes shed tears.” [Muslim, 5/2248]

   1. An-Nawawi said that the first to be mentioned is the just ruler because his benefit would help everyone. Everyone would enjoy the justice of the ruler. The thing that would provide people with peace in al-dunya is justice. It would make them peaceful and secure. We underestimate justice. Ibn Taymiyyah says that the heavens and the earth are established with justice. With justice, the people will be well off, healthy, peaceful and safe. When the ruler is just, this justice permeates through the whole society. Because that ruler made people’s lives safe and peaceful, Allah will make his life peaceful in the hereafter.

   2. When people are in their youth years, sometimes they are not serious about the religion of Allah, but they are more willing to involve in the religion when they are older. You usually find that the younger the person is, the less serious they are about the religion. This is not true for everyone, of course. There are many youth that are serious about the religion, and the religion is built on the shoulders of the youth, but the youth are more playful. If a youth grows up worshipping Allah and never goes into a phase of growing astray, Allah will reward this youth with shade. That youth kept istiqaama (staying on the path of Allah continuously) and that youth has never been manipulated by evil.

   3. A man whose heart is attached to the masjid. Wherever that man would go, you would find him asking where the masaajid are. When they are travelling, they want to know where the nearest masaajid are; when they are at their homes, they want to go to the masjid when prayer time comes; they love the masjid. They don’t feel that someone is forcing them to go or that they have to get it off of their shoulders. AnNawawi says the meaning of this is that they love to pray jama’ah in the masjid, not that they want to stay in the masjid. We should not misinterpret it as somebody should just go to the masjid and do nothing there. ‘Umar ibn AlKhattaab came into the masjid one time and saw some people in the masjid. He asked them, “What are you doing?”

It was the time for work. They said, “We are the ones who have tawakkul.” ‘Umar ibn AlKhattaab took his stick and hit them. He said, “You know that the sky does not rain gold and silver!” If you stay in the masjid, don’t expect gold and silver to fall from the sky onto your heads; you have to go earn your living. Once, RasulAllah sallallahu ‘alayhi wa sallam came into the masjid and saw one of the sahabah there, so he asked, “What are you doing in the masjid?” If it was ok for a person to stay in the masjid continuously, RasulAllah sallallahu ‘alayhi wa sallam would not have asked him, but he asked him because it was not the time for salah. The man said, “I have a lot of distress.” So RasulAllah sallallahu ‘alayhi wa sallam taught him the du’aa`:

      RasulAllah sallallahu ‘alayhi wa sallam told us a hadith about the munafiqeen [hypocrites] – if one of them is told that a harvest of dates will be handed out in the masjid for free, they would have came. Think about it yourself – if you find a lack of motivation to go to the masjid – ask yourself, “Would I go to the masjid if they offered $20 for every salah?” Imagine that! The masaajid would be packed! Allah subhaana wa ta’aala is offering you more. He is promising that He will give you shade on a day that is 50,000 years long.

      “O Allaah, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being over powered by men.”

      Some people come to the masjid as if there is a burden on their shoulders. There are other people who love coming to the masjid. Despite living far away, they would travel long distances to come pray in jama’ah. Then there are some who live in the vicinity of the masjid, but they never come. Why? Because there is a lack of love of the masjid.

   4. Two men who love each other for the sake of Allah will also be in that shade. They do not love each other for worldly benefits. They love each other for their righteousness and good akhlaaq. They came together and parted for Allah’s cause. They didn’t come to talk or conspire, etc. They came together for Allah. This is like the brotherhood of Musa and Harun. Musa ‘alayhis salaam said: “That we may glorify You much, And remember You much.” (20:33-34) That’s why Musa asked for his brother to be with him.Another example is Salmaan alFarsi and Abu Dardaa` or ‘Abdullah ibn Mas’ood, when he said to one of the sahabah: “Let’s come together to have imaan for a moment.”

   5. The next person to be in the shade is a man who was seduced by a beautiful woman and who also had a position of authority because he feared Allah. The best example of this is Yusuf ‘alayhis salaam. He was called by a very beautiful woman who was the wife of the owner of Yusuf. She had the ultimate authority over him. Nevertheless, he said no, and he suffered a lot because of this. Why is the person granted shade for 50,000 years for saying no? Because it is a very difficult thing to do. It is not just a word of saying, “I fear Allah.” It is extremely difficult. Allah will reward you according to the hardship and more. Apply this rule to any situation – the more difficult something is for you, the more the reward will be.

   6. The next person is someone who has given sadaqah [charity] and has made it secret so that even his left hand does not know what the right hand is given. This is talking about secret charity. There are two types of sadaqah: the public charity and the private/secret charity. There are rewards for both. AnNawawi says that, as for zakat, it is better to make it public. There is more reward in giving zakah in public because zakah is a pillar of Islam and people need to be reminded of it. With the voluntary sadaqah, he says it is better to give it in secret. This is not general, however. If giving sadaqah in public will encourage others, then it is better to give it in public. That is why there were some occasions where RasulAllah sallallahu ‘alayhi wa sallam asked people to give it in public. Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Allah’s Messenger sallallahu ‘alayhi wa sallam. He saw them in sad plight as they had been hard pressed by need. He (the Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansaar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his face. Thereupon Allah’s Messenger sallallahu ‘alayhi wa sallam said: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.” [Muslim, 34/6466]

      During the ghazwa of tabook, RasulAllah sallallahu ‘alayhi wa sallam stood on the mimbar and said, “Who will give? Who will give?” Every time, ‘Uthmaan ibn Affaan would come and give, until eventually RasulAllah sallallahu ‘alayhi wa sallam said, “Whatever ‘Uthmaan will do after today will not harm him.” He gave so much that Allah has granted him forgiveness at that moment for anything he does after.

      When there is no need for encouragement, you should give sadaqah in secret. The left hand not knowing what the right hand is doing is an Arabic expression which means that it is done so privately that no one knows about it. An example of that would be that scholars would leave food at the doors of the needy, and they would only know when the scholar died!

   7. Finally, a man who is in seclusion and remembers Allah and his eyes are filled with tears will also be in the shade that day. This is done in a state of ikhlaas [sincerity] because that person is alone and they are not showing off to anyone. Because of their sincerity, Allah subhaana wa ta’aala will have that person in His shade.

These are not the only ones who will have shade on the Day of Judgment. There were some more mentioned by RasulAllah sallallahu ‘alayhi wa sallam and we will discuss them.

In a hadith, RasulAllah sallallahu ‘alayhi wa sallam said if a man who is in financial difficulty owes you money and you give that man more time or forgive the debt, Allah will provide you with shade on the day of judgment. Financial difficulties are very stressful for people, especially for those who have families and therefore more responsibilities. Notice that the people are in the shade either went through difficulty in this world or they made somebody else’s difficulty easy.

The one who Assists others and Fulfills Their Needs

RasulAllah sallallahu ‘alayhi wa sallam says in a hadith in Muslim, “Whoever eases the distress of a believer in this world, Allah will ease their distress on the day of judgment.” This is something else that we have underestimated. Sometimes we have the understanding that religion is a few rak’ah and do whatever you want with others – abuse and cheat them – and think you are a perfect Muslim. Treatment of others has a major affect on your deeds. People enter jannah exclusively because of their [good] treatment of others. There are many ahaadith that talk about this.

Concealing the Sins of Your Brother

RasulAllah sallallahu ‘alayhi wa sallam also says, “Whoever conceals the privacies of a Muslim, Allah will conceal their privacies on the day of judgment.” Awrah is something that you do not want others to see. That is why the private parts are also called awrah. Awrah also includes what you don’t want others to see, for example, your sins. Someone may commit a sin away from people because they don’t want others to know about it. For example, there are some people who pray, but suffer from an alcohol addiction. Nevertheless, this person still has a lot of love for Allah, and they know their weakness, and they ask Allah for forgiveness. They don’t want anyone to know. Somehow, you come to know. If you conceal that and don’t let anyone know, then Allah will conceal for you one of your privacies on the Day of Judgment. Every one of us has some privacies that we don’t want others to know. You might wonder – how can you do this if drinking is illegal in Islam? This is a major sin and there is a punishment for it. The intent of the hudood (criminal laws) in Islam is to keep the society clean from any sin that would become public and affect the people. The danger is when the sin becomes public. When a person does a sin privately, it doesn’t affect the society. It becomes a harm when it is public, because it attracts others to that sin.

RasulAllah sallallahu ‘alayhi wa sallam says, “When people make fahishah (adultery and fornication) public, then Allah will afflict them with diseases that did not exist in their forefathers.”

Allah says, “Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.” (24:19) Some of the scholars say that this applies to the ones who go and spy about others and expose the evil to others in the society. This news that would go around would corrupt the people. Talking about evil of others causes corruption in the society – especially when it comes to things like zina, etc. When it is not in the minds of people, don’t bring it up.

The general rule is that everyone will be called before Allah and all of the creation (humanity and jinn) are surrounding and witnessing what is happening. They hear the conversation between the person and Allah. Allah would ask them about their sins – “did you do this sin?” Allah says, “That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.” (69:18) Everything will be made public that day.

There are some believers who Allah will call and RasulAllah sallallahu ‘alayhi wa sallam says that Allah will call them and come down, until he is right over the shoulder of the person and then Allah subhaana wa ta’aala will speak with that person about the sins that person has done in private. And Allah will not let anyone know about it. Then Allah will tell that believer, “I have concealed these sins for you in dunya, and I will conceal them for you today.”

One of the ways to be granted with this blessing is to conceal the privacies of others. Allah subhaana wa ta’aala told us not to spy on others. Every one of us has enough to be concerned with ourselves. When you see something in public, it is your duty to enforce enjoining good and forbidding evil. This is the advice of the early Muslims – it is part of the perfection of one’s faith to leave what is not your business. Then RasulAllah sallallahu ‘alayhi wa sallam said in the end of the hadith, “Allah is in your assistance, as long as you are assisting your brother.”

Do Justice

There is another sahih hadith, in which RasulAllah sallallahu ‘alayhi wa sallam says, “If you give victory to your brother in his absence, Allah will give you victory on the day of judgment.” What does this mean? You are in a meeting, and a very righteous brother of yours is absent. People start saying bad things about him that are not true, and you stand up for him, Allah will give you victory on the day of judgment, when you are in need. We shouldn’t allow our brothers, or the righteous scholars, to be backbitten when we are around. We should defend them. This should not be interpreted as ta’assad (?) – defending someone just for the sake of defending them. People make mistakes. For example, approving or defending someone just because he is part of your party, etc.

The jahiliyyah Arabs had this wrong rule of “I will assist my tribal brothers even if I know he is wrong.”

RasulAllah sallallahu ‘alayhi wa sallam said, “Help your brother, whether he is an oppressor or he is an oppressed one.” People [the sahabah] asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Bukhaari, 3/43/624]

Justice is a virtue that should be practiced by everyone. All of us have responsibility, and as long as you have responsibility, then you have to be just. We mentioned that justice is the law of the universe. Allah subhaana wa ta’aala has established the heavens and earth on justice. Wherever justice is missing, everything will go wrong.

RasulAllah sallallahu ‘alayhi wa sallam says in a hadith in Muslim, “AlMuqsiteen (the just) are sitting or standing on pulpits of light on the Right Hand of Allah subhaana wa ta’aala, and both Hands of Allah are right. They are just in their judgment and among their families and among their responsibilities.” An example of these could be: a judge or an arbitrator, the ones who are just among their families.

An area where there is a lot of injustice is in the family – with children, with wives, with younger siblings, etc. We need to realize that having justice brings a lot of reward, and being unjust brings with it a lot of punishment. We know that one of the most severe punishments is against oppression – dhulm. Allah subhaana wa ta’aala says that nothing is between him and the supplication of the oppressed, even if the person is a non believer. RasulAllah sallallahu ‘alayhi wa sallam specifically mentions in the hadith that the prayers and supplication of the oppressed will reach Allah immediately, even if they are coming from a disbeliever.

If you have power, it is very tempting to abuse it, especially when there is no opposition. Children and the weak are prone to oppression from the stronger. This will not go unnoticed, however, and Allah subhaana wa ta’aala will make the oppressor pay the price on the day of judgment. Allah will not let anything go, otherwise, that is injustice. One of Allah’s names is The Just. Allah will make everyone pay for their injustices, even to the extent that the animals will have to sort things out. We mentioned the hadith earlier about the horned goat that hurt the goat without horns and how Allah will get revenge for the hornless goats.

Those Who Suppress their Anger

Anger is a very strong in your heart that can cause so much pain if you don’t release it. Your physiological and psychological state changes. It causes you to do irrational things or even become violent. If you are able to suppress it – even though it’s there – RasulAllah sallallahu ‘alayhi wa sallam says that there is a very big reward for it.

RasulAllah sallallahu ‘alayhi wa sallam says, “If anyone suppresses anger when he is in a position to give vent to it, Allah, the Exalted, will call him on the Day of Resurrection over the heads of all creatures, and ask him to choose any of the bright and large eyed maidens he wishes.” [Abu Dawood, 41/4759] Also, in the hadith, notice it says that you hold the anger back when you can actually release it or act upon it. In some situations, you can’t do anything.

Allah mentions in the Qur’an the mutaqeen (the God-conscious): “Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.” (3:133) The sahabah, with the training of RasulAllah, reached to the level where they forgave. They would stand up for the truth, but when they had the ability to take revenge, they would forgive; this is a very virtuous thing. In Islam, you have the right to take what belongs to you – an eye for an eye. Forgiving is above that and you receive a special reward for doing so.

Those who Call the Adhaan

RasulAllah sallallahu ‘alayhi wa sallam says that the mu`adhins will have the longest necks on the day of resurrection. [see Muslim, 4/750] That is so that they can be seen. Adhaan is the call to prayer, and that is why it carries such a big reward to it.

RasulAllah sallallahu ‘alayhi wa sallam said to a Bedouin, by the name of AbdurRahmaan ibn Sa’Sa’, “I see that you love sheep and goats and the Bedouin life.” This man wasn’t very attached to city life; he wanted to live as a Bedouin with his sheep and goats in the desert. RasulAllah sallallahu ‘alayhi wa sallam continued, “If you are in the wilderness and it is time for salah, then raise your voice in adhaan because whatever hears you – whether jinns or humans or anything – will witness for you on the day of judgment.” The mountains, rocks, animals, human beings and jinns will witness for you on the Day of Judgment. You are in harmony with creation; everything is Muslim except for the corrupt jinn and the corrupt Muslim.

The Ones who grow White Hair in Islam

RasulAllah sallallahu ‘alayhi wa sallam said, “Whoever grows white hair in Islam, it will be light for them on the day of resurrection.” This hadith was narrated by at-Tirmidhi. Sometimes we don’t like white hair because it is a sign of old age, but RasulAllah sallallahu ‘alayhi wa sallam is telling us it will be noor for us on the Day of Judgment.

RasulAllah sallallahu ‘alayhi wa sallam says in a hadith by Ibn Habbaan, “Don’t pull out your gray hair, it will be light for you on the day of judgment, and Allah will give you a reward for every white hair and Allah will raise you one level for every white hair that you have.”

RasulAllah sallallahu ‘alayhi wa sallam said, “Gray hair is light in your face, so pull it out if you want to.” Who would want to pull out light from their face?

The Ones who make Wudhoo`

RasulAllah sallallahu ‘alayhi wa sallam said, “My Ummah will come on the day of judgment, ghur and muhajjileen.” These are two marks that come on horses – ghur is the bright spot on the forehead of the horse, and muhajjileen is a bright spot on the feet of the horse. The Arabs used to consider them to be signs of beauty. It carries a meaning of beauty. What caused these signs of beauty? The wudhoo`.

RasulAllah sallallahu ‘alayhi wa sallam says, “And on the day of judgment, you will have jewellery according to where the water used to reach.”

There’s another hadith in Muslim, in which the Prophet sallallahu ‘alayhi wa sallam went to the cemetery and said, “Peace be upon you, the dwellings of the believers. That’s where there dwelling is now.” Then he said, “InshaAllah we are soon going to follow you. I wish that we can see our brothers.” The sahabah were amazed by this, and they said, “Aren’t we your brothers?” RasulAllah sallallahu ‘alayhi wa sallam said, “You are my companions. My brothers are the one who did not come yet.” The rest of the Ummah of Muhammad sallallahu ‘alayhi wa sallam are the brothers of Muhammad – we are his brothers inshaAllah. Then, RasulAllah sallallahu ‘alayhi wa sallam was asked by the sahabah, “How will you know your brothers when you never saw them?” RasulAllah sallallahu ‘alayhi wa sallam said, “If there is a man who has horses with the marks of tahjeel, wouldn’t you recognize him among other horses?” The sahabah said, “Yes.” RasulAllah sallallahu ‘alayhi wa sallam said, “My Ummah will come with these signs and I will recognize them out of all of the people [from the signs of wudhu`]. I will be waiting for my brothers on the pool (howD).”

We ask Allah to combine us with RasulAllah sallallahu ‘alayhi wa sallam on the day of judgment.

Ash-Shafa’aa (Intercession) on the DOJ

There is major shifa’aa and minor shafa’aa. The major shifa’aa is given to nobody but RasulAllah sallallahu ‘alayhi wa sallam will have. Then there are many minor shafa’aa that RasulAllah sallallahu ‘alayhi wa sallam will have. There will also be other minor shafa’aa that righteous people will have, such as the intercession of the shaheed.

We’ll talk in detail about the shafa’aa in the future, but for now we will limit it to the major shafa’aa – which is the intercession of RasulAllah sallallahu ‘alayhi wa sallam for the accountability to start. On the Day of Judgment, the day that is 50,000 years long and the sun will be just above the people, the people will be exhausted from standing. They will ask the ambiya of Allah to appeal to Allah and ask for Allah to start the accountability. There are many narrations of this hadith of intercession, but here is the one we will mention:

Some (cooked) meat was brought to Allah’s Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, “I will be the chief of all the people [of the earlier generations and the last generations] on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, ‘Don’t you see to what state you have reached? Won’t you look for someone who can intercede for you with your Lord?’

Some people will say to some others, ‘Go to Adam.’ So they will go to Adam and say to him. ‘You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don’t you see in what state we are? Don’t you see what condition we have reached?’ Adam will say, ‘Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him. Myself! Myself! Myself! (Has more need for intercession). Go to someone else; go to Noah.’

So they will go to Noah and say (to him), ‘O Noah! You are the first (of Allah’s Messengers) to the people of the earth, and Allah has named you a thankful slave; please intercede for us with your Lord. Don’t you see in what state we are?’ He will say, ‘Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.’

[Imam's commentary: Look at how the people will go to the ambiya on the day of resurrection; even though it was the presidents and kings they made sujood for in this life.]

They will go to Abraham and say, ‘O Abraham! You are Allah’s Apostle and His Khalil from among the people of the earth; so please intercede for us with your Lord. Don’t you see in what state we are?’ He will say to them, ‘My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies^[1] (Abu Haiyan (the sub-narrator) mentioned them in the Hadith) Myself! Myself! Myself! Go to someone else; go to Moses.’

The people will then go to Moses and say, ‘O Moses! You art Allah’s Apostle and Allah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord Don’t you see in what state we are?’ Moses will say, ‘My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person^[2] whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.’

So they will go to Jesus and say, ‘O Jesus! You are Allah’s Apostle and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don’t you see in what state we are?’ Jesus will say. ‘My Lord has today become angry as He has never become before nor will ever become thereafter.’ Jesus will not mention any sin, but will say, ‘Myself! Myself! Myself!’ Go to someone else; go to Muhammad.’

So they will come to me and say, ‘O Muhammad! You are Allah’s Apostle and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don’t you see in what state we are?’

[The speaker added that the Prophet sallallahu ‘alayhi wa sallam is the only one who will say, “My Ummah! My Ummah!”]

The Prophet added, “Then I will go beneath Allah’s Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me.

“Then it will be said, ‘O Muhammad Raise your head. Ask, and it will be granted. Intercede; It (your intercession) will be accepted.’ So I will raise my head and Say, ‘My followers, O my Lord! My followers, O my Lord.’ It will be said, ‘O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people.’

The Prophet further said, “By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busra (in Sham).” [Bukhaari, 6/60/236]

The Prophet sallallahu ‘alayhi wa sallam said that every ambiya was given one da’wah that was guaranteed to be accepted, and every nabi exhausted their da’wah, except for the Prophet sallallahu ‘alayhi wa sallam, who reserved it for the day of judgment.

Yahya related to me from Malik from Abu’z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, sallallahu ‘alayhi wa sallam, said, “Every prophet is given a supplication (du’aa`), and I wish to preserve my du’aa` as intercession for my community in the next world.” [Malik’s Muwatta, B.15, No. 15.8.26]

This major shafa’aa is only that RasulAllah sallallahu ‘alayhi wa sallam will be able to do – the intercession for all of mankind. That is when the books will be given down and everybody will be held accountable for their actions.

[1] These were not really lies. We will mention them in our Prophet series. Because of the sensitivity of the ambiya, they have doubts in their actions. They are always asking Allah to forgive them and assuming the worse. Even if you think you have done the best prayer – assume the worse and make istighfaar after the salah.

[2] He killed him by accident.