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Desire for the Aakhirah

Moulana Ashraf Ali Thanwi ( Rahmatullahi Alaihi)
Translated by: Muhammad bin Abdurrahman Ebrahim

Chapter 1 The reward for illness and hardships
Chapter 2 The virtues of plague
Chapter 3 Preference for death over life
Chapter 4 The benefit of a difficult death for some Mu-mins
Chapter 5 The glad tidings, respect and honour for a Muslim at the time of death
Chapter 6 The meeting and conversing of the ruhs after death
Chapter 7 Honour and respect at the time of tajhiiz and takfiin (preparation  for burial)
Chapter 8 The respect and love for a Mu-min in the skies
Chapter 9 The respect and love for a Mu-min on earth
Chapter 10 The malaa-ikah accompanying the janaazah
Chapter 11 Blessings and favours of the barzakh
Chapter 12 Comfort and ease in the mah-shar
Chapter 13 The bodily and ruhaanii pleasures in jannah
  Synopsis of the kitaab
  Some stories of the enthusiastic
  Extracts from the discourses of Maulana Ashraf ‘Ali Thanvi Sahib
  Du‘aa for the desire of the Aakhirah (hereafter) 



APPROXIMATELY THREE YEARS ago a severe plague spread in the Muzaffarnagar district. Also, the severity of the plague remained for some time. Our little town, Thana Bhavan, which is also part of the Muzaffarnagar district, was also affected by the plague. Due to the plague being severe and widespread, people were in distress. Some left their settlements and ran away; some were preparing to run away; some were perturbed, frightened and terrified. In short, there existed an astonishing situation. Since the muqaddas Islaamii sharii‘ah has taken responsibility of treating all spiritual difficulties and inner sicknesses, and these hardships had come about as a result of possessing little sabr (patience); having weak reliance on Allah Ta'aala; not being content and satisfied with the commands of the Almighty; and not possessing yaqiin (confidence and trust). The basic cause of all this is solely a strong desire and inclination towards the dunyaa (material world) and keeping away from seeking the Aakhirah (hereafter). All know that the cure for any illness is to remove its cause. Hence, the sayings of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam: "The love for the dunyaa is the root of all sin", and "Excessively remember the eraser of all pleasures, death" is the only secret of (treating) this.

Taking all these aspects into consideration, and in accordance with this principle, while paying attention to the reformation of the general public I began mentioning in my discourses and lectures the favours, joys and comforts of the hereafter, and creating a strong desire for the hereafter and to abstain from the pleasures of the dunyaa. Also, the attaining of all these favours and pleasures being dependent on maut (death). For this reason I mentioned death being a blessing and favour. When describing these favours of the hereafter, the qabr (grave), qiyaamah (day of reckoning), Jannah (paradise), and the glad tidings for a mu-min was mentioned. In the same series, especially regarding every type of difficulty, virtues, reward, nearness to Allah Ta'aala, promise of acceptance, on which are based the glad tidings and good news of the favours and blessings of the hereafter were now and then mentioned in lectures and discourses. As a result clear and immediate results were witnessed, and the courage and confidence of the public set in. Signs of happiness and contentment began to manifest themselves. All distress and difficulties turned into contentment. Moreso, in some way a few people began to look forward to death. When these subjects proved so beneficial for these people, it came to mind that for many years, now and then, in many areas of India, plague keeps on spreading and it is not known till when such a situation will remain. Wherever plague spreads, the people become engulfed in the same type of distresses, fears and difficulties, as a result, surely loss and harm regarding the hereafter is experienced. Even during normal times, at the bereavement of a dear and beloved one, this same situation is experienced. Patience and tawakkul (complete reliance on Allah Ta'aala etc.) is not found. The life of this world becomes bitter. Therefore, everywhere people are in need of this prescription for strengthening the soul and heart. These subjects, which benefited the local people, if collected in a written form and conveyed to people of other places, will, it is hoped from Allah Ta'aala, benefit them too. Hence, a firm intention was made to collect subjects pertaining to the hereafter. Since these subjects were delivered during lectures and discourses at various places, it was not possible to write it with the same detail. Therefore, it was intended that these type of ahadith be chosen from Shaykh Jalaaluddiin Suyutii's Sharhus Sudur and translated into simple language, because this will fulfill the original aim. About thirty such ahadith were in the process of being compiled when a copy of a Misrii (Egyptian) printed copy of Sharhus Sulfur containing a commentary titled Bushraa al Ka-eeb, also by Shaykh Jalaaluddiin Suyutii was received from a friend. This copy especially contained those subjects, which refer to the glad tidings after death. Since this booklet was more suitable for my desired intention, it was thought, that instead of choosing subjects from Sharhus Sudur, a great portion of this booklet be translated, and at places to complete or corroborate a subject, or mention some details, subject-matter be taken from other sources too, which should be regarded as an extended and collateral portion of the original. Where no kitaab reference has been mentioned, it is a translation from the original Bushraa al Ka-eeb. Reference sources of subject-matter taken from other kitaabs are also mentioned.

I have found it appropriate to name this booklet Showqe Watan because the hereafter is our original watan (abode, home country), and is worthy of being desired. Our negligence and carelessness have made us totally forget. This booklet will remove such negligence and make us desire our original abode. Now it is hoped, with the grace of Allah Ta‘aala, that this book be so useful, that at times of sorrow, grief and fear, if it is read or read to others, or read at small or big gatherings, then In-Shaa-Allah instead of sorrow, happiness; instead of fear, peace of mind; instead of distress, contentment will result. Many chapters have been compiled herein. It must be remembered that the translation is made in simple language for the benefit of the layman. With hope of gaining barakah the original 'Arabic ahadith has also been given. It is also a source of more assurance, satisfaction and caution. Where deemed necessary details have been given under the caption of commentary. May Allah Most High accept this kitaab with the hope, and for the purpose and aim that is was compiled; make it a source for the desire of the hereafter; and with the desire give the taufeeq (divine guidance) to prepare for the hereafter, and with taufeeq grant acceptance and nearness to Him. Aamiin.


Chapter 1

The reward for illness and hardships

1. Sayyidina Abii Sa'iid Radiyallahu ‘Anhu narrates from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam: "Any Muslim who experiences any hardship, discomfort, worry, sorrow, grief, and distress, even n thorn prick, but Allah will make it an atonement (or his sins." - Bukhaarii, Muslim, Mishkaat.

 2. Sayyidina Jaabir Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said to Sayyiditina Ummi Saa-ib Radiyallahu 'Anhaa: "Do not curse fever, for it removes the sins of Banii Aadam (offspring of Aadam ‘Alayhis Salaam) in the manner that a furnace removes rust from iron." - Muslim, Mishkaat. 

3. Sayyidina Anas Radiyallahu ‘Anhu narrates that I heard Nabi Sallallahu 'Alayhi Wasallam say: "When I afflict my bondsman with his two beloved possessions, he then exercises patience, I will grant him Jannah in lieu of it. His two eyes are meant (here)." – Bukhaari, Mishkaat. 

4. Sayyidina Anas Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "If a Muslim is afflicted with a bodily affliction (illness etc.), it is said to the angel (who records his pious deeds), continue recording the pious deeds he committed in his state of good health. If Allah grants him recuperation, He will cleanse him. If Allah grants him death, He will forgive and have mercy on him." – Sharhus Sunnah, Mishkaat. 

5. Muhammad bin Khaalid As-Salamii narrates from his father, who narrated from his grandfather that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "When a bondsman is going to be granted a certain status from Allah, which he cannot reach through his own deed. Allah Ta‘aala afflicts him with some calamity in his body, or to his wealth, or children, then grants him sabr (patience), until he reaches that status which has been determined for him." – Ahmed, Abu Daawud, Mishkaat. 

6. Sayyidina Jaabir Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu 'Ally hi Wasallam said: "When the afflicted ones are given reward on the day of qiyaamah (judgement), the healthy ones will wish that their skins were cut with scissors in the world (so they may also attain the same rewards)." – Tirmithi, Mishkaat. 

7. Ummul Mu-miniin, Sayyiditina ‘Aa-i-shah Radiyallahu 'Anhaa says, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "When the sins of a bondsman increases, and he does not possess deeds which will atone for it, Allah Ta'aala will afflict him with sorrow to expiate for those sins." – Ahmed, Mishkaat.


Chapter 2 

The virtues of plague

1. Sayyidina Anas Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Plague is a (means of) martyrdom for a Muslim." – Bukhaari, Muslim, Mishkaat. 

2. Sayyidina Abii Hurairah Radiyallahu 'Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Five (categories of) people are martyrs: The plagued, the one who has disease in the stomach, the one who drowns, the one on whom a building falls, and a martyr in the Path at Allah." – Bukhaari, Muslim, Mishkaat. 

3. Ummul Mu-miniin, Sayyiditina 'Aa-i-shah Radiyallahu ‘Anhaa said: "I asked Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam regarding, plague. He informed me that it is (a type of) punishment (k>r some) which Allah Ta'aala sends on whom he wishes (' for some’ here means the kaafirs). And Allah has made it a mercy for the Mu-miniin (believers). The one who remains with patience in his plague affected settlement, with the hope of gaining reward, and knowing that only what Allah has decreed fhim will happen. He will receive the reward of a shahiid (martyr)." – Bukhaarii, Mishkaat. 


This reward is only attained if one remains in the affected place and does not run away. The reward for dying in a plagued area will be additional to this reward. 

4. Sayyidina Jaabir Radiyallahu ‘Anhu reports, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "The one running away from plague is like the one running away from jihad. The one who stays steadfast with patience therein (affected place) will receive the reward of a shaheed (martyr)." Ahmed, Mishkaat.


From the previous two hadith it becomes clear that those affected by plague attain the reward of jihad while remaining in their homes. The reward for jihad is the best amongst all deeds. 

5. 'Aliim Alkindii said: "I was with Abii 'Abas Al-Ghifaarii on a rooftop. He saw a group of people leaving the settlement because of plague. And said: ‘O plague take me (because I am desirous) towards you.’" – Reported by Ibn 'Abdulbarr, Almarwazii, Ahmed, and Tabraanii. Sharhus Sudur.


Chapter 3

Preference for Death over Life

 1. Sayyidina ‘Abdullah bin ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "A (beloved) present for the Mu-min (believer) is death". - Ibnul Mubaarak, Ibn Abid Dardaa, Tabrani and Haakim. 

2. Sayyidina Mahmud bin Labeed Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "Ibn Aadam (offspring of Sayyidina Aadam ‘Alayhis Salaam) dislikes maut (death) whilst maul is better for him then fitnah (trials and tribulations in the diin)". – Ahmed, Sa‘iid bin Mansur. 


The benefit of death is, there is no fear that one's diin (religion) will deteriorate. If one lives, there is always the fear of this happening (deterioration) especially if one confronts causes that will lead to it. We seek Allah's refuge from turning astray. 

3. Sayyidina ‘Abdullah bin ‘Amr bin Al'Aas Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The world is a prison (because of the many restrictions) for a Mu-min and a place of drought (both comfort, favours and affluence are deficient). When one leaves the world, one leaves a prison and place of drought (because comfort, favours and affluence are complete and widespread in the hereafter)." – Ibnul Mubaarak, Tabrani. 

4. Sayyidina Anas Radiyallahu 'Anhu narrates, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "Maut (death) is an atonement for (the sins of) every Muslim (Due to hardships confronted, sins are pardoned. For some all sins are forgiven and for some part of their sins are forgiven, according to the person’s status)." - Abu Nu'aym. 

5. Sayyidina Abii Maalik Al-Ash‘arii says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "O Allah, make death beloved to the one who believe that I am your Rasul." – Tabrani. 

6. Sayyidina Anus Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said to him: "If you remember and keep up my wasiyyah (advise) then nothing should be more beloved to you than maut (death)." - Isbahaani. 

7. Sayyidina Anus Radiyallahu 'Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "I find the example of Ibn Aadam (human) passing away from this world but like that of a baby emerging from the narrow and dark womb of it's mother into the wide open world. (Before coming into the world the womb is thought to be a very comfortable place. After witnessing the comforts and pleasures of the world one does not wish to return there. In the same manner, whilst living in the world one fears the hereafter. But after going there one does not wish to return. This explanation has also been narrated in a hadith)." – Ibn Abid Dunyaa, Tirmithi. 


Two questions arise here. One is, from this hadith preference is given to death over life. From some ahadith it is found that life is given preference over death. For example, the hadith in Bukhaari and Muslim state Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "None from among you should hope and desire death, because if one is pious, good deeds will increase by longevity. If one is sinful, it is possible one will have the taufeeq of repenting." From this it is clear that life is better than death. The answer to this doubt is that laws differ according to different aspects. During life good deeds could increase and repentance from sin could also be made, as mentioned in the above hadith. Death is the opposite, but the cause for this preference for life is temporary and lasts for a few days. The world in comparison to the hereafter is like the narrowness and darkness of a mother’s womb. According, to this, only death could be given preference, because leaving this world, and going out of this dark home and reaching into the vast and splendid home is not possible without death. The hereafter is much better than this world. The world is nothing in comparison to the hereafter. The hereafter is not temporary but everlasting. The preference for the everlasting is apparent over that which is temporary and mortal. By this answer there remains no difference, and life and death also do not remain equal. The preference for death remains.

The second question is that in the hadith it has been prohibited to hope for death. It death is a good thing why is it prohibited to hope for it. The answer is that in the same hadith this has also been mentioned "Min darrin asaabahu" (from difficulties confronted). That means one must not wish for death due to hardships or difficulties experienced, because this will be a sign of not accepting the Will of Allah Ta'aala. If hoping for death is due to yearning for the hereafter and saving one's self from fitnah, then it is not prohibited.


Chapter 4

The benefit of a difficult death for some Mu-mins

1. Sayyidina Ibn Mas'ud Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "(At times) A Mu-min (believer) commits a sin. Hardship is experienced at the time of death to recompense for sins. (At times) A kaafir (nonbeliever) carries out a good deed, and to recompense for it, an easy death is granted." – Tabrani, Abu Nu‘aym, Sharhus Sudur. 


Experiencing a difficult death is not a bad omen nor is an easy death a good omen. No doubt should remain regarding a difficult death as stated in the above hadith.


Chapter 5

The Glad Tidings, Respect and Honour for a Muslim at the time of Death 

1. Sayyidina Baraa bin ‘Aazib Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a Mu-min is in the state of leaving this world and approaching the hereafter, Malaa’ikah (angels) from the sky come to him, whose faces are white and shine like the sun. They have with them kafan (dead person’s shrouding) of Jannah (paradise) and fragrance of Jannah. They seat themselves until (the distance) where the eye can see. Then Malakul maut (angel of death) comes and sits at his head side and says: ‘O soul, who was content with the commands of Allah, come out towards the forgiveness and mercies of Allah’. It (the soul) comes out (with ease) like (water) drops flow out of a water bag, although (outwardly) you may witness a state other than this (that life comes out with difficulty. The difficulty is on the body, and the ruh [soul] experiences easiness). They (the Malaa’ikah) take out the ruh. After taking it out the Malakul maut does not leave it in his hands for a split moment, but puts it in the kafan and fragrance of Jannah. Such a fragrance emits from it like the strongest mushk fragrance in the world. They go up with it. Whichever group of Malaa’ikah they pass, they (those Malaa’ikah) ask, who is this good and pleasant soul. They say: 'So-and-so, son of so-and-so, they mention the best names with which he was well known in the dunya (world). (In the same manner) They take him towards the next sky (samaa-ud dunyaa), from there they carry on till they reach the seventh sky. Allah Ta'aala commands, record his name in the ‘illi-yiin, and return him to the earth (for questioning in the grave). His ruh is returned to his body (pertinent to the barzakh and not the world). Two angels come to him and make him sit up. They both ask him: ‘Who is your Rabb (Lord and Master); and what is your religion?’

He will say: ‘My Rabb is Allah and Islam is my religion.'

They both then say to him: ‘Who is this person who was sent to you and among you.'

He will say: 'He is the Rasul (messenger) of Allah (i.e. Muhammad Sallallahu ‘Alayhi Wasallam).'

They both then say to him: 'How did you know?’

He will say: 'I read the Kitaab of Allah Ta'aala (Qur’aan), brought Imaan (faith) on it and accepted it as the truth.'

A caller (from Allah Ta‘aala) will then call out from the heavens: 'My bondsman has given the correct answer. Spread out for him a floor-covering from Jannah; clothe him with the clothing of Jannah; and open for him a door towards Jannah.’

Hence a breeze of sweet Fragrance blows towards him. His grave is widened as far as (the width) the eye can see. A well-dressed person with a sweet smelling fragrance will come and say to him; 'News of glad tidings of happiness to you. This is the day that you had been promised.'

He will ask: 'Who are you? Your countenance conveys blessings and excellence.'

The person will say to him: ‘I am your pious deeds.'

Me (the deceased person) will then repeat: 'O Rabb (hasten) qiyaamah (the day of reckoning), O Rabb (hasten) qiyaamah, so that I may return to my family and possessions (which will be attained in the hereafter).'" – Ahmed, Abu Daawud, Haakim, Baihaqi and others.

2. Ja'far reports from Muhammad, who reports from his father Ibnul Khazraj, who reports from his father, who said, I heard Sayyidina Rasulullah Sallallahu. 'Alayhi Wasallam saying: "I saw Malakul maut (angel of death) at the time of a person's death From among the Ansaar. I said to him: 'O Malakul maut, be gentle and kind to my Sahaabi (companion) for he is a Mu-min.' Malakul maut said: ‘Gladden your heart, cool your eyes and be assured that I am gentle with every Mu-min.'" - Tabrani, Ibn Munabbih.

3. Sayyidina Baraa Radiyallahu ‘Anhu narrates from Sayyidina Abii Hurairah Radiyallahu 'Anhu that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When the time for a Mu-min’s death comes, the Malaa’ikah (angels) come with a (piece of) silk to him, wherein there is mushk, ‘amber and rayhaan. His ruh (soul) comes out softly in the manner that a hair comes out of dough. It is said to him, O life, who was contented with the commands of Allah, n>me towards mercy, respect and honour, in the state that you are pleased with Him and He is pleased with you. Then when the ruh comes out, it is put on the mushk and rayhaan, covered with the silk and taken to the ‘illi-yiin." 

4. Sayyidina Ibn Jurayj Radiyallahu 'Anhu narrates, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said to Sayyiditina 'Aa-i-shah Radiyallahu ‘Anhaa: "When a Mu-min sees the Malaa’ikah (angels), they say: 'We will take you back to the dunya (world). (We will not remove your ruh -soul-).’ He will say: '(You will return me) Towards a place of worry, anxiety, distress and affliction. Take me towards Allah Ta'aala.'" – Ibn Jariir and Ibnul Mundhir in their tafsir. 

5. Sayyidina Anas bin Maalik Radiyallahu 'Anhu says, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "When Malakul maut (angel of death) comes to a wali (accepted bondsman) of Allah, he makes salaam to him. His salaam is saying this: 'Assalamu ‘alayka yaa waliyullah, rise and leave the home that has been emptied, and go towards your home which has been furnished by you (i.e. from the world towards the hereafter).'" - Qadhi Abul Husayn bin Al'urayf, Abu Rabii' Al-Mas'u-dii, Sharhus Sudur. 

6. Sayyidina Ibn Mas'ud Radiyallahu ‘Anhu said: "When Allah Ta'aala intends taking the ruh (soul) of a Mu-min, He commands Malakul maut (angel of death), convey My salaams to him. When Malakul maut comes to take his ruh, he says to the person: ‘Your Rabb (lord and Master) says salaam to you.' (Subhanallah, what a blessing. May a thousand lives be sacrificed for such a death)." - Abul Qaasim bin Mandah in Kitaabul Ahwaal, Sharhus Sudur. 

7. Zayd bin Muslim narrates that it is said: "Malaa’ikah are sent to a Mu-min at the time of death and (through them) it is said: ‘Do not fear of what is coming to you. Hence his fear vanishes. Do not grieve (on the separation) for the world nor its inhabitants. Be happy with the glad tidings of Jannah (paradise).'" He dies in such a state that Allah Ta'aala makes his eyes cool (He grants him contentment). – Ibn Haatim. 

It is narrated from him too in the Sharhus Sudur regarding the tafsir of the aayah ('Innal ladhina qaalu rabbunallaahu .... upto ... tu‘adun’), that, he is given glad tidings at times of: death; in his grave, and on the day of judgement. When entering Jannah too this happiness will not leave his heart." 


Chapter 6 

The meeting and conversing of the ruh’s after death  

1. Sayyidina Abii Ayyub Al-Ansaari Radiyallahu 'Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When the ruh (soul) of a Mu-min is taken out, then the marhum (deceased) bondsman of Allah Ta'aala come forward to meet him in the same manner that a bringer of glad tidings is met in the dunya. Then (some among them) say, give him a chance to rest, because he was in great distress (in the world). Thereafter they begin to ask him, how is a certain person and did a certain woman marry? If they happen to ask of a person who had died before him already, and he says that person died before me, they recite 'Inna lillaahi wa-innaa ilayhi raaji‘un' and say he must have been taken to his abode that is Jahannam. It is a bad place to go to and a bad place to live in. He said, your deeds are presented before your family and relatives who are in the hereafter. If deeds are pious they become happy and joyful and say O Allah, this is Your Grace, Favour and Mercy, complete Your Benefaction on him, grant him death on it (favours, mercy etc.). The deeds of sinners are also presented before them, whereupon they say, O Allah, put piety in his heart, which becomes a cause of Your pleasure and nearness." – Ibn Abid Dunyaa, Tabrani, Sharhus Sudur. 

2. Sayyidina Sa'iid bin Jubayr Radiyallahu 'Anhu said: "When someone dies, his children (in the 'aa-lamul arwaah -abode of souls-) welcome him, like the one who returns after an absence." – Ibn Abid Dunyaa. 

3. It is narrated from Thaabit Al-Bunaanii that this narration has reached us: "When someone dies (and at the time of reaching the 'aa-lamul arwaah) his family and relatives who had died before, surround him from all sides. They are happy and he is happy, much more than that traveller who returns home to his family." – Ibn Abid Dunyaa. 


Chapter 7 

Honour and respect at the time of tajhiiz and takfiin (preparation for burial)

1. Sayyidina ‘Amr bin Diinaar Radiyallahu 'Anhu said: "The ruh of a deceased after dying remains in the hands of an angel, (from where) it observes how his body is being given ghusl; how kafan is put on; how it is being carried. While the body is still on the bier, the angel says to him, listen to the people praising you." – Abu Nu‘aym in the ‘Hulyah’. 

Commentary: The same type of narration has been narrated by lbn Abid Dunyaa from Sufyaan RA, that the Malaa’ikah say this same thing to him. The aim of the angel is to show the respect of the people at that moment and create hope for the future.


Chapter 8

The respect and love for a Mu-min in the skies

 1. Sayyidina Anas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "For every human there are two doors in the sky. One from which his deeds ascend, and the other from which his sustenance descend. When a Mu-min bondsman passes away, both doors weep for him." – Tirmithi, Abu Ya'laa, Ibn Abid Dunyaa.


Chapter 9 

The respect and love for a Mu-min on earth  

1. ‘Ataa Al-Khura-saanii narrates: "Any bondsman who makes sajdah (prostrates) for Allah on any portion of the earth, that portion of earth will give evidence on the person’s behalf, and weep for him on the day of his death." – Abu Nu‘aym. 

2. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu said: "The earth weeps for (on the death of) a Mu-min for forty mornings (days)." - Ibn Abid Dunyaa, Haakim, Sharhus Sudur. 

3. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a Mu-min passes away, all (places of) graves decorate and adorn themselves on his death. There is no place (grave) among them which do not wish that he be buried therein." -Ibn ‘Adii, Ibn Mandah, Ibn Asaakir.


Chapter 10

The Malaa’ikah accompanying the Janaaza

 1. Sayyidina Ibn Mas‘ud Radiyallahu ‘Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Daawud ‘Alayhis Salaam said: ‘O Allah, what is the reward of the person who carries a dead person to his grave seeking Your pleasure’. It was said: ‘His reward will be that my Malaa’ikah (angels) will carry his Janaaza, and they will supplicate on his ruh together with other (pious) ruhs’". – Ibn Asaakir, (Sharhus Sudur). 


That which has been narrated in this narration that the person who takes part in carrying and burying a deceased person, his reward will be that the Malaa’ikah will accompany his Janaaza. The object is that more angels will accompany him, otherwise the Malaa’ikah accompany all Janaaza. Briefly, in the ahadith of chapters eight, nine and ten the honour and respect stated for a Muslim mayyit (deceased) is clear. The skies weeping at the end of a Muslim’s life. Every possible gravesite of the earth wishing that a Muslim be buried therein. How great is his honour before the Malaa’ikah. They accompany his Janaaza like troops and battalions. Such respect and honour given by the Malaa’ikah, who are a great creation of Allah, to a person, is not a trivial thing. In the world, this is not accorded to the greatest of kings. It is a thing to ponder about, when the deceased observes that I am so greatly honoured and respected, how much will he appreciate the hereafter, and regard the world as wretched and despicable. What a good fortune will he regard the leaving of this world and going to the hereafter? It is said regarding such things: ".... For this let (all) those strive who strive for bliss". - Surah At-Ta ftiif, (Mutaffifiin), 26. and "For the like of this, then, let the workers work". -Surah Saaffaat, 61.

Up to here those aspects have been stated that occurs before burial. Some aspects that will take place are left for later, like the ruhs meeting one another, and becoming beloved of the earth etc.


Chapter 11

Blessings and favours of the Barzakh 

1. Sayyidina Sa‘iid bin Al-Musayyib Radiyallahu ‘Anhu says, Ummul Mu-miniin Sayyiditina ‘Aa-i-shah Radiyallahu ‘Anhaa said: "Yaa Rasulullah, since you have told me about the voice of Munkar and Nakeer, and the grave pressing its inmate, nothing is helping (consoling) me." He said: "Yaa ‘Aa-i-shah, the voice of Munkar and Nakeer in the ears of the Mu-miniin (believers) will be like ithmid (surmah) in the eyes (which delights the eyes), and the pressing in the grave for a Mu-min will be (comfortable) like that of a compassionate mother to whom her child complains of a headache and she softly presses his head. But, Yaa ‘Aa-i-shah, woe to those who doubt the existence of Allah, and complain about his commands, they will be pressed in their graves like a stone put on an egg and pressed." - Bayhaqii, Ibn Mandah. 

2. Sayyidina Abii Sa‘iid Al-Khudarii Radiyallahu ‘Anhu narrates that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a Muslim bondsman is buried, the grave says to him, marhaban and ahlan (welcome), you were the most beloved to me from among those who walked on the surface of me. Today when I have been made your servant, and you have come to me, you will observe my dealing with you. Hence it expands for him as far as his eyes can see, and it opens for him a door to Jannah (paradise). Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said this too. The qabr (grave) is either a garden from among the gardens of Jannah (for the pious), or a pit from among the pits of Jahannam (hell) (for the sinful)." – Tirmithi. 

3. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a dead person is buried, two black angels with blue eyes come to him. One is called Munkar and the other Nakeer. They both ask him: ‘What did you use to say regarding this person (Muhammad Sallallahu ‘Alayhi Wasallam)?’. He will say: ‘He is the bondsman and messenger of Allah Ta‘aala. Ash-hadu an-la ilaaha illallaahu, wa ash-hadu anna Muhammadan ‘abduhu wa-rasuluh’. They both will say: ‘(After seeing signs) We knew that you are going to say this’. Then his grave is widened seventy dhiraa (cubits) by seventy dhiraa and then illuminated. The person then says: ‘Allow me to go to my family, so that I may inform them’. They say to him: 'Sleep like a groom, who is awakened only by that person who is most beloved to him from his family, until Allah Ta‘aala will resurrect you from that sleep (on the day of qiyaamah)’" – Tirmithi, Baihaqi.


A Mu-min bondsman will not fear these angels being black and having blue eyes. In a hadith in Ibn Majah the words "Ghayra faza-in wa-laa mash-ghufin" are stated, meaning the bondsman will not be distressed, bewildered or confounded.

 4. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "I swear an oath in the Name of that Being in whose hands my life is, when a mayyit (deceased) is put in his grave, he hears the footsteps of the people when they leave him. If he is a Mu-min, his salah comes and stand at his head side; his zakaah at his right; his saum (roza, fast) at his left; his good deeds, piety, and ihsaan to the people at his feet. If ‘adhaab (punishment) comes to him from his head side, his salaah will say there is no entrance from my side. Then, it comes from the right side, his zakaah will say there is no entrance from my side. It then comes from the left side; his saum will say there is no entrance from my side. Then, it will come from the side of the feet, his good deeds, piety, ihsaan to the people, will say there is no entrance from our side. At the end of this hadith it is stated then his body is returned to its original state of dust (This is the case with the majority, some bodies remain in the same state in the grave). His ruh (soul) remains (lying) in a gentle breeze, or in the ‘arwaah tayyibah’, i.e. in the form of a green bird in the trees of Jannah. – Ibn Abii Shaybah, Tabrani in the ‘Awsat’, Ibn Hibbaan in his ‘Sahiih, Haakim, Bayhaqii.


From some ahadith of Sharhus Sudur it is stated that the ruh (soul) enters the grave with its body, and from this hadith we find that the ruh goes into Jannah in the form of a green bird. The explanation of both is that the ruh goes with the body in the grave, then subsequently it is taken into Jannah as is apparent from those ahadith mentioned in Sharhus Sudur. Or, the ruh entering the grave with the body may mean, it has a strong connection with the body (as it is said, I am sitting here but my heart and thoughts are somewhere else). After some time when the body decomposes this connection decreases.

 5. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "A Muslim male or female who dies on a Friday night or the day of Friday, is safe from the punishment and trials of the grave. He will meet Allah Ta‘aala without giving account of his deeds. On the day of qiyaamah (judgement) he will come in such a state that he will either have witnesses who will give testimony for him, or he will have some sealed testimony." - Tirmithi, Baihaqi. 

6. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu say, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a man passes away in a place other than his birthplace (or place of residence or domicile), his grave is widened from the place of his demise till the place of his domicile." – Ahmed, Nasa-ee, Ibn Maajah. 


From this the virtue of passing away in a foreign land is proven, which lovers of the material world fear. 

7. Sayyidina Ibn Mas‘ud Radiyallahu ‘Anhu narrates, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Among all situations, Allah Ta‘aala is most merciful with His bondsman when he is put in his grave." – Ibn Mandah. 

8. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When an ‘aalim dies, Allah Ta‘aala gives his knowledge a form. That form becomes his friend and companion till the day of qiyaamah, and removes the vermin and pests from him." – Daylamii. 


If the vermin and insects etc. of the world are intended then this may apply to some special ‘aalims. If the vermin and insects etc. of the barzakh are intended which we cannot see, then every 'aalim may be included. 

9. Imaam Ahmed reports from the kitaab ‘Az-zuhd’: "Allah Ta‘aala sent wahii (revelation) to Musa ‘Alayhis Salaam, learn khayr (i.e. knowledge of diin) and teach it to the people, because I keep the graves of a mu‘allim (teacher) and a student illuminated, so that they do not feel dreary, lonely and unhappy in that place." 

10. Sayyidina Abii Ayyub Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one that confronts an enemy, and perseveres till he is killed or overcome. He will not be examined (questioned) in his grave." 

11. Sayyidina Abii Umaamah Radiyallahu ‘Anhu reports that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one that guards the border in jihaad, Allah Ta‘aala will save him from the examination (questioning) in the grave." - Tabrani, Sharhus Sudur. 

12. Sayyidina Salmaan bin Sard and Sayyidina Khaalid bin ‘Arfatah Radiyallahu ‘Anhuma say, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one who is killed by his (disease of) stomach, will not be punished in his grave." – Tirmithi, Ibn Maajah, Baihaqi, Sharhus Sudur. 

13. Sayyidina Ibn Mas‘ud Radiyallahu ‘Anhu said: "The one who recites ‘Tabarakal ladhii bi-ya-dihil mulk’ (Suratul Mulk) every night, Allah Ta‘aala will through its blessings save him from the punishment of the grave. In the Nabawi period (time of Rasulullah Sallallahu ‘Alayhi Wasallam) we named this surah ‘maani‘ah’ (the one that protects from punishment)." – Nasa-ee, Sharhus Sudur. 

14. It is reported from Sayyidina Anas bin Maalik Radiyallahu ‘Anhuma with a weak chain of narrators that, verily in the month of Ramadaan punishment is lifted from the dead, or that punishment is lifted from those passing away in the month of Ramadaan. – Sharhus Sudur.


In the translation of the hadith where it is said, in the month Ramadaan from the dead, or, those passing away in the month of Ramadaan, both could be probable. The first will mean that when Ramadaan comes, punishment is lifted from all (Muslim) dead people. The second will mean, punishment is lifted from those passing away in Ramadaan. There is no harm if the chain of narrators are weak in such instances. Yes, it is harmful in matters regarding ahkaam (legal Islamic decrees). 

15. Sayyidina Jubayr Radiyallahu ‘Anhu said: "I swear by Allah, Who is One and has no partner, that I put Thaabit Al-bunaanii in his grave. Hamiid At-tawiil was also with me. After having placed the mud bricks, one mud brick fell. (What did I observe?). I observed him perform salaah in his grave. He used to repeat in du‘aa: ‘O Allah, if You had granted anybody from among Your creation the performing of salaah in his grave, then grant it to me too.' Allah Ta‘aala did not reject his du‘aa." – Abu Nu‘aym in the ‘Hul-yah’. 

16. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhuma said: "Some of the as-haab (companions) of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam sat on a grave, not knowing that it is a grave (as there was no sign of a grave). They heard a person reciting Suratul Mulk till he completed it. They came to Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam and informed him. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "It (this surah) is ‘maa-ni-‘ah’ (protects from the punishment of the grave), it is ‘mun-jiyah’ (saves), it saves a person from the punishment of the grave." - Tirmithi. 

17. Sayyidina 'Ik-ramah Radiyallahu ‘Anhu said: "A Mu-min will be given a Mus-haf (Qur’aan) (in the grave), from which he will recite." – Ibn Mandah. 

18. Suhaylii has stated in the ‘Dalaa-ilun Nubuwwah’, that, it is reported from some of the Sahaabah (Radiyallahu ‘Anhum), on an occasion a grave was dug. (Incidentally there was another grave next to it). (While digging) A portion of the next grave opened. They saw a person on a bed, with a Mus-haf (Qur’aan) in his hand, from which he was reciting. Before him was a green garden. This took place at Uhud. It became known that he was from among the shu-ha-daa (martyrs) as he had a wound on his face." – Ibn Hibbaan in his tafsir. 

19. Sayyidina Abii Sa‘iid Al-Khudarii Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one who recites the Qur’aan and passes away before he could memorise it, an angel comes to him in his grave to teach him. He will meet Allah in a state where he had already memorised the Qur’aan." - Abul Hasan ibn Shubraan in his ‘Fawaa-id’ from ‘Atiyyah Al-‘Awfii. 


These deeds of reciting the Qur’aan and performing salaah is not a fard (compulsory) deed or trouble, but a deed of pleasure and enjoyment and a means of gaining a higher position (in the hereafter). 

20. Sayyidina Qays bin Qubay-sah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The person who dies without making wasiyyah (Will and Testament), will not be allowed to talk to those who had already died. It was asked, Yaa Rasulullah, do the deceased converse among themselves. He replied: ‘Yes, they visit one another too.’" – Shaykh Ibn Hibbaan in his ‘Kitaabul Wasaayaa’. 

21. Sayyiditina ‘Aa-i-shah Radiyallahu ‘Anhaa says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one that visits his (Muslim) brothers grave and sits by him. He becomes attached to him and replies to the salaam till the visitor gets up and leaves." – Ibn Abid Dunyaa in ‘Kitaabul Maftun’. 

22. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Any person passing the grave of his Mu-min brother whom he knew in the world and says salaam to him. The deceased person recognises him and replies to his salaam." – Ibn ‘Abdulbarr. 

23. Sayyidina Ibn Mas‘ud Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The arwaah (souls) of the shu-hadaa (martyrs) are in the form of green birds, and go around in Jannah wherever they wish. They go and settle on the chandeliers under the ‘Arsh (Throne of Allah)." – Muslim. 

24. Sayyidina Ka’b bin Maalik Radiyallahu ‘Anhu reports that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The ruh (soul) of a Mu-min stays in the trees of jannah in the form of a bird until Allah Ta‘aala returns it to its body on the day of qiyaamah (judgement)." – Maalik, Ahmed, Nasa-ee. 

25. Sayyiditina Umm Bishr bint Al-Baraa Radiyallahu ‘Anhaa said to Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam: "Yaa Rasulullah, do dead people recognise one another." He said: "May your hands be in dust (this is an expression of kindness), the nafs mut-ma-innah (tranquil soul) is in the form of a green bird in Jannah. If birds in the branches of trees recognise one another (it is apparent that they recognise one another), then souls surely know one another." - Ibn Sa‘d. 

26. Tabrani has extracted in the ‘Maraasiil’ of Damrah bin Habiib, that a Sahaabi asked Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam regarding the arwaah (souls) of the Mu-miniin (believers). He said: "They live in the form of green birds in Jannah, and eat, drink and go wherever they wish." 

27. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The arwaah of the Mu-miniin are in the seventh sky. (From where) They see their abodes in Jannah (paradise)." – Abu Nu‘aym. 


There are many ahadith concerning the barzakh, but in this eleventh chapter only twenty seven ahadith have been copied as an example. In these twenty-seven ahadith and in some of the previous chapters, the pleasure, enjoyment, comfort, respect, and honour in the barzakh have been fully stated, because the blessings, favours and happiness of the body and soul are:

1.      To be safe from trials and tribulations.

2.      To have a spacious home.

3.      To be accepted and beloved of a ruler.

4.      To be in the protection of a protector.

5.      The ruler be kind and merciful.

6.      To be with a companion who consoles and gives comfort.

7.      Illumination in darkness.

8.      Recite the Qur’aan.

9.      Perform salaah (namaaz).

10.  Visit and meet relatives and friends.

11.  Attachment and friendship of visitors.

12.  Abundance of food and drink, especially the delights and joys of Jannah.

13.  High quality furnishing and decor.

14.  High quality clothing and apparel.

15.  Have an airy and well-ventilated home, especially when the breeze is from Jannah.

16.  Having gardens for recreation.

17.  Listening to good news and recognising one another. Having luxurious homes. Seeing one's abode in Jannah with one’s own eyes.

 In these ahadith all those aspects are enumerated which are needed to live a contented and luxurious life. This clearly proves that the dead do not just helplessly lie in their graves as is the belief of the common people, but they will enjoy better and superior luxuries in the barzakh than those found in the world. Yes, some enjoyments that are found in the dunya will not be available there, like nikah (marriage) etc. The reason being that in the ‘aalam-e barzakh the roohani (spiritual) nature will be overwhelming. Bodily conditions and lust will be non-existent; therefore, there will be no necessity of nikah, etc. For this reason on qiyaamah, when one will enter Jannah, one will again attain a body like the world. Hence those feelings and desires will come about again. One will be granted hurs. The desire for food in the barzakh may remain, because a weak body also craves food in the same way as children; the weak; and those recuperating from an illness. It has been narrated that the arwaah (souls) of the Mu-miniin will be in the form of green birds flying around and eating in Jannah.

All that has been mentioned in this chapter are those things that take place with the dying person, of which some are ikh-tiyaarii (in one’s choice and power) like accepting imaan; carrying out pious deeds according to the sharii‘ah. Some are ghair ikhtiari (where one does not possess a choice or power) like dying in a foreign land, or passing away on a Friday, or passing on due to stomach disease etc. (It is Allah Most High’s great blessing that one is rewarded for ghair ikhtiari happenings too). All these aspects end with the deceased. When these conditions end, then the rewards and blessings ordained for it also ends. But, there remains another mercy of Allah Ta‘aala wherein He has planned two such ways from which the gaining of blessings and reward do not end and will remain for ever and keep on multiplying and increasing. One such way is, that some deeds have been planned and proposed, from which a deceased continuous to receive reward even after death. The second is, that the dead person did not carry out that deed during his lifetime, but by others doing it reward is being continuously attained. The first type of deed is termed in the Shari’at as "baaqiyaatus saalihaat" (Those deeds with everlasting reward) and the second "iisaale thawaab" (transmitting or passing on reward). It was deemed appropriate to write regarding these two methods at the end of the chapter. Besides these two we come to know of another type from which a deceased person receives reward, although neither the deceased person nor a living being has any part in it. This has also been mentioned at the end of the chapter. 

28. Sayyidina Abii Hurayrah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When a human passes away, his deeds come to an end, except from three things: sadaqah jaariyah (like a waqf etc.); or such ‘ilm from which benefit continues to be derived (like teaching, writing books etc.); or a pious son who makes du‘aa for him." - Bukhaari, Muslim, Sharhus Sudur. 

29. Sayyidina Abii Umaamah Radiyallahu ‘Anhu reports from Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam that four people are such that their rewards continue after death. a. The one that guards the borders at the time of jihaad. b. The one that imparts (Dîni) knowledge. c. The person who has given charity, and until that remains, reward will continue to be attained. d. The one who leaves a pious son who makes du‘aa for him. – Ahmed, Sharhus Sudur. 

30. Sayyidina Jariir bin ‘Abdullah narrates a saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam: "The one who revives a pious sunnah, will receive its reward, and the reward of those who adopt this sunnah thereafter, without any lessening or decrease in the rewards of any of them." – Muslim, Sharhus Sudur. 

31. Sayyidina Abii Sa‘iid Al-Khudarii Radiyallahu ‘Anhu narrates a saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam: "The one that teaches one aayah from the Book of Allah (Qur’aan) or a portion from (Dîni) knowledge (even if it be one mas’alah). Allah Ta‘aala will continue to increase the persons rewards till the day of qiyaamah." – Ibn Asaakir, Sharhus Sudur. 

32. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "From among the rewards that a Mu-min continue to receive after death is: knowledge (of diin) that he had propagated; or left behind a pious son; or left in his estate a Qur’aan; or built a masjid; or a musaafirkhaanah (lodging for travellers); or had a water canal dug." -Ibn Maajah.

In a narration from Sayyidina Anas Radiyallahu ‘Anhu: "The planting of a tree." is also added. - Abu Nu‘aym, Sharhus Sudur. 

33. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Allah Ta‘aala raises the status of some of the pious in Jannah. The person will say, O Lord, from where (due to what act) have I been granted this'? It will be said, due to your children making du‘aa of maghfirah for you." – Tabrani, Sharhus Sudur. 

34. Sayyidina Abii Sa‘iid Al-Khudarii Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "On the day of qiyaamah some people will possess rewards equivalent to mountains. He will ask, from where is this? It will be said, by your son making du‘aa of maghfirah for you." - Sharhus Sudur. 

35. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhumaa says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "A dead person in the grave is like a drowning person expecting (help in the form of) du‘aa from his father, or mother, or son, or friend. When it (du‘aa) reaches him it will be more beloved to him than the world and what it contains. Allah Ta‘aala transmits the du‘aas of the people of the world (in the form of rewards) the equivalent of mountains. The gift of the living to the dead is to seek maghfirah (forgiveness) for them." – Bayhaqii in Shi‘abul Imaan. 

36. Sayyidina Sa’d bin ‘Ubaadah Radiyallahu ‘Anhu narrates that he said: "O Rasulullah, my mother passed away. What is the best charity (for her)’?" He replied: "Water." He dug a well and said: "This (rewards of the well) is for Umm Sa’d." - Ahmed, Sharhus Sudur. 

37. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "When anyone among you gives voluntary charity, then give on behalf of your parents (too). They will receive its reward without any decrease of reward for the one giving the charity." – Tabrani, Sharhus Sudur. 

38. Sayyidina Hajjaaj bin Diinaar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "After serving (parents during their lifetime) another (method of) serving (after their demise) is, when performing salaah, to perform (send rewards of) salaah on their behalf. When fasting, to fast on their behalf too. When giving charity, to give on their behalf too. (i.e. To confer on them the rewards of any nafl devotion)." – Ibn Abii Shaybah, Sharhus Sudur. 

39. Sha’bii narrates that it was the practice of the Ansaar, that when a person passed on, they used to go to his grave and recite the Qur’aan for him. I said, if they did not believe that the reward reached the dead person they should not have recited the Qur’aan (at the grave). Their belief is not without proof. (Their proof can only be due to the sayings of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam) The reward of the recital of the Qur’aan reaching the deceased has thus been proven (according to the sayings of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam). - Sharhus Sudur. 

40. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu narrates that it was said, O Rasulullah, does a pious neighbour benefit in the hereafter? He asked: "Does he benefit in the world?" He replied: "Yes." He (Rasulullah Sallallahu ‘Alayhi Wasallam) said: "In the same manner they will be benefit in the hereafter." - Maalinii. 

41. Sayyidina ‘Abdullah bin Naafi’ Al-Muzanii Radiyallahu ‘Anhu narrates that a person in Madinah passed away and was buried. A person saw him (in a dream) that he was from among the inmates of the fire (hell). He became saddened. He then saw the dead person again after seven or eight days and he was in Jannah. He asked the dead person (the reason). He replied: "A person from among the pious was buried with us. He interceded for forty people among his neighbours (those buried around him). I was among them." – Ibn Abid Dunyaa, Sharhus Sudur. 

42. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed two graves. He said: "They are being punished." In the same hadith it is stated, he took a green palm branch and split it in two and implanted one in each grave. They (people) said: "O Rasulullah, why have you done so'?" He said: "It is hoped that till these (branches) do not dry out their punishment will be lightened." – Mishkaat. 

43. Sayyidina Qataadah Radiyallahu ‘Anhu narrates that Abaa Barzah used to advise us that when I die put with me in my grave two palm branches. – Ibn Asaakir.

It is mentioned in the Sharhus Sudur that this hadith is the origin from where the planting of a tree at a grave has been taken. 

44. Wahb bin Munabbih narrates that (the prophet) Sayyidina Armi-yaa ‘Alayhis Salaam passed some graves, whose inmates were being punished. After a year he passed the graves again and found that the punishment had subsided. He said: "O my Lord, I passed these graves and its inmates were being punished. This year I passed it again and the punishment had subsided." A call came from the sky: "O Armi-yaa, O Armi-yaa, their kafan have become tarn and hair decomposed and their graves levelled (having no sign). I saw them (in such a state) and felt merciful on them. I do the same with the inmates of those whose graves have no sign left, and whose kafan tears apart and hair decomposes." - Ibnun Najjaar, Sharhus Sudur. 


An answer to a doubt: These ahadith can only create a longing for death if there are no other narrations wherein it is mentioned that for some people death and the period after death is a great tribulation. The answer to this doubt is: Firstly, the causes of these tribulations, that is sin, is a thing of choice, where one has the option of safeguarding one’s self. The one who has been afflicted, is the result of one’s own choice and actions. One has the choice of making a deliberate intention to sin or avoid sin. Then why should one fall into such troubles and tribulations?

Our aim in writing these ahadith is for us to ponder on death and what takes place after death. The fear that people normally have regarding death will be removed by reading or listening to these ahadith. It is clear and explicit, that what are the ways required to attain those virtues, blessings and favours. It is incumbent to act upon them. We do not mean that these have been promised without any conditions. Secondly, when pondering on these ahadith, it becomes evident that the tribulations that a sinner confronts is not only skin deep, but some ease is granted occasionally. These too are not without a cause. Some such ahadith are collected here: 

45. In the ‘Firdaus' a saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is narrated from Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhuma that, when Allah Ta‘aala commands Malakul maut to take the souls of those sinners from among my Ummah on whom the fire has become incumbent, He says: "Give them the glad tidings of Jannah after avenging such and such (deeds), the amount they have sinned by confining them in the fire. For verily Allah Ta‘aala is the Most Merciful of the mercifuls." 

46. Sayyidina ‘Ataa bin Yasaar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said to Sayyidina ‘Umar bin Al-Khattaab Radiyallahu ‘Anhu: "O ‘Umar, what will be your condition at the time of death. They will measure out for you a grave three and half cubits long and one and half cubit wide. They will come back and give you ghusl and put on a kafan and fragrance for you. They will carry you till they reach the grave and put you therein. They will then put earth on you. When they go away from you, two examiners, the Munkar and Nakeer will come to you. Their voices will be like intense thunder and eyes like a heavy streak of lightning. They will jostle and hustle you and speak harshly to you and make you terror-stricken. At that time what will your situation be O ‘Umar?"

He asked: "O Rasulullah, at that time will I possess my full senses?"

Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Yes."

He replied: "I will find a way out."

In one narration it is stated that Sayyidina ‘Umar Radiyallahu ‘Anhu said: "Will our senses and intelligence be returned to us?"

Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam replied: "Yes, in the same state that you have it today." ... – Ahmed, Tabrani, Sharhus Sudur. 

47. Hakiim Tirmithi narrates the saying of Sayyidina Hudhayfah Radiyallahu ‘Anhu that: "One reckoning will be in the grave, and one in the hereafter. The one who has accounted for deeds in the grave has been saved. The one who has to give account on the day of qiyaamah has been punished." Hakiim Tirmithi says: "A Mu-min gives account in the grave so that it may become easy tomorrow on the day of qiyaamah. Therefore in the barzakh he is purified (punished for sins committed), so that he may emerge cleansed on the day of qiyaamah." (A non-Muslims accounting will be left for the day of qiyaamah, and the punishment in the barzakh does not lighten the burden of accountability). – Sharhus Sudur.


From the first narration it is proven that sinners are also given glad-tidings at the time of death. In the second narration it has been proven that the Mu-miniin are given a general glad-tiding that they will be able to answer correctly to the questions posed by the Munkar and Nakeer in the grave. In the question put forward by Sayyidina ‘Umar Radiyallahu ‘Anhu the word "our intelligence" and Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam replying in the positive clearly indicates that this is not particular to Sayyidina ‘Umar Radiyallahu ‘Anhu, but all Mu’mins are included. It also proves that at the time of questioning the faculties of every Mu-min will be sound. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has also informed us that with a sound intellect a correct answer is given. This strongly strengthens those hopes. From the third narration it is proven that hardship in the grave is not without purpose or a benefit. One is saved from the hardships and tribulations of the hereafter. From the three ahadith these three aspects have been clearly ascertained. This strengthens our claim that the hardship a sinner goes through is not void of mercy and hopes.


Chapter 12

Comfort and Ease in the Mah-shar 

1.      Sayyidina Abii Hurayrah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Allah Ta‘aala will grant seven people shadow on the day there will be no shadow but His shadow (under the ‘Arsh -Throne-):

a.       A just ruler;

b.      A young person who grew up in the devotions of Allah;

c.       A man whose heart remains attached to the masjid from the time he leaves there till he returns;

d.      Two persons who kept mutual love for the sake of Allah. They get together for His sake and part for His sake;

e.       The one who remembers Allah in solitude and tears flow from his eyes;

f.        A man whom a woman of noble descent and beauty seduces, and he says I fear Allah;

g.       A person who gives charity in such secrecy that his left hand does not know what the right hand has given." – Mishkaat.

2. Sayyidina Abii Hurayrah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "People will come to the mah-shar separated into three groups. One group will come walking; some will be riding; and some on their faces." -Tirmithi, Mishkaat.

The commentators have said, those walking will be the Mu-mins who have mixed good deeds with bad deeds. And they said, those riding are of a high stage who are complete in their imaan. (The nonbelievers will be brought crawling on their faces.) 

3. Sayyidina Ibn ‘Abbaas Radiyallahu ‘Anhu narrates from Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam in a long hadith: "The first person to be clothed on the day of qiyaamah will be Sayyidina Ebrahim ‘Alayhis Salaam." - Agreed upon in Mirqaat.

The accepted ones will rise from their graves in the state of undress, but they will be given their kafan to wear. They will be transported on she camels to the grounds of the mah-shar. The wearing of these clothes (as stated in the hadith) is attributed to divine robes of honour and dressing of Jannah, that will be given to the chosen group to wear. 

4. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Allah Ta‘aala (at the time of reckoning) brings a Mu-min closer to Him under the cover of His protection and conceals him. Allah Ta‘aala will say: ‘Do you remember such and such sin?’ The person will reply: ‘Yes, my Rabb.’ He will confess all his sins and think in his mind that now I am doomed. Allah Ta‘aala will say: ‘I had concealed those sins in the world and I forgive those for you today.’ Then he will be given his Book of Good Deeds." – Mishkaat 

5. Sayyidina Abii Sa‘iid Al-Khudarii Radiyallahu ‘Anhu reports that he came to Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam and said: "Please inform me who will have the strength to remain standing on the day of qiyaamah (a day that will be very long)?" He said: "It will be made light and easy for a Mu-min till it becomes for him like (the duration of) a fard salaah." It is stated in a narration that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was asked regarding the day, the length of which is fifty thousand years (i.e the day of qiyaamah). He gave the same answer. – Bayhaqii, Mishkaat. 

6. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "My haud (reservoir) will be very wide, more than the distance between Eelah and ‘Aden. It will be whiter than ice; sweeter than honey with milk; its utensils will be more than the count of the stars. I will turn away strange people in the manner that a person turns away strange camels from his haud." The people inquired: "Will you recognise us on that day O Rasulullah?" He said: "Yes, you will have a sign which no other Ummah will possess. You will come to me in such a state that your faces, hands and feet will glitter due to the effects of wudhu." - Muslim, Mishkaat. 

7. Sayyidina Abii Dharr Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "I know the last person who will enter Jannah (paradise), and the last to come out of Jahannam (hell). He will be a person who will be brought forward on the day of qiyaamah. It will be said, present to him his minor sins and lift his major sins (i.e. do not present these to him). His minor sins will be presented to him. It will be said to him; on a certain day you committed a certain thing. He will reply: ‘Yes.’ He will not be able to deny them. He will now dread the presentation of his major sins. It will then be said to him: ‘For you, in place of every sin there is a good deed.’ He will say: ‘O my Rabb, I have committed things (sins) which I do not see here.’" (The intention here is the major sins, that, for these too, reward must be given. The narrator says:) I observed Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam laugh till his teeth began to show. - Muslim, Mishkaat. 

8. Sayyidina Anas Radiyallahu ‘Anhu reports that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "My sha-faa‘ah (intercession) is for those from my Ummah who have committed major sins." - Tirmithi and others, Mishkaat. 

9. Sayyidina Anas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said while portraying the condition and state of the inhabitants of Jahannam, a person from the inhabitants of Jannah will pass before them. A person from among them will say to him, O person do you not remember me; I am the one who gave you (water) to drink. One will say, I am the one who gave you water for wudhu. That person (of Jannah) will intercede on their behalf and have them entered into Jannah. – Ibn Maajah, Mishkaat.


Chapter 13  

The Bodily and Ruhani ( soulful) pleasures of Jannah

1. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Allah Ta‘aala has said: ‘I have prepared for my pious bondsman (those comforts and luxuries) which no eye has seen, nor (any) ear has heard, and no heart of a human has imagined. If you desire recite the aayah (so that it may be attested): ‘No soul knoweth what is kept hid from them of joy, ...'" - Surah Sajdah, 17, Mishkaat. 

2. Sayyidina Anas Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "If a woman from among the women of Jannah takes a glimpse towards the dunya (world), it will illuminate everything between the skies and the earth. It will also fill it with a fragrance. The covering that she has on her head is better than the whole dunya and what it contains." – Bukhaari, Mishkaat. 

3. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "There is a tree in Jannah, where a rider cannot complete the distance under its shadow in a hundred years." – Agreed upon, Mishkaat. 

4. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The first group to enter into Jannah will be in the form of the fourteenth moon. Then those who follow them will be like very intensely glittering stars. All hearts will be like one heart. They will have no differences between them nor hatred. Each of them will possess two wives from among the hurul ‘een (light-complexioned wide-eyed damsels of Jannah). The marrow behind the bones and flesh of their shanks will be visible due to their intense beauty." - Agreed upon, Mishkaat. 

5. Sayyidina Jaabir Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The inhabitants of Jannah will eat and drink therein. They will not spit, nor urinate, nor defecate." – Muslim. 

6. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu reports that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "A caller will call out, that, it is been ordained that you will forever be healthy and never become ill. You will forever remain young and never turn old. You will forever remain in comfort and never experience hardship." – Muslim. 

7. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Allah Ta‘aala will say to the people of Jannah: ‘O people of Jannah.’ They will reply: ‘Here we are O our Rabb and we are ready to obey. And all good is in Your Hands.’ He will say: ‘Are you satisfied and contended?' They will say: ‘O our Rabb, why should we not be happy, when You have given us that which You have not given anyone from among Your creation.’ He will say: ‘Must I not give you something better than that.’ They will say: ‘O our Rabb, what can be better than that?’ He will say: ‘I have forever bestowed My favour and pleasure upon you. I will never ever become angry (with you) after this.’" – Agreed upon, Mishkaat. 

8. Sayyidina Abii Hurairah Radiyallahu ‘Anhu says, I said: "Yaa Rasulullah, how will the structures of Jannah be?" He said: "One brick will be of gold and one of silver. Its bonding will be of pure mushk, the stones of which will be of pearls and sapphires, and its sand of za'faraan (saffron)." – Ahmed, Tirmithi, Daarimii, Mishkaat. 

9. Sayyidina Abii Hurairah Radiyallahu ‘Anhu also narrates that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "There is no such tree in Jannah, but the trunk of it is of gold." - Tirmithi, Mishkaat. 

10. Sayyidina Buraydah Radiyallahu ‘Anhu narrates that a person said: "Yaa Rasulullah, will there be horses in Jannah" He said: "May Allah enter you into Jannah. Whenever you decide to ride, a red sapphire horse will fly you around in Jannah and take you wherever you please." It is also stated in the same hadith: "If Allah Ta'aala enters you into Jannah, you will attain whatever your nafs (psyche) desires, from which your eyes will gain pleasure." - Tirmithi, Mishkaat. 

11. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one having the lowest rank in Jannah, will possess eighty thousand servants and seventy two wives. A huge dome of pearl, zabarjad (chrysolite) and ya-qut (sapphire), the distance (size) between Jaabiyah and San‘aa will be made for him." And with the same chain of narrators there is this hadith that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "There will be crowns on the people of Jannah, the most base type of pearl on it will illuminate between east and west." - Tirmithi, Mishkaat. 

12. Sayyidina Hakiim bin Mu’aawiyah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: There is in Jannah an ocean of water; an ocean of honey; an ocean of milk; and an ocean of wine. From these (oceans) rivers will flow." - Tirmithi, Mishkaat. 

13. Sayyidina ‘Alii Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "There will be a place in Jannah where the hurul ‘een will gather, and with loud voices, the like of which the creation has not heard, say (sing), that we will live forever and not perish; we will live in comfort and never experience hardship; we will always be happy and never angry. Blessed and fortunate are those who are for us and we for them."- Tirmithi, Mishkaat. 

14. Sayyidina Jariir bin ‘Abdullah Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "You will openly see your Rabb." In a narration it is stated: "We were sitting by Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. He observed the moon of laylatul badr (the fourteenth night of the lunar month) and said: ‘You will see your Rabb in the same manner that you are seeing this moon. You will not endure trouble when seeing Him. (Like people are troubled when going to see the regal and notables of this world).’" - Agreed upon, Mishkaat. 

15. Sayyidina Suhayb Radiyallahu ‘Anhu narrates that Nabi Sallallahu ‘Alayhi Wasallam said: "When the people of Jannah enter into Jannah, Allah Ta‘aala will say: ‘Do you want Me to increase anything for you?' They will say: ‘Did you not illuminate our countenance; did You not enter us into Jannah and save us from Jahannam.’" He (further) says: "Then the veils will be lifted and they will see the countenance of Allah. From whatever they had been granted, nothing will be more beloved then seeing their Rabb." - Muslim, Mishkaat. 

16. Sayyidina Ibn ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "The one with the lowest rank from among the inhabitants of Jannah will be that person who will be able to see his gardens, wives, luxuries, servants and things of enjoyment to the distance of one thousand years. The one with the highest stage will be the person who will see the countenance of Allah Ta‘aala morning and evening.... " - Ahmed, Tirmithi, Mishkaat. 

17. Sayyidina Jaabir Radiyallahu ‘Anhu reports from Nabi Sallallahu ‘Alayhi Wasallam that: "The inhabitants of Jannah will be indulging in blessings and pleasure. Suddenly, a nur (light) will rise before them. They will raise their heads and see Allah Subhaanahu Wa Ta‘aala appear before them. It will be said: ‘Assalamu‘alaykum O people of Jannah.’ This is also the tafsir of the aayah: "The word from a Merciful Lord (for them) is: Peace!’ -Surah Yasin, 57. Allah Ta‘aala will see them and they will see Allah Ta‘aala. While they see the countenance of Allah Ta‘aala they will not turn towards any of the other blessings and pleasures till He conceals Himself. His nur (light) will remain." – Ibn Maajah, Mishkaat. 


Ponder a little over these ahadith. Such quiet, deceitless and everlasting blessings are not available to any king of the whole world.



READERS MAY REMEMBER that the delights and favours of the barzakh were mentioned in the eleventh chapter. There appears to be a doubt therein. In the twelfth chapter the favours of qiyaamah are stated. Therein too appears to be a doubt, as was in the eleventh chapter. That doubt is, that a desire for the delights and blessings of Jannah can only come about when there is no mention of the punishment of Jahannam. After becoming aware of the punishment and trials of Jahannam one's desire becomes dampened and one fears the name of the hereafter. Instead of the hereafter, one will regard it as a good fortune to remain in this world, because, till one remains in the world, one is safe from the punishment of the hereafter. The intelligent also say the warding off of troubles and hardship is more important than attaining comfort. Here too, this doubt has two answers as was mentioned in the eleventh chapter. First, to save one’s self from hell is something of which one has an option. All those aspects that makes one worthy of the punishment of Jahannam are all a thing of choice. If one abstains from sin, one has saved one’s self from hardships and Jahannam. The second is, although committing sin, if imaan remains, one will experience remission from the trials and hardships of Jahannam. Besides these hardships it is certain that we will gain freedom from it. It will do the work of an ointment on a wound. Whatever enjoyments and pleasures there may be, but the thought of the hardships of the hereafter makes everything gloomy and sullen. This proves that for a Mu-min the troubles of the hereafter are superior to the enjoyments and pleasures of the world, because with the hardships of that place the certainty of attaining Jannah is attached (i.e. after being punished one will surely enter Jannah). With the enjoyments and pleasures of the world, there is the danger of the hereafter. A third answer to this doubt has also been mentioned in the eleventh chapter, that some sinners will be totally saved from the punishment of Jahannam through the intercession of someone or merely through the Grace of Allah Ta‘aala. Punishment of others will cease after some time. For the second and third answer a proof is necessary, therefore some narrations are stated here: 

1. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "Those who are truly the inhabitants of the fire (the kaafirs - nonbelievers) will not die nor live therein, but some people from among you (Muslims), due to their sins will experience effects of the fire. Thereafter, Allah Ta‘aala will give a special type of death till they become like coal. Permission will be given to the intercessors to intercede for them". (Some say that after experiencing punishment for some time they will die. Some say this similitude of death is given because of the light punishment they will experience). – Muslim. 

2. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu reports Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Muslims will be freed from Jahannam and stopped at a bridge between Jannah and Jahannam. They will account for rights due to one another in the dunya (world) until these rights are re-compensated and settled. When they are cleansed (from sin), they will be allowed to enter into Jannah." -Bukhaari, Mishkaat. 

3. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu reports in a long hadith that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "(After mentioning the crossing of the Siraat – bridge over Jahannam) When Muslims will be freed from Jahannam. I swear an oath in the Name of that Being in Whose Hands lie my life, one does not press so much for the redressing of one’s proven rights of this world, in comparison to the persistence Muslims will make on behalf of their brothers who are in Jahannam. They will say: ‘O our Rabb, these people used to fast with us; perform salaah; and perform haj’. It will be said to them: ‘Take out whomsoever you recognise, and there will be no trace of the fire on them’. Hence they will take out a huge amount from the creation. They will say: ‘O our Rabb, there is no one left from those that You have commanded us to take out.’ He will say: ‘Go back. Bring out those you find that had a dinaar’s equivalent of imaan.’ They will take out a huge number from the creation. Then He will say: ‘Go back. Bring out those you find that possessed half a dinaar’s equivalent of imaan.’ They will take out a huge number from the creation. Then He will say: ‘Go back. Bring out those who have an atom’s equivalent of imaan.’ They will take out a huge number of the creation, then say: ‘We have not left out anyone who possessed imaan.' Allah will say: ‘The Malaa’ikah (angels) interceded. The Ambiyaa (prophets) interceded. The Mu-miniin interceded. Now besides the Arhamur Raahimin (The Most Merciful of the mercifuls) no one is left. He will take a handful from the fire. From it will come out a people who had never ever done any good, as a result they burnt and became coal. He will throw them in a river that will be on the tip of Jannah called nahrul hayaah (river of life). They will emerge there from fresh like the grain that sprouts out after floods have passed. Hence they will come out like pearls. They will have a special mark on their necks. The people of Jannah will call them the one’s that were freed by the Rahmaan (Merciful). Allah Ta‘aala has entered them into Jannah without committing any good deed or having presented any good for the hereafter. It will be said to them: ‘For you is what you have seen, and with it an (extra) addition of the same.’" – Agreed upon, Mishkaat. 


Those that will be taken out of Jahannam at the end solely by the Mercy of Allah are surely Muslims. It has been categorically refuted in the sharii‘ah that a kaafir will be pardoned. A kaafir will stay forever in Jahannam. It is possible that these people are those to whom the message of no prophet had reached, therefore, they may be classed as kaafirs. Being kaafirs they may remain forever in Jahannam. Nor can they be regarded as Mu-min, as people that believe in a Nabi are called Mu-min. Since the message of a Nabi did not reach them they are not Mu-mins, and did not enter Jannah with other Mu-mins nor did anybody intercede for them. Apparently this is meant by the words of the hadith, because, in this hadith the words: "Bi ghayri ‘amalin ‘ami-luhu wa-laa khayrin qadi-muhu", there are two words, ‘amal and khayr, which means they did not do any ‘amal nor any khayr (good). By khayr, it is understood that only imaan is intended. Now a question may arise, that when the message of a Nabi did not reach them, they were unaware of good and bad. Why were they then sent to Jahannam? It is possible that the answer to that may be that some sins are not dependent on the message of a Nabi. These could be understood through one’s intellect too, like zulm (oppression) etc. They may have been involved in such type of sin, therefore they were thrown into Jahannam. After being cleansed they were taken out of Jahannam by the Mercy of Allah Ta‘aala. It may be possible that these people were Mu-mins, but their imaan was of such an inferior and weak state, that no Nabi or wali may have recognised them. Only Allah Ta‘aala knew of their status. And Allah knows best.


Synopsis of the kitaab

 UNDERSTAND THIS KITAAB to be a prescription for spiritual diseases of the heart. Now its method of use is explained. After having read this kitaab, and to derive benefit from it, i.e. the method of yearning for the hereafter, is, that during the day or night set aside some free time, bring together in the heart all the subjects that have been written here, even if it may be in thought only, that this world is the house of sorrow and hardship. Which day will that be, when the separation from the original and permanent home comes to an end, and the angels of mercy come to fetch me. Before death there may be some illness, due to which my sins will be forgiven and I will become pure and clean. At the time of death I will hear the glad tidings from the angels that have been mentioned in the kitaab. The angels will take me away with respect and honour. I will witness such and such things in the grave and I will meet the ruhs (souls) of the elders, relatives and friends. I will move about in Jannah. If my deeds are the baaqiyaatus saalihaat type, or after my death some Muslim brother makes du‘aa for me, through its barakah the blessings will multiply. On the day of qiyaamah there will be comfort and ease. There will be so and so great apparent and hidden enjoyments. Briefly, in one's spare moments concentrate on these and enjoy one’s self. When punishment comes to mind, then remember it is possible to save one's self from it. If I abstain from such acts which brings about punishment, then how can I be punished. By occupying one's self with such thoughts, it increases the yearning for the hereafter, and love for this material world will diminish. Instead of love for the material world one will begin to detest and hate it. Where once there was fear for the hereafter, now one will be looking forward and begin to love it. This act in itself is also an ‘ibaadah (devotion). The sharii‘ah has commanded us to observe it. Many of its virtues have been narrated. The proof of these are mentioned in the ensuing ahadith:

 1. Sayyidina Anas Radiyallahu ‘Anhu reports from Nabi Sallallahu ‘Alayhi Wasallam: "Abundantly remember death, for it wipes out sin and makes one renounce the world...." - Ibn Abid Dunyaa. Sharhus Sudur. 

2. Sayyidina Wadiin bin ‘Ataa Radiyallahu ‘Anhu says: "When Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam observed the people becoming lax from (remembering) death, he would come and hold the side of the door and call out three times: ‘O people, O people of Islam. Death has come to you necessarily and compulsorily. Death has come with its attachments. Death has come with cheerfulness, comfort and great blessings, for the people of Jannah and the accepted one’s of the Rahmaan (Merciful), who strived and strongly desired Jannah....’" – Baihaqi. Sharhus Sudur. 

3. It is stated in the Sharhus Sudur, that it was said: "Yaa Rasulullah, will anybody be resurrected with the shu-hadaa (martyrs)?"

He said: "Yes, the one that remembers death twenty times during the day and night."

I say: "The one that meditates as stated, then his remembering of death will exceed twenty times." 

Keeping one's hopes on a moderate level:

Muslims may know that complete imaan is not solely based on fear, or hope, but, between fear and hope, as is proven by the Qur’aan and hadith. In this booklet matters relating to hope only have been written. Absolutely nothing regarding fear has been written. It should not be misunderstood that our intention is that one should only rely on hope and completely forget fear. Our intention in writing such subjects is to create a dislike for the material world and love for the hereafter. To fulfill this aim subjects on hope plays a great role, because when one has the desire for the hereafter, then naturally one will have the courage to do good deeds. This courage is the actual aim. The conveying of matters regarding hope and fear are both equal to reach the aim. The mentioning only of subjects on hope in reality supports the subjects on fear (because the aim of subjects on fear is attained by these mentioned on hope as well). Allah Ta‘aala explains regarding complete imaan in the following terms: "And those who are fearful of their Lord’s doom- Lo! the doom of their Lord is that before which none can feel secure-" - Surah Ma‘aarij, 27, 28.

 Research regarding long life:

At the end of the third chapter a doubt and its answer have been mentioned. (The doubt being that we find from the hadith death is given preference over life, but in some ahadith it has been prohibited to wish for death. The answer was that life could be given preference over death, because, if life is lengthened than piety and reward will increase, or one may be able to repent from sins, otherwise preference is for death, as, all blessings of the hereafter can only be attained after death.) Now here this same answer is being given a bit more clearly. If it is pondered upon, then it will be proven that in those ahadith where preference for life over death seems evident, in reality such hadith support those that give preference to death over life. In those hadith it is stated that death must not be wished for, for the reason that in a long life piety and reward can increase and repentance can be offered. By increasing in lifespan a better and easier death can occur, therefore the lengthening of life is better, otherwise just a long life on its own is not the aim, hence, the preference is for death, as is evident from the ahadith of the third chapter. It is also proven from the following hadith: 

1. Sayyidina Zar‘ah bin ‘Abdullah narrates that Nabi Sallallahu ‘Alayhi Wasallam said: "A human loves life, while death is better for him." – Baihaqi. Sharhus Sudur  



Some stories of the Enthusiastic

 1. Sayyiditina ‘Aa-i-shah Radiyallahu ‘Anhaa says, I heard Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam say: "There is no such Nabi who was not given the choice between the dunya (world) and the hereafter. Severe contraction of voice affected him in his last illness before death. At that time I heard him say: ‘I wish to live with (those Whom You have blessed) the Ambiyaa, siddiqin (truthful), shuhada (martyrs), and salihin (pious).’ I understood that he has been given a choice." - Agreed upon, Mishkaat. 

2. It is stated in the Musnad Ahmed that the Malakul maut came to Sayyidina Ebrahim ‘Alayhis Salaam to take his ruh (soul). Ebrahim ‘Alayhis Salaam said: "O  Malakul maut, did you see a friend take the ruh of a friend." Malakul maut ascended to his Rabb. It was said: "Say to him, did you see a friend dislike meeting His friend." Malakul maut returned. He said: "Take my ruh this instant." - Sharhus Sudur. 

3. It is narrated from Sayyidina ‘Umar Radiyallahu ‘Anhu that he said: "O Allah, my strength has weakened; my age has increased; my subjects (citizens) have spread far and wide. Take me towards You, in such a manner that I am not astray nor negligent." He did not complete that month when he was taken. - Maalik, Sharhus Sudur. 

4. Hasan Basri RA said: "There was an ‘aabid in this town of yours. He came out of the masjid. When he put his leg in the stirrup, Malakul maut came and said to him: "Marhaba (welcome), I was longing for you." And took his ruh. - Marwazii, Sharhus Sudur. 

5. Khaalid bin Ma’daan RA said: "There is no such living creature in the land or sea, who will make me happy to give itself as a ransom on my behalf for death. If death had a sign where people could run and reach there, then nobody could have won me to reach there, besides that person who would win me due to his strength." – Ibn Sa’d. Marwazii, Sharhus Sudur. 

6. Abu Mis-har RA said: "I heard a person saying to Sa‘iid bin ‘Abdul ‘Aziiz At-tanukhii: ‘May Allah lengthen your life.’ He replied: ‘No, but may Allah hasten me to His mercy.’ – Ibn ‘A-saakir, Sharhus Sudur. 

7. ‘Ubaydah bin Muhaajir RA said: "If it was said, the one that touches this wood will die. I will immediately get up and touch that wood." - Abu Nu‘aym, Sharhus Sudur. 

8. Sayyidina Abii Hurairah Radiyallahu ‘Anhu narrates that a person passed and said to him: "Where are you intending to go?" He replied: "The market." He said: "If you can purchase death for me before you return, surely do so." - Ibn Abii Shaybah, Ibn Sa’d, Sharhus Sudur. 

9. It is narrated that ‘Abdullah bin Zakariyya used to say: "If I was given a choice between living for a hundred years in devotion to Allah, and the other that my life be taken on this day or this moment. I will choose this day or this moment due to love and desire for Allah, His Rasul, and His pious bondsman." – Abu Nu‘aym, Sharhus Sudur. 

10. It is narrated from Ahmed bin Abul-hawaarii that I heard Abaa 'Abdullah Al-baajii say: "If I was given the choice that the whole world be for me since the day I was created, in such a manner that I live in it in a halaal manner and on the day of qiyaamah there will be no questioning, and the other that my life be taken at this moment, then I will choose that my life be taken this moment. Do you not desire to meet those who are obedient." – Abu Nu‘aym, Ibn 'A-saakir, Sharhus Sudur. 


If death is a thing of desire, why did Sayyidina Musa ‘Alayhis Salaam treat the Malakul maut harshly. The answer is that Sayyidina Musa ‘Alayhis Salaam did not recognise him. It is narrated in a hadith at that time the angel appeared in a viewable form. It is clear in a hadith of the sah-haah that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam could not endure the seeing of Sayyidina Jibra-eel ‘Alayhis Salaam in his original form in this world. It becomes obvious that no one can see an angel in its original form. It is also apparent that the angels appeared in the form of a human in those days. Therefore, not recognising Malakul maut is not strange, nor does it negate the desire for death.


Extracts from the discourses of Maulana Ashraf ‘Ali Thaanwi

 ALLAH MOST HIGH says in the Qur’aan: ".... and it is judged between them with truth, and they are not wronged". -Surah Zumur, 69. This will not happen that someone had carried out a minute pious deed and it will not be recorded in the book of deeds, or an evil deed that was not committed is recorded in the book of deeds. But, by the requirement of "My Mercy has taken preference over my anger", it will so happen that a good deed will be written for a person that has not even been carried out. There, beneficence, bounty and reward will be vast. Mercy will be granted at every juncture. Some will be forgiven for only removing a thorn from a path. A woman will be forgiven on that, she observed a thirsty dog at the mouth of a well licking wet sand. She felt sorry for the animal, took her leather shoe, fastened it with her orni (head covering - scarf) and took out water from the well and gave the dog to drink. That woman was of loose morals, but Allah Ta'aala said, she had mercy on Our creation, therefore We are having mercy on her. Both these incidents have been mentioned in the hadith.

There exist many such divine inspirations. For example, there was a pious man who passed away. Someone saw him in his dream. He asked the person, say what has transpired with you. The person replied: "Here the great endeavours and religious exercises did not help (as they were not of a complete nature that it could be worthy of reward). It was said, go you are forgiven for one day you had shown kindness to a kitten. The kitten was shivering from cold and you covered it in an eiderdown. For this We have forgiven you." A minute deed must not be regarded as insignificant and worthless. The hadith states: "O ‘Aa-i-shah, do not regard a good deed as worthless...." On the day of qiyaamah there will be a pretext for reward for little things. It will not happen that someone will be accused of something that had not been done. ‘Wa-hum laa yuz-lamun’, they will not be oppressed.

Zulm is that a person’s rights are usurped and the person is not rewarded for pious deeds. ‘Adl (justice) is that punishment is meted out for sin and proper reward given for pious deeds. Rahmah (mercy) is to disregard sin and grant forgiveness and increase many fold rewards for pious deeds. Forget Allah Ta‘aala making zulm on (oppressing) His bondsman, He will not even treat them with ‘adl, but forgive many of their sins and grant rewards more than is their due. Normally, one will receive ten rewards for one good deed. It is stated in the hadith that on the day of qiyaamah the Mu-miniin will be treated in such a manner, that they will find in their book of deeds such rewards written for them that had not even been carried out. With some this will take place that their minor sins will be presented to them and major sins left aside. Then it will be decreed that the minor sins be forgiven and reward be granted instead. At that moment the person will fear that the major sins will be revealed. When he will observe that rewards have been granted in lieu of the sins, he will himself say, I have committed other greater sins, where are they and why are they not revealed. It will be said to him that if rewards are granted in place of minor sins then in place of the major sins major rewards will be granted. While hoping for great rewards he will say where are my major sins. Subhanallah, is there a limit to mercy'? Some sins will be such that they will not even be recorded in the book of deeds, these will be sins that one had repented for. According to the Ahlus-Sunnah sins can be forgiven without repentance. Allah Ta‘aala merely through His Grace will forgive sins.

Jannah (paradise) will long for the people of Jannah, like one waiting for a beloved visitor, or a son returning from a far place after a long time. In the manner that a person of Jannah longs for Jannah, likewise, Jannah also longs for the person of Jannah. Even the servants, retinue, attendants, hurs etc. therein will all yearn for him. It has been established in the hadith that doors will close just upon an indication. They will stroll about with leisure and behold its adornments and decorations. Suddenly doors will open or according to another saying there will be open doors. Jannah and what it contains will yearn for him. They will enjoy ruhaanii pleasures. "... say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein; ... " – Surah Zumur, 73. This is honour and respect, and a display of magnificence that the Malaa’ikah will greet and congratulate them, for staying well. Now have ease and tranquility and go into Jannah for eternity. What a moment of happiness this is. The people of Jannah will in excitement say: "Praise be to Allah, Who hath fulfilled His promise unto us (upon accepting imaan He promised us Jannah, and He has fulfilled that promise) ". - Surah Zurnur, 74.

" ... and hath made us inherit the land", i.e. the land of Jannah, as is mentioned hereafter, and not of a stipulated place but, "sojourning in the Garden where we will!", – Surah Zumur, 75 wherever we wish, we will take a place in Jannah. One will have the freedom of taking a place where one chooses. One will go wherever one pleases. It wont be like house arrest, where a person lives in a garden or a city and cannot go out of that place. There will be no boundaries for the people of Jannah. There will be no restrictions upon them. They will go wherever they please. Meet friends, live in an underground chamber, etc.

According to Maulana Muhammad Ya’qub Saahib one will possess a small amount of divinity (nature of Allah). By little it is meant, that in complete divinity everything happens according to authority, discretion and control. Whereas, in little divinity these are not found, but things will happen according to one’s volition. It will mean that whatever one chooses to do, immediately that thing will happen with the command of Allah. This is the meaning of the aayah: "... and therein is all that souls desire and eyes find sweet. And ye are immortal therein". – Surah Zukhruf, 71. The word ‘maa’ in Arabic is general. Whatever one desires will happen. For example, one is sitting in a house with a roof. One now desires that there should be no roof. The roof will be removed immediately. Or, one is sitting in an open field and one desires that there should be a house here, then immediately through the command of the Almighty Allah in a moment’s time a house will be there. A beautiful bird is sitting in a tree. One thinks that kabaab (skewered or grilled meat) of its meat will be delicious. Immediately kabaabs will be presented. One will be eating the kabaabs whilst the bird will still be in the tree. There is life in the air of Jannah. The Qur’aan states that the fruits of Jannah will remain forever and will not perish or diminish. A fruit will come from a tree and immediately in its place there will be another one. If one desires sunshine there will be sunshine, if one desires shade there will be shade. The sunshine of Jannah will not be like that of the world, which is unbearable and troublesome. The sunshine of Jannah will be suitable to Jannah with no trouble encountered. It is stated in the Qur’aan: "... they will not find there neither (heat of) a sun nor bitter cold", - Surah Dahr, 13. From this aayah we gather that there will be no heat of the sun, and I have said if someone wishes for sunshine there will be sunshine for him. The object is that the sunshine will not be such that it is unbearable, or from which one is troubled. Some will wish to have a child. Some will wish to have a farm. Immediately they will receive what they had wished for. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was asked regarding farms in Jannah. A Sahaabi said the one asking for a farm in Jannah must be from among the Ansaar, because the Ansaar were farmers.

My respected ustadh, may Allah have mercy on him, whose knowledge was vast, must have seen in a narration, that in Jannah it will so happen that one takes a fruit to eat, but suddenly a hur will emerge there from and greet one. In some it is stated that a set of clothing will come out from the fruit. It will also be one’s good fortune that some unknown thing will be suddenly created for him. Upon receiving blessings and favours one feels happy in every way, but where things are received unexpectedly, one gains a wonderful and amazing pleasure.

I heard from my ustadh a story of a rich person. Two visitors from a small town came to visit him. The chef placed breakfast before them, consisting a small table cloth, one small bowl of qormah, a plate of sweet rice and four very thin chapaatis. Seeing such a paltry breakfast the visitors heart sank and thought that these rich people eat little themselves and think others also eat so little. Well, reluctantly they ate up the food and sat quietly. The servant urged them to eat. They became more agitated and said what must we eat. The servant took the bowl; broke it and put it before them saying this is salted hardened cream. Thereafter he presented the plate saying this has been fashioned from sweet cream. He then lifted the tablecloth, broke it into pieces and presented it to them saying, do not fear there is still a lot of food left. This tablecloth has been made from baaqir khaanii rotii. They could not finish eating the tablecloth. Then their eyes opened. If the visitors had been told beforehand that the tablecloth, plate and bowl is made from such and such ingredients, they would not have gained so much pleasure. They gained more pleasure from unexpectedly being made aware, then eating food prepared in such a manner. This proves that more pleasure is gained from receiving something in a novel and unexpected manner.

A Muslim rajah (ruler) once had a pomegranate made of sweetmeats by an artisan chef for a Lieutenant Governor. The shape of the sweetmeat was exactly like that of a pomegranate including the seed and skin, but it was a sweetmeat and one hundred and fifty rupees (a large sum in those days) was spent on its creation. Envisage Allah's blessings. One hundred and fifty rupees was spent to prepare a pomegranate and that too an imitation. The vast sum spent an on imitation cannot equal the original made by Allah Ta‘aala. Subhanallah, the original can be purchased for a few cents.

A person narrated that at an invitation jasmine flowers were brought in a plate. In reality it was cooked rice. It was the artistic ingenuity of the chef. The chef prepared a special masaala and dipped half of each grain of rice therein and cooked it. The result was that half portion of a grain sprouted out like a flower. When the jasmine flowers were dished out it became evident that it was rice. How much trouble and complications had been gone through because some pleasure may be derived from it. In the same manner different types of pleasures will be attained in Jannah. A comedian described these as becoming a vagrant. In reality it is not so. In the dunya it may be regarded as bad because it turns one away from attaining perfection. A human needs many perfections in the world. For example, learning and writing; skill, trade and manufacturing; earning money; building homes; having children etc. For all these hard work is necessary. Becoming a vagrant is an obstacle and hindrance in achieving an aim, therefore, it is regarded as a defect. In Jannah no perfections have to be accomplished. There Allah Ta‘aala has taken the onus of providing everything. We do not have to keep ourselves busy in any occupation. In reality it will be the fruit of having attained perfection. One will be so free that no additional perfection will have to be accomplished. Imaam Shafi’î says I began wishing for Jannah after hearing that one would be able to meet friends there. Meaning it is a great thing to meet friends, and such a blessing that makes one hope for Jannah.

Everything of Jannah is of a superior quality than those things of the world. Things of Jannah cannot be compared to those of the world. The Qur’aan states: "Wherein is fruit, the date-palm and pomegranate". – Surah Ar-Rahrnaan, 68. also "Therein are rivers of water unpolluted, and rivers of milk whereof the flavour changeth not, and rivers of wine delicious to the drinkers, and rivers of clear-run honey;". – Surah Muhammad, 15. All names mentioned are like those of the world. In reality its quality are unlike those of the world. The dates, pomegranates, grapes and other fruit are not like those of the world, nor is the water of Jannah like that of the world. It has been explained as unpolluted. The water of the world changes after some time. The milk of Jannah is not the same. Its flavour and taste will not change. No one has seen the wine of Jannah. It is not like that of the world which is unclean, has a repugnant taste and intoxicates and makes one lose one’s senses, but has a delicious taste. It is termed tuhur, i.e. something that cleans excessively, whereas that of the world is polluted and a pollutant. The hadith states that Allah Ta‘aala says regarding Jannah: "I have prepared for My pious bondsman what no eye has seen, nor ear has heard, nor any human heart a conception of." Dua‘aa for the desire of the Aakhirah. 

UP TO THIS POINT in the kitaab, the ahadith and events written for the remembrance of the hereafter are all means and procedures towards achieving that aim. It is imperative and most important that the means and procedures mentioned not be regarded as sufficient, but supplication made to Allah Ta‘aala for assistance in this sphere. Therefore, it is deemed appropriate that at the end some du‘aas pertaining to this subject be added from the Munaajaat Maqbul. So that with the various subjects of the kitaab these du‘aas could also be submitted to Allah Most High. Since the understanding of du‘aas plays a great role in its effects and acceptance, translation of the du‘aas has been given.



Dua’aa for the desire of the Aa-khirah

 1. Faatiras samaa-waati wal-ardi, anta wa-liy-yii fid-dunyaa wal aa-khirah. Ta-waf-fanii muslimaw wa-alhiqnii bis-saa-lihiin. 

 Creator of the heavens and earth! Thou art my Protecting Friend in the world and the hereafter. Make me to die submissive (unto Thee), and join me to the righteous. -Surah Yusuf, 101. 

2. Allaahumma innii as-a-luka na‘eemal laa yan-fadu, wa qurrata ‘ay-nil laa tan-qati‘u, war-ridaa bil-      qa-daa-i wa-bardal ‘ay-shi ba’dal mauti wa-ladh-dhatan naza-ri ilaa waj-hika wash-showga ilaa liqaa-ika min ¿hayri darraa-a mudir-ratin wa-fitnatim mudil latin.

O Allah I ask You such blessings and comfort that does not end, and such coolness of the eyes that does not cease, and contentment upon what You have decreed, and a happy and cool life after death; and the bliss and pleasure of seeing Your Countenance; and the craving desire to meet You without harmful detriment and trials that lead astray

2.      Allaahumma laqqinii hujjatal imaani ‘indal mamaati.

O Allah teach me the proof of imaan at the time of death

4. Allaahummagh fir-lii dhambii wakh-sa shaytaanii wa-fukka rihaanii wa-thaqqil mizaanii waj‘alni fin-nadiyyil aa’laa.

O Allah forgive my sins, and keep my shaytaan away from me, and open my bond, and make my scale weighty, and make me from among the high ranks

5. Allaahumma innii as-flu-kal fauza fil qadaa-i wa-nuzu-lash shu-hadaa-i wa‘ay-shas su-a-daa-i wa-muraa-fa-qa-tal ambiyaa-i wan-nas-ri ‘alai aa'daa-i in-naka sami‘ud du‘aa-i.

O Allah I ask You triumph in my fate, and the hospitality of a martyr, and the living of the pious, and the companionship of the ambiyaa (prophets), and victory over enemies. Verily You hear supplications.

6. Allaahumma laa ‘ay-sha illa ‘ay-shal aa-khirati.

O Allah, there is no life but the life of the hereafter. 

7. Allaahummaj‘al hubbaka a-habbal ash-yaa-i ilay-ya, waj‘al khash-ya-taka akh-wa-fal ash-yaa-i ‘indi, waq-ta’ ‘an-nii haa-jaa-tid dunyaa bish-showqi ilaa liqaa-ika, wa-idhaa aq-rar-ta aa’yu-na ah-lid dun-yaa min dun-yaa-hum faq-rir ‘ay-ni min ‘ibaa-datika.

O Allah, make my love for You the most beloved thing to me, and my fear for You the most fearful thing to me, and remove from me all worldly needs and wants by instilling a passion for meeting You, and when You have given the people of the world the pleasures of their world, make the coolness of my eyes (pleasure) in worshipping You. 

8. Allaahumma a‘innii ‘alaa gha-ma-raa-til mauti, wa-saka-raa-til mauti.

O Allah help me during the difficult and unconscious moments at the time of death.

9. Allaahummagh-fir lii war-ham-nii wa-al-hiqnii bir-rafi-qil aa’laa.

O Allah forgive me and have mercy on me, and unite me with the Most Lofty Companion

10. Has-biyal-laahu ‘in-dal mauti, has-biyal-laahu ‘in-dal mas-a-lati hl qabri, has-biyal-laahu ‘indal mizaani, has-biyal-laahu 'indas-siraati, has-biyal-laahu laa ilaa-ha illaa huwa ‘a-lay-hi tawak-kaltu wa-huwa rab-bul ‘ar-shil ‘a-zimi.

Allah is sufficient for me at the time of death, Allah is sufficient for me at the time of questioning in the grave, Allah is sufficient for me at the scale (when deeds are weighed on the day of qiyaamah), Allah is sufficient for me on the siraat (bridge over jahannam), Allah is sufficient for me, there is none worthy of worship but He, on Him I have relied and He is Lord of the Great ‘Arsh (Throne).


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