This is part 7 of the explanation of the Hadith of Jibreel (Gabriel). See all other posts, including of other ahaadith of An Nawawi, here. We will discuss the Last Day and Qadr inshaAllah.
The Last Day
The Last Day is called so because there will be no new day after it and each person shall be in either bliss or eternal damnation. May Allah save us from an evil end and join us with the righteous in Jannah. Ameen.
There are general aspects of the Last Day that all Muslims should know about – such as the Resurrection, Judgment and Reward, Paradise and Hell. There are many more detailed aspects that the Qur’an and the Prophet sallallahu ‘alayhi wa sallam talk about. The more we know of them, the greater impact it will have on our belief and imaan. [see a very detailed explanation of the Hereafter here.]
Before the day of judgment, Allah will send a wind softer than silk that will take the souls of every person with even the slightest amount of faith in his heart. The horrifying events of the end of the earth will only be witnessed by the worst of people.
The sun will rise from the west. Everyone will believe then, but such faith will be of no use. The Horn will be blown and all on the earth shall die. The earth and heaven shall be destroyed. The second Horn will be blown after a period and the people will be resurrected.
Aspects of Belief
There are three aspects that belief in the Last Day include:
We will be resurrected barefoot, naked and uncircumcised (Bukhari and Muslim) in the same body we had in this life.
2. Accounting of our deeds and reward
We should always remember that if we enter Jannah, it is only because of Allah’s Mercy and not because of our own good deeds.
Allah rewards us more than our deeds deserve, yet He only punishes out of justice and never more than what a person deserves. There are many hadith on this subject [also see above link for those hadith].
3. Belief in Heaven and Hell
They are both actual physical places and not simply states of the mind 🙂
Ibn Taymiyyah [or Taimiya] says that belief in the Last Day also includes everything that shall occur to a person after his death and before the Day of Judgment. This would include the trial and pleasure or punishment of the grave. [see this post and this one on the grave as well].
I never thought of this, but the author mentions that some people wonder that if there is punishment of the grave (such as the ribs being crushed), then why is this not visible if the grave is dug up?
Ibn Uthaimeen (or Uthaymeen) answers this question by saying that the punishment of the grave is first and foremost upon the soul. If it were something physically experienced and witnessed by the body, it would not be of the matters of the Unseen.
Importance of Proper Belief in the Last Day
If we knew of the amazing rewards awaiting the good doers in Jannah, then we would rust to do good deeds. And if we knew of the punishments of Hell, then it would make us want to stay away from all bad deeds, no matter how “trivial” seeming they may be.
Another very important benefit of knowledge of the hereafter is that the justice that day is a comfort for the believer. Even though things may seem unfair in this life, or our deeds in vain, that day all will be settled in a just manner by the best of all judges, Allah.
Without the guidance of Allah and proper belief in Him, life would have no purpose. If there is no purpose to living, then why be moral? Alhamdulillah for Islam.
The scholars differed over as to why the words “to believe in” were restated. One scholar says that the reason the Prophet sallallahu ‘alayhi wa sallam restated it was to emphasize that it is an essential part of Islam because he knew that the people would differ about it later.
Another opinion is that “to believe in” was restated because of the importance of al-Qadar – not just for the reason mentioned before, but because it is something only those who are truly knowledgeable of Allah realize. This is different from the other articles of faith, in general, known and recognized by all Muslims.
In fact, the narration of this hadith by ‘Abdullah ibn ‘Umar begins with two people asking him about al Qadar. [see the first hadith of Sahih Muslim for this particular narration.]
Ibn al Qayyim says that there are 4 levels/aspects of Qadar:
1. Allah has knowledge of everything, both of universals and particulars, before their existence.
And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Al Anaam, 59)
2. Allah recorded all things before the creations of the Heavens and the Earth.
No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah. (Al Hadeed, 22)
3. Allah decrees everything that is in existence, and if He doesn’t will something, it can never come into existence.
Verily, this (the Quran) is no less than a Reminder to (all) the ‘Alamin (mankind and jinns). To whomsoever among you who wills to walk straight, And you will not, unless (it be) that Allah wills, the Lord of the ‘Alamin (mankind, jinns and all that exists).(Al-Takweer, 27-29)
4. Allah created everything, bought it all into existence and made everything be.
Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees Al-Lauh Al-Mahfuz).
There is a passage that the author posts, by Sheikh Idris, that I found to be a very short and sweet explanation of confusing issues of al Qadar. I’ll post just a snippet of it here:
“If our actions are willed by God,” someone might say, “then they are in fact His actions.” This objects is based on a confusion. God wills what we will in the sense of granting us the will to choose and enabling us to execute that will, i.e, He creates all that makes it possible for us to do it. he does not will it in the sense of doing it, otherwise it would be quite in order to say, when we drink or eat or sleep, for instance, that God performed these actions. God creates them, He does not do or perform them. Another objection, based on another confusion, is that if God aows us to do evil, then He approves of it and likes it. But ti will something in the sense of allowing a person to do it is one thing; and to approve of his action and commend it is quite another…”
Some Fruits of Proper Belief in al Qadar
Tauheed ar Ruboobiyah and tauheed uloohiyah are correctly and completely fulfilled with a proper belief in qadar. If one realizes that Allah is the One True Creator and Master of Creation, and nothing can occur without his permission, one would direct all acts of worship to Him alone. A believe would put his complete reliance and trust in Allah. May Allah make us amongst the believers!
Proper belief in Allah would also keep one from being arrogant or boastful. One would know any success or achievement is only because Allah’s Mercy decreed it. Instead of becoming arrogant, a believer would be thankful to Allah.
Proper belief in al Qadar also brings peace of mind and tranquility. No matter how difficult a trial may be, the believer will not lose hope or despair, because they know it is the will of Allah and must have occurred for a purpose.
No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters. (al Hadeed, 22-23)
We will inshaAllah try to finish up this hadith in two more posts, and then move on to hadith #3 of An Nawawi – about the 5 pillars of Islam.