الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد
Allaah, The Most High, said:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا
((And We shall turn to whatever they have done of deeds and We shall make them as scattered particles of dust.)) (Al-Furqaan: 23)
Al-Haafidh Ibn Katheer (rahimahullaah) said regarding this verse: “This will be on the Day of Resurrection when Allaah will hold the servants to account over that which they carried out from good and bad. So He informs that there will not ensue for these polytheists on the basis of the actions which they had assumed were a means of salvation for them – in any way, and that is because they (the actions) were deprived of the legislated condition, either sincerity in them or the following of the legislation of Allaah. So every action that is not done sincerely and upon basis of the gracious legislation; then it is invalid. Therefore the actions of the disbelievers are not free of one of these two, and they may even come together – thus being even further from acceptance.”[1]
Al-Haafidh Ibn Rajab (rahimahullaah) said in his discussion of the seven types of actions that will be turned into scattered particles of dust:
“The First Type:
That one has actions, by way of which he hopes for good on account of them, yet they are rendered as particles of dust and are changed to bad deeds, and He, The Most High, has said:
وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ
((As for those who disbelieve, their deeds are like a mirage in a desert.)) (An-Noor: 39)
He, The Most High, said likewise:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا
((And We shall turn to whatever they have done of deeds and We shall make them as scattered particles of dust.)) (Al-Furqaan: 23)
Al-Fudhail said regarding this aayah:
وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
((And there will become apparent to them from Allaah, that which they had not been reckoning.)) (Az-Zumar: 47)
He said: ‘They carried out actions and deemed them to be good deeds, whilst they were bad deeds.’[2]
The Second Type:
Close to this is that the person carries out a sin which he thinks slightly of, and so he makes light of it, thus it becomes a reason for his destruction, as He, The Most High, said:
وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ
((And you deemed it as trivial, while with Allaah it was very great.)) (An-Noor: 15)
Some of the companions said: ‘indeed you carry out actions that are finer in your eyes than a hair, yet in the era of the Prophet (sallallaahu ‘alaihi wa sallam) we used to consider them to be from the deadly sins.’[3]
The Third Type:
More serious than that is the one who has had the evil of his actions having made to be fair-seeming to him, so he sees them as good. He, The Most High, said:
قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا * الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
((Say: “Shall we inform you of the greatest losers in respect of [their] deeds? Those whose efforts have been wasted in worldly life while they thought that they were acquiring good.”)) (Al-Kahf: 103-104)
Ibn ‘Uyainah said: when death came to Muhammad bin al-Munkadir, he became apprehensive, so they called Abu Haazim for him and he came. So Ibn al-Munkadir said to him: ‘Indeed Allaah says:
وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
((And there will become apparent to them from Allaah, that which they had not been reckoning.)) (Az-Zumar: 47)
So I fear that there should become apparent to me from Allaah, that which I had not been reckoning.’ So they both began to cry together.’ Reported by Ibn Abee Dunya and Ibn Abee Haatim.
Ibn Abee Dunya added: So his family said to him: ‘We called you so that you should relieve him, yet you compounded him.’ Then he informed them of what he had said.
Al-Fudhail bin ‘Iyaad said: I was informed from Sulaimaan At-Taimee that it was said to him: ‘You are who you are, and who is there the like of you?’ So he said: ‘Refrain, do not say this, I do not know what will become apparent to me from Allaah, I heard Allaah say:
وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
((And there will become apparent to them from Allaah, that which they had not been reckoning.)) (Az-Zumar: 47)’
The Fourth Type:
Sufyaan Ath-Thawree used to say regarding this aayah: ‘Woe to the people of dissimulation (doing things for show in order to be seen or noticed by others) from this aayah.’[4]
This is likewise just as there occurs in the hadeeth of the three people that will be the first to be entered into the Fire and thus it is kindled by way of them: the scholar, and the one who gave in charity and the Mujaahid.[5]
The Fifth Type:
Likewise the one who carried out good deeds, and yet he had acts of injustice (against others) hanging over himself, and he assumes that his actions will save him, so there will become apparent to him from Allaah that which he had not been reckoning. Hence the disputants will subdivide his actions – all of them, then there remains a surplus (of injustice) still to be redressed for them, and so from their bad deeds are those that are cast upon him; then he in turn is cast into the Fire.[6]
The Sixth Type:
One’s reckoning may be scrutinised, so it will be sought from him to show how he was grateful for the blessings (he had been granted), whilst the smallest of them will absorb and encompass all of his actions, and yet there remains the rest of the blessings still to be accounted for. So gratitude of them is sought and so he is punished, and it is due to this that he (‘alaihis salaatu was-salaam) said:
مَنْ نُوقِشَ الحِسَابَ عُذِّبَ أوهَلَكَ
((Whoever’s reckoning is scrutinised will be punished or will be destroyed))[7]
The Seventh Type:
One may have bad deeds that render some of his actions as well as the actions of his limbs to no avail – with the exception of Tawheed; and so he enters the Fire.
There occurs in the Sunan of Ibn Maajah[8] from the report of Thawbaan in marfoo’ form (i.e. attributed to the Prophet [sallallaahu ‘alaihi wa sallam]):
لأَعْلَمَنَّ أَقْوَامًا مِنْ أُمَّتِي يَأْتُونَ يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ أَمْثَالِ جِبَالِ تِهَامَةَ بِيضًا فَيَجْعَلُهَا اللَّهُ عَزَّ وَجَلَّ هَبَاءً مَنْثُورًا
((I certainly know a people from my Ummah who will come on the Day of Resurrection with good deeds the like the of mountains of Tihaamah, so Allaah, The Mighty and Majestic, will turn them into scattered particles of dust))
In it there occurs:
أَمَا إِنَّهُمْ إِخْوَانُكُمْ وَمِنْ جِلْدَتِكُمْ (ويتكلَّمون بألسنتكم) وَيَأْخُذُونَ مِنَ اللَّيْلِ كَمَا تَأْخُذُونَ وَلَكِنَّهُمْ أَقْوَامٌ إِذَا خَلَوْا بِمَحَارِمِ اللَّهِ انْتَهَكُوهَا
((Indeed they are your brothers, from your race [and speak with your language][9] and they take from the night [in worship] just as you take. However; they are a people who; when they are alone with the prohibitions of Allaah; they violate them.))
Ya’qoob bin Shaibah and Ibn Abee Dunya reported from the hadeeth of Saalim the freed slave of Abee Hudhaifah in marfoo’ form (i.e. attributed to the Prophet [sallallaahu ‘alaihi wa sallam]):
لَيجيء يوم القيامة أقوامٌ معهم من الحسنات مثل جبال تِهامَةَ، حتى إذا جيء بهم جعل الله أعمالهم هباءً ثم أكبَّهم في النار
((People will be brought on the Day of Resurrection and with them will be good deeds the like of the mountains of Tihaamah, until when they are brought forth, Allaah will render their deeds as dust, then they will be thrown face down into the Fire.))
Saalim said: “I fear that I shall be from them.” He said (in continuation):
أما إنَّهم كانوا يصومون ويصلون ويأخذون هنيهة من الليل، لعلهم كانوا إذا عرض لهم شيء من الحرام أخذوه، فأدحض الله أعمالهم
((Indeed they used to fast and pray and would take from the night [in worship], however; they were such that if something from that which is forbidden presented itself; they would take it. So Allaah invalidated their deeds.))[10]
Likewise an action may be rendered to no avail due to a scourge of concealed dissimulation (doing things for show in order to be seen or noticed by others) and amazement at it and the like of that, whilst its associate isn’t even aware of it.”[11]
(Taken from: Majmu’ Rasaa-il Al-Haafidh Ibn Rajab Al-Hanbalee vol 1 p.455-457)
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[1] Tafseer Al-Qur’aan Al-‘Adheem vol 5 p.260-261
[2] Associating partners with Allaah and disbelief in His religion are from the foremost of that which invalidates a person’s actions. Allaah, The Most High, said:
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
((And indeed it has been revealed to you and to those before you that if you should associate anything [in worship with Allaah], your deeds would surely be made ineffective, and you will certainly be among the losers.)) (Az-Zumar: 65)
He, The Mighty and Majestic, said likewise:
أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
((They are those who disbelieve in the Ayaat (proofs/signs) of their Lord and the meeting with Him. So their deeds are in vain, and on the Day of Resurrection, we shall not give them any weight.)) (Al-Kahf: 105)
[3] Reported by Al-Bukhaaree (no.6492) from the statement of Anas bin Maalik (radhiyallaahu ‘anhu).
[4] Imaam Adh-Dhahabee (rahimahullaah) said regarding His saying, The Most High:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا
((And We shall turn to whatever they have done of deeds and We shall make them as scattered particles of dust.)) (Al-Furqaan: 23)
He said: “Meaning the action that they carried out for other than The Face of Allaah, The Most High, We shall invalidate its reward and We shall render it like scattered particles of dust, and it is the dust which is seen in the rays of the sun.” (Al-Kabaa-ir p.23)
[5] The hadeeth reported by Muslim (no.4900) on the authority of Abu Hurairah (radhiyallaahu ‘anhu) who said that he heard the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) say:
إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا ، قَالَ : فَمَا عَمِلْتَ فِيهَا ؟ قَالَ : قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ ، قَالَ : كَذَبْتَ ، وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ : جَرِيءٌ ، فَقَدْ قِيلَ ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ ، وَرَجُلٌ تَعَلَّمَ الْعِلْمَ ، وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا ، قَالَ : فَمَا عَمِلْتَ فِيهَا ؟ قَالَ : تَعَلَّمْتُ الْعِلْمَ ، وَعَلَّمْتُهُ وَقَرَأْتُ فِيكَ الْقُرْآنَ ، قَالَ : كَذَبْتَ ، وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ : عَالِمٌ ، وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ : هُوَ قَارِئٌ ، فَقَدْ قِيلَ ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ ، وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ ، وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا ، قَالَ : فَمَا عَمِلْتَ فِيهَا ؟ قَالَ : مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلَّا أَنْفَقْتُ فِيهَا لَكَ ، قَالَ : كَذَبْتَ ، وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ : هُوَ جَوَادٌ ، فَقَدْ قِيلَ ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ ، ثُمَّ أُلْقِيَ فِي النَّارِ
((Indeed the first of the people to be judged in the Day of Resurrection will be a man who was martyred. So he will be brought forth and He will make known to him His favours, thus he will acknowledge them. He [Allaah] will say: ‘What did you do in regard to them?’ He will say: ‘I fought for Your cause until I was martyred. He will say: ‘You have lied, rather you fought so that it should be said: a valiant one, and indeed; it was said.’ Then the order will be passed against him and he will be dragged on his face until he is cast into the Fire.
Likewise a man who acquired knowledge and taught it and recited the Qur’aan. So he will be brought forth and He will make known to him His favours, thus he will acknowledge them. He [Allaah] will say: ‘What did you do in regard to them?’ He will say: ‘I acquired knowledge and taught it and recited the Qur’aan for Your sake.’ He will say: ‘You have lied, rather you acquired knowledge so that it should be said: a scholar, and you recited the Qur’aan so that it should be said: he is a recitor, and indeed; it was said.’ Then the order will be passed against him and he will be dragged on his face until he is cast into the Fire.
Likewise a man whom Allaah had enriched and had granted him every kind of wealth. So he will be brought forth and He will make known to him His favours, thus he will acknowledge them. He (Allaah) will say: ‘What did you do in regard to them?’ He will say: ‘I did not leave any path which You love that it should be spent upon except that I spent upon it for You.’ He will say: ‘You have lied, rather you did so, in order that it should be said: he is generous, and indeed; it was said.’ Then the order will be passed against him and he will be dragged on his face until he is cast into the Fire.))
[6] The consequence of oppression and wrongdoing toward others is that a person sees his good deeds and service and commitment which he put in during his lifetime on the scales of someone else, having been given to those whom he had wronged. There occurs in the hadeeth reported by Muslim (no.6522) on the authority of Abu Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaaahu ‘alaihi wa sallam) said:
أَتَدْرُونَ مَا الْمُفْلِسُ؟ قَالُوا : الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ ، فَقَالَ : إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ ، وَصِيَامٍ ، وَزَكَاةٍ ، وَيَأْتِي قَدْ شَتَمَ هَذَا ، وَقَذَفَ هَذَا ، وَأَكَلَ مَالَ هَذَا ، وَسَفَكَ دَمَ هَذَا ، وَضَرَبَ هَذَا ، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ ، وَهَذَا مِنْ حَسَنَاتِهِ ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ، ثُمَّ طُرِحَ فِي النَّارِ
((Do you know who the bankrupt one is?)) They said: “The bankrupt among us is the one who has no Dirham nor goods.” He said: ((Indeed the bankrupt one from my nation is the one who comes on the Day of Resurrection having prayed and fasted and given the zakat; but he comes having abused this one, and falsely accused that one and consumed the wealth of this one, and spilled the blood of that one and beat this one. So this one will be given from his good deeds (as a redress) and that one from his good deeds. So if his good deeds become exhausted before the completion of redress that is due upon him; then their misdeeds are taken and cast upon him, then he will be cast into the Fire.))
Imaam An-Nawawee (rahimahullaah) said when commenting on this hadeeth: “This is the reality of the bankrupt one, as for the one who has no wealth or the one who has but a little wealth; then the people refer to him as: bankrupt, and yet it is not the reality of the bankrupt one, because this affair ceases and comes to an end with his death, and it may even come to an end due to affluence that comes about for him after that during his lifetime. Indeed the reality of the bankrupt one is this which is mentioned in the hadeeth, for he is doomed to perdition in total destruction and left lacking; rendered destitute through partitionment. So his good deeds will be taken for his disputants, then when his good deeds become exhausted; their bad deeds are taken and placed upon him. Then he is thrown into the Fire. Thus his loss becomes complete as does his destruction and his bankruptcy.” (Sharh Saheeh Muslim vol 16 p.351)
[7] Reported by Al-Bukhaaree (no.6536) with the wording:
مَنْ نُوقِشَ الحِسَابَ عُذِّبَ
((Whoever’s reckoning is scrutinised will be punished.))
Likewise by Muslim (no.7157) with the wording:
مَنْ نُوقِشَ الحِسَابَ هَلَكَ
((Whoever’s reckoning is scrutinised will be destroyed.))
In the hadeeth reported by Al-Bukhaaree, when the Prophet (sallallaahu ‘alaihi wa sallam) said:
مَنْ نُوقِشَ الحِسَابَ عُذِّبَ
((Whoever’s reckoning is scrutinised will be punished.))
‘Aaishah (radhiyallaahu anhaa) said: “Does Allaah, The Most High, not say:
فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا
((He shall be reckoned with an easy reckoning.)) (Al-Inshiqaaq: 8)?”
He said:
ذَلِكِ العَرْضُ
((That is the presentation.))
Imaam An-Nawawee (rahimahullaah) said: “The meaning of scrutinised is: to have enquiries made upon him.” He said likewise: “Its meaning is: that shortcoming is predominant among the servants, so whoever has enquiries made upon him and is not pardoned, then he is destroyed and will enter the Fire. However; Allaah, The Most High, Pardons, and He Forgives what is lesser than shirk for whosoever He Wishes.” (Sharh Saheeh Muslim vol 17 p.204-205) Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “As for whoever’s reckoning is scrutinised with regard to his actions and his errors and his wrongdoings, then he will be punished because it is inevitable that he has a great deal of errors and wrongdoings.” (Sharh Saheeh Al-Bukhaaree under hadeeth number 6536) Al-Haafidh Ibn Hajr mentioned from Al-Qurtubee (rahimahumullaah) that he said: “The meaning of his saying:
ذَلِكِ العَرْضُ
((That is the presentation.))
Is that the reckoning which is mentioned in the verse is that the actions of the servant will be presented to him so that he should know of the favour of Allaah upon him in concealing them for him during worldly life and in His Pardon of them in the Hereafter.” (Fathul Baari vol 11 p.489)
[8] In Kitaab az-Zuhd under the chapter: Dhikr adh-Dhunoob – The Mention of Sins (no.4321) and At-Tabaraanee in Al-Awsat (no.4629) as well as in As-Sagheer (no.662) and in Musnad ash-Shaamiyyeen (no.680) and by Ar-Ruyaanee in his Musnad (no.651) and others. Al-Buseeree stated in Az-Zawaa-id (vol 1 p.262) that its chain of narration is authentic. It was likewise declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Ibn Maajah (no.3442). See also: Silsilatul Ahaadeeth as-Saheehah (no.505).
[9] The phrase: “and speak with your language” is not found in the report of Ibn Maajah.
[10] Reported by Abu Nu’aim in Hilyatul Awliyaa (vol 1 p.177-178) and Ad-Dailamee in Al-Firdous bil-Ma-thoor (no.8875) and Al-Khateeb in Al-Muttafiq wal-Muftariq (vol 1 p.527-528) and and Ibn Abee Dunya in Kitaab Al-Ahwaal (no.271) its chain of narration is Da’eef (weak) Al-Haafidh Ibn Katheer mentioned in Jaami’ Al-Masaneed was-Sunan (no.3049) that there is a weak narrator in the chain as well as someone who is unknown, and Al-Haafidh Ibn Hajr stated in Al-Isaabah (vol 2 p.7) that its chain of narration is weak. That which is authentically established in this regard is the hadeeth of Thawbaan reported by Ibn Maajah as stated above.
[11] This scourge of concealed dissimulation and amazement at one’s action leaves the action itself of no benefit to its associate, and so he is like the one who strives and tires himself by working good deeds to reap nothing from them because they are fruitless; and he will be left with nothing from them at a time when he will be in the utmost need of such actions being upon his scale of good deeds. This insincerity today will be a means of bitter regret tomorrow. Yet it was the failure to follow correct guidance or a corruption in one’s intention and the lack of sincerity within it that will lead to such an outcome. Ibn Al-Qayyim (rahimahullaah) said:
“Indeed, He, The Most High, said:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا
((And We shall turn to whatever they have done of deeds and We shall make them as scattered particles of dust.)) (Al-Furqaan: 23)
These are his actions that were carried out in worldly life upon other than the Sunnah of His Messengers and their way and for other than His Face. Allaah will render them as scattered particles of dust, their associate will not benefit from them in anything at all, and this is from the greatest of regrets upon the servant on the Day of Resurrection that; he sees his efforts – all of them having gone to waste – not benefitting from them in anything. Yet he will be in the utmost need of want that the labourer could be to his labour, whilst the people of profitable effort would have prospered by way of their efforts.” (Al-Risaalah at-Tabukiyyah p.59)
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