Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan

THE BELIEF IN THE LAST DAY

The Last Day is the Day of Resurrection on which people will be resurrected to receive recompense and reckoning. It is named as such because there is no day after it. On this Day the people of Al-Jannah will settle in their dwellings, and the people of An-Naar (Hell) will reside in theirs.

THE BELIEF IN THE LAST DAY COMPRISES THREE MATTERS:

• First: The Belief in Resurrection, which means giving life to the dead on the Day when the second Trumpet will be blown and mankind will stand before the Rabb of Al-‘Aalameen (mankind, jinns and all that exists). They will stand bear-footed, completely naked, and uncircumcised. Allaah (Ta’aalaa) said:

  “As We began the first creation, We shall repeat it, (it is) a promise binding upon us. Truly We shall do it.” [Qur’aan 21:104]

  Al-Ba’th (Resurrection) is an affirmed truth proven by the Qur’aan, Sunnah, and Ijmaa’ (unanimous agreement) of the Muslims. Allaah (Ta’aalaa) said:

  “After that, surely, you will die. Then (again), surely you will be resurrected on the Day of Resurrection.” [Qur’aan 23:15-16]

  The Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “People will be gathered on the Day of Resurrection bare-footed, naked and uncircumcised.” [1]

  The Muslims unanimously agree on the affirmation of the Day of Resurrection and this is what wisdom necessarily implies: Allaah makes for His creation a Ma’aad (a place of return) in order to recompense them on the obligation He charged them with on the tongue of His Messengers. Allaah (Ta’aalaa) said:

  “Do you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” [Qur’aan 23:115]

  And He told His Prophet (Muhammad sal-Allaahu ‘alayhe wa sallam):

  “Verily, He Who has given you (O Muhammad sal-Allaahu ‘alayhe wa sallam) the Qur’aan [2] will surely bring you back to the Ma’aad (place of return, either to Makkah or to Al-Jannah, etc.).” [Qur’aan 28:85]

• Second: The Belief in Recompense and Reckoning. The ‘abd will be reckoned with and recompensed for his deeds. This is proven by the Qur’aan, Sunnah and Ijmaa’ of the Muslims. Allaah (Ta’aalaa) said:

  “Verily, to Us will be their return and for Us will be their reckoning.” [Qur’aan 88:25-26]

  Also He said:

  “Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and shall not be wronged.” [Qur’aan 6:160]

  “And We shall set up the balance of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.” [Qur’aan 21:47]

  Ibn ‘Umar (radhi-Allaahu 'anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “Allaah will bring a believer near Him and shelter Him with Kanafahu [3] and ask Him: ‘Did you commit such and such sins?’ He will say: ‘Yes, my Rabb.’ Allaah will keep on asking him till He makes him confess all his sins and will think that he is ruined. Allaah will then say: ‘I did screen your sins in the world and forgive them for you today’, and then he will be given the book (record) of his good deeds. Regarding the disbelievers and hypocrites (their evil acts will be exposed publicly) ‘And the witness will say: These are the ones who lied against their Rabb. No doubt! The Curse of Allaah is on the Ath-Thaalimeen (polytheists, oppressors and wrong-doers etc.’ [Qur’aan 11:18] ” [4]

  It has been authentically reported from the Prophet (sal-Allaahu ‘alayhe wa sallam) that he narrated about his Rabb (Azza wa Jall):

  “Allaah ordered (the appointed angels over you) that the good and bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and he actually does it, then Allaah will write (in his account) with Him (its reward equal) from ten to seven hundred times to many more times; and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account).” [5]

  The Muslims are in agreement in affirming the reckoning and recompense, and this is what the wisdom necessarily implies. Indeed Allaah (Ta’aalaa) brought down the Books, sent the Messengers and made it incumbent upon the Ibaad (creation) to accept (the Message) they brought forth and to act according to what is obligatory therein; and made it dutiful to fight those who oppose it, and that their blood, offspring, women, and property are lawful. Had there been no reckoning and recompense, these matters would have been in vain! Far is Allaah, the All-Wise, removed from such (imperfection). He (Ta’aalaa) pointed to this affirmation (of reckoning and recompense) in His saying:

  “Then surely, We shall question those (people) to whom it (the Qur’aan) and verily, We shall question the Messengers. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed we were not absent.” [Qur’aan 7:7-8]

• Third: The Belief in Al-Jannah and An-Naar [(Hell) Fire] and that they are the final and everlasting abode for creation.

  Al-Jannah is the abode of delight which Allaah (Ta’aalaa) has prepared for the pious believers who believe in what Allaah has ordained upon them and who obey Allaah and His Messenger, sincerely believing in Him and (truly) following His Messenger. (Allaah has prepared) in it (Al-Jannah) from (all) kinds of bliss which “no eye had ever seen, no ear has ever heard, and nobody has ever even imagined.” Allaah (Ta’aalaa) said:

  “Verily, those who believe [6] and do righteous good deeds, they are the best of creatures. Their reward with their Rabb is Gardens of Eternity (‘adn: Paradise [7]), underneath which rivers flow, they will abide therein forever, Allaah well-pleased with them, and they with Him. That is for him who fears his Rabb.” [Qur’aan 98:7-8]

  He (Ta’aalaa) also said:

  “No person knows what is kept hidden for them of joy as reward for what they used to do.” [Qur’aan 32:17]

  As regard to An-Naar, it is the abode of torment which Allaah has prepared for the Al-Kaafireen Ath-Thaalimeen (polytheists, wrong-doers, etc.) who disbelieved in Him and disobeyed His Messengers. In it there are kinds of torment and punishment that cannot even be imagined. Allaah (Ta’aalaa) said:

  “And fear the fire, which has been prepared for the disbelievers.” [Qur’aan 3:131]

  “We have prepared for the Thaalimeen (disbelievers, wrong-doers, etc.), a Fire whose walls will be surrounding them. And if they ask for help they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting places, etc.)” [Qur’aan 18:29]

  “Allaah has cursed the disbelievers and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and will find neither a protector nor a helper. On the Day their faces will be turned over in the Fire, they will say: ‘Oh, would that we had obeyed Allaah and obeyed the Messenger (Muhammad sal-Allaahu ‘alayhe wa sallam).’ ” [Qur’aan 33:64-66]

PART OF THE BELIEF IN THE HEREAFTER IS THE BELIEF IN WHAT OCCURS AFTER DEATH, LIKE:

1. Fitnatul Qabr (The Affliction of the Grave) which is the questioning (by the two angels) of the dead person (in his grave) about his Rabb, his Deen, and his Prophet. Allaah will keep firm those who believed with the word that stands firm. He (the believer) will say: “My Rabb is Allaah and my Deen is Islaam, and my Prophet is Muhammad (sal-Allaahu ‘alayhe wa sallam).” As to the Thaalimeen, Allaah will lead them astray and the Kaafir will say “Hah! Hah!, I don’t know.” The hypocrite (or a doubtful person) [8] will say: “I don’t know, I heard the people say something and so I said it (the same).”

2. The Torment and Delight of the Grave: The torment will be inflicted upon the Thaalimeen from the disbelievers and the hypocrites. Allaah (Ta’aalaa) said:

   “And if you could but see when the Thaalimeen are in the agonies of death, while the angels extending forth their hands (saying): ‘Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allaah other than the truth. And you used to reject His Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect.’ ” [Qur’aan 6:93]

   And also the Statement of Allaah about the folk of the Pharaoh:

   “The Fire, they are exposed to it morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): ‘Cast the Pharaoh’s folk into the severest torment.’ ” [Qur’aan 40:46]

   In Saheeh Muslim and in the hadeeth narrated by Zayd bin Thaabit (radhi-Allaahu ‘anhu) that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

   “If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us [9], he said: ‘Seek refuge with Allaah from the torment of Hell.’ They said: ‘We seek refuge in Allaah from the torment of Hell.’ He said: ‘Seek refuge in Allaah from the torment of the grave.’ They said: ‘We seek refuge in Allaah from the torment of the grave.’ He said: ‘Seek refuge in Allaah from trials, its manifested and hidden (aspects)’, and they said: ‘We seek refuge in Allaah from trials and its manifested and hidden (aspects)’; and he said: ‘Seek refuge in Allaah from the affliction of the Dajjaal (pseudo-Christ)’ [10]’, and they said: ‘We seek refuge in Allaah from the affliction of the Dajjaal.’ ”

   The bliss of the grave is exclusive to the true believers. Allaah (Ta’aalaa) said:

   “Verily, those who say: ‘Our Rabb is Allaah (Alone), and then they Istaqaamu’ [11], on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve, But receive the glad tidings of Al-Jannah which you have been promised.” [Qur’aan 41:30]

   Also He (Ta’aalaa) said:

   “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on, but We (i.e. Our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, - if you are exempt from the reckoning and recompense (punishment, etc.) bring back the soul (to its body), if you are truthful? Then, if he (the dying person) be of those brought near to Allaah, (there is for him) rest and provision and a Garden of delights (Paradise).” [Qur’aan 56:83-89] [Till the end of the same Soorah]

   Al-Baraa’ bin ‘Aazib (radhi-Allaahu ‘anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) indicated (that) upon the believers’ answer to the questions raised by the two angels in the grave:

   “A voice is heard in the heavens, saying: ‘My ‘abd has told the truth, so cloth him in the clothing of Al-Jannah, spread for him the furnishings of Al-Jannah, and open for him a door to Al-Jannah.’ Thereupon, he is engulfed by a breeze of its scent and fragrance, while the expanse of his grave is extended before him as far as the eye can see.” [12]

THE BELIEF IN THE LAST DAY HAS MANY BENEFITS, INCLUDING:

• First: Awakening the desire to perform acts of obedience, striving to accomplish them in the hope of gaining the reward of the Last Day.

• Second: Arousing the fear from committing acts of disobedience and accepting them, fearing the punishment of that Day.

• Third: Comforting the believer over matters of this world that may escape him, by that which he hopes for from the delight and reward of the Hereafter.

The Kufaar denied the Resurrection after death claiming that it is impossible. Such a claim is false and its invalidity is proven by ‘Ash-Shar’a, Al-Hiss, and Reasoning.

• The Proof From Ash-Shar’a: In fact Allaah (Ta’aalaa) said:

  “The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad sal-Allaahu ‘alayhe wa sallam): ‘Yes! by my Rabb, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah.’ ” [Qur’aan 64:7]

  All of the Scriptures are in agreement regarding this matter.

• The Proof from Al-Hiss: Allaah had shown His creation the raising of the dead in this life. In Soorah Al-Baqarah there are five examples on this.
  • The First Example is with the people of Moosaa (alayhis-salaam) when they told him:

    “We shall not believe in you till we see Allaah plainly.” [Qur’aan 2:55]

    Allaah caused them to die then He brought them back to life. About this matter Allaah (Ta’aalaa) addressed Banee Israa’eel (Children of Israel) saying:

    “And (remember) when you said: ‘O Moosaa! We shall never believe in you till we see Allaah plainly.’ But you were seized with a thunder-bolt (lightning) while you were looking. Then We raised you up after your death, so that you might be grateful.” [Qur’aan 2:55-56]

  • The Second Example lies in the story of the person whom Banee Israa’eel accused each other of murdering. Allaah (Ta’aalaa) ordered them to slaughter a cow then to strike him (the slewed man) with a part of it (in order that Allaah might bring him back to life momentarily) thereby revealing his killer. [13] Allaah (Ta’aalaa) said regarding this:

    “And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allaah brought forth that which you were hiding. So We said: ‘Strike him (the dead man) with a piece of it (the cow).’ Thus Allaah brings the dead to life and shows you His Aayaat so that you may understand.” [Qur’aan 2:73]

  • The Third Example is about the story of the people who fled their homes in thousands fearing death. Allaah made them die, then He brought them back to life. He (Ta’aalaa) said about them:

    “Did you (O Muhammad sal-Allaahu ‘alayhe wa sallam) not think of those who went forth from their homes in thousands, fearing death? Allaah said to them, ‘Die’. And then He resorted them to life. Truly, Allaah is full of Bounty to mankind, but most men thank not.” [Qur’aan 2:243]

  • The Fourth Example is that of the person who after passing by the ruins of a town thought that it is impossible to bring it to life. Allaah (Ta’aalaa) caused him to die for a hundred years, then raised him up (again). About this Allaah (Ta’aalaa) says:

    “Or like the one who passed by a town and it had tumbled over its roofs. He said: ‘Oh! How will Allaah ever bring it to life after its death?’ So Allaah caused him to die for a hundred years, then brought him back to life. He said: ‘How long did you remain (dead)?’ (The man) said: ‘Perhaps I remained a day or a portion of a day.’ He said: ‘Nay, you have remained for one hundred years. Just look at your food and drink, they show no change! And look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.’ When this matter became clear to him, he said: ‘I know (now) that Allaah is Able to do all things.’ ” [Qur’aan 2:259]

  • The Fifth Example is the story of Ibraaheem Al-Khaleel [14] when he asked Allaah to show him how He raises the dead? Allaah (Ta’aalaa) ordered him to slaughter four birds then to put portions of them on every hill around him. He then ordered him to call upon the birds and see how their parts will rejoin and how they will come to him (flying) with speed. Allaah (Ta’aalaa) says about this:

    “And (remember) when Ibraaheem said: ‘My Rabb! Show me how You give life to the dead?’ He (Allaah) said: ‘Do you not believe?’ He (Ibraaheem) said: ‘Yes (I believe), but to be stronger in Faith.’ He said: ‘Take your birds, then tame them to you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allaah is All-Mighty, All-Wise.’ ” [Qur’aan 2:260]

  The above are real examples that took place and which are evidence on the possible raising of the dead. It has been denoted earlier that giving life to the dead and raising them from their graves by the will of Allaah are some of the Aayaat that were given to ‘Eesaa bin Maryam (alayhis-salaam).

• The Rationalistic Evidence Has Two Aspects:
  • First: Allaah (Ta’aalaa) is the one Who originated the creation of the heavens and the earth. Being Able to originate the process of creation, He is not incapable of repeating it (after it has been perished). Allaah (Ta’aalaa) said:

    “And He is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him.” [Qur’aan 30:27]

    “As We began the first creation, We shall repeat it: a promise We have undertaken. Truly We shall do it.” [Qur’aan 21:104]

    In response to those who denied giving life to rotten and decomposed bones, Allaah ordered (the Prophet sal-Allaahu ‘alayhe wa sallam):

    “Say (O Muhammad sal-Allaahu ‘alayhe wa sallam) ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation!’ ” [Qur’aan 36:79]

  • Second: The earth may be barren and lifeless without a single green tree in it. Then rain pours down on it and it stirs (to life) and becomes green and filled with life, it puts forth every lovely kind of growth. The one Whose Able to bring life to it after it was dead, is also Able to give life to the dead. Allaah (Ta’aalaa) said:

    “And among His Signs (is this), that you see the earth barren, but when We send down water thereon, it is stirred to life and growth (of vegetation). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things.” [Qur’aan 41:39]

    Also He (Ta’aalaa) said:

    “And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests that are heaped). And tall date-palms, with general clusters; A provision for Allaah’s Ibaad (creation). And We give life therewith to a dead land. Thus will be the resurrection (of the dead).” [Qur’aan 50:9-11]

• Note: Some deviants (from the truth) went astray and denied the torment and the bliss of the grave, claiming that it contradicts reality. They said that if the dead in his grave is uncovered [15] he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place. Such a claim is invalid by means of Ash-Shar’a, Al-Hiss, and Reasoning.

• According to Ash-Shar’a the texts affirming the torment of the grave preceded under part (B) entitled “Part of the Belief in The Hereafter Is the Belief In What Occurs After Death.”

  In Saheeh Al-Bukhaaree and by the way of the hadeeth narrated by Ibn Abbaas (radhi-Allaahu ‘anhu), he said:

  “Once the Prophet (sal-Allaahu ‘alayhe wa sallam) passed through one of the graveyards of Madeenah and heard the voices of two humans who were being tortured in their graves. The Prophet (sal-Allaahu ‘alayhe wa sallam) said: “They are being punished, not because of a major sin, yet their sins are great: One of them used to shield himself from (being soiled with) the urine [16], and the other used to go about with Nameemah. [17]” [18]

• The evidence of Al-Hiss is that the person sees while in his sleep that he was in a wide and beautiful place enjoying himself therein, or that he was in a narrow and eerie place suffering from it. Sometimes he may get up because of what he saw, yet he is still in his bed and in his room as he was before. Sleep is like death and that is why Allaah (Ta’aalaa) called it Wafaat. He said:

  “It is Allaah Who Yatawafaa (takes away) the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.” [Qur’aan 39:42]

• According to Reasoning, the person in his sleep sees a true dream that is actually identical to reality. He may even see the Prophet (sal-Allaahu ‘alayhe wa sallam) in his true shape, and whoever sees him in his true shape then indeed he has truly seen him. Nevertheless, the sleeping person is still in his room far away from what he has seen. Thus if this is possible in matters of this life, will it not then be possible in the matters of the Hereafter?

  The reliance on their claim that “if the dead in his grave is uncovered he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place”, may be answered in many ways including:

  • First: It is impermissible to oppose what the Ash-Shar’a brought forth (i.e. from news and evidence) by such refutable doubts. If the one who bases his opposition on such doubts would give good thought to what is brought forth by Ash-Shar’a, he would come to recognize the invalidity of these doubts. It is said (in a poem) that:

    Many are those who blame a sound saying of being faulty -

    While the defect (of each one of them) is in his family understanding?

  • Second: The conditions in the Barzach [19] are matters of Al-Ghayb which cannot be comprehended by Al-Hiss. If they were comprehensible by the senses, then the benefit of believing in Al-Ghayb would be missed and the believers in Al-Ghayb would be equally the same as those who deny attesting to the truth!

  • Third: The torment and delight, and the wideness and narrowness of the grave are comprehended only by the dead person and none else. This is the same as the situation in which the person sees himself while in his sleep in a narrow and weird place or in a wide and beautiful one. With respects to others, his place during his sleep did not change. He is still in his room between his bed and his cover. In fact the Prophet (sal-Allaahu ‘alayhe wa sallam) used to be under Inspiration (by Al-Wahy) while being among his companions: he heard the Revelation while his companions did not. At times the angel (Jibreel) used to take the form of a man who speaks to the Prophet (sal-Allaahu ‘alayhe wa sallam) and the Sahaabah neither see nor hear him.

  • Fourth: The creation’s capacity of comprehension is limited to what Allaah (Ta’aalaa) enables them to comprehend. It is impossible for them to comprehend every existing thing. The seven heavens and the earth and all that is therein, and there is not a thing but makes Tasbeeh bi hamdillah: involved in declaring all Praise is due to Allaah (being) far removed from every imperfection or defect. This Tasbeeh is true and real and sometimes Allaah (Ta’aalaa) may let whom He wills from His creation hear it. Yet, it is still concealed from us. About this Allaah (Ta’aalaa) says:

    “The seven heavens and the earth and all that is therein make Tasbeeh of Him and there is not a thing but makes Tasbeeh bihamdihi but you understand not their Tasbeeh.” [Qur’aan 17:44]

    In this manner, the Shayaateen and Jinn move across the earth back and forth and (a company of) the Jinn came to Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam), listened in silence to his recitation of the Qur’aan and when it was finished, they returned to their people, as warners. Still, however, they concealed from us. About this, Allaah (Ta’aalaa) says:

    “O Children of Adam! Let not the Shaytaan deceive you, as he got your parents (Adam and Eve) out of Al-Jannah, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the Jinns or his tribe) see you from where you cannot see them. Verily, We made the devils ‘awliyaa’ (protectors and helpers) for those who believe not.” [Qur’aan 7:27]

    And since creation cannot comprehend every existing thing, then it is impermissible for them to deny what has been affirmed from the matters of Al-Ghayb when they are unaware of it.

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Footnotes

[1] Collected by Al-Bukhaaree, Muslim, Ahmad, At-Tirmidhee and others. The text is that of Muslim. See Saheeh Muslim, V.4, Hadeeth no. 6844.

[2] Allaah ordered the Prophet (sal-Allaahu ‘alayhe wa sallam) to act on it and preach it to others.

[3] Kanafahu: Allaah’s Sitr: His Screen.

[4] An agreed upon hadeeth. See Saheeh Al-Bukhaaree, V.3, Hadeeth no. 621.

[5] Reported by Al-Bukhaaree, Muslim, Ahmad and others. See Saheeh Al-Bukhaaree, V.8, Hadeeth no. 498.

[6] In the Tawheed of Allaah, and His Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam).

[7] Paradise: The middle and highest part of Al-Jannah. Above it is the ‘Arsh of Ar-Rahmaan (Allaah: Whose Mercy encompasses everything). See At-Tabaree’s and Al-Qurtubee’s Tafaseer, Aayah 72 of Soorah At-Tawbah (No. 9). [TN]

[8] This is part of an authentic hadeeth collected by Al-Bukhaaree, and Muslim. The statement “or the doubtful person” is from the subnarrator who was not sure which person Asmaa (radhi-Allaahu ‘anhaa) used in her narration: the “hypocrite” or “the doubtful person”. See Saheeh Al-Bukhaaree, V.1, Hadeeth no. 86. The hadeeth of Al-Baraa’ bin Aazib contains a detailed description of the trial of the grave. See the book “Death” by Shaykh Alee Hasan Abdul Hameed, English Translation by Dawood Burbank, pp.12-15. [TN]

[9] The Prophet (sal-Allaahu ‘alayhe wa sallam) was with some of his companions when they passed by the graves of some of the Kufaar and said that, “These people are passing through the ordeal in the graves” and completed his statements regarding the torment of the grave as in the text above. [TN]

[10] An authentic narration describing the trial of ad-Dajjaal is described in Saheeh Muslim, V.4, pp.1515-1518.

[11] Istaqaamu: Stood straight, i.e. they believed in Tawheed and performed all that was ordained by Allaah (good deeds) and abstained from all that He has forbidden (sins and evil deeds).

[12] The hadeeth of Al-Baraa’ bin ‘Aazib is a lengthy one and it is reported by Imaam Ahmad and Aboo Daawood. See F.N. no. 70.

[13] This was a lesson for the Children of Israel and all of mankind that Allaah is capable of giving life to the dead in this life as well as resurrecting the dead on the Day of Resurrection. [TN]

[14] Ibraaheeh Al-Khaaleel is Prophet Ibraaheem whom, like Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam), Allaah has distinguished by love and honour. [TN]

[15] Prior to the decomposition of the body.

[16] In one narration: “his urine”.

[17] Nameemah: Conveyance of false information and mischievous misrepresentation so as to excite discord, dissension or the like. [TN]

[18] Saheeh Al-Bukhaaree, V.8, Hadeeth no 81.

[19] Barzach: (Lit. A barrier, partition, or separation). The period between death and the Resurrection. [TN]