DEEDS ARE BY THEIR FINAL ACTIONS
& DEEDS
OF THE PEOPLE OF PARADISE & HELLFIRE
ASSEMBLED
BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
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WEDNESDAY
21st RAJAB 1441 AH – 15th APRIL 2020 CE
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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.
Praise be to Allaah; we seek His help and His forgiveness.
We seek refuge with Allaah from the evil of our own souls and from our bad
deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah
leaves astray, no one can guide. I bear witness that there is no god but
Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave
and Messenger.
PREAMBLE
DEEDS ARE BY
THEIR FINAL ACTIONS
On the authority of Abdullah ibn Masud (may Allah be pleased
with him), who said: The Messenger of Allah (peace be upon him), and he is the
truthful and the believed, narrated to us:
Verily the creation of each one of you is brought together
in his mother's womb for forty days in the form of a drop, then he becomes a
clot of blood for a like period, then a morsel of flesh for a like period, then
there is sent to him the angel who blows the breath of life into him and who is
commanded with four matters: to write down his sustenance, his life span, his
actions, and whether he will be happy or unhappy (whether or not he will enter
Paradise).
By Allah, other than Whom there is no deity, verily one of
you performs the actions of the people of Paradise until there is but an arm's
length between him and it, and that which has been written overtakes him, and
so he acts with the actions of the people of the Hellfire and thus enters it;
and verily one of you performs the actions of the people of the Hellfire, until
there is but an arm's length between him and it, and that which has been
written overtakes him and so he acts with the actions of the people of Paradise
and thus he enters it. [Bukhari and Muslim]
عَنْ
أَبِي عَبْدِ الرَّحْمَنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ
قَالَ:
حَدَّثَنَا
رَسُولُ اللَّهِ صلى الله عليه و سلم -وَهُوَ الصَّادِقُ الْمَصْدُوقُ-:
"إنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا
نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ
ذَلِكَ، ثُمَّ يُرْسَلُ إلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ، وَيُؤْمَرُ
بِأَرْبَعِ كَلِمَاتٍ: بِكَتْبِ رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَشَقِيٍّ أَمْ
سَعِيدٍ؛ فَوَاَللَّهِ الَّذِي لَا إلَهَ غَيْرُهُ إنَّ أَحَدَكُمْ لَيَعْمَلُ
بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إلَّا
ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ
فَيَدْخُلُهَا. وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى
مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ
فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا".
[رَوَاهُ
الْبُخَارِيُّ] ، [وَمُسْلِمٌ] .
.
Commentary
Summary
Written commentary compiled by
volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English
translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam
al-Nawawi.
This hadith is among many of the miracles in the life of the
Prophet (Sallalahu Alaihi Wa Salaam) . It gives unwavering credibility to the
revelation of the words of Allah (Subhanahu Wa Taala) : the Quran.
This hadith sums up the life of man from nothingness,
showing the early relationship between the physical and the spiritual
components of human existence, the encounter between a piece of flesh (mudgha)
upon which the spirit (ruh) is breathed. Man must then navigate through a
predetermined course of life (Al Qadaa wal Qadar), at constant risk of wavering
in his actions, with significant consequences for him on his return to
nothingness at death.
This hadith presents the physical and abstract components of
man by its depiction of the embryonic stages of life and the explanation of
predestination.
Proof for
Truth
The narrator Abdullah ibn Mas’ud (ra) starts this hadith
with a comment on the truthfulness of the Prophet (Sallalahu Alaihi Wa Salaam)
as proof for the authenticity of the content of the narration. During the time
of the Prophet (Sallalahu Alaihi Wa Salaam), the attribute of Al-Amin (the
trustworthy one) was the reason for his followers’ belief in the message he was
spreading. In recent times, the confirmation of the hadith’s contents and the
Quranic texts on the same issue (Chapter 23 verse 14) as described by modern
science should remove any doubt in anyone’s mind about the authenticity of the
message of Islam and its messenger.
Truth behind
the Seen and Unseen
We can proceed to examine the concept of Al-Qadaa Wal Qadar,
or predestination. The hadith talks about the spiritual encounter between the
flesh-like human and the angel who conveys Allah’s decree of the four most
important things: provision, lifespan, deeds and the abode in the afterlife:
Paradise or Hell-Fire.
The Qadaa Wal Qadar is dictated in the "Lawh
al-Mahfudh”, the preserved tablet where Allah (Subhanahu Wa Taala) has written
the predestination of his creation, and will manifest itself physically
throughout the course of one's life. Every human will enjoy the sustenance that
Allah has decreed for him. Each will be a witness to how his life is spent. At
the exact moment of death, it is again a physical encounter as we learn from
other narrations that the human will see the Angel of death when he arrives to
take his soul. Even though this moment is very physical for him, he is unable
to share its experiences nor recount it to another human. This ultimately
brings us back again to the world of the unseen- the encounter after death.
This encounter was revealed to the Prophet, who is known
only to speak the truth, and because of this we believe in what has been
conveyed to us from him-both the physical and abstract alike.
The Seen vs.
the Unseen
The hadith concludes by emphasizing the concept of
predestination. It reinforces in the mind of the believer the purpose of
revelation in general: to illustrate the greatness of Allah (Subhanahu Wa
Taala) . The ‘here and now,’ the physical, is compared to the ‘future,’ the
unseen, belittling the former in the greatness of the latter.
A man will do so much good all his life and when he is near
death, he changes his ways and does actions that are characteristic of the
inhabitants of hell and vice versa. We can perceive an action as being either
good or bad, but the intention behind the action is beyond our perception. In
essence, a person may perform a seemingly good deed but if his intentions are
not right, he may end up among the losers. Some scholars have taken these words
literally. We know too well through our own experiences that this is the
reality of human nature: people change, as they say, overnight! The story of
the second caliph Umar ibn Al-Khattab (ra) is a golden example of this concept.
The accounts of his early life cannot explain him being among the ten who were
promised Paradise.
Allah (Subhanahu Wa Taala) is not limited by time because He
(Subhanahu Wa Taala) created the mind that is limited by time. We must know
that the way we perceive our lives {years} is not comparable to the way it is
in the sight of Allah (Subhanahu Wa Taala). He is not limited by the limits of
our understanding- He is as complex as He has allowed it to be. However, out of
His wisdom, He has not allowed us to wallow in this abstractness. He has given
a proof for this abstract truth {Al Qadaa wal Qadar) in the example of the life
of the Prophet.
A Few
Lessons
This hadith introduces the concept of fear and hope. Let
fear overcome you in the matters of your good deeds as by Allah’s decree, one
bad deed that follows may negate them. Conversely, let hope overcome you in the
matters of your bad deeds as by Allah’s decree, one good deed that follows may
purify you from their harm.
The concept of Al Qadaa Wal Qadar does not limit other
hadith or negate Quranic texts that command the believer to continue to perfect
his deeds hoping for the good in the hereafter. As described, this concept
should help us understand the greatness of Allah, His limitless knowledge and
our limits in comparison.
Finally, this hadith presents evidence that will help
scholars in deriving fatwa on such complex issues of embryonic studies and
other ethical issues such as abortion. The ultimate knowledge of all affairs is
with Allah Alone, may He be glorified.
Sources
https://40hadithnawawi.com/hadith/4-deeds-are-by-their-final-actions/
DEEDS OF THE PEOPLE
OFPARADISE & DEEDS OFPEOPLE OF THE HELLFIRE
By Shaykh Al Islām
Ibn Taymiyyah [Majmoo’ al Fatāwa, p.422 Vol.10]
SHAYKH AL ISLĀM WAS
ASKED...
What
are the deeds of the people of Paradise?
So he responded to the question by saying:
All praise is for Allāh alone the Lord of the
Creation.
Deeds of the people of Paradise are
Emān and piety (Taqwa), and the deeds of the people of Hellfire are disbelief,
defiance and disobedience, thus the deeds of the people of Paradise are: faith
in Allāh, His Angels, His Scriptures, His Messengers, the
Last Day and faith in the
Pre-decree-the good of it and the bad of it; the two testimonies: to testify
that there is no deity worthy of worship in truth except Allāh and that Muḥammad
is the Messenger of Allāh; to establish the prayer, and to give the
Zakāt, fast in Ramaḍān and to perform
Hajj to the house [of Allāh]; to worship Allāh as though you see Him and even
though you do not see Him He certainly sees you.
And from the deeds of the people of
Paradise are:
Truthfulness in speech, fulfillment
of trusts and abiding by contracts, good treatment of parents, maintaining ties
with relatives; showing goodness to the neighbour, the orphan, the needy and the
property you possess: people and animals.
And from the deeds of the people of
Paradise are:
Sincerity for Allāh, reliance upon
Him, to love Him and His Messenger and to fear Him and hope in His Mercy, and
to return to Him in submission, to be patient with His judgment, to be grateful
for His blessings.
And from the deeds of the people of
Paradise are:
Recitation of the Qur’ān, remembrance
of Allāh, supplicating to Him, asking for your needs from Him, longing for Him.
And from the deeds of the people of
Paradise are:
To enjoin good and forbid evil,
striving in the cause of Allāh against unbelievers and hypocrites.
And from the deeds of the people of
Paradise are:
you keep ties with the one who cuts
off from you; give to the one who withholds from you; you pardon the one who
wrongs you; indeed Allāh has prepared Paradise for the pious, who spend [in the
cause of Allāh] during ease and hardship and who restrain anger and who pardon
the people – and Allāh loves the doers of good.
And from the deeds of the people of
Paradise are: being just in all affairs and with all of the creation, even the
unbelievers; and [other] deeds similar to these.
What
are the deeds of the people of Hell?
And from the deeds of the people of
Hellfire are, for example: setting up partners with Allāh, rejecting the
Messengers, disbelief and envy, lying and treachery, oppression and lewdness,
the breaching of contracts and cutting the ties of kinship and refrain from
Jihad through cowardice, stinginess, disparity between the secret and the open
[i.e. hypocrisy], to lose hope in the Mercy of Allāh, to feel safe and secure
from Allāh’s plan and to be impatient during afflictions; to boast, be insolent
and extravagant with the blessing that Allāh bestows from wealth and wellbeing;
abandoning the commands of Allāh, to transgress His limits (i.e. limits set by
Allāh) and violate His sanctity; fearing the creation but not the Creator, having
hope in the creation but not in the Creator, relying upon the creation but not
upon the Creator. Performing actions to show off and to seek fame; opposing the
Book and the Sunnah; obeying the creation whilst disobeying the Creator; having
fanaticism to falsehood, mocking the signs of Allāh and rejecting the truth;
and to hide that which is obligatory to make apparent from knowledge and
witness.
And from the deeds of the people of
Hellfire are:
Magic and ill treatment of parents;
the taking of a life -that Allāh has made forbidden- without a just cause; to
devour the wealth of the orphan and to devour usury; fleeing from the
battlefield [when the two armies meet]; accuse chaste women, who never even
think of anything touching their chastity and are good believers.
What
are the deeds of the people of Paradise & hell fire?
To elaborate on the two statements in
detail is not possible [i.e. what are the deeds of the people of Paradise and
what are the deeds of the people of Hellfire?]; however all of the deeds of the
people of Paradise fall under the obedience to Allāh and His Messenger; And all
of the deeds of people of Hellfire fall under the disobedience of
Allāh and His Messenger;
تِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن يُطِعِ
ٱللَّهَ وَرَسُولَهُ ۥ يُدۡخِلۡهُ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا
ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَاۚ وَذَٲلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ (١٣) وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ وَيَتَعَدَّ
حُدُودَهُ ۥ يُدۡخِلۡهُ نَارًا خَـٰلِدً۬ا فِيهَا وَلَهُ ۥ عَذَابٌ۬ مُّهِينٌ۬
(١٤)
Those are limits set by Allah:
those who obey Allah and His Messenger will be admitted to Gardens with rivers
flowing beneath, to abide therein (forever) and that will be the Supreme
achievement. (13) But those who disobey Allah and His Messenger and transgress
His limits will be admitted to a Fire to abide therein: and they shall have a
humiliating punishment. (14)
Commentary
‘and
whosoever obeys Allāh and His Messenger will be admitted to Gardens under which
rivers flow (in Paradise), to abide therein, and that will be the great
success. And whoever disobeys Allāh and His Messenger and transgresses His
limits - He will cast him into the Fire to abide therein, and he will have a
humiliating punishment.’ [Holy Quran Chapter an Nisaa’: 13-14]
And Allāh knows best.
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