Hakikat Kitabevi Publications No: 20

the

RISINGand the

HEREAFTERby

IMÂM GHAZÂLÎ

Turkish version byHüseyn Hilmi Işık

English version byHakîkat Kitâbevi

Seventh Edition

Ha kî kat Ki tâ be viDa­rüş­şe­fe­ka­Cad.­53/A P.K.:­35

34083 Fa­tih-IS­TAN­BUL/TURKEYTel:­90.212.523­4556–532­5843­Fax:­90.212.523­3693

http://www.hakikatkitabevi.come-mail:­info@hakikatkitabevi.com

AUGUST-2020

CONTENTS

CHAPTER PAGENo. SUBJECT MATTER No._______________________________________INDRODUCTION...................................................................4

1– Allâhu­ta’âlâ­pledged­His­slaves............................................112– Man­stays­in­the­world­as­long­as­his­lifespan.

Then­he­dies.­Moments­of­death;­a­Believer’s­soul­risesabove­heavens.­Souls­of­people­with­correct­belief­andproper­performances­of­acts­of­worship­such­as­namâz,zakât,­fasting­in­Ramadân,­and­hajj,­and­who­sayistighfâr­at­times­of­Sahar,­rise­high......................................13

3– How­a­disbeliever’s­soul­leaves­his­body.­Questioning­ingrave.­Muslims­answer­the­questions­with­ease. .................22

4– The­fâjir­(disbeliever)­fails­to­answer­the­questions.[Scholarly­reports­on­how­the­parents­ofRasûlullah­became­Believers.] ...............................................31

5– The­dead­in­their­graves­are­in­one­of­the­four­states........386– The­Crack­of­Doomsday;­Rising­of­the­dead. .....................437– Interval­between­the­two­nefkhas­(blasts­of­trumpet). ......478– All­people­get­on­top­of­their­graves.­The­hashr

(assemblage)­starts.­People­go­from­one­Ulul’azmProphet­to­another,­requesting­each­and­everyone­of­them­to­intercede­so­that­the­judgmentwill­be­carried­out­quickly. .....................................................49

9– Shefâ’at­(or­shafâ’at,­i.e.­intercession)­of­our­Prophet,Muhammad­‘’alaihis-salâm’.­The­judgment­starts.Every­Prophet­is­questioned­on­his­own­teblîgh.And­their­ummats­are­questioned­on­their­treatmentof­their­Prophet’s­teblîgh. .......................................................61

10– The­hashr­of­those­who­were­blind­in­the­world;of­those­who­did­not­believe­the­enemies­of­Islamand­who­held­fast­to­the­Sunnî­creed;­of­those­wholoved­one­another­for­the­sake­of­Allah;­of­those­whoavoided­committing­acts­of­harâm­and­wept­for­fearof­Allah;­of­those­who­endeavoured­to­earn­their­living

ISBN:­978-975-8883-62-2

by­ways­that­are­halâl;­of­those­who­were­patient­withdisasters­that­befell­them;­of­those­who­spent­theiryouth­performing­acts­of­worship;­of­those­who­misusedtheir­property­and­position­by­tormenting­Muslims;of­the­ahl-i-belâ;­of­young­people;­of­slaves­and­jâriyas;and­of­lazy­and­poor­people. ..................................................74

11– Final­Word­of­the­book­‘the­Rising­and­the­Hereafter’.....8812– How­to­call­one’s­own­nafs­to­account. ................................9013– Salutations­and­greetings­among­Muslims .........................103

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HÜSEYN­H‹LM‹­IŞIK,‘Rahmat-Allahi­’alaih’

Hüseyn­ Hilmi­ Iş›k,­ ‘Rahmat-Allahi­ ’alaih’,­ publisher­ of­ theHakikat­Kitabevi­Publications,­was­born­in­Eyyub­Sultan,­Istanbulin­1329­(A.D.­1911).­

Of­ the­one­hundred­and­ forty-four­books­he­published,­ sixtyare­ Arabic,­ twenty-five­ Persian,­ fourteen­ Turkish,­ and­ theremaining­ are­ books­ in­ French,­German,­ English,­ Russian,­ andother­languages.

Hüseyn­Hilmi­ Iş›k,­ ‘Rahmat-Allahi­ ’alaih’­ (guided­by­Sayyid’Abdulhakim­Arwâsî,­ ‘Rahmat-Allahi­ ’alaih’,­a­profound­scholarof­the­religion­and­perfect­in­virtues­of­Tasawwuf­and­capable­toguide­disciples­in­a­fully­mature­manner;­possessor­of­glories­andwisdom),­was­a­competent,­great­Islamic­scholar­able­to­guide­tohappiness,­passed­away­during­the­night­between­October­25,­2001(8­Sha’bân­1422)­and­October­26,­2001­(9­Sha’bân­1422).­He­wasburied­at­Eyyub­Sultan,­where­he­had­been­born.

TYPESET AND PRINTED IN TURKEY BY:‹h­lâs­Ga­ze­te­ci­lik­A.Ş.

Merkez­Mah.­29­Ekim­Cad.­İhlâs­Plaza­No:­11­A/4134197­Yenibosna-İSTANBUL­Tel:­90.212.454­3000

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INTRODUCTIONAllâhu­ta’âlâ­pities­all­the­people­on­the­earth,­and­sends­them

the­useful­ things­He­creates.­He­has­ taught­ the­entire­humanityhow­ they­ should­ act­ and­behave­ so­ that­ they­may­ lead­ a­ life­ofcomfort­ and­peace­ in­ the­world­ and­ in­ the­Hereafter.­Choosingsome­of­the­people­whose­deserved­destination­in­the­Hereafter­isHell,­He­will­magnanimously­ forgive­ them­ and­ bless­ them­withParadise.­He,­alone,­creates­every­living­being,­makes­every­beingsmaintain­ their­ existence­ every­moment,­ and­ protects­ all­ againstfear­ and­ horror.­ Trusting­ ourselves­ to­ the­ honourable­Name­ ofsuch­a­being,­Allah,­we­embark­on­writing­this­book.

May­ hamd­ (praise­ and­ gratitude)­ be­ to­ Allâhu­ ta’âlâ!­ Mayinfinite­ thanks­ are­ to­Him­ for­ the­ blessings­ and­ favours­He­hasshowered­on­us!­If­any­person­offers­hamd­to­any­other­person­atany­place,­at­any­time,­in­any­manner,­for­any­reason,­all­the­hamdand­ gratitude­ will­ have­ been­ offered­ to­Allâhu­ ta’âlâ.­ For,­ He,alone,­creates­all,­trains­and­disciplines­all,­and­makes­all­sorts­ofgoodness­ done.­ He,­ alone,­ is­ the­ owner­ of­ power­ and­ might.Unless­He­reminds,­no­one­will­be­able­to­opt­to­do­or­even­desireto­ do­ anything,­ good­ and­ evil­ alike.­ After­ the­ slave­ opts­ forsomething,­nobody­can­do­even­a­mote­of­good­or­cause­any­harmto­any­other­person,­unless­He,­ too,­wills­ it­and­gives­ the­powerand­chance­to­do­so.

May­ salutations­ and­ benedictions­ be­ to­ all­ His­ Prophets‘’alaihim-us-salawât-u-wa-t-teslîmât’,­ primarily­ to­ MuhammadMustafâ­ ‘’alaihi­ wa­ ’alaihim-us-salawât-u-wa-t-teslîmât’,­ thehighest­of­them!­May­our­salutations­and­benedictions­are­to­theAhl-i-beyt­ of­ that­ noblest Prophet­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wasallam’­ and­ to­ each­ and­ every­ one­ of­ his­ Sahâba­ ‘radiy-Allâhuta’âlâ­’anhum­ajma’în’,­who­have­been­honoured­with­the­fortuneof­having­seen­his­beautiful­face,­a­therapeutic­treatment­for­souls,and­of­having­heard­his­useful­words,­and­who­therefore­are­thehighest­of­all­people!

For­becoming­a­Muslim,­it­is­necessary­to­utter­the­statementthat­ reads,­ “Lâ ilâha il-l-Allah, Muhammadun rasûlullah,”­ andwhich­is­termed­the­Kalima-i-tawhîd,­to­briefly­know­its­meaning,and­to­believe­it.­To­know­its­meaning­means­to­know­six­things.Those­six­things­are­called­the­essentials of îmân (tenets­of­belief).

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The­fifth­of­ those­six­ tenets­ is­ the­belief­ in­ life­ in­ the­Hereafter.The­ great­ Islamic­ scholar­ Imâm­ Muhammad­ Ghazâlî‘rahmatullâhi­’alaih’,­who­was­born­in­the­hijrî­year­450­and­passedaway­ in­ 505­ [1111­ A.D.].­ He­ separately­ wrote­ a­ book­ entitledDurra-t-ul-Fâkhira fî-kashf-i-’ulûm-il-âkhira assigned­ givinginformation­about­the­Hereafter.­He­mentions­this­book­in­Kashf-uz zunûn.­ This­ valuable­ book­ which­ was­ translated­ by­ Omer(’Umar)­Begh,­ a­ teacher­ of­ the­Arabic­ language­ in­ the­militaryjunior­ high­ school­ (Rushdiyya)­ in­ Kastamoni,­ (Turkey,)­ fromArabic­to­Turkish­and­was­entitled­it­“Kur’ân-ı Kerîmde Kıyâmetve Âhıret Halleri”­(Facts­About­the­Rising­and­the­Hereafter­inthe­ Qur’ân­ al-kerîm);­ the­ Turkish­ version­ was­ printed­ inKastamoni­ on­November­ 13,­ 1911,­which­ coincided­with­Dhu’l-qa’da­5,­1329­Hijrî.­It­has­bestowed­on­our­bookstore,­(i.e.­HakîkatKitâbevi­in­Istanbul,­Turkey,)­to­have­this­valuable­book­printedonce­ again.­ Explanations­ provided­ later­ from­ other­ valuablebooks­ have­ been­written­within­ brackets.­ Infinite­ thanks­ are­ toAllâhu­ta’âlâ­for­blessing­us­with­this­chance­to­serve­our­brothersin­Islam!­May­Allâhu­ta’âlâ­blesses­us­all­with­all­learning­the­trueteachings­conveyed­by­the­scholars­of­Ahl­as-sunnat­and­believingthe­facts­taught,­thereby­adapting­ourselves­to­the­commandmentsand­ prohibitions­ communicated­ to­ us­ by­ our­ beloved­ ProphetMuhammad­‘’alaihis-salâm’­and­thus­we­become­good­people!­Agood­person­is­good­to­everybody.­He­does­not­assault­anybody’sproperty,­life,­chastity,­or­honour.­He­does­not­revolt­against­theState­ or­ violate­ the­ laws.­ Our­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wasallam’­stated:­“Islam dwells in the shade provided by swords.”­Itsmeaning­is:­“It­ is­under­the­administration­and­protection­of­theState­and­its­laws­that­people­lead­a­life­of­comfort­and­performtheir­acts­of­worship­peacefully.”­The­more­powerful­the­State­themore­throughgoing­will­the­comfort­and­peace­it­provides­be.­Forthat­matter,­Muslims­ should­ always­ support­ the­ State,­ pay­ theirtaxes­in­time,­and­counsel­the­same­to­others,­doing­so­with­a­suavelanguage­and­a­smiling­face.­May­He­protect­us­from­believing­thelies,­tricks­and­slanders­of­the­enemies­and­thereby­betraying­ourown­Religion­and­State!­Âmîn.

Today’s­Muslims­the­worldover­have­been­torn­apart­into­three(major)­ groups:­ In­ the­ first­ group­ are­ the­ true­ Muslims,­ thefollowers­of­the­Ashâb-i-kirâm,­(i.e.­the­Sahâba.)­They­are­calledthe­Ahl as-sunnat,­ or­ the­Sunnî Muslims,­ or­ the­Firqa-i-nâjiyya,the­group­who­have­been­saved­from­Hell.­The­second­group­is­theenemies­of­the­Ashâb-i-kirâm.­They­are­called­the­Shi’îs (Shiites),

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or­the­Firqa-i-dhâlla.­The­third­group­is­inimical­both­to­the­SunnîMuslims­and­to­the­Shi’îs.­They­are­called­Wahhâbîs or­Najdîs (orNejdîs),­the­latter­cognomen­coming­from­the­Arabian­city­Nejd,birthplace­ of­ the­ so-called­ heresy.­ This­ group­ is­ also­ called­ theFirqa-i-mel’ûna (the­ accursed­ group).­ For,­ the­ adherents­ of­ thisgroup­call­Muslims­‘polytheists’,­as­is­written­in­our­books­entitledthe Rising and the Hereafter,­(i.e.­the­current­book,)­and­Se’âdet-i-ebediyye,­(i.e.­the­Turkish­version­of­the­six­fascicles­of­EndlessBliss.)­Any­person­who­calls­a­Muslim­‘disbeliever’­was­in­advanceanathematized­by­our­Prophet,­who­said­that­that­was­an­accurseddeed.­This­tragic­tripartite­state­of­Muslims­is­a­product­of­Jewishand­English­conspiracies.

People­who­follow­their­nafs­and­harbour­evils­in­their­hearts,regardless­of­ the­group­ they­belong­ to,­ shall­go­ to­Hell.­For­ thetezkiya­ of­ the­ nafs,­ i.e.­ for­ cleansing­ the­ nafs­ from­ the­ evilsinherent­ in­ it,­ such­ as­ kufr­ (unbelief)­ and­ fondness­ of­ sinning,every­Believer­should­always­and­all­ the­time­say,­“Lâ ilâha il-l-Allah,”­ and­ for­ the­ tasfiya­of­ the­heart,­ i.e.­ to­protect­ the­heartagainst­the­dirt­of­kufr­and­sinfulness­coming­from­the­nafs,­fromthe­ devil,­ from­ evil­ company,­ and­ from­ harmful­ and­ subversivebooks,­they­should­continuously­say,­“Estaghfirullah.”­If­a­personobeys­ the­ Ahkâm-i-islâmiyya,­ (i.e.­ commandments­ andprohibitions­of­Allâhu­ta’âlâ,­i.e.­the­rules­and­essentials­of­Islam,)he­ can­ be­ sure­ that­ his­ invocations­ shall­ be­ accepted.­ Notperforming­the­five­daily­prayers­called­namâz,­looking­at­womengoing­about­without­properly­covering­themselves,­and­eating­anddrinking­things­that­are­harâm,­are­symptoms­of­not­obeying­theAhkâm-i-islâmiyya.­Invocations­of­such­people­shall­be­rejected.

Mîlâdî Hijrî Shamsî Hijrî Qamarî2001 1380 1422

(The English version:A.D. Hijrî Solar Hijrî Lunar)2010 1387 1431

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AN IMPORTANT NOTE:­Christian­missionaries­are­trying­topropagate­Christianity,­Jews­are­trying­to­spread­the­Talmûd,­andthe­Hakîkat­Kitâbevi­(Bookstore)­in­Istanbul,­Turkey,­is­trying­topublicize­Islam,­while­freemasons­are­trying­to­annihilate­religions.A­person­with­reason,­knowledge,­and­a­pure­conscience­will­seeand­realize­which­one­of­ these­ four­choices­will­be­ the­wisest­ tomake­ as­ a­ true­way­of­ life.­He­will­ support­ its­ propagation­ andcontribute­to­all­people’s­attaining­happiness­both­in­the­world­andin­the­Hereafter.­No­other­service­to­be­done­to­humanity­could­bemore­ valuable­ or­more­ useful­ than­ doing­ so.­ That­ the­ so-calledheavenly­ books­ called­ the­ Taurah­ and­ the­ Bible­ possessed­ bytoday’s­Christians­and­Jews­were­written­by­human­beings,­is­a­factacknowledged­by­their­own­men­of­religion.­As­for­the­Qur’ân­al-kerîm;­it­is­as­pristine­and­intact­as­it­was­when­it­was­revealed­byAllâhu­ ta’âlâ.­ All­ Christian­ priests­ and­ Jewish­ rabbis­ ought­ toread,­carefully­and­without­prejudice,­the­books­published­by­theHakîkat­Kitâbevi,­and­try­as­best­they­can­to­understand­what­theysay.

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The RISING and the HEREAFTERMay­ hamd­ (praise­ and­ gratitude)­ be­ to­ Allâhu­ ta’âlâ,­ who

declares­that­His­Dhât­(Person)­is­eternal.­He­willed­that­all­beingsother­ than­Him­be­non-existent.­He­will­punish­disbelievers­andsinners­ with­ torment­ in­ the­ grave.­ He­ declared­ Hiscommandments­and­prohibitions­through­His­Prophets­so­that­Hisslaves­should­attain­happiness­in­the­world­and­in­the­Hereafter.He­rendered­His­slaves’­being­subjected­to­torment­or­blessed­withrewards­ in­ the­Hereafter­dependent­on­a­ few­days­of­behaviourthey­would­spend­conducting­themselves­with­during­their­sojournin­the­world.­He­made­it­easy­for­those­slaves­of­His­whom­He­hadchosen­and­loved­to­commit­themselves­to­the­path­leading­to­theHereafter­and­thereby­become­blessed­with­His­Grace.

May­Allâhu­ ta’âlâ­ lavish­ our­ benedictions­ and­ salutations­ toHis­Most­Beloved­Prophet,­Muhammad­‘’alaihis-salâm’,­and­to­hisÂl­(Family,­Progeny)­and­Ashâb­(Companions),­whose­names­Heblessed­with­highest­honours­among­Muslims.

You­should­know­that­Allâhu­ta’âlâ,­the­sole­power­who­giveslife­ to­ all­ and­ who­ takes­ the­ life­ out­ from­ all,­ declares,­ as­ ispurported­in­the­hundred­and­eighty-fifth­âyat-i-kerîma­of­the­Âl-’Imrân­Sûra­and­in­the­thirty-fifth­âyat-i-kerîma­of­the­al-EnbiyaSûra­ and­ fifty-seventh­ âyat-i-kerîma­ of­ the­ al-’Ankebût­ Sûra,which­read:­“Every soul shall have a taste of death: ...”­Thereby­Hepointed­ to­ three­ deaths­ on­ the­ part­ of­ the­ ’âlams­ (all­ beings).Anyone­brought­ into­ the­ ’âlam­of­ the­world­ shall­definitely­die.Those­brought­into­the­’âlam­of­jeberût­and­to­that­of­angels­shalldefinitely­die,­too.­Of­them,­those­who­were­brought­to­the­’âlamof­world­are­the­sons­of­Âdam­(human­beings)­and­animals­livingon­land,­in­water,­and­in­the­air.

The­second­’âlam,­i.e.­the­’âlam­[that­is­invisible­(to­the­humansight)­and]­which­is­called­‘Melekûtî’,­ is­the­’âlam­containing­thekingdoms­of­angels­and­genies.

The­third­’âlam,­i.e.­the­one­that­is­called­‘jeberût’,­consists­ofthe­ elite­ of­ angels.­As­ a­matter­ of­ fact,­ the­ seventy-fifth­ âyat-i-kerîma­of­the­Hajj­Sûra­of­the­Qur’ân­al-kerîm­purports:­“Allâhuta’âlâ chooses Messengers from angels and from men. ...”

The­highest­ones­of­these­(elite­of­angels­called­jeberût­are­(theangels)­ called­ ‘Kerûbiyân’;­ ‘Rûhâniyân’;­ ‘Hamala-i-’Arsh’;­ and

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‘Surâdiqât-i-jelâl’.)­ The­ nineteenth­ and­ the­ twentieth­ âyat-i-kerîmas­ of­ the­ al-Enbiyâ­ Sûra­ purport:­ “... Even those (angels)who are in His (very) Presence are not too proud to serve Him,nor are they (ever) weary (of His service):”­“They celebrate Hispraises night and day, nor do they ever flag or intermit.”­Thosehighest­ angels­ are­ meant­ in­ the­ âyat-i-kerîmas­ quoted­ above.Through­these­âyat-i-kerîmas­Allâhu­ta’âlâ­praises­them.­So­highlyhonoured­are­those­angels­that­their­abode­is­Gardens­of­Paradise.They­are­mentioned­in­the­Qur’ân­al-kerîm­and­their­attributes­aredescribed.­So­close­are­they­to­Jenâb-i-Haqq­(Allâhu­ta’âlâ),­andParadise­is­their­abode;­yet­they­shall­die­all­the­same.­There­beingclose­to­Allâhu­ta’âlâ­shall­not­prevent­their­death.

I­shall­tell­you­about­worldly­death­first.­Harken­well­to­what­Iam­going­to­inform­you­with:­if­you­believe­Allâhu­ta’âlâ­and­HisMessenger,­the­Rising­Day,­and­the­Hereafter,­I­shall­describe­foryou­ how­ human­ beings­ are­ transmuted­ from­ one­ state­ intoanother,­and­inform­you­about­the­states­and­modes­they­undergoduring­ the­ process.­ For,­ this­ information­ requires­ evidence­ andwitnesses,­and­Allâhu­ta’âlâ­and­the­Qur’ân­al-kerîm­bear­witnessto­what­ I­am­going­ tell­ you.­The­Qur’ân­al-kerîm­and­ the­ sahîhhadîth-i-sherîfs­testify­to­the­truth­of­my­statements.­[When­mandies,­his­worldly life ends.­His­life in the Hereafter begins.­Life­inthe­Hereafter­consists­of­three­stages.­Life in the grave continuesuntil­ Rising.­ Next­ comes­ (that­ which­ is­ called)­ life of Qiyâmat(Rising­and­Judgment).­Thereafter­comes­ life in Paradise and/orHell.­This­third­life­is­everlasting.]

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In­ the­world,­good­and­useful­ things­are­mixed­with­evil­andharmful­things.­Always­good­and­useful­things­should­be­done­toattain­happiness,­comfort­and­peace.­Because­Allâhu­ta’âlâ­is­veryprofoundly­ compassionate,­ He­ created­ a­ power­ to­ distinguishgood­ things­ from­ evil­ ones.­This­ power­ is­ termed­ ’aql (wisdom,mind,­reason).­This­’aql,­when­it­is­pure­and­healthy,­performs­itsduty­quite­well­and­never­goes­wrong.­Sinning­and­following­thenafs­will­ail­the­’aql­and­the­qalb­(heart),­so­that­they­will­no­longersee­between­good­and­evil.­Allâhu­ta’âlâ,­with­His­Mercy,­does­thisjob­ Himself,­ teaches­ good­ things­ through­ His­ Prophets­ andcommands­ (His­ slaves)­ to­ do­ them.­Teaching­ the­ harmful­ ones,too,­ He­ prohibits­ doing­ them.­ These­ commandments­ andprohibitions,­ in­ the­ aggregate,­ are­ called­ Din (religion).­ Thereligion­taught­through­Muhammad­‘’alaihis-salâm’­is­called­Islam.

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Today­there­is­only­one­unchanged­and­undefiled­religion­on­theearth.­It­is­Islam.­To­attain­comfort­it­is­necessary­to­adapt­oneselfto­Islam,­ i.e.­ to­become­a­Muslim.­Becoming­a­Muslim­does­notrequire­ any­ formalities­ such­ as­ going­ to­ an­ imâm­or­ to­ a­muftî.What­there­is­to­do­is­simply­to­first­have­îmân­(belief)­with­one’sheart­and­then­learn­the­commandments­and­the­prohibitions­andpractise­the­former­and­avoid­the­latter.

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Questioning angels will come to your grave;“Did you perform your namâz properly,” they will say.“So you think there’s no problem once you’re dead?There is bitter torment awaiting you,” they will say.

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FIRST CHAPTERWhen­Allâhu­ ta’âlâ­ created­Âdam­ ‘alaihis-salâm’,­ and­when

He­made­masah­on­his­waist­with­His­infinite­Might,­He­took­twohandfuls­from­him,­one­from­his­right­hand­side­and­one­from­hisleft­ hand­ side.­ He­ separated­ the­ motes­ of­ all­ people­ from­ oneanother.­Âdam­‘’alaihis-salâm’­looked­at­them,­and­saw­that­theywere­like­motes.­An­âyat-i-kerîma­in­the­al-Wâqi’a­Sûra­purports:“These, the ones on the right hand side, will be practising thedeeds for the people of Paradise, so they are people of Paradise.Their deeds are neither useful nor harmful to Me. And those, theones on the left hand side, are people of Hell since they will bepractising the deeds for the people of Hell. Nor are their deedsuseful or harmful to Me.”

Âdam­‘’alaihis-salâm’­asked­Allâhu­ta’âlâ:­“Yâ Rabbî (O­myRabb,­Allah)!­What are the deeds to be practised by the people ofHell?”­ Allâhu­ ta’âlâ­ declared:­ “To attribute a partner (orpartners) to Me and to deny the Prophets I have sent and to revoltagainst Me by disobeying My commandments and commandmentsin My Books (that­I­have­revealed­to­My­Prophets).”

Thereupon­ Âdam­ ‘’alaihis-salâm’­ prayed­ and­ implored­ toAllâhu­ ta’âlâ:­ “Yâ­ Rabbî!­ Render­ these­ people­ witnesses­ forthemselves.­It­is­hoped­that­they­will­not­commit­the­deeds­for­thepeople­ of­ Hell.”­ And­ Allâhu­ ta’âlâ­ made­ their­ own­ nafseswitnesses­ for­ themselves­ and­ declared:­ “Am I not your Rabb(Allah)?”­“(Yes).­You­are­our­Rabb.­We­testify­(to­ it).”­Allâhuta’âlâ­made­ the­angels­and­Âdam­ ‘’alaihis-salâm’­witnesses,­ too,and­they­avowed­His­being­the­Rabb.­After­this­solemn­agreementHe­ sent­ them­ back­ to­ their­ former­ places.­ For,­ it­ was­ only­ aspiritual­life­that­they­had­been­leading.­It­was­not­a­physical­life.Allâhu­ta’âlâ­placed­them­in­Âdam’s­‘’alaihis-salâm’­loins.­Takingaway­ their­ souls,­ He­ kept­ them­ in­ one­ of­ the­ treasuries­ of­ the’Arsh.

When­ a­ father’s­ semen­ fertilizes­ the­ mother’s­ ovum­ andproduces­the­child­in­its­physical­shape,­the­child­is­lifeless­yet.­Theputrefaction­of­ the­dead­body­has­been­prevented­by­an­angelicessence­that­was­placed­into­it.­When­Allâhu­ta’âlâ­decrees­to­givea­soul­to­the­dead­child­in­the­womb,­He­replaces­to­the­corpse­thesoul­He­has­been­keeping­for­some­time­ in­ the­ treasuries­of­ the

–­11 –

’Arsh.­Thereafter­the­child­begins­to­move.­There­is­many­a­childthat­moves­in­its­mother’s­womb.­Sometimes­its­mother­hears­it.Sometimes­ she­ does­ not.­ The­ death­ that­ takes­ place­ after­ themîsâk­(agreement)­wherewith­Allâhu­ta’âlâ­asked­the­souls:­“AmI not your Rabb,”­i.e.­His­sending­the­souls­to­the­treasuries­of­the’Arsh,­is­the­first­death,­and­the­present­life­in­the­mother’s­wombis­the­second­life.

–­12 –

SECOND CHAPTERThereafter­Allâhu­ta’âlâ­makes­a­man­stay­in­the­world­as­long

as­his­ lifespan.­He­ stays­ in­ the­world­ till­his­determined­ time­ofdeath­ comes­ and­ his­ rizq­ has­ been­ exhausted­ and­ his­ deedspredetermined­in­the­eternal­past­have­come­to­an­end.­When­hisworldly­death­draws­near,­four­angels­come­to­him.­They­extracthis­soul­out­of­his­body,­one­pulling­it­from­his­right­foot,­anotherfrom­his­left­foot,­the­third­one­from­his­right­hand,­and­the­fourthone­from­his­left­hand.­In­most­cases,­he­begins­to­see­the­’âlam ofmelekût (the­second­’âlam)­before­his­soul­turns­into­a­state­of.­Atthe­time­of­leaving­a­soul­from­one’s­body,­some­voices­are­heard.These­ sound­are­ similar­ to­ voices­ of­ gargling­ so­ that­ it­ is­ called“gargling­of­the­soul.­He­sees­angels­and­the­inner­essence­of­theirdeeds­exactly­in­the­states­wherein­they­exist­in­their­’âlam.­If­histongue­is­capable­of­speech,­he­informs­about­their­existence.­Inmany­ other­ cases,­ however,­ he­ thinks­ that­ the­ events­ he­ iswatching­ are­ tricks­ being­ played­ by­ the­ devil;­ he­ remainsmotionless­until­he­becomes­quite­speechless.­As­he­is­in­that­state,the­angels­tug­at­his­soul­again,­by­grabbing­the­ends­of­his­fingersand­ toes.­At­ this­ stage­his­breath­gargles­as­ if­water­were­beingpoured­ out­ from­ a­ water­ carrier’s­ demijohn.­ The­ fâjir’s­ soul­ isextracted­ as­ harshly­ as­ if­ thorns­ stuck­ on­ damp­ felt­ were­ beingforced­ apart,­ which­ is­ a­ fact­ stated­ by­ our­ Prophet­ ‘sall-Allâhu’alaihi­wa­sallam’,­the­highest­of­mankind.­At­this­state­the­dyingman­feels­as­if­his­stomach­were­filled­with­thorns.­He­feels­as­if­hissoul­were­being­drawn­through­a­needle-hole­and­as­if­heaven­andearth­ were­ being­ pressed­ against­ each­ other,­ with­ himself­ leftbetween­them.

Hadrat­Kâ’b­‘radiy-Allâhu­’anh’­was­asked­how­death­felt.­Hesaid:­ “I­ felt­ it­ like­ this:­ A­ branch­ of­ thorns­ placed­ into­ you.Someone­strong­is­forcing­it­out.­It­tears­away­what­it­can,­leavingthe­rest­there­to­rue­it.”

The­Master­of­all­Prophets­‘sall-Allâhu­ta’âlâ­’alaihi­wa­sallam’stated:­ “Vehemence of a single one of the pangs of death isdefinitely worse than the pain to be felt under three hundredsword-strokes.”

At­ that­ time­ man’s­ body­ pours­ with­ sweat.­ His­ eyes­ swiftlymove­from­one­side­to­the­other.­His­nose­recedes­from­both­sides.

–­13 –

His­ribs­rise,­his­breath­swells,­and­he­turns­pale.­As­our­blessedmother­ ’Âisha-i-siddîqa­ ‘radiy-Allâhu­ ’anhâ’­held­the­Messengerof­Allah­ in­ her­ lap,­ she­ saw­ these­ symptoms­ (of­ death)­ and,­ intears,­she­uttered­a­poem,­which­meant,­in­English:

“Let­me­sacrifice­my­nafs­ for­you,­oh,­you,­ the­Messenger­ofAllah;­ no­ ill-treatment­has­ ever­made­you­ sad­or­hurt­ you.­Norhave­ any­ genies­ ever­ struck­ you­ until­ now.­ Nor­ have­ you­ everfeared­ anything.­ What­ is­ happening­ now,­ that­ I­ see­ your­ mostbeautiful­ face­ covered­with­ pearls­ of­ sweat.­Whereas­ any­ otherdying­person­turns­pale,­ the­nûrs­of­your­blessed­face­ illuminateeverywhere.”

When­his­soul­reaches­his­heart,­he­becomes­dumb.­No­one­cantalk­once­their­soul­has­come­to­their­chest.­There­are­two­reasonsfor­ it.­One­of­ them­ is­ this:­Something­ tremendous­ is­happening,and­the­chest­is­narrow­under­the­pressure­of­the­breaths.

Don’t­you­see­that­a­blow­dealt­on­a­person’s­chest­will­makehim­faint.­He­will­be­able­to­speak­only­some­time­later.­In­manycases­he­will­not­be­able­to­speak.­When­you­hit­a­person­on­anypart­of­his­body­he­will­cry.­If­you­hit­him­on­the­chest,­however,he­will­immediately­fall­down­as­if­he­were­dead.

The­ second­ reason­ is­ this:­ Sound­ is­ a­ phenomenon­which­ isproduced­ by­ air­ going­ out­ of­ the­ lungs.­ This­ air­ is­ gone­ now.Unable­ to­ inhale­ and­ exhale,­ the­ body­ loses­ its­ warmth­ andbecomes­cold.­At­this­stage­treatments­that­the­dying­people­aresubjected­to­vary.

With­some­people,­the­angel­hits­with­hot­steel­tempered­witha­ poisoned­ water.­ Presently­ the­ soul­ runs­ away­ and­ exits­ (thebody).­The­angel­picks­it­and­holds­it­in­his­hand,­it­trembling­likequicksilver.­It­is­a­human­figure­as­big­as­a­locust.­Thereafter­theangel­delivers­it­to­the­zebânî­(angel­of­torment).

With­some­dying­people­the­soul­ is­pulled­out­slowly,­until­ itreaches­ the­ throat,­ where­ it­ is­ stopped.­ Even­ after­ leaving­ thethroat­it­still­retains­its­attachment­to­the­heart.­Then­the­angel­hitsit­with­a­poisoned­hot­iron.­For,­the­soul­will­not­leave­the­heartunless­it­is­hit­with­that­iron.­The­reason­for­hitting­it­with­that­ironis­that­the­iron­has­been­dipped­into­the­sea­of­death.­When­it­isplaced­ on­ the­ heart­ it­ turns­ into­ a­ poison­ that­ spreads­ over­ theother­limbs­as­well.­For,­the­secret­of­life­lies­in­the­heart­only.­Itssecret­ is­ effective­ only­ in­ worldly­ life.­ For­ that­ matter,­ somescholars­of­(the­Islamic­science­termed)­Kalâm­(or­Kelâm)­havesaid­that­“life­is­different­from­the­soul”­and­that­“the­meaning­of

–­14 –

life­is­a­combination­of­soul­and­body.”As­the­soul­is­being­disembodied­out­and­the­last­piece­of­tie

attaching­it­to­the­body­is­about­to­break,­the­dying­person­comesacross­with­quite­a­number­of­fitnas.­They­are­the­fitnas­caused­bythe­ devil,­ who­ mobilizes­ all­ its­ armies­ especially­ against­ that(dying)­ person.­ Disguised­ in­ his­ parents­ and­ siblings­ and­ otherdead­people­beloved­to­him,­they­show­themselves­to­him­at­thatcritical­moment,­and­say­to­him:

“O,­you,­so­and­so!­You­are­dying.­We­have­beaten­you­at­that.You(’d­ better)­ die­ in­ the­ Jewish­ religion.­ That­ religion­ is­ theaccepted­one­in­the­view­of­Allah.”­If­he­refuses­to­believe­themand­does­not­listen­to­them,­they­leave­him.­Others­come­onto­him,saying:­You­die­as­a­Christian!­For,­it­is­the­religion­of­the­Messiah,i.e.­Îsâ­(Jesus)­‘’alaihis-salâm’,­who­abrogated­the­religion­of­Mûsâ(Moses)­‘’alaihis-salâm’.”­They­will­carry­on­like­this,­taking­turnsto­suggest­to­him­all­the­religions­held­by­various­people.­That­isthe­time­when­anyone­destined­by­the­Jenâb-i-Haqq­to­go­wrongshall­go­wrong.­And­that­is­the­state­pointed­out­in­the­eighth­âyat-i-kerîma­of­Âl-i-’Imrân­Sûra,­which­purports:­“O our Rabb! Letnot our hearts deviate as we die after Thou hast granted us îmânin the world. ...”

If­Jenâb-i-Haqq­grants­guidance­to­a­slave­of­His­and­blesseshim­ with­ steadiness­ in­ îmân,­ the­ rahmat-i-ilâhiyya­ (divinecompassion)­shall­come­to­his­rescue.­According­to­some­(Islamicscholars)­Jebrâîl­(Archangel­Gabriel)­‘’alaihis-salâm’­is­meant­bythe­word­‘rahmat’­(used­in­the­âyat-i-kerîma).

The­rahmat-i-ilâhiyya­expels­the­devil­and­removes­the­fatiguefrom­the­invalid’s­face.­Thereupon­that­person­feels­soothed­andsmiles.­Many­a­dying­person­is­seen­to­smile­at­that­stage,­when­therahmat,­(i.e.­Hadrat­Jebrâîl,)­is­sent­by­Allâhu­ta’âlâ­and­gives­himthe­ glad­ tidings,­ saying,­ “Do­ you­ know­me?­ I­ am­ Jebrâîl.­ Andthese­(disguised­people)­are­the­demons,­your­enemies.­You­die­as(a­ member­ of)­ the­ Millat-i-hanîfiyya­ and­ the­ dîn-i-Muhammadiyya,­(i.e.­the­religion,­Islam,­declared­through­HadratMuhammad.)­Nothing­could­be­more­beloved­and­more­soothingthan­this­angel­for­a­person.­The­(latter­part­of­the)­eighth­âyat-i-kerîma­of­Âl-i-’Imrân­Sûra,­which­purports:­“... Yâ Rabbî! Grantus mercy from Thine own Presence; for Thou, alone, are theGrantor of bounties without measure,”­points­out­this­fact.

Some­people­die­ standing­during­namâz.­Some­people­die­asthey­are­asleep,­some­die­as­they­are­busy­with­something,­some

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die­ all­ of­ a­ sudden,­ deeply­ absorbed­ as­ they­ are­ in­ playing­ orlistening­ to­ musical­ instruments­ or­ other­ frivolous­ occupations,and­others­die­as­ they­are­on­the­booze.­Some­dying­people­areshown­their­past­acquaintances.­It­is­for­that­matter­that­in­somecases­ the­dying­person­ looks­ at­ the­people­ around­him.­At­ thatmoment­he­grumbles,­yet­in­such­frequency­as­to­be­heard­by­allbut­the­human­ear.­Were­man­to­hear­it,­he­would­certainly­perish,being­horrified­to­death.

The­sense­ that­ the­dying­person­will­ lose­ last­ is­hearing.­For,only­his­sight­is­gone­when­his­soul­leaves­his­heart.­His­hearing,however,­stays­with­him­until­his­soul­is­grabbed­and­taken­awayfrom­him.­It­ is­ for­ this­reason­that­our­Master­ the­Fakhr-i-’âlam‘sall-Allâhu­ta’âlâ­’alaihi­wa­sallam’­stated:­“Coach the people intheir death-bed to pronounce the two statements called theshehadateyn-i-kalimateyn. That is, get them to say, ‘Lâ ilâha il-l-Allah, Muhammadun Rasûlullah’!”­On­ the­ other­ hand,­ he,­ (i.e.the­ Most­ Blessed­ Prophet­ “sall-Allâhu­ ’alaihi­ wa­ sallam”,)precluded­talking­too­much­in­the­presence­of­a­dying­person.­For,a­person­undergoing­those­moments­is­in­most­vehement­trouble.

If­you­see­a­corpse­with­ its­saliva­pouring­out,­ its­ lip­hangingdown,­its­face­blackened,­and­its­eye-balls­turned­back,­you­shouldknow­ that­ it­ belongs­ to­ a­ shaqî­ (sinner,­ evil-doer),­who­ saw­ hissheqâwat­(wretchedness)­in­the­Hereafter.

If­ you­ see­ a­ corpse­with­ its­mouth­ almost­ open­ as­ if­ it­wererejoicing,­its­face­smiling,­and­its­eyes­looking­as­if­it­were­winking,you­should­know­that­its­owner­was­blessed­with­the­glad­tidingsthat­he­had­been­destined­to­attain­happiness­in­the­Hereafter.

Angels­wrap­ that­ soul­ in­ silk­ cloth­ from­Paradise.­That­ sa’îd(good)­person’s­soul­is­a­human­figure­as­big­as­a­honey-bee.­Hehas­ lost­ nothing­ of­ his­ mind­ and­ knowledge.­ He­ knows­ all­ hisdoings­ in­ the­ world.­ The­ angels­ fly­ up­ with­ the­ soul,­ rising­ toheavens.­Some­dead­people­know­that­they­are­rising,­while­someof­ them­ do­ not­ know­ what­ is­ happening.­ Thus,­ watching­ theummats­of­past­Prophets­ ‘’alaihim-us-salâm’­and­the­newly­deadpeople­like­watching­swarms­of­locusts­around­them­as­they­fly­by,they­arrive­in­the­worldly­heaven,­the­first­(and­the­lowest)­layerof­heavens.

Jebrâîl­ ‘’alaihis-salâm’,­ leader­of­ these­angels,­ goes­up­ to­ theworldly­heaven.­“Who­are­you,”­he­is­asked.­When­he­says­that­heis­ Jebrâîl­ and­ the­person­with­him­ is­ so­ and­ so­ and­praises­ thatperson,­ calling­him­beautiful­ names­ and­names­ that­ that­ person

–­16 –

used­to­rejoice­in­having,­angels­in­charge­as­guards­of­the­worldlyheaven­say,­“He­is­such­a­good­person,­for­the­belief,­the­creed­heheld­was­beautiful.­And­he­had­no­doubts­as­to­that­correct­belief.”

Then­ they­rise­ to­ the­second­ layer­of­ the­heavens.­“Who­areyou,”­ comes­ the­ question.­ Jebrâîl­ ‘’alaihis-salâm’­ repeats­ theanswer­he­gave­to­the­angels­in­the­first­heaven.­The­angels­in­thesecond­layer­of­heavens­say­onto­that­soul,­“Welcome­here,­that(good)­person.­As­he­was­in­the­world­he­performed­his­prayers­ofnamâz­in­a­manner­in­full­observance­of­all­acts­of­farz­in­it.”

Passing­it,­they­rise­up­to­the­third­layer.­“Who­are­you,”­is­thequestion­again,­whereupon­Jebrâîl­‘’alaihis-salâm’­repeats­what­hesaid­before.­ “Welcome,­ that­ (good)­person,”­ says­ a­ voice,­ “whosafeguarded­the­rights­of­his­property­by­paying­zakât­for­ it­andalso­the­’ushr[1] for­the­crop­that­he­reaped­from­the­field,­by­givingit­to­the­people­prescribed­(by­Islam),­which­he­did­willingly­andlavishly.”­The­zakât­of­farm­products­is­called­’ushr.­It­is­fard­alsoto­pay­’ushr.­Even­a­person­in­debt­has­to­pay­it.­So­they­go­on,­stillupwards.

They­arrive­in­the­fourth­layer,­where­a­voice­asks,­“Who­areyou?”­ The­ Archangel­ answers­ as­ before.­ Thereupon­ the­ voicesays,­“Welcome,­that­person,­who,­as­he­was­in­the­world,­fasted­in(the­blessed­month­of)­Ramadân,­abstained­from­acts­that­wouldbreak­a­ fast[2],­ and­avoided­ seeing­and­ talking­with­ (Na-mahramexplains­ that­ within­ permitted­ degrees­ of­ relationship­ formarriage;­not­one­of­the­eighteen­women­whom­the­Sharî’at­hasprescribed­ as­ a­ man’s­ close­ relatives,­ and­ vice­ versa­ for­ thewomen)­women[3],­and­(earning­in­a­way­that­is­harâm­and)­eatingfood­that­is­harâm.”[4]

They­rise­on­until­ they­reach­the­fifth­ layer­of­heavens,­wherethey­are­asked,­“Who­are­you?”­When­ the­Archangel­answers­asbefore,­ the­ voice­ says,­ “Welcome,­ that­ (good)­ person,­ whoperformed­ his­ duty­ of­ hajj[5] without­ any­ riyâ­ (ostentation,­ show)and­only­for­the­grace­of­Allâhu­ta’âlâ­when­it­became­farz­for­him.”

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[1] Please­see­the­first­chapter­of­ the­fifth­fascicle­of­Endless Bliss,­ forterms­such­as­zakât and­’ushr.

[2] Please­see­the­second­chapter­of­the­fifth­fascicle­of­Endless Bliss.[3] Please­see­the­eighth­chapter­of­the­fourth­fascicle­of­Endless Bliss.[4] Please­see­the­twenty-nineth­chapter­of­the­fifth­fascicle,­and­also­the

initial­nine­chapters­of­the­sixth­fascicle,­of­Endless Bliss.[5] Please­see­the­seventh­chapter­of­the­fifth­fascicle­of­Endless Bliss.

They­pass­it.­They­rise­on­and­reach­the­sixth­heaven.­“Who­areyou,”­comes­ the­question,­ to­be­answered­as­before.­“Welcome,that­(good)­person,­who­made­plenty­of­istighfâr­at­times­of­sahar(or­ seher,­ which­ means­ ‘early­ morning’,)­ and­ who­ performedplenty­of­secret­almsgivings,­and­who­supported­orphans,”­repliesthe­voice.

They­pass­beyond­there,­too,­and­rise­on,­until­they­come­to­arank­that­is­called­Surâdiqât-i-jalâl and­which­contains­the­curtainsof­jalâl­(or­jelâl).­The­same­answer­is­given­to­the­question,­“Whoare­you?”­Thereupon­the­voice­says,­“Welcome,­that­pious­bornslave­ and­ beautiful­ soul,­ who­ made­ plentiful­ of­ istighfâr,­ whoperformed­amr-i-ma’rûf,­(i.e.­taught­the­commandments­of­Allâhuta’âlâ,)­[to­his­family­and­to­people­who­obey­him,]­who­taught­thereligion­of­Allâhu­ ta’âlâ­ to­His­ slaves,­ and­who­helped­miskîns,(i.e.­ poor­Muslims­who­ have­ no­more­ property­ than­ their­ dailysustenance,)­ [and­other­people­ in­ straits.]”­Then­ they­call­on­anassembly­of­angels.­They­all­give­him­the­good­news­of­Paradiseand­shake­hands­with­him­(in­a­manner­as­Muslims­shake­handswith­one­another­and­which­is­called­‘musâfaha’).[1]

Then­ they­ go­ on­ (upwards)­ until­ they­ reach­ the­ Sidrat-ul-muntahâ is­a­tree­situated­on­the­seventh­sky­near­the­Arsh.­Thereare­different­reports­on­it[2],­where­the­same­question­and­answertakes­place,­and­the­voice­says,­“Welcome,­welcome­and­marhabâ(salutations,­greetings)­to­that­(good)­person­who­did­all­his­piousand­good­acts­(only)­for­the­grace­of­Allâhu­ta’âlâ.”

Thereafter­they­go­through­the­layer­of­fire,­and­then­throughlayers­of­nûr,­zulmat,­water,­and­snow.­Then­they­go­to­the­sea­ofcoldness­and­pass­it.­Between­every­two­of­these­layers­is­a­way­ofa­thousand­years.

Thereafter­ the­ curtains­ covering­ the­ Arsh-ur-Rahmân­ areopened.­There­are­eighty­thousand­of­them.­Each­curtain­containseighty­ thousand­ sharafas­ (galleries),­ each­ of­ which­ contains­ athousand­ moons,­ each­ making­ tehlîl­ and­ tasbîh­ (or­ tesbîh)­ ofAllâhu­ta’âlâ.­If­one­of­those­moons­appeared­to­the­earth,­its­nûr(radiance,­ light,­ brightness)­ would­ burn­ the­ entire­ ’âlam,­ andpeople­would­start­worshipping­it,­apart­from­(their­worshipping)Allâhu­ta’âlâ.­At­that­time­a­voice­is­heard­from­behind­a­curtain.It­says,­“Who­is­that­soul­that­you­have­brought­here?”­“He­is­so

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[1] Please­see­the­final­chapter­of­the­current­book.[2] Please­see­the­sixtieth­chapter­of­the­third­fascicle­of­Endless Bliss.

and­so,­son­of­so­and­so,”­replies­Jebrâ’îl­‘’alaihis-salâm’.Allâhu­ta’âlâ­declares:­“Bring­him­closer.­How­beautiful­a­slave

of­Mine­you­are.”­As­he­waits­in­the­huzûr-i-ma’nawiyya-i-ilâhiyya(divine­ immaterial­ presence)­ of­ Allâhu­ ta’âlâ,­ Haqq­ ta’âlâembarrasses­ him­ by­ way­ of­ some­ lawm-i-itâb­ (reproaching),­ sothat­he­feels­as­if­he­has­perished.­Then­Jenâb-i-Haqq­forgives­him.

As­a­matter­of­fact,­the­following­event­is­related­about­HadratQâdî­Yahyâ­bin­Eksem:­After­his­death­he­was­seen­in­a­dreamand­was­asked­how­Haqq­ta’âlâ­had­treated­him.­Yahyâ­bin­Eksemsaid,­“Allahü­ta’âlâ­made­me­stand­in­His­immaterial­presence­andsaid:­‘Ey­shaikh-i-sû’,­[which­means:­O,­you­bad­old­man,]!­Didn’tyou­commit­that­and­that?’­When­I­saw­that­Allâhu­ta’âlâ­knew­allthe­ things­ that­I­had­done,­I­ felt­ terrified­all­over,­ so­I­ said:­ ‘YâRabbî­(O­my­Rabb,­Allah)!­I­was­not­informed­in­the­world­thatYou­would­ interrogate­me­ in­ that­manner.’­ ‘What­ did­ they­ tellyou,’­He­ asked.­ I­ said,­ ‘Mu’ammer­ told­me­ on­ the­ authority­ ofImâm­Zuhrî,­who­had­told­him­on­the­authority­of­’Urwa,­who­hadtold­him­on­the­authority­of­’Âisha-i-Siddîqa­‘radiy-Allâhu­’anhâ’,who­had­told­him­on­the­authority­of­Hadrat­Prophet­‘sall-Allâhuta’âlâ­ ’alaihi­ wa­ sallam’,­ who­ had­ told­ her­ on­ the­ authority­ ofHadrat­Jibrîl­(the­Archangel­Gabriel),­who­had­informed­him­onthe­ authority­ of­Dhât-i-ta’âlâ­ (Allahü­ teâlâ),­ that­Allâhu­ ta’âlâ,Who­is­Raûf­and­Rahîm,­had­promised:­‘I, the ’Adhîm-ush-shân,feel shame at tormenting hair and beard that have grown white forIslam.’­ Thereupon­Allâhu­ ta’âlâ­ declares:­ ‘You­ and­Mu’ammerand­Imâm­Zuhrî­and­’Urwa­and­’Âisha­and­Muhammad­‘’alaihis-salâm’­and­Jibrîl­are­sâdiq­(faithful).­So­I­have­forgiven­you.’­”

[Qâdî­bin­Yahyâ­Eksem­‘rahmatullâhi­’alaih’­was­the­Qâdî­ofBaghdâd,­when­he­passed­away­in­Medina­in­242­[856­A.D.].­Hewas­a­ scholar­of­Fiqh­ in­ the­Shâfi’î­Madhhab.­His­book­entitledTenbîh is­of­great­renown.

Mu’ammer­ bin­Musannâ­ is­ better­ known­ by­ the­ name­Abû’Ubayd­Nahwî.­He­was­a­man­of­letters.­He­was­born­in­Basra­in110,­and­passed­away­ in­210­ [825­A.D.].­He­was­a­Khwârijî.­Hewrote­quite­a­number­of­books.­He­was­a­ scholar­ in­ the­Islamicscience­called­Hadîth­and­a­learned­historian­as­well.

Muhammad­bin­Muslim­Zuhrî­is­one­of­the­Tâbi’în.­He­spenthis­time­reading­books,­shutting­himself­up­within­a­frame­of­hisown­books­which­he­had­arranged­like­layers­of­bricks­of­a­wall.One­day­his­wife­said­ to­him,­“These­books­are­more­vehementthan­three­fellow-wives­to­me.”­He­passed­away­in­124­[741­A.D.]

–­19 –

‘rahimahullâhu­ta’âlâ’.’Urwa­bin­Zubeyr­is­the­second­son­of­Zubeyr­bin­Awwâm.­His

mother­is­Esmâ­bint-i-Abû­Bakr.­He­is­one­of­the­(seven­scholarsknown­as)­the­Fuqahâ-i-sab’a[1].­He­quoted­many­hadîth-i-sherîfson­ the­authority­of­ ’Âisha­ ‘radiy-Allâhu­ ’anhâ’.­He­was­born­ in(hijrî)­22,­and­passed­away­in­Medîna­in­93­‘rahimahullâhu­ta’âlâ’.]

Again,­’Abd-ul-’Azîz­ibni­Nubâta­was­seen­in­a­dream­and­wasasked­ how­ Hadrat­ Allâhu­ ta’âlâ­ had­ treated­ him.­ He­ replied:Allâhu­ ta’âlâ­ said­ to­ me,­ “Aren’t­ you­ that­ person­ who­ talkedbriefly­ so­ that­ others­would­ admire­ you­ for­ your­ eloquence?”­ Iinvoked,­“Yâ­Rabbî!­I­hold­and­pronounce­Your­High­Person­farand­ free­ from­ imperfect­ attributes,­ and­ in­ the­ world­ I­ used­ tomention­ Your­ Dhât-i-rubûbiyyat­ with­ Attributes­ of­ perfection,with­ adoration,­ devotion,­ and­ praise.”­ He­ ordered,­ “Then,mention­Me­as­you­did­in­the­world.”­So­I­glorified­Him,­“He,­whocreates­beings­from­nothing,­kills­them­again­by­taking­their­soulsaway­ from­ them.­ He,­ who­ gives­ the­ speech­ (ability­ to­ talk),annihilates­their­speech­again.­As­He­annihilates­them­He­createsthem­again.­As­He­separates­man’s­limbs­from­one­another­afterman’s­death,­likewise­He­brings­them­together­again­on­the­Risingday.”­Thereupon­Allâhu­ta’âlâ­declared,­“You­tell­the­truth!­Youcan­go­now,­for­I­have­forgiven­you.”­[Ibni­Nubâta­was­a­poet­witha­divân­(a­collection­of­poems­written­by­a­poet).­He­passed­awayin­Baghdâd­in­405­[1014­A.D.].]

Mansûr­bin­Ammâr­‘rahmatullâhi­ ’alaih’­was­another­blessedperson­who­was­seen­in­a­dream­(after­his­death)­and­was­askedhow­Allâhu­ ta’âlâ­ had­ treated­ him.­His­ account­was­ as­ follows:Jenâb-i-Haqq­ made­ me­ stand­ in­ His­ immaterial­ Presence­ andquestioned­me,­“What­have­you­come­to­me­with,­o­Mansûr?”­“YâRabbî!­I­have­come­with­hajj­that­I­performed­thirty-six­times,”­Isaid.­“I­do­not­accept­any­one­of­them.­What­are­you­here­with,”He­asked.­I­said,­“Yâ­Rabbî!­I­am­here­with­the­khatm-i-sherîf[2]

that­I­performed­three­hundred­and­sixty­times.”­“I­do­not­acceptany­of­them.­What­have­you­come­here­with,­o­Mansûr,”­He­askedagain.­I­said,­“Yâ­Rabbî!­I­am­here­with­Your­Rahmat.”­Upon­this,Allâhu­ta’âlâ­declared,­“Now­you­are­here­for­Me.­You­can­go,­forI­have­forgiven­you.”

–­20 –

[1] Please­scan­the­last­three­pages­of­the­first­chapter­of­the­third­fascicleof­Endless Bliss.

[2] To­make­ or­ perform­ (a)­ khatm(-i-sherîf)­means­ to­ read­ the­ entireQur’ân­al-kerîm.

Most­ of­ these­ anecdotes­ inform­ about­ the­ fearful­ facts­ aboutdeath.­With­ the­help­of­Allâhu­ ta’âlâ,­ I­have­ informed­you­aboutthings­ to­be­ followed­people­open­ to­advice.­Some­people­hear­avoice­when­they­reach­the­Kursî.­They­are­turned­back­at­that­stage.Some­are­turned­back­from­the­curtains.­It­is­the­’Ârif-i-billâh,­i.e.the­Awliyâ-i-kirâm,­who­attain­the­Presence­of­Allâhu­ta’âlâ.­Thosewho­are­not­among­the­people­who­are­in­the­fourth­or­higher­gradeof­Wilâyat­cannot­attain­the­Presence­of­Allâhu­ta’âlâ.

Oh, I change for the worse day in, day out, yâ Rasûlallah!Let my conduct be righted, do help me, yâ Rasûlallah!

This base nafs of mine rampart, has made me follow the devil.How could refuge be likely with these sins, yâ Rasûlallah!

Could safety despite the nafs and the devil be possible,Unless your guidance came to our rescue, yâ Rasûlallah!

Once fayz and ihsân from you come to the heart of a person,His way in both worlds will be salvation, yâ Rasûlallah!

I have obeyed (do)s and (don’t)s, and have not called harâms ‘halâl’.Contrition’s followed each sin committed, yâ Rasûlallah!

O, you, Messenger for humans and genies, Best of mankind;For my ikhlâs’ sake, intercede for me, yâ Rasûlallah!

–­21 –

THIRD CHAPTERThe­soul­of­a­fâjir,­i.e.­disbeliever­is­extracted­with­vehemence,

and­his­face­becomes­like­a­colocynth.­Angels­say­onto­him,­“O,you,­ khabîth­ (foul,­ dirty)­ soul!­Get­ out­ of­ your­ khabîth­ body!”And­it­brays­like­an­ass.­When­the­soul­gets­out,­Azrâîl­‘’alaihis-salâm’­ hands­ it­ over­ to­ zebânîs,­ (i.e.­ angels­ whose­ duty­ is­ totorment­people­of­Hell,)­whose­faces­are­extremely­ugly,­who­areclad­in­black­garments,­who­give­off­a­foul­smell,­and­who­hold­amatting-like­piece­of­cloth.­They­wrap­it­around­the­soul.­At­thatmoment­ it­ is­ turned­ into­a­human­ figure­as­big­as­a­ locust.­ It­ isbecause­a­disbeliever’s­body­will­be­bigger­than­that­of­a­Believerin­ the­ Hereafter.­ It­ is­ stated­ in­ a­ hadîth-i-sherîf:­ “In Hell adisbeliever will have teeth as big as Mount Uhud each.”

Jebrâ’îl­‘’alaihis-salâm’­takes­this­khabîth­soul­up­and­togetherthey­rise­until­they­reach­the­worldly­heaven.­“Who­are­you,”­asksa­voice,­ to­be­replied,­“I­am­Jebrâ’îl.”­“Who­ is­ that­person­withyou?”­Jebrâ’îl­ ‘’alaihis-salâm’­says­that­he­is­so­and­so,­son­of­soand­so,­calling­him­bad­and­ugly­names­and­his­vicious­names­thathe­disliked­when­he­was­in­the­world.­The­gate­of­sky­and­heavenis­not­opened­for­him,­and­a­voice­says­that­such­people­will­notenter­Paradise­unless­a­camel­goes­through­a­needle-hole.

No­sooner­does­Jebrâ’îl­‘’alaihis-salâm’­hear­this­than­he­lets­goof­the­wicked­soul.­The­wind­takes­it­away­to­distant­places.­Thisstate­ is­ described­ in­ the­ thirty-first­ âyat-i-kerîma­ of­ Sûra­ Hajj,which­purports:­“... If anyone assigns partners to Allâhu ta’âlâ, heis as if he had fallen from heaven and been snatched up by birds, orthe wind had swooped (like­a­bird­on­its­prey) and thrown him intoa distant place, where he perishes.”­When­that­person­falls­onto­theground,­a­zebânî­picks­him­up­and­takes­him­to­the­sijjîn.­The­sijjînis­a­big­rock­under­the­ground­or­at­the­bottom­of­Hell.­Souls­ofdisbelievers­and­those­of­fâsiq­people­are­taken­to­the­sijjîn.

Souls­of­Jews­and­Christians,­(after­they­are­rejected­from­theKursî,)[1] are­sent­back­to­their­graves.­If­they­are­people­who­werein­their­original­religions,­(i.e.­uninterpolated­forms­of­Judaism­andÎsawîism,)­they­watch­their­corpses­being­washed­and­intermend.

–­22 –

[1] Please­ see­ the­ twenty-first­ chapter­ of­ the­ sixth­ fascicle­ of­EndlessBliss for­the­terms­such­as­Kursî and­’Arsh.

Mushriks­ (polytheists),­ i.e.­ people­ who­ did­ not­ believe­ inheavenly­religions,­cannot­watch­any­of­such­events.­For,­they­havebeen­ dropped­ in­ a­ despicable­ manner­ down­ from­ the­ worldlyheaven.

A­munâfiq,­ like­ those­ in­ the­second­group,­ i.e.­mushriks,­hasincurred­the­Wrath­of­Allâhu­ta’âlâ,­condemned­and­rejected;­sohe,­too,­is­sent­back­to­his­grave.

Believers­who­fail­to­properly­perform­their­duties­as­slaves­(ofAllâhu­ta’âlâ)­vary­considerably.­Some­of­them­are­turned­back­bythe­ namâz­ they­ performed.­ For­ instance,­ if­ a­ person­ performsnamâz­quickly­ like­ a­ rooster­pecking­ at­ grains­of­wheat,­ he­willhave­stolen­from­his­own­namâz.­His­namâz­will­be­gathered­uplike­an­old­piece­of­cloth­and­hit­them­on­his­face.­Then­his­namâzwill­rise­and­say,­“May­Allâhu­ta’âlâ­waste­you­as­you­wasted­me.”

Some­ of­ them­ are­ turned­ back­ by­ their­ zakât.­ For­ example,some­people­pay­zakât­so­that­others­may­see­him­and­talk­abouthis­generosity­in­almsgiving,­and­others­pay­their­zakât­mostly­towomen­in­order­to­win­their­love.­We­have­seen­and­observed­suchexamples.­May­Allâhu­ ta’âlâ­ bless­ all­ people­with­health­ that­ isobtained­through­things­that­are­halâl.

Some­people­are­turned­back­by­their­fasting.­For,­they­fastedonly­by­not­eating,­without­ ceasing­ from­sinning­ such­as­ talkingmâlâ-ya’nî,­(i.e.­uselessly,)­and­backbiting,­and­others.­This­kind­offasting­is­fuhsh­(immorality)­and­husrân­(frustration).­As­a­personfasts­in­this­manner,­the­blessed­month­of­Ramadân­will­come­toan­end.­He­has­fasted­apparently­but­not­in­actual­fact.

Some­people­are­turned­back­by­the­hajj­they­performed.­For,they­ performed­ only­ so­ that­ people­ should­ say,­ “So­ and­ so­ isperforming­hajj,”­or­they­performed­hajj­by­spending­property­thatwas­harâm.

Some­people­are­turned­back­by­a­sin­that­they­committed,­suchas­disobeying­their­parents.­These­states­of­theirs­are­known­onlyby­ people­ who­ are­ informed­ about­ the­ world­ of­ secrets­ and­ byscholars­who­acquire­knowledge­only­for­the­grace­of­Allâhu­ta’âlâ.

Concerning­ the­ facts­ that­ we­ have­ been­ dealing­ with­ so­ far,there­ are­ also­ hadîth-i-sherîfs­ of­ our­ Prophet­ ‘sall-Allâhu­ ta’âlâ’alaihi­wa­sallam’­and­statements­of­ the­Sahâba­and­the­Tâbi’în,which­have­been­conveyed­to­us.­As­is­related­in­the­narration­onthe­authority­of­Mu’âz­bin­Jebel­‘radiy-Allâhu­’anh’,­many­othernarrations­ have­ been­ conveyed­ about­ the­ rejection­ of­ acts­ ofworship­ performed­ and­ about­ other­ matters.­ I­ have­ tried­ to

–­23 –

present­a­brief­sampler­of­events­concerning­the­matter.­If­I­hadnot­summarized­the­facts,­I­would­have­filled­a­number­of­books.People­ who­ hold­ the­ belief­ of­ Ahl­ as-sunnat,­ i.e.­ who­ hold­ acorrect­ i’tiqâd­ (creed),­ will­ know,­ as­ well­ as­ they­ do­ their­ ownchildren,­ that­what­we­have­been­doing­ is­ simply­a­ statement­oftrue­facts.

When­the­soul­is­made­to­return­to­its­corpse,­it­finds­the­corpsebeing­washed,­and­waits­at­ the­head-side­of­ the­corpse­until­ thewashing­ is­ finished.­ If­ Allâhu­ ta’âlâ­ has­ willed­ goodness­ for­ aperson,­ that­ person­ will­ see­ the­ dead­ person’s­ soul­ in­ its­ ownhuman­figure­in­the­world.­One­day,­as­a­good­person­was­washingthe­body­of­his­(dead)­son­he­saw­his­son­waiting­at­the­head-sideof­the­corpse.­Awe-stricken,­he­moved­from­one­side­of­the­corpseto­ the­other.­He’s­ seeing­his­ son­ continued­until­ the­ corpse­wasshrouded.­When­the­corpse­was­wrapped­in­the­shroud,­the­soul­inthe­ son’s­ guise­ went­ back,­ disappearing­ into­ the­ shroud.­ Therewere­other­events­wherein­the­soul­was­seen­after­the­corpse­hadbeen­ placed­ in­ the­ coffin.­ As­ a­ matter­ of­ fact,­ according­ tonarrations­ coming­ through­ sâlih­ (pious,­ true)­ Muslims,­ as­ thecorpse­was­in­its­coffin,­a­voice­was­heard­to­say,­“Where­is­so­andso?­Where­is­the­soul?”­The­chest­side­of­the­shroud­moved­twiceor­three­times.

According­ to­ a­ narration­ conveyed­ from­Rebî’­ bin­Heythem‘rahimahullah’,­a­blessed­person,­ (after­his­death,)­moved­ in­ thehands­ of­ the­ person­washing­ him.­ In­ the­ time­ of­Abû­Bakr­ as-Siddîq­‘radiy-Allâhu­’anh’,­a­corpse­was­seen­to­talk­on­the­coffin;he­was­stating­the­virtues­of­Abû­Bakr­and­’Umar­‘radiy-Allâhu’anhumâ’.

People­ who­ see­ these­ states­ of­ dead­ people­ are­ Walîs­ whowatch­the­world­of­angels.­Allâhu­ta’âlâ­chooses­certain­people­atwill­and­removes­the­curtains­on­their­eyes­and­ears,­so­that­thosepeople­see­and­know­such­(secret)­states.

When­the­corpse­is­shrouded,­the­soul­comes­and­waits­near­thecorpse,­ closer­ to­ the­ chest­ and­ yet­ outside­ of­ the­ corpse.­ In­ themeantime­ the­ soul­ wails­ and­ moans.­ “Take­ me­ quickly­ to­ therahmat­(compassion)­of­my­Rabb­(Allâhu­ta’âlâ),”­it­says.­“If­youknew­ the­ blessings­ that­ have­ been­ prepared­ for­me,­ you­wouldmake­haste­and­take­me­to­my­place.”

If­ the­soul­belongs­to­someone­informed­about­his­sheqâwat,(that­is,­the­bad­news­that­he­is­a­wicked­person­and­will­thereforego­to­Hell,)­it­will­beg­to­be­taken­as­late­as­possible­to­the­place

–­24 –

of­divine­torment,­saying,­“Please,­do­allow­me­respite­and­carrymy­corpse­slowly.­If­you­knew,­you­would­certainly­not­carry­mycorpse­on­your­shoulders.”­For­that­matter,­when­Rasûlullah­‘sall-Allâhu­ ta’âlâ­ ’alaihi­wa­sallam’­saw­a­ janâza,­he­would­stand­upand­follow­behind­for­about­forty­steps.

It­is­related­in­a­hadîth-i-sherîf:­One­day,­a­janâza­(or­jenâza)[1]

was­ carried­ past­ before­ our­ blessed­ Prophet­ ‘sall-Allâhu­ ta’âlâ’alaihi­wa­ sallam’.­He­ stood­ up­ respectfully.­ The­Ashâb-i-kirâm‘’alaihim-ur-ridwân’­said,­“Yâ­Rasûlallah­(O,­you,­the­Messengerof­Allah);­ the­ janâza­belongs­ to­ a­ Jew.”­Thereupon­our­blessedProphet­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’­ stated:­ “Isn’t he anafs,­ (i.e.­ a­ human­ being)?”­ The­ reason­ why­ our­ master­ theMessenger­of­Allah­did­so­was­that­the­world­of­angels­was­shown,in­(a­manner­called)­kashf,­to­his­blessed­and­exalted­person.­Forthe­same­matter,­his­highness­would­become­cheerful­whenever­hesaw­a­janâza.

[As­ is­ written­ in­Halabî,­ a­ person­ who­ sees­ a­ janâza­ beingcarried­past­him­should­not­only­rise­to­his­feet­and­wait,­standing.He­should­stand­up­to­join­the­people­carrying­the­corpse­and­walkbehind­the­janâza.­Although­it­has­been­reported­that­Rasûlullah‘sall-Allâhu­ta’âlâ­’alaihi­wa­sallam’­stood­up­when­he­saw­a­janâzabeing­carried­and­then­sat­down­again­when­the­(group­of­peoplecarrying­ the)­ janâza­ passed­ by­ and­ commanded­ his­ blessedCompanions­to­do­likewise,­that­commandment­was­(one­of­thosecommandments­ that­ were)­ subjected­ to­ naskh.­ In­ other­ words,some­time­later­he­changed­that­command­of­his.­It­is­written­inbooks­entitled­Marâq-il-falâh and­Durr-ul-mukhtâr that­ it­ is­notpermissible­for­a­person­who­sees­a­janâza­(being­carried)­to­standup­to­show­reverence.]

When­the­corpse­entered­inside­a­tomb­and­covered­with­earth,the­ grave­ says­ as­ follows­ to­ its­ dead­ occupant:­ You­ were­ happywhen­you­were­on­me.­Now­you­are­under­me­and­unhappy.­Youused­to­eat­(delicious)­food­on­top­of­me.­Now­worms­eat­you­underme.­The­grave­continues­with­this­bitter­talk­of­its­until­it­is­filled­upwith­earth­and­the­corpse­is­completely­covered­with­earth.

According­ to­ a­ narration­ related­ on­ the­ authority­ of­ IbniMes’ûd­ ‘radiy-Allâhu­ ’anh’,­ he­ asked­ (the­Messenger­ of­Allah):“Yâ­Rasûlallah­‘sall-Allâhu­ta’âlâ­’alaihi­wa­sallam’!­What­is­thefirst­ thing­ a­ dead­ person­meets­ with­ after­ he­ is­ placed­ into­ his

–­25 –

[1] A­coffin­with­a­corpse­in­it.

grave?”­Our­blessed­Prophet­‘sall-Allâhu­ta’âlâ­’alaihi­wa­sallam’stated:­ “Yâ Ibni Mes’ûd! No one asked me this question beforeyou. You are the only one to ask it. When a dead person is entered,into the grave an angel calls out to him. The name of that angel is‘Rûmân’. He gets among graves. He says: ‘Yâ ’Abd-Allah (O,­you,born­slave­of­Allah)!­Write your ’amel, (i.e.­all­the­things­you­didin­the­world!)’ That person says: ‘I have neither paper nor a pencilhere. What shall I write?’ The angel says: ‘This answer of yours isnot acceptable. Your shroud is your paper. Your spittle is your ink.Your fingers are your pens.’ The angel tears a piece of the deadperson’s shroud and gives it to him. That slave of Allâhu ta’âlâ,illiterate as he might have been in the world, writes there (all) his(deeds­that­brought­him) thawâb and also (all) his sins, as if he hadperformed (all his good acts) and committed (all his sins) in oneday. Thereafter the angel rolls up the piece of shroud (containingthe­ written­ account) and hangs it on the dead person’s neck.”Thereafter­our­master­the­Messenger­of­Allah­‘sall-Allâhu­ta’âlâ’alaihi­wa­sallam’­quoted­the­thirteenth­âyat-i-kerîma­of­Isrâ­Sûra,which­ purports:­ “Pages showing every man’s acts We havefastened on his own neck. ...”

Thereafter,­ two­ extremely­ dreadful­ angels­ appear.­ They­ arelike­ human­ figures.­ Their­ faces­ are­ pitch­ black,­ and­ they­ cutthrough­the­earth­with­their­teeth.­It­looks­as­if­the­hairs­on­theirheads­were­hanging­over­ the­earth.­Their­ speech­ is­ like­ thunderand­ their­ eyes­ are­ like­ lightning.­ Their­ breath­ is­ like­ a­ windblowing­vehemently.­Each­of­ them­wields­an­ iron­whip­ that­ theentire­mankind­and­all­genies­would­fail­to­lift­up­if­they­tried­alltogether.­It­is­bigger­and­heavier­than­a­mountain.­One­stripe­withit­would,­mâzallah,­pulverize­a­person.­The­soul­runs­away­as­soonas­it­sees­them.­They­enter­the­corpse’s­chest­through­its­nostrils.Its­part­above­the­chest­becomes­alive,­just­as­it­was­at­the­time­ofdeath.­The­dead­person­is­unable­to­move.­Yet­he­hears­whateverhe­ is­ told­ and­ sees­ what­ is­ happening.­ They­ question­ himvehemently.­They­inflict­pain­on­him­and­sadden­him.­The­earthhas­become­like­water­for­him.­Whenever­he­moves,­the­groundcleaves­and­opens­into­a­gap.

The­ two­ angels­ ask­ such­ questions:­ “Who­ is­ your­ Rabb?”“What­is­your­religion?”­“Who­is­your­Prophet?”­“What­directionis­ your­Qibla?”­ If­ Allâhu­ ta’âlâ­ makes­ a­ person­ successful­ andplaces­the­right­word­in­his­heart,­that­person­says,­“My­Rabb­isHe­who­ sent­ you­ to­me­as­His­deputies.­My­Rabb­ is­Allah,­myProphet­is­Muhammad­‘’alaihis-salâm’,­and­my­religion­is­Islam.”

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This­ answer­ can­ be­ given­ only­ by­ auspicious­ scholars­ whopractised­their­knowledge­(when­they­were­in­the­world).

Then­the­two­angels­say,­“He­has­told­the­truth.­He­has­provedhimself.­He­has­ saved­himself­ from­our­hands.”­Thereafter­ theyturn­his­grave­into­a­tomb­with­a­large­dome­over­it.­They­opentwo­doors­on­his­left­hand­side.­Then­they­cover­all­the­inner­wallsof­his­grave­with­odorous­sweet­basils.­Smells­from­Paradise­reachthe­dead­person.­The­beautiful­acts­he­performed­in­the­world­visithim­in­the­guise­of­his­most­beloved­friend,­entertain­him,­and­givehim­the­good­news.­Nûrs­ fill­his­grave.­Merry­and­happy­all­ thetime,­he­awaits­doomsday­in­his­grave.­Nothing­feels­more­belovedthan­doomsday­to­that­person.

Believers­with­less­knowledge­and­fewer­good­deeds­and­whoare­ unaware­ of­ the­ secrets­ of­ the­world­ of­ angels­ occupy­ lowergrades­ than­ the­ aforesaid­ person’s.­A­Believer­ in­ this­ category,after­(that­formidable­examination­he­undergoes­in­the­presenceof)­Nûmân,­is­visited­by­his­good­deeds,­in­the­guise­of­a­beautifulfaced­and­nice­smelling­person­clad­in­a­lovely­attire.­“Don’t­youknow­me?”­asks­the­visitor.­The­dead­person­says,­“Who­are­youthat­Allâhu­ta’âlâ­has­bestowed­on­me­at­such­a­time­as­this,­whenI­am­so­ lonely­and­helpless?”­The­amiable­visitor­ replies,­“I­amyour­pious­deeds­(in­the­human­figure).­Don’t­be­afraid,­and­don’tfeel­sad!­Some­time­later­the­angels­named­Munkar­and­Nakîr­(orNekîr)­will­be­here­to­question­you.­Don’t­be­afraid­of­them.”

Thereafter,­ as­ the­ visitor­ teaches­ the­ dead­ person­ what­ heshould­ say­ to­ the­questioning­ angels,­ the­ angels­ named­Munkarand­Nekîr­arrive.­They­cross-question­him,­in­a­manner­as­we­areto­ describe.­ First­ they­ make­ him­ sit.­ They­ ask­ him,­ “MenRabbuka,”­which­means,­“Who­is­your­Rabb?”­He­answers­themas­ we­ described­ in­ the­ previous­ case:­ “My­ Rabb­ is­ Allah.­ MyProphet­is­Muhammad­‘’alaihis-salâm’.­My­imâm­is­the­Qur’ân­al-kerîm.­My­Qibla­is­(the­direction­of)­Ka’ba-i-sherîf.­My­father­isIbrâhîm­ ‘’alaihis-salâm’,­ that­ is,­ his­ nationality­ is­ the­ same­ asmine.”­He­ is­ never­ tongue-tied.­ So­ the­ angels­ say­ to­him,­ “Youhave­told­the­truth.”­They­treat­him­as­did­the­previous­angels.­Yetthey­open­a­door­from­Hell­on­his­left­hand­side.­He­sees­Hell’ssnakes,­scorpions,­chains,­steaming­water,­zaqqûm,­(food­for­ thedamned­ people­ of­ Hell),­ and,­ in­ short,­ whatsoever­ is­ in­ Hell.Thereupon­that­person­wails­and­moans­very­bitterly.

“Don’t­ you­ be­ afraid,”­ they­ calm­ him.­ “The­ dreadfulness­ ofthat­place­will­not­harm­you.­It­is­your­place­in­Hell.­Allâhu­ta’âlâ

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has­replaced­it­with­your­place­in­Paradise.­Go­to­sleep.­You­aresa’îd,­(that­is,­one­of­the­people­of­Paradise).”­Thereafter­the­doorfrom­Hell­is­closed­onto­him.­He­stays­in­that­state­for­evermore,quite­oblivious­to­months­and­years­passing­by.

Many­ people­ become­ tongue-tied­ while­ dying.­ If­ his­ i’tiqâd(creed,­ belief)­ was­ in­ error­ (as­ he­ lived­ in­ the­ world),­ [if,­ forinstance,­he­did­not­have­a­belief­agreeable­with­the­teachings­ofthe­scholars­of­Ahl­as-Sunnat,­and­if­he­followed­(heretics­called)people­of­bid’at­(or­holders­of­bid’at),]­he­fails­to­say,­“My­Rabbis­Allah.”­ Instead,­he­ starts­ saying­other­ things.­The­angels­beathim­with­one­stripe,­and­fire­fills­his­grave.­Then­the­fire­goes­out,retaining­its­extinguished­state­for­a­few­days.­Thereafter,­the­fireappears­again­in­his­grave­and­attacks­him.­That­alternate­processcontinues­until­doomsday.

Many­other­people­cannot­say,­“My­religion­is­Islam.”­Eitherhe­died­ in­a­doubtful­state,­or­ fitna­ intruded­his­heart­as­he­wasdying.­[Or­he­fell­victim­to­one­of­the­verbal­or­written­traps­set­bynon-sunnî­ people­ for­ the­purpose­of­misguiding­Muslims.]­Theydeal­ him­ one­ stripe.­ His­ grave­ becomes­ full­ of­ fire,­ like­ in­ theprevious­case.

Some­ people­ fail­ to­ say,­ “Al-Qur’âni­ imâmî,”­ which­ means,“The­Qur’ân­al-kerîm­is­my­imâm,”­For,­they­read­the­Qur’ân­al-kerîm­ but­ did­ not­ take­ counsel­ from­ it,­ did­ not­ practise­ thecommandments­ in­ the­ Qur’ân­ al-kerîm,­ and­ did­ not­ avoid­ itsinterdictions.­They­are­ subjected­ to­ the­ same­ treatment­ as­werethe­former­ones.

Some­people’s­deeds­assume­dreadful­appearances­and­pull­atthem.­They­are­subjected­to­as­much­torment­as­their­sinfulness.According­to­a­narration,­“Some people’s deeds are changed intohunûts.”­Young­of­a­swine­is­called­‘hunût’.

Some­people­cannot­say,­“My­Prophet­is­Muhammad­‘’alaihis-salâm’.”­ For,­ those­ people­ had­ forgotten­ about­ the­ Sunnat-i-nabawiyya,­ (i.e.­ the­ commandments­ and­ prohibitions­ of­ Islam,)when­they­were­in­the­world.­They­had­been­carried­away­by­themodes­of­life­in­their­time.­They­did­not­teach­their­children­howto­read­the­Qur’ân­al-kerîm­or­anything­about­the­commandmentsand­prohibitions­of­Allâhu­ta’âlâ.

Some­people­cannot­say,­“My­Qibla­is­(the­direction­of)­Kâ’ba-i-sherîf.”­Such­people­are­those­who­were­careless­about­standingin­ the­ direction­ of­ Qibla­ when­ they­ performed­ namâz,­ or­ whomixed­ fesâd­(or­ fasâd)­ into­ their­ablution,­or­whose­hearts­were

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inclined­towards­other­things­or­whose­minds­were­occupied­withworldly­interests­as­they­performed­salat,­or­who­did­not­properlymade­ the­ rukû’s­ and­ the­ sajdas­ of­ salat­ or­ did­ not­ observe­ theta’dîl-i-arkân­as­they­performed­salat[1].

Suffice­it­to­read­the­following­hadîth-i-sherîf­quoted­from­ourProphet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’:­ “Allâhu ta’âlâ will notaccept the salat performed by a person who has omitted a singleprayer of salat and therefore has a debt of salat, or who wearsclothes [jilbâb] that are harâm.”­[Hence,­sunnat­or­nâfila­prayers(of­salat)­performed­by­a­person­who­has­left­(only­one­of)­his­farzprayers­of­salat­to­qadhâ­(or­qadâ)­will­not­be­accepted.][2] Somepeople­ cannot­ say,­ “Wa­ Ibrâhîmu­ ebî,”­ which­means,­ “Ibrâhîm‘’alaihis-salâm’­is­my­father.”­A­person­in­this­group­may,­one­day,for­instance,­have­heard­someone­say,­“Ibrâhîm­‘’alaihis-salâm’­isa­Jew­(or­Christian),”­which­may­have­raised­doubts­in­his­mind,[Or­he­may­have­said­that­the­disbeliever­named­Âzer­is­the­fatherof­Ibrâhîm­‘’alaihis-salâm.’]­He­is­subjected­to­the­same­treatmentas­the­aforesaid­people.­We­have­dealt­with­all­these­facts­in­detailin­our­book­entitled­Ihyâ-ul-’ulûm.

[The­hadîth-i-sherîf­quoted­above­states­the­fact­that­if­a­personhas­omitted­one­of­his­(obligatory)­worships­of­salat­(called­farz)without­any­’udhr,­(i.e.­a­good­reason­justified­by­Islam,)­unless­heimmediately­makes­qadâ­of­it,­(which­means­to­perform­a­certainIslamic­commandment­which­one­has­omitted­or­failed­to­performwithin­ its­ dictated­ time,)­ none­ of­ the­ prayers­ of­ salat­ that­ heperforms­thereafter­will­be­accepted.­If­the­prayers­of­namâz­thathe­performs­thereafter­are­performed­properly­and­with­ikhlâs­andin­keeping­with­ its­ rules,­ they­will­be­ sahîh;­ that­ is,­he­will­havecarried­ out­ his­ duty­ of­ performing­ salat­ and­will­ have­ absolvedhimself­from­the­sinfulness­(of­not­performing­them­at­all).­To­saythat­none­of­those­prayers­of­salat­will­be­accepted­means­to­saythat­ he­ will­ not­ attain­ the­ thawâb­ (rewards­ and­ blessings)­ thatAllâhu­ta’âlâ­has­promised,­and­that­he­will­obtain­no­benefit­fromthem.­The­sunnat­worships­of­salat­that­are­performed­in­additionto­ the­ daily­ five­ farz­ worships­ of­ salat­ are­ performed­ for­ thepurpose­of­attaining­the­thawâb­(that­Allahu­taala­has­promised).Since­the­sunnat­worships­of­salat­performed­by­that­person­will

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[1] Please­scan­the­fourth­fascicle­of­Endless Bliss for­information­about‘salat’.

[2] Please­see­the­twenty-third­chapter­of­the­fourth­fascicle­of­EndlessBliss for­omitted­and­missed­prayers­of­‘salat’.

not­ be­ accepted,­ he­ will­ have­ performed­ them­ in­ vain.­ Thosesunnat­worships­of­salat­will­be­of­no­benefit­to­him.­Therefore,­aperson­who­has­omitted­a­certain­farz­prayer­of­salat­has­to­makeqadhâ­of­that­prayer­immediately.­If­there­is­a­number­of­prayersthat­he­did­not­perform,­as­he­performs­the­sunnat­of­each­of­thedaily­five­prayers­of­salat,­he­should­make­his­niyyat­(intention)­toperform­ the­ farz­of­ that­prayer­of­ salat­ that­he­did­not­perform(within­ its­ proper­ time),­ thus­ saving­ himself­ from­ the­ greattorment­ that­he­has­ incurred­by­not­performing­ it,­ since­he­willhave­made­qadâ­now.­To­the­bargain,­his­debts­of­salat­will­be­paidoff­ in­ the­ shortest­ time­ possible­ and­ he­will­ begin­ to­ attain­ thethawâb­ for­ performing­ the­ sunnats­ as­well.­ This­ is­ not­ the­ casewhen­it­comes­to­the­farz­prayers­of­salat­that­have­been­missed­onaccount­ of­ (good­ reasons­ termed)­ ’udhr.­ The­ hadîth-i-sherîf(quoted­ above)­ is­ intended­ for­ prayers­ of­ salat­ that­ have­ beenomitted­ not­ on­ account­ of­ ’udhr,­ but­ out­ of­ laziness.­ There­ isdetailed­information­on­this­subject­in­the­twenty-third­chapter­ofthe­fourth­fascicle­of­Endless Bliss.]

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FOURTH CHAPTERWhen­the­angels­named­Munkar­and­Nekîr­ask­the­fâjir,­i.e.­the

disbeliever,­“Man­Rabbuka­(Who­is­your­Rabb),”­he­says,­“I­don’tknow.”­“You­don’t­know,­you­don’t­remember,”­they­answer.

Then­ they­ beat­ him­with­ iron­whips,­ so­ that­ he­ sinks­ to­ thebottom­of­the­seventh­layer­of­earth­(in­downward­order).­Thenthe­ earth­ shakes,­ and­ he­ rises­ back­ to­ his­ grave.­ The­ beating­ isrepeated­seven­times.­The­events­that­such­people­undergo­vary.The­deeds­of­one­of­them,­for­instance,­(i.e.­the­wicked­acts­that­hecommitted­in­the­world,)­is­fashioned­into­a­dog,­which­bites­himincessantly­until­doomsday.­Such­people­are­those­who­harboureddoubts­about­ rising­after­death­and­about­ facts­ taught­by­ Islam.There­is­a­variety­of­situations­that­people­in­graves­will­undergo.However,­we­have­given­only­a­very­brief­account­of­them­here.The­ torment­ is­ of­ such­ a­ nature­ as­ each­ individual­ will­ betormented­with­whatsoever­he­dreaded­most­in­the­world.

For­ instance,­some­people­are­very­much­afraid­of­youngs­offierce­ animals.­Different­ people­ have­ different­ natures.­We­ begAllâhu­ta’âlâ­for­salvation­and­for­forgiveness­before­it­is­too­late.

Many­ events­ pertaining­ to­ the­ dead­ have­ been­ related;­ theyhave­been­ seen­ in­dreams,­asked­how­ they­have­been,­and­ theyhave­answered.­One­of­them,­for­instance,­told­the­following­eventwhen­he­was­asked­how­he­had­been:­“One­day­I­had­performednamâz­without­an­ablution.­Allâhu­ta’âlâ­set­a­young­wolf­to­worryme.­I­am­having­a­lot­of­trouble­with­that­beast.”­[This­narrationwould­help­to­imagine­what­is­awaiting­people­who­do­not­performnamâz­and­who­do­not­make­qadhâ­of­salat­that­they­have­omittedand­missed.]

Another­ person­ was­ seen­ in­ a­ dream­ and­ was­ asked­ howAllâhu­ta’âlâ­had­treated­him.­He­said,­“One­day­I­had­not­madea­ghusl­to­purify­myself­from­the­state­of­janâbat­(or­jenâbat­is­thestate­of­being­junub;­impurity­caused­by­sexual­intercourse­or­bythe­flow­of­semen)[1].­Allâhu­ta’âlâ­made­me­wear­a­shirt­of­fire.They­have­been­tormenting­me­by­turning­me­this­way­and­that­init,­ and­ it­ will­ continue­ till­ doomsday.”­ [Each­ pair­ of­ Muslim

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[1] Please­see­the­fourth­chapter­of­the­fourth­fascicle­of­Endless Bliss for‘ghusl’.

parents­should­teach­their­children­how­to­make­a­ghusl.]Another­person­was­seen­in­a­dream­and­was­asked,­“How­did

Allâhu­ta’âlâ­behave­towards­you?”­The­dead­person­said,­“As­theperson­who­was­washing­me­turned­me­harshly­from­one­side­tothe­other,­an­iron­nail­on­the­bench­scratched­my­body.­That­hurtme­very­badly.”­When­the­person­who­had­washed­the­corpse­wasasked­about­it­the­following­morning,­he­said­that­it­was­true.­“Itdid­happen,­although­inadvertently,”­he­added.

Another­one­was­seen­in­a­dream­and­was­asked,­“How­haveyou­been?­Didn’t­you­die­the­other­day?”­“Yes,­I­did,”­he­replied.“I­am­in­a­state­of­khayr,­(i.e.­I­am­well­off­here.)­However,­as­theywere­ shoveling­ earth­ into­my­grave,­ a­piece­of­ stone­ fell­ on­mybody­ and­broke­ two­of­my­bones.­That­ gave­me­ a­ lot­ of­ pain.”Thereupon­they­opened­his­grave­and­saw­that­ it­was­as­he­hadsaid.

A­person­was­dreamed­of­by­his­son­and­said­to­his­son,­“O,you,­bad­son!­Put­things­right­ in­daddy’s­grave!­For­the­rain­hascaused­a­lot­of­trouble.”­Thereupon­they­opened­his­grave.­Indeed,it­was­like­an­irrigation­trench.­Flood­had­filled­it­up.

An­A’rabî­(nomad­Arab)­relates:­When­I­asked­my­(dead)­sonhow­Allâhu­ta’âlâ­had­treated­him,­he­said,­“I­am­all­ right.­Yet,because­ I­was­buried­ in­ a­ grave­near­ that­of­ a­ fâsiq­person,­myheart­feels­fear­because­of­the­torment­being­inflicted­on­him.”­Asis­ clearly­ understood­ from­ these­ stories­ and­ many­ anotheranalogous­story­being­related,­dead­people­suffer­torment­in­theirgraves.­ For­ that­ matter,­ our­ blessed­ Prophet­ ‘sall-Allâhu­ ta’âlâ’alaihi­wa­sallam’­prohibited­to­break­the­bones­of­a­corpse­and,when­one­day­he­saw­someone­sitting­on­one­side­of­a­grave,­hesaid,­ “Don’t torment the dead in their graves”­ and­ “Just as theliving people sense and feel sorrows and pains in their homes,likewise the dead people sense and feel sorrows and pains in theirgraves.”

When­ our­ blessed­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’visited­the­grave­of­Hadrat­Âmina,­his­blessed­mother,­he­wept,and­so­did­the­people­with­him.­He­explained:­“I asked my Rabb(Allâhu­ ta’âlâ) for permission so that I could invoke Him forforgiveness on her behalf. He refused to give me permission to doso.”­Then­he­stated:­“When I invoked Him to give me permissionto visit her grave, He gave me permission. Then, you, too, visitgraves. For, such visits will cause you to remember death.”[Afterwards,­ Rasûlullah­ was­ given­ permission­ to­ invoke­Allâhu

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ta’âlâ­ for­ forgiveness­ on­ behalf­ of­ his­ parents.­ They­ had­ beenBelievers­already.­They­were­brought­back­to­life­(temporarily),­sothat­they­joined­this­Ummat­(Muslims).

This­hadîth-i-sherîf­shows­that­the­blessed­mother­and­father­ofthe­ Messenger­ of­ Allah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ wereBelievers.­ For,­ it­ is­ forbidden­ to­ visit­ disbelievers’­ graves.Permission­to­visit­his­parents’­graves­ is­a­clear­ indication­of­thefact­that­they­were­Believers.­As­for­his­not­being­given­permissionto­ask­for­ forgiveness­ for­his­parents;­ it­had­ its­ reasons:­Jenâb-i-Haqq,­ for­ the­ sake­ and­ honour­ of­ His­ Habîb­ (Beloved),­ hadplanned­a­greater­blessing­for­his­blessed­parents­to­attain.­Whenthe­time­He­had­willed­and­decreed­came,­He­would­bring­themback­to­life­and­thereby­show­them­the­fact­that­their­son­was­thehighest­ of­ Prophets,­ and­ thereby­ they­would­ have­ îmân­ in­ him,attain­ the­honour­of­ joining­his­Ummat­ (Muslims)­and­ the­highgrade­of­being­Sahâbîs.

It­ is­stated­as­follows­in­the­two­hundred­and­twenty-seventhpage­of­the­book­entitled­Mir’ât-ul-kâinât and­which­was­writtenby­ Nishânjizâda­ Muhammad­ bin­ Ahmad­ Efendi­ ‘rahmatullâhi’alaih’,­(d.­1031­[1622­A.D.]):

Islamic­ scholars­ are­ not­ unanimous­ with­ respect­ to­ theirstatements­ concerning­ whether­ or­ not­ the­ blessed­ parents­ ofRasûlullah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ had­ îmân­ (in­ hisprophethood).­Five­different­narrations­on­this­matter­exist­in­thebook­entitled­Mesâlik-ul-hunafâ and­written­by­’Abd-ur-Rahmânbin­Abû­Bakr­Suyûtî,­(d.­911­[1505­A.D.],)­and­also­in­many­of­hisother­valuable­books:

1–­ Both­ of­ them­ passed­ away­ in­ the­ time­ of­ pre-Islamicpaganism,­ before­Rasûlullah’s­ call­ to­ Islam­ commenced;­ that­ is,before­ Bi’thet­ (or­ Bi’that).­ According­ to­ all­ the­ scholars­ in­ theShâfi’î­Madhhab­and­most­of­the­scholars­in­the­Hanafî­Madhhab,if­a­person­has­not­heard­of­the­religion­of­a­Prophet,­it­is­not­wâjibfor­him­to­have­îmân­(belief)­in­that­religion.­For,­it­is­not­wâjib­tofind­a­Prophet’s­religion­by­way­of­cogitation­and­reasoning­beforehearing­of­it.­After­hearing­of­it,­it­becomes­wâjib­to­cogitate­andinfer­the­existence­of­Allâhu­ta’âlâ­and­to­have­îmân­in­it.­By­theera­of­pre-Islamic­paganism,­(which­is­called­dawr-i-jâhiliyya,)­theancient­Prophets­had­been­ forgotten.­For,­ throughout­ centuries,unbelievers­ and­ cruel­ tyrants­ had­ seized­ power,­ exterminatedreligions,­oppressed­and­persecuted­men­of­religion,­and­therebydiminished­the­number­of­Believers­to­a­few­escapees,­which­had

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reached­a­nadir­with­no­one­with­a­haziest­notion­in­the­name­ofreligion­ or­ faith.­ Furthermore,­ every­ century­ has­ had­ its­ crueloccupants­ and­ ill-willed­ and­ ignoble­ human­ demons­ who­ haveadopted­ the­ same­ heinous­ policy­ and­ monstrously­ assailed­ theBelievers­ with­ deep-seated­ rancour­ for­ the­ evil­ purpose­ ofdestroying­ men­ of­ religion­ and­ making­ away­ with­ religions.Communists­and­the­British­would­make­a­sampler­of­such­villains.So­far,­however,­none­of­those­fiendish­tyrants­has­enjoyed­successin­ their­ plans­ of­ annihilation,­ which­ have­ yielded­ not­ thedestruction­of­ îmân,­but­a­grievous­self-destruction,­ instead;­andall­ of­ them­ have­ had­ to­ leave­ their­ sovereignties­ in­ bitter­ andwretched­feelings­of­despair,­eventually­succumbing­to­the­talonsof­death,­to­be­either­commemorated­with­curses­and­maledictionsor­forgotten­ever­after.

Allâhu­ ta’âlâ­has­created­a­Prophet­or­a­ scholar­and­ therebyenlightened­the­earth­anew.­Facts­and­events­should­teach­a­lessonto­ reasonable­ people,­ and­ they­ should­ not­ believe­ enemies­ ofreligion­lest­they­should­be­put­to­shame­in­this­world­and­in­theHereafter.

2–­There­are­also­scholars­who­say,­“People­who­lived­amongthe­ pre-Islamic­ pagans­ will­ be­ given­ a­ test,­ and­ the­ ones­ whochoose­to­have­iman­will­enter­Paradise.”­However,­as­is­explainedin­ the­ two­hundred­and­ fifty-ninth­ letter­of­Maktûbât (by­ImâmRabbânî),­ this­ narration­ is­ a­ weak­ one.­ (Please­ see­ the­ secondchapter­of­the­second­fascicle­of­Endless Bliss.)

3–­ Allâhu­ ta’âlâ­ brought­ the­ blessed­ parents­ of­ His­ blessedProphet­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’­ back­ to­ life.­ Theyavowed­their­îmân­(belief)­in­(the­prophethood­of)­their­son­andpassed­ away­ once­ again.­ Imâm-i-Suyûtî­ ‘rahmatullâhi­ ’alaih’quotes­ the­hadîth-i-sherîf­ stating­that­ they­were­brought­back­tolife,­and­adds,­“It­is­(one­of­that­group­of­hadîth-i-sherîfs­called)­ahadîth-i-da’îf.­Please­see­the­sixth­chapter­of­the­second­fascicle­ofEndless­ Bliss­ for­ kinds­ of­ hadîths[1].­ Yet­ it­ has­ become­ a­ soundhadîth­because­it­has­been­quoted­by­a­number­of­people.­It­is­asound­hadîth­according­ to­a­majority­of­ scholars.­A­da’îf­hadîthstating­the­value­of­acts­of­worship­or­the­superiority­of­a­certainMuslim­must­be­followed.”

4–­Fakhr-ud-dîn­Râzî­(of­Ray,­Iran,­d.­606­[1209­A.H.],­Herat,)

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[1] Please­see­the­sixth­chapter­of­the­second­fascicle­of­Endless Bliss forkinds­of­hadîths.

and­many­other­scholars­state:­The­twenty-eighth­âyat-i-kerîma­ofSûra­Tawba­purports:­“Polytheists are najs (foul,­dirty,­impure).”In­ other­ words,­ all­ disbelievers­ are­ foul.­ On­ the­ other­ hand,Rasûlullah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ stated:­ “In all times Ipassed from pure fathers onto pure mothers.”­Another­hadîth-i-sherîf­reads:­“In every century I was transferred through the mostauspicious people of their time.”­However,­it­is­not­permissible­touse­the­adjective­‘auspicious’­about­a­disbeliever.­In­fact­the­twohundred­and­nineteenth­âyat-i-kerîma­of­Shu’arâ­Sûra­purports:“He makes you pass through people who prostrate themselves.”Hence,­all­his­ fathers­and­mothers­were­Believers.­It­ is­stated­ inthe­ Qur’ân­ al-kerîm­ that­ Âzer,­ who­ is­ said­ to­ be­ the­ father­ ofIbrâhîm­ ‘’alaihis-salâm’,­ was­ a­ disbeliever.­ Yet­ ’Abdullah­ ibni’Abbâs­and­Imâm­Mujâhid­stated­that­he­was­Ibrâhîm’s­‘’alaihis-salâm’­ paternal­ uncle.­ In­ Arabia,­ a­ paternal­ uncle­ is­ called­ a‘father’.­ It­ is­ stated­ in­a­hadîth-i-sherîf:­ “The lightest torment inHell will be the torment that will be inflicted on Abû Tâlib.”­Since,on­the­one­hand,­Abû­Tâlib’s­torment­is­stated­to­be­the­lightestand,­ on­ the­ other­ hand,­ Rasûlullah’s­ blessed­ parents­ wouldundergo­the­lightest­torment­were­they­in­Hell,­the­hadîth-i-sherîfquoted­above­shows­that­both­of­them­were­Believers.

5–­ Most­ scholars­ warn­ us­ against­ saying­ somethinginappropriate­ on­ this­ delicate­ subject­ and­ advise­ us­ to­ choosesilence­ or­ only­ to­ say­ that­Allâhu­ ta’âlâ­ knows­ the­ truth­ of­ thematter.­Shaikh-ul-islâm­’Allâma­Ahmad­ibni­Kemâl­Pâsha­statesas­ follows­ in­ the­ final­ part­ of­ his­ booklet­ entitled­Abawayn (orEbeveyn):­According­to­the­hadîth-i-sherîf­which­reads:­“Do nothurt the living people by speaking ill of the dead!”­and­the­sixty-second­âyat-i-kerîma­of­Tawba­Sûra,­which­purports:­“May Allahcondemn people who hurt the Messenger of Allah!”,­a­person­whosays­that­Rasûlullah’s­father­is­in­Hell­is­himself­an­accursed­one.This­is­the­end­of­the­passage­that­we­have­translated­from­Mir’ât-ul-kâinât.

When­our­blessed­Prophet­‘’alaihis-salâm’­was­at­a­graveyardhe­would­state:­“May safety in the world and in the Hereafter beover those Muslims and Believers who occupy these graves. We,inshâ-Allah, shall join you [be­with­you]. You left this world beforeus. We will follow your example and be there. Yâ Rabbî! Havemaghfirat over us and over these people, and forgive us our sins.”Our­ Master­ the­ blessed­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’commanded­his­blessed­wives­as­well­to­say­these­words­(prayer)whenever­they­visited­the­cemetery.

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Sâlih-i-Muzenî­ ‘rahimahullah’­ relates:­ I­ asked­ some­ scholarswhy­we­had­been­prohibited­to­perform­salat­in­a­cemetery.­Theyinformed­that­there­was­a­hadîth-i-sherîf­against­it,­and­quoted­thehadîth-i-sherîf­ that­ reads:­ “Do not perform salat among graves.For, it is an unending longing.”­ It­ means:­ “You­ will­ regret­ it.”[Ismâ’îl­Muzenî­was­a­disciple­of­Imâm­Shâfi’î.­He­passed­away­inEgypt­in­264­[878­A.D.].]

It­is­for­this­reason­that­it­is­makrûh­to­perform­salat­at­placeswhere­there­is­Najâsat­means­that­substances­that­Islam­prescribesas­dirty[1],­for­instance­among­graves­or­in­a­bathroom.

It­ is­ related­ to­ the­ authority­ of­ a­ blessed­ person:­One­ day­ Istarted­ to­ perform­ salat­ among­ graves.­ The­ sun­was­ sweltering.Presently­I­saw­someone­resembling­my­father.­He­sat­on­his­owngrave.­I­was­frightened,­so­that­I­made­a­mistake­in­the­number­ofthe­sajdas­(prostrations)­of­the­salat.­I­heard­him­say,­“The­earthis­a­constricted­land­so,­are­you­selecting­here?­You­oppress­us­byyour­salat­for­a­while.”

Rasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’­saw­an­orphan­cryingbeside­ his­ father’s­ grave.­Having­ a­ pity­ the­ orphan,­ the­ blessedProphet­wept­together­and­stated:­“Certainly a dead person sufferstorment on account of the loud cries on the part of his next of kin.That is, he feels sad and sorry.”

There­is­many­a­dead­person­who,­when­he­appears­in­a­dreamand­is­asked­how­he­has­been,­complains­about­the­torment­andexcruciation­ he­ suffers­ because­ of­ a­ certain­ person’s­ crying,wailing,­and­yelling;­it­is­an­oft-heard­episode.­However,­zindiqs,[whose­guide­is­their­own­short-range­minds,]­deny­this­reality.

Our­ Master,­ the­ Messenger­ of­ Allah­ ‘sall-Allâhu ’alaihi wasallam’,­stated:­“If one of you visit the grave of a dead person whomyou knew when he was in the world and make salâm,­ (i.e.­ greethim,) that Believer will know you and acknowledge your salâm.”

On­another­ similar­occasion,­our­blessed­Prophet­ ‘sall-Allâhuta’âlâ­ ’alaihi­wa­ sallam’­ stated:­ “The dead person (in­ the­ grave)hears footsteps and informs about his sorrow by saying, ‘I hear, Ihear,’­”­upon­his­arrival­back­from­an­interment.

According­to­a­narration­on­the­authority­of­scholars­of­Fiqh,­aperson­died­without­having­made­a­will.­That­night­he­visited­hishousehold­ in­ their­dreams,­saying­to­them,­“Give­so­and­so­that

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[1] Please­see­the­sixth­fascicle­of­Endless Bliss for­‘najâsat’.

much­grain.­Return­that­book­which­I­borrowed­to­its­owner.”­Thenext­ morning­ the­ family­ told­ one­ another­ the­ dream­ they­ had.They­gave­the­grain­(to­the­person­named).­However,­they­couldnot­find­the­book,­try­as­they­would.­They­were­wondering­why­hementioned­the­book.­Later­they­found­it­in­a­nook­in­the­house.

The­ following­ is­ related­ to­ the­authority­of­a­blessed­person:Our­ father­employed­a­ tutor­ to­educate­us.­That­blessed­personwould­come­to­our­house­and­teach­us­how­to­write.­One­day­hepassed­away.­We­visited­his­grave­six­days­later.­We­were­thinkingof­ the­ command­ of­ Allâhu­ ta’âlâ.­ We­ saw­ a­ dish­ of­ figs­ beingcarried­in­front­of­us.­We­bought­the­figs,­ate­them,­and­dumpedthe­ stalks­here­and­ there.­That­night­our­ father­dreamed­of­ourblessed­tutor­and­asked­him­how­he­had­been.­He­replied,­“I­amquite­ well­ off­ here,­ and­ everything­ is­ good­ for­ me.­ Yet­ yourchildren­have­made­my­grave­into­a­dirty­place­and­uttered­somebad­words.”­When­my­father­asked­us­the­following­morning,­wesaid,­ “Subhânallah!­ As­ he­ disciplined­ us­ in­ the­ world,­ he­ stilldisciplines­us­although­he­has­gone­to­the­next­world.”­Many­othersimilar­ stories­ have­ been­ told.­ However,­ I­ have­ preferred­ tocontent­myself­with­this­much­advice­so­that­a­brief­counsel­shoulddevelop­itself­into­an­effective­lesson.

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FIFTH CHAPTERThe­dead­people­ stay­ in­ four­ different­ states­ in­ their­ graves.

Some­of­ them­ sit­on­ their­heels.­They­ remain­ in­ that­ state­untiltheir­ eyes­ dissolve,­ their­ bodies­ swell,­ and­ they­ turn­ into­ earth.Then­ their­ souls­ travel­ in­ the­ ’âlam-i-melekût[1] outside­ of­ theworldly­heaven.

To­some­of­them­Allâhu­ta’âlâ­gives­some­sleep.­They­do­notknow­what­is­happening­around­them­until­the­first­sûr­(trumpet).They­wake­up­with­the­first­sûr,­and­then­die­again.

Some­ of­ them­ stay­ in­ their­ graves­ for­ two­ or­ three­months.Then­ their­ souls­ mount­ birds­ of­ Paradise,­ which­ fly­ them­ toParadise.­ These­ facts­ are­ stated­ in­ hadîths­ that­ are­ sahîh.­ Theowner­ of­ Islam­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ stated:­ “TheBeliever’s soul is with the bird. It stays hanging on one of the treesof Paradise.”

Likewise,­when­ he­was­ asked­ about­ the­ souls­ of­martyrs,­ hestated:­“Souls of martyrs, in crops of green birds, stay hanging ontrees of Paradise.”

Some­people­rise­from­their­graves­whenever­they­wish.­Othersstay­there­until­the­sûr­is­blown.

The­fourth­state­is­reserved­for­the­Enbiyâ­(Prophets)­and­theAwliyâ.­ Some­ of­ them­ fly­ until­ doomsday,­ and­ most­ of­ themappear­at­night.­I­believe­that­Abû­Bakr­as-Siddîq­and­’Umar-ul-Fârûq­‘radiy-Allâhu­ta’âlâ­are­among­them.

Rasûlullah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ is­ free­ to­ travel­ allover­the­three­’âlams,­(i.e.­the­’âlam-i-nâsût,­the­’âlam-i-melekût,and­the­’âlam-i-jeberût.)­One­day­our­blessed­Prophet­‘sall-Allâhu’alaihi­wa­sallam’­alluded­to­this­fact­by­voicing­his­invocatory­wishas­follows:­“I request of Allâhu ta’âlâ not to make me stay earth-bound for any longer than three (periods).”­Indeed,­at­the­end­ofthird­ ten,­ thirty­ years,­ that­ is,­ when­ Hadrat­ ’Alî­ attainedmartyrdom­ thirty­ years­ after­ the­ passing­ of­ the­ Messenger­ ofAllah,­ [in­ the­ hijrî­ year­ 40,]­ the­ most­ blessed­ Prophet­ tookexception­to­the­people­of­the­earth,­and­his­blessed­soul­rose­to

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[1] Please­ see­ the­ twenty-first­ chapter­ of­ the­ sixth­ fascicle­ of­EndlessBliss for­the­’âlam-i-melekût.

heaven,­leaving­the­earth­once­and­for­all.Some­ sâlih­ (pious,­ devoted,­ true)­ Muslims­ dreamed­ of­ this

fact[1].­A­blessed­person­entreated:­“Yâ­Rasûlallah!­May­I­have­thehonour­of­sacrificing­my­parents­for­you!­Don’t­you­see­the­fitnasbeing­caused­by­your­Ummat­ (Muslims)?”­The­Best­of­ creationstated:­ “Allâhu ta’âlâ will increase their fitnas. They havemartyred Hadrat Huseyn, too. They have failed to observe myright.”­ Much­ more­ was­ stated;­ yet­ doubts­ on­ the­ part­ of­ thenarrator­have­compelled­us­to­censor­the­rest.­(Hadrat­Huseyn­wasthe­blessed­younger­grandson­of­the­Messenger­of­Allah.)

Some­of­them,­(e.g.­Ibrâhîm­‘’alaihis-salâm’,)­have­chosen­theseventh­layer­of­heaven,­and­stay­there.­On­the­night­of­Mi’râj,­ourblessed­Prophet­ ‘’alaihis-salâm’­made­a­visit­ to­Ibrâhîm­‘’alaihis-salâm’.­ He­ found­ him,­ with­ his­ back­ leaned­ against­ the­ Bayt-i-ma’mûr,­gazing­with­a­scathing­look­at­the­Muslims’­children.

Îsâ­(Jesus)­‘’alaihis-salâm’­is­in­the­fifth­heaven.­In­each­heavenare­Rasûls­and­Nebîs[2],­who­never­go­out­or­leave­their­place.­Theystay­there­until­doomsday.­The­only­four­Prophets­who­have­beengranted­the­choice­to­go­whereever­they­want­are­Hadrat­Ibrâhîmand­Hadrat­Mûsâ­(Moses)­and­Hadrat­Îsâ­‘’alaihim-as-salâm’,­andHadrat­Muhammad­Mustafâ­‘sall-Allâhu­’alaihi­wa­sallam’.­These(four­Prophets)­can­go­to­any­place­in­any­of­the­(aforesaid)­three’âlams.

Some­of­the­Awliyâ-i-kirâm­stay­in­a­manner­termed­tawaqquf(pause)­ until­ doomsday.­ As­ a­ matter­ of­ fact,­ Bâyazîd­ Bistâmî‘rahimahullâhü­ta’âlâ’­is­said­to­be­eating­at­the­meal­table­belowthe­’Arsh-i-a’lâ.

These­are­the­four­different­states­wherein­the­people­in­gravesare­made­to­be.­That­is,­they­are­tormented,­pitied,­insulted,­andpraised.

There­ are­ many­ people­ among­ the­ Awliyâ-i-kirâm‘rahimahumullâhü­ ta’âlâ’,­ who­ gaze­ with­ attention­ at­ a­ dying

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[1] The­ devil­ can­ disguise­ himself­ in­ anything.­ Yet­ he­ cannot­ appearunder­ the­ guise­ of­ any­ Prophet.­ So,­ when­ our­ blessed­ Prophet‘’alaihis-salâm’­is­dreamed­of,­it­is­definitely­a­sahîh­and­true­dream.Therefore,­such­dreams­are­of­document­value­for­us.

[2] Both­ of­ them­ are­ Prophets.­A­Rasûl­ is­ a­Messenger­ with­ his­ owndispensation,­for­Allâhu­ta’âlâ­has­revealed­a­new­religion­to­him.­ANebî,­ a­ Prophet­ as­ well,­ is­ one­ who­ has­ been­ sent­ to­ restore­ thedispensation­of­a­Prophet­previous­to­him.

person.­Wide­ranges­become­narrow­for­that­person.­Most­of­thetime­they­widen.­Those­blessed­people­see­what­is­happening­andinform­about­it.­I­have­seen­people­informing­about­such­events.

I­ have­ seen­ some­ friends­ of­ mine­ being­ blessed­ with­ suchwonders,­so­that­the­curtains­covering­the­sight­of­their­hearts­wereraised­ and­ they­ (perceived­ events­ that­ must­ normally­ beimperceptible.­One­of­them,­for­instance,)­saw­their­dead­son­entertheir­ house.­ These­ bâtinî­ (secret)­ benefits­ and­ kindnesses­ areexceptionally­ for­kerîm­(noble,­gracious),­nesîb­(well-descended,noble-blooded),­and­mubârek­(blessed)­people[1].

Some­ people­ in­ graves­ are­ aware­ of­ Fridays­ and­ ’Iyd­ days.When­ a­ person­ leaves­ the­world,­ (i.e.­ dies,)­ they­ gather­ aroundhim.­They­ know­him.­ Some­of­ them­ ask­ about­ their­wives,­ andothers­ask­about­their­ fathers.­Each­and­every­one­of­ them­asksquestions­concerning­themselves.

More­often­than­not,­a­newly­dead­person­finds­that­one­of­thepeople­that­he­had­known­and­who­had­died­before­him­is­missing.The­ reason­ for­ it­ is­ that­ something­ that­ that­ person­ had­ hadthroughout­his­life­in­the­world­was­gone­as­he­was­dying.­Somepeople­who­suffer­this­loss­of­faith­die­as­Jews,­while­others­die­asChristians­and­ join­ them­there.­When­a­person­ leaves­ the­worldand­joins­the­other­dead­people,­ the­dead­people­ask­him­abouttheir­ neighbours­ in­ the­world;­when,­ for­ instance,­ they­ ask­him,“Where­is­so­and­so?”­he­says­that­that­person­had­died­a­long­timebefore­he­himself­did.­Thereupon­they­say,­“We­did­not­see­him.Perhaps­he­went­to­the­hell­called­Hâwiya­(the­deepest­hell).”

When­someone­was­seen­in­a­dream­and­was­asked­how­Allâhuta’âlâ­had­treated­him,­he­named­five­of­his­friends­and­said,­“Allof­us­attained­quite­a­number­of­kindnesses­and­blessings.”­He­andhis­ friends­had­been­killed­by­Khwârijîs­and­Yazîdîs[2].­When­hewas­asked­about­his­neighbour,­he­said,­We­did­not­see­him.­Thatneighbour­ of­ his­ had­ thrown­ himself­ into­ the­ river­ and­ haddrowned.­ He­ swore­ in­ the­ name­ of­ Allâhu­ ta’âlâ­ and­ said,“Wallahi,­ I­ think­ he­ is­ with­ suicides,­ that­ is,­ people­ who­ killedthemselves.”

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[1] Please­ see­ the­ twentieth­and­ the­ thirty-eighth­ chapters­of­ the­ sixthfascicle­of­Endless Bliss.

[2] Please­ see­ the­ thirty-fourth­chapter­and­ the­ seventh­ sub-chapter­ofthe­ thirty-sixth­ chapter,­ and­also­ the­ final­ part­ of­ the­ sixty-seventhchapter­of­the­second­fascicle­of­Endless Bliss.

Rasûlullah­ ‘sall-Allâhu­ ’alaihi­wa­ sallam’­ stated:­ “If a personcommits suicide with a piece of iron, he will come for the lastjudgment beating his abdomen with that piece of iron. He will stayforever in Hell. If a person kills himself by throwing himself downa mountain, he will throw himself down into fire of Hell.”

If­a­woman­does­so­and­commits­suicide,­she­will­feel­its­painuntil­the­sûr­is­blown.­[This­hadîth-i-sherîf­is­intended­for­peoplewho­ commit­ suicide­ in­ order­ to­ rid­ themselves­ of­ cares­ andtroubles­ in­ this­world­and­ to­attain­peace­and­comfort.­For,­ thisthought­arises­from­the­denial­of­torment­in­the­Hereafter,­whichin­turn­is­kufr­(disbelief).­A­person­who­loses­his­mind­and­thencommits­suicide,­or­who­is­not­dead­immediately­after­his­suicidalattempt­and­makes­tawba­because­he­repents­it,­will­not­become­adisbeliever.]

According­ to­ a­ sahîh­ narration­ that­ has­ reached­ us,­ Âdam‘’alaihis-salâm’­ met­ with­ Mûsâ­ (Moses)­ ‘’alaihis-salâm’.­ Mûsâ‘’alaihis-salâm’­ said­ to­ him:­ “You­ are­ that­ person­whom­Allâhuta’âlâ­created­with­His­Power;­He­gave­you­a­soul;­He­put­you­intoHis­Paradise.­Why­did­you­disobey­Him?”­Âdam­‘’alaihis-salâm’said­to­him:­“Yâ­Mûsâ.­Allâhu­ta’âlâ­talked­with­you­and­revealedthe­Torah­to­you.­Didn’t­you­see­in­the­Torah­the­writing­that­said:‘A­ zella­ (venial­ sin,­ peccadillo,­ error)­ happened­ through­Âdam,which­made­him­disobey­his­Rabb’?”­“Yes,­I­did,”­replied­Mûsâ‘’alaihis-salâm’.­“How­many­years­before­my­act­of­sin­had­it­beenpreordained,”­asked­Âdam­‘’alaihis-salâm’.­When­Mûsâ­‘’alaihis-salâm’­said,­“It­had­been­preordained­fifty­thousand­years­beforeyou­ committed­ it,”­ Âdam­ ‘’alaihis-salâm’­ remonstrated:­ “Then,Yâ­ Mûsâ,­ you­ criticize­ and­ blame­ me­ for­ a­ sin­ that­ had­ beenpreordained­fifty­thousand­years­before­I­committed­it,­do­you?”

[This­dialogue­between­them­is­written­and­explained­in­moredetail­in­the­fortieth­chapter­of­the­third­fascicle­of­Endless Bliss,where­a­lengthy­account­of­the­matter­is­provided­and­the­answeris­ given­ by­ Âdam­ ‘’alaihis-salâm’­ is­ paraphrased­ as:­ “It­ is­ notworthy­of­you­to­blame­me­since­you­have­read­in­the­Torah­thatAllâhu­ta’âlâ­knew­in­the­eternal­past­that­I­would­choose­and­optto­do­so­and­you­know­about­the­so­many­benefits­that­that­deedwill­yield.”]

It­ is­ stated­ in­ a­ hadîth-i-sherîf­ that­ is­ sahîh:­On­ the­ night­ ofMi’râj,­ Rasûlullah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ and­ otherProphets­‘’alaihim-us-salawât-u-wa-t-teslîmât’­performed­a­namâzof­two­rak’ats.­He­greeted­Hârûn­(Aaron)­‘’alaihis-salâm’,­who­in

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his­ turn­ (acknowledged­ the­ greeting­ and)­ invoked­a­blessing­onthe­blessed­Prophet­and­on­his­Ummat­(Muslims).

He­ greeted­ Idrîs­ ‘’alaihis-salâm’,­ too,­ and­ that­ Prophet­ alsoinvoked­ Allâhu­ ta’âlâ­ for­ rahmat­ (mercy,­ compassion)­ on­ ourProphet­ ‘’alaihis-salât-u-wa-s-salâm’­ and­ on­ his­ Ummat.­ Hârûn‘’alaihis-salâm’­had­passed­away­before­our­Prophet­ ‘sall-Allâhu’alaihi­ wa­ sallam’­ was­ declared­ (by­ Allâhu­ ta’âlâ)­ to­ be­ theProphet.­ It­was­ the­ soul­ (of­Hadrat­Hârûn)­ that­ appeared.­ For,that­life­is­a­spiritual­life­(hayât-i-rûhânî).

After­life­in­this­world,­there­is­a­third­life.­The­first­life,­that­is,coming­ to­ life,­ is­ the­ life­ when­ Allâhu­ ta’âlâ­ made­ mankindemanate­ from­ the­ waist­ of­ Âdam­ ‘’alaihis-salâm’­ and­ pledgedthem­ to­ testify,­ by­ asking­ them,­ “Am I not your Rabb?”Thereupon­they­answered,­“Yes,­yâ­Rabbî,­we­admit­that­You­areour­ Rabb.”­ Life­ in­ this­ world­ is­ not­ regarded­ as­ somethingvaluable.­ For,­ this­ life­ is­ a­ temporary­ stay,­ a­ mere­ transitionthroughout­which­the­sojourners­are­tested­for­the­blessings­theyare­to­benefit­from.

Our­ blessed­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ stated:“Men are asleep; death wakes them up.”

This­hadîth-i-sherîf­indicates­life­in­the­grave.Facts­and­states­ in­ life­ in­ the­grave­are­ facts­and­states­when

true­essences­and­attributes­of­dead­people­become­obvious.­Somedead­people­ stay­where­ they­are.­Some­of­ them­travel.­Some­ofthem­ are­ beaten,­ while­ others­ are­ tormented­ vehemently.­ Theproof-text­to­testify­to­this­fact­is­the­forty-sixth­âyat-i-kerîma­ofMu’min­Sûra,­which­purports:­“In front of the fire will the fujjâr bebrought, morning and evening; and the angels (in­charge) will beordered on the Day that Judgment will be established: “Cast yethe people of Pharaoh into the place with the severest torment.”

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SIXTH CHAPTERWhen­Allâhu­ ta’âlâ­decrees­ that­ the­doomsday­must­happen

after­the­sûr­is­blown,­mountains­fly­and­drift­like­clouds.­The­seasoverflow,­ one­ onto­ another.­ Sunlight­ evanesces­ until­ the­ sunbecomes­ pitch­ black.­Mountains­ turn­ into­ dust.­Worlds­ becomejumbled­up­with­one­another.­Stars­disperse­like­a­broken­string­ofpearls.­ Heavens­ dissolve­ like­ attar­ of­ roses­ and­ mill­ aroundvehemently.­ They­ now­ become­ a­ ball­ and­ then­ flatten­ outcompletely.­Allâhu­ ta’âlâ­ orders­ that­ heavens­ should­ be­ brokeninto­pieces.­In­the­seven­layers­of­earth­and­in­the­seven­layers­ofheaven­ and­ in­ the­ Kursî,­ there­ is­ now­ no­ one­ left­ alive,­ noneanywhere.­ Everyone­ is­ dead;­ as­ for­ spiritual­ beings,­ their­ soulshave­abandoned­them.­All­beings­are­dead.­on­the­earth­there­isno­stone­left­on­top­of­another.­In­heavens­there­is­no­life­left.

Allâhu­ta’âlâ­manifests­Himself­in­His­rank­of­deity,­takes­theseven­layers­of­heaven­into­the­right­hand­side­of­His­Power­andthe­seven­layers­of­earth­into­the­left­hand­side­of­His­Power,­andstates:­“O, you, base world! Where are those weaklings that youaccommodated and who claimed deity and who was deified byidiots, and (where­ are) those people whom your apparentattraction and beauty duped into forgetting about the Hereafter?”Thereafter­He­praises­His­overwhelming­and­annihilating­Powerand­Hikmat.­Then­He­questions,­as­is­purported­in­Mu’min­Sûra:“Whose is the Mulk (Sovereignty)?”­ Nobody­ answers.­ Allâhuta’âlâ­ Himself,­ Who­ is­ Qahhâr,­ declares,­ as­ is­ purported:­ “Itbelongs to Jenâb-i-Allah, the Wâhid and the Qahhâr.”

Thereafter­ an­ irâda­ and­ qudrat-i-ilâhiyya­ (divine­ will­ andpower)­greater­than­the­previous­manifestation­becomes­manifest.Then­He­declares,­which­is­purported­as­follows:­“I, the ’adhîm-ush-shân, am the Melik-u-deyyân.­ [That­ is,­ I­ am­ the­only­Rulerand­Owner­of­the­Rising­Day.] Where are those people who atethe food I gave them and then attributed partners to Me andworshipped idols and beings other than Me? Where are thosecruel tyrants who used the energy from the food I gave them inacts of disobedience to Me? Where are those who took pride inthemselves and praised themselves? Whose is the mulk now?”There­is­nobody­to­answer­this.­Haqq­subhânahu­wa­ta’âlâ­waitsfor­as­ long­as­ a­ time­ that­He­wills­ and­decrees;­ silence­prevails,

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since­ there­ is­ no­ being­ to­ think­ or­ to­ be­ seen­within­ that­ time,nothing­ from­ the­ ’Arsh-i-a’lâ­ to­ the­ maqâm-i-ahâdiyyat.­ For,Allâhu­ta’âlâ­has­taken­out­also­the­souls­of­the­hûrîs­and­ghilmânsin­His­Gardens­of­Paradise.

Thereafter,­Allâhu­ta’âlâ­opens­a­door­from­the­Saqar,­one­ofthe­low­pits­of­Hell.­Fire­erupts­from­there.­It­is­such­powerful­firethat­ it­ burns­ up­ everything,­ dries­ up­ fourteen­ seas,­ completelyblackens­the­entire­earth,­and­turns­heavens­into­yellow­like­oliveoil­ or­molten­ copper.­Then,­ just­ as­ the­vehemence­of­ the­ fire­ isquite­ close­ to­ the­ heavens,­ Allâhu­ ta’âlâ­ interdicts­ it­ with­ suchformidable­ force­ that­ it­ goes­ out­ completely,­ leaving­ no­ tracebehind­it.

Thereafter,­ Allâhu­ ta’âlâ­ opens­ one­ of­ the­ treasuries­ of­ the’Arsh-i-a’lâ.­It­contains­the­sea­of­life.­That­sea,­with­the­commandof­Allâhu­ ta’âlâ,­ pours­ vehement­ rains­ onto­ the­ earth.­The­ raincontinues­ for­ quite­ a­ long­ time,­ so­ that­ water­ covers­ the­ entiresurface­of­ the­earth­and­ rises­ to­a­ level­as­high­as­ forty­ ’arshins(about­27­m.)­above­the­ground­ level.­Thereupon­human­beingsand­animals,­whose­corpses­ rotted­and­ turned­ into­earth,­ sproutlike­ grass.­As­ a­matter­ of­ fact,­ it­was­ stated­ in­ a­ hadîth-i-sherîf:“Men were created from coccyxes. And they will be created fromcoccyxes again.”­Other­hadîth-i-sherîf­ reads:­ “All the limbs of ahuman body (in­grave)­rot, with the exception of the coccyx, whichdoes not rot. From it was man created. And through it will they bebrought back.”­ [Coccyx­ is­ the­ last­ bone­at­ the­ lower­ end­of­ thespine.]­ It­ is­ a­ (triangular­ and)­ marrowless­ bone­ as­ big­ as­ achickpea.

The­living­beings­and­all­their­limbs­sprout­like­green­grass­ontheir­ graves.­ Each­ and­ every­ one­ of­ them­ originates­ from­ thatbone.­Like­in­a­netting,­they­make­up­an­impenetrable­tangle­ofthreads,­the­head­of­one­of­them­on­the­shoulder­of­another,­oneof­whose­hands­on­the­back­of­a­third­one,­and­so­forth;­they­areso­ intricately­ crowded.­Allâhu­ ta’âlâ­declares,­ as­ is­purported­ inthe­ fourth­ âyat-i-kerîma­ of­ Qaf­ Sûra:­ “We already know howmuch of them the earth takes away; with Us is a record guarding(the­full­account). For, We know all which We have created.”

When­this­process­of­rising­is­finished­and­all­beings­have­risenin­ the­same­state­as­each­and­every­one­of­ them­was­when­theymigrated­ from­ this­ world,­ which­ is­ the­ world­ of­ Fanâ­ (non-existence),­to­the­Hereafter,­the­world­of­Baqâ­(eternal­existence),–children­as­children,­old­people­still­old,­people­at­a­mature­age

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the­ same­ as­ they­were,­ youngsters­ as­ youngsters–,­Allâhu­ ta’âlâmakes­a­fine­breeze­blow­below­the­’Arsh-i-a’lâ.­The­wind­coversthe­entire­earth,­so­that­its­surface­changes­into­a­soft­cover­madeup­of­fine­sand.

Thereafter,­Allâhu­ ta’âlâ­ brings­ Isrâfîl­ ‘’alaihis-salâm’­ to­ life.The­sûr­is­blown­from­the­blessed­stone­in­Jerusalem.­The­sûr­is­ahorn-like­creature­made­up­of­nûr;­it­consists­of­fourteen­parts.­Onone­of­its­parts­are­as­many­holes­as­the­number­of­land­animals.The­souls­of­land­animals­come­out­through­them.­Sounds­similarto­ those­ produced­ by­ a­ swarm­ of­ bees­ are­ heard.­ They­ fill­ theentire­space­between­the­earth­and­the­sky.­Then­each­soul­entersits­own­corpse.­Haqq­subhânahu­wa­ta’âlâ­inspires­into­them­theinstinct­to­recognize­their­own­corpses.­Even­the­souls­of­peoplewho­ died­ in­mountains­ and­who­were­ eaten­ by­wild­ beasts­ andfowls­ find­ their­ own­ corpses.­As­ a­matter­ of­ fact,­Allâhu­ ta’âlâdeclares,­ as­ is­ purported­ in­ the­ sixty-second­ âyat-i-kerîma­ ofZumar­Sûra:­“After the (first) sûr is sounded to annihilate all, thesecond sûr (trumpet) will be sounded, when, behold, all mankindwill obey, standing and looking on.”

When­ men­ rise­ from­ their­ graves,­ from­ places­ where­ theyburned­ to­ ashes­ and­ rotted,­ they­ see­ that­ mountains­ are­ likebeaten­cotton­wool,­the­seas­are­waterless,­and­the­earth­is­withoutits­hills­and­dales,­everything­ looking­as­ flat­as­a­sheet­of­paper.When­people,­ in­ the­nude,­sit­on­their­own­graves,­ they­ look­allaround­themselves­in­a­bewildered­and­thoughtful­manner.­As­amatter­of­fact,­the­blessed­Prophet­‘sall-Allâhu­’alaihi­wa­sallam’states­in­a­hadîth-i-sherîf­which­is­sahîh:­“People will be gathered(for­judgment) with no clothes on them, each of them naked anduncircumcised.”­ However,­ if­ a­ person­ died­ unclothed­ and­ inghurbat,­(i.e.­away­from­home,­lonely,)­they­will­be­clad­in­clothesbrought­from­Paradise.­On­the­bodies­of­martyrs­and­people­whodied­after­a­life­spent­in­perfect­obedience­to­the­Sunnat-i-seniyya,(i.e.­Ahkâm-i-islâmiyya,)­ there­will­ not­ be­ an­ area­ as­wide­ as­ aneedle-hole­ and­ left­ exposed.­ For,­ our­ blessed­ Prophet­ ‘sall-Allâhu­’alaihi­wa­sallam’­stated:­“O my Ummat and Sahâba! Belavish with the shrouds of your dead! For, my Ummat will bebrought to the place of judgment with their shrouds on. Otherummats, however, will be naked (when­they­are­brought­there).”This­ hadîth-i-sherîf­ was­ conveyed­ by­Abû­ Sufyân­ ‘radiy-Allâhu’anh’.­Our­Prophet­‘sall-Allâhu­’alaihi­wa­sallam’­stated­in­anotherhadîth-i-sherîf:­“The dead will be brought to the place of judgmentin their shrouds.”

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I­ heard­ a­ bed-ridden­ person­ say,­ “Bring­ me­ such­ and­ suchclothes­of­mine,”­as­he­was­about­to­die.­They­did­not­make­himput­on­the­clothes­they­wanted,­so­that­he­died­with­a­short­shirton­him.­And­they­failed­to­find­a­shroud­for­him,­either.­A­coupleof­days­ later­he­was­seen­in­a­dream.­He­was­sad.­When­he­wasasked­what­was­the­matter­with­him,­he­said,­“You­prevented­mefrom­wearing­the­clothes­I­wanted.­You­abandoned­me­with­thisshort­shirt­to­wear­at­the­place­of­assemblage­for­judgment.”

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SEVENTH CHAPTER

THIS CHAPTER GIVES INFORMATION ABOUTTHE TEWAQQUF (standing,­waiting,­stopping,­pause)BETWEEN THE TWO TRUMPET-SOUNDINGS

The­death­that­takes­place­with­the­first­sounding­(of­the­sûr)is­ the­ second­ death.­ For,­ this­ death­ eliminates­ also­ the­ bâtinî(spiritual,­ inner)­ senses,­ whereas­ the­ first­ death­ eliminated­ thezâhirî­ (physical)­ senses,­ [such­ as­ speech,­ hearing,­ tasting.]­Afterthat­death,­(i.e.­the­first­one,)­corpses­were­capable­of­movement.[The­hadîth-i-sherîf­stating­that­Prophets­perform­namâz­in­theirgraves­ attests­ to­ this­ fact.­ People­ with­ heretical­ belief­ deny­ it.]After­the­second­death,­however,­they­do­not­perform­namâz,­andthey­do­not­ fast,­either.­They­cannot­perform­acts­of­worship.­IfAllâhu­ta’âlâ­placed­an­angel­at­a­certain­place,­that­angel­woulddefinitely­stay­there.­For.­angels­also­possess­the­ambition­to­stayin­their­own­’âlam­(world).­The­nafs,­[i.e.­the­soul,]­is­spiritual.­If­itstays­in­the­corpse,­it­causes­motion.­Scholars­are­not­unanimouson­the­duration­of­time­of­death­between­the­two­soundings­of­thesûr­(trumpet).­According­to­a­majority­of­scholars,­it­lasts­for­fortyyears.

A­blessed­person,­who­I­believe­is­perfect­both­in­knowledgeand­in­ma’rifa(t),­said­to­me:­“No­one­except­Allah­knows­it.­It­isone­ of­ the­ ilâhî­ (divine)­ secrets.”­ He­ added:­ “The­ exceptionexpressed­in­the­âyat-i-kerîma­which­reads,­‘... illâ men shâ Allah,’is­ Allâhu­ ta’âlâ,­ alone.”­ In­ response­ to­ his­ statement,­ I­ asked,“What­ is­ the­ meaning­ of­ the­ blessed­ Prophet’s­ ‘alaihis-salâm’hadîth-i-sherîf­that­reads:­‘On the Rising Day my grave will be thefirst one to be opened. Then I will find my brother Mûsâ (Moses)‘’alaihis-salâm’ stuck to the foot of the ’Arsh-i-a’lâ. I do not knowwhether he was raised (from his grave) before me, or whether heis one of the people whom Allâhu ta’âlâ has exempted.’?”

To­our­understanding,­if­what­is­seen­is­incorporeal­and­Mûsâ’s‘’alaihis-salâm’­soul­appears­as­if­it­were­corporeal,­then­it­is­not­anexception­to­the­fact­expressed­in­the­hadîth-i-sherîf,­and­so­is­thecase­if­it­takes­place­during­emr-i-fezâ’a,­i.e.­the­time­of­terror­andhorror­ after­ the­ exception­ of­Hadrat­ Prophet­ ‘sall-Allâhu­ ta’âlâ’alaihi­wa­ sallam’.­ For,­ all­ living­ creatures­ are­ in­ great­ fear­ and

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fezâ’a­(terror­and­horror)­during­that­time.­In­other­words,­whenthe­ first­ sûr­ is­ sounded,­ great­ fear­ shocks­ man,­ so­ that­ he­ diesimmediately.­He­remains­ in­ that­ state­until­ the­second­sounding(of­the­sûr).­It­is­such­a­period­that­no­creature­possesses­anythingin­the­name­of­a­corpse­or­body.­That­is­the­time­when­the­earthwill­be­cleft­open­for­Hadrat­Fakhr-i-’âlam­himself.

As­ a­ matter­ of­ fact,­ Hadrat­ ’Umar­ ‘radiy-Allâhu­ ’anh’­ wasinforming­(the­Muslims­around­him)­about­the­fear­and­horror­tobe­ felt­ at­ that­ grade,­ when­Qa’b-ul-ahbâr[1] ‘rahmatullâhi­ ’alaih’said:­“O,­you­son­of­Hattâb!­I­think,­even­if­you­performed­all­theacts­ of­ worship­ performed­ by­ seventy­ Prophets,­ you­ could­ notescape­the­hardships­and­lamentations­to­be­suffered­during­thattime;­the­only­people­to­be­safe­against­that­most­difficult­time­arethose­whom­Allâhu­ta’âlâ­has­exempted,­and­they­are­the­peoplewho­will­be­dwelling­in­the­fourth­layer­of­heaven.”­It­is­doubtlessthat­Mûsâ­‘’alaihis-salâm’­is­one­of­them.­The­exemption­gifted­byAllâhu­ta’âlâ­is­previous­to­the­declaration­of­the­divine­question,“Whose is the mulk (sovereignty)­today?”­If­ there­were­a­singleperson­alive­during­the­declaration,­he­would­definitely­answer­thequestion,­“Limen-il-mulk-ul-yawm,”­and­would­say,­“It­is­certainlyYours,­o­my­Allah,­Who­is­Wâhid­and­Qahhâr.”

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[1] He­ is­ one­ of­ the­ Tâbi’în.­ Formerly­ he­ was­ a­ Jew­ of­ Yemen,­ andconverted­ to­ Islam­ afterwards.­ He­ was­ a­ scholar­ majoring­ in­ theTaurah.­He­passed­away­in­Humus­in­32­[652­A.D.].

EIGHTH CHAPTEREverybody­ mount­ their­ graves­ and­ sit­ down,­ some­ of­ them

naked,­some­of­them­clad­in­black­and­some­in­white,­and­othersradiating­nûr.­With­their­heads­hung,­and­at­a­loss­as­to­what­to­do,they­all­ sit­ there­ for­a­ thousand­years.­Thereafter­a­ fire­appearsfrom­ the­ west,­ and­ its­ noise­ drives­ the­ people­ to­ the­ place­ ofmahsher­(a­place­where­people­will­be­gathered­for­judgment).­Allcreatures­are­grievously­horror-stricken­then.­Each­and­every­oneof­ them,­humans,­ genies,­ and­wild­animals,­ are­grasped­by­ theirown­’amal,­(i.e.­all­their­acts­throughout­their­lifetime,)­and­theyare­told­to­get­up­and­go­to­the­place­of­mahsher.

If­a­person­has­a­good­deed­(’amal)­it­appears­like­the­shape­ofa­donkey­and­some­in­the­shape­of­a­mule.­This­animal­takes­theowner­of­the­good­deed­on­its­back­and­carries­him­to­the­place­ofmahsher.­ Some­ people’s­ good­ deeds­ (’amal)­ appears­ as­ a­ ram.Sometimes­the­’amal­takes­its­owner­on­its­back,­and­sometimes­itleaves­ its­owner­on­ the­ground.­Each­Believer­has­a­nûr,­beforehim­and­on­the­right­hand­side,­which­illuminates­all­around­himin­the­darkness­of­that­time.

There­is­not­a­nûr­on­their­left.­Perhaps­no­one­can­see­anythingin­the­dark.­Disbelievers­are­quite­astounded­in­the­dark.­Peoplewho­harboured­doubts­and­hesitations­in­their­îmân­(belief,­faith),[and­holders­of­bid’at­and­people­without­a­certain­Madhhab]­arestupefied.­ The­ [Sunnî]­ Believers­ who­ held­ a­ correct­ beliefagreeable­ with­ the­ teachings­ of­ the­ scholars­ of­ Ahl­ as-Sunnat‘rahmatullâhi­ ’alaihim­ajma’în’­watch­ their­gloom­and­hesitationand­offer­hamd­(praise­and­gratitude)­to­Allâhu­ta’âlâ­for­the­nûrof­hidâyat­(guidance)­He­has­blessed­them­with.­For,­Allâhu­ta’âlâlays­ the­ states­ of­ the­ evildoers­ being­ tormented­ bare­ for­ theBelievers,­ and­ there­ are­ many­ blessings­ in­ this.­ In­ fact,­ all­ thethings,­whatsoever,­that­the­people­of­Paradise­and­the­people­ofHell­did­(throughout­their­lives)­are­displayed.­Therefore­Allâhuta’âlâ­declares,­as­is­purported:­“He turned his looks to his friend,and saw him in the fire of Hell.”­The­forty-seventh­âyat-i-kerîmaof­A’râf­Sûra­purports:­“When the people of Paradise look at thepeople of Hell, they say: O our Rabb! Do not make us join thecruel people.”­For,­there­are­four­things­whose­value­is­known­onlyby­four­people:

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The­ value­ of­ life­ is­ known­only­ by­ the­ dead.­The­ value­ of­ ablessing­is­known­only­by­a­sufferer.­The­value­of­wealth­is­knownonly­by­the­poor.­(The­fourth­one­is­not­written­here.­Yet­it­meansthat­ the­ value­ of­ the­ people­ of­ Paradise­ is­ known­ only­ by­ thepeople­of­Hell.)

Some­people’s­nûr­appears­on­their­two­feet­and­on­their­toes.Some­ people’s­ nûr­ brightens­ and­ goes­ out­ alternately.­ Thesepeople’s­nûr­is­as­bright­as­their­îmân.­And­their­behaviour­afterrising­from­their­graves­is­as­good­as­their­’amal,­(i.e.­their­deedsin­the­world.)­In­a­hadîth-i-sherîf­that­is­sahîh,­when,­one­day,­ourMaster­ the­ blessed­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ wasasked,­ “Yâ­ Rasûlallah!­ How­ will­ we­ be­ taken­ to­ the­ place­ ofjudgment­ (hashr)?”­ he­ answered:­ “People will be taken to theplace of hashr two on a camel, and five on a camel, and ten on acamel.”

The­meaning­of­ this­hadîth-i-sherîf,­which­only­Allâhu­ta’âlâ,knows­ exactly,­ maybe:­ “If­ the­ individuals­ in­ society­ help­ oneanother­in­Islam­and­teach­faith,­îmân,­and­harâms­to­one­another.Allâhu­ ta’âlâ­ will­ have­ rahmat­ (mercy,­ compassion)­ on­ them.From­their­ ’amal­He­will­create­camels­for­them­to­ride­on;­andthereby­ they­will­be­ taken­ to­ the­place­of­hashr­ (assembling­ forjudgment).”­This,­however,­ is­consequent­upon­weak­ ’amal,­ (i.e.having­done­few­good­and­pious­deeds­in­the­world.)­Their­sharinga­camel­to­ride­together­on­means­that­each­person’s­’amal­is­tooweak­to­make­up­a­camel­and­therefore­the­’amals­of­a­few­of­themhave­been­added­together­to­build­a­camel.

Such­people­are­analogous­to­a­group­of­people­who­launchedan­expedition­together.­However,­because­none­of­them­had­timeto­buy­an­animal­they­do­not­have­an­animal­to­carry­them­to­theirdestination.­Two­or­three­of­them­join­their­money,­buy­an­animaland­ride­together­on­it.­Sometimes­the­number­of­people­riding­onthe­same­camel­is­ten.­It­results­from­a­shortage­of­’amal,­which­inturn­ is­ a­ result­ of­ being­ tight­ with­ property,­ i.e.­ tight-fisted.Nevertheless,­they­are­made­to­attain­salvation.­Then,­you­shouldperform­the­’amal­wherefore­Allâhu­ta’âlâ­will­assign­an­animal­toyour­lot.

It­should­be­known­that­these­people­have­benefited­and­madea­profit­from­their­trade­for­the­Hereafter.­Accordingly,­the­ridersare­those­who­feared­Allâhu­ta’âlâ­and­publicized­the­religion­ofAllâhu­ta’âlâ,­(i.e.­Islam.)­For­that­matter,­Allâhu­ta’âlâ­declared,as­is­purported­in­the­eighty-fifth­âyat-i-kerîma­of­Maryam­Sûra:

–­50 –

“Those who fear Allâhu ta’âlâ; that day they will go together forthe gifts of their Rabb.”

One­ day­ our­ blessed­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’stated­to­his­Sahâba:­“There lived a person among the Benî-Isrâil(Isrâelites,­Sons­of­Isrâel). He dispensed plenty of charity. In fact,that person will join you for the hashr.”­The­Sahâba­asked:­“YâRasûlallah!­What­was­the­charity­that­that­person­dispensed?”­Theblessed­Messenger­of­Allah­‘sall-Allâhu­’alaihi­wa­sallam’­stated:“He had a great legacy left by his father. With that property hebought a vegetable garden and devoted it as a waqf for the poor,and said, ‘Let this be my vegetable garden when I enter thepresence of my Rabb.’ Then, he reserved plenty of gold anddispensed it to poor and weak people, and said, ‘With this, I willbuy jâriyas and servants from Jenâb-i-Haqq.’ Then he set freemany servants, and said, ‘These will be my servants in the presenceof Allâhu ta’âlâ.’ One day he met a blind person. He saw that theblind person frequently (tripped­ up­ and) fell as he walked. Hebought him an animal to ride on, and said, ‘This will be my animalto ride on in the presence of Allâhu ta’âlâ.’­”

After­ relating­ this­ story,­ our­ blessed­ Master,­ the­ Prophet,added:­ “I swear solemnly on the Name of Allâhu ta’âlâ, withinWhose Power my nafs lies, that (by­now) I see the animal saddledand bridled, ready for him. That person will arrive in the place ofmahsher, riding on that animal.”

As­ is­ stated­ in­ the­ tafsîr­ (explanation)­ of­ the­ twenty-secondâyat-i-kerîma­of­Mulk­Sûra,­which­purports:­“Is then one who isblind and walks headlong, with his face grovelling, equally guidedversus one who walks evenly on the Straight Way (Sirât-i-mustaqîm),”­ Allâhu­ ta’âlâ­ has­ rendered­ this­ âyat-i-kerîma­ anexemplification­ of­ the­ assemblage­ of­ Believers­ versus­ that­ ofdisbelievers­on­the­Judgment­Day.

As­a­matter­of­fact,­the­eighty-sixth­âyat-i-kerîma­of­MaryamSûra­purports:­“We will send disbelievers headlong to Hell, withtheir faces grovelling.”­That­means­ that­ they­will­ now­walk­ andthen­ grovel.­ For,­ in­ another­ âyat-i-kerîma­ Allâhu­ ta’âlâ­ states:“They will walk...”­The­ twenty-fourth­âyat-i-kerîma­of­Nûr­Sûrapurports:­“... and their tongues and their hands and their feet willinform about what they did.”­By­the­same­token,­the­word­‘blind’in­the­âyat-i-kerîma­means­that­disbelievers­will­be­deprived­of­thenûr­shining­before­Believers­and­to­their­right.­It­does­not­meanthat­ they­ will­ be­ unable­ to­ see­ in­ the­ dark.­ For,­ as­ we­ know,

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disbelievers­ will­ be­ looking­ up­ at­ the­ sky,­ watching­ it­ is­ beingcleaved­ by­ clouds,­ angels’­ descending,­ mountains’­ walking,­ andstars’­falling­down.

The­fears­that­will­be­experienced­on­the­Rising­Day­are­thetafsîr­ (explanation)­ of­ the­ fifteenth­ âyat-i-kerîma­ of­ Tûr­ Sûra,which­purports:­“Is this Qur’ân al-kerîm something magic? Or youcannot see it.”­Therefore,­what­ is­meant­by­the­blindness­on­theRising­Day­is­the­darkness­that­will­be­plunged­into,­and­which­willprevent­ from­ seeing­ the­ Jemâl-i-ilâhî­ of­ Allâhu­ ta’âlâ.­ For,­ theplace­of­mahsher­(assemblage)­will­be­ illuminated­by­ the­nûr­ofAllâhu­ ta’âlâ.­ However,­ their,­ (i.e.­ disbelievers’,)­ eyes­ will­ becovered­by­a­curtain,­which­will­prevent­them­from­seeing­any­ofthat­nûr­(light,­radiance).

Allâhu­ta’âlâ­will­draw­a­curtain­over­their­ears­as­well.­So­theywill­ not­ hear­ the­ Kalâmullah­ (Speech­ of­ Allâhu­ ta’âlâ).­ In­ themeantime­ angels­ will­ announce­ the­ forty-ninth­ âyat-i-kerîma­ ofA’râf­ Sûra­ and­ the­ seventieth­ âyat-i-kerîma­ of­ Zukhruf­ Sûra,which­purport:­“Never fear now. Nor will you be grieved. You andyour wives have merrily entered Paradise.”­Whereas­Believers­willhear­this,­disbelievers­will­not.

Disbelievers­will­ be­deprived­of­ speech­as­well.­They­will­ belike­dumb­people.­This­fact­is­understood­from­the­thirty-fifth­andthe­ thirty-sixth­ âyat-i-kerîmas­ of­Murselât­ Sûra,­ which­ purport:“Such is that time that they will not speak then, and they will notbe allowed to speak.”

People­will­be­gathered­(hashr)­in­a­manner­depending­on­theiroccupations­ in­ the­ world.­ Some­ people­ spent­ their­ time­ (in­ theworld)­ playing­ or­ listening­ to­ musical­ instruments.­ [All­ musicalinstruments­are­meant.­Also­included­is­to­perform­acts­of­worshipsuch­as­reading­or­reciting­the­Qur’ân­al-kerîm­and­dhikring­to­theaccompaniment­of­musical­instruments.­For,­there­is­not­a­singlemusical­instrument­possessed­of­the­grace­and­approval­of­Allâhuta’âlâ.]­A­person­who­ steadily­played­and/or­ listened­ to­musicalinstruments­ in­ the­ world­ rises­ from­ his­ grave,­ picks­ up­ theinstrument­with­his­right­hand­and­throws­it­away,­and­says­to­thatinstrument,­(which­he­used­to­play­and/or­listen­to,)­“May­you­beaccursed!­You­kept­me­busy­so­as­to­prevent­me­from­performing

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[1] There­ is­ detailed­ information­ about­ ‘dhikr’­ in­ the­ six­ fascicles­ ofEndless Bliss,­ particularly­ in­ the­ twenty-fifth­ chapter­ of­ the­ fourthfascicle.

dhikr­of­Allâhu­ta’âlâ!”[1] The­instrument­comes­back­to­him­andsays,­“I­shall­be­your­friend­until­Allâhu­ta’âlâ­makes­a­judgmentbetween­us.­I­can’t­part­with­you­until­then.”­Likewise,­people­whodrank­alcoholic­beverages­ in­ the­world­are­gathered­drunken­asthey­are.­Women­and­girls­who­go­out­with­their­heads­and­armsand­ legs­ naked­ are­ gathered­ with­ blood­ and­ pus­ exuding­ fromthose­parts­of­their­bodies.­A­clarinet­player­is­taken­to­the­placeof­gathering­with­his­clarinet­in­his­mouth­and­he­is­judged­(hashr)such­ he­ does.­ Each­ and­ every­ person­ comes­ to­ the­ place­ ofmahsher­doing­the­same­thing­that­he­or­she­used­to­do­against­theways­and­manners­enjoined­by­Allâhu­ta’âlâ.

A­sahîh­hadîth-i-sherîf­ is­quoted:­“A person who drinks winewill be brought to the place of mahsher (gathering­for­judgment)with his wine-container of fire hanging down his neck and his wine-glass in his hand, and he himself exuding the foulest odour of theearth and being damned by all the earth’s contents.”

People­who­lost­their­lives­as­a­result­of­torment­are­brought­tothe­ place­ of­ mahsher­ in­ the­ state­ of­ torment­ that­ they­ weresubjected­to.­It­is­stated­in­a­hadîth-i-sherîf­that­is­sahîh:­“Peoplewho are killed and who attain martyrdom as they struggle in theway of Allah will rise and come to the place of mahsher with theirwounds still bleeding. Blood in colour, and yet like musk will itsmell. They will remain in that state until they are gathered for theHudhûr-i-Mawlâ.”

At­that­time­angels­dispatch­them­in­groups­and­crowds.­Eachone­of­them­comes­to­the­place­of­mahsher,­mounted­as­they­areon­the­people­who­tormented­them­in­the­world.­Human­beings,genies,­devils,­ferocious­animals,­and­birds­are­gathered­at­a­place.At­that­time­the­earth­is­flat­and­white­like­silver.

Angels­have­made­a­circle­around­all­the­living­creatures­on­theearth.­Their­number­is­more­than­ten­times­that­of­the­occupantsof­the­earth.

Thereafter­Allâhu­ta’âlâ­orders­the­angels­of­the­second­layerof­heaven­to­make­a­circle­around­the­angels­of­the­first­layer­ofheaven­and­around­the­other­creatures.­Their­number­is­more­thantwenty­times­that­of­the­whole­lot.

Thereafter­ angels­ of­ the­ third­ layer­ of­ heaven­ descend,­ andthey­ make­ a­ circle­ around­ the­ entirety­ of­ the­ others.­ And­ thenumber­of­these­newcomers­is­more­than­thirty­times­that­of­thesum­of­the­others.

Thereafter­angels­of­the­fourth­layer­of­heaven­circle­the­entire

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crowd­already­existent.­Their­number­is­more­than­forty­times­thatof­the­whole­crowd.

Thereafter­ angels­ of­ the­ fifth­ heaven­ descend­ and­ surroundthem.­They­ are­more­ numerous­ than­ fifty­ times­ the­ sum­of­ theformer­ones.

Thereafter­ angels­ of­ the­ sixth­ heaven­ descend­ and­ make­ acircle­around­the­others.­Their­number­is­more­than­sixty­times­thenumber­of­all­the­rest.

Finally,­angels­of­the­seventh­heaven­descend­and­make­a­circlearound­ all,­ and­ their­ number­ is­ more­ than­ seventy­ times­ thenumber­of­all­the­beings­that­they­surround.

People­ are­ in­ utter­ confusion­ during­ that­ time.­ So­ tightlypacked­is­the­entire­crowd­that­they­step­on­one­another’s­feet.­Allpeople­ are­ immersed­ in­ their­ own­ perspiration,­ its­ amountdepending­ on­ the­ amount­ of­ their­ sinfulness.­ All­ of­ them­ havebecome­soaked­in­their­own­perspiration,­which­reaches­ears­withsome­of­them,­necks­with­some,­chests­with­some,­shoulders­withsome,­and­knees­with­others;­it­is­as­if­they­were­in­a­steam­bath.And­ there­are­ some­people­whose­perspiration­ is­no­more­ thanthat­of­a­thirsty­person­who­has­just­drunk­some­water.

People­ called­Ashâb-i-rayy are­ possessors­ of­minbar.­ Peoplecalled­ Ashâb-i-rishh are­ those­ who­ perspire­ (at­ the­ place­ ofmahsher).­People­called­Ashâb-i-qa’beyn,­[i.e.­those­who­perspireup­to­their­ankle­bones,]­are­people­who­were­drowned­in­water.Angels­say­to­them,­“There­is­no­fear­or­grief­for­you­now.”

I­ have­ been­ informed­ by­ some­ (spiritually­ mature­ peoplecalled)­’ârifûn­that­the­Ashâb-i-qa’beyn­are­also­called­Awwâbûnand­that­Fudayl­bin­’Iyâd­‘rahmatullâhi­’alaih’,­(d.­187­[803­A.D.]Mekka,)­ and­ other­ people­ like­ him­ are­ among­ the­ Ashâb-i-qa’beyn.­For,­our­blessed­Prophet­ ‘sall-Allâhu­ ’alaihi­wa­ sallam’stated:­“A person who makes tawba for his sin(s) is like one whohas never committed sins.”­ This­ hadîth-i-sherîf­ is­ (one­ of­ thegroups­ of­ hadîth-i-sherîfs­ called)­ mutlaqq.­ That­ is,­ it­ is­ notdependent­upon­a­ condition.­These­ three­ classes­of­people,­ (i.e.the­Ashâb-i-rayy­and­the­Ashâb-i-rishh­and­the­Ashâb-i-qa’beyn,)are­the­groups­of­people­with­white­faces,­as­ is­purported­ in­thehundred­and­sixth­âyat-i-kerîma­of­Âl-i-’Imrân­Sûra:­“On that Daywhen some faces will be (lit up with) white, and some faces will be(in the gloom of) black:­...”­The­faces­of­people­other­than­thesethree­ groups­ are­ black­ (on­ that­ day).­ How­ could­ anguish­ andperspiration­be­helped,­with­the­sun­so­close­to­people’s­heads.­In

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fact,­it­feels­as­if­you­would­touch­it­if­you­raised­your­hand.­Theheat­of­the­sun­is­not­as­it­is­now.­It­is­about­seventy­times­as­hot.Some­ early­ Islamic­ scholars­ stated:­ If­ today­ the­ sun­ rose­ in­ thesame­manner­as­it­will­on­the­Rising­Day,­it­would­burn­the­earth,melt­rocks­and­stones,­and­dry­up­rivers.

On­that­day­creatures­assembled­at­the­white­place­in­the­(openspace­of­ground­called)­Arasat­are­in­extremely­vehement­anguish.Allâhu­ ta’âlâ­ informs­ about­ that­white­ place­ in­ the­ forty-eighthâyat-i-kerîma­of­ Ibrâhîm­Sûra,­which­purports:­ “That day is thetime whereon I, the Wâhid and the Qahhâr, shall change the earthto different earth and the heavens to different ones. That day allbeings shall be obedient to Me.”

That­ day­ the­ occupants­ of­ the­ earth­ are­ in­ various­ shapes.Those­who­looked­great­and­assumed­greatness­in­the­world­arelike­tiny­motes­at­the­place­of­mahsher.­It­is­stated­in­a­hadîth-i-sherîf­ that­ conceited­ people­ will­ be­ like­ specks.­ They­ are­ notactually­as­tiny­as­specks.­It­has­been­stated­that­they­will­be­likespecks­ because­ they­ are­ abasedly­ and­ contemptibly­ trampledunderfoot.

Among­ them­are­a­group­of­people­drinking­ sweet­and­purewater.­They­are­the­fathers­of­infant­Believers­who­died­at­a­veryyoung­age­and­who­are­back­now,­serving­water­to­their­parentswith­containers­that­they­have­filled­from­the­rivers­of­Paradise.

According­to­an­anecdote­narrated­on­the­authority­of­some­ofthe­Salaf-i-sâlihîn­(early­Islamic­scholars),­a­blessed­person­had­adream­ like­ this:­ Doomsday­ has­ taken­ place,­ and­ that­ blessedperson­ is­ waiting­ at­ the­ place­ called­ Mawqif;­ he­ is­ extremelythirsty.­ He­ sees­ small­ children­ dispensing­ water.­ He­ requests,“Please­do­give­me­some­water.”­One­of­the­infants­asks,­“Do­youhave­a­child­among­us?”­“No,­I­don’t,”­he­replies.­Thereupon­theinfant­ says,­ “Then­ you­ don’t­ have­ a­ share­ from­ the­ water­ ofParadise.”

This­story­implies­that­it­is­beneficent­to­get­married­and­havechildren.­ Our­ book­ Ihyâ-ul-’ulûm contains­ a­ list­ of­ conditionsstipulated­for­(benefiting­from)­infants­dispensing­water­(on­thatday).

There­ is­ another­ group­ of­ people­ with­ a­ shade­ immediatelyabove­their­heads­and­protecting­them­against­the­heat­of­the­placeof­mahsher.­The­ shade­ is­ the­ zakât­ they­paid­and­ the­alms­ theydispensed­as­they­were­in­the­world.

They­stay­in­that­state­for­some­thousand­years.­They­stay­in

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that­ state­when­ they­ hear­ the­ âyat-i-kerîma­ of­ the­MuddaththirSûra,­which­purports,­ “Finally, when the trumpet is sounded...,”and­which­we­explicate­in­our­book­entitled­Ihyâ-ul-’ulûm[1].­Thisâyat-i-kerîma­is­one­of­the­secrets­of­the­Qur’ân­al-kerîm.

So­ horrifying­ is­ the­ sound­ produced­ by­ the­ trumpet­ beingblown­ that­ hairs­ stand­ on­ end­ and­ shudder,­ eyes­ are­ in­ utterconfusion­ as­ to­ what­ way­ to­ look,­ and­ people,­ Believers­ andunbelievers­ alike,­ are­ driven.­ This­ adds­ to­ the­ torment­ andexacerbates­the­vehemence­of­the­Rising­Day.

On­that­day­eight­angels­shoulder­the­’Arsh­and­carry­it.­Eachof­those­angels­takes­a­stride­as­long­as­twenty­thousand­years’­wayin­earthly­standards.

Angels­and­clouds­praise­Allâhu­ta’âlâ­in­a­mode­of­tasbîh­(ortesbîh)­beyond­the­scope­of­mind’s­comprehension­until­the­’Arshcomes­ to­ a­halt.­And­halt­ it­ does­when­ it­ comes­over­ the­whiteearth­which­Allâhu­ta’âlâ­has­created­for­it.­Then­heads­are­hungbefore­ the­ torment­ that­ Allâhu­ ta’âlâ­ may­ inflict­ and­ whichnothing­can­survive.­The­entire­creation,­helpless,­despondent,­anddumbfounded,­ crave­ for­mercy.­ Prophets­ and­ scholars­ are­ awe-struck.­The­Awliyâ­and­martyrs­‘rahmatullâhi­’alaihim­ajma’în’­cryand­wail­for­fear­of­torment­on­the­part­of­Allâhu­ta’âlâ,­which­noflesh­or­blood­could­endure.­As­they­are­in­such­a­quandary,­a­nûrquite­a­way­more­dazzling­than­that­of­the­sun­engulfs­them.­Uponseeing­it,­people­who­already­have­been­helpless­against­the­heatof­ the­sun­become­all­ the­more­befuddled.­They­stay­so­ for­onemore­thousand­years.­Nothing­is­said­to­them­by­Allâhu­ta’âlâ.

Thereupon­ they­ go­ to­ ’Âdam­ ‘’alaihis-salâm’,­ the­ earliestProphet.­“O,­you,­the­father­of­mankind,”­they­say.­“We­are­in­avery­bad­situation!”­In­the­meantime,­disbelievers­entreat­Allâhuta’âlâ,­“Yâ­Rabb­(O­our­Allah)!­Have­mercy­on­us.­Save­us­fromthat­horrifying­vehemence­and­irremediable­state.”

People­beg­’Âdam­‘’alaihis-salâm’,­“Yâ­’Âdam­‘’alaihis-salâm’!You­are­such­a­blessed­and­honourable­Prophet­that­Allâhu­ta’âlâcreated­ you,­ made­ angels­ prostrate­ themselves­ before­ you,­ andblew­into­you­a­soul­from­Himself.­Please­intercede­for­us­so­thatthe­questioning­and­accounting­should­start­soon­and­we­should­besentenced­to­whatsoever­Allâhu­ta’âlâ­decrees.­Let­everybody­gowheresoever­He­orders­them­to­go.­Let­Allâhu­ta’âlâ,­the­ruler­and

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[1] This­great­book­written­by­Hadrat­Ghazâlî’s­is­in­Arabic­and­is­of­fivevolumes.

owner­of­all,­do­whatsoever­He­wills­to­do­to­His­creatures.”’Âdam­‘’alaihis-salâm’­answers­them,­“I­ate­fruit­from­the­tree

which­ Allâhu­ ta’âlâ­ had­ prohibited.­ Now­ I­ feel­ shame­ towardsHim.­ However,­ (I­ recommend­ that)­ you­ go­ to­ Nûh­ (Noah)‘’alaihis-salâm’,­ the­ earliest­ Rasûl.”­ Thereupon,­ they­ spend­ athousand­years­in­deliberations­among­themselves.

Thereafter­they­go­to­Nûh­‘’alaihis-salâm’­and­beg­him,­“Youare­the­earliest­of­Rasûls­(Messengers).­We­are­in­a­quandary­thatis­too­hopeless­for­us­to­endure.­Please­intercede­for­us­so­that­weshould­ be­ called­ to­ account­ soon!­ That­ will­ save­ us­ from­ thisvictimization­ at­ the­ place­ of­ mahsher.”­ Nûh­ ‘’alaihis-salâm’answers­ them,­ “I­ invoked­ Allâhu­ ta’âlâ­ (for­ the­ destruction­ ofunbelievers).­All­the­people­living­on­the­earth­were­drowned­onaccount­of­my­invocation.­Therefore,­I­feel­shame­towards­Allâhuta’âlâ.­However,­go­to­Ibrâhîm­‘’alaihis-salâm’,­for­he­is­Halîlullah.Allâhu­ta’âlâ­declares­about­him,­as­is­purported­in­the­last­âyat­ofHajj­ Sûra:­ ‘Ibrâhîm ‘’alaihis-salâm’ had named you Muslimsbefore you were born.’­Perhaps­he­will­intercede­for­you.”

Like­ they­ had­ done­ before,­ they­ discuss­ the­ matter­ amongthemselves­ for­ another­ thousand­ years.­ Then­ they­ come­ toIbrâhîm­ ‘’alaihis-salâm’­ and­ say­ to­ him,­ “O,­ you,­ father­ ofMuslims!­You­are­such­a­noble­person­that­Allâhu­ta’âlâ­made­youhalîl(ullah),­ i.e.­ friend­ for­Himself.­ Intercede­ for­ us­ and­ entreatAllâhu­ ta’âlâ­ to­make­a­decision­among­ creatures.”­He­answersthem,­ “I­ used­ allusions­ three­ times­ in­ the­ world.­ There­ werereligious­ incentives­ for­ those­ utterances­ of­ mine.­ Now­ I­ feelashamed­to­ask­Allâhu­ta’âlâ­to­give­me­permission­to­intercede­atthis­ level.­ Go­ you­ to­ Mûsâ­ ‘’alaihis-salâm’.­ For,­ Allâhu­ ta’âlâcommuned­with­him­and­sympathized­with­him­spiritually.­He­willintercede­ for­ you.”­ Thereupon­ they­ wait­ for­ another­ thousandyears,­ consulting­ with­ one­ another.­ In­ the­ meantime,­ however,situations­ have­ changed­ from­ bad­ to­ worse,­ and­ the­ place­ ofMahsher­ becomes­ even­ more­ constricting.­ They­ come­ to­Mûsâ‘’alaihis-salâm’­and­say,­“Yâ­ibni­’Imrân!­You­are­the­noble­personthat­Allâhu­ta’âlâ­communed­with.­He­revealed­the­Torah­to­you.Intercede­for­us­so­that­the­judgment­should­begin­soon!­For,­wehave­waited­here­too­long.­The­place­has­become­too­crowded,­sothat­there­are­piles­of­feet­on­top­of­one­another.”­Mûsâ­‘’alaihis-salâm’­says­to­them,­“I­invoked­Allâhu­ta’âlâ­to­punish­the­familyof­ Pharaoh­ with­ things­ that­ they­ would­ not­ like­ for­ years,­ andrequested­that­they­be­lessons­for­the­later­generations.­So­I­feelashamed­ to­ intercede­ (for­ you)­ now.­However,­Allâhu­ ta’âlâ­ is

–­57 –

forgiving­ and­ compassionate.­ You­ go­ to­ Îsâ­ (Jesus)­ ‘’alaihis-salâm’.­ For,­ he­ is­ the­most­ assah[1] of­ Rasûls­ (Messengers)­ withrespect­ to­ yaqîn[2],­ the­best­ one­ in­ma’rifat[3] and­ zuhd[4],­ and­ themost­ superior­ in­ respect­ of­ hikmat.­He­will­ intercede­ for­ you.”Once­again­they­embark­on­discussions,­which­take­them­anotherthousand­years,­despite­the­worsening­conditions.

Thereafter­they­come­to­Îsâ­‘’alaihis-salâm’,­and­say­to­him,­“Youare­the­soul­and­the­word­of­Allâhu­ta’âlâ.­He­states­about­you,­as­ispurported­in­the­forty-fifth­âyat-i-kerîma­of­Âl-i-’Imrân:­‘... held inhonour both in this world and in the Hereafter...’­ Intercede­ withyour­Rabb­(Allâhu­ta’âlâ)­for­us!”­Îsâ­‘’alaihis-salâm’­answers­them,“My­ people­ attributed­ me­ and­ my­ mother­ as­ partners­ to­ Allâhuta’âlâ.­ How­ can­ I­ intercede­ for­ you­ with­ the­ fact­ that­ theyworshipped­ me,­ too.­ They­ called­ me­ ‘Son’,­ and­ Allâhu­ ta’âlâ‘Father’.­But­have­you­seen­anyone­of­you­with­a­purse­without­theirsustenance­in­it,­or­with­a­purse­with­a­seal­fixed­to­its­opening­andyet­the­sustenance­in­it­can­be­reached­without­having­to­break­theseal.­ Go­ to­Muhammad­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’,­ thehighest­ and­ the­ last­ Prophet.­ For,­ he­ reserved­ his­ invitation­ andintercession­ for­ his­ Ummat­ (Muslims).­ For,­ his­ people­ oftenpersecuted­him.­They­wounded­him­ in­his­blessed­ forehead.­Theybroke­ one­ of­ his­ blessed­ teeth.­ They­ imputed­ insanity­ to­ him.However,­that­exalted­Prophet­‘sall-Allâhu­’alaihi­wa­sallam’­was­thebest­of­them­with­respect­to­glory­and­the­highest­one­among­themin­respect­of­honour.­In­response­to­the­unbearable­persecutions­andoppressions­they­perpetrated­to­him,­he­answered­them­by­quotingthe­âyat-i-kerîma­that­purports:­‘This day let no reproach be (cast)on you: Jenâb-i-Allah, Who is the Most Merciful of those who showmercy, will forgive you,’[5] and­ which­ is­ a­ quotation­ of­ Yûsuf’s‘’alaihis-salâm’­statement­to­his­brothers.”­When­Îsâ­‘’alaihis-salâm’tells­ them­ about­ the­ superior­ merits­ of­ our­ Prophet­ ‘sall-Allâhu’alaihi­wa­sallam’,­they­all­begin­to­yearn­to­be­honoured­with­seeing

–­58 –

[1] Its­lexical­meaning­is­‘true,­genuine’.[2] Certainty­of­knowledge,­definite­belief.[3] If­a­Muslim­adapts­his­Islamic­belief­to­the­tenets­of­belief­taught­by

the­scholars­of­Ahl­as-sunnat,­performs­all­the­acts­that­are­farz­andwâjib,­avoids­all­the­Islamic­prohibitions­called­‘harâm’,­and­observesall­the­ways­and­manners­advised­by­our­Prophet,­inexplicable­piecesof­information­called­‘ma’rifat’­begin­to­pour­into­his­heart.

[4] Avoid­worldly­pleasures,­permissible­as­they­may­be.[5] The­ninety-second­âyat-i-kerîma­of­Yûsuf­Sûra.

Muhammad­‘’alaihis-salâm’­as­soon­as­possible.Presently­ they­ come­ to­ the­ minbar­ of­ Muhammad­ ‘’alaihis-

salâm’.­They­say,­“You­are­the­Habîbullah­(Allah’s­Darling).­And­ahabîb­ (darling)­ is­ the­most­ effective­ intercessor.­ Intercede­ for­ uswith­ your­Rabb­ (Allâhu­ ta’âlâ)!­ For,­ we­went­ to­Âdam­ ‘’alaihis-salâm’,­the­first­Prophet.­He­sent­us­to­Nûh­‘’alaihis-salâm’.­We­wentto­Nûh­ ‘’alaihis-salâm’.­He­sent­us­ to­ Ibrâhîm­ ‘’alaihis-salâm’.­Wewent­to­Ibrâhîm­‘’alaihis-salâm’.­He­sent­us­to­Mûsâ­‘’alaihis-salâm’.We­went­to­Mûsâ­‘’alaihis-salâm’.­He­sent­us­to­Îsâ­‘’alaihis-salâm’.And­Îsâ­ ‘’alaihis-salâm’­ sent­us­ to­you.­Yâ­Rasûlallah­ ‘sall-Allâhu’alaihi­wa­sallam’!­After­you,­there­is­no­other­place­for­us­to­go.”

Our­ master­ the­ Messenger­ of­ Allah­ ‘sall-Allâhu­ ’alaihi­ wasallam’­ says­ to­ them,­ “I shall intercede for you if Allâhu ta’âlâgives me permission and approves of it.”

He­goes­to­the­Surâdiqât-i-jelâl,­i.e.­the­curtain­of­jelâl.­He­asksAllâhu­ta’âlâ­for­permission.­He­is­given­permission.­The­curtainsgo­ up.­ He­ enters­ the­ ’Arsh-i-a’lâ.­ He­ prostrates­ himself.­ Heremains­ prostrated­ for­ a­ thousand­ years.­ Thereafter­ he­ offershamd­(praise­and­gratitude)­to­Jenâb-i-Haqq­with­such­hamd­thatno­ one­ has­ been­ able­ to­ praise­ Allâhu­ ta’âlâ­ with­ equalcompetence­since­the­creation­of­the­’âlam.

Some­’ârifs­said:­“When­Allâhu­ta’âlâ­created­the­ ’âlams,­Hepraised­Himself­ with­ similar­ hamds.”­ The­ ’Arsh-i-a’lâ­moves­ inreverence­to­Allâhu­ta’âlâ.­In­the­meantime­the­conditions­becomevery­much­worse,­and­the­hardships­and­troubles­they­are­sufferingculminate.­Property­of­each­human­being,­which­they­were­holdingso­fast­in­the­world,­has­been­fastened­around­their­necks.­Camelshave­ been­ hung­ around­ the­ necks­ of­ people­ who­ did­ not­ payzakât[1] for­their­camels­(which­they­had­in­the­world).­So­loud­aretheir­cries­and­howls­that­it­sounds­as­if­mountains­were­crying.­Sois­the­case­with­people­who­do­not­pay­zakât­for­their­cattle­andsheep.­Their­wailings­are­as­loud­as­thunder.

As­for­people­who­did­not­pay­zakât,­i.e.­’ushr,­for­their­crops;each­ of­ them­ laden­ with­ a­ bale­ hanging­ down­ his­ neck­ andconsisting­of­the­kind­of­the­crop­for­which­he­did­not­pay­zakât,

–­59 –

[1] Please­ see­ the­ first­ chapter­of­ the­ fifth­ fascicle­of­Endless Bliss forinformation­about­‘zakât’.

[2] ‘Weyl’­is­a­word­to­express­torment.­A­person­cries­that­word­whenhe­ feels­ too­ weak­ to­ endure­ the­ torment­ being­ inflicted­ on­ him.‘Sebûr’­also­is­used­at­times­of­perishment.

e.g.­a­bale­of­wheat­for­wheat­and­one­of­barley­for­barley,­theywail­and­cry­the­words­“wâweylâ”­and­“wâseburâ”.[2] People­whodid­ not­ pay­ zakât­ for­ gold­ or­ silver­ or­ [paper]­ money­ or­ othermerchandize­are­laden­with­a­horrifying­serpent.­That­serpent­hasonly­two­knittings­on­its­head.­Its­tail­is­in­its­nose.­It­has­made­aring­around­their­neck­and­thrown­all­its­weight­around­their­neck,so­much­so­that­it­weighs­heavier­than­mill-stones.­When­they­cryand­ ask­ what­ that­ is,­ angels­ reply­ them,­ “The­ serpent­ is­ yourworldly­property­ for­which­you­did­not­pay­zakât­ in­ the­world.”This­tragic­situation­is­stated­in­the­hundred­and­eightieth­âyat-i-kerîma­ of­ Âl-i-’Imrân­ Sûra,­ which­ purports:­ “... soon shall thethings which they so covetously withheld in the world be tied totheir necks like a twisted collar, on the Day of Judgment. ...”

Another­ group­ of­ people­ has­ quite­ huge­ genitals­ exudingmatter­and­pus.­People­around­them­are­very­much­annoyed­withthe­foul­smell­that­they­produce.­These­people­are­fornicators­andwomen­ who­ went­ out­ with­ their­ heads,­ hair,­ arms­ and­ legsexposed.

Another­group­hangs­down­from­branches­of­ trees.­They­arepeople­who­committed­acts­of­sodomy­in­the­world.

Another­ group­ has­ tongues­ coming­ out­ of­ their­mouths­ andhanging­over­their­chests.­So­unsightly­do­they­look­that­you­wouldhate­to­watch­them.­They­are­liars­and­slanderers.

There­is­yet­another­group.­Their­abdomens­have­swollen­andbecome­as­big­as­mountains.­They­borrowed­and­lent­money­andproperty­ at­ an­ interest­ (fâiz)­ without­ a­ darûrat­ and­ withoututilizing­(the­method­termed)­mu’âmala­(formality­sale).­Such­arethe­ detestable­ ways­ wherein­ people­ who­ committed­ harâmsdefined­ are­ disgraced.­ [What­ a­ darûrat­ is­ concerning­matters­ offâiz­and­what­methods­are­permissible­when­you­have­to­charge­aninterest­are­explained­in­the­fifth­fascicle­of­Endless Bliss.­Pleasesee­its­thirty-seventh­and­forty-fourth­chapters.]

–­60 –

NINTH CHAPTERAllâhu­ta’âlâ­declares,­as­is­purported:­“Yâ Muhammad, raise

your head from the sajda (prostrated­position)! Say, and you willbe heard. Go ahead and intercede (shafâ’at), and it will beaccepted.”­Thereupon­the­blessed­Prophet­‘sall-Allâhu­’alaihi­wasallam’­petitions:­“Yâ Rabbî! Please single out Thine good slavesfrom the bad ones, for it has been quite a long wait, so that theyare under utterly shameful conditions on account of their sins.”

A­ voice­ is­ heard­ to­ say:­ “Yes, yâ Muhammad”­ ‘sall-Allâhu’alaihi­ wa­ sallam’.­ Jenâb-i-Haqq­ orders­ Paradise­ to­ adorn­ itselfwith­ all­ sorts­ of­ its­ ornaments,­ and­ it­ does­ as­ it­ is­ ordered.­ It­ isbrought­to­the­square­of­Arasât.­So­beautiful­a­scent­does­it­exudethat­it­is­smelled­from­places­as­far­as­five­hundred­years’­way.­It­isso­greatly­gratifying­that­hearts­become­relieved­and­souls­becomeresuscitated.­However,­[unbelievers,­renegades,­people­who­mockMuslims,­ those­ who­ insult­ the­ Qur’ân­ al-kerîm,­ those­ whomisguide­young­people­and­thereby­rob­them­of­their­îmân,­and]people­with­foul­conduct­do­not­perceive­the­smell­of­Paradise.

Paradise­ is­ placed­ on­ the­ right­ hand­ side­ of­ the­ ’Arsh.Thereafter,­ Jenâb-i-Haqq­ orders­ that­Hell­ is­ brought.­Hell­ yellswith­fear.­It­asks­the­angels­sent­for­it:­“Has­Allâhu­ta’âlâ­createda­creature­whereby­to­inflict­torment­on­me?”­They­say:­“For­thesake­ of­Allâhu­ ta’âlâ’s­ izzat­ (glory),­ jelâl­ (majesty),­ and­ jeberût(power,­dominion),­your­Rabb,­(i.e.­Allâhu­ta’âlâ)­sends­us­to­youso­ that­ you­ should­ avenge­ the­ disobedient­ and­ the­ enemies­ ofIslam.­It­is­this­that­you­were­created­for.”­They­tow­it­by­tuggingat­four­sides­of­it.­They­tow­it­by­means­of­seventy­thousand­ropesfastened­ to­ it.­ There­ are­ seventy­ thousand­ rings­ on­ each­ rope.Were­it­possible­to­heap­all­the­earth’s­iron in­one­place,­it­wouldnot­weigh­as­heavy­as­one­of­the­rings.­There­are­seventy­thousandangels­of­torment­called­‘zebânî’s­on­each­ring.­If­only­one­of­themwere­ ordered­ to­ pluck­ the­ mountains­ on­ the­ earth,­ he­ wouldpulverize­ them.­ In­ the­meantime,­Hell­ cries­ and­makes­ a­ lot­ ofnoise,­and­spews­ flames­and­smoke,­making­ the­entire­ sky­pitchblack.­ When­ there­ is­ a­ thousand­ years’­ way­ left­ to­ go­ beforearriving­ at­ the­ place­ of­ the­ assemblage,­ it­ cuts­ loose­ from­ thetentacles­of­angels.­The­noise­it­makes­is­unbearably­loud­and­theheat­it­produces­is­impossible­to­endure.­All­the­people­waiting­at

–­61 –

the­place­of­assemblage­are­extremely­horrified,­and­they­ask­whatit­ is.­When­ they­ are­ informed­ that­ it­ is­ the­ noise­made­ by­Hellwhich­has­freed­itself­from­the­zebânîs’­hands­and­is­“coming­thisway”,­they­all­give­way­on­the­knees­from­fear.­Even­Prophets­andMessengers­ cannot­ help­ themselves.­ Hadrat­ Ibrâhîm,­ HadratMûsâ,­ and­ Hadrat­ Îsâ­ hold­ fast­ to­ the­ ’Arsh-i-a’lâ.­ Ibrâhîm‘’alaihis-salâm’­ forgets­ about­ (his­ son)­ Ismâ’îl­ ‘’alaihis-salâm’,whom­he­(at­one­time­almost)­killed­as­the­Qurbân.­Mûsâ­‘’alaihis-salâm’­ forgets­ about­ his­ brother­Hârûn­ (Aaron)­ ‘’alaihis-salâm’,and­ Îsâ­ (Jesus)­ ‘’alaihis-salham’­ forgets­ about­ Hadrat­ Maryam(Mary),­his­blessed­mother.­each­and­every­one­of­them­says:­“OMy­Rabb!­Today­I­want­no­one­other­than­myself.”

Muhammad­ ‘’alaihis-salâm’,­ however,­ supplicates:­ “Bless myUmmat (Muslims) with safety, please, O My Rabb!”

There­ is­ no­one­ capable­ of­ such­ fortitude­ among­ the­ peoplebeing­there.­As­a­matter­of­fact,­Allâhu­ta’âlâ­informs­us­about­thisfact,­as­is­purported­in­the­twenty-eighth­âyat-i-kerîma­of­JâthiyaSûra:­ “And thou wilt see every ummat bowing the knee: EveryUmmat will be called to their record: ‘This Day shall ye berecompensed for all that ye did.’­ ”­When­Hell­ frees­ itself­ in­ theaforesaid­manner­and­roars,­all­people­feel­as­if­they­were­beingchoked,­ and­ in­ deep­ anguish­ they­ throw­ themselves­ flat­ on­ theface.­This­fact­is­purported­in­the­twelfth­âyat-i-kerîma­of­FurqânSûra:­ “When the blazing fire sees the people of mahsher(assemblage) from a place far off, they will hear its ugly andextremely furious and raging sigh.”

Allâhu­ ta’âlâ­ declares,­ as­ is­ purported­ in­ the­ eighth­ âyat­ ofMulk­Sûra:­“The blazing fire (of­Hell)­will almost burst with fury....”­Thereupon­our­blessed­Prophet­comes­forth­and­brings­Hell­toa­halt.­“Go back, despicably and meanly. Wait until your peoplecome to thee, in groups.”­Hell­says:­“Yâ­Muhammad!­Please­doallow­me­to­proceed,­for­you­are­harâm­(forbidden)­for­me,­(i.e.­Ihave­been­commanded­not­to­touch­you.)”­A­voice­coming­fromthe­ ’Arsh­ is­ heard­ to­ say:­ “O,­ you,­ Hell!­ Listen­ to­ whatMuhammad­ ‘’alaihis-salâm’­ says!­ And­ obey­ him!”­ ThenRasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’­pulls­Hell­away­and­takesit­to­a­place­on­the­left­hand­side­of­the­’Arsh.­The­people­waitingat­the­place­of­mahsher­give­one­another­the­good­news­about­thiscompassionate­behaviour­of­our­blessed­Prophet.­This­alleviatestheir­fears­to­some­extent.­Hence­the­hundred­and­seventh­âyat-i-kerîma­of­Anbiyâ­Sûra,­which­purports:­“We sent thee not, but asa Mercy for all creatures.”

–­62 –

Thereafter­a­pair­of­scales­are­set­up;­we­do­not­know­how­it­is.It­has­two­scales,­one­from­nûr­(radiance,­light),­and­the­other­onefrom­zulmat,­i.e.­darkness.

Thereafter­Allâhu­ta’âlâ­manifests­His­Power­in­a­manner­freeand­ far­ from­ time­ and­ place­ and­ body,­ whereupon­ peopleprostrate­ themselves­ to­ glorify­ Him.­ Yet­ unbelievers­ andrenegades­ are­ incapable­ of­ prostrating­ themselves,­ because­ thewaists­of­unbelievers­have­been­stiffened­like­iron­so­as­to­preventthem­from­prostrating­themselves.­In­fact,­this­fact­is­stated­in­theforty-second­ âyat-i-jelîl-i-ilâhiyya­ of­ Nûn­ Sûra,­ which­ purports:“That Day that the curtains covering the eyes shall be raised andtroubles shall be doubled, they shall be summoned to prostratethemselves. Yet they will be unable to prostrate themselves.”

As­ Imâm­Bukhârî­ ‘rahmatullâhi­ ’alaih’[1] explains­ this­ âyat­ inhis­ tafsîr,­ he­ quotes­ a­ hadîth-i-sherîf­ which­ reads:­ “On theJudgment Day Allâhu ta’âlâ will bring the sâq into the light.­[Cuffswill­ be­ folded­ up.­ In­ other­ words,­ an­ extremely­ difficult­ andtroublesome­situation­will­be­experienced.­People­will­be­told­toprostrate­themselves.]­All Believers will prostrate themselves.”­Heprovides­ a­ continuous­ succession­ of­ its­ narrators,­ which­ can­ betraced­ back­ to­ Rasûlullah­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’himself.­ I­ have­ had­ fears­ concerning­ the­ interpretation­ of­ thishadîth-i-sherîf.­ And­ I­ do­ not­ like­ the­ explanation­ suggested­ bythose­ (scholars)­who­voice­ the­opinion­ that­ it­was­ intended­as­aparabolic­expression.­As­for­the­mîzân,­(i.e.­the­aforesaid­pair­ofscales;)­it­is­one­of­the­unknown­things­pertaining­to­the­melekût,(i.e.­heavenly­things­that­we­do­not­know.)­That­pair­of­scales­isquite­dissimilar­to­worldly­pairs­of­scales.­For,­good­and­bad­deedsare­not­objects­or­substances.­They­are­attributive­entities.­It­is­notsahîh­to­weigh­attributes­and­adjectives­by­using­the­pairs­of­scalesthat­we­know,­like­weighing­objects.­It­will­be­sahîh­only­when­theyare­weighed­by­means­of­a­pair­of­scales­that­we­do­not­know.

As­people­are­ in­sajda­(prostration)[2],­Allâhu­ta’âlâ­calls­out.The­voice­ is­heard­from­far­and­near.­As­Imâm­Bukhârî­quotes,Jenâb-i-Haqq­declares,­[as­is­purported­in­a­hadîth-i-qudsî:]­“I, the’Adhîm-ush-shân (the­Most­Glorious), am the Deyyân (SupremeRequiter­of­good­and­evil), and I am capable of mujâzât (requital

–­63 –

[1] (Imâm)­Muhammad­Bukhârî­passed­away­in­Samarkand­in­256­[870A.D.].

[2] Please­see­the­fourth­fascicle­of­Endless Bliss to­learn­how­Muslimsprostrate­themselves,­(i.e.­make­sajda.)

of­ good­ and­ evil)­ over all. No zulm (oppression,­ cruelty)perpetrated by any zâlim (oppressor,­tyrant) overpowers Me. If itwere otherwise, I (Myself) would be a zâlim.”

Thereafter­He­makes­judgments­on­matters­among­the­animalkingdom.­He­easily­requites­horned­sheep­for­the­advantage­thatthey­ have­ had­ over­ the­ hornless­ ones,­ gratifying­ the­ latter.­ Hemakes­ mountain­ animals­ and­ birds­ repay­ one­ another’s­ rights.Then­He­ orders­ them:­ “Be dust!”­ So­ animals­ change­ into­ dustimmediately.­ When­ unbelievers­ see­ this­ event,­ they­ say:­ “Woeunto me! Would that I were (mere) dust,”­as­is­purported­in­thefortieth­âyat­of­Naba’­Sûra.

Then­a­voice­from­Allâhu­ta’âlâ­says:­“Where is the Lawh-il-Mahfûz?”­This­voice­is­heard­in­such­a­manner­as­would­bewilderthe­creatures’­minds.­Allâhu­ta’âlâ­says:­“O, thou, Lawh! Whereare the facts that I have written on thee from the Taurah and in theInjîl (the­intact­version­of­the­Bible), and in The Qur’ân al-’azîm-ush-shân?”­The­Lawh-il-Mahfûz­says:­“O­Rabb-al-alamin!­Pleaseask­Jebrâ’îl­‘’alaihis-salâm’­about­them!”[1]

Thereupon­Jebrâ’îl­‘’alaihis-salâm’­is­brought­to­the­scene.­Heis­sort­of­trembling.­He­kneels­down­with­astonishment.­Jenâb-i-Haqq­says:­“O Jebra’il! This Lawh says that you transmitted MyWord and Wahy to My born slaves. Is that true?”­ “Yes,­O­MyRabb,­it­is­true,”­is­Jebrâ’îl’s­‘’alaihis-salâm’­answer.­“How did youdo it,”­questions­Allâhu­ta’âlâ.­Jebrâ’îl­‘’alaihis-salâm­says:­“O­MyRabb!­I­revealed­the­Torah­to­Mûsâ­‘’alaihis-salâm’,­the­Injîl­to­Îsâ(Jesus)­ ‘’alaihis-salâm’,­ and­ the­Qur’ân­ al-kerîm­ to­Muhammad‘’alaihis-salâm’,­and­I­informed­each­and­every­Rasûl­(Messenger,Prophet)­of­his­Risâlat­(Prophethood)­and­conveyed­the­heavenlypages­ to­ each­ and­ every­ one­ of­ the­ Prophets­ who­ were­ sentheavenly­pages­(suhûf).”

A­ voice­ comes:­ “O Nuh (Noah)!”­ Thereupon­ Nûh­ (Noah)‘’alaihis-salâm’­ is­ fetched.­ Trembling,­ he­ enters­ the­ presence­ ofAllâhu­ta’âlâ.­“O Nuh! Jebrâ’îl ‘’alaihis-salâm’ says that you areone of the Rasûls,”­is­the­question­addressed­to­him.­He­says:­“OMy­Rabb.­It­is­true.”­And­Allâhu­ta’âlâ­asks­again:­“What businessdid you have with your people?”­ Nûh­ ‘alaihis-salâm’­ says:­ “YâRabbî!­ I­ called­ them­ to­ îmân­ day­ and­ night.­My­ call­was­ of­ nobenefit­to­them.­They­ran­away­from­me.”­Then­a­voice­calls­out

–­64 –

[1] Please­ see­ the­ thirty-sixth­ chapter­ of­ the­ ­ third­ fascicle­ of­EndlessBliss for­the­‘Lawh-il-Mahfûz’.

once­ again,­ saying,­ “O, yee, people of Nûh!”­ A­ huge­ group­ ofpeople,­ the­ people­ of­ Nûh­ ‘’alaihis-salâm’,­ are­ brought­ to­ theplace.­They­are­addressed­to:­“This brother of yours, Nûh ‘’alaihis-salâm’,­ says that he delivered to you My Message about hisProphethood.”­They­deny­his­Prophethood,­saying,­“O,­Thou,­ourRabb!­He­is­lying.­He­did­not­deliver­anything­to­us.”

Allâhu­ ta’âlâ­ says:­ “Do you have witnesses.”­ Nûh­ ‘’alaihis-salâm’­ says:­ “O­ My­ Rabb!­ My­ witnesses­ are­ Muhammad’s‘’alaihis-salâm’­Ummat,­(i.e.­Muslims.)”

Allâhu­ ta’âlâ­ says:­ “O Muhammad! This Nûh ‘’alaihis-salâm’appoints you to witness to testify to that he communicated hisProphethood.”­Our­blessed­Prophet­‘’alaihis-salâm’­testifies­to­thefact­that­Nûh­‘’alaihis-salâm’­performed­his­duty­to­communicatehis­Prophethood,­and­quotes­the­twenty-fifth­âyat-i-kerîma­of­HûdSûra,­ which­ purports:­ “We sent Nûh as Prophet to people. Hethreatened them with torment on the part of Allâhu ta’âlâ. He toldthem not to worship things other than Allâhu ta’âlâ.”­ Jenâb-i-Haqq­ says­ to­ the­ people­ of­ Nûh­ ‘’alaihis-salâm’:­ “Torment hasbecome your rightful deserts. For, unbelievers deserve torment.”

So­all­of­them­are­hurled­into­Hell.­Their­(other)­deeds­are­noteven­weighed,­nor­are­they­called­to­account­at­all.

Then­the­voice­calls­out:­“Where are the people of ’Âd?”­Thesame­procedure­as­was­undergone­by­the­people­of­Nûh­‘’alaihis-salâm’­ is­ followed­with­Hûd­ ‘’alaihis-salâm’­ and­ his­ people,­ thepeople­ called­ ’Âd.­ Our­ blessed­ Prophet­ ‘’alaihis-salâm­ and­ thegood­ones­of­his­Ummat­bear­witness.­Our­blessed­Prophet­recitesthe­hundred­and­twenty-third­âyat-i-kerîma­of­Shuarâ­Sûra.­Thosepeople­also­are­thrown­into­Hell.

Thereafter­ the­ voice­ calls­ out:­ “Sâlih­ or­ Themûd.”­ Sâlih‘’alaihis-salâm’­ and­ his­ people,­ (called­ Themûd,)­ come­ to­ theplace.­When­the­people­of­Themûd­deny­(having­been­called­bySâlih­ ‘’alaihis-salâm’),­Hadrat­ Prophet­ is­ called­ on­ as­ a­witness.Our­blessed­Prophet­‘’alaihis-salâm’­recites­the­hundred­and­forty-first­ âyat-i-kerîma­of­Shuarâ­Sûra,­whereupon­ those­people­alsoare­thrown­into­Hell.

As­ is­ related­ in­ the­Qur’ân­ ’adhîm-ush-shân,­ Ummats­ comebefore­Allâhu­ta’âlâ,­one­after­another.­This­ fact­ is­stated­ in­thethirty-eighth­âyat-i-kerîma­of­Furqân­Sûra­and­in­the­eighth­âyat-i-kerîma­of­Ibrâhîm.­Like­the­people­before­them,­they­are­throwninto­ Hell.­ It­ should­ be­ noted­ at­ this­ point­ that­ all­ the­ peoplementioned­so­far­are­disobedient­and­excessively­wicked­people.

–­65 –

Among­ them­ are­ unbelievers­ called­ ‘Bârih’­ and­ ‘Mârih’­ and‘Dhuhâ’­and­‘Esrâ’,­and­the­like.­After­them,­the­voice­calls­out­thenames­‘Ashâb-i-res’­and­‘Tubba’­and­the­names­of­the­people­ofIbrâhîm­ ‘’alaihis-salâm’.­The­mîzân­(pair­of­ scales)­ is­not­ set­ forany­of­them.­And­they­are­not­called­to­account.­That­day­they­arebashful­ with­ their­ Rabb­ (Allâhu­ ta’âlâ).­ A­ translator­ addressesthem­ with­ the­Word­ of­ Allâhu­ ta’âlâ.­ Once­ a­ person­ has­ beenhonoured­with­ the­ nazar-i-ilâhî­ or­ the­ kalâm-i-ilâhî,­ that­ personwill­never­be­tormented.

Thereafter,­ the­ voice­ calls­ out­ the­ name­ of­ Mûsâ­ (Moses)‘’alaihis-salâm’.­ He­ comes­ to­ the­ place,­ trembling­ like­ leavesfluttering­in­a­strong­wind.­Jenâb-i-Haqq­addresses­him:­“O Musa!Jebrâ’îl testifies that you communicated your Prophethood andthe Torah to your people.”­“O­My­Rabb,”­affirms­Mûsâ­‘’alaihis-salâm’.­“Then, mount your minbar! Recite what was revealed toyou by way of wahy,”­he­is­commanded.­So­Mûsâ­‘’alaihis-salâm’mounts­the­minbar­(pulpit)­and­recites.­Everybody­is­silent­in­theirpositions.­He­recites­ the­Torah­as­ if­ it­had­been­revealed­newly.The­ judaic­ scholars­ are­ as­ if­ they­ had­ never­ seen­ or­ known­ theTorah.

Thereafter­ Dâwûd­ (David)­ ‘’alaihis-salâm’­ is­ called.­ As­ hecomes­to­the­place­of­Judgment,­he,­too,­trembles­vehemently,­likeleaves­flapping­in­a­strong­wind.

When­ Allâhu­ ta’âlâ­ says­ to­ Dâwûd­ ‘’alaihis-salâm’:­ “YâDâwûd! Jebrâ’îl ‘’alaihis-salâm’­ testifies that you communicatedthe Zebûr to your Umma,”­ he­ affirms:­ “Yes,­ o­ My­ Rabb!”Thereupon­ he­ is­ commanded:­ “Mount your minbar and recitewhat was revealed to you.”­ Dâwûd­ ‘’alaihis-salâm’­ mounts­ theminbar­and­recites­the­Zebûr-i-sherîf­with­his­beautiful­voice.­Asis­stated­in­a­hadîth-i-sherîf,­Dâwûd­‘’alaihis-salâm’­is­the­munâdî(herald,­public­crier)­for­the­people­of­Paradise.­[Dâwûd­‘’alaihis-salâm’­had­a­beautiful,­stentorian­voice.]­As­he­does­the­recital,­theimâm,­ (named­ Uriah,)­ of­ the­ Tâbût-i-sekîna­ (Ark­ of­ theCovenant)­hears­his­voice,­jostles­his­way­through­the­crowd,­andcomes­near­Dâwûd­‘’alaihis-salâm’.­He­hugs­the­Prophet­and­says:“Hadn’t­the­Zebûr­preached­you,­so­that­you­had­wrong­intentionsconcerning­me?”­Hadrat­Dâwûd­becomes­extremely­embarrassed.He­ cannot­ answer­ him.­ The­ (square­ of)­Arasât­ sinks­ deep­ intoanguish.­The­people­become­dreadfully­sorry­about­ the­ troublesthat­he­(Uriah)­underwent­on­account­of­Dâwûd­‘’alaihis-salâm’.Thereafter­he­embraces­Dâwûd­‘’alaihis-salâm’­and­takes­him­upto­the­presence­of­Allâhu­ta’âlâ.­A­curtain­falls­down­and­covers

–­66 –

them.­The­ îmâm­of­ the­Tâbût,­ (i.e.­Uriah,)­ says:­ “O­My­Rabb!Have­mercy­on­me­for­ the­grace­of­Dâwûd­ ‘’alaihis-salâm’,­whohad­me­sent­ to­a­battle.­ In­ fact,­ I­was­killed­ (in­ that­battle).­Hewanted­ to­ marry­ the­ woman­ I­ wanted­ to­ marry,­ although­ healready­had­ninety-nine­other­wives.”­Allâhu­ ta’âlâ­asks­Dâwûd‘’alaihis-salâm’:­“O Dawud! Is what he says true?”­Embarrassed,and­for­fear­of­the­torment­that­Allâhu­ta’âlâ­may­inflict­on­him,Dâwûd­‘’alaihis-salâm’­inclines­his­head,­and­entreats­Allâhu­ta’âlâfor­the­maghfirat­(forgiveness,­pardon)­which­He­promised.­Whena­person­fears­or­feels­shame,­inclines­his­head.­And­he­raises­hishead­when­he­expects­or­ asks­ for­ something.­Upon­ this,­Allâhuta’âlâ­ asks­ the­ blessed­ îmâm­ of­ the­ Tâbût:­ “To compensate foryour having been wronged, I give you so and so many villas andother blessings (of­ Paradise). Are you satisfied?”­ That­ blessedperson­answers:­“I­am­satisfied,­O­My­Rabb.”­Thereafter­He­saysto­Dâwûd­ ‘’alaihis-salâm’:­“You, too, may go, O Dawud. I haveforgiven you, too.”[1]

Thereafter­Allâhu­ta’âlâ­orders­to­Dâwûd­‘’alaihis-salâm’:­“Goback to your minbar and resume your recitation with the rest ofthe Zebûr.”­ He­ performs­ the­ order­ of­ Allâhu­ ta’âlâ.­ Then­ theIsrâelites­ are­ commanded­ to­ part­ into­ two­ groups.­ One­ of­ thegroups­ joins­ the­ Believers,­ and­ the­ other­ group­ joins­ theunbelievers.

Thereafter­ a­ voice­ is­ heard­ to­ say:­ “Where is Îsâ (Jesus)‘’alaihis-salâm’?”­ Îsâ­ ‘’alaihis-salâm’­ is­ brought.­ Allâhu­ ta’âlâaddresses­him,­as­is­purported­in­the­hundred­and­sixteenth­âyat-i-kerîma­ of­ Mâida­ Sûra:­ “Yâ Îsâ! Didst you say unto men:‘Worship me and my mother as gods besides Allah’?”

Îsâ­ ‘’alaihis-salâm’­ expresses­ gratitude­ and­ praise­ to­ Allâhuta’âlâ.­Then­he­answers­with­the­latter­part­of­the­(same)­âyat-i-kerîma,­which­purports:­“O My Rabb! Glory to Thee, (Who is farfrom attributes of deficiency)! Never could I say what I had noright (to say). Had I said such a thing, Thou wouldst indeed haveknown it. Yâ Rabbî! Thou knowest what is inside my nafs, thoughI know not what is in Thine Person. O My Rabb! Thou knowest infull all that is hidden.”

–­67 –

[1] A­ more­ detailed­ account­ of­ this­ episode­ is­ provided­ in­ theexplanation­of­the­twenty-third­âyat­of­Sâd­Sûra­in­the­book­of­tafsîrentitled­Mawâhib.­ Prophets­ cannot­ commit­ smallest­ sins,­ and­ theycannot­even­think­of­sinning.­A­person­who­reads­the­episode­in­thattafsîr­will­understand­the­truth­well.

Thereupon­ Jenâb-i-Haqq­manifests­His­Attribute­ Jemâl­ anddeclares,­as­is­purported­in­the­nineteenth­âyat-i-kerîma­of­MâidaSûra:­“This is the day on which the truthful will profit from theirtruth: ...”­Then­He­says­to­him:­“O Isa! You have told the truth. Goto your minbar! Recite the Injîl, which Jebrâ’îl revealed to you!”Îsâ­ ‘’alaihis-salâm’­says:­“Yes,­o­My­Rabb,”­and­begins­ to­recitethe­Holy­Book.­So­effective­is­the­recitation­that­the­heads­of­allthe­ audience­ are­ raised­ up.­ For,­ Îsâ­ ‘’alaihis-salâm’­ is­ the­mosthakîm­(wisest)­of­mankind­with­respect­to­riwâyat­(narration).­Herecites­ in­such­a­ fresh­and­fine­style­as­all­Christians­and­monksfeel­as­if­they­did­not­know­any­one­of­the­verses­of­the­Injîl.

Thereafter­Nasârâ­(People­of­Îsâ­‘’alaihis-salâm’)­part­into­twogroups.­ The­ heretical­ ones,­ i.e.­ Christians,­ join­ the­ unbelievers,while­the­ones­who­are­not­guilty­of­heresy,­i.e.­the­true­Believers,are­kept­with­Believers.

Thereafter­ a­ voice­ is­ heard­ to­ say:­ “Where is Muhammad‘’alaihis-salâm’?”­Our­blessed­Prophet­comes.­Allâhu­ta’âlâ­says:“O Muhammad! Jibrîl says that he communicated the Qur’ân al-kerîm to you.”­ “Yes,­ he­ did,­ O­ My­ Rabb,”­ says­ the­ Prophet.Allâhu­ta’âlâ­commands:­“O Muhammad! Mount your minbar andrecite the Qur’ân al-kerîm.”­Our­Prophet­ ‘sall-Allâhu­ ’alaihi­wasallam’­recites­the­Qur’ân­al-kerîm­in­a­beautiful­and­sweet­style.He­gives­good­news­to­Believers.­They­rejoice­and­smile.­The­facesof­ those­who­denied­the­Qur’ân­al-kerîm­and­called­this­blessedBook­ ‘desert­ laws’­ –(may Allâhu ta’âlâ protect us against thatabominable act!)–­are­extremely­ugly.

The­ question­ that­ Prophets­ will­ be­ asked,­ which­ we­ haveexplained­so­far,­is­stated­in­the­sixth­âyat-i-kerîma­of­A’râf­Sûra,which­ purports:­ “Then shall We question those to whom OurMessage was sent and those by whom We sent it.”

Some­(scholars)­say­that­it­ is­stated­in­the­hundred­and­ninthâyat-i-kerîma­ of­Mâida­ Sûra,­which­ purports:­ “On that day willAllâhu ta’âlâ gather the great Prophets and ask: ‘What was theresponse ye received (from men to your teaching)?’ ...”­ ThenProphets­say:­“O­My­Rabb!­We­make­tasbîh­(or­tesbîh)­of­Thee,(which­means,­“We­know­and­acknowledge­that­You­are­free­andfar­away­from­attributes­of­imperfection,”)­and­(we­admit­the­factthat)­there­is­no­’ilm­(knowledge)­for­us.­You­are­the­best­to­knowthe­ghayb­(unknown).”­Preferably,­the­scholars­who­argue­that­itis­ stated­ in­ the­ âyat-i-kerîma­ quoted­ in­ the­ previous­ paragraphappear­to­be­closer­to­the­truth.­We­have­explained­this­fact­also

–­68 –

in­our­book­entitled­Ihyâ-ul-’ulûm.­For,­different­Prophets­occupydifferent­ ranks­ of­ prophethood.­ And­ Îsâ­ ‘’alaihis-salâm’,­ in­ histurn,­ is­ one­ of­ the­ greatest­ Prophets.­ For,­ he­ is­Rûhullah andKelimatullah.­As­our­blessed­Prophet­recites­the­Qur’ân­al-kerîm,his­Ummat­ (Muslims)­ feel­ as­ if­ they­ had­ never­ heard­ it­ before.Incidentally,­Hadrat­Esma’î[1] was­asked,­“You­are­the­best­amongthe­ people­who­ have­memorized­ the­Qur’ân­ al-kerîm.­Will­ youfeel­the­same?”­“Yes,”­he­replied.­“It­will­be­as­if­I­never­heard­itwhen­I­hear­Hadrat­Prophet­recite­it.”

When­ all­ the­ heavenly­ books­ have­ been­ recited,­ a­ voice­ isheard­to­say:­“O, ye, mujrims (criminals,­culprits,­the­guilty)!­Yebe separated now!”­Upon­this­call,­the­place­of­pause,­i.e.­Arasâtsquare­ is­ set­ in­ motion.­ Thereupon,­ all­ people,­ panic-stricken,become­tangled­up.­Angels­are­ tangled­with­genies,­who­ in­ turnare­tangled­with­human­beings.­Thereafter­a­voice­is­heard­to­say:“O Adam! Show your children who deserve Hell!”­ ’Âdam‘’alaihis-salâm’­asks:­“O­My­Rabb!­How­many­of­them?”­Jenâb-i-Haqq­ states:­ “Ninety-nine percent of them to Hell, and one(percent)­to Paradise.­After­the­unbelievers­and­the­mulhids­andthe­ ghâfils­ who­ deviated­ from­ the­ path­ of­ Ahl­ as-sunnat­ areseparated,­ the­ Believers­ who­ are­ culled­ make­ up­ such­ a­ tinynumber­as­Allâhu­ta’âlâ­calls­ ‘a­handful’.­Hence­ the­meaning­ofAbû­Bakr­Siddîq’s­‘radiy-Allâhu­’anh’­statement:­“The survivorswill be (only) as many as to fill one of our Rabb’s palms.”

Thereafter­the­devil­and­his­satans­are­brought.­The­vices­theycommitted­as­well­have­weighed­heavier­than­their­good­deeds.­IfIslam­reached­a­person­(during­his­lifetime­in­the­world),­his­(orher)­ thawâbs­ (good­ deeds)­ and­ wrongdoings­ will­ certainly­ beweighed.­When­the­satans­know­for­certain­that­their­sins­weighheavier­and­they­will­be­subjected­to­torment,­ they­say:­“’Âdamhas­done­injustice­to­us.­Angels­called­‘Zebânîs’­have­held­us­bythe­hair­and­dragged­us­to­Hell.”

Thereupon­ a­ voice­ from­ Jenâb-i-Haqq­ is­ heard­ to­ say,­ as­ ispurported­in­the­seventeenth­âyat-i-kerîma­of­Mu’min­Sûra:­“ThatDay will every soul be requited for what it earned. No injustice willthere be that Day. Allâhu ta’âlâ is swift in taking account.”­A­greatbook,­as­big­as­to­cover­all­the­area­between­the­east­and­the­west,

–­69 –

[1] Abû­Sa’îd­Esma’î­was­born­in­Basra­in­122,­and­passed­away­in­Marw(or­ Merv)­ in­ 216­ [831­ A.D.].­ His­ real­ name­ is­ ’Abd-ul-Melîk‘rahimahullâhu­ta’âlâ’.

is­brought­out­for­everybody.­It­contains­all­the­written­records­ofthe­deeds­of­creatures,­venial­and­grave­ones­alike.­Allâhu­ta’âlâdoes­ not­ do­ injustice­ to­ anybody.­ Every­ day,­ whatsoever­ everycreature­ does­ is­ presented­ in­ this­ book­ to­Allâhu­ ta’âlâ.­Allâhuta’âlâ­commands­the­angels­who­are­called­‘Kirâmun­berera’,­i.e.noble­and­obedient,­in­the­sixteenth­âyat-i-kerîma­of­’Abasa­Sûra,to­record­those­deeds.­That­book­is­the­book­that­will­be­broughtout.­Hence­the­blessed­meaning­of­the­twenty-ninth­âyat-i-kerîmaof­Jâthiya­Sûra,­which­purports:­“... For We had all that ye did onrecord.”

Thereafter­ a­ voice­ calls­ everybody­ to­ account,­ one­ by­ one.Everybody­ will­ be­ judged­ separately.­ The­ twenty-fourth­ âyat-i-kerîma­of­Nûr­Sûra­purports:­ “On the Day when their tongues,their hands, and their feet will bear witness as to their actions.”

According­ to­ a­ narration­ that­ has­ been­ conveyed­ to­ us,­ aperson­is­made­to­stand­in­the­presence­of­Allâhu­ta’âlâ.­Jenâb-i-Haqq­says­unto­him:­“O, you, bad slave! You have been sinful anddisobedient.”­ The­ born­ slave­ says:­ “Yâ­ Rabbî!­ I­ have­ notcommitted­them,­(i.e.­the­sins­I­am­being­accused­of.)”­It­is­said­tohim:­“There are evidence and witnesses against you.”­Angels­ofHafaza­are­brought.­The­person­says:­“They­have­been­telling­liesagainst­me.”­This­event­is­stated­in­the­hundred­and­eleventh­âyat-i-kerîma­of­Nahl­Sûra­which­purports:­“That Day everybody willbe brought up, every soul struggling for itself. ...”­Then­his­mouthis­ sealed.­ This­ event­ is­ stated­ in­ the­ sixty-fifth­ âyat-i-kerîma­ ofYasîn-i-sherîf­Sûra,­which­purports:­“That Day shall I, the ’adhîm-i-ush-shân, set a seal on their mouths. But their hands will speak toMe, and their feet will bear witness, to all that they did.”Accordingly,­the­limbs­of­the­disobedient­testify­against­them,­andit­ is­ commanded­ that­ they­ be­ taken­ to­ Hell.­ The­ culprits,­ [i.e.enemies­of­religion,­people­who­commit­harâms,­and­those­who­donot­attach­due­importance­to­(the­prayer­called)­namâz,][1] begin­tocastigate­and­shout­at­their­own­limbs.­Their­limbs­reply:­“... Thistestimony that we give is not an option that we exercise. He, alone,makes all beings talk ...”­These­events­are­stated­in­the­twenty-firstâyat-i-kerîma­of­Fussilat­Sûra.­After­ the­ settling­of­ accounts,­ allpeople­are­sent­to­the­bridge­called­Sirât.

The­culprits­who­fail­to­pass­the­Sirât­bridge­and­fall­down­are

–­70 –

[1] Please­see­the­fourth­fascicle­of­Endless Bliss for­detailed­informationon­‘namâz’.

delivered­to­the­keepers­of­Hell,­i.e.­those­angels­who­are­chargedwith­ the­ infliction­ of­ torment.­ They­ begin­ to­ cry­ and­ moan.Especially­vehement­ is­ the­crying­of­ the­disobedient­ones­of­ theMu’minîn­and­Muwahhidîn.­As­the­angel­(charged­with­torment)catch­and­throw­them­(into­Hell),­ they,­(i.e.­ the­angels,)­say:­“...This is the Day (of Rising) that ye were promised,”­ which­ ispurported­in­the­hundred­and­third­âyat-i-kerîma­of­Anbiyâ.

The great sob –­There­are­four­stages­where­people­of­Hell­verybitterly­ sob­ and­ cry:­The­ first­ sobbing­ takes­ place­when­ the­ sûr(trumpet)­is­sounding,­the­second­one­takes­place­when­Hell­freesitself­ from­ the­ angels­ and­ jumps­ unto­ the­ people­ staying­ at­ theplace­ of­mahsher­ (assemblage),­ the­ third­ one­ takes­ place­ whenthey­go­up­to­’Âdam­‘’alaihis-salâm’­to­send­him­to­Allâhu­ta’âlâ,and­the­fourth­one­is­when­they­are­delivered­to­the­angels­chargedto­inflict­torment­upon­them­in­Hell.

The­people­of­Hell­are­gone­for­their­places­(in­Hell),­and­theonly­people­who­have­been­left­at­the­square­of­Arasât­now­areBelievers,­Muslims,­people­of­good­deeds­and­charity,­the­’Ârifs,the­ Siddîqs,­ the­Walîs,­ the­ Shehîds­ (Martyrs),­ the­ Sâlihs­ (piousMuslims),­ and­ the­ Rusûl­ (Messengers).­ People­ with­ doubtfulîmân,­ the­munâfiqs,­ the­zindiqs,­ the­holders­of­bid’at,­ [i.e.­ thosewho­did­not­hold­the­creed­of­Ahl­as-sunnat,]­have­already­beendispatched­to­Hell.­Allâhu­ta’âlâ­says­unto­them:­“O, ye, people!Who is thine Rabb?”­“He­is­Allah,”­they­say.­“Do ye know Him?”“Yes,­we­ do,­Yâ­Rabbî.”­Thereupon,­ an­ angel­ appears­ to­ themfrom­ the­ left­ hand­ side­ of­ the­ ’Arsh-i-a’lâ.­ He­ is­ of­ suchtremendous­ size­ as­ the­ seven­ oceans­would­make­ up­ a­ drop­ ofwater­too­tiny­to­be­seen­were­they­put­together­on­the­tip­of­histhumb.­“Ana­Rabbukûm­(I­am­your­Rabb),”­says­the­angel­untothe­people­of­Mahsher,­because­Allâhu­ta’âlâ­has­commanded­himto­do­so­to­put­them­to­the­test.­The­people­of­mahsher­reply,­“Wetrust­ourselves­to­the­care­of­Allâhu­ta’âlâ­for­protection­againstyou.”

Thereafter­ an­ angel­ from­ the­ right­ hand­ side­ of­ the­ ’Arshappears­to­them.­Fourteen­oceans­would­get­out­of­sight­if­he­putthe­tip­of­his­foot­on­them.­He­says­unto­the­people­of­Mahsher,­“Iam­your­Rabb.”­He­receives­the­same­answer:­“We­trust­ourselvesto­the­care­of­Allâhu­ta’âlâ­for­protection­against­you.”

Thereafter­Allâhu­ta’âlâ­handles­them­with­such­soft­and­nicetreatment­as­will­please­them.­All­the­people­of­mahsher­prostratethemselves.­Jenâb-i-Haqq­says­unto­them:­“Ye have come to such

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a place where ye will never feel yourselves to be aliens, nor doesthis place accommodate any fears for you.”

Allâhu­ta’âlâ­makes­all­the­Believers­pass­the­(bridge­termed)Sirât.­The­Believers­are­taken­to­their­abodes­in­Paradise,­whichvary,­ depending­ on­ the­ positions­ they­ attained.­ People­ pass­ thebridge­in­groups.­First­the­Rasûls,­then­the­Nebîs,­then­the­Siddîqs,then­ the­Walîs­ and­ the­ ’Ârifs,­ then­ the­ people­ of­ kindness­ andcharity,­then­the­Martyrs,­and­then­the­other­Believers­are­taken.Muslims­with­unforgiven­sins­fall­by­the­wayside,­lying­prone,­andothers­stay­in­confinement­at­the­A’râf.­Some­of­the­people­withweak­ îmân­ pass­ the­ Sirât­ in­ a­ hundred­ years,­ and­ others­ in­ athousand­years.­However,­they­are­not­subjected­to­fire­of­Hell.

Once­a­person­has­seen­his­Rabb­(Allâhu­ta’âlâ),­he­shall­neverbe­ put­ into­Hell.­We­ have­ told­ about­ the­ positions­ that­will­ beoccupied­by­Muslims­and­Muhsins­ in­our­book­entitled­ Istidrâj.Their­ faces­ will­ be­ smiling.­ Most­ of­ them­ pass­ the­ Sirât­ likelightning.­And­quite­a­number­of­others­go­along­with­hunger­andthirst;­ their­ lungs­ have­ broken­ to­ pieces,­ so­ that­ they­ exhalesmoke-like­air.­They­drink­water­ from­ the­pond­of­Kawthar­ (orKewther),­whose­bowls­are­as­numerous­as­the­celestial­stars­andwhose­water­ comes­ from­ the­ river­ called­Kawthar­ (or­Kewther)and­which­covers­an­area­with­dimensions­as­long­as­the­distancebetween­Jerusalem­and­Yemen­and­ that­between­Aden­and­ theblessed­city­of­Medîna.­This­fact­has­been­ascertained­in­the­lightof­our­Prophet’s­‘sall-Allâhu­’alaihi­wa­sallam’­blessed­utterance,which­ reads:­ “My minbar is on the pond,”­ which­ means:­ “Myminbar­is­on­one­of­the­two­banks­of­the­pond­of­Kawthar.”­Peoplewho­are­far­from­the­pond­of­Kawthar­are­kept­in­confinement­onthe­Sirât,­and­their­positions­vary,­depending­on­the­wickedness­oftheir­guilts.

There­ is­ many­ a­ person­ who­ makes­ an­ ablution,­ yet­ theablution­ they­ make­ is­ not­ well­ enough­ or­ properly­ performed.There­ is­many­ a­ person­who­ performs­ salat,­ yet­ they­ tell­ abouttheir­ salat­ although­no­one­asks­ them­about­ it,­ and­ they­do­notperform­it­in­khudhû’­and­khushû’.­When­a­mere­ant­bites­them,they­ forget­ about­ the­ salat­ (that­ they­ are­ performing­ at­ themoment)­ and­busy­ themselves­with­ the­ant.­On­ the­other­hand,those­ who­ (have­ attained­ perfection­ and­ therefore)­ know­ wellabout­ the­ ’azamat­ (greatness)­ and­ jelâlat­ (majesty)­ of­ Allâhuta’âlâ­would­not­put­up­any­resistance­even­if­their­hands­and­feetwere­being­cut­off.­For,­their­worship­is­intended­for­Allâhu­ta’âlâ,alone.­A­person­who­stands­in­the­presence­of­Allâhu­ta’âlâ­will

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feel­as­much­khushû’­and­fear­as­his­knowledge­and­realization­ofHis­greatness­and­grandeur.­This­state­can­be­exemplified­with­thepatience­shown­by­a­person­stung­by­a­scorpion­as­he­stands­in­thepresence­of­an­emperor.­The­respect­that­the­emperor­commandsfrom­ him­ prevents­ him­ from­ reacting.­ The­ personage­ in­ thisexample­of­ours­is­a­creature,­after­all,­who­in­turn­is­incomparablyfinite­in­distinguishing­between­his­profits­and­harms.

How­could­we­ourselves­ actually­ imagine­ the­ state­of­ a­manstanding­in­the­presence­of­Allâhu­ta’âlâ,­Who­is­’Azîz­and­Jelîl,­aswe­said­that­for­a­person­who­knew­the­heybet­and­the­sultanateand­ ’azamat­ and­ the­ jeberût­ (jabarût)­ and­ the­qahr-u-ghalaba-i-ilâhiyya­it­would­certainly­require­much­more­hudhûr­and­khushû’to­stand­in­the­presence­of­Allâhu­ta’âlâ?

A­story­has­been­told­about­a­person­who­performed­his­acts­ofworship­ properly­ and­ made­ tawba­ (for­ the­ sins­ he­ might­ havecommitted)­ and­ yet­ failed­ to­ see­ the­ person­ he­ had­ somehowwronged­and­make­it­up­to­him­for­the­injustice­he­had­done:­Heis­taken­to­the­presence­of­Allâhu­ta’âlâ.­The­human­rights­(thathe­had­violated­in­the­world,­if­any,)­and­which­he­failed­to­makeup­for,­are­exposed­to­view.­The­wronged­person­embraces­him.Allâhu­ta’âlâ­says­ to­ the­wronged­person:­“O, you, the wrongedone! Look up!”­ When­ the­ wronged­ one­ looks­ up,­ he­ sees­ anextremely­great­villa.­It­is­amazingly­ornate­and­big.­The­wrongedperson­asks:­“O­My­Rabb!­What­is­that?”­Allâhu­ta’âlâ­says:­“It isfor sale. Would you like to buy it from Me?”­“O­My­Rabb!­I­havenothing­to­pay­in­return­for­its­value,”­says­the­slave­in­humiliation.Thereupon­Allâhu­ta’âlâ­says:­“That villa is yours, if you shouldsave your brother (from­torment) by forgiving him for the injusticehe did to you.”­“O­My­Rabb!­I­agree­to­a­waiver­for­the­grace­ofYour­Amr-i-ilâhî­(Divine­Command),”­acknowledges­the­slave.

This­ is­ the­ treatment­ that­Allâhu­ ta’âlâ­ shows­ to­ oppressorswho­made­tawba.­As­a­matter­of­fact,­He­declares,­as­is­purportedin­ the­ twenty-fifth­ âyat­ of­ Isrâ­ Sûra:­ “I, the ’Adhîm-ush-shân,forgive those people who make tawba.”­ A­ person­ who­ makestawba­is­one­who­ceases­from­the­sin,­or­the­oppression,­etc.,­as­thecase­may­be,­with­a­determination­not­to­perpetrate­it­again­everafter.­ Dâwûd­ ‘’alaihis-salâm’­ has­ been­ called­ Awwâb (sincerepenitent).­ [However,­ Dâwûd­ (David)­ ‘’alaihis-salâm’­ nevercommitted­a­ sinful­ act.­What­he­was­made­ to­do­was­ (what­hasbeen­ termed)­ a­ Khilâf-i-awlâ].­ So­ is­ the­ case­ with­ Rasûls(Messengers)­other­than­Dâwûd­‘’alaihis-salâm’.

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O my heart! That secret fire of yours has burned my essence;The sob and cry gushing out from you have risen to heavens.

So rare a lunatic you are, won’t you ever be good?You’ve put yourself to such crying shame, don’t you have such senses?

Since you fell victim to the trap that is eternal,Have your vernal flowers mellowed to fruitful consequences?

TENTH CHAPTERTwo­ other­ names­ by­ which­ the­ ’Arasât square is­ called­ are

mawqif (or­mewqif)­and­place of Mahsher.­Reports­given­by­theIslamic­scholars­concerning­how­the­people­staying­there­will­besummoned,­ vary.­The­event­of­ summoning­ is­ stated­ in­books­ofTafsîr­as­well­as­in­hadîths­that­are­sahîh.[1] Murderers­are­the­firstgroup­of­people­that­Allâhu­ta’âlâ­will­judge­about.­On­the­otherhand,­Allâhu­ta’âlâ­will­reward­the­blind­Believers­who­held­thecorrect­belief,­(which­in­turn­consists­of­the­credal­tenets­taught­bythe­scholars­of­Ahl­as-sunnat.)­Yes!­A­voice­calls­out:­“Where­arethe­people­who­were­deprived­of­sight­in­the­world?”­It­is­said­tothem:­“You­deserve­more­than­anyone­else­to­look­at­the­Jemâl(Beauty)­of­Allâhu­ ta’âlâ.”­Thereafter­Allâhu­ ta’âlâ­ treats­ themwith­hayâ­(bashfulness,­sense­of­shame),­and­says­unto­them:­“Gotowards the right!”

A­ flag­ in­ their­ honour­ is­ prepared­ and­ handed­ to­ Shu’ayb‘’alaihis-salâm’,­who­becomes­their­imâm.­Innumerable­angels­ofnûr­keep­them­company.­Nobody­other­than­Allâhu­ta’âlâ­knowstheir­number.­They­join­them­and­pass­the­Sirât­as­fast­as­lightning.In­patience­and­in­hilm­(softness,­finesse),­each­and­every­one­ofthem­ is­ analogous­ to­ ’Abdullah­ ibni­ ’Abbâs­ ‘radiy-Allâhu’anhumâ’[2] and­ to­Muslims­who­ resembled­him­ (in­ conduct­ andmanners).

Thereafter,­ “Where­ are­ those­ who­ were­ patient­ about­ thedisasters­(that­befell­ them),”­calls­out­a­voice.­Then­people­whosuffered­from­leprosy­or­another­infectious­disease­are­summoned.Allâhu­ta’âlâ­greets­them.­They,­too,­are­ordered­to­go­towards­the

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[1] Please­see­the­sixth­chapter­of­the­second­fascicle­of­Endless Bliss forkinds­of­hadîths.

[2] He­passed­away­in­Tâif­in­68­[687­A.D.].

right.­A­green­ flag­ is­ prepared­ for­ them.­ It­ is­ handed­ to­Ayyûb(Job)­‘’alaihis-salâm’.­He­becomes­the­imâm­of­the­Ashâb-i-yemîn.[Please­ see­ the­ twenty-seventh­ chapter­ of­ the­ fourth­ fascicle­ ofEndless Bliss for­the­‘Ashâb-i-yemîn’.]­Patience­and­hilm­are­the(two)­ attribute­ that­ go­ with­ a­ person­who­ is­mubtelâ­ (in­ love).Among­them­is­’Uqayl­bin­Abî­Tâlib­‘radiy-Allâhu­’anh’­and­thosewho­were­analogous­to­him.

Thereafter­a­voice­ calls­out:­ “Where­are­ those­young­peoplewith­îmân­and­chastity,­who­did­not­believe­the­lies­and­slanderstold­and­spread­by­the­enemies­of­Islam­and­who­held­fast­to­thecredal­ tenets­ taught­ by­ the­ scholars­ of­ Ahl­ as-sunnat­ and­ whoperfectly­protected­that­correct­belief­of­theirs­and­their­chastity?”They­ are­ brought­ likewise.­ Allâhu­ ta’âlâ­ greets­ them,­ too,­ andsays,­ “Merhabâ­ (Hello),”­ to­ them.­He­ praises­ and­ complimentsthem­in­a­manner­that­He­chooses.­To­them,­also,­He­says,­“Gotowards the right.”­A­flag­is­prepared­for­them,­and­it­is­handed­toYûsuf­ (Joseph)­ ‘’alaihis-salâm’.­ Yûsuf­ ‘’alaihis-salâm’­ becomestheir­ imâm.­ The­ attribute­ that­ goes­ with­ such­ youngsters­ isavoiding­ women­ and­ girls­ nâ-mahram[1] to­ them.­ Among­ suchpeople­ is­ Râshid­ bin­ Suleymân­ ‘rahimahullâhu­ ta’âlâ’,­ and­ anyother­young­Muslim­like­him.

Thereafter­another­voice­calls­out:­“Where­are­those­(Muslims)who­loved­one­another­for­the­grace­of­Allâhu­ta’âlâ­and­who­likedMuslims­and­disliked­disbelievers­and­renegades?”­Thereby­theyare­brought­ to­ the­presence­of­Allâhu­ ta’âlâ.­Allâhu­ ta’âlâ­ says,“Hello,”­ to­ them,­ too,­ and­ they­ attain­ the­ compliments­ that­Hechooses.­They,­also,­are­commanded­to­go­to­the­right­hand­side.Two­attributes­of­the­people­who­hate­the­enemies­of­Allâhu­ta’âlâare­patience­and­hilm,­so­that­they­are­never­unfriendly­or­hurtfultowards­Muslims­on­account­of­worldly­affairs.­Hadrat­’Alî­‘radiy-Allâhu­’anh’­is­an­exemplar­of­such­people,­and­so­are­those­whobehave­like­him.

Thereafter,­another­voice­calls­out:­“Where­are­ those­peoplewho­feared­Allâhu­ta’âlâ­and­therefore­avoided­acts­of­harâm­andwept­ in­ anxiety?”­ So­ they­ are­ brought­ likewise.­ Their­ tears­ areweighed­against­the­blood­lost­by­martyrs­and­against­the­ink­usedby­ scholars.­The­ tears­weigh­higher­ (than­both).­They,­ also,­ arecommanded­ to­go­ to­ the­ right­hand­ side.­A­ flag­ sequinned­withvariegated­ colours­ is­ prepared­ for­ their­ honour.­ For,­ they­ lived

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[1] Please­scan­the­fourth­fascicle­of­Endless Bliss for­‘nâ-mahram’.

among­ people­ committing­ all­ sorts­ of­ sins­ and­were­ relentlesslytempted­ towards­ acts­ of­ harâm­with­ promises­ of­ forgiveness­ onbehalf­of­Allâhu­ta’âlâ,­and­yet­ they­resisted­with­determinationagainst­committing­acts­of­harâm.­In­their­anxiety­not­to­commitany­of­various­sins­and­ for­ their­ fear­of­Allâhu­ ta’âlâ,­ they­shedtears.­Some­of­them­wept­for­fear­of­Allâhu­ta’âlâ,­some­of­themwept­in­their­anxiety­not­to­be­fond­of­worldlies,­and­others­weptwith­ penitence.­ Their­ flag­ is­ handed­ to­ Nûh­ (Noah)­ ‘’alaihis-salâm’.­ Scholars­want­ to­ go­before­ them.­ “We­ taught­ them­ thattheir­weeping­should­be­for­Allah,”­they­say.­A­voice­is­heard:­“ONûh!­Stay­where­you­are!”­Nûh­‘’alaihis-salâm’­stops­at­once.­Andso­do­the­people­with­him.

The­ink­consumed­by­the­scholars­of­Ahl­as-sunnat­is­weighedagainst­ the­ blood­ lost­ by­martyrs.­ The­ ink­ used­ by­ the­ scholarsweighs­ heavier,­ and­ they­ are­ ordered­ to­ the­ right­ hand­ side.­Asaffroned­flag­is­ordered­for­martyrs.­It­is­handed­to­Yahyâ­(John)‘’alaihis-salâm’.­ Yahyâ­ ‘’alaihis-salâm’­ leads­ them.­ The­ scholars,who­want­to­go­before­them,­say:­“Martyrs­fought­after­acquiringknowledge­from­us.­We­deserve­more­than­they­do­to­go­before.”Thereupon­ Allâhu­ ta’âlâ­ displays­ His­ Kindness,­ and­ says:“Scholars are like My Prophets in My View.”­He­ says­unto­ thescholars:­“Do shafâ’at,­(i.e.­intercede,) for the people you choose.”So­the­scholars­do­shafâ’at­for­their­ahl-i-beyt,­(i.e.­their­families,)for­ their­ neighbours,­ for­ their­ Believer­ brothers,­ and­ for­ thosedisciples­of­theirs­who­obeyed­them.

It­happens­as­ follows:­For­each­and­every­scholar­an­angel­ ismade­to­call­out:­“Allâhu­ta’âlâ­has­ordered­so­and­so,­who­ is­ascholar,­ to­do­ shafâ’at.­He­ shall­do­ shafâ’at­ for­anyone­who­didhim­the­slightest­service­or­who­offered­him­a­small­morsel­to­eator­ some­ water­ to­ drink­ or­ who­ helped­ him­ spread­ his­ books.”People­who­did­a­favour­to­that­scholar­and­those­who­spread­hisbooks­stand­up.­So­that­scholar­intercedes­for­them.

As­is­stated­in­a­hadîth-i-sherîf,­Rasûls­are­the­first­people­tointercede­ (for­ others).­ Next­ come­ to­ the­ Nebîs­ ‘’alaihim-us-salawât-u-wa-t-teslîmât’[1],­ to­be­followed­by­the­scholars­(of­Ahlas-sunnat).­A­white­flag­is­prepared­for­the­honour­of­scholars.­Itis­ handed­ to­ Ibrâhîm­ ‘’alaihis-salâm’.­ Ibrâhîm­ ‘’alaihis-salâm’­ isahead­of­all­other­Rasûls­ in­ the­exploration­of­hidden­ma’rifats,

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[1] If­a­Prophet­has­been­sent­a­heavenly­book­and­a­new­dispensation,he­is­called­a­Rasûl.­If­his­mission­is­to­restore­the­dispensation­of­theProphet­previous­to­him,­he­is­called­a­Nebî­(or­Nabî).

(pieces­of­information­about­Allâhu­ta’âlâ.)­Therefore­he­is­giventhe­flag.

Thereafter­ another­ voice­ calls­ out:­ “Where­ are­ those­ poorpeople­who­worked­ and­ sweated­ for­ their­ daily­ sustenance­ andwere­ contented­ with­ their­ earnings?”­ So­ the­ poor­ people­ arebrought­ to­ the­ presence­ of­ Allâhu­ ta’âlâ.­ Allâhu­ ta’âlâcompliments­ them,­ saying:­ “Merhabâ, ye people for whom theworld was a dungeon.”­These­people­also­are­commanded­to­jointhe­Ashâb-i-yemîn­(People­of­Paradise).­A­yellow­flag,­preparedfor­them,­is­handed­to­Îsâ­(Jesus)­‘’alaihis-salâm’.­So­Îsâ­‘’alaihis-salâm’­becomes­their­imâm­(and­leads­them).

Thereafter­another­voice­calls­out:­“Where­are­the­aghniyâ,­i.e.rich­ people­who­were­ grateful­ (for­ their­ riches)­ and­ spent­ theirproperty­ and­ money­ for­ promoting­ Islam­ and­ for­ protectingMuslims­against­the­cruel?”­So­they­are­brought­likewise.­Allâhuta’âlâ­makes­them­recount­the­blessings­that­He­gave­them­(in­theworld),­which­takes­them­five­thousand­years.­In­other­words,­Hecalls­ them­ to­account­ concerning­how­ they­ spent­ the­ riches­ (Hehad­ given­ them).­ For­ them,­ also,­ a­ flag­ of­ various­ colours­ isprepared­and­handed­to­Suleymân­‘’alaihis-salâm’,­who­in­his­turnbecomes­their­imâm.­They,­too,­are­commanded­to­catch­up­withthe­Ashâb-i-yemîn­and­join­them.

As­is­stated­in­a­hadîth-i-sherîf,­four­things­demand­four­otherthings­that­they­bear­witness­for­them.­A­voice­says­unto­peoplewho­used­their­property­and­position­in­oppressing­people:­“Whatproperty­kept­you­busy,­so­that­you­neglected­to­worship­Allâhuta’âlâ?”­ They­ answer:­ “Allâhu­ ta’âlâ­ gave­ us­ property­ andposition.­ They­ prevented­ us­ from­ performing­ our­ duty­ towardsAllâhu­ta’âlâ.”­Then­they­are­asked:­“Who­is­greater­with­respectto­ the­ property;­ you­ or­ Suleymân­ ‘’alaihis-salâm’?”­ “Suleymân‘’alaihis-salâm’­is­greater,”­they­say.­Thereupon­Allâhu­ta’âlâ­says:“Such­a­great­amount­of­property­that­he­had­did­not­prevent­himfrom­worshipping­Me,­but­yours­prevented­you,­how­so?”

Thereafter,­“Where­are­the­ahl-i-belâ,”­asks­a­voice.­So,­theyare­brought­likewise.­They­are­asked:­“What­is­ it­that­preventedyou­ from­ worshipping­ Allâhu­ ta’âlâ?”­ They­ give­ the­ answer:“Allâhu­ta’âlâ­subjected­us­to­unceasing­disasters­and­troubles­inthe­ world.­ Therefore­ we­ were­ deprived­ of­ dhikring­ Him­ andworshipping­Him?”­They­are­asked­again:­“In­respect­of­trouble,which­ one­ is­ heavier;­ the­ one­ that­ befell­ Ayyûb­ (Job)­ ‘’alaihis-salâm’,­or­the­one­that­you­were­subjected­to?”­“Ayyûb­‘’alaihis-

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salâm’­underwent­much­heavier­trouble,”­they­answer.­Thereuponthey­are­chided:­“How­can­you­say­ that­disasters­prevented­youfrom­worshipping­Allâhu­ta’âlâ­in­the­face­of­the­fact­that­they­didnot­prevent­him­from­dhikring[1] Allâhu­ta’âlâ­or­from­spreadingHis­ religion­ among­ His­ slaves­ or­ from­ performing­ his­ dutiestowards­Him?”

Thereafter­ they­ call­ out:­ “Where­ are­ the­ young­ people­ andwhere­ are­ the­possessed,­ i.e.­ slaves­ and­ jâriyas?”­They,­ too,­ arebrought­ to­ the­ presence­ Allâhu­ ta’âlâ.­ They­ are­ asked:­ “Whatprevented­ you­ from­ worshipping­ Allâhu­ ta’âlâ?”­ They­ answer:“Allâhu­ta’âlâ­gave­us­jemâl­and­beauty.­We­were­taken­in­by­thatblessing­ and­ indulged­ in­ the­ pleasures­ of­ the­ young­ age.­ Wethought­that­youth­would­always­stay­with­us.­We­did­not­learn­thereligion­of­Allâhu­ta’âlâ.­So­we­failed­to­pay­Him­His­right.”­Andthe­ possessed­ people­ say:­ “We­ were­ slaves­ and­ jâriyas,­ so­ weserved­our­owners.­We­worshipped­people­who­were­superior­inworldly­matters.­We­ remained­ ignorant.­We­were­wrong.­O­MyRabb!­We­were­deprived­of­paying­You­Your­right.”­Thereuponthey­are­asked:­“Who­was­more­beautiful;­you­or­Yûsuf­‘’alaihis-salâm’?”­ “Yûsuf­ ‘’alaihis-salâm’­ was­ more­ beautiful,”­ they­ say.“Then,”­they­are­told,­“How­can­you­say­that­beauty­(and­youngage)­ prevented­ you­ from­worshipping­Allâhu­ ta’âlâ­ despite­ thefact­ that­ nothing­ prevented­ Yûsuf­ ‘’alaihis-salâm’­ from­ payingAllâhu­ta’âlâ­His­right­as­a­born­slave­of­His?”

Thereafter­a­voice­calls­out:­“Where­are­those­poor­people­whowere­ too­ lazy­ to­ work?”­ They­ are­ brought­ likewise.­ They­ areasked:­“What­prevented­you­from­performing­your­duties­as­bornslaves­of­Allâhu­ta’âlâ?”­They­say:­“We­did­not­work.­We­did­notlearn­ any­ vocation,­ either.­ [We­ spent­ time­ sitting­ idly­ in­ coffeehouses,­ cinemas,­matches.]­Allâhu­ ta’âlâ­made­us­ poor.­ Povertyand­ sloth­ prevented­ us­ from­ performing­ our­ duties­ as­ slaves.”“Who­ was­ poorer;­ you­ or­ Îsâ­ ‘’alaihis-salâm’,”­ they­ are­ asked.They­ say:­ “Îsâ­ ‘’alaihis-salâm’­ was­ poorer­ than­ we­ were.”Thereupon­ they­ are­ told:­ “Then,­ how­ can­ you­ say­ that­ poverty,which,­ so­ severe­ as­ it­ was,­ did­ not­ prevent­ him­ from­ doing­ hisduties­ as­ a­ slave­ of­ Allâhu­ ta’âlâ­ or­ from­ spreading­ religiousteachings,­was­the­cause­of­your­negligence?”

If­ a­ person­ becomes­ afflicted­with­ one­ of­ the­ aforesaid­ four

–­78 –

[1] Please­see­the­twenty-fifth­chapter­of­ the­fourth­fascicle­of­EndlessBliss for­‘dhikr’­and­‘dhikring’.

hindrances,­he­should­ think­of­his­Owner!­Our­beloved­Prophet‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’­ would­ pronounce­ thefollowing­ invocation:­ “O My Rabbî I trust myself to Thine careagainst the fitna of wealth as well as that of poverty.”

Let­ Îsâ­ (Jesus)­ ‘’alaihis-salâm’­ draw­ a­ lesson­ for­ you:­ Hepossessed­ nothing­ in­ the­ world.­ He­ wore­ a­ woollen­ robe­ fortwenty­years.­During­ journeys,­ the­only­personal­effects­he­hadwith­him­were­a­cup,­a­black­woven­matting,­and­a­comb.­One­dayhe­ saw­ a­ man­ drinking­ water­ with­ his­ hand.­ Thereupon­ hedumped­his­ cup.­On­ another­ day­he­ saw­ someone­ combing­hishair­with­his­hand.­He­threw­away­his­comb,­too.­“My­feet­are­mysaddle­horse.­Caves­are­my­home.­Grass­on­the­ground­is­my­food.River­water­is­my­drink,”­he­would­say.­[However,­that­is­not­theway­taught­by­the­Islamic­religion.­It­is­an­act­of­worship­to­workhard­and­earn.­It­is­necessary­to­work­hard,­to­earn­much,­and­tospend­one’s­earnings­in­ways­and­manners­that­Islam­commands.]

It­is­stated­as­follows­in­a­hadîth-i-sherîf,­which­is­written­in­thebook­ entitled­Râmûz-ul-ahâdîth,­ (by­Ziyâ-ud-dîn­Gümüşhânevî,1235,­ Gümüşhâne­ –­ 1311­ [1893­ A.D.],­ Istanbul:)­ “Poverty is afortune for my Ashâb. As for my Umma (Muslims)­who will livein the latest time; wealth will be a fortune for them.”­We­live­ inthat­ latest­ time­ now.­We­ live­ in­ a­ time­ when­ sinners,­mischief-makers,­ and­ people­ who­ adulterate­ their­ acts­ of­ worship­ withheresies,­are­on­the­increase.­In­this­time­it­is­a­great­act­of­worshipto­learn­the­halâls,­the­harâms,­the­bid’ats,­and­the­acts­that­causekufr­(unbelief),­and­to­lead­a­life­agreeable­with­those­teachings,and­to­become­rich­by­earning­in­a­way­that­is­halâl[1].­It­is­a­greatfortune­to­spend­one’s­earnings­supporting­the­poor­and­Muslimswho­ propagate­ the­ teachings­ of­ Ahl­ as-sunnat.­ How­ lucky­ forthose­who­attain­that­great­fortune!]

As­is­stated­in­some­heavenly­pages­revealed­by­Allâhu­ta’âlâ(to­ His­ Messengers):­ “O you mankind! Illness and sinning areamong the states of life (in­the­world). In comparison with keffârat(expiation) for intentional homicide,­(i.e.­that­which­is­committedby­holding­a­grudge,)­keffârat for inadvertent homicide has been

–­79 –

[1] Please­read­the­six­fascicles­of­Endless Bliss,­for­the­‘halâls’­and­the‘harâms’.

[2] Please­ scan­ the­ fourteenth­ and­ the­ fifteenth­ and­ the­ forty-sixthchapters­ of­ the­ fifth­ fascicle,­ and­ also­ the­ tenth­ and­ the­ twelfthchapters­of­the­sixth­fascicle,­of­Endless Bliss,­for­‘qisâs’.

deemed the lesser one, and qisâs[2] will not be inflicted for it.However, it is still quite a wicked deed. Avoid it, too!”

If­there­is­îmân­in­the­heart­of­a­person­who­committed­gravesins,­ he­ will­ attain­ shafâ’at­ (intercession)­ after­ some­ torment.Allâhu­ ta’âlâ­ will­ be­ kind­ to­ them­ and­ take­ them­ out­ of­ Hellthousands­of­years­later.­However,­skins­of­people­in­Hell­will­becreated­ again­ after­ being­ burned.­ Hasan­ Basrî­ ‘rahmatullâhu’alaih’,­(d.­110­[728­A.D.],)­would­say,­“I­wish­I­were­one­of­thosepeople.”­ There­ is­ no­ doubt­ as­ to­ the­ fact­ that­ Hasan­ Basrî‘rahmatullâhi­’alaih’­was­a­person­who­knew­well­about­the­eventsin­the­Hereafter.­On­the­day­of­Judgment,­a­Muslim­is­brought.­Hehas­no­charity­to­weigh­heavier­on­the­scales.­Allâhu­ta’âlâ,­for­thesake­of­his­îmân­and­out­of­His­compassion­for­the­Believer,­tellshim:­“Go to other people and look for a person who will give youthe thawâb (rewards) that he deserved on account of the gooddeeds and acts of charity (that­he­performed­ in­ the­world). Youwill enter Paradise owing to his kindness!”­That­person­goes­andlooks­for­someone­to­help­him­to­attain­his­wish.­Everyone­he­asksgives­ the­ same­ answer:­ “I­ fear­ that­my­ own­ charity­may­ weighlighter­on­the­scales.­I­am­more­needy­than­you­are.”­He­is­verysad­now.­Someone­comes­near­him­and­asks­him­what­he­wants.­“Ineed­ charity­ [thawâb].­ I­ have­ asked­ almost­ a­ thousand­ people.Each­ person­ I­ ask­ finds­ a­ pretext­ and­ declines,”­ he­ says.­ Thatperson­says­unto­him:­“I­entered­the­presence­of­Allâhu­ta’âlâ.­Ifound­nothing­in­my­page,­except­for­a­single­thawâb.­It­will­notsuffice­ to­ save­ me­ anyway.­ Let­ me­ donate­ it­ to­ you.­ Take­ it!”Relieved­and­happy,­the­needy­person­leaves.­Allâhu­ta’âlâ­knowswhat­has­happened,­but­He­asks:­“What­are­you­back­with?”­Thatperson­tells­about­his­adventures.­Allâhu­ta’âlâ­bids­the­donatoralso­ to­ His­ presence­ and­ says­ unto­ them:­ “My Kindness toBelievers is more than your kindness. Hold your Muslim brotherby the hand, and you two go to Paradise.”

If­both­scales­of­the­balance­stay­on­the­same­level­and­the­scalecarrying­ the­ thawâb­ does­ not­weigh­ heavier,­Allâhu­ ta’âlâ­ says:“This person is neither for Paradise nor for Hell.”­Thereupon­anangel­comes­forth­with­a­page­and­places­it­on­the­scale­of­seyyiât[sins].­A­sign­on­it­says,­ ‘Ugh’.­So­that­scale­weighs­heavier­thanthat­ of­ good­ deeds.­ For,­ it­ is­ a­word­ of­ protest,­ “Ugh,”­ utteredtowards­parents.­It­ incurs­the­commandment­that­that­person­behurled­into­Hell.­That­person­looks­right­and­left.­He­demands­thathe­be­called­by­Allâhu­ta’âlâ.­Allâhu­ta’âlâ­calls­him,­saying:­“O,you, disobedient slave! Why do you ask Me to call you?”­ He

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answers:­“Yâ­Rabbî!­I­understand­that­I­am­going­to­Hell­becauseI­was­disobedient­to­my­parents.­Please­add­their­torment­to­mineand­ free­ them­ from­Hell!”­Thereupon­Allâhu­ ta’âlâ­ says:­ “Youwere disobedient to your parents in the world. But you have beenkind to them in the Hereafter. Hold them fast by their hands andtake them to Paradise.”

People­who­are­not­sent­to­Paradise­are­caught­by­angels.­For,angels­are­very­well­informed­about­the­procedures­pertaining­tothe­Hereafter.­In­fact,­a­group­of­people­who­have­no­share­from(the­blessings­of)­the­Hereafter­are­told­that­they­are­(to­be­usedas)­firewood­of­the­Hereafter.­They­were­created­so­as­to­(occupyand)­fill­Hell.­As­is­purported­in­the­twenty-fourth­âyat­of­SâffâtSûra,­ Allâhu­ ta’âlâ­ says­ unto­ them:­ “Stop them. They shall bequestioned.”

They­are­imprisoned­and­kept­in­prison­until­they­are­asked,­asis­ purported­ in­ the­ twenty-fifth­ âyat-i-kerîma­ of­ Sâffât­ Sûra:“What is the matter with you, that you do not help one another?”Consequently,­ they­surrender,­ confess­ their­ sins,­and­are­ sent­ toHell,­ all­of­ them.­Likewise,­ the­gravely­ sinful­people­among­ theUmmat-i-Muhammad­ (Muslims)­ are­ brought­ together,­ all­ ofthem,­of­both­sexes­young­and­old­ones­alike.­Mâlik,­the­angel­incharge­ of­ Hell,­ looks­ at­ them­ and­ says:­ “You­ are­ among­ theeshqiyâ­(people­of­Hell).­Yet­I­see­that­your­hands­have­not­beentied­and­your­ faces­have­not­blackened.­Nobody­more­beautifulthan­you­(all)­are­have­come­here­to­Hell.”­They­say:­“Yâ­Mâlik!We­are­the­Ummat­of­Muhammad­‘’alaihis-salâm’.­Yet­the­sins­wecommitted­(in­the­world)­have­dragged­us­into­Hell.­Do­leave­usalone­so­that­we­may­weep­for­our­sins.”­“Weep­(as­you­like)!­Butweeping­will­do­you­no­good­now,”­replies­the­angel.

Many­a­middle-aged­sinner­weeps,­saying:­“Poor­me!­The­painsand­troubles­that­I­have­gone­from­bad­to­worse!”

An­aging­man­holds­his­white­beard­with­his­hands­and­weeps,meaning:­“Alas,­my­young­age­is­gone­for­good,­leaving­me­withever-increasing­cares­and­sorrows.­So­humiliating­and­shameful­isthe­state­I­am­in­now!”

Many­a­lad­weeps,­deploring:­“Oh!­I­have­let­my­young­age­slipout­of­my­hands!­That­ is,­I­have­failed­to­benefit­ the­blessing­ofyouth!”

Many­ a­ woman­ holds­ her­ own­ hair­ and­ weeps,­ lamenting:“Woe­to­me!­My­face­has­become­black,­and­I­have­been­put­toshame!”

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A­ voice­ coming­ from­ Allâhu­ ta’âlâ­ orders:­ “Yâ Mâlik! Putthem into the first pit of Hell.”­Just­as­Hell­attempts­ to­swallowthem,­they­all­cry­out,­saying:­“Lâ ilâha il-l-Allah!”­No­sooner­doesHell­hear­this­utterance­than­it­runs­away­until­it­gets­as­distant­asa­five­hundred­years’­way.­[As­is­stated­in­the­chapter­headlined­‘alHazar­wa-l-ibâha’­of­Ibni ’Âbidîn,[1] it­was­customary­in­Arabia­toexpress­large­quantities­with­high­numbers.­That­is,­high­numberswere­intended­not­to­indicate­a­precise­measure,­but­to­impress­asto­the­enormity­of­the­amount.]­A­voice­is­heard­to­say­again:­“OHell!­Take­them­in!­Yâ­Mâlik!­Put­them­into­the­first­pit­of­Hell!”Then­a­noise­ like­thunder­ is­heard.­When­Hell­attempts­to­burntheir­hearts,­Mâlik­prevents­Hell­from­doing­so,­and­says,­“O­Hell!Do­not­burn­a­heart­that­contains­the­Qur’ân­al-kerîm­and­whichserves­as­a­container­for­îmân.­Do­not­burn­those­foreheads­whichtouched­ the­ ground­ in­ prostration­ for­ Allâhu­ ta’âlâ,­ Who­ isRahmân­ (Compassionate)!”­ So,­ they­ are­ thrown­ into­Hell.­ Thewailing­of­one­of­the­people­of­Hell­is­seen­to­outstrip­those­of­theothers.­He­is­taken­out­of­Hell.­Surprisingly,­only­his­skin­has­beenburned.­ “What is it that makes you cry the loudest among thepeople of Hell,”­asks­Allâhu­ta’âlâ.­He­says:­“Yâ­Rabbî!­You­havecalled­ me­ to­ account.­ I­ have­ not­ given­ up­ hope­ as­ to­ YourCompassion.­I­know­that­You­will­hear­me.­That­is­why­I­cry­soloud.”­As­is­purported­in­the­fifty-sixth­âyat-i-kerîma­of­Hijr­Sûra,Allâhu­ta’âlâ­declares:­“If a person gives up hope concerning theCompassion of Allâhu ta’âlâ, he is one of the people of dalâlat(heresy,­disbelief).”­Then­He­says­unto­him:­“Go! I have forgivenyou.”

Another­person­goes­out­of­Hell.­Allâhu­ta’âlâ­says­unto­him:“O My slave. You are out of Hell now. What is your good deedwhereby you will enter Paradise?”­“Yâ­Rabbî,”­says­the­person.­“Iam­ only­ a­ helpless­ slave.­ I­ want­ no­ more­ than­ a­ little­ ofsomething.”­A­tree­from­Paradise­is­shown­to­that­person.­Allâhuta’âlâ­says­unto­him:­“If I gave you that tree which you see, wouldyou ask for something else, too?”­ “Yâ Rabbî,”­ replies­ the­poorslave.­“For the right of Your ’Izzat and Jelâl, I would not ask foranything else.”­Allâhu­ta’âlâ­says:­“Let it be My gift to you!”­Afterthat­person­eats­some­fruit­from­the­tree­and­basks­in­its­shade,­heis­shown­another­tree,­which­is­more­beautiful.­That­person­staresat­the­tree­for­quite­a­ long­time.­“What is the matter with you,”asks­Allâhu­ta’âlâ.­“Have you taken a liking to that one as well?”

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[1] By­Muhammad­ibni­’Âbidîn,­(d.­1252­[1836­A.D.],)­Damascus.

“Yes,­ yâ­ Rabbî,”­ says­ the­ slave.­ “And you would not ask foranother if I gave it to you?”­“No,­I­would­not,­yâ­Rabbî.”­So,­heeats­ the­ fruit­ from­ it­ and­enjoys­ its­ shade.­He­ is­ shown­anothertree,­ which­ is­ even­ more­ beautiful­ (than­ the­ second­ one),­ andwhich­ he­ cannot­ help­ watching­ with­ admiration.­ Jenâb-i-Haqqaddresses­him:­“If I gave you that one, too, would you not desireanother one?”­ “For­ the­ sake­ of­ Your­ ’Izzat,­ I­ would­ not,­ YâRabbî,”­ replies­ the­ slave.­ Thereupon­ Allâhu­ ta’âlâ­ becomespleased­ with­ that­ Believer­ and­ forgives­ him.­ He­ puts­ him­ intoParadise.

One­of­the­bewildering­events­in­the­Hereafter­is­this:­A­personis­ taken­ to­ the­ presence­ of­ Allâhu­ ta’âlâ,­ and­ Allâhu­ ta’âlâinterrogates­ him.­ His­ good­ and­ bad­ deeds­ are­ weighed­ againsteach­other.­In­the­meantime,­that­person­is­under­the­impressionthat­there­is­definitely­no­one­else­that­Allâhu­ta’âlâ­is­dealing­withat­that­moment.­The­fact,­however,­is­quite­the­other­way­round.That­has­been­a­moment­during­which­Allâhu­ ta’âlâ­has­ judgedmyriads­ of­ other­ people,­ whose­ number­ cannot­ be­ known­ byanyone­but­Allâhu­ta’âlâ.­Likewise,­each­and­every­one­of­thoseother­people­have­been­given­the­impression­as­if­he­or­she­werethe­only­person­being­called­to­account.

At­that­place­people­do­not­see­one­another.­One­person­doesnot­hear­what­another­says.­Maybe,­each­person­is­under­a­specialcurtain­ with­ which­ Allâhu­ ta’âlâ­ conceals­ and­ isolates­ them.Subhân-Allah!­How­great­might­and­power!­That­time­is­the­timewhich­ is­ indicated­ in­ the­ twenty-eighth­ âyat­ of­ Luqman­ Sûra,which­purports:­“Your creation in the world and, thereafter, in theHereafter, takes time (only) as long that which would take one totake a breath.”­ This­ expression­ of­ Jenâb-i-Haqq’s­ incorporatessecrets,­such­as­that­which­pertains­to­His­being­exempt­from­timeand­exempt­from­place.­For,­there­is­not­a­limit­or­culmination­forthe­sovereignty­or­deeds­or­acts­of­Allâhu­ta’âlâ.­Fa-subhân-Allah,none­of­His­deeds­prevents­Him­from­doing­other­things.

At­such­a­time­as­this,­a­person­comes­to­his­son­and­says:­“Omy­son!­I­made­you­wear­clothes­when­you­were­unable­to­do­it­byyourself.­I­fed­you­and­gave­you­water,­which­also­was­your­needsthat­you­were­unable­to­meet­on­your­own.­I­protected­you­in­yourchildhood,­when­you­were­unable­to­protect­yourself­against­thingsthat­would­give­you­harm­or­to­ask­for­those­which­would­be­usefulto­ you.­ You­ asked­ for­ many­ a­ fruit­ from­ me,­ and­ I­ boughtwhatsoever­you­asked­for­and­brought­them­to­you.­I­taught­youyour­ religion,­ Islam,­ and­ your­ îmân.­ I­ sent­ you­ out­ to­ courses

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where­they­taught­how­to­read­the­Qur’ân­al-kerîm.­But­now­yousee­how­situations­are­so­severe­on­this­day­of­Judgment.­And­youknow­how­sinful­I­am.­Take­some­of­my­sins­upon­yourself­so­thatI­may­ have­ fewer­ sins­ to­ account­ for!­Give­me­ the­ reward­ andthawâb­for­one­of­your­good­deeds­to­help­the­scale­of­my­gooddeeds­ to­ weigh­ heavier.”­ His­ son­ runs­ away­ from­ him,­ saying:“That­one­thawâb­is­something­which­I­need­more­than­you­do.”

Similar­ conversations­ take­ place­ between­ sons­ and­ theirmothers,­ and­ between­ husbands­ and­ wives.­ Siblings­ treat­ oneanother­ likewise.­ This­ state­ is­ stated­ in­ the­Qur’ân­ al-kerîm­ byHadrat­ Allâhu­ ta’âlâ,­ as­ is­ purported­ in­ the­ thirty-fourth­ andthirty-fifth­âyats­of­’Abasa­Sûra:­“That Day shall a man flee fromhis own brother,”­“and a mother from her children.”

It­ is­ stated­ in­ a­ hadîth-i-sherîf:­ “On the day of Judgment,people will be assembled, naked as they are.”­When­our­mother’Âisha-i-Siddîqa­‘radiy-Allâhu­’anhâ’­heard­that,­she­asked:­“Andsome­ people­ will­ not­ look­ at­ others?”­ Thereupon­ our­ blessedmaster,­ the­Prophet­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­wa­sallam’,­ recitedthe­ thirty-seventh­âyat-i-kerîma­of­ ’Abasa­Sûra,­which­purports:“Each one of them, that Day, will have enough concern (of hisown) to make him indifferent to the others.”­What­our­Prophet‘sall-Allâhu­’alaihi­wa­sallam’­meant­by­this­hadîth-i-sherîf­ is­thefact­that­the­vehemence­and­the­severity­of­the­day­of­Judgmentwill­prevent­people­from­looking­at­one­another.

That­Day­people­assemble­at­a­place.­A­black­cloud­comes­andhovers­over­them,­showering­unto­them­their­deed­books,­whichare­ called­ ‘Suhûf-i-munashshara’.­ The­ deeds­ of­ Believers­ havebeen­written­on­scrolls­like­rose-petals,­whereas­unbelievers’­deedslook­as­if­they­have­been­written­on­cedar­leaves.

The­scrolls­descend,­flying.­Everyone’s­scrolls­approach­themeither­from­their­right-hand­side­or­from­their­left,­as­to­which­theyhave­ no­ option.­As­ a­matter­ of­ fact,­ Jenâb-i-Haqq­ declares:­ “...(On the Day of Judgment) We, the ’Azîm-ush-shân, shall bringout for man a scroll, which he will see spread open.”

According­to­some­scholars,­the­Kawthar­Pond­will­be­broughtafter­the­Sirât­is­passed.­That­is­wrong­because,­once­a­person­haspassed­the­Sirât­he­will­not­come­back­to­the­Pond.

Seventy­ thousand­ people,­ [i.e.­ very­ many­ of­ them,]­ enterParadise­without­being­subjected­to­the­troublesome­accounting.Nor­ are­balances­ set­ for­ them.­And­ they­do­not­ receive­ the­ so-called­ scrolls,­ either.­ However,­ they­ receive­ scrolls­ with

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inscriptions­ that­ say:­ “Lâ ilâha il-l-Allah, Muhammadunrasûlullah. This is to certify that so-and-so, who is the son of so-and-so, is accredited to enter Paradise and to be safe against(entering) Hell.”­Once­a­slave’s­sins­have­been­forgiven,­an­angeltakes­him­to­the­square­of­Arasât,­and­calls­out:­“This­is­so-and-so,the­son­of­so-and-so.­Allâhu­ta’âlâ­has­ forgiven­him­his­sins.­Heshall­never­become­shaqî­again.­He­has­attained­sa’âdat­(eternalhappiness)­and­become­ sa’îd.”­No­other­attainment­ can­ever­bemore­beloved­to­that­person.

On­ the­ day­ of­ Judgment,­ Rasûls­ (Messengers)­ ‘’alaihim-us-salawât-u-wa-t-teslîmât’­ are­ on­ minbars­ (pulpits).­ The­ minbarsvary­directly­as­the­ranks,­positions­occupied­by­the­Rasûls­beingon­ them.­ Also­ the­ ’ulamâ-i-’âmilîn,­ i.e.­ Islamic­ scholars­ whoadhered­ to­ the­ creed­ of­ Ahl­ as-sunnat­ and­ who­ practised­ theirlearnings­ ‘rahmatullâhi­ ’alaihim­ ajma’în’,­ are­ on­ thrones­ of­ nûr.People­ who­ attained­ martyrdom­ during­ their­ struggles­ topropagate­the­religion­(Islam)­of­Allâhu­ta’âlâ;­the­sâlih­Muslims,i.e.­ those­ who­ led­ a­ life­ agreeable­ with­ the­ Ahkâm-i-islâmiyya;hâfizes­who­read­(or­recited)­the­Qur’ân­al-kerîm­respectfully­andwithout­turning­their­performance­into­musical­melodies,­i.e.­likesinging;­muazzins­who­performed­the­azân­(or­adhân)­in­a­mannertaught­by­the­Sunnat;­all­these­people­are­at­a­place­whose­soil­ismade­of­musk.­Because­ these­people­adapted­ themselves­ to­ theAhkâm-i-islâmiyya­ (commandments­ and­ prohibitions­ of­ theIslamic­religion),­ they­own­kursîs­and­after­all­ the­Prophets­ thatcame­to­the­world,­from­’Âdam­‘’alaihis-salâm’­to­our­Master,­theFakhr-i-’âlam­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­ wa­ sallam’,­ they­ will­ behonoured­with­shafâ’at,­(i.e.­the­permission­to­intercede­for­sinfulMuslims.)

A­hadîth-i-sherîf­reads­as­follows:­“On the Judgment Day theQur’ân al-kerîm will come (to­the­place­of­Judgment) in the guiseof a person with a beautiful face and a beautiful character. It willbe requested for shafâ’at, and it will perform shafâ’at. It will sueagainst people who read (or­recited) it melodiously [like­singing­asong­and­against­people­who­ read­ (or­ recited)­ it­ for­pleasure­atplaces­of­entertainment­and­against­people­who­read­(or­recited)it­for­the­purpose­of­earning­money].­It will demand its right fromsuch people. As for people who have attained its grace; it will takethem to Paradise.”

Dunyâ,­[i.e.­(the­world,­which­in­this­context­means)­things­andpeople­hampering­acts­of­worship­and­causing­you­to­commit­actsthat­are­harâm,]­appears­in­the­guise­of­an­old­and­grey-haired­and

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ugliest­ woman.­ People­ are­ asked:­ “Do­ you­ know­ who­ this­ is?”“We­trust­ourselves­to­the­protection­of­Allâhu­ta’âlâ­against­thatperson,”­they­say.­Thereupon­they­are­told:­“As­you­lived­in­theworld,­ you­quarreled­with­one­ another­ and­hurt­ one­ another­ inorder­to­attain­it.”

Likewise,­ Friday­ is­ shown­ in­ the­ guise­ of­ a­ lovable­ person.People­ watch­ it­ intently.­ It­ accommodates­ people­ who­ wererespectful­of­Friday­on­sands­of­musk­and­camphor.­A­nûr­hoversover­Believers­who­performed­Friday­prayers­(in­the­world).­Allpeople­gaze­at­that­nûr­with­admiration.­On­account­of­the­respectthat­they­paid­to­Friday,­they­are­taken­to­Paradise.

O­ my­ Muslim­ brother!­ Behold­ the­ magnanimity­ of­ Allâhuta’âlâ­and­the­generosity­of­the­Qur’ân­al-kerîm­and­of­Islam­andof­Friday­to­see­how­valuable­people­of­the­Qur’ân­al-kerîm­are.And­how­much­more­valuable­is­Islam,­which­comprises­(prayerstermed)­namâz,­fasting,­patience,­and­beautiful­ethics!

People­ who­ make­ presumptive­ interpretations­ of­ a­ dyingperson’s­agonies­and­apparent­agitations­should­not­be­paid­heedto.­As­a­matter­of­fact,­our­blessed­Prophet’s­‘sall-Allâhu­’alaihi­wasallam’­invocation­that­reads,­“Yâ­Rabbî,­Who­is­the­Rabb­of­thecorpses­that­shall­rot­and­the­Creator­of­the­souls­that­shall­ceaseto­ exist!”­ and­ which­ he­ pronounced­ on­ the­ day­ of­ Hendek(Trench),[1] shows­ that­ every­ corpse­ shall­ rot­ if­ Allâhu­ ta’âlâdecrees­that­it­should­rot.­As­for­souls;­they­shall­cease­to­exist­onDoomsday.­Allâhu­ta’âlâ­is­the­Creator­and­the­Rabb­of­all­thesethings.­ All­ the­ facts­ that­ have­ been­ told­ so­ far­ are­ based­ onknowledge,­which­varies­from­one­fact­to­another.­We­dealt­withthem­each­in­the­other­books­that­we­wrote.

Imâm­Ghazâlî­‘rahmatullâhi­’alaih’­informs­us­here­that­he­hasrendered­quite­a­brief­account­of­ the­events­(awaiting­us)­ in­theHereafter.­He­says­that­the­synoptic­choice­has­been­intended­toorient­Muslims­to­the­methods­taught­by­the­(scholars­of)­Ahl­as-sunnat.­ Don’t­ you­ ever­ let­ yourself­ be­ drifted­ away­ by­ bid’ats(heresies),­ [or­by­people­who­do­not­belong­ in­one­of­ the­ (onlyfour)­Madhhabs,­or­by­people­who­strive­to­reform­Islam!]­Holdfast­ to­ the­ meanings­ which­ the­ scholars­ of­ Ahl­ as-sunnatunderstood­ and­ derived­ from­ the­ Qur’ân­ al-kerîm­ and­ from

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[1] The­war­of­defence­which­our­blessed­Prophet­and­the­Believers­whowere­with­him­fought­against­the­Meccan­polytheists­in­the­fifth­yearof­the­Hijrat­(Hegira)­[627­A.D.].

hadîth-i-sherîfs!­Do­not­believe­the­bid’ats­concocted­by­others,­bydevils­ incarnate!­ Beware­ from­ them!­ For­ the­ same­ matter,congratulate­the­Believers­and­the­Muslims­adherent­to­the­pathof­Ahl­as-sunnat!

We­invoke­Allâhu­ta’âlâ,­our­Absolute­Sanctuary,­Most­Kind,and­Most­ Generous,­ for­ ismat­ (protection­ against­ wrongdoing)and­ success.­ Âmîn­ wa­ hasb-un-Allah­ wa­ ni’mal-wakîl­ wa­ sall-Allâhu­’alâ­Muhammadin­wa­âlihi­wa­sahbihi­ajma’în.

______________________

O son of Adam, open your eyes, take a look at the earth.What is the power that makes these lovely flowers, and kills them?

Every flower praises Haqq ta’âlâ with elegance, and entreats Him;Wolves howl and birds sing, always, to announce who created them.

They make praise of His omnipotence and His omnipresence;And His overpowering exacts their colour out of them.

Losing their colour day after day, they fall back unto earth;Suffice these events as a lesson, an ’ârif perceives them.

Would that you beheld this secret, or at least tasted this woe,And thawed in your existence; it takes a human to see them!

Anyone who penetrates this message knows that all who come,Will go back one day, tasting the drink of death that awaits them.

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FINAL WORD of the book THE RISINGand THE HEREAFTER

Attaining­happines­in­this­world­and­in­the­Hereafter­requiresfirst­learning­the­credal­tenets­called­‘Ahl as-sunnat’­(and­taughtby­the­sunnî­scholars­of­Islam)­and­next­learning­the­tenets­of­Fiqh(again­taught­by­the­scholars­of­Ahl­as-sunnat)­and­next­adaptingone’s­acts­of­worship­and­behaviour­ to­ these­ teachings­and­nextloving­ the­beloved­slaves­of­Allâhu­ ta’âlâ­and­next­knowing­ theenemies­of­the­Islamic­religion­and­being­wise­to­their­stratagemslest­ one­ should­ fall­ into­ their­ traps.­ It­ is­ farz-i-’ayn[1] for­ everyindividual­ Muslim­ to­ learn­ the­ credal­ tenets­ and­ to­ acquire­ asmuch­knowledge­ as­necessary­ for­him­or­herself­ concerning­ theacts­of­farz­(or­fard)­or­harâm.­It­is­a­crime,­a­sin,­not­to­learn­them.The­Islamic­teachings­that­must­definitely­be­learned­are­writtencorrectly­and­clearly­ in­ the­six­ fascicles­of­ENDLESS BLISS,­aswell­as­in­the­book­entitled­Ethics of Islam,­(and­those­books,­intheir­turn,­are­available­from­Hakîkat Kitâbevi,­at­Fâtih,­Istanbul,Turkey.)­ Every­ Muslim­ should­ get­ a­ book­ teaching­ Islam’spractices­and­prepared­by­way­of­compilation­from­books­writtenby­the­scholars­of­Ahl­as-sunnat­and­have­their­family­and­friendsand­ acquaintances­ also­ read­ it.­ Instead­ of­ reading­ books­ andmagazines­ and­ newspapers­ that­ are,­ let­ alone­ useful,­ quitedeleterious­to­life­in­this­world­as­well­as­to­that­in­the­Hereafter,we­ should­ read­ and­ learn­ from­ books­ that­ are­ necessary­ anduseful.­The­most­valuable­ones­of­such­necessary­books­are­thosewritten­by­Imâm­Ghazâlî,­and­also­a­book­entitled­Maktûbât andwritten­ by­ Imâm­Rabbânî­ ‘quddisa­ sirruhumâ’.[2] Biographies­ ofthese­two­great­scholars­are­written­in­the­publications­of­HakîkatKitâbevi,­ especially­ in­ the­ (Turkish)­ book­ entitled­ Se’âdet-i-

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[1] Plain­commandments­of­Islam­are­called­ ‘farz’,­and­ its­prohibitionsare­termed­‘harâm’.­Both­terms­have­been­used­as­an­adjective­and­asa­ noun.­ When­ an­ Islamic­ commandment­ has­ to­ be­ performed­ byevery­ individual­ Muslim,­ it­ is­ called­ ‘farz-i-’ayn’,­ and­ when­ it­ is­ acommandment­ that­ has­ to­ be­ performed­ by­ any­ one­ of­ a­ certaingroup­of­Muslims,­it­is­termed­‘farz-i-kifâya’.

[2] Imâm­Ahmad­Rabbânî­passed­away­in­Serhend,­India,­in­1034­[1624A.D.].

ebediyye,­which­was­translated­ into­English­and­published­in­sixfascicles.[1] It­is­stated­as­follows­in­a­hadîth-i-sherîf:­“Rahmat (ofAllâhu ta’âlâ) descends to a place where the Awliyâ[2] arementioned (or remembered).”­ This­ hadîth-i-sherîf­ informs­ thatpeople­who­remember­the­Awliyâ­will­attain­fayz­(or­faydh)­andtheir­prayers­will­be­accepted­(by­Allâhu­ta’âlâ).­Everybody­wholoves­them­will­benefit­from­the­fayz­and­nûr­of­those­great­people,the­amount­of­the­fayz­and­nûr­depending­on­the­vigour­of­the­lovefelt.­Their­looks­are­panaceas,­and­having­sohbat­with­them,­(i.e.being­with­them,)­will­cure­ailing­and­dead­hearts.­People­who­seethem­will­remember­Allâhu­ta’âlâ.­We­live­in­a­time­when­it­hasbecome­impossible­to­find­them­or­to­see­them;­yet­a­person­whoreads­ their­ books,­ believes­ that­ they­ are­ exalted­ and­ chosenpeople,­ and­ therefore­ loves­ them,­ will­ receive­ fayz­ and­ benefitfrom­their­souls.­The­book­entitled­Advice for the Muslim,­(one­ofthe­ publications­ of­ Hakîkat Kitâbevi,)­ provides­ detailedinformation­ on­ this­ subject.­ Prophets­ ‘’alaihim-us-salâm’­ arevehicles­and­strong­ropes­ for­ the­servants­ to­get­close­ to­Allâhuta’âlâ.­As­ is­ stated­ in­a­hadîth-i-sherîf,­ the­Awliyâ,­ i.e.­“Scholarswho know the Ahkâm-i-islâmiyya well and who practise theirknowledge,­ (and­who­ therefore­ are­ loved­by­Allâhu­ ta’âlâ,)­areProphets’ inheritors.”­For­that­matter,­the­Awliyâ­also­are­vehiclesand­ropes­whereby­to­attain­the­grace­and­mercy­of­Allâhu­ta’âlâ.The­ Qur’ân­ al-kerîm­ commands­ us­ to­ “... seek the means toapproach Allâhu ta’âlâ...,”­ (which­ is­purported­ in­ the­ thirty-fifthâyat-i-kerîma­ of­ Mâida­ Sûra.)­ The­ greatest­ of­ the­ meansmentioned­ here­ is­ the­ Prophets­ ‘salawâtullâhi­ ’alaihim­ ajma’în’and­their­inheritors,­i.e.­the­Islamic­scholars­‘rahmatullâhi­’alaihimajma’în’.­Two­of­those­inheritors­are­Imâm­Muhammad­Ghazâlî,the­Hujjat-ul-islâm,­and­Imâm­Ahmad­Rabbânî,­ the­Mujaddid-i-wa-Munawwir-i-elf-i-thânî­‘rahmatullâhi­’alaihimâ’.­It­is­quite­easyto­attain­happiness­through­these­great­persons,­who­are­inheritorsof­our­Master,­ the­Prophet­ ‘sall-Allâhu­ ta’âlâ­ ’alaihi­wa­ sallam’,and­who­receive­the­nûrs­and­the­ma’rifats­coming­from­his­blessedheart­and­convey­them­to­pure­hearts.­For,­it­is­quite­easy­to­knowand­ love­ those­ great­ persons­ by­ reading­ their­ books­ andbiographies.­Those­who­ love­ the­Awliyâ­have­been­blessed­withthe­glad­tidings­that­they­shall­be­forgiven.

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[1] Endless Bliss,­fascicles­one­through­six.[2] Awliya­ is­ the­ plural­ form­ of­ Walî,­ which­ means­ a­ person­ whom

Allâhu­ta’âlâ­loves.

HOW TO CALL ONE’S OWN NAFSTO ACCOUNT

The­ great­ Islamic­ scholar­ Imâm­ Muhammad­ Ghazâlî‘rahmatullâhi­’alaih’­was­born­in­Tus­city­in­Iran­in­the­hijrî­year450,­and­passed­away­in­the­same­city­in­505­[1111­A.D.].­He­statesas­follows­in­the­Persian­language­in­the­sixth­chapter­of­the­fourthpart­of­his­book­entitled­Kimyâ-i Se’âdet,­one­of­the­hundreds­ofbooks­which­he­wrote:

The­forty-seventh­âyat­of­Anbiyâ­Sûra­purports:­“We shall setup scales of justice for the day of Judgment, not a soul will be dealtwith unjustly in the least. And if there be (no more than) theweight of a mustard seed, We will bring it (to account). Andenough are We to take account.”­He­has­informed­us­of­this­factso­that­everyone­should­check­his­account.­Our­Prophet­‘’alaihis-salâm’­stated:­“A wise person is one who divides his day into fourperiods, in the first of which he thinks out what he has done andwhat he is going to do. In the second period he supplicates toAllâhu ta’âlâ and begs Him. In the third period he works in abranch of art or trade and earns his living in a way that is halâl. Inthe fourth period he rests, entertains himself with things that aremubâh (permitted­by­Allâhu­ta’âlâ), does not do things that areharâm and does not go to such places.”­ ’Umar­ ul-Fârûq­ ‘radiy-Allâhu­ ’anh’,­ the­ second­ Khalîfa,­ [passed­ away­ in­ Medîna-i-munawwara­ in­ the­(hijrî)­year­23.­He­was­buried­ in­ the­Hujra-i-se’âdet.­ He]­ stated:­ Call­ yourselves­ to­ account­ before­ you­ areasked­ to­ do­ so.­ Allâhu­ ta’âlâ­ commands­ us,­ as­ is­ purported:“Endeavour not to satisfy your shahwâ, [i.e.­ the­desires­ of­ yournafs,] by ways and manners that are harâm. Stand firm in this jihâdwith resolution and endurance!”­ It­ is­ for­ this­ reason­ that­ ourreligious­superiors­have­realized­that­this­world­is­a­market­placewhere­they­are­transacting­business­with­their­nafs.­Paradise­is­theprofit­to­be­earned­in­this­business­transaction,­and­Hell­is­the­lossto­be­suffered.­In­other­words,­the­profit­is­eternal­felicity,­and­theloss­is­unending­perdition.­These­people­have­envisaged­a­situationwherein­ their­ nafs­ is­ their­ business­ partner.­ First­ you­ make­ anagreement­with­your­partner.­Then­you­observe­how­things­go,­tosee­ whether­ he­ abides­ by­ the­ agreement.­ Thereafter­ you­ settleyour­accounts­with­him,­and­sue­him­if­he­has­been­treacherous.

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Likewise,­ these­ people,­ supposing­ their­ nafs­ is­ their­ businesspartner,­follow­this­procedure:­Establishing­a­business­partnership;murâqaba,­ i.e.­ watching­ him­ closely;­ muhasaba,­ i.e.­ settlingaccounts­ with­ him;­ mu’âqabat,­ i.e.­ punishing­ him;­ mujâhada,struggling­with­him;­and­muâtabat,­i.e.­scolding­him:

1–­The­ first­ step­ is­ to­ establish­ a­ business­ partnership.­Yourbusiness­partner­ is­ not­only­ your­partner­ in­ earning­money,­butalso­ your­ enemy­ in­ case­he­has­been­ treacherous.­On­ the­otherhand,­worldly­earnings­are­impermanent.­They­are­of­no­value­inthe­ view­of­ a­wise­ person.­ In­ fact,­ some­of­ them­have­ said­ thattransient­ goodness­ is­ valueless­ in­ comparison­ to­ something­ thatexists­eternally.­Each­breath­a­person­takes­is­like­a­valuable­gem,and­such­valuable­gems­can­be­collected­ to­make­up­a­ treasure.This­ is­ the­ actual­ matter­ that­ deserves­ consideration.­ A­ wiseperson­ should,­ after­ performing­ morning­ prayer­ and­ withoutthinking­of­anything­else,­commune­with­his­own­nafs­as­follows:“My­only­capital­is­my­lifespan.­I­have­nothing­else.­So­valuable­isthis­ capital­ that­ each­breath­ exhaled­ cannot­be­ regained­by­ anymeans,­and­I­have­a­pre-arranged­number­of­breaths­to­take,­andthis­number­becomes­smaller­and­smaller­as­days­pass­by.­Whenthe­lifespan­is­up­the­trade­will­come­to­an­end.­Let­us­hold­fast­tothe­trade,­for­the­time­allotted­is­short;­well,­we­will­have­a­lot­oftime­ in­ the­Hereafter,­ yet­ there­ will­ no­ longer­ be­ any­ trade­ orprofit-making­there.­So­valuable­are­days­in­this­world­that­whenthe­time­of­death­comes­a­day’s­respite­will­be­begged­for;­yet­it­isnot­something­attainable.­Today­we­still­possess­that­blessing.­Omy­ nafs,­ please­ do­ be­ careful­ lest­ you­ should­ lose­ this­ greatfortune.­Otherwise,­crying­and­moaning­will­be­no­good.­Supposethat­the­time­of­your­death­has­come,­and­yet­you­beg­to­be­givenone­more­day­and­you­are­given­that­extra­day,­which­is­the­veryday­you­are­living­in­at­this­moment!­Then,­what­loss­could­ever­bemore­ tragic­ than­ letting­ go­ of­ this­ day­ instead­ of­ utilizing­ it­ forattaining­eternal­felicity?­Protect­your­tongue,­your­eyes,­and­allyour­seven­limbs­from­harâms!”

“­ ‘There­are­ seven­gates­ into­Hell,’­ ”­ they­have­ said.­“Thesegates­are­your­seven­limbs.­I­shall­punish­you­if­you­do­not­protectthese­limbs­against­harâms­and­if­you­do­not­perform­your­acts­ofworship­ today.”­ The­ nafs­ has­ a­ recalcitrant­ nature,­ so­ it­ willnormally­be­reluctant­to­obey­the­commandments;­yet­it­will­takeadvice,­and­mortifications­and­refusal­of­its­wishes­will­bring­yourinfluence­to­bear­on­it.­This­is­the­way­to­take­your­nafs­to­account.Rasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’­stated:­“A wise person is

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one who takes himself to account before death and who doesthings that will be useful for him after death.”­ He­ stated­ onanother­occasion:­“Before doing anything, think, and do it if it issomething which Allâhu ta’âlâ approves of or which He haspermitted; if otherwise, flee from that act!”­This­is­the­agreementthat­you­should­renew­daily­with­your­nafs.

2–­The­second­step­is­murâqaba,­which­means­to­exert­controlover­it­and­not­to­be­unmindful­of­it.­If­you­forget­about­it,­it­willrelapse­ into­ its­ former­ sensual­ and­ lazy­ habits.­ We­ should­ notforget­that­Allâhu­ta’âlâ­knows­all­our­acts­and­thoughts.­Peoplesee­one­another’s­the­outward­appearance.­But­Allâhu­ta’âlâ­seesboth­the­outside­and­the­inside­of­a­person.­A­person­who­knowsthis­fact­will­behave­properly,­(i.e.­with­adab,)­both­in­his­acts­andin­ his­ thoughts.­ A­ person­ who­ denies­ this­ fact­ is­ a­ kâfir(unbeliever).­On­the­other­hand,­it­is­sheer­audacity­to­believe­itand­then­behave­in­contrast­to­your­belief.­Allâhu­ta’âlâ­declares,as­is­purported:­“O man! Don’t you know that I am watching youevery moment?”­ An­ abyssinian­ entered­ the­ presence­ ofRasûlullah­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ and­ said,­ “I­ havecommitted­a­lot­of­sins.­Will­my­tawba[1] be­accepted?”­“Yes, it willbe,”­was­the­most­blessed­Prophet’s­answer.­“Was­He­seeing­me­asI­ committed­ those­ sins,”­ asked­ the­Abyssinian­ again.­When­ thebeloved­one­of­Allâhu­ta’âlâ­said,­“Yes, He was,”­the­Abyssinianheaved­a­deep­sigh,­“Alas,”­and­collapsed­dead.­A­model­of­(firmbelief­called)­îmân­and­(genuine­sense­of­shame­called)­hayâ!­OurProphet­‘sall-Allâhu­’alaihi­wa­sallam’­stated:­“Perform (your actsof) worship as if you were seeing Allâhu ta’âlâ! You do not seeHim, but He sees you.”­If­a­person­believes­that­He­sees­him,­canhe­do­something­that­He­does­not­like?­One­of­our­great­spiritualguides­ liked­ one­ of­ his­ disciples­ better­ than­ he­ did­ the­ others,which­caused­his­other­disciples­to­feel­sad.­One­day­he­gave­a­fowlto­ each­ of­ his­ disciples,­ bidding­ him­ to­ kill­ it­ at­ a­ place­ wherenobody­saw­him.­When­the­disciples­who­left­with­the­fowls­alivewere­back­with­the­fowls­each­killed­at­a­lonely­place,­there­wereone­too­few­of­them,­for­the­choice­disciple­took­a­little­longer­tobe­back,­and­the­fowl­that­he­had­with­him­was­unkilled.­When­hismaster­asked­why­he­had­brought­back­the­fowl­alive­ instead­ofobeying­the­command,­he­said,­“I­was­unable­to­find­a­place­wherenobody­would­see­me.­He­sees­all­places.”­Thereupon­the­other

–­92 –

[1] To­make­tawba­means­to­repent­for­one’s­sin(s),­to­beg­Allâhu­ta’âlâfor­forgiveness,­and­to­promise­Him­not­to­sin­again.

disciples­ realized­ that­ their­ class-mate­ had­ attained­ a­ spiritualgrade­called­‘Mushâhada’.­When­the­Egyptian­Minister­of­FinancePotiphar’s­wife­Zuleykhâ­invited­Yûsuf­‘’alaihis-salâm’­to­be­withher,­the­first­thing­she­did­was­stand­up­and­cover­an­idol­that­sheregarded­as­holy.­When­the­latter­asked­why­she­was­doing­so,­“Iwould­ be­ ashamed­ in­ its­ presence,”­ she­ replied.­ Thereupon­ thechaste­youngster­said,­“So­you­would­feel­ashamed­in­the­presenceof­ a­ rock-hewn­object­ and­ then­ expect­me­not­ to­ feel­ so­ in­ thepresence­of­my­Rabb,­(Allâhu­ta’âlâ,)­the­Creator­of­the­earth­andthe­seven­ layers­of­heavens,­and­Who­sees­all!”­Someone­askedJuneyd­ Baghdâdî­ ‘quddisa­ sirruh’­ (207-298­ [910],­ Baghdâd:)­ “Icannot­ help­ myself­ looking­ at­ women­ and­ girls­ outside.­ Whatshould­I­do­to­rid­myself­of­this­sinful­habit?”­“Think­that­Allâhuta’âlâ­sees­you­better­than­you­see­that­woman,”­replied­the­greatscholar.­ Our­ Prophet­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ stated:“Allâhu ta’âlâ prepared a garden of Paradise called ‘’Adn (Eden)’for those people who, when they are about to commit sins, think ofHis Greatness, feel shame towards Him, and avoid sins.”

[It­is­harâm­for­women­to­go­out­with­their­hair­and­arms­andlegs­exposed.­Women­who­have­îmân­should­keep­in­mind­the­factthat­Allâhu­ta’âlâ­sees­all­and­avoid­letting­nâ-mahram[1] men­seethem­ naked.]­ ’Abdullah­ ibni­ Dînâr­ ‘radiy-Allâhu­ ’anh’­ relates:’Umar­ ‘radiy-Allâhu­ ’anh’­ and­ I­ were­ going­ to­ Medîna-i-munawwara,­when­we­saw­a­shepherd­herding­his­flock­down­themountain.­The­Khalîfa­(Hadrat­’Umar)­‘radiy-Allâhu­’anh’­askedthe­shepherd­to­sell­him­one­of­the­sheep.­“I­am­a­slave.­The­sheepare­not­mine,”­replied­the­shepherd.­“How­can­your­master­knowabout­it?­Tell­him­it­was­carried­away­by­the­wolves,”­suggestedthe­Khalîfa.­When­the­shepherd­said,­“He­will­not­know­about­it,but­ Allâhu­ ta’âlâ­ will,”­ ’Umar­ ‘radiy-Allâhu­ ’anh’­ wept.Thereafter­ he­ found­ the­ slave’s­ master,­ bought­ him­ from­ hismaster,­and­manumitted­him,­saying,­“As­this­reply­of­yours­hasmanumitted­you­in­the­world,­likewise­it­will­manumit­you­in­theworld­to­come.”

3– The­ third­ step­ is­ the­muhâsaba­ (accounting)­ that­ will­ bedone­after­acts.­As­you­go­to­bed­every­night,­you­should­call­yournafs­ to­ account­ concerning­ the­ acts­ done­ during­ the­ day,separating­the­capital,­ the­profit,­and­the­ loss­ from­one­another.The­capital­is­the­(compulsory­acts­termed)­farz.­The­profit­is­the

–­93 –

[1] Detailed­ information­ on­ the­ term­ ‘nâ-mahram’,­ an­ antonym­ for‘mahram’,­is­available­in­the­fourth­fascicle­of­Endless Bliss.

(supererogatory­acts­termed)­sunnat­and­nâfila.­And­the­loss­is­thesins­(committed).­As­a­person­would­settle­his­accounts­with­hisbusiness­partner,­likewise,­he­should­always­be­on­the­lookout­withhis­nafs.­For,­ the­nafs­ is­ an­extremely­deceitful­ and­mendaciouscreature.­ It­will­disguise­ its­own­desires­ into­benefits.­ It­must­bequestioned­even­on­its­mubâh­(permitted)­acts,­and­asked­why­ithas­done­that.­If­it­has­done­something­harmful,­it­must­be­madeto­ pay­ for­ it.­ Ibn-as-Samed­ was­ one­ of­ the­ great­ Awliyâ­ andscholars.­ He­ calculated­ his­ past­ lifetime,­ sixty­ hijrî­ years,­ i.e.hundred­ and­ twenty-one­ thousand­ and­ five­ hundred­ (121,500)days.­“Alas,”­he­thought.­“Supposing­I­had­committed­a­single­sindaily,­the­total­sum­would­be­a­hundred­and­twenty-one­thousandand­ five­ hundred­ sins.­ However,­ there­ were­ days­ when­ Icommitted­hundreds­of­sins.­How­can­I­ever­redeem­myself­withall­ these­ sins!”­ He­ collapsed­ with­ a­ sharp­ exclamation.­ Peoplearound­him­saw­that­he­was­dead.

People,­however,­do­not­call­themselves­to­account.­If­a­personput­a­grain­of­sand­into­his­room­each­time­he­committed­a­sin,­theroom­ would­ be­ filled­ with­ sand­ in­ a­ couple­ of­ years.­ If­ therecording­angels­on­our­shoulders­charged­us­a­penny for­each­sinwe­committed,­we­would­have­to­part­with­our­entire­property­topay­ for­ the­ total­ sum.­ Paradoxically,­ we­who­ count­ the­meagrenumber­of­words­of­prayers­as­we­click­the­beads­of­our­rosary­andsay,­“subhânallah,”­in­a­pensive­and­oblivious­mood­and­then­sayto­ourselves,­“Oh,­ I­have­said­a­hundred­prayers,”­are­ the­samepeople­who­never­count­the­so­many­empty­words­that­we­utterdaily.­Were­we­to­count­them,­they­would­exceed­thousands.­Andyet­we­still­expect­that­the­scale­with­our­thawâbs­(good­deeds)­willweigh­heavier.­What­kind­of­reasoning­is­that!­It­is­for­this­reasonthat­’Umar­‘radiy-Allâhu­’anh’­said:­“Weigh­your­own­acts­beforethey­are­weighed!”­’Umar­‘radiy-Allâhu­’anh’­would­whip­his­ownfeet­and­say­(unto­himself),­“Why­did­you­commit­that­act­today,”every­ evening.­ Ibni­ Salâm­ ‘rahmatullâhi­ ’alaih’­ was­ carryingfirewood­on­his back,­when­some­people­saw­him­and­asked,­“Areyou­a­porter?”­“I­am­trying­my­nafs­to­see­how­it­feels,”­was­hisreply.­Anas­(or­Enes)­‘radiy-Allâhu­’anh’­[d.­91­h.]­relates:­“Oneday­ I­ saw­ ’Umar­ ‘radiy-Allâhu­ ta’âlâ­ ’anh’.­He­was­ saying­ untohimself,­“Shame­on­you,­my­nafs,­who­is­said­to­be­the­Amîr-ul-mu’minîn!­Either­fear­Allâhu­ta’âlâ­or­get­ready­for­the­tormentHe­is­going­to­inflict on­you!”

4– The­fourth­step­is­to­punish­the­nafs.­If­the­nafs­is­not­calledto­account­and­its­faults­are­not­seen­and­it­is­not­punished,­it­will

–­94 –

go­on­the­rampage.­It­will­become­impossible­to­cope­with­it.­If­ithas­eaten­something­doubtful,[1] it­must­be­punished­with­hunger.If­ it­ has­ looked­ at­ nâ-mahram­women,­ it­must­ be­ banned­ fromlooking­at­good­mubâhs.­Each­and­every­limb­must­be­subjectedto­ a­ corresponding­ punishment.­ Junayd­ (or­ Juneyd)­ Baghdâdî‘rahmatullâhi­ ’alaih’­ (d.­ 298­ [910­A.D.],­Baghdâd)­ relates:­ “Onenight­Ibn-i-Kezîtî­‘rahima-hullâhu­ta’âlâ’­(had­nocturnal­emission,so­that­he)­became­junub.­As­he­attempted­to­get­up­for­ghusl,[2] hisnafs­felt­too­lazy­to­do­so­and­induced­him­to­indulge­his­desire­tosleep­and­delay­the­ghusl­till­he­went­to­a­bath­the­following­day;the­night’s­chill­and­the­fear­of­catching­cold­were­also­effective­inthe­negligence.­Upon­that­event­he­swore­an­oath­to­have­a­ghuslwith­his­night­gown­on.­He­did­so,­too,­in­order­to­punish­his­nafsfor­its­laxity­in­a­commandment­of­Allâhu­ta’âlâ.”

Someone­looked­at­a­girl­(nâ-mahram­to­him).­Thereupon­herepented­and­took­an­oath­never­to­have­a­cold­drink­any­longer.He­adhered­to­his­oath­and­never­drank­anything­cool­again.­AbûTalha­ ‘radiy-Allâhu­ ta’âlâ­ ’anh’­ was­ performing­ namâz­ in­ hisorchard.­A­splendid­bird­alighted­on­a­branch­near­him.­Distractedby­the­bird,­he­was­confused­about­the­number­of­the­rak’ats­thathe­had­performed.­As­a­punishment­ to­his­nafs,­he­donated­ theentire­ orchard­ to­ the­ poor.­ [Abû­ Talha­ Zayd­ bin­ Sehl-i-Ansârîfought­in­all­the­ghazâs­(holy­wars).­He­passed­away­in­(the­hijrîyear)­ 34,­ when­ he­ was­ 74­ years­ old.]­ Mâlik­ bin­ ’Abdullah-il-Hes’amî­‘rahima-hullâhu­ta’âlâ’­relates:­One­day­Rebâh-ul-Qaysî‘rahima-hullâhu­ ta’âlâ’­ came­ to­ our­ place­ and­ asked­ about­ myfather.­When­ I­ said­ that­he­was­ sleeping,­ “One­ simply­does­notsleep­after­late­afternoon,”­he­said,­and­left.­I­went­behind­him.­Hewas­ saying­ to­himself,­ “O,­ you,­windbag!­What­ is­ your­businesswith­other­people’s­sleeping­habits?­I­make­a­promise­to­no­longerrest­my­ head­ on­ a­ cushion­ for­ one­ year!”­ Temîm-i-Dârî­ ‘radiy-Allâhu­ta’âlâ­’anh’­slept­through­the­evening­prayer­one­day.­Topunish­ his­ nafs,­ he­ promised­ himself­ not­ to­ sleep­ for­ one­ year.[Temîm-i-Dârî­ was­ one­ of­ the­ Ashâb-i-kirâm­ (or­ the­ Sahâba).]Mejmâ’­‘rahima-hullâhu­ta’âlâ’­was­one­of­the­great­Awliyâ.­Oneday­he­raised­his­head­and­saw­a­girl­at­a­window.­Thereupon­hemade­a­promise­(to­himself)­never­to­look­up­again.

5–­ The­ fifth­ step­ is­ mujâhada.­ Doing­ much­ worship­ was­ a

–­95 –

[1] Please­ see­ the­ first­ chapter­ of­ the­ sixth­ fascicle­ of­ Endless Blissconcerning­what­is­meant­by­‘doubtful’.

[2] Please­see­the­fourth­chapter­of­the­fourth­fascicle­of­Endless­Bliss.

method­which­some­of­our­superiors­had­recourse­ to­when­theywanted­to­punish­their­nafs­for­wrongdoing.­’Abdullah­ibni­’Umar‘radiy-Allâhu­’anhumâ’,­for­instance,­would­spend­a­sleepless­nightfor­being­too­late­for­a­certain­namâz­in­jamâ’at.[1] ’Umar­‘radiy-Allâhu­ ’anh’­ donated­ a­ piece­ of­ property­ that­ was­ worth­ twohundred­thousand­dirhams­of­silver­as­alms­because­he­had­beentoo­ late­ for­ a­ namâz­ in­ jamâ’at.­One­day­ ’Abdullah­ ibni­ ’Umar‘radiy-Allâhu­ ’anhumâ’­ performed­ an­ evening­ prayer­ somewhatlate,­so­that­dusk­had­gathered­and­the­stars­had­begun­to­appear.For­ that­ delay­ he­ manumitted­ two­ slaves.­ There­ are­ quite­ anumber­of­ other­ people­who­ followed­ similar­ policies.­The­bestmedicine­ for­ a­ person­ unable­ to­ make­ his­ nafs­ perform­ actswillingly­is­to­keep­a­pious­person­company.­Watching­that­blessedperson’s­ rejoicing­ in­ the­performance­of­ the­acts­of­worship­willaccustom­him­to­doing­the­same.­Someone­relates:­“Whenever­Isense­reluctance­in­my­nafs­to­perform­the­acts­of­worship,­I­havesohbat­with­Muhammad­bin­Wâsî­‘rahima-hullâhu­ta’âlâ’­(d.­112[721­A.D.]),­(i.e.­I­keep­him­company.)­Within­a­week’s­time­spentin­company­with­him­I­observe­that­my­nafs­has­taken­up­the­habitof­doing­the­acts­of­worship­willingly.”­People­unable­to­find­a­manof­Allah­should­read­biographies­of­sâlih­(pious)­people­who­livedin­earlier­ times.­Ahmad­bin­Zerîn­ ‘rahima-hullâhu­ ta’âlâ’­wouldnot­look­around­himself.­When­he­was­asked­why,­he­explained:“Allâhu­ ta’âlâ­has­ created­ the­eyes­ so­ that­we­ should­watch­ theorder­in­the­world,­the­subtle­delicacies­in­everything­around­us,and­His­power­and­greatness­with­admiration­and­take­lessons.­Itwill­be­wrong­to­look­at­all­these­things­without­taking­lessons­andbenefits.”­Abudderdâ­‘radiy-Allâhu­ta’âlâ­’anh’­states:­“I­want­tolive­in­this­world­for­three­things:­To­perform­namâz­throughoutlong­nights;­to­fast­during­long­days;­and­to­sit­in­the­presence­ofsâlih­persons.”­[Abudderdâ­‘radiy-Allâhu­ta’âlâ­’anh’­is­one­of­theSahâba.­ He­ belongs­ to­ the­ tribe­ of­ Khazraj.­ He­ is­ the­ earliestgovernor­ of­ Damascus.­ He­ passed­ away­ in­ (the­ hijrî­ year)­ 33.]Alqama­ bin­ Qays­ ‘rahima-hullâhu­ ta’âlâ’­ was­ extremelybelligerent­against­his­own­nafs.­When­he­was­asked­why­he­was­soharsh­against­his­nafs,­he­would­say,­“I­am­so­because­I­love­mynafs­very­much.­I­am­trying­to­protect­my­nafs­against­Hell.”­Whenhe­was­told­that­he­had­not­been­commanded­so­much­trouble,­hewould­reply,­“I­am­doing­so­lest­I­should­beat­my­head­in­despair

–­96 –

[1] Please­see­the­twentieth­chapter­of­the­fourth­fascicle­of­Endless Blissfor­‘namâz­in­jamâ’at’.

tomorrow.”­[Alqama­is­one­of­the­greater­ones­of­the­Tâbi’în[1] Hewas­a­disciple­of­’Abdullah­ibni­Mes’ûd­‘radiy-Allâhu­ta’âlâ­’anh’(d.­32­[651­A.D.]).­He­passed­away­in­the­sixty-first­year­(of­theHegira).]

6–­The­sixth­step­is­to­scold­and­chide­the­nafs.It­is­intrinsic­in­the­creation­of­the­nafs­to­avoid­good­acts,­to

run­after­evils,­to­laze­all­the­time,­and­to­satisfy­its­desires.­Allâhuta’âlâ­commands­us­to­break­our­nafses­of­these­habits­and­to­steerthem­away­from­the­wrong­course­and­into­the­right­one.­In­orderto­ accomplish­ this­ duty­ of­ ours,­ we­ must­ now­ fondle­ it,­ thenbrowbeat­ it,­ and­ handle­ it­ both­ with­ words­ and­ with­ actions,alternately.­For,­the­nafs­has­been­created­in­such­a­nature­as­it­willrun­after­things­that­sound­good­to­it­and­will­patiently­endure­thehardships­ on­ its­ way­ to­ obtain­ them.­ The­most­ insurmountableobstacle­ to­ the­nafs’s­attaining­happiness­ is­ its­own­unawarenessand­ignorance.­If­it­is­awakened­from­unawareness­and­shown­theway­that­will­lead­it­to­happiness,­it­will­admit­it.­It­is­for­this­reasonthat­Allâhu­ta’âlâ­declares,­as­is­purported­in­Zâriyât­Sûra:­“Givethem good counsel! Believers will surely benefit from goodcounsel.”­Your­nafs­ is­no­different­ from­ the­nafses­of­others.­Agood­counsel­will­have­an­effect­on­it.­Then,­give­your­own­nafsgood­counsel­and­chide­it.­In­fact,­do­not­be­remiss­in­chiding­it!Say­unto­it:­“O­my­nafs!­You­claim­to­be­wise,­and­feel­indignationat­being­called­an­idiot.­However,­who­could­ever­be­more­idioticthan­a­person­who­spends­his­whole­life­lazing­around,­laughing,and­reveling­as­you­do.­Your­case­is­like­that­of­a­murderer­whoenjoys­himself­although­he­knows­that­the­police­are­after­him­andhe­will­be­hanged­when­he­is­caught.­Can­there­be­another­personmore­idiotic­than­him?­O­my­nafs!­Time­of­death­is­approaching,and­either­Paradise­or­Hell­is­awaiting­you.­Who­knows,­perhapsyou­will­meet­your­death­today.­If­not­today,­it­will­definitely­comeone­day.­If­something­is­sure­to­befall­you,­expect­it­today!­In­fact,death­has­not­given­a­certain­time­to­any­person,­nor­has­it­eversaid­ to­ anybody­ that­ it­will­ be­with­ them­at­ night­ or­ during­ thedaytime,­ soon­or­ late,­or­ in­ the­ summer­or­ in­ the­winter.­ It­will

–­97 –

[1] A­Believer­who­saw­or­talked­with­the­Messenger­of­Allah­at­ leastonce­(as­the­Prophet­was­alive)­is­called­a­Sahabî.­When­we­say­theSahâba­or­the­Ashâb-i-kirâm,­we­mean­all­the­Sahabîs.­If­a­Believerdid­not­ see­ the­Prophet­but­ saw­at­ least­one­Sahabî,­ he­ is­ called­aTâbî’­(pl.­Tâbi’în).­The­Taba-i-tâbi’în­are­the­Believers­each­of­whomsaw­at­least­one­of­the­Tâbi’în.

catch­you­all­of­a­sudden­and­at­a­time­when­you­do­not­expect­itat­all,­as­it­does­with­everybody.­If­you­have­not­prepared­yourselffor­ that­ unexpected­moment,­ could­ a­ greater­ instance­ of­ idiocyever­be­imagined?­Then,­shame­on­you,­o­my­nafs.

“You­have­dived­into­sins.­If­you­think­that­Allâhu­ta’âlâ­doesnot­see­you,­then­you­are­an­unbeliever!­If­you­believe­that­He­seesyou,­then­you­are­so­insolent­and­shameless­that­His­seeing­you­isnot­important­for­you.­Then,­shame­on­you,­o­my­nafs!

“If­ your­ servants­ disobey­ you,­ you­will­ be­ angry­with­ them!Then,­how­can­you­be­sure­that­Allâhu­ta’âlâ­will­not­be­angry­withyou!­ If­ you­ slight­His­ torment,­ hold­ your­ finger­ on­ fire!­ Or­ situnder­the­hot­sun­for­an­hour!­Or­stay­somewhat­too­long­in­thehot­ room­(caldarium)­of­a­Turkish­bath,­and­see­how­weak­andfrail­you­are!­If­we­should­suppose,­however,­that­you­think­thatHe­will­not­punish­you­ for­your­wrongdoings­ in­ the­world,­ thenyou­must­have­denied­and­belied­not­only­the­Qur’ân­al-kerîm­butalso­ all­ the­ past­ Prophets­ ‘’alaihim-us-salawât-u-wa-t-teslîmât’,whose­ number­ is­ well­ above­ one­ hundred­ and­ twenty-fourthousand.­ For,­ Allâhu­ ta’âlâ­ declares,­ as­ is­ purported­ in­ thehundred­and­twenty-third­âyat­of­Nisâ­Sûra:­“... Whoever worksevil, will be requited accordingly. ...”­A­wrongdoer­will­be­treatedin­kind.­Then,­shame­on­you,­o­my­nafs!

“When­ you­ commit­ a­ sin;­ if­ you­ say,­ ‘He­ will­ forgive­ mebecause­He­ is­kerîm­and­ rahîm­(merciful,­ compassionate),’­ thenwhy­does­He­make­hundreds­of­ thousands­of­people­experiencetroubles,­hunger­and­illness­in­the­world,­and­why­doesn’t­He­givecrops­ to­ people­ who­ do­ not­ cultivate­ their­ land!­ As­ you­ haverecourse­ to­ all­ sorts­ of­ tricks­ for­ the­ purpose­ of­ obtaining­ yoursensuous­desires,­you­do­not­say,­‘Allâhu­ta’âlâ­is­kerîm­and­rahîm;so­He­will­ give­me­all­my­desires­without­my­ taking­any­pains.’Then,­shame­on­you,­o­my­nafs!

“Maybe­you­will­say­that­you­believe­but­you­lack­the­staminato­withstand­hardships.­In­that­case­you­do­not­know­the­fact­thatpeople­with­a­lack­of­stamina­to­withstand­hardships­should­avoidthe­hardships­by­putting­forth­a­minimal­effort­and­that­avoidingtorment­ in­Hell­ requires­ performing­ the­ acts­ of­ farz,­which­willcost­ them­ some­ physical­ exertion­ in­ the­ world.­ If­ you­ cannotwithstand­ the­ world’s­ trifling­ hardships,­ then­ how­ will­ youwithstand­the­imminent­torment­in­Hell,­and­how­will­that­meagrestamina­of­yours­help­you­to­endure­all­those­abasements,­insults,denunciations­ and­ expulsions­ that­ you­ are­ to­ be­ subjected­ to?

–­98 –

Then,­shame­on­you,­o­my­nafs!“You­endure­so­many­exertions­and­disgraceful­situations­and

do­without­all­your­sensuous­desires­in­order­to­get­over­a­certainillness­on­the­advice­of­a­Jewish­doctor,­and­yet­you­do­not­knowthat­torment­in­Hell­is­incomparably­more­vehement­than­illnessand­poverty­in­the­world.­Then,­shame­on­you,­o­my­nafs!

“You­ say­ that­ you­ will­ make­ tawba­ and­ perform­ good­ actslater;­but­death­may­come­earlier,­ and­you­may­be­ left­alone­ inyour­woebegoneness.­You­are­wrong­to­think­that­making­tawbatomorrow­will­be­easier­ than­making­ it­ today.­For,­ the­ later­ thetawba­is­made,­the­more­difficult­will­it­be­for­you,­and­when­youface­death­it­will­be­as­futile­as­feeding­your­hungry­pack­animaljust­before­it­starts­climbing­the­hill.­That­state­you­are­in­is­likethat­of­a­student­who­does­not­study­for­an­examination­with­thefalse­assumption­that­he­will­learn­all­the­knowledge­on­the­day­ofthe­ examination­ because­ he­ does­ not­ know­ that­ learning­ takestime.­Likewise,­purification­of­the­dirty­nafs­requires­struggling­fora­long­time.­After­an­entire­life­wasted­for­nothing,­how­can­youdo­that­in­a­moment?­Why­don’t­you­know­the­value­of­young­agebefore­getting­old,­that­of­good­health­before­becoming­ill,­that­ofcomfort­before­getting­beleaguered­with­troubles,­and­that­of­lifebefore­you­die?­Then,­shame­on­you,­o­my­nafs!

“Why­do­you­prepare­by­summer­and­without­any­delay­all­thethings­that­you­will­need­in­winter,­instead­of­trusting­yourself­to­themercy­and­kindness­of­Allâhu­ta’âlâ­for­obtaining­them?­However,the­cold­of­Hell­is­no­less­intense­than­the­cold­of­winter,­and­theheat­of­its­fire­is­no­less­sweltering­than­the­sun­in­July.­While­youare­ never­ remiss­ in­ such­ (worldly)­ preparations,­ you­ are­ slack­ inmatters­concerning­the­world­to­come.­What­is­the­reason­for­thisparadox?­Is­it­because­you­do­not­believe­the­world­to­come­and­theRising­Day­and­hide­your­agnosticism­in­your­heart?­That,­in­turn,would­cost­you­eternal­perdition.­Then,­shame­on­you,­o­my­nafs!

“A­person­who­does­not­commit­himself­to­the­care­of­the­nûrof­ma’rifat­and­then­expects­that­the­mercy­and­kindness­of­Allâhuta’âlâ­will­rescue­him­from­the­next­world’s­inferno,­which­in­factis­the­consequence­of­his­own­sensuous­indulgences­in­the­world,is­like­a­person­who­expects­that­Allâhu­ta’âlâ­will­be­kind­enoughto­protect­him­from­catching­cold­without­him­protecting­himselfby­simply­wearing­clothes­thick­enough.­The­latter­does­not­knowthat­as­Allâhu­ta’âlâ­has­created­the­winter­whereby­to­provide­amultitude­ of­ benefits,­ likewise­ He­ has­ been­ merciful­ and­ kind

–­99 –

enough­to­create­also­the­materials­to­be­used­for­making­clothesand­to­endow­mankind­with­the­intellectual­and­manual­skills­toconvert­those­materials­into­clothes.­In­other­words,­His­kindnessis­ in­ His­ assistance­ in­ the­ provision­ of­ clothes,­ and­ not­ in­ Hisprotection­against­being­cold­without­clothes.­Then,­shame­on­you,o­my­nafs!

“Do­not­suppose­that­you­will­suffer­torment­because­your­sinsanger­Allâhu­ta’âlâ,­and­do­not­say,­for­instance,­‘What­harm­domy­sins­cause­Him­to­make­Him­angry­with­me?’­The­torment­thatwill­burn­you­in­Hell­is­your­own­making,­and­its­raw­material­isyour­own­lusts.­Likewise,­illness­is­the­result­of­poisons­consumedand­ harmful­ substances­ received­ by­ the­ body,­ rather­ than­ avengeance­ inflicted­ for­ not­ following­ the­ doctor’s­ advice.­ Then,shame­on­you,­o­my­nafs!

“O­my­nafs!­I­see­that­you­have­been­addicted­to­the­blessingsand­flavours­offered­by­the­world­and­let­yourself­be­dragged­awayby­them!­Even­if­you­do­not­believe­in­Paradise­and­Hell,­be­wiseenough­at­least­not­to­deny­death!­All­these­blessings­and­flavourswill­be­taken­away­from­you,­so­that­separation­from­them­will­hurtyou­bitterly!­Love­them­as­much­as­you­like­and­hold­on­to­them­asfast­as­you­can,­and­yet­the­more­you­love­them­the­more­bitterlywill­the­fire­of­separation­hurt.­Then,­shame­on­you,­o­my­nafs!

“Why­do­you­hold­so­fast­on­to­the­world?­Even­if­ the­entireworld­is­yours­and­all­the­people­on­the­earth­prostrate­themselvesbefore­you,­before­long­you­and­all­those­people­will­become­earth.Your­names­will­be­forgotten­and­wiped­out­from­memories.­Doesanyone­ remember­ past­ emperors?­ The­ worldlies­ you­ have­ beengiven­are­scanty­by­comparison,­and­that­scanty­amount­is­changingfor­the­worse.­You­are­sacrificing­the­eternal­blessings­of­Paradisefor­their­sake.­Then,­shame­on­you,­o­my­nafs!

“Supposing­ someone­ paid­ a­ precious­ and­ eternally­ durablejewel­in­return­for­a­broken­flower­pot;­how­mockingly­you­wouldlaugh­at­him!­This­world­ is­ like­ that­ flower­pot­ taken­ in­ return.Imagine­that­it­has­broken­and­you­have­lost­the­eternal­jewel,­andwhat­has­been­left­for­you­is­sheer­despair­and­torment!”

With­these­remarks­and­the­like,­everybody­should­scold­theirown­ nafs,­ thereby­ paying­ themselves­ their­ own­ right­ and­ theirbeing­the­initial­second­person­to­listen­to­their­own­advice!­MayAllâhu­ta’âlâ­bless­the­travellers­of­the­right­way­with­safety­andsalvation!­Âmîn.

–­100 –

Nothing exists without knowledge, the prime mover of all;Along dark alleys your company, and faithful withall.No friend is more faithful, and no darling more loyal.All things may be harmful, it, alone, is exceptional.Knowledge is like the main, bounding yet itself boundless.Man will be tired of all, with knowledge he is tireless.How can it be otherwise, since Allah praises it?See what the blessed Prophet says in a hadîth about it:“Quest for knowledge, even as far as in China be it.”It is farz for all, no Believer exempted from it.Look what ’Alî-ul-murtadâ sayeth, harken to him:“If someone taught me one letter, I’d be a slave for him.”Men of knowledge will protect Islam against destruction.Learned people are on earth Divine Attribute’s reflection.The ink that is used by scholars is more blessed even thanThe blood that is fîsabîlillah[1] lost by martyred man.For, jihâd-i-ekber[2] is with knowledge, alone, likely;Safety in both worlds lies with practising knowledge only.Scholar is above the zâhid; zuhd[3] is below learning.Scholars are with Prophets in the domain that is coming.Don’t say there are no longer scholars in the world; perhaps,There are; open your eyes, and let your heart rid that darkness!Islamic scholars were praised in hadîths;They are like the Israelite Prophets.One statement made by scholars survives for many years,Picks you from lowest ditches and raises you to heavens.It is hard now to find a scholar, what should we do, then?Well, let’s keep reading valuable books written by learned men.A book is a cage of gold, and knowledge in it a bird;He who buys the cage is also possessor of the bird.Adhere fast to books, and with nûr let your heart be sated;And let the Qur’ân al-kerîm be the first book you read!

–­101 –

[1] Only­for­the­grace­of­Allah.[2] Jihâd­that­is­the­greatest.[3] Zuhd­ means­ to­ avoid­ too­ much­ of­ worldly­ pleasures­ for­ fear­ of

inadvertently­ doing­ something­ doubtful.­ Zâhid­ means­ person­ whopractises­zuhd.

The next work in value is Muslim, after Bukhârî,And thereafter cometh Maktûbât by Imâm Rabbânî.In that third one Tasawwuf and Fiqh were brought together;In a hadîth is applauded its valuable author.A spring of wonders, a source of words never heard before,Deep matters whose solution defied centuries before.All are in Maktûbât and also in its translation;Without it knowledge is lacking, and hard is salvation.‘Sahâba the blessed’ is another book you have to see;Read it! How valuable the Sahâba are you will see.Translation of Maktûbât is endless felicity;Fortunately, in three books, it can be found easily.See ‘Ibni ’Âbidîn’ an ocean to infinity!A gigantic book of Fiqh in Madhhab of Hanafî.See the books ‘Ihyâ ’ulûm’ and Kimyâ-i-Sa’âdat;So Imâm Ghazâlî you will never ever forget.When you read ‘Riyâd-un-nâsikhîn’ you will understand;And say, “Muhammad Rebhâmî is a scholar so grand.”Learn about Shaikh-ul-ekber, Geilânî, Bahâ’ad-dîn;And many others, who protected Islam from ruin.‘Mawâhib’ is a book mentioned in so many others;And informs about the blessed Prophet in particulars.‘Jihâr-i-yâr-i-ghuzîn’ is another work of art,Which we sorely need, for we are badly dark in heart.See ‘Ma’rifatnâma’, you will know Ibrâhîm Haqqi.Read ‘Birgivî’ much, do not skimp on such necessity.Biographies of the Awliyâ who are known widely.Exist in ‘Reshehât’ and in ‘Nefehât’, thoroughly.‘Barakât Ahmadî’ and ‘Mu’jizât-ul-Anbiyâ’;And how nicely written is ‘Hadîqat-ul-Awliyâ’.See ‘Durr-i-yektâ’ and ‘’Umdat-ul-islâm’; with these two,And ‘Miftâh-ul-Jannat’, and ‘Ayyuh-al-walad’, too.The booklet entitled ‘Râbita’ teaches Tasawwuf;By Sayyid Walî ’Abd-ul-Hakîm, man of Tasawwuf.Many another book, each is a pearl in the sea;May their authors in Allah’s Compassion be!Yâ Rabbî, please do convey to them our salutation!And bless those who follow them with safety and salvation!

–­102 –

SALUTATIONS and GREETINGS(Among Muslims)

When­two­Muslims­meet,­it­is­an­act­of­sunnat­for­them­to­say,“Salâmun ’alaikum,”­to­each­other­and­to­(shake­hands­with­eachother,­ i.e.­ to)­ make­ musâfaha­ with­ the­ hands.­ As­ they­ makemusâfaha,­their­sins­become­shaken­off.

It­ is­ an­ act­ of­ harâm,­ which­ is­ sinful,­ to­ greet­ (by­ saying,“Salâmun­’alaikum,”)­the­following­eight­people:

1–­Nâ-mahram[1] girls­and­young­women­must­not­be­greeted.2–­People­who­play­chess­or­any­other­game­must­not­be­greeted.3–­People­who­gamble­must­not­be­greeted.4–­People­who­drink­alcoholic­beverages­must­not­be­greeted.5–­People­who­backbite­others­must­not­be­greeted.6–­Singers­must­not­be­greeted.7–­People­who­ commit­ sins­openly­ and­publicly­must­not­be

greeted.8–­Men­who­look­at­(nâ-mahram)­women­and­girls­must­not­be

greeted.People­ seen­ doing­ the­ following­ things­must­ not­ be­ greeted

only­as­long­as­they­are­in­that­state:1–­A­person­performing­namâz­must­not­be­greeted.2–­A­khatîb­must­not­be­greeted­as­he­is­making­the­khutba.3–­A­person­reading­(or­reciting)­the­Qur’ân-al­kerîm­must­not

be­greeted.4–­A­person­dhikring­or­preaching­must­not­be­greeted.5–­A­person­reading­(or­reciting)­hadîth-i-sherîfs­must­not­be

greeted.6–­A­ person­ listening­ to­ the­ aforesaid­ activities­must­ not­ be

greeted.7–­A­person­studying­teachings­of­Fiqh­must­not­be­greeted.8–­Judges­at­law­courts­must­not­be­greeted.9–­People­discussing­religious­teachings­must­not­be­greeted.10–­A­muadhdhin­ (or­muazzin)­must­not­be­greeted­as­he­ is

performing­(calling)­the­azân­(or­adhân).

–­103 –

[1] Please­see­the­eighth­chapter­of­the­fourth­fascicle­of­Endless Bliss for‘nâ-mahram’.

11–­ A­ muadhdhin­ must­ not­ be­ greeted­ as­ he­ is­ saying­ theiqâmat.­(Please­see­the­eleventh­chapter­of­the­fourth­fascicle­ofEndless Bliss.)

12–­A­religious­teacher­must­not­be­greeted­as­he­is­teaching­hisreligious­class.

13–­A­man­busy­with­his­wife­must­not­be­greeted.14–­ A­ person­ with­ their­ awrat­ parts­ exposed­ must­ not­ be

greeted.15–­A­person­urinating­(or­defecating)­must­not­be­greeted.16–­A­person­eating­must­not­be­greeted.A­ man­ greets­ old­ women­ even­ if­ they­ are­ not­ his­ mahram

relatives.­At­times­of­darûrat,­and­if­he­is­sure­that­he­will­not­feellust,­he­may­make­musâfaha­with­ them,­ [i.e.­ shake­ their­hands.]Sinners­are­greeted­if­they­have­made­tawba­for­their­sins.­Theymay­be­greeted­with­the­intention­of­preventing­them­as­they­arecommitting­sins.

Disbelievers­may­be­greeted­only­when­there­is­something­to­bedone­with­ them.­A­Muslim­who­ glorifies­ a­ disbeliever­ by­ greetingthem­respectfully­will­become­a­disbeliever.­A­person­who­honours­adisbeliever­ with­ such­ phrases­ as­ ‘my­ master’,­ etc.­ will­ become­ adisbeliever­[Ibni ’Âbidîn,­vol.5,­p.267].­A­hungry­person­(who­arrivesat­ a­ place­ where­ other­ Muslims­ are­ eating)­ may­ greet­ them­ (bysaying,­“Salâmun­’alaikum”)­if­he­knows­that­he­will­be­invited­to­thetable.­Disciples­(and­students)­may­greet­their­teachers.

When­a­Muslim­greets­other­Muslims,­or­when­he­sneezes­upto­three­times­and­then­says,­“Al-hamd-u-lillâh,”­it­is­farz-i-kifâyafor­(at­least­one­of)­the­others­to­acknowledge­his­greeting,­(whichhe­made­by­saying,­“Salâmun­’alaikum,”)­or­his­saying,­“Al-hamd-u-lillâh,”­respectively,­immediately­upon­hearing­him.[1] It­is­harâmfor­those­who­hear­him­to­delay­the­acknowledgement.­They­willhave­ to­make­ tawba­ if­ they­do­ so.­ It­ is­ farz­ to­ acknowledge,­bysaying,­ “Wa ’alaikum salâm,”­ a­ greeting­ received­ by­ way­ of­ aletter.­ It­ is­mustahab­to­write­ the­acknowledgement­and­send­ it.When­a­person­accepts­to­carry­and­deliver­a­(verbal)­message­ofgreeting,­it­is­farz­for­him­to­carry­the­word­and­deliver­it­(to­theaddressee).­For,­ it­has­become­amânat,­(i.e.­something­entrustedto­him.)­If­he­has­not­accepted­to­carry­the­word­of­greeting,­then

–­104 –

[1] A­knowledgement­must­be­made­by­ saying,­ “Yerhamukallah,”­ to­ aperson­who­sneezes­and­thereafter­says,­“Al-hamd-u-lillâh.”

it­is­a­vedî’a.[1] It­is­not­obligatory­to­carry­the­vedî’a.Of­ the­ latter­ group­ of­ situations­ written­ above,­ persons

involved­ in­ the­ first­ two­ situations­ do­ not­ answer­ the­ greetingsextended­to­them.­As­to­the­other­situations­up­to­number­twelve,people­greeted­ therein­had­better­answer­ the­greetings.­ It­ is­notnecessary­ to­acknowledge­a­beggar’s­greeting.­ It­ is­not­an­act­offarz,­(i.e.­compulsory,)­to­acknowledge­greetings­as­you­are­eatingand­drinking­or­when­you­are­in­the­restroom­or­greetings­madeby­ a­ child­ or­ a­ drunkard­ or­ a­ fâsiq­ person­ (Ibni ’Âbidîn,­ vol.5,p.267).

Greeting­ is­ made­ by­ saying,­ “Salâmun ’alaikum,”­ or,­ “Ess-salâmu ’alaikum.”­It­is­not­an­act­of­farz­to­acknowledge­greetingsmade­by­saying,­“Salâm­’alaikum,”­or­by­saying­other­words.

As­ is­ written­ in­ the­ book­ entitled­ Riyâd-un-nâsikhîn,­ (andwritten­by­Muhammed­Rebhâmî­‘rahmatullâhi­ta’âlâ­’alaih’,)­it­isstated­ in­ the­ book­ entitled­ Fatâwâ-i-Sirâjiyya,­ (written­ by­ ’Alî’Ushî­bin­’Uthmân­Ferghânawî­‘rahmatullâhi­ta’âlâ­’alaih’,­d.­575[1180­A.D.]:)­“As­you­greet­someone,­you­should­make­it­ in­theplural­ form,­ that­ is,­ you­ should­ greet­ as­ if­ you­ are­ greeting­ anumber­ of­ people.­ For,­ a­ Believer­ is­ never­ alone.­ Protecting(muhâfaza)­angels­and­the­two­angels­Kirâman kâtibîn keep­themcompany.”­The­hadîth-i-sherîf­stating­that­the­word­expressing­thegreeting­should­be­used­in­the­plural­form­is­quoted­in­the­bookentitled­ Riyâd-us-sâlihîn (and­ written­ by­ Yahyâ­ bin­ SherefNawawî­[or­Nevevî]­‘rahmatullâhi­ta’âlâ­’alaih’,­631­[1233­A.D.]­–676­[1277],­Damascus.)

The­meaning­of­“Salâmun ’alaikum”­is:­“I­am­a­Muslim.­I­willnot­harm­you.­You­are­ in­ safety.”­A­hadîth-i-sherîf­ commands:“Greet Muslims (by­saying,­‘Salâmun­’alaikum,’)­the ones whomyou know and those whom you do not know alike!”­Disbelieversmust­not­be­greeted,­(by­saying,­“Salâmun­’alaikum.”)­You­onlysay,­“Wa­’alaikum,”­when­they­greet­you.­It­ is­permissible­for­aMuslim­ man­ to­ greet­ any­ of­ the­ eighteen­ women[2] who­ areeternally­harâm­for­him­to­marry­and­make­(an­Islamic­kind­ofcontract­ termed)­ nikâh­ with.­ It­ is­ an­ act­ of­ farz-i-kifâya­ toacknowledge­their­greetings.­Concerning­the­seven­women­with

–­105 –

[1] Please­see­ the­ last­ four­paragraphs­of­ the­ninth­chapter­of­ the­sixthfascicle­of­Endless Bliss.

[2] The­ twelfth­ chapter­ of­ the­ fifth­ fascicle­ of­ Endless Bliss providesdetailed­information­on­this­subject.

whom­marriage­ is­ temporarily­ harâm­ on­ account­ of­ conditionsprescribed­by­Islam,­and­who­are­halâl­for­the­man­in­question­tomarry­when­the­conditions­no­longer­exist;­it­is­not­jâ’iz,­(that­is,Islam­does­not­give­permission,)­to­greet­them.­And­nor­is­it­an­actof­farz­to­acknowledge­their­greetings.

It­is­not­jâ’iz­to­greet­a­rich­person­(only)­because­he­is­rich.­Ifthe­ rich­ person­ greets­ you­ first,­ it­ becomes­ an­ act­ of­ farz­ toacknowledge­the­greeting.­It­is­jâ’iz­for­seniors­to­greet­children.

The­ order­ of­ precedence­which­ is­ sunnat­ is­ as­ follows:­ olderpeople­ greet­ younger­ ones;­ townsmen­ greet­ villagers;­ a­ personriding­a­camel­greets­one­riding­a­horse;­one­riding­a­horse­greetsone­ riding­ a­donkey;­ one­ riding­ a­donkey­greets­one­walking;­ aperson­standing­greets­one­who­is­sitting;­a­group­of­people­greetanother­group­greater­in­number;­a­master­greets­his­servant;­thefather­ greets­ the­ son;­ the­ mother­ greets­ the­ daughter,­ first.­ Aperson­with­a­higher­position­and­social­status­has­precedence­ingreeting.­As­a­matter­of­fact,­on­the­night­of­Mi’râj­Allâhu­ta’âlâwas­ the­ first­ party­ to­ greet.­ If­ two­ Muslims­ greet­ each­ othersimultaneously,­ it­ becomes­ farz­ for­both­parties­ to­ acknowledgethe­other’s­ greeting.­ If­ they­ greet­ each­other­ one­ (immediately)after­the­other;­the­later­greeting­stands­for­the­acknowledgement.When­more­than­one­people­are­greeted,­acknowledgement­on­thepart­of­only­one­of­the­people­in­the­greeted­group,­be­it­a­child,will­ suffice,­ and­ the­ other­ people­ in­ the­ group­will­ not­ have­ toacknowledge­the­greeting.

In­dispensations­from­that­of­Âdam­‘’alaihis-salâm’­to­that­ofIbrâhîm­‘’alaihis-salâm’,­salutations­had­been­being­made­by­bothparties’­prostrating­themselves­before­each­other.­Thereafter­theywere­changed­into­both­people’s­embracing­each­other.­During­thedispensation­ of­Muhammad­ ‘’alaihis-salâm’­ it­ became­ an­ act­ ofsunnat­to­make­musâfaha­with­the­hands.

[Shiites­respond­to­the­greeting­in­kind.­They­acknowledge­itby­ saying,­ “Salâmun­ ’alaikum.”­ They­ do­ not­ say,­ “Alaikumsalâm.”]

’Abdullah­ bin­ Salâm­ ‘radiy-Allâhu­ ’anh’­ relates:­ When­ theRasûl-i-ekrem­ ‘sall-Allâhu­ ’alaihi­ wa­ sallam’­ made­ his­ blessedmigration­to­Medîna,­the­first­hadîth-i-sherîf­that­I­heard­from­hisblessed­mouth­was­ this:­ “Greet one another! Offer food to oneanother! Take care about your relatives’ rights! Perform midnightnamâz as others are asleep! Doing these things, enter Paradise insafety!”­Here­we­end­our­citation­from­Riyâd-un-nâsikhîn.

–­106 –

(Ahmad­ bin­ Muhammed­ bin­ Ismâ’îl)­ Tahtawî­ ‘rahmatullâhita’âlâ­’alaih’­(d.­1231­[1815­A.D.])­states­as­follows­in­the­hundredand­ seventy-fourth­ page­ of­ his­ annotation­ to­ the­ commentatorybook­entitled­Merâq-il-felâh:­“It­is­an­act­of­sunnat­for­Muslims­tomake­musâfaha­when­they­meet­one­another.­As­a­matter­of­fact,Abû­Zer­Ghifârî­‘radiy-Allâhu­’anh’­(d.­32­[652­A.D.],­Rebza­in­thevicinity­of­Medîna)­states­as­follows­in­a­hadîth-i-sherîf­quoted­byAbû­Dâwûd­Sijstânî­‘rahmatullâhi­ta’âlâ­’alaih’­(202­[817­A.D.]­–275­[888],­Basra):­“Every­time­I­met­Rasûlullah­‘sall-Allâhu­’alaihiwa­sallam’,­he­would­make­musâfaha­with­me.”­Musâfaha is­ twopeople’s­attaching­the­palms­of­their­right­hands­to­each­other,­in­amanner­wherein­the­sides­of­their­thumbs­contact­each­other.­Thehandshake­which­is­done­by­holding­the­second­person’s­fingers­inyour­ palm,­ and­ which­ is­ in­ fashion­ today,­ is­ a­ Shiite­manner­ ofhandshake.­The­sunnat­fashion,­however,­is,­when­you­meet­(yourMuslim­brother)­and­as­both­of­you­utter­the­words­of­greeting,­toattach­ the­ inner­ parts­ of­ four­ of­ the­ fingers­ of­ your­ naked­ righthand­[without­wearing­gloves­or­any­other­kind­of­wrapper]­to­theouter­part­of­his­right­hand,­towards­his­thumb.­Affection­spreadsfrom­the­vein­on­the­thumb.­As­two­Muslims­make­musâfaha,­theyexchange­ brotherly­ affection.”­ This­ is­ another­ example­ showingthat­Muslims­should­love­one­another­and­avoid­separatism.

Ibni­ ’Âbidîn­states­as­ follows­ in­the­chapter­about­ istibrâ[1] inthe­ fifth­ volume:­ “It­ is­ an­ act­ of­ bid’at­ for­ Muslims­ to­ makemusâfaha­with­one­another­before­leaving­the­mosque­after­eachof­the­daily­prayers­of­namâz.­It­is­Shiites’­custom­to­do­so.­[It­isjâiz­ (permissible),­ on­ ’Iyd­ days,­ to­ celebrate­ the­ ’Iyd­ days­ bymaking­musâfaha­with­one­another­in­mosques­or,­at­other­times,to­make­musâfaha­from­time­to­time­without­making­it­a­habit.]­Itis­jâ’iz­to­greet­a­dhimmî­or­to­make­musâfaha­with­him­when­it­isneeded­to­do­so.­It­is­not­jâ’iz­to­do­so­for­reverence.­Reverence­toa­disbeliever­causes­disbelief.

Sons­ and­ daughters­must­ be­ given­ bed-rooms­ separate­ fromeach­ other­ and­ from­ that­ of­ their­ parents.­ You­ (may)­ kiss­ anIslamic­ scholar’s­ or­ your­ either­ parent’s­ hand.­ You­ do­ not­ kissothers’­hands.­When­you­meet­a­friend­of­yours,­it­is­harâm­to­kisstheir­hand.

When­your­elders­enter,­it­is­an­act­of­mustahab­to­meet­themstanding.­When­you­enter,­ it­ is­makrûh­ to­ rejoice­ to­ see­others’

–­107 –

[1] Please­ see­ the­ second­paragraph­ following­ the­paragraph­headlinedISTINJÂ in­the­sixth­chapter­of­the­fourth­fascicle­of­Endless Bliss.

standing­ up.­ It­ is­ permissible­ to­ kiss­ (a­ copy­ of)­ the­Qur’ân­ al-kerîm­or­(a­loaf­or­a­slice­or­a­roll­of)­bread.

It­is­stated­in­the­thirteen­hundred­and­thirty-fourth­page­of­thebook­ entitled­Berîqa:­ It­ is­ a­ sinful­ act­ to­ bow­ as­ you­ greet­ oracknowledge­ a­ greeting.­ It­ is­ enjoined­ as­ follows­ in­ a­ hadîth-i-sherîf:­“Do not bow to one another or hug one another when youmeet one another!”­ It­ is­ harâm­ to­make­ rukû’,­ (i.e.­ to­ bend,­ toassume­a­stooping­posture­as­you­do­in­namâz,)­or­to­make­sajda(prostration)­before­anyone­other­than­Allâhu­ta’âlâ.­Ibni­NujaymZeyn-ad-dîn­Misrî­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’­ states­ in­ his­ bookentitled­Seghâir wa Kebâir that­salutations­with­the­hand­are­sinfulacts.­ Ismâ’îl­ Sivâsî­ explains­ his­ statement­ as­ follows:­ “For,­ it­ iscustomary­among­disbelievers­to­salute­with­the­hand.”

Imâm­Rabbânî­ ‘rahmatullâhi­ ’alaih’­ states­ in­his­ two­hundredand­sixty-fifth­letter:­“It­is­necessary­to­be­careful­about­Muslims’rights.­It­is­stated­in­a­hadîth-i-sherîf:­‘A Muslim has five rights thatare incumbent upon another Muslim: To acknowledge his greeting;to visit (or­at­ least­ask­about) the bedridden people (if­ there­areany)­ in his family; to attend his funeral (janâza); to participate inhis invitations; and to answer him by saying, “Ye-r-hamukallah,”when he sneezes and then says, “Al-hamd-u-lillâh.”­ ’­However,participation­ in­ an­ invitation­ is­ conditional­ on­ certainrequirements.­ The­ book­ entitled­ Ihyâ-ul-’ulûm provides­ thefollowing­ explanation­ concerning­ the­ requirements:­ ‘If­ the­ food(given­there)­is­doubtful­or­if­there­are­silk­tissues­or­gold­and/orsilver­ utensils­ on­ the­ table­or­ there­ are­pictures­ of­ living­beings(men­and­animals)­on­the­ceiling­and/or­on­the­walls­or­if­musicalinstruments­ or­ harâm­ games­ are­ being­ played­ at­ the­ place­ ofinvitation,­you­should­not­go­there.­An­invitation­made­by­a­tyrantor­by­a­bid’at­holder­or­by­a­habitual­sinner­(fâsiq)­or­by­a­wickedperson­ or­ for­ which­ too­ much­ money­ has­ been­ spent­ forostentatious­purposes­should­not­be­participated­at.’­It­is­stated­inthe­ book­ entitled­ Shir’at-ul-islâm:­ ‘An­ invitation­ made­ forostentation­or­show­must­not­be­participated­at.’­It­is­stated­in­thebook­ entitled­ Muhît-i-Burhânî and­ written­ by­ Burhan-ad-dînMahmûd­ bin­ Tâj-ud-dîn­ Ahmad­ bin­ ’Abd-ul-’Azîz­ Bukhârî‘rahmatullâhi­ ta’âlâ­ ’alaih’,­ 551­ [1156­ A.D.]­ –­ martyred­ in­ 616[1219]:­ ‘Invitations­ where­ people­ are­ playing­ harâm­ games­ ormusical­instruments­or­backbiting­Muslims­or­consuming­alcoholicbeverages­must­not­be­participated­at.’­The­same­is­written­in­thebook­ entitled­ Metâlib-ul-muslimîn.­ Invitations­ where­ suchdeterrences­do­not­exist­should­be­participated­at.­Such­invitations

–­108 –

seldom­take­place­today.­It­is­an­act­of­sunnat­to­visit­a­bedriddenperson­ who­ has­ someone­ to­ tend­ him.­ It­ is­ written­ in­ theannotation­to­Mishkât that­it­is­wâjib­to­visit­him­to­see­how­he­isif­he­has­no­one­with­him.­We­should­join­the­namâz­of­janâza[1]

performed­for­a­dead­Muslim­and­walk­at­least­a­few­steps­behindthe­ janâza­ being­ carried­ to­ the­ cemetery.”­ Here­ we­ end­ ourtranslation­ from­ the­ two­ hundred­ and­ sixty-fifth­ letter.­ Ibni’Âbidîn­states­ in­the­section­headlined­‘Hazar­wa­Ibâha’:­“If­ thethings­that­are­harâm­exist­in­the­room,­then­you­go­there.­If­theyare­ at­ the­meal­ table,­ then­ you­don’t­ go­ there.­ If­ you­ are­ therebecause­you­did­not­know­(that­they­existed­there),­ then­you­sitthere­with­displeasure­in­your­heart,­or­leave­the­place­under­somepretext.­For,­an­act­of­sunnat­should­be­forfeited­lest­you­shouldcommit­an­act­that­is­harâm.­Backbiting­or­listening­to­people­whobackbite­others­is­a­sinful­act­worse­than­musical­instruments­andharâm­games.­If­you­are­an­authority­or­a­man­of­position,­thenyou­should­prevent­the­harâm­situation­at­ the­table­or­ leave­theplace.”

It­is­stated­at­the­end­of­the­chapter­dealing­with­zakât­in­thebook­entitled­Mâ-lâ-budda (and­written­by­Muhammad­SenâullahPânî­Pûtî­‘rahmatullâhi­ta’âlâ­’alaih’,­1143­[1730­A.D.],­Pânî-Put,India­–­1225­[1810],­Pânî-Put):­“It­is­an­act­of­muakkad­sunnat­toentertain­your­guest­for­three­days.­It­becomes­mustahab­on­daysexceeding­that­limit.

It­ is­ stated­ in­Hadîqa,­ towards­ the­end­of­ its­ chapter­dealingwith­ retributions­ incurred­ by­way­ of­ speech:­ “When­ you­ are­ toenter­ someone’s­ house,­ room,­ or­ garden,­ it­ is­ wâjib­ to­ ask­ forpermission.­You­should­not­enter­without­asking­for­permission­byknocking­ on­ the­ door,­ ringing­ the­ doorbell,­ or­ by­ calling,­ e.g.greeting.­Permission­should­be­asked­for­by­parents­to­enter­theirchildren’s­ rooms­ and­ by­ children­ to­ enter­ their­ parents’­ rooms.Permission­ should­be­asked­ for­ three­ times.­ If­permission­ is­notgiven­after­the­first­asking,­it­must­be­asked­for­a­second­time­afterwaiting­for­about­a­minute.­If­it­still­is­not­given,­the­request­mustbe­made­a­ third­ time.­ In­ case­you­are­not­ given­permission­ thistime,­ either,­ [if­ you­ have­waited­ for­ as­ long­ as­ you­would­ haveperformed­a­namâz­of­four­rak’ats,]­you­do­not­enter,­and­leave.­Ifthe­door­is­opened­slightly,­you­say­who­you­are­before­asking­forthe­ person­ you­ are­ looking­ for.­ [Likewise,­ when­ you­ telephone

–­109 –

[1] Please­see­the­fifteenth­chapter­of­the­fifth­fascicle­of­Endless Bliss for‘namâz­of­janâza’.

someone,­ first­ you­ say­ who­ you­ are.]­ If­ the­ person­ inside­ issomeone­who­ you­ already­ know­will­ let­ you­ in,­ you­may­ enterwithout­asking­for­permission.”

A­book­which­occupies­number­(3653)­of­the­‘Lâleli’­section­ofthe­Suleymâniyye­Library­of­Istanbul­quotes­Ahmad­ibni­KemâlEfendi­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’,­ the­ninth­Ottoman­Shaikh-ul-islâm,­ (d.­ 940­ [1534­ A.D.])­ as­ having­ said­ in­ his­ book­ entitledKitâb-ul-ferâid:­ “It­ is­ stated­ in­ a­ hadîth-i-sherîf­ quoted­ on­ theauthority­ of­ Abû­ Umâma­ Sadî­ bin­ Ajlân-i-Bâhilî­ ‘radiy-Allâhu’anh’­(d.­81­[700­A.D.],­Homs-in­Syria­as­of­today):­“People whoresemble others are not from our community. Do not resembleJews or Christians! Jews greet one another by making a sign withtheir fingers, Christians do so by making a sign with their hands,and magians by bowing.”­It­is­stated­in­the­book­entitled­Kitâb-us-sunnat-i-wa-l-jamâ’at (and­ written­ by­ Rukn-ul-islâm­ Ibrâhîm)[1]:Acknowledge­ others’­ greetings!­ It­ is­ a­ custom­ of­ Jews­ andChristians­ to­ make­ signs­ with­ fingers­ or­ hands­ in­ the­ name­ ofgreeting.­And­ it­ is­ a­ custom­ of­magians­ to­ kiss­ your­ own­ handwhen­you­see­someone­or­to­kiss­his­hand­or­to­put­your­hand­onyour­ chest­ or­ to­bow­or­ to­prostrate­ yourself.­ It­ is­ stated­ in­ thebook­entitled­Fatâwâ-i-Kâri-ul-Hidâya (and­written­by­’Umar­binIs-haq)­and­ in­ the­book­entitled­Shir’ât-ul-islâm (and­written­byMuhammad­bin­Abî­Bakr­‘rahmatullâhi­ta’âlâ­’alaih’­(d.­573­[1178A.D.]):­“Greeting­by­making­a­sign­with­fingers­is­a­Jewish­custom.And­it­is­a­Christian­custom­to­greet­by­making­a­sign­with­a­hand.A­ Muslim­ should­ not­ imitate­ such­ greetings.”­ Mazhar-i-Jân-i-Jânân­‘quddisa­sirruh’­(1111­[1699­A.D.],­India­–­martyred­in­1195[1781])­would­prevent­greetings­made­by­putting­the­hands­on­thehead­or­by­bowing.

Esh-shaikh­ ’Alî­Mahfûz­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’,­who­wasone­of­the­greater­ones­of­the­scholars­of­the­Jâmi’ul­adhhar­andwho­passed­away­in­1361­[1942­A.D.],­states­as­follows­in­the­threehundred­ and­ sixty-second­ page­ of­ his­ book­ entitled­ al-Ibdâ’:“Greeting­as­prescribed­by­Islam­has­been­consigned­to­oblivion.This­ is­ an­ extremely­ sordid­ general­ trend.­ It­ is­ quite­ a­ meanbehaviour­ to­ say,­ ‘Good­ morning,’­ or­ to­ greet­ one­ another­ bymaking­ signs­ with­ the­ hands­ or­ by­ nodding­ or­ not­ to­ greet­ aMuslim­because­you­do­not­know­him­or­not­to­greet­your­familywhen­you­come­home.­It­means­to­ignore­an­act­of­sunnat.”­The

–­110 –

[1] On­the­other­hand,­the­book­entitled­Kitâb-us-sunnat was­written­byZâhid-i-Saffâr.

book­al-Ibdâ’ contains­appreciatory­appendices­written­by­Shaikh’Abdullah­Dassûqî­and­Shaikh­Yûsuf­Dajwî,­two­of­the­professorsof­Jâmi’ul­adhhar.

When winter days are gone and Spring comes,Mountains’ eyes open from their abeyance.With them dressed up all over with rose-buds,Philomels will no longer have to wait in patience.

Day and night mountains’ job is to ‘make tasbîh’[1],Birds on them always saying, “Allah, Allah.”With heads soaring up to the firmament,The Qibla of prayers do all mountains face.

Raiment of Power is cut out for them all,Showers of Haqq’s Compassion onto them fall.All kinds of flowers blossom thereon withal,Mountains turn into Garden with Summer’s face.

Watch them, and you never find satiety,From Haqq[2] you’ll receive lights of piety.Their breeze will blow away anxiety,Their dust smelling like musk and ambergris.

Lilies on the one side, tulips on the other,Their runnels all carry life-giving water.‘Sabba ha’, in meaning, starts itself to utter,It is mountains’ business to thank Haqq forever.

–­111 –

[1] To­say,­“Subhân-Allah,”­which­means,­“I­know­Allâhu­ta’âlâ­far­fromall­sorts­of­defects­whatsoever.”

[2] Allâhu­ta’âlâ.

BOOKS PUBLISHED BY HAK‹KAT K‹TABEV‹ENGLISH:1–­Endless­Bliss­I,­304­pp.2–­Endless­Bliss­II,­400 pp.3–­Endless­Bliss­III,­336 pp.4–­Endless­Bliss­IV,­432­pp.5–­Endless­Bliss­V,­512­pp.6–­Endless­Bliss­VI,­352­pp.7–­The­Sunni­Path,­128­pp.8–­Belief­and­Islam,­128 pp.9–­The­Proof­of­Prophethood,­144­pp.10–­Answer­to­an­Enemy­of­Islam,­128­pp.11–­Advice­for­the­Muslim,­352­pp.12–­Islam­and­Christianity,­336­pp.13–­Could­Not­Answer,­432­pp.14–­Confessions­of­a­British­Spy,­128­pp.15–­Documents­of­the­Right­Word,­496­pp.16–­Why­Did­They­Become­Muslims?,­304­pp.17–­Ethics­of­Islam,­240­pp.18–­Sahaba­‘The­Blessed’,­560­pp.19–­Islam’s­Reformers,­320­pp.20–­The­Rising­and­the­Hereafter,­112­pp.21–­Miftah-ul-janna,­288­pp.22–­Book­of­Namâz,­240­pp.23–­O­Son,­352­pp.

DEUTSCH:1–­Islam,­der­Weg­der­Sunniten,­128­Seiten2–­Glaube­und­Islam,­128­Seiten3–­Islam­und­Christentum,­352­Seiten4–­Beweis­des­Prophetentums,­160­Seiten5–­Geständnisse­von­einem­Britischen­Spion,­176­Seiten6–­Islamische­Sitte,­288­Seiten

EN FRANÇAIS:1–­L’Islam­et­la­Voie­de­Sunna,­112­pp.2–­Foi­et­Islam,­160 pp.3–­Islam­et­Christianisme,­304­pp.4–­L’évidence­de­la­Prophétie,­et­les­Temps­de­Prières,­144­pp.5–­Ar-radd­al­Jamil,­Ayyuha’l-Walad­(Al-Ghazâli),­96­pp.6–­Al-Munqid­min­ad’Dalâl,­(Al-Ghazâli),­64­pp.

SHQIP:1-­Besimi­dhe­Islami,­96­fq.2-­Libri­Namazit,­208­fq.3-­Rrefimet­e­Agjentit­Anglez,­112­fq.

ESPAÑOL:1-­Creencia­e­Islam,­112.2-­Libro­Del­Namâz,­224.

PO RUSSKI%1- Vsem Nuynaq Vera, (128) str.2- Priznaniq Anglijskogo Wpiona, (128) str.3- Kitab-us-Salat (Molitvennik) Kniga o namaze, (224) str.4- O Syn Moj, (256) str.5- Religq Islam, (320) str.

BOSHNJAKISHT:1-­Iman­i­Islam,­(128)­str.2-­Odgovor­Neprijatelju­Islama,­(144)­str.3-­Knjiga­o­Namazu,­(192)­str.4-­Nije­Mogao­Odgovoriti,­(432)­str.5-­Put­Ehl-i­Sunneta,­(128)­str.6-­Ispovijesti­Jednog­Engleskog­Spijuna,­(144)­str.

–­112 –